Chapter IX: Introduction (9)

Some called him an _Holy Spirit_, as _Seneca_, Epist. 41. who said, _There is an holy Spirit in us, that treateth us as we treat him._ [Sidenote: Cicero _calls it an Innate Light. _Lactan._ In Sect._] _Cicero_ calleth it an _innate Light_, in his Book _De Republica_, cited by _Lactantius_, 6 _Instit._ where he calls this _Right Reason, given unto all, constant and eternal, calling unto Duty by commanding, and deterring from Deceit by forbidding_. Adding, _That it cannot be abrogated, neither can any be freed from it, neither by Senate or People; that it is one, eternal, and the same always to all Nations; so that there is not one at _Rome_, and another at _Athens_: Whoso obeys it not, must flee from himself, and in this is greatly tormented, although he should escape all other Punishments_. _Plotinus_ also calls him _Light_, saying, That _as the Sun cannot be known but by its own Light, so God cannot be known but with his own Light: And as the Eye cannot see the Sun but by receiving its Image, so Man cannot know God but by receiving his Image; and that it behoveth Man to come to Purity of Heart before he could know God_; calling him also _Wisdom_, a name frequently given him in Scripture; see _Prov._ i. 20. to the End; and _Prov._ viii. 9, 34. where _Wisdom_ is said to cry, intreat, and invite all to come unto her, and learn of her: And what is this _Wisdom_ but Christ? Hence such as came among the _Heathen_, to forsake Evil and cleave to Righteousness, were called _Philosophers_, that is, Lovers of _Wisdom_. [Sidenote: Philosophers _whence so called?_] They knew this _Wisdom_ was nigh unto them, and that _The best Knowledge of God, and divine Mysteries, was by the Inspiration of the Wisdom of God_. [Sidenote: Phocylides.] _Phocylides_ affirmed, That _the Word of the Wisdom of God was best_. His Words in the Greek are, [Greek: Tês de Theopneustou sophias logos estin aristos: Της δε Θεοπνευσςου σοφιας λογος εστιν αριστος].

And much more of this Kind might be instanced, by which it appears they knew Christ; and by his working _in_ them, were brought from Unrighteousness to Righteousness, and to love that Power by which they felt themselves redeemed; so that, as saith the Apostle, _They shew the Work of the Law written in their Hearts, and did the Things contained in the Law_; and therefore, as _all Doers of the Law are, were no Doubt justified_, and saved thus by the Power of Christ _in_ them. And as this was the Judgment of the Apostle, so was it of the primitive Christians. [Sidenote: Socrates _a Christian_, &c.] Hence _Justin Martyr_ stuck not to call _Socrates a Christian_, saying, That _all such as lived according to the divine Word in them, which was in all Men, were Christians_, _such as_ Socrates _and_ Heraclitus, and others among the Greeks, _&c._ _That such as live with the Word, are Christians without Fear or Anxiety._

[Sidenote: Clem. Alex.] _Clemens Alexandrinus_ saith, _Apol. 2. Strom. Lib. 1_. That _this Wisdom or Philosophy was necessary to the _Gentiles_, and was their _School-master_ to lead them unto Christ, by which of old the Greeks were justified._

[Sidenote: Augustin. _de Civ. Dei._] _Nor do I think_, saith _Augustine_, in his Book of the _City of God_, Lib. 18. Cap. 47. _that the _Jews_ dare affirm that none belonged unto God but the_ Israelites. [Sidenote: Lud. Vives.] Upon which Place _Ludovicus Vives_ saith, That _thus the _Gentiles_, not having a Law, were a Law unto themselves; and the Light of so living is the Gift of God, and proceeds from the Son; of whom it is written, that he_ enlighteneth every Man that cometh into the World.

[Sidenote: _The _Platonists_ saw the Word in the Beginning; which was Light._] _Augustine_ also testifies in his Confessions, _Lib. 1. Cap. 9_. That _he had read in the Writings of the _Platonists_, though not in the very same Words, yet that which by many and multiplied Reasons did persuade, that in the Beginning was the Word, and the Word was with God; this was in the Beginning with God, by which all Things were made, and without which nothing was made that was made: In him was Life, and the Life was the Light of Men: And the Light shined in the Darkness, and the Darkness did not comprehend it. And albeit the Soul gives Testimony concerning the Light, yet it is not the _Light_, but the _Word of God_; for GOD is the true LIGHT, which enlighteneth every Man that cometh into the World_; and so repeats to Ver. 14. of _John_ i. adding, _These Things have I there read_.

[Sidenote: Hai Eben Yokdan.] Yea, there is a Book translated out of the _Arabick_, which gives an Account of one _Hai Eben Yokdan_; who living in an Island alone, without Converse of Man, attained to such a profound Knowledge of God, as to have immediate Converse with him, and to affirm, _That the best and most certain Knowledge of God is not that which is attained by Premises premised, and Conclusions deduced_; [Sidenote: _The _Supreme Intellect_ enjoyed by the Mind of Men._] _but that which is enjoyed by Conjunction of the Mind of Man with the Supreme Intellect, after the Mind is purified from its Corruptions, and is separated from all bodily Images, and is gathered into a profound Stillness_.

§. XXVIII. Seeing then it is by this inward Gift, Grace, and Light, that both those that have the Gospel preached unto them, come to have Jesus brought forth _in_ them, and to have the saving and sanctified Use of all outward Helps and Advantages; and also by this same Light that all may come to be saved; and that God calls, invites, and strives with all, in a Day, and saveth many, to whom he hath not seen meet to convey this outward Knowledge; [Sidenote: _The Day of the Lord proclaimed._] therefore we, having the Experience of the inward and powerful Work of this Light in our Hearts, even _Jesus_ revealed _in_ us, cannot cease to proclaim the Day of the Lord that is arisen in it, crying out with the Woman of _Samaria_; _Come and see one that hath told me all that ever I have done; Is not this the Christ?_ That others may come and feel the same _in_ themselves, and may know, that that little small Thing that reproves them in their Hearts, however they have despised and neglected it, is nothing less than the Gospel preached _in_ them; _Christ_, the _Wisdom_ and _Power of God_, being _in_ and _by_ that Seed seeking to save their Souls.

Of this _Light_ therefore _Augustine_ speaks in his _Confessions_, Lib. 11. Cap. 9. _In this Beginning, O God! thou madest the Heavens and the Earth, in thy Word, in thy Son, in thy Virtue, in thy Wisdom, wonderfully saying, and wonderfully doing. Who shall comprehend it? Who shall declare it_? [Sidenote: Augustine _trembled at the In-shinings of the Light unto him, and why_?] _What is that which shineth in unto me, and smites my Heart without Hurt, at which I both tremble, and am inflamed? I tremble, in so far as I am unlike unto it; and I am inflamed in so far as I am like unto it: It is Wisdom, Wisdom which shineth in unto me, and dispelleth my Cloud, which had again covered me, after I was departed from it, with Darkness and the Heap of my Punishments._ And again he saith, Lib. 10. Cap. 27. _It is too late that I have loved thee, O thou Beautifulness, so ancient and so new! Late have I loved thee, and behold thou wast within, and I was without, and there was seeking thee! Thou didst call, thou didst cry, thou didst break my Deafness, thou glancedst, thou didst shine, thou chasedst away my Darkness._

[Sidenote: Buchanan _testifying to the Light._] Of this also our Countryman _George Buchanan_ speaketh thus in his Book _De Jure regni apud Scotos_: _Truly I understand no other Thing at present than that _Light_ which is divinely infused into our Souls: For when God formed Man, he not only gave him Eyes to his Body, by which he might shun those Things that are hurtful to him, and follow those Things that are profitable; but also hath set before his Mind as it were a certain Light, by which he may discern Things that are vile from Things that are honest. Some call this Power _Nature_, others the _Law of Nature_; I truly judge it to be divine, and am persuaded that Nature and Wisdom never say different Things. Moreover God hath given us a Compend of the Law, which in few Words comprehends the Whole; to wit, that we should love him from our Hearts, and our Neighbours as ourselves. And of this Law all the Books of the holy Scriptures, which pertain to the forming of Manners, contain no other but an Explication._

[Sidenote: Jew _and _Gentile, Scythian_ and _Barbarian_, Partakers of the Salvation of Christ._] This is that universal evangelical Principle, in and by which this Salvation of Christ is exhibited to _all_ Men, both _Jew_ and _Gentile_, _Scythian_ and _Barbarian_, of whatsoever Country or Kindred he be: And therefore God hath raised up unto himself, in this our Age, faithful Witnesses and Evangelists to preach again his _everlasting Gospel_, and to direct _all_, as well the high Professors, who boast of the _Law_ and the _Scriptures_, and the _outward Knowledge of Christ_, as the _Infidels_ and _Heathens_ that know not him that Way, that they may all come to mind the Light _in_ them, and know Christ _in_ them, _the just one_, [Greek: ton Dichaion: τον Δικαιον], _whom they have so long killed, and made merry over, and he hath not resisted_, James v. 6. and give up their Sins, Iniquities, false Faith, Professions, and outside Righteousness, to be crucified by the Power of his Cross in them, so as they may know _Christ within_ to be the _Hope of Glory_, and may come to walk in his Light and be saved, who is that _true Light that enlighteneth every Man that cometh into the World_.

PROPOSITION VII.

Concerning JUSTIFICATION.

_As many as resist not this _Light_, but receive the same, it becomes
in them an holy, pure, and spiritual Birth, bringing forth
Holiness, Righteousness, Purity, and all those other blessed Fruits
which are acceptable to _God_: By which holy Birth, to wit, _Jesus
Christ formed within us_, and working his Works in us, as we are
sanctified, so are we justified in the Sight of God, according to
the Apostle’s Words; _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, 1_ Cor. _vi. 11._ Therefore it is not by our
Works wrought in our Will, nor yet by good Works considered as
of themselves; but by _Christ_, who is both the _Gift_ and the
_Giver_, and the Cause producing the Effects in us; who, as he hath
reconciled us while we were Enemies, doth also in his Wisdom save
us and justify us after this Manner, as saith the same Apostle
elsewhere_; According to his Mercy he saved us, by the Washing of
Regeneration, and the Renewing of the Holy Ghost, _Tit._ iii. 5.

§. I. The _Doctrine of Justification_ comes well in Order after the discussing of the Extent of Christ’s Death, and of the Grace thereby communicated, some of the sharpest Contests concerning this having from thence their Rise. Many are the Disputes among those called _Christians_ concerning this Point; and indeed, if all were truly minding that which justifieth, there would be less Noise about the _Notions of Justification_. I shall briefly review this Controversy as it stands among others, and as I have often seriously observed it; then in short state the Controversy as to us, and open our Sense and Judgment of it; and _lastly_ prove it, if the Lord will, by some Scripture Testimonies, and the certain Experience of all that ever were truly justified.

§. II. [Sidenote: Observat. _The Method of Justification taken by the Church of_ Rome.] That this _Doctrine of Justification_, hath been and is greatly vitiated in the Church of _Rome_, is not by us questioned; though our Adversaries, who for want of better Arguments do often make Lies their Refuge, have not spared in this Respect to stigmatize us with Popery, but how untruly will hereafter appear. For to speak little of their _Meritum ex condigno_, which was no Doubt a very common Doctrine of the _Romish Church_, especially before _Luther_, though most of their modern Writers, especially in their Controversies with Protestants, do partly deny it, partly qualify it, and seem to state the Matter only as if they were Propagators and Pleaders for good Works by the others denied; yet if we look to the Effects of this Doctrine among them, as they appear in the Generality of their Church Members, not in Things disapproved, but highly approved and commended by their Father the _Pope_ and all his _Clients_, as the most beneficial Casualty of all his Revenue, [Sidenote: _The _Pope_’s Doctrine of _Merits_, the most beneficial of all his _Revenue.] we shall find that _Luther_ did not without great Ground oppose himself to them in this Matter: And if he had not run himself into another Extreme, of which hereafter, his Work would have stood the better. For in this, as in most other Things, he is more to be commended for what he pulled down of _Babylon_, than for what he built of his own. Whatever then the _Papists_ may pretend, or even some good Men among them may have thought, Experience sheweth, and it is more than manifest by the universal and approved Practice of their People, that they place not their _Justification_ so much in Works that are truly and morally good, and in the being truly renewed and sanctified in the Mind, as in such Things as are either nor Good nor Evil, or may truly be called Evil, and can no otherwise be reckoned Good than because the _Pope_ pleases to call them so. [Sidenote: Papists _Justification depends upon the _Pope_’s Bulls._] So that if the Matter be well sifted, it will be found, that the greatest Part of their _Justification_ depends upon the Authority of his _Bulls_, and not upon the Power, Virtue, and Grace of Christ revealed in the Heart, and renewing of it, as will appear. [Sidenote: Proof 1. _Their Sacraments._] _First_, From their Principle concerning their _Sacraments_, which they say confer Grace _ex opere operato_. So that if a Man partake but of them, he thereby obtains Remission of Sin, though he remains as he was; the Virtue of the _Sacraments_ making up the Want that is in the Man. So that this Act of Submission and Faith to the Laws of the Church, and not any real inward Change, is that which justifieth him. As for Example; [Sidenote: _Papists Penance._] if a Man make use of the _Sacrament_, as they call it, _of Penance_, so as to tell over his Sins to a Priest, though he have not true _Contrition_, which the Lord hath made absolutely necessary for penitent Sinners, but only _Attrition_, a Figment of their own, that is, if he be sorry he hath sinned, not out of any Love to God, or his Law which he hath transgressed, but for fear of Punishment, yet doth the Virtue of the _Sacrament_, as they affirm, procure to him Remission of Sins; so that being absolved by the Priest, he stands accepted and justified in the Sight of God. This Man’s Justification then proceedeth not from his being truly penitent, and in any Measure inwardly changed and renewed by the working of God’s Grace in his Heart, but merely from the Virtue of the _Sacrament_, and Authority of the Priest, who hath pronounced him _absolved_; so that his Justification is from somewhat without him, and not within him.

[Sidenote: Proof 2. _Papist Indulgences._] _Secondly_, This will yet more appear in the Matter of _Indulgences_, where Remission of all Sins, not only past but for Years to come, is annexed to the visiting such and such _Churches_ and _Reliques_, saying such and such _Prayers_; so that the Person that so doth is presently cleared from the Guilt of his Sin, and justified and accepted in the Sight of God. As for Example: He that in the great _Jubilee_ will go to _Rome_, and present himself before the Gate of _Peter_ and _Paul_, and there receive the _Pope’s Blessing_; or he that will go a Pilgrimage to _James_’s Sepulchre in _Spain_, or to _Mary_ of _Loreto_, is upon the Performance of those Things promised Forgiveness of Sins. Now if we ask them the Reason how such Things as are not morally good in themselves come to have Virtue? They have no other Answer but _because of the Church and Pope’s Authority_, who being the great Treasurer of the Magazine of _Christ’s Merits_, lets them out upon such and such Conditions. [Sidenote: _Papists Mass, what it is?_] Thus also the Invention of saying _Mass_ is made a chief Instrument of _Justification_; for in it they pretend to offer _Christ_ daily to the Father a _propitiatory Sacrifice_ for the Sins of the Living and Dead: So that a Man for Money can procure _Christ_ thus to be offered for him when he pleases; by which Offering he is said to obtain Remission of Sins, and to stand justified in the Sight of God. From all which, and much more of this Nature which might be mentioned, it doth appear, that the _Papists_ place their Justification, not so much in any Work of Holiness really brought forth in them, and real forsaking of Iniquity, as in the mere Performance of some Ceremonies, and a blind Belief which their Teachers have begotten in them, that the _Church_ and the _Pope_ having the absolute Dispensation of the _Merits of Christ_, have Power to make these Merits effectual for the Remission of Sins, and Justification of such as will perform those Ceremonies. This is the true and real Method of _Justification_ taken by the Generality of the Church of _Rome_, and highly commended by their publick Preachers, especially the _Monks_, in their Sermons to the People, of which I myself have been an Ear and an Eye-witness; however some of their modern Writers have laboured to qualify it in their Controversies. [Sidenote: Luther _and the _Protestants_ opposing the Pope’s Doctrine of Works, fell into the other Extreme, of no good Works necessary to Justification._] This Doctrine _Luther_ and the _Protestants_ then had good Reason to deny and oppose; though many of them ran into another Extreme, so as to deny _good Works to be necessary to Justification_, and to preach up _not only Remission of Sins, but Justification by Faith alone, without all Works, however good_. So that Men do not obtain their _Justification_ according as they are inwardly sanctified and renewed, but are justified merely by believing that _Christ died for them_; and so some may be perfectly justified, though they be lying in gross Wickedness; as appears by the Example of _David_, who they say was fully and perfectly justified while he was lying in the gross Sins of _Murder_ and _Adultery_. As then the _Protestants_ have sufficient Ground to quarrel and confute the _Papists_ concerning those many Abuses in the Matter of _Justification_, shewing how the _Doctrine of Christ_ is thereby vitiated and overturned, and the _Word at God_ made void by many and useless Traditions, the _Law of God_ neglected, while foolish and needless _Ceremonies_ are prized and followed, through a false Opinion of being justified by the Performance of them; and the _Merits_ and _Sufferings_ of Christ, which is the only _Sacrifice_ appointed of God for Remission of Sins, derogated from, by the setting up of a daily _Sacrifice_ never appointed by God, and chiefly devised out of Covetousness to get Money by; [Sidenote: _Papists Device to get Money._] so the _Protestants_ on the other Hand, by not rightly establishing and holding forth the _Doctrine_ of _Justification_ according as it is delivered in the holy Scriptures, have opened a Door for the _Papists_ to accuse them, as if they were Neglecters of good Works, Enemies to Mortification and Holiness, such as esteem themselves justified while lying in great Sins: By which Kind of Accusations, for which too great Ground hath been given out of the Writings of some _rigid Protestants_, the Reformation hath been greatly defamed and hindered, and the Souls of many insnared. Whereas, whoever will narrowly look into the Matter, may observe these Debates to be more _in Specie_ than _in Genere_, seeing both do upon the Matter _land in one_; and like two Men in a Circle, who though they go sundry Ways, yet meet at last; in the same Center.

[Sidenote: _Papists Belief of Justification meets in the same Center with the--_] For the _Papists_ say, _They obtain Remission of Sins, and are justified by the Merits of Christ, as the same are applied unto them in the Use of the Sacraments of the Church, and are dispensed in the Performance of such and such Ceremonies, Pilgrimages, Prayers, and Performances, though there be not any inward renewing of the Mind, nor knowing of Christ inwardly formed; yet they are remitted and made righteous _ex opere operato_, because of the Power and Authority accompanying the Sacraments and the Dispensers of them_.

[Sidenote:--_Protestants Belief. So saith the _Westminster Confession_ of _Faith_. Chap. 11. Sect. 1._] The _Protestants_ say, _That they obtain Remission of Sins, and stand justified in the Sight of God by Virtue of the _Merits_ and _Sufferings_ of Christ, not by infusing Righteousness into them, but by pardoning their Sins, and by accounting and accepting their Persons as righteous, they resting on him and his Righteousness by_ Faith; _which_ Faith, _the Act of believing, is not imputed unto them for Righteousness_.

So the _Justification_ of neither here is placed in any inward Renewing of the Mind, or by Virtue of any spiritual Birth, or Formation of Christ in them; but only by a bare Application of the Death and Sufferings of Christ outwardly performed for them: Whereof the one lays hold on a Faith resting upon them, and hoping to be justified by them alone; the other by the saying of some outward Prayers and Ceremonies, which they judge makes the Death of Christ effectual unto them. I except here, being unwilling to wrong any, what Things have been said as to the Necessity of inward Holiness, either by some _modern Papists_, or some _modern Protestants_, who, in so far as they have laboured after a Midst betwixt these two Extremes, have come near to the Truth, as by some Citations out of them hereafter to be mentioned will appear: Though this Doctrine hath not since the Apostasy, so far as ever I could observe, been so distinctly and evidently held forth according to the Scripture’s Testimony, as it hath pleased God to reveal it and preach it forth in this Day, by the Witnesses of his Truth whom he hath raised to that End; which _Doctrine_, though it be briefly held forth and comprehended in the Thesis itself, [Sidenote: _State of the Controversy._] yet I shall a little more fully explain, and shew the State of the Controversy as it stands betwixt us and those that now oppose us.

§. III. [Sidenote: Expl. 1.] _First_ then, as by the Explanation of the former Thesis appears, we renounce all natural Power and Ability in ourselves, in order to bring us out of our lost and fallen Condition and first Nature; and confess, that as of ourselves we are able to do nothing that is good, so neither can we procure Remission of Sins or Justification by any Act of our own, so as to merit it, or draw it as a Debt from God due unto us; [Sidenote: _Justification springs _of_ and _from_ the Love of God._] but we acknowledge all to be _of_ and _from_ his _Love_, which is the original and fundamental Cause of our Acceptance.

[Sidenote: Expl. 2.] [Sidenote: _Christ giving himself a Sacrifice for us._] _Secondly_, God manifested this _Love_ towards us, in the sending of his beloved Son the Lord _Jesus Christ_ into the World, who gave himself for us an _Offering_ and a _Sacrifice_ to God, for a _sweet-smelling Savour_; and having made Peace through the Blood of his _Cross_, that he might reconcile us unto himself, and by the Eternal Spirit offered himself without Spot unto God, and suffered for our Sins, the _Just_ for the _Unjust_, that he might bring us unto God.

[Sidenote: Expl. 3.] _Thirdly_ then, Forasmuch as all Men who have come to Man’s Estate (the Man _Jesus_ only excepted) have sinned, therefore all have Need of this Saviour, to remove the Wrath of God from them due to their Offences; in this Respect he is truly said to _have borne the Iniquities of us all in his Body on the Tree_, and therefore is the _only Mediator_, having qualified the Wrath of God towards us; so that our former Sins stand not in our Way, being by Virtue of his most satisfactory Sacrifice removed and pardoned. [Sidenote: _To Remission of Sins._] Neither do we think that Remission of Sins is to be expected, sought, or obtained any other Way, or by any Works or Sacrifice whatsoever; though, as has been said formerly, they may come to partake of this Remission that are ignorant of the History. [Sidenote: _The only Mediator betwixt God and Man._] So then Christ by his Death and Sufferings hath reconciled us to God, even while we are Enemies; that is, he offers Reconciliation unto us; we are put into a Capacity of being reconciled; God is willing to forgive us our Iniquities, and to accept us, as is well expressed by the Apostle, 2 _Cor._ v. 19. _God was in Christ, reconciling the World unto himself, not imputing their Trespasses unto them, and hath put in us the Word of Reconciliation_. And therefore the Apostle, in the next Verses, intreats them in _Christ’s Stead to be reconciled to God_; intimating that the Wrath of God being removed by the Obedience of _Christ Jesus_, he is willing to be reconciled unto them, and ready to remit the Sins that are past, if they repent.

[Sidenote: _A twofold Redemption._] We consider then our Redemption in a twofold Respect or State, both which in their own Nature are perfect, though in their Application to us the one is not, nor can be, without Respect to the other.

[Sidenote: I. _The Redemption of Christ without us._] The First is the Redemption performed and accomplished by _Christ for us_ in his crucified Body without us: The other is the Redemption wrought by _Christ in us_, which no less properly is called and accounted a Redemption than the former. The first then is that whereby a Man, as he stands in the Fall, is put into a Capacity of Salvation, and hath conveyed unto him a Measure of that Power, Virtue, Spirit, Life, and Grace that was in _Christ Jesus_, which, as the free Gift of God, is able to counter-balance, overcome, and root out the evil Seed, wherewith we are naturally, as in the Fall, leavened.

[Sidenote: II. _The Redemption wrought by Christ in us._] The Second is that whereby we witness and know this pure and perfect Redemption _in ourselves_, purifying, cleansing, and redeeming us from the Power of Corruption, and bringing us into Unity, Favour, and Friendship with God. By the first of these two, we that were lost in _Adam_, plunged into the bitter and corrupt Seed, unable of ourselves to do any good Thing, but naturally joined and united to Evil, forward and propense to all Iniquity, Servants and Slaves to the Power and Spirit of Darkness, are, notwithstanding all this, so far reconciled to God by the Death of his Son, while Enemies, that we are put into a Capacity of Salvation, having the glad Tidings of the Gospel of Peace offered unto us, and God is reconciled unto us in Christ, calls and invites us to himself, in which Respect we understand these Scriptures; [70]_He slew the Enmity in himself. He loved us first; seeing us in our Blood, he said unto us, Live; he who did not sin his own self, bare our Sins in his own Body on the Tree; and he died for our Sin, the Just for the Unjust._

[70] Eph. 2. 15. 1 John 4. 10. Ezek. 16. 6. 1 Pet. 2. 22, 24. & 3. 18.

By the Second, we witness this Capacity brought into Act, whereby receiving and not resisting the Purchase of his Death, to wit, the Light, Spirit, and Grace of Christ revealed in us, we witness and possess a real, true, and inward Redemption from the Power and Prevalency of Sin, and so come to be truly and really redeemed, justified, and made righteous, and to a sensible Union and Friendship with God.[71] Thus _he died for us, that he might redeem us from all Iniquity_; and thus _we know him and the Power of his Resurrection, and the Fellowship of his Sufferings, being made conformable to his Death_. This last follows the first in Order, and is a Consequence of it, proceeding from it, as an _Effect_ from its _Cause_: So as none could have enjoyed the last, without the first had been, such being the Will of God; so also can none now partake of the first, but as he witnesseth the last. Wherefore as to us, they are both Causes of our Justification; the first the _procuring Efficient_, the other the _formal Cause_.

[71] Tit. 2. 14. Phil. 3. 10.

[Sidenote: Expl. 4.] _Fourthly_, We understand not by this _Justification by Christ_ barely the _good Works even wrought by the Spirit of Christ_; for they, as _Protestants_ truly affirm, are rather an Effect of _Justification_ than the Cause of it; [Sidenote: _The Formation of Christ in us begets good Works._] but we understand the _Formation of Christ in us, Christ born and brought forth in us_, from which good Works as naturally proceed as Fruit from a fruitful Tree. It is this _inward Birth in us, bringing forth Righteousness and Holiness in us, that doth justify us_; which having removed and done away the contrary Nature and Spirit that did bear Rule and bring Condemnation, now is in Dominion over all _in_ our Hearts. Those then that come to know _Christ_ thus formed in them, do enjoy him wholly and undivided, who is _the LORD our RIGHTEOUSNESS_, Jer. xxiii. 6. This is to be clothed with _Christ_, and to have put him on, whom God therefore truly accounteth righteous and just. This is so far from being the Doctrine of _Papists_, that as the Generality of them do not understand it, so the Learned among them oppose it, and dispute against it, and particularly _Bellarmine_. Thus then, as I may say, the formal Cause of Justification is not the Works, to speak properly, they being but an Effect of it; but this inward Birth, this _Jesus_ brought forth in the Heart, who is the well-beloved, whom the Father cannot but accept, and all those who thus are sprinkled with the _Blood of Jesus_, and washed with it. By this also comes that Communication of the Goods of _Christ_ unto us, _by which we come to be made Partakers of the divine Nature_, as faith _Peter_, 2 _Pet._ i. 4. and are made one with him, as the Branches with the Vine, and have a Title and Right to what he hath done and suffered for us; [Sidenote: _Christ’s Obedience, Righteousness, Death and Sufferings are ours._] so that his Obedience becomes ours, his Righteousness ours, his Death and Sufferings ours. And by this Nearness we come to have a Sense of his Sufferings, and to suffer with his Seed, that yet lies pressed and crucified in the Hearts of the Ungodly, and so travail with it, and for its Redemption, and for the Repentance of those Souls that in it are crucifying as yet the _Lord of Glory_. Even as the Apostle _Paul_, _who by his Sufferings _is said to_ fill up that which is behind of the Afflictions of Christ for his Body, which is the Church_. Though this be a Mystery sealed up from all the wise Men that are yet ignorant of this Seed in themselves, and oppose it, nevertheless some _Protestants_ speak of this justification by _Christ_ inwardly put on, as shall hereafter be recited in its Place.

[Sidenote: Expl. 5.] _Lastly_, Though we place Remission of Sins in the _Righteousness and Obedience of Christ performed by him in the Flesh_, as to what pertains to the remote procuring Cause, and that we hold ourselves _formally justified by Christ Jesus formed and brought forth in us_, yet can we not, as some _Protestants_ have unwarily done, _exclude_ Works from _Justification_. [Sidenote: _Good Works are not excluded Justification._] For though properly we be not justified _for them_, yet are we justified _in them_; and they are necessary, even as _Causa sine quâ non_, i. e. _the Cause, without which none are justified_. For the denying of this, as it is contrary to the Scripture’s Testimony, so it hath brought a great Scandal to the Protestant Religion, opened the Mouths of _Papists_, and made many too secure, while they have believed to be justified without good Works. Moreover, though it be not so safe to say _they are meritorious_, yet seeing they are rewarded, many of those called the _Fathers_ have not spared to use the Word [_Merit_] which some of us have perhaps also done in a qualified Sense, but no-ways to infer the _Popish Abuses_ above-mentioned. And _lastly_, if we had that Notion of _good Works_ which most _Protestants_ have, we could freely agree to make them not only not necessary, but reject them as hurtful, viz. _That the best Works even of the Saints are defiled and polluted._ For though we judge so of the best Works performed by Man, endeavouring a Conformity to the outward Law by his own Strength, and in his own Will, yet we believe that such _Works_ as naturally proceed from this spiritual Birth and Formation of Christ in us are _pure_ and _holy_, even as the _Root_ from which they come; and therefore God accepts them, justifies us in them, and rewards us for them of his own _free Grace_. The State of the Controversy being thus laid down, these following _Positions_ do from hence arise in the next Place to be proved.

§. IV. [Sidenote: Posit. 1.] First, _That the Obedience, Sufferings, and Death of Christ is that by which the Soul obtains Remission of Sins, and is the procuring Cause of that Grace, by whose inward Workings _Christ_ comes to be formed inwardly, and the Soul to be made conformable unto him, and so just and justified._ And that therefore, in respect of this Capacity and Offer of Grace, _God_ is said to be _reconciled_; not as if he were actually _reconciled_, or did actually justify, or account any just, so long as they remain in their Sins really impure and unjust.

[Sidenote: Posit. 2.] Secondly, _That it is by this inward Birth of Christ in Man that Man is made just, and therefore so accounted by God_: Wherefore, to be plain, we are thereby, and not till that be brought forth in us, _formally_, if we must use that Word, _justified_ in the Sight of God; because _Justification_ is both more properly and frequently in Scripture taken in its proper Signification for making one just, and not reputing one merely such, and is all one with _Sanctification_.

[Sidenote: Posit. 3.] _Thirdly_, That since _good Works_ as naturally follow from this Birth as Heat from Fire, therefore are they of _absolute Necessity to Justification_, as _Causa sine quâ non_, [Sidenote: _Good Works are _Causa sine quâ non--of_ Justification._] i. e. though not as the Cause _for which_, yet as that _in which_ we are, and without which we cannot be justified. And though they be not _meritorious_, and draw no Debt upon God, yet he cannot but accept and reward them: For it is contrary to his Nature to deny his own, since they may be perfect in their Kind, as proceeding from a pure holy Birth and Root. Wherefore their Judgment is false and against the Truth that say, _That the holiest Works of the Saints are defiled and sinful in the Sight of God_: For these _good Works_ are not the Works of the Law, excluded by the Apostle from Justification.

§. V. [Sidenote: Posit. 1.] As to the first, I prove it from _Rom._ iii. 25. _Whom God hath set forth to be a Propitiation through Faith in his Blood, to declare his Righteousness for the Remission of Sins that are past, through the Forbearance of God_. [Sidenote: Proof I. _The Efficacy of Christ’s Death to redeem Man out of Evil._] Here the Apostle holds forth the Extent and Efficacy of _Christ’s Death_, shewing that thereby, and by Faith therein, Remission of Sins that are past is obtained, as being that wherein the Forbearance of God is exercised towards Mankind. So that though Men for the Sins they daily commit deserve eternal Death, and that the Wrath of God should lay hold upon them; yet, by Virtue of that most _satisfactory Sacrifice of Christ Jesus_, the Grace and Seed of God moves in Love towards them, during the Day of their Visitation; yet not so as not to strike against the Evil, for that must be burnt up and destroyed, but to redeem Man out of the Evil.

[Sidenote: Proof II.] _Secondly_, If God were perfectly reconciled with Men, and did esteem them just while they are actually unjust, and do continue in their Sins, then should God have no Controversy with them[72]; how comes he then so often to complain, and to expostulate so much throughout the whole Scripture with such as our Adversaries confess to be justified, telling them, _That their Sins separate betwixt him and them_? Isa. lix. 2. For where there is a perfect and full Reconciliation, there is no Separation. Yea, from this Doctrine it necessarily follows, either that such for whom _Christ_ died, and whom he hath reconciled, never sin, or that when they do so, they are still reconciled, and their Sins make not the least Separation from God; yea, that they are justified in their Sins. From whence also would follow this abominable Consequence, that the good Works and greatest Sins of such are alike in the Sight of God, seeing neither the one serves to justify them, nor the other to break their Reconciliation, which occasions great Security, and opens a Door to every lewd Practice.

[72] I do not only speak concerning Men before _Conversion_, who afterwards are converted, whom yet some of our Antagonists, called _Antinomians_, do aver were justified from the Beginning; but also touching those who according to the common Opinion of _Protestants_ have been converted; whom albeit they confess they persist always in some _Misdeeds_, and sometimes in _heinous Sins_, as is manifest in _David_’s Adultery and Murder, yet they assert to be perfectly and wholly justified.

[Sidenote: Proof III.] _Thirdly_, This would make void the whole practical Doctrine of the Gospel, and make Faith itself needless. For if Faith and Repentance, and the other Conditions called for throughout the Gospel, be a Qualification upon our Part necessary to be performed, then, before this be performed by us, we are either fully reconciled to God, or but in a Capacity of being reconciled to God, he being ready to reconcile and justify us as these Conditions are performed; which latter, if granted, is according to the Truth we profess. And if we are already perfectly reconciled and justified before these Conditions are performed (which Conditions are of that Nature that they cannot be performed at one Time, but are to be done all one’s Life-time) then can they not be said to be absolutely needful; which is contrary to the very express Testimony of Scripture, which is acknowledged by all Christians: [73]_For without Faith it is impossible to please God. They that believe not are condemned already, because they believe not in the only begotten Son of God. Except ye repent, ye cannot be saved: For if ye live after the Flesh, ye shall die_. And of those that were converted; [74]_I will remove your Candlestick from you, unless ye repent_. Should I mention all the Scriptures that positively and evidently prove this, I might transcribe much of all the doctrinal Part of the _Bible_. For since Christ said, _It is finished_, and did _finish his Work_ sixteen hundred Years ago and upwards; [Sidenote: _A Door of Mercy opened by Christ, upon Repentance._] if he so fully perfected Redemption then, and did actually reconcile every one that is to be saved, not simply opening a Door of Mercy for them, offering the Sacrifice of his Body, by which they may obtain Remission of their Sins when they repent, and communicating unto them a Measure of his Grace, by which they may see their Sins, and be able to repent; [Sidenote: _The _Antinomians_ Opinion of Reconciliation and Justification._] but really making them to be reputed as just, either before they believe, as say the _Antinomians_, or after they have assented to the Truth of the History of Christ, or are sprinkled with the Baptism of Water, while nevertheless they are actually unjust, so that no Part of their Redemption is to be wrought by him now, as to their _Reconciliation_ and _Justification_; then the whole doctrinal Part of the _Bible_ is useless, and of no Profit: in vain were the Apostles sent forth to preach Repentance and Remission of Sins; and in vain do all the Preachers bestow their _Labour_, spend their _Breath_, and give forth _Writings_; yea, much more in vain do the People spend their Money which they give them for Preaching; seeing it is all but _Actum agere_, but a vain and ineffectual Essay, to do that which is already perfectly done without them.

[73] Heb. 11. 6. John 3. 18. Luke 13. 3. Rom. 8. 13.

[74] Apoc. 2. 5.

[Sidenote: Proof 4.] But _lastly_, To pass by their human Labours, as not worth the Disputing whether they be needful or not, since (as we shall hereafter shew) themselves confess the _best_ of them is _sinful_; this also makes void the present Intercession of Christ for Men. [Sidenote: _Christ’s daily making Intercession for us._] What will become of that great Article of Faith, by which we affirm, _That he sits at the right Hand of God, daily making Intercession for us; and for which End the Spirit itself maketh Intercession for us with Groanings which cannot be uttered?_ For Christ maketh not Intercession for those that are not in a Possibility of Salvation; that is absurd. Our Adversaries will not admit that he prayed for the World at all; and to pray for those that are already reconciled, and perfectly justified, is to no Purpose: To pray for Remission of Sins is yet more needless, if all be remitted, past, present, and to come. Indeed there is not any solid solving of this, but by acknowledging according to the _Truth_, That Christ by his Death removed the Wrath of God, so far as to obtain Remission of Sins for as many as receive that _Grace_ and _Light_ that he communicates unto them, and hath purchased for them by his _Blood_; which, as they believe in, they come to know Remission of Sins past, and Power to save them from Sin, and to wipe it away, so often as they may fall into it by Unwatchfulness or Weakness, if, applying themselves to this Grace, they truly repent; for _to as many as receive him, he gives Power to become the Sons of God_: So none are _Sons_, none are _justified_, none _reconciled_, until they thus receive him in that little _Seed_ in their Hearts: _And Life eternal is offered to those, who by patient Continuance in Well-doing, seek for Glory, Honour, and Immortality: For if the righteous Man depart from his Righteousness, his Righteousness shall be remembered no more_. And therefore on the other Part, none are longer Sons of God, and justified, than they patiently continue in Righteousness and Well-doing. And therefore Christ lives always making Intercession, during the Day of every Man’s Visitation, that they may be converted; And when Men are in some Measure converted, he makes Intercession that they may continue and go on, and not faint, nor go back again. Much more might be said to confirm this Truth; but I go on to take Notice of the common Objections against it, which are the Arguments made use of to propagate the _Errors_ contrary to it.

§. VI. The _first_ and _chief_ is drawn from that Saying of the Apostle before-mentioned, 2 _Cor._ v. 18, 19. _God hath reconciled us to himself by Jesus Christ: God was in Christ reconciling the World unto himself, not imputing their Trespasses unto them._

[Sidenote: Obj. 1.] From hence they seek to infer, _That Christ fully perfected the Work of Reconciliation while he was on Earth_.

[Sidenote: _Answ._] I answer; If by [_Reconciliation_] be understood the removing of Wrath, and the Purchase of that Grace by which we may come to be reconciled, we agree to it; but that that Place speaks no more, appears from the Place itself: For when the Apostle speaks in the _perfect Time_, saying, _He hath reconciled us_, he speaks of himself and the Saints; who having received the Grace of God purchased by Christ, were through Faith in him actually reconciled. [Sidenote: _The Difference between _Reconciled_ to Christ, and_ Reconciling.] But as to the _World_, he saith [_reconciling_] not [_reconciled_]; which _Reconciling_, though it denotes a Time somewhat past, yet it is by the _imperfect Time_, denoting that the Thing begun was not perfected. For this Work Christ began towards all in the Days of his Flesh, yea, and long before; for _He was the Mediator from the Beginning, and the Lamb slain from the Foundation of the World_: But in his Flesh, after he had perfectly _fulfilled the Law_, and the _Righteousness_ thereof, had rent the _Veil_, and made Way for the more clear and universal Revelation of the Gospel to all, both _Jew_ and _Gentile_; he _gave up himself a most satisfactory Sacrifice for Sin_; which becomes effectual to as many as receive him in his inward Appearance, in his _Light_ in the Heart. Again, this very Place sheweth that no other Reconciliation is intended, but the Opening of a Door of Mercy upon God’s Part, and a Removing of Wrath for Sins that are past; so as Men; notwithstanding their Sins, are stated in a Capacity of Salvation: For the Apostle, in the following Verse, saith, _Now then we are Ambassadors for Christ, as though God did beseech you by us; we pray you in Christ’s Stead be ye reconciled to God_. For if their _Reconciliation_ had already been perfectly accomplished, what need any Intreating then to be reconciled? _Ambassadors_ are not sent after a _Peace_ already perfected, and Reconciliation made, to intreat for a Reconciliation; for that implies a manifest Contradiction.

[Sidenote: Obj. 2.] _Secondly_, They object, _Ver._ 21st of the same Chapter, _For he hath made him to be Sin for us, who knew no Sin, that we might be made the Righteousness of God in him_. From whence they argue, _That as our Sin is imputed to Christ, who had no Sin; so Christ’s Righteousness is imputed to us, without our being righteous_.

[Sidenote: _Answ._] But this Interpretation is easily rejected; for though _Christ bare our Sins, _and_ suffered for us, _and was among Men_ accounted a Sinner, _and_ numbered among Transgressors_; yet that God reputed him a Sinner, is no where proved. For it is said, [75]_He was found before him holy, harmless, and undefiled, neither was there found any Guile in his Mouth_. That we deserved these Things, and much more for our Sins, which he endured in Obedience to the Father; and according to his Counsel, is true; but that ever reputed him a _Sinner_, is denied: [Sidenote: _Men’s imputed Righteousness solidly Refuted._] Neither did he ever die, that _we_ should be reputed righteous, though no more really such than _he_ was a Sinner, as hereafter appears. For indeed, if this Argument hold, it might be stretched to that Length, as to become very pleasing to wicked Men that love to abide in their Sins: For if we be made _righteous, as Christ was made a Sinner, merely by Imputation; then as there was no Sin, not in the least in Christ, _so it would follow_, that there needed no more Righteousness, no more Holiness, no more inward Sanctification in us, than there was Sin in him_. So then, by his [_being made Sin for us_] must be understood his Suffering for our Sins, that we might be made Partakers of the Grace purchased by him; by the Workings whereof we are made the Righteousness of God in him. For that the Apostle understood here a being made really righteous, and not merely a being reputed such, appears by what follows, seeing in _Ver._ 14, 15, 16. of the following Chapter, he argues largely against any supposed _Agreement of Light and Darkness_, _Righteousness and Unrighteousness_; which must needs be admitted, if Men are to be reckoned ingrafted in Christ, and real Members of him, merely by an imputative Righteousness, wholly without them, while they themselves are actually unrighteous. And indeed it may be thought strange, how some Men have made this so fundamental an Article of their Faith, which is so contrary to the whole Strain of the Gospel: A Thing which Christ in none of all his _Sermons_ and _gracious Speeches_ ever willed any to rely upon; always recommending to us Works, as instrumental in our justification. And the more it is to be admired at, because that Sentence or Term (so frequently in their Mouths, and so often pressed by them, as the very _Basis_ of their Hope and Confidence) to wit, [Sidenote: _Christ’s imputed Righteousness not found in all the_ Bible.] _The imputed Righteousness of Christ_, is not to be found in all the _Bible_, at least as to my Observation. Thus have I passed through the first Part, and that the more briefly, because many, who assert this _Justification_ by bare Imputation, do nevertheless confess, that even the Elect are not justified until they be converted; that is, not until this imputative Justification be applied to them by the Spirit.

[75] Heb. 7. 26. 1 Pet. 2. 22.

§. VII. [Sidenote: Posit. 2. _By Christ formed within we are justified._] I come then to the second Thing proposed by me, which is; _That it is by this inward Birth, or Christ formed within, that we are _(so to speak)_ formally justified in the Sight of God_. I suppose I have said enough already to demonstrate how much we ascribe to the _Death_ and _Sufferings of Christ_, as that whereby Satisfaction is made to the Justice of God, Remission of Sins obtained, and this _Grace_ and _Seed_ purchased, by and from which this Birth proceeds. The Thing now to be proved is, _That by Christ Jesus formed in us, we are justified, or made just_. Let it be marked, I use _Justification_ in this Sense upon this Occasion.