§. VII.
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.