Part 20

§. 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.

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