in the first we are yet alive in our own natural State, unrenewed,
working of ourselves, seeking to save ourselves, by imitating and
endeavouring a Conformity to the outward Letter of the Law; and so
wrestling and striving in the _Carnal Mind_, that is Enmity to God,
and in the _cursed Will_ not yet subdued. But in this second we are
_crucified with Christ_, we are become _dead with him_, have _partaken
of the Fellowship of his Sufferings_, are made _conformable to his
Death_; and our first Man, our _old Man with all his Deeds_, as well
the openly Wicked as the seemingly Righteous, our legal Endeavours
and foolish Wrestlings, are all buried and nailed to the _Cross of
Christ_; [Sidenote: _Not _We_, but _Christ in us_ is the Worker of
Righteousness._] and so it is no more _we_, but _Christ alive in us_,
the _Worker in us_. So that though it be _we_ in a Sense, yet it is
according to that of the Apostle to the same _Galatians_, Chap. ii.
Ver. 20. _I am crucified, yet nevertheless I live, yet not I, but
Christ liveth in me: Not I, but the Grace of Christ in me_. These Works
are especially to be ascribed to the _Spirit of Christ_, and the _Grace
of God in us_, as being immediately thereby acted and led in them, and
enabled to perform them. And this Manner of Speech is not strained, but
familiar to the Apostles, as appears, Gal. ii. 8. _For he that wrought
effectually in Peter to the Apostleship of the Circumcision, the same
was mighty in me_, &c. Phil. ii. 13. _For it is God which worketh in
you, both to will and to do_, &c. So that it appears by this Place,
that since the _Washing of Regeneration_ is necessary to Justification,
and that _Regeneration_ comprehends _Works_, _Works_ are necessary; and
that these _Works_ of the Law that are excluded, are different from
these that are necessary and admitted.
§. XI. [Sidenote: Obj. 3.] _Thirdly_, They object _That no Works, yea,
not the Works of Christ in us, can have Place in Justification, because
nothing that is impure can be useful in it; and all the Works wrought
in us are impure_. For this they allege that Saying of the Prophet
_Isaiah_, lxiv. 6. _All our Righteousnesses are as filthy Rags_; adding
this Reason, _That seeing we are impure, so must our Works be; which
though good in themselves, yet as performed by us, they receive a
Tincture of Impurity, even as clean Water passing through an unclean
Pipe is defiled_.
[Sidenote: _Answ. 1._] That no _impure Works_ are useful to
Justification, is confessed; but that all the Works wrought in the
Saints are such, is denied. And for Answer to this, the former
Distinction will serve. We confess, that the first Sort of _Works_
above-mentioned are _impure_; but not the second: Because the first are
wrought in the unrenewed State, but not the other. And as for that of
_Isaiah_, it must relate to the first Kind; [Sidenote: _What Sort of
_Righteousness_ is as filthy _Rags.] for though he saith, _All our
Righteousnesses are as filthy Rags_, yet that will not comprehend the
Righteousness of Christ _in us_, but only that which we work _of_ and
_by_ ourselves. For should we so conclude, then it would follow, that
we should throw away all _Holiness_ and _Righteousness_; since that
which is as _filthy Rags_, and as a _menstruous Garment_, ought to be
thrown away; yea, it would follow, that all the Fruits of the Spirit,
mentioned, _Gal._ iv. were as _filthy Rags_; Whereas on the Contrary,
some of the Works of the Saints are said to have a _sweet Savour
in the Nostrils of the Lord_; are said to be an _Ornament of great
Price in the Sight of God_; are said to _prevail with him_, and to be
_acceptable to him_; which _filthy Rags_ and a _menstruous Garment_
cannot be. Yea, many famous _Protestants_ have acknowledged, that this
Place is not therefore so to be understood. [Sidenote: Calvin _and
others their Sense concerning _Isa. 64. 6._ of our_ Righteousness.]
_Calvin_ upon this Place saith, “That it is used to be cited by some,
that they may prove there is so little Merit in our Works, that
they are before God filthy and defiled: But this seems to me to be
different from the Prophet’s Mind,” saith he, “seeing he speaks not
here of all Mankind.” [Sidenote: Musculus.] _Musculus_ upon this Place
saith, “That it was usual for this People to presume much of their
legal Righteousness, as if thereby they were made clean; nevertheless
they had no more Cleanness than the unclean Garment of a Man. Others
expound this Place concerning all the Righteousness of our Flesh;
that Opinion indeed is true; yet I think that the Prophet did rather
accommodate these Sayings to the Impurity of the People in _legal
Terms_.” [Sidenote: (Bertius) Epistolæ præfixæ dissert. ann.] The
Author (commonly supposed _Bertius_) speaking concerning the true Sense
of the 7th Chapter of the Epistle to the _Romans_, hath a Digression
touching this of _Isaiah_, saying; “This Place is commonly corrupted
by a pernicious Wresting; for it is still alleged, as if the Meaning
thereof inferred the most excellent Works of the best Christians,
_&c._” [Sidenote: Ja. Coret Apol. _Impress_. Paris, Ann. 1597 _Page
78_.] _James Coret_, a _French_ Minister in the Church of _Basil_, in
his _Apology_ concerning _Justification_ against _Alescales_, saith;
“Nevertheless concerning the Counsel of certain _good Men_, I must
admonish the Reader, that it never came into our Minds to abuse that
Saying of _Isa._ lxiv. 6. against _good Works_, in which it is said,
that _all our Righteousnesses are as filthy Rags_, as if he would have
that which is good in our _good Works_, and proceedeth from the _Holy
Spirit_, to be esteemed as a filthy and unclean Thing.”
§. XII. As to the other Part, _That seeing the best of Men are still
impure and imperfect, therefore their _Works_ must be so_; it is to
beg the Question, and depends upon a Proposition denied; and which is
to be discussed at farther Length in the next Proposition. But though
we should suppose a Man not thoroughly perfect in all Respects, yet
will not that hinder, but good and perfect _Works_ in their Kind may
be brought forth in him by the Spirit of Christ: Neither doth the
Example of _Water_ going through an unclean _Pipe_ hit the Matter;
because though Water may be capable to be tinctured with Uncleanness,
yet the Spirit of God cannot, whom we assert to be the immediate Author
of those _Works_ that avail in _Justification_: And therefore Jesus
Christ’s Works in his Children are _pure_ and _perfect_, and he worketh
in and through that _pure Thing_ of his own forming and creating
in them. Moreover, if this did hold, according to our Adversaries
Supposition, _That no Man ever was or can be perfect_, it would follow,
that the very Miracles and Works of the Apostles, which Christ wrought
in them, and they wrought in and by the Power, Spirit and Grace of
Christ, were also _impure_ and _imperfect_; [Sidenote: _Were the
Miracles and Works of the Apostles, wrought by the Power of Christ
in them, _impure_ and _imperfect_?_] such as their converting of the
Nations to the _Christian Faith_; their gathering of the _Churches_,
their writing of the _Holy Scriptures_; yea, and their offering up and
sacrificing of their _Lives_ for the _Testimony of Jesus_. What may
our Adversaries think of this Argument, whereby it will follow, that
the _Holy Scriptures_, whose Perfection and Excellency they seem so
much to magnify, are proved to be _impure_ and _imperfect_, because
they came through _impure_ and _imperfect Vessels_? It appears by
the Confessions of _Protestants_, that the _Fathers_ did frequently
attribute unto _Works_ of this Kind that _instrumental Work_, which we
have spoken of in _Justification_, albeit some ignorant Persons cry
out it is _Popery_, and also divers, and that famous _Protestants_,
do of themselves confess it. [Sidenote: A. Polan. _Our Doctrine of
_Justification_ and _Works_, is not Popery._] _Amandus Polanus_, in
his _Symphonia Catholica_, Cap. 27. _de Remissione Peccatorum_, P.
651. places this _Thesis_ as the common Opinion of _Protestants_, most
agreeable to the Doctrine of the _Fathers_: “We obtain the Remission
of Sins by Repentance, Confession, Prayers, and Tears, proceeding
from Faith, but do not _merit_, to speak properly; and therefore we
obtain Remission of Sins, not by the _Merit_ of our Repentance and
Prayers, but by the Mercy and Goodness of God.” [Sidenote: Gentiletus
_Ex Impress._ Gen. 1516.] _Innocentius Gentiletus_, a Lawyer of great
Fame among _Protestants_, in his _Examen_ of the _Council of Trent_,
P. 66, 67. of _Justification_, having before spoken of _Faith_ and
_Works_, adds these Words: “But seeing the one cannot be without the
other, we call them both conjunctly _instrumental Causes_.” [Sidenote:
Zanchius.] _Zanchius_, in his fifth Book, _De Naturâ Dei_, saith; “We
do not simply deny, that _good Works_ are the Cause of _Salvation_, to
wit, the instrumental, rather than the efficient Cause, which they call
[_sine quâ non_.”] And afterwards, “Good Works are the instrumental
Cause of the Possession of _Life eternal_; for by these, as by a Means
and a lawful Way, God leads unto the Possession of _Life eternal_.”
[Sidenote: G. Ames. _in Medulla S. Theologiæ_, L. 2. C. 1. Thes. 30.]
_G. Amesius_ saith, “That our Obedience, albeit it be not the principal
and meritorious Cause of _Life eternal_, is nevertheless a Cause
in some Respect, administering, helping, and advancing towards the
Possession of the Life.” [Sidenote: R. Baxter.] Also _Richard Baxter_,
in his Book above-cited, Page 155. saith, “_That we are justified by_
Works in the same Kind of Causality as by _Faith_, to wit, as being
both Causes _sine quâ non_, or Conditions of the _New Covenant_ on our
Part requisite to Justification.” And P. 195. he saith, “It is needless
to teach any Scholar, who hath read the Writings of _Papists_, how this
Doctrine differs from them.”
[Sidenote: _Of the _Merit_ and _Reward_ of _Works.] But _lastly_,
Because it is fit here to say something of the _Merit_ and _Reward_ of
_Works_, I shall add something in this Place of our Sense and Belief
concerning that Matter. We are far from thinking or believing, that
Man merits any Thing by his Works from God, all being of _Free Grace_;
and therefore do we, and always have denied that _Popish_ Notion of
_Meritum ex condigno_. Nevertheless we cannot deny, but that God,
out of his Infinite Goodness wherewith he hath loved Mankind, after
he communicates to him his holy _Grace_ and _Spirit_, doth, according
to his own Will, recompence and reward the _good Works_ of his
Children; [Sidenote: _GOD rewards the good _Works_ of his Children._]
and therefore this _Merit_ of _Congruity_ or _Reward_, in so far as
the Scripture is plain and positive for it, we may not deny; neither
wholly reject the Word, in so far as the Scripture makes use of it.
For the same Greek [Greek: axion: αξιον], which signifies [_Merit_]
is also in those Places where the _Translators_ express it _Worth_,
or _worthy_, as _Mat._ iii. 8. 1 _Thess._ ii. 12. 2 _Thess._ i. 5.
11. Concerning which _R. Baxter_ saith, in the Book above-cited, P.
8. “But in a larger Sense, as Promise is an Obligation, and the Thing
promised is said to be Debt, so the Performers of the Conditions are
called _Worthy_, and that which they perform _Merit_; although properly
all be of _Grace_, and not of _Debt_.” Also those, who are called
the _Fathers_ of the _Church_, frequently used this Word of _Merit_,
whose Sayings concerning this Matter I think not needful to insert,
because it is not doubted, but evident, that many _Protestants_ are
not averse from this _Word_, in the Sense that we use it. The Apology
for the _Augustan Confession_, Art. 20. hath these Words; “We agree
that _Works_ are truly meritorious, not of Remission of Sins, or
Justification; but they are meritorious of other Rewards corporal and
spiritual, which are indeed as well in this Life, as after this Life.”
And further, “Seeing _Works_ are a certain fulfilling of the Law, they
are rightly said to be meritorious; it is rightly said, that a Reward
is due to them.”
[Sidenote: _Conference of _Oldenburgh.] In the Acts of the Conference
of _Oldenburgh_, the electoral Divines, P. 110. & 265. say, “In this
Sense our Churches also are not averse from the Word [_Merit_] used by
the Fathers; neither therefore do they defend the _Popish_ Doctrine of
_Merit_.”
[Sidenote: G. Vossius _of the Word _Merit.] _G. Vossius_, in his
_Theological Thesis_ concerning the Merits of _good Works_, saith; “We
have not adventured to condemn the Word [_Merit_] wholly, as being that
which both many of the Ancients use, and also the reformed Churches
have used in their Confessions. Now that God judgeth and accepteth Men
according to their _Works_, is beyond Doubt to those that seriously
will read and consider these Scriptures.” _Matt._. xvi. 27. _Rom._. ii.
6. 7. 10. 2 _Cor._ v. 10. _James_ i. 25. _Heb._ x. 35. 1 _Pet._ i. 17.
_Rev._ xxii. 12.
§. XIII. And to conclude this _Proposition_, let none be so bold as
to _mock God_, supposing themselves justified and accepted in the
Sight of God, by Virtue of Christ’s Death and Sufferings, while they
remain unsanctified and unjustified in their own Hearts, [Sidenote:
Job 8. 13.] and polluted in their Sins, lest their Hope prove that
of the _Hypocrite_, which perisheth. [Sidenote: _The _Hope_ of the
_Hypocrite_ shall perish, but _Grace_ is to the _Humble.] Neither
let any foolishly imagine, that they can by their own Works, or by the
Performance of any Ceremonies or Traditions, or by the Giving of Gold
or Money, or by afflicting their Bodies in Will-worship and voluntary
Humility, or foolishly striving to conform their Way to the outward
Letter of the Law, flatter themselves that they merit before God, or
draw a Debt upon him, or that any Man or Men have Power to make such
Kind of Things effectual to their Justification, lest they be found
_foolish Boasters_, and _Strangers_ to _Christ_ and his _Righteousness_
indeed. But blessed for ever are they, that having truly had a Sense of
their own Unworthiness and Sinfulness, and having seen all their own
Endeavours and Performances fruitless and vain, and beheld their own
Emptiness, and the Vanity of their vain Hopes, Faith and Confidence,
while they remained inwardly struck, pursued, and condemned by _God’s
holy Witness in their Hearts_, and so having applied themselves
thereto, and suffered his _Grace_ to work in them, are become _changed_
and _renewed_ in the Spirit of their Minds, passed from _Death_ to
_Life_, and know _Jesus_ arisen in them, _working both the Will and
the Deed_; and so having _put on the Lord Jesus Christ_, in Effect are
clothed with him, and partake of his Righteousness and Nature; such can
draw near to the Lord with Boldness, and know their Acceptance _in_ and
_by_ him; _in whom_, and in as many as are found in him, _the Father is
well pleased_.
PROPOSITION VIII.
Concerning PERFECTION.
_In whom this pure and holy _Birth_ is fully brought forth, the Body
of Death and Sin comes to be crucified and removed, and their
Hearts united and subjected to the _Truth_; so as not to obey any
Suggestions or Temptations of the Evil One, but to be free from
actual sinning and transgressing of the _Law of God_, and in that
Respect _perfect_: Yet doth this _Perfection_ still admit of a
Growth; and there remaineth always in some Part a Possibility of
sinning, where the Mind doth not most diligently and watchfully
attend unto the Lord._
§. I. Since we have placed _Justification_ in the Revelation of _Jesus
Christ_ formed and brought forth in the Heart, there working his Works
of Righteousness, and bringing forth the Fruits of the Spirit, the
Question is, How far he may prevail in us while we are in this Life,
or we over our Souls Enemies, in and by his Strength? Those that
plead for _Justification_ wholly without them, merely by imputative
Righteousness, denying the Necessity of being clothed with real and
inward Righteousness, do consequently affirm, [Sidenote: _These are the
Words of the _Westminster_ larger _Catechism.] “That it is impossible
for a Man, even the best of Men, to be free of Sin in this Life,
which, _they say_, no Man ever was; but on the contrary, that none
can, neither of himself, nor by any Grace received in this Life (_O
wicked Saying against the Power of God’s Grace_) keep the Commandments
of God perfectly; but that every Man doth break the Commandments in
Thought, Word, and Deed:” Whence they also affirm, as was a little
before observed, “That the very best Actions of the Saints, their
Prayers, their Worships, are impure and polluted.” [Sidenote: _Whether
it is possible to keep the_ Commandments of God?] We on the contrary,
though we freely acknowledge this of the natural fallen Man, in his
first State, whatever his Profession or Pretence may be, so long as he
is unconverted and unregenerate, yet we do believe, that to those
in whom Christ comes to be formed, and the new Man brought forth,
[Sidenote: Part I.] and born of the incorruptible Seed (as that Birth,
and Man in Union therewith, naturally doth the Will of God) it is
possible so far to keep to it, as not to be found daily Transgressors
of the _Law of God_. [Sidenote: Controversy _stated_.] And for the more
clear _Stating of the Controversy_, let it be considered:
§. II. [Sidenote: I. _Notional Knowledge._] _First_, That we place not
this Possibility in Man’s own Will and Capacity, as he is a Man, the
Son of fallen _Adam_, or as he is in his natural State, however wise or
knowing, or however much endued with a notional and literal Knowledge
of Christ, thereby endeavouring a Conformity to the Letter of the Law,
as it is outward.
[Sidenote: II. _The new Birth._] _Secondly_, That we attribute it
wholly to Man, as he is born again, renewed in his Mind, raised by
Christ, knowing Christ alive, reigning and ruling in him, and guiding
and leading him by his Spirit, and revealing in him the Law of the
Spirit of Life; which not only manifests and reproves Sin, but also
gives Power to come out of it.
[Sidenote: III. _Growth in Perfection._] _Thirdly_, That by this
we understand not such a _Perfection_ as may not daily admit of a
Growth, and consequently mean not as if we were to be as pure, holy,
and perfect as God in his divine Attributes of Wisdom, Knowledge, and
Purity; but only a _Perfection_ proportionable and answerable to Man’s
Measure, whereby we are kept from transgressing the _Law of God_, and
enabled to answer what he requires of us; [Sidenote: _He that improved
his _Two Talents_ was nothing less acceptable than he with the five_.]
even as he that improved his _two Talents_ so as to make _four_ of
them, perfected his Work, and was so accepted of his Lord as to be
called a _good and faithful Servant_, nothing less than he that made
his _five ten_. Even as a little Gold is perfect Gold in its Kind, as
well as a great Mass, and a Child hath a perfect Body as well as a Man,
though it daily grow more and more. Thus _Christ_ is said, _Luke_ ii.
52. to have _increased in Wisdom and Stature, and in Favour with God
and Man_; though before that Time he had never _sinned_, and was no
Doubt _perfect_, in a true and proper Sense.
[Sidenote: IV. _Wiles of the Enemy._] _Fourthly_, Though a Man may
witness this for a Season, and therefore all ought to press after it;
yet we do not affirm but those that have attained it in a Measure may,
by the Wiles and Temptations of the Enemy, fall into Iniquity, and lose
it sometimes, if they be not watchful, and do not diligently attend to
_that of God_ in the Heart. And we doubt not but many good and holy
Men, who have arrived to everlasting Life, have had divers Ebbings
and Flowings of this Kind; [Sidenote: _Every Sin weakens a Man in his
spiritual Condition, but doth not destroy him altogether._] for though
every Sin weakens a Man in his spiritual Condition, yet it doth not so
as to destroy him altogether, or render him uncapable of rising again.
[Sidenote: V. _Righteousness became natural._] _Lastly_, Though I
affirm, that after a Man hath arrived at such a State, in which he
may be able not to sin, yet he may sin: Nevertheless, I will not
affirm that a State is not attainable in this Life, in which to do
_Righteousness_ may be so natural to the regenerate Soul, that in
the Stability of that Condition he cannot sin. Others may speak more
certainly of this State, if they have arrived at it. With respect to
myself, I speak modestly, because I ingenuously confess that I have not
yet attained it; but I cannot deny that there is such a State, as it
seems to be so clearly asserted by the Apostle, 1 _John_ iii. 9. _He
that is born of God sinneth not, neither can he, because the Seed of
God remaineth in him_.
[Sidenote: Part II.] [Sidenote: Sect. 1.] The _Controversy_ being thus
stated, which will serve to obviate _Objections_, I shall proceed,
_First_, to shew the Absurdity of that Doctrine that pleads for Sin
_for Term of Life_, even in the Saints.
[Sidenote: Sect. 2.] _Secondly_, To prove this Doctrine of _Perfection_
from many pregnant Testimonies of the Holy Scripture.
[Sidenote: Sect. 3.] And, _Lastly_, To answer the Arguments and
Objections of our Opposers.