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.
[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_.”