Part 21

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

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

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

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

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