Chapter X: Introduction (10)

[Sidenote: Proof 1.] _First_ then, I prove this by that of the Apostle _Paul_, 1 Cor. vi. 11. [Sidenote: Justified, i. e. _being made Just really, not by Imputation_.] _And such were some of you; but ye are washed, but ye are sanctified, but ye are justified in the Name of the Lord Jesus, and by the Spirit of our God_. First, This [_justified_] here understood, must needs be _a being really made just_, and not _a being merely imputed such_; else [_sanctified_] and [_washed_] might be reputed a being _esteemed_ so, and not a being _really_ so; and then it quite overturns the whole Intent of the Context. For the Apostle shewing them in the preceding _Verses_, how the _Unrighteous cannot inherit the Kingdom of God_, and descending to the several _Species of Wickedness_, subsumes, _That they were sometimes such, but now are not any more such_. Wherefore, as they are now _washed_ and _sanctified_, so are they _justified_: For if this _Justification_ were not _real_, then it might be alleged that the _Corinthians_ had not forsaken these Evils; but, though they still continued in them, were notwithstanding _justified_: Which as in itself it is most absurd, so it very clearly overturneth the very Import and Intent of the Place; as if the _Corinthians_ turning _Christians_ had not wrought any real Change in them, but had only been a Belief of some barren Notions, which had wrought no Alteration in their Affections, Will, or Manner of Life. For my own Part, I neither see any Thing, nor could ever yet hear or read any Thing, that with any Colour of Reason did evince [_Justified_] in this Place to be understood any other ways than in its own proper and genuine Interpretation of being made _just_. [Sidenote: _The Derivation of the Word _Justify_ considered_, &c.] And for the more clear understanding hereof, let it be considered, that this Word [_justify_] is derived either from the Substantive _Justice_, or the Adjective _just_: Both which Words import the _Substantive_, that true and real _Virtue in the Soul_, as it is in itself; to wit, it signifies _really_, and not _suppositively_, that excellent Quality expressed and understood among Men by the Word [_Justice_;] and the Adjective [_just_] as applied, signifies a Man or Woman who is _just_, that is, in whom this Quality of _Justice_ is stated: For it would not only be great Impropriety, but also manifest Falsity, to call a Man _just_; merely by _Supposition_; especially if he were really _unjust_. Now this Word [_justify_] formed from _Justice_, or _just_, doth beyond all Question signify a _making just_; it being nothing else but a Composition of the Verb _Facio_, and the Adjective _justus_, which is nothing else than thus, _justifico_, i. e. _justum facio_, I make just, and [_justified_] of _justus_ and _fio_, as _justus fio_, I become just, and _justificatus_, i. e. _justus factus_, I am made just. Thus also is it with Verbs of this Kind, as, _sanctifico_, from _sanctus_, holy, and _facio_; _honorifico_, from _honor_ and _facio_; _sacrifico_, from _sacer_ and _facio_: All which are still understood of the Subject really and truly endued with that Virtue and Quality from which the Verb is derived. [Sidenote: Justified _none are while they actually remain_ unjust.] Therefore, as none are said to be _sanctified_ that are really _unholy_, while they are such; so neither can any be truly said to be _justified_, while they actually remain _unjust_. Only this Verb _justify_ hath, in a metaphorical and figurative Sense, been otherwise taken, to wit, in a _Law_ Sense; as when a Man really guilty of a Crime is freed from the Punishment of his Sin, he is said to be _justified_; that is, put in the Place as if he were _just_. For this Use of the Word hath proceeded from that true Supposition, _That none ought to be acquitted, but the Innocent_. Hence also that Manner of speaking, _I will justify such a Man_, or _I will justify this or that_, is used from the Supposition that the Person and Thing is really justifiable: And where there is an Error and Abuse in the Matter, so far there is also in the Expression.

[Sidenote: Paræus _de _Just._ Cont. _Bell._ L. 2. C. 7. P. 469._] This is so manifest and apparent, that _Paræus_, a chief Protestant, and a _Calvinist_ also in his Opinion, acknowledges this; “We never at any Time said,” saith he, “nor thought, that the Righteousness of Christ was imputed to us, that by him we should be named _formally just_, and not be so, as we have divers Times already shewed; for that would no less soundly fight with right Reason, than if a guilty Man absolved in Judgment should say, That he himself was _formally just_ by the Clemency of the judge granting him his Life.” Now is it not strange, that Men should be so facile in a Matter of so great Concernment, as to build the Stress of their Acceptance with God upon a mere borrowed and metaphorical Signification, to the excluding, or at least esteeming that not necessary, without which the Scripture saith expresly, _No Man shall ever see God_? [Sidenote: Holiness _required; therefore _good Works_ are._] For if _Holiness_ be requisite and necessary, of which this is said, then must _good Works_ also; unless our Adversaries can shew us an _holy Man_ without _good Works_. But, moreover, [_justified_] in this figurative Sense is used for _approved_; and indeed for the most Part, if not always in Scripture, when the Word [_justify_] is used, it is taken in the worst Part; that is, that as the Use of the Word that way is an Usurpation, so it is spoken of such as usurp the Thing to themselves, while it properly doth not belong unto them; as will appear to those that will be at the Pains to examine these Places. _Exod._ xxiii. 7. _Job_ ix. 20. & xxvii. 5. _Prov._ xvii. 15. _Isa._ v. 23. _Jer._ iii. 11. _Ezek._ xvi. 51, 52. _Luke_ x. 29. & xvi. 15. which are all spoken of Men _justifying the Wicked_, or of _wicked Men justifying themselves_; that is, approving themselves in their Wickedness. If it be at any Time in this Signification taken in good Part, it is very seldom, and that so obvious and plain by the Context, as leaves no Scruple. But the Question is not so much of the Use of the _Word_, where it is passingly or occasionally used, as where the very Doctrine of _Justification_ is handled. Where indeed to mistake it, _viz._ in its proper Place, so as to content ourselves with an _imaginary Justification_, while God requires a _real_, is of most dangerous Consequence. For the Disquisition of which let it be considered, that in all these Places to the _Romans_, _Corinthians_, _Galatians_, and elsewhere, where the Apostle handles this Theme, the Word may be taken in its own proper Signification without any Absurdity. As, where it is often asserted in the above-mentioned Epistles to the _Romans_ and _Galatians_, [Sidenote: Justified, _in its proper Signification_.] That _a Man cannot be justified by the Law of _Moses_, nor by the Works of the Law_; there is no Absurdity nor Danger in understanding it according to its own proper Signification, to wit, that a Man cannot be made _just_ by the _Law of Moses_; seeing this so well agrees with that Saying of the same Apostle, That _the Law makes nothing perfect_. And also where it is said, _We are justified by Faith_, it may be very well understood of being _made just_; seeing it is also said, That _Faith purifies the Heart_; and no Doubt the _pure in Heart_ are just; and the _Just live by Faith_. Again, where it is said, _We are justified by Grace, we are justified by Christ, we are justified by the Spirit_; it is no ways absurd to understand it of being _made just_, seeing by his Spirit and Grace he doth make Men _just_. But to understand it universally the other Way, merely for _Acceptance_ and _Imputation_, would infer great Absurdities, as may be proved at large; but because I judged it would be acknowledged, I forbear at present for Brevity’s Sake. But further, in the most weighty Places where this Word _justify_ is used in Scripture, with an immediate Relation to the Doctrine of _Justification_, [Sidenote: Justification _signifies a making just._] our Adversaries must needs acknowledge it to be understood of _making just_, and not barely in the legal Acceptation: As First, in that of 1 _Cor._ vi. 11. _But ye are washed, but ye are sanctified, but ye are justified_, as I before have proved; which also many Protestants are forced to acknowledge. [Sidenote: Thysius _Disp. de _Just._ Thes. 3._] “Neither diffide we,” saith _Thysius_, “because of the most great and strict Connexion, that _Justification_ doth sometimes seem also to comprehend _Sanctification_ as a Consequence, as in _Rom._ viii. 30. _Tit._ iii. 7. 1 _Cor._ vi. 11. _And such sometimes were ye, but ye are washed_, &c.” _Zanchius_, having spoken concerning this Sense of Justification, adds, saying, [Sidenote: Zanchius _in C. P. 2. ad_ Eph. _V. 4. Loc. de_ Just.] “There is another Signification of the Word, _viz._ for a Man from _unjust_ to be made _just_, even as _sanctified_ signifies from _unholy_ to be made _holy_: In which Signification the Apostle said, in the Place above-cited, _And such were some of you_, &c. that is, of unclean ye are made holy, and of unjust ye are made just by the Holy Spirit, for Christ’s Sake, in whom ye have believed. Of this Signification is that, _Rev._ xxii. 11. _Let him that is just, be just still_; that is, really from just become more just, even as from unjust he became just. And according to this Signification the _Fathers_, and especially _Augustine_, have interpreted this Word.” [Sidenote: H. Bulling.] Thus far he. _H. Bullinger_, on the same Place, 1 _Cor._ vi. speaketh thus; “By divers Words,” saith he, “the Apostle signifies the same Thing, when he saith, _Ye are washed, ye are sanctified, ye are justified_.”

[Sidenote: Proof 2.] _Secondly_, In that excellent Saying of the Apostle, so much observed, _Rom._ viii. 30. _Whom he called, them he also justified, and whom he justified, them he also glorified_: This is commonly called the _Golden Chain_, as being acknowledged to comprehend the Method and Order of Salvation. And therefore, if [_Justified_] were not understood here in its proper Signification of being _made just_, Sanctification would be excluded out of this Chain. And truly it is very worthy of Observation, that the Apostle, in this succinct and compendious Account, makes the Word [_Justified_] to comprehend all betwixt _Calling_ and _Glorifying_; [Sidenote: Righteousness_, the only Medium by which from our _Calling_ we pass to _Glorification.] thereby clearly insinuating, that the being really _Righteous_, is that only _Medium_ by which from our _Calling_ we pass to _Glorification_. Almost all do acknowledge the Word to be so taken in this Place; and not only so, but most of those who oppose are forced to acknowledge, that as this is the most proper, so the most common Signification of it: Thus divers famous _Protestants_ acknowledge. [Sidenote: D. Cham. _Tom. 3. de_ Sanct. _L. 10._ P. 1.] “We are not,” saith _D. Chamierus_, “such impertinent Esteemers of Words, as to be ignorant, nor yet such importunate Sophists, as to deny that the Words _Justification_ and _Sanctification_ do infer one another; yea, we know that the Saints are chiefly for this Reason so called, because that in Christ they have received Remission of Sins: And we read in the Revelations, _Let him that is just, be just still_; which cannot be understood, except of the Fruit of inherent Righteousness. Nor do we deny, but perhaps in other Places they may be promiscuously taken, especially by the _Fathers_.” [Sidenote: Beza _in C. 3. ad_ Tit. _Ver. 7._] “I take,” saith _Beza_, “the Name of _Justification_ largely, so as it comprehends whatsoever we acquire from Christ, as well by Imputation, as by the Efficacy of the Spirit in sanctifying us. So likewise is the Word _Justification_ taken, _Rom._ viii. 30.” [Sidenote: Melanct. _in Apol. Conf. Aug._] _Melancthon_ saith, “That to be justified by Faith, signifies in Scripture not only to be pronounced just, but also of unrighteous to be made righteous.” Also some chief _Protestants_, though not so clearly, yet in Part, hinted at our Doctrine, whereby we ascribe unto the _Death of Christ_ Remission of Sins, and the Work of Justification unto the _Grace of the Spirit_ acquired by his Death. [Sidenote: Boræus, _in_ Gen. _C. 15_. Credidit Abraham. Deo, _P. 161_.] _Martinus Boræus_, explaining that Place of the Apostle, _Rom._ iv. 25. _Who was given for our Sins, and rose again for our Justification_, saith: “There are two Things beheld in Christ, which are necessary to our Justification; the one is his Death, the other is his arising from the Dead. By his Death, the Sins of this World behoved to be expiated: By his Rising from the Dead, it pleased the same Goodness of God to give the Holy Spirit, whereby both the Gospel is believed, and the Righteousness, lost by the Fault of the first _Adam_, is restored.” And afterwards he saith; “The Apostle expresseth both Parts in these Words, _Who was given for our Sins_, &c. in his Death is beheld the Satisfaction for Sin; in his Resurrection, the Gift of the Holy Spirit, by which our Justification is perfected.” [Sidenote: _Idem Lib. 3. Reg. Cap. 9. V. 4. P. 681._] And again, the same Man saith elsewhere; “Both these Kinds of Righteousness are therefore contained in _Justification_, neither can the one be separate from the other. So that in the Definition of _Justification_, the Merit of the Blood of Christ is included, both with the Remission of Sins, and with the Gift of the Holy Spirit of Justification and Regeneration.” [Sidenote: Bucerus_, in _Rom. 4._ ad Ver. 16._] _Martinus Bucerus_ saith; “Seeing by one Sin of _Adam_ the World was lost, the Grace of Christ hath not only abolished that one Sin, and Death which came by it; but hath together taken away those infinite Sins, and also led into full Justification as many as are of Christ; so that God now not only remits unto them _Adam_’s Sin, and their own, but also gives them therewith the Spirit of a solid and perfect Righteousness, which renders us conform unto the Image of the First-begotten.” [Sidenote: Righteousness, _a Conformity to the Image of the First-begotten_.] And upon these Words [_by Jesus Christ_] he saith; “We always judge that the whole Benefit of Christ tends to this, that we might be strong through the Gift of Righteousness, being rightly and orderly adorned with all Virtue, that is, restored to the Image of God.” [Sidenote: W. Forbes _in Consider. Modest. de _Just._ Lib. 2. Sect. 8._] And _lastly_, _William Forbes_ our Countryman, Bishop of _Edinburgh_, saith; “Whensoever the Scripture makes Mention of the Justification before God, as speaketh _Paul_, and from him (besides others) _Augustine_, it appears that the Word [_justify_] necessarily signifies not only to pronounce just in a Law Sense, but also really and inherently to make just; because that God doth justify a wicked Man otherwise than earthly Judges. [Sidenote: _How God justifies the Wicked._] For he, when he justifies a wicked or unjust Man, doth indeed pronounce him as these also do; but by pronouncing him just, because his Judgment is according to Truth, he also makes him really of unjust to become just.” And again, the same Man, upon the same Occasion, answering the more rigid _Protestants_, who say, That _God first justifies, and then makes just_; he adds: “But let them have a Care, lest by too great and empty Subtilty, unknown both to the Scriptures and the Fathers, they lessen and diminish the Weight and Dignity of so great and divine a Benefit, so much celebrated in the Scripture, to wit, _Justification_ of the Wicked. For if to the formal Reason of _Justification_ of the Ungodly doth not at all belong his _Justification_ (so to speak) _i. e._ his being made righteous, then in the Justification of a Sinner, although he be justified, yet the Stain of Sin is not taken away, but remains the same in his Soul as before Justification: And so, notwithstanding the Benefit of Justification, he remains as before, unjust and a Sinner; and nothing is taken away, but the Guilt and Obligation to Pain, and the Offence and Enmity of God through Non-imputation. But both the Scriptures and Fathers do affirm, That in the _Justification_ of a Sinner, their Sins are not only remitted, forgiven, covered, not imputed, but also taken away, blotted out, cleansed, washed, purged, and very far removed from us, as appears from many Places of the holy Scriptures.” The same _Forbes_ shews us at length, in the following Chapter, That this was the confessed Judgment of the _Fathers_, out of the Writings of those who hold the contrary Opinion; some whereof, out of him, I shall note. [Sidenote: Calv. _Inst. L. 3. C. 11. Sect. 15_.] As, first, _Calvin_ saith, “That the Judgment of _Augustine_, or at least his Manner of speaking, is not throughout to be received; who although he took from Man all Praise of Righteousness, and ascribed all to the Grace of God, yet he refers Grace to Sanctification, by which we are regenerate through the Spirit unto Newness of Life.” [Sidenote: Chemnit. _in Exam. Conc. Trid. de Just._ P. 129.] _Chemnitius_ saith, “That they do not deny, but that the Fathers take the Word [_justify_] for _renewing_, by which Works of Righteousness are wrought in us by the Spirit.” And P. 130. “I am not ignorant, that the Fathers indeed often use the Word [_justify_] in this Signification, to wit, of _making just_.” [Sidenote: Zanchius _in C. 2. ad_ Ep. _Ver. 4. Loc. de Just_. Thes. 13.] _Zanchius_ saith, “That the Fathers, and chiefly _Augustine_, interpret the Word [_justify_] according to this Signification, to wit, of _making just_; so that, according to them, to be _justified_ was no other than of _unjust_ to be made _just_, through the Grace of God for Christ.” He mentioneth more, but this may suffice to our Purpose.

§. VIII. [Sidenote: Asser. I.] Having thus sufficiently proved, that by _Justification_ is to be understood as really being _made righteous_: I do boldly affirm, and that not only from a _notional Knowledge_, but from a _real, inward experimental Feeling_ of the Thing, [Sidenote: _Christ revealed and formed in the Soul of a Man, is the formal Cause of Man’s Justification._] That the _immediate_, _nearest_, or _formal Cause_ (if we must in Condescension to some use this Word) of a Man’s Justification in the Sight of God, is, the _Revelation of Jesus Christ in the Soul_, [Sidenote: Proof 1.] changing, altering, and renewing the Mind, by whom (even the Author of this inward Work) thus formed and revealed, we are truly justified and accepted in the Sight of God. For it is as we are thus covered and clothed with him, in whom the Father is always well pleased, that we may _draw near to God_, and stand with Confidence before his Throne, being purged by the _Blood of Jesus_ inwardly poured into our Souls, and clothed with his Life and Righteousness therein revealed. And this is that Order and Method of Salvation held forth by the Apostle in that divine Saying, _Rom._ v. 10. _For if when we were Enemies, we were reconciled to God by the Death of his Son; much more, being reconciled, we shall be saved by his Life._ For the Apostle first holding forth the Reconciliation wrought by the Death of Christ, wherein God is near to receive and redeem Man, holds forth his _Salvation_ and _Justification_ to be by the _Life of Jesus_. Now, that this _Life_ is an _inward, spiritual_ Thing revealed in the Soul, whereby it is renewed and brought forth out of _Death_, where it naturally has been by the _Fall_, and so quickened and made alive unto God, the same Apostle shews, _Ephes._ ii. 5. _Even when we were dead in Sins and Trespasses, he hath quickened us together in Christ (by whose Grace ye are saved) and hath raised us up together._ Now this none will deny to be the inward Work of Renovation, and therefore the Apostle gives that Reason of their being _saved by Grace_; which is the inward Virtue and Power of Christ in the Soul: But of this Place more hereafter. Of the Revelation of this _inward Life_ the Apostle also speaketh, 2 _Cor._ iv. 10. _That the Life also of Jesus might be made manifest in our Bodies_; and Ver. 11. _That the Life also of Jesus might be made manifest in our mortal Flesh_. Now this inward _Life of Jesus_ is that _whereby_, as is before observed, he said, _We are saved_.

[Sidenote: Proof 2.] Secondly, _That it is by this Revelation of Jesus Christ, and the new Creation in us, that we are justified_, doth evidently appear from that excellent Saying of the Apostle included in the Proposition itself, _Tit._ iii. 5. _According to his Mercy he hath saved us, by the Washing of Regeneration, and Renewing of the Holy Ghost_, &c. Now that whereby we are saved, that we are also no Doubt justified by; which Words are in this Respect synonymous. [Sidenote: _The immediate Cause of _Justification_ is the inward Work of _Regeneration.] Here the Apostle clearly ascribes the _immediate_ Cause of Justification to this inward Work of Regeneration, which is _Jesus Christ revealed in the Soul_, as being that which formally states us in a Capacity of being reconciled with God; the Washing or Regeneration being that inward Power and Virtue, whereby the Soul is cleansed, and clothed with the Righteousness of Christ, so as to be made fit to appear before God.

[Sidenote: Proof 3.] _Thirdly_, This Doctrine is manifest from 2 _Cor._ xiii. 5. _Examine your own selves, whether ye be in the Faith; prove your own selves: Know ye not your own selves, how that Jesus Christ is in you, except ye be Reprobates?_ First, It appears here how earnest the Apostle was that they should know Christ _in them_; so that he presses this Exhortation upon them, and inculcates it three Times. [Sidenote: _The Cause of _Reprobation_ is Christ not known by inward _Revelation.] _Secondly_, He makes the Cause of Reprobation, or Not-justification, the Want of Christ thus revealed and known in the Soul: Whereby it necessarily follows, by the Rule of _Contraries_, where the Parity is alike (as in this Case it is evident) that, where Christ is inwardly known, there the Persons subjected to him are approved and justified. For there can be nothing more plain than this, That if we must know Christ _in us_, except we be Reprobates, or unjustified Persons; if we know him _in us_, we are not Reprobates, and consequently justified ones. Like unto this is that other Saying of the same Apostle, Gal. iv. 19. _My little Children, of whom I travail in Birth again, until Christ be formed in you_; and therefore the Apostle terms this, _Christ within, the Hope of Glory_, Col. i. 27, 28. Now that which is the _Hope of Glory_, can be no other than that which we _immediately_ and _most nearly_ rely upon for our Justification, and that whereby we are really and truly made just. And as we do not hereby deny, but the original and fundamental Cause of our Justification is the Love of God manifested in the Appearance of _Jesus Christ_ in the Flesh, [Sidenote: _Christ by his Death and Sufferings has opened a Way for our Reconciliation._] who by his Life, Death, Sufferings, and Obedience, made a Way for our Reconciliation, and became a Sacrifice for the Remission of Sins that are past, and purchased unto us this _Seed_ and _Grace_, from which this Birth arises, and in which Jesus Christ is inwardly received, formed, and brought forth in us, in his own pure and holy Image of Righteousness, by which our Souls live unto God, and are clothed with him, and have put him on, even as the Scripture speaks, _Ephes._ iv. 23, 24. _Gal._ iii. 27. we stand justified and saved in and by him, and by his Spirit and Grace, _Rom._ iii. 24. 1 _Cor._ vi. 11. _Tit._ iii. 7. So again, _reciprocally_, we are hereby made Partakers of the Fulness of his _Merits_, and his cleansing _Blood_ is near, to wash away every Sin and Infirmity, and to heal all our Backslidings, as often as we turn towards him by unfeigned Repentance, and become renewed by his Spirit. Those then that find him thus raised, and ruling in them, have a true Ground of Hope to believe that they are justified by his Blood. But let not any deceive themselves, so as to foster themselves in a vain Hope and Confidence, that by the Death and Sufferings of Christ they are justified, so long as _Sin lies at their Door_, Gen. iv. 7. Iniquity prevails, and they remain yet unrenewed and unregenerate; lest it be said unto them, _I know you not_. Let that Saying of Christ be remembered, _Not every one that saith Lord, Lord, shall enter, but he that doth the Will of my Father_, Matt. vii. 21. To which let these excellent Sayings of the beloved Disciple be added; _Little Children, let no Man deceive you; he that doth Righteousness is righteous, even as he is righteous. He that committeth Sin is of the Devil; because if our Heart condemn us, God is greater than our Heart, and knoweth all Things_, 1 John iii. 7. & 20.

Many famous Protestants bear Witness to this inward Justification by Christ inwardly revealed and formed in Man. [Sidenote: Boræus _in _Gen._ P. 162._] As _M. Boræus_: “In the Imputation,” saith he, “wherein Christ is ascribed and imputed to Believers for Righteousness, the Merit of his Blood, and the Holy Ghost given unto us by Virtue of his Merits, are equally included. [Sidenote: _The Testimonies of famous Protestants of inward Justification_.] And so it shall be confessed, _That Christ is our Righteousness_, as well from his Merit, Satisfaction, and Remission of Sins obtained by him, as from the Gifts of the Spirit of Righteousness. And if we do this, we shall consider the whole Christ proposed to us for our Salvation, and not any single Part of him.” The same Man, P. 169. “In our justification then Christ is considered, who breathes and lives in us, to wit, by his Spirit put on by us; concerning which putting on the Apostle saith, _Ye have put on Christ_.” And again, P. 171. “We endeavour to treat in Justification, not of Part of Christ, but him wholly, in so far as he is our Righteousness every Way.” And a little after: “As then blessed _Paul_, in our Justification, when he saith, _Whom he justified, them he glorified_, comprehends all Things which pertain to our being reconciled to God the Father, and our Renewing, which fits us for attaining unto Glory, such as Faith, Righteousness, Christ, and the Gift of Righteousness exhibited by him, whereby we are regenerated, to the fulfilling of the Justification which the Law requires; so we also will have all Things comprehended in this Cause, which are contained in the Recovery of Righteousness and Innocency.” And P. 181. “The Form,” saith he, “of our Justification is the divine Righteousness itself, by which we are formed just and good. This is _Jesus Christ_, who is esteemed our Righteousness, partly from the Forgiveness of Sins, and partly from the Renewing and the Restoring of that Integrity, which was lost by the Fault of the first _Adam_: So that this new and heavenly _Adam_ being put on by us, of which the Apostle saith, _Ye have put on Christ_, ye have put him on, I say, as the Form, so the Righteousness, Wisdom, and Life of God.” [Sidenote: Inuncunas.] So also affirmeth _Claudius Albertus Inuncanus_, see his _Orat. Apodict. Lausaniæ Excus. 1587. Orat. 2_. P. 86, 87. [Sidenote: Zuinglius.] _Zuinglius_ also, in his Epistle to the Princes of _Germany_, as cited by _Himelius_, C. 7. P. 60. saith, “That the Sanctification of the Spirit is true Justification, which alone suffices to justify.” [Sidenote: Estius.] _Estius_ upon 1 _Cor._ vi. 11. saith, “Lest Christian Righteousness should be thought to consist in the _Washing_ alone, that is, in the Remission of Sins, he addeth the other Degree or Part, [but ye are _sanctified_] that is, ye have attained to Purity, so that ye are now truly holy before God. _Lastly_, Expressing the Sum of the Benefit received in one Word, which includes both the Parts, But ye are _justified_ (the Apostle adds) in the Name of the Lord _Jesus Christ_, that is, by his Merits, and in the Spirit of our God, that is, the Holy Spirit proceeding from God, and communicated to us by Christ.” [Sidenote: R. Baxter.] And lastly, _Richard Baxter_, a famous _English_ Preacher, in his Book called _Aphorisms of Justification_, P. 80. saith, “That some ignorant Wretches gnash their Teeth at this Doctrine, as if it were flat _Popery_, not understanding the Nature of the Righteousness of the new Covenant; which is all out of Christ in ourselves, though wrought by the Power of the Spirit of Christ in us.”

§. IX. [Sidenote: Posit. 3.] The _third_ Thing proposed to be considered is, concerning _the Necessity of good Works to Justification_. I suppose there is enough said before to clear us from any Imputation of being _Popish_ in this Matter.

[Sidenote: Object.] But if it be queried, _Whether we have not said, or will not affirm, that a Man is justified by Works?_

[Sidenote: _Answ._] I answer; I hope none need, neither ought to take Offence, if in this Matter we use the plain Language of the holy Scripture, which faith expresly in answer hereunto, _James_ ii. 24. [Sidenote: _That Works are necessary to Justification._] _Ye see then how that by Works a Man is justified, and not by Faith only._ I shall not offer to prove the Truth of this Saying, since what is said in this Chapter by the Apostle is sufficient to convince any Man that will read and believe it; I shall only from this derive this one Argument.

[Sidenote: Arg.] If no Man can be justified without Faith, and no Faith be living, nor yet available to Justification without Works, then Works are necessary to _Justification_:

But the first is true: Therefore also the last.

For this Truth is so apparent and evident in the Scriptures, that for the Proof of it we might transcribe most of the Precepts of the Gospel. I shall instance a few, which of themselves do so clearly assert the Thing in Question, that they need no Commentary, nor farther Demonstration. And then I shall answer the Objections made against this, which indeed are the Arguments used for the contrary Opinion, _Heb._ xii. 14. _Without Holiness no Man shall see God._ Matt. vii. 21. [Sidenote: _Not the Sayers, but the Doers are blessed._] _Not every one that saith unto me, Lord, Lord, shall enter into the Kingdom of Heaven, but he that doeth the Will of my Father which is in Heaven._ John xiii. 7. _If ye know these Things, happy are ye if ye do them._ 1 Cor. vii. 19. _Circumcision is nothing, and Uncircumcision is nothing, but the Keeping of the Commandments of God._ Rev. xxii. 14. _Blessed are they that do his Commandments, that they may have Right to the Tree of Life, and may enter in through the Gates into the City_: And many more that might be instanced. From all which I thus argue:

[Sidenote: _Arg._] If those only can _enter into the Kingdom that do the Will of the Father_; if those be accounted only the _wise Builders_ and _happy_ that do the Sayings of Christ; if no Observations avail, but only the _Keeping of the Commandments_; and if they be blessed that _do the Commandments_, and thereby have Right to the _Tree of Life_, and Entrance through the Gates into the City; then _Works_ are absolutely _necessary to Salvation_ and _Justification_:

But the first is true: And _therefore_ also the last.

The Consequence of the _Antecedent_ is so clear and evident, that I think no Man of sound Reason will call for a Proof of it.

§. X. [Sidenote: Obj. 1.] But they object, _That Works are not necessary to Justification_: First, because of that Saying of _Christ_, Luke xvii. 10. [Sidenote: _Unprofitable Servants._] _When ye shall have done all these Things that are commanded you, say, We are unprofitable Servants._

[Sidenote: _Answ._] _Answer_; As to God we are indeed unprofitable, for he needeth nothing, [Sidenote: _God needeth nothing._] neither can we add any Thing unto him: But as to ourselves, we are not unprofitable; else it might be said, that it is not profitable for a Man to keep _God’s Commandments_; which is most absurd, and would contradict Christ’s Doctrine throughout. Doth not Christ, _Matt._ v. through all those Beatitudes, pronounce Men blessed for their _Purity_, for their _Meekness_, for their _Peaceableness_, &c? And is not then that for which Christ pronounceth Men blessed, profitable unto them? Moreover, _Matt._ xxv. 21, 23. [Sidenote: _Those that had improved their _Talents_, were called good and faithful Servants._] Doth not Christ pronounce the Men _good and faithful Servants_ that improved their Talents? Was not their doing of that then profitable unto them? And Ver. 30. it is said of him that hid his _Talent_, and did not improve it, _Cast ye the unprofitable Servant into utter Darkness_. If then not improving of the _Talent_ made the Man _unprofitable_, and he was therefore _cast into utter Darkness_, it will follow by the Rule of _Contraries_, so far at least that the Improving made the other profitable; seeing, if our Adversaries will allow us to believe Christ’s Words, this is made a _Reason_, and so at least a _Cause instrumental_ of their Acceptance; _Well done, good and faithful Servant, thou hast been faithful over a few Things, I will make thee Ruler over many Things; enter thou into the Joy of thy Lord_.

[Sidenote: Obj. 2.] _Secondly_, They object those Sayings of the Apostle, where he excludes the Deeds of the Law from Justification; as first, _Rom._ iii. 20. _Because by the Deeds of the Law there shall be no Flesh justified in his Sight._ And Ver. 28. _Therefore we conclude, that a Man is justified by Faith, without the Deeds of the Law._

[Sidenote: _Answ. 1._.] _Answ._ We have shewn already what Place we give to _Works_, even to the _best of Works_, in _Justification_; and how we ascribe its immediate and formal Cause to the _Worker_ brought forth in us, but not to the _Works_. But in answer to this Objection, I say, there is a great Difference betwixt the _Works_ of the _Law_, and those of _Grace_, or of the _Gospel_. [Sidenote: _The Works of the Gospel or Grace distinguished from those of the Law._] The first are excluded, the second not, but are necessary. The first are those which are performed in Man’s own Will, and by his Strength, in a Conformity to the outward Law and Letter; and therefore are Man’s own imperfect Works, or Works of the Law, which _makes nothing perfect_: And to this belong all the Ceremonies, Purifications, Washings, and Traditions of the _Jews_. The second are the Works of the Spirit of Grace in the Heart, wrought in Conformity to the inward and spiritual Law; which Works are not wrought in Man’s Will, nor by his Power and Ability, but in and by the Power and Spirit of Christ _in us_, and therefore are _pure_ and _perfect_ in their Kind (as shall hereafter be proved) and may be called _Christ’s Works_, for that he is the immediate Author and Worker of them: Such _Works_ we affirm absolutely _necessary to Justification_, so that a Man cannot be justified without them; and all _Faith_ without them is dead and useless, as the Apostle _James_ saith. Now, that such a Distinction is to be admitted, and that the _Works_ excluded by the Apostle in the Matter of Justification are of the first Kind, will appear, if we consider the Occasion of the Apostle’s mentioning this, as well here, as throughout his Epistle to the _Galatians_, where he speaks of this Matter and to this Purpose at large: Which was this, That whereas many of the _Gentiles_ that were not of the Race or Seed of _Abraham_, as concerning the Flesh, were come to be converted to the _Christian Faith_, and to believe in him, some of those, that were of the _Jewish Proselytes_, thought to subject the faithful and believing _Gentiles_ to the legal Ceremonies and Observations, as necessary to their Justification: [Sidenote: _The Occasion of the Apostle’s speaking of the Works of the Law, which are excluded._] This gave the Apostle _Paul_ Occasion at length, in his Epistle to the _Romans_, _Galatians_, and elsewhere, to shew the Use and Tendency of the Law, and of its Works, and to contra-distinguish them from the Faith of Christ, and the Righteousness thereof; shewing how the former was ceased and become ineffectual, the other remaining, and yet necessary. And that the Works excluded by the Apostle are of this Kind of Works of the Law, appears by the whole Strain of his Epistle to the _Galatians_, Chap. i, ii, iii, and iv. For after, in Chap. iv. he upbraideth them for their Returning unto the Observation of _Days_ and _Times_, and that, in the Beginning of Chap. v. he sheweth them their Folly, and the evil Consequence of adhering to the Ceremonies of Circumcision, then he adds, Ver. 6. _For in Christ Jesus neither Circumcision nor Uncircumcision availeth, but Faith, which worketh by Love_; and thus he concludes again, Chap. vi. Ver. 15. _For in Christ Jesus neither Circumcision availeth, nor Uncircumcision, but a new Creature._ From which Places appeareth that Distinction of Works before-mentioned, whereof the one is excluded, the other necessary to Justification. For the Apostle sheweth here, that _Circumcision_ (which Word is often used to comprehend the whole Ceremonies and legal Performances of the _Jews_) is not necessary, nor doth avail. Here then are the _Works_ which are excluded, by which _no Man is justified_; but _Faith_, which _worketh by Love_, but the _new Creature_, this is that which _availeth_, which is _absolutely necessary_: For _Faith_, that _worketh by Love_, cannot be without _Works_; for, as it is said in the same 5th Chapter, Ver. 22. _Love is a Work of the Spirit_; also the _new Creature_, if it avail and be necessary, cannot be without Works; seeing it is natural for it to bring forth Works of Righteousness. Again, that the Apostle no Ways intends to exclude such good Works appears, in that in the same Epistle he exhorts the _Galatians_ to them, and holds forth the Usefulness and Necessity of them, and that very plainly, Chap. vi. Ver. 7, 8, 9. [Sidenote: _The Usefulness and Necessity of good_ Works.] _Be not deceived_, saith he, _God is not mocked; for whatsoever a Man soweth, that shall he also reap: For he that soweth to the Flesh, shall of the Flesh reap Corruption; but he that soweth to the Spirit, shall of the Spirit reap Life everlasting. And let us not be weary of Well-doing, for in due Season we shall reap, if we faint not_: Doth it not hereby appear, how necessary the Apostle would have the _Galatians_ know that he esteemed good Works to be? To wit, not the outward Ceremonies and Traditions of the Law, but the Fruits of the Spirit, mentioned a little before; by which Spirit he would have them to be led, and walk in those good Works: As also, how much he ascribed to these good Works, by which he affirms _Life everlasting_ is reaped. Now, that cannot be useless to Man’s Justification, which capacitates him to reap so rich an Harvest.

[Sidenote: _Answ. 2._] But _Lastly_; For a full Answer to this Objection, and for the establishing of this Doctrine of _good Works_, I shall instance another Saying of the same Apostle _Paul_, which our Adversaries also in the Blindness of their Minds make use of against us; to wit, Tit. iii. 5. [Sidenote: Justified _not by our _legal Performances_, but the _Fruit_ of the_ Spirit.] _Not by Works of Righteousness which we have done, but according to his Mercy he saved us, by the Washing of Regeneration, and Renewing of the Holy Ghost._ It is generally granted by all, that [_saved_] is here all one as if it had been said [_justified_.] Now there are two Kinds of _Works_ here mentioned: One by which we are not saved, that is, not justified; and another by which we are saved, or justified. The first, the Works of Righteousness which we have wrought, that is, which we in our first fallen Nature, by our own Strength, have wrought, our own _legal Performances_, and therefore may truly and properly be called ours, whatever specious Appearances they may have. And that it must needs and ought to be so understood, doth appear from the other Part, _By the Washing of Regeneration, and Renewing of the Holy Ghost_; seeing _Regeneration_ is a Work, comprehensive of many good Works, even of all those which are called _the Fruits of the Spirit_.

[Sidenote: Obj.] Now in Case it should be objected, _That these may also be called ours, because wrought in us, and also by us many Times as Instruments_;

[Sidenote: _Answ._] I answer; It is far otherwise than the former: For in the first we are yet alive in our own natural State, unrenewed, working of ourselves, seeking to save ourselves, by imitating and endeavouring a Conformity to the outward Letter of the Law; and so wrestling and striving in the _Carnal Mind_, that is Enmity to God, and in the _cursed Will_ not yet subdued. But in this second we are _crucified with Christ_, we are become _dead with him_, have _partaken of the Fellowship of his Sufferings_, are made _conformable to his Death_; and our first Man, our _old Man with all his Deeds_, as well the openly Wicked as the seemingly Righteous, our legal Endeavours and foolish Wrestlings, are all buried and nailed to the _Cross of Christ_; [Sidenote: _Not _We_, but _Christ in us_ is the Worker of Righteousness._] and so it is no more _we_, but _Christ alive in us_, the _Worker in us_. So that though it be _we_ in a Sense, yet it is according to that of the Apostle to the same _Galatians_, Chap. ii. Ver. 20. _I am crucified, yet nevertheless I live, yet not I, but Christ liveth in me: Not I, but the Grace of Christ in me_. These Works are especially to be ascribed to the _Spirit of Christ_, and the _Grace of God in us_, as being immediately thereby acted and led in them, and enabled to perform them. And this Manner of Speech is not strained, but familiar to the Apostles, as appears, Gal. ii. 8. _For he that wrought effectually in Peter to the Apostleship of the Circumcision, the same was mighty in me_, &c. Phil. ii. 13. _For it is God which worketh in you, both to will and to do_, &c. So that it appears by this Place, that since the _Washing of Regeneration_ is necessary to Justification, and that _Regeneration_ comprehends _Works_, _Works_ are necessary; and that these _Works_ of the Law that are excluded, are different from these that are necessary and admitted.

§. XI. [Sidenote: Obj. 3.] _Thirdly_, They object _That no Works, yea, not the Works of Christ in us, can have Place in Justification, because nothing that is impure can be useful in it; and all the Works wrought in us are impure_. For this they allege that Saying of the Prophet _Isaiah_, lxiv. 6. _All our Righteousnesses are as filthy Rags_; adding this Reason, _That seeing we are impure, so must our Works be; which though good in themselves, yet as performed by us, they receive a Tincture of Impurity, even as clean Water passing through an unclean Pipe is defiled_.

[Sidenote: _Answ. 1._] That no _impure Works_ are useful to Justification, is confessed; but that all the Works wrought in the Saints are such, is denied. And for Answer to this, the former Distinction will serve. We confess, that the first Sort of _Works_ above-mentioned are _impure_; but not the second: Because the first are wrought in the unrenewed State, but not the other. And as for that of _Isaiah_, it must relate to the first Kind; [Sidenote: _What Sort of _Righteousness_ is as filthy _Rags.] for though he saith, _All our Righteousnesses are as filthy Rags_, yet that will not comprehend the Righteousness of Christ _in us_, but only that which we work _of_ and _by_ ourselves. For should we so conclude, then it would follow, that we should throw away all _Holiness_ and _Righteousness_; since that which is as _filthy Rags_, and as a _menstruous Garment_, ought to be thrown away; yea, it would follow, that all the Fruits of the Spirit, mentioned, _Gal._ iv. were as _filthy Rags_; Whereas on the Contrary, some of the Works of the Saints are said to have a _sweet Savour in the Nostrils of the Lord_; are said to be an _Ornament of great Price in the Sight of God_; are said to _prevail with him_, and to be _acceptable to him_; which _filthy Rags_ and a _menstruous Garment_ cannot be. Yea, many famous _Protestants_ have acknowledged, that this Place is not therefore so to be understood. [Sidenote: Calvin _and others their Sense concerning _Isa. 64. 6._ of our_ Righteousness.] _Calvin_ upon this Place saith, “That it is used to be cited by some, that they may prove there is so little Merit in our Works, that they are before God filthy and defiled: But this seems to me to be different from the Prophet’s Mind,” saith he, “seeing he speaks not here of all Mankind.” [Sidenote: Musculus.] _Musculus_ upon this Place saith, “That it was usual for this People to presume much of their legal Righteousness, as if thereby they were made clean; nevertheless they had no more Cleanness than the unclean Garment of a Man. Others expound this Place concerning all the Righteousness of our Flesh; that Opinion indeed is true; yet I think that the Prophet did rather accommodate these Sayings to the Impurity of the People in _legal Terms_.” [Sidenote: (Bertius) Epistolæ præfixæ dissert. ann.] The Author (commonly supposed _Bertius_) speaking concerning the true Sense of the 7th Chapter of the Epistle to the _Romans_, hath a Digression touching this of _Isaiah_, saying; “This Place is commonly corrupted by a pernicious Wresting; for it is still alleged, as if the Meaning thereof inferred the most excellent Works of the best Christians, _&c._” [Sidenote: Ja. Coret Apol. _Impress_. Paris, Ann. 1597 _Page 78_.] _James Coret_, a _French_ Minister in the Church of _Basil_, in his _Apology_ concerning _Justification_ against _Alescales_, saith; “Nevertheless concerning the Counsel of certain _good Men_, I must admonish the Reader, that it never came into our Minds to abuse that Saying of _Isa._ lxiv. 6. against _good Works_, in which it is said, that _all our Righteousnesses are as filthy Rags_, as if he would have that which is good in our _good Works_, and proceedeth from the _Holy Spirit_, to be esteemed as a filthy and unclean Thing.”

§. XII. As to the other Part, _That seeing the best of Men are still impure and imperfect, therefore their _Works_ must be so_; it is to beg the Question, and depends upon a Proposition denied; and which is to be discussed at farther Length in the next Proposition. But though we should suppose a Man not thoroughly perfect in all Respects, yet will not that hinder, but good and perfect _Works_ in their Kind may be brought forth in him by the Spirit of Christ: Neither doth the Example of _Water_ going through an unclean _Pipe_ hit the Matter; because though Water may be capable to be tinctured with Uncleanness, yet the Spirit of God cannot, whom we assert to be the immediate Author of those _Works_ that avail in _Justification_: And therefore Jesus Christ’s Works in his Children are _pure_ and _perfect_, and he worketh in and through that _pure Thing_ of his own forming and creating in them. Moreover, if this did hold, according to our Adversaries Supposition, _That no Man ever was or can be perfect_, it would follow, that the very Miracles and Works of the Apostles, which Christ wrought in them, and they wrought in and by the Power, Spirit and Grace of Christ, were also _impure_ and _imperfect_; [Sidenote: _Were the Miracles and Works of the Apostles, wrought by the Power of Christ in them, _impure_ and _imperfect_?_] such as their converting of the Nations to the _Christian Faith_; their gathering of the _Churches_, their writing of the _Holy Scriptures_; yea, and their offering up and sacrificing of their _Lives_ for the _Testimony of Jesus_. What may our Adversaries think of this Argument, whereby it will follow, that the _Holy Scriptures_, whose Perfection and Excellency they seem so much to magnify, are proved to be _impure_ and _imperfect_, because they came through _impure_ and _imperfect Vessels_? It appears by the Confessions of _Protestants_, that the _Fathers_ did frequently attribute unto _Works_ of this Kind that _instrumental Work_, which we have spoken of in _Justification_, albeit some ignorant Persons cry out it is _Popery_, and also divers, and that famous _Protestants_, do of themselves confess it. [Sidenote: A. Polan. _Our Doctrine of _Justification_ and _Works_, is not Popery._] _Amandus Polanus_, in his _Symphonia Catholica_, Cap. 27. _de Remissione Peccatorum_, P. 651. places this _Thesis_ as the common Opinion of _Protestants_, most agreeable to the Doctrine of the _Fathers_: “We obtain the Remission of Sins by Repentance, Confession, Prayers, and Tears, proceeding from Faith, but do not _merit_, to speak properly; and therefore we obtain Remission of Sins, not by the _Merit_ of our Repentance and Prayers, but by the Mercy and Goodness of God.” [Sidenote: Gentiletus _Ex Impress._ Gen. 1516.] _Innocentius Gentiletus_, a Lawyer of great Fame among _Protestants_, in his _Examen_ of the _Council of Trent_, P. 66, 67. of _Justification_, having before spoken of _Faith_ and _Works_, adds these Words: “But seeing the one cannot be without the other, we call them both conjunctly _instrumental Causes_.” [Sidenote: Zanchius.] _Zanchius_, in his fifth Book, _De Naturâ Dei_, saith; “We do not simply deny, that _good Works_ are the Cause of _Salvation_, to wit, the instrumental, rather than the efficient Cause, which they call [_sine quâ non_.”] And afterwards, “Good Works are the instrumental Cause of the Possession of _Life eternal_; for by these, as by a Means and a lawful Way, God leads unto the Possession of _Life eternal_.” [Sidenote: G. Ames. _in Medulla S. Theologiæ_, L. 2. C. 1. Thes. 30.] _G. Amesius_ saith, “That our Obedience, albeit it be not the principal and meritorious Cause of _Life eternal_, is nevertheless a Cause in some Respect, administering, helping, and advancing towards the Possession of the Life.” [Sidenote: R. Baxter.] Also _Richard Baxter_, in his Book above-cited, Page 155. saith, “_That we are justified by_ Works in the same Kind of Causality as by _Faith_, to wit, as being both Causes _sine quâ non_, or Conditions of the _New Covenant_ on our Part requisite to Justification.” And P. 195. he saith, “It is needless to teach any Scholar, who hath read the Writings of _Papists_, how this Doctrine differs from them.”