PROPOSITION VII.

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. 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. 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; 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.

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.

—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, 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.

Expl. 2.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.

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. 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. 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.

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.

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.

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.

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.

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; 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; 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.

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. 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.

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.

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, 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.

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.

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; 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; 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.

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. 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.

Obj. 1.From hence they seek to infer, That Christ fully perfected the Work of Reconciliation while he was on Earth.

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. 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.

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.

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: 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, 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.

Proof 1.First then, I prove this by that of the Apostle Paul, 1 Cor. vi. 11. 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. 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. 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.

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? 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, 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, 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. 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, 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.” 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.”

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; 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. 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.” 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.” 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. 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.” 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.” 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.” 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.” 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. 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. 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.” 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.” 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.