§. IV.
Posit. 2.Secondly, That it is by this inward Birth of Christ in Man that Man is made just, and therefore so accounted by God: Wherefore, to be plain, we are thereby, and not till that be brought forth in us, formally, if we must use that Word, justified in the Sight of God; because Justification is both more properly and frequently in Scripture taken in its proper Signification for making one just, and not reputing one merely such, and is all one with Sanctification.
Posit. 3.Thirdly, That since good Works as naturally follow from this Birth as Heat from Fire, therefore are they of absolute Necessity to Justification, as Causa sine quâ non, Good Works are Causa sine quâ non—of Justification.i. e. though not as the Cause for which, yet as that in which we are, and without which we cannot be justified. And though they be not meritorious, and draw no Debt upon God, yet he cannot but accept and reward them: For it is contrary to his Nature to deny his own, since they may be perfect in their Kind, as proceeding from a pure holy Birth and Root. Wherefore their Judgment is false and against the Truth that say, That the holiest Works of the Saints are defiled and sinful in the Sight of God: For these good Works are not the Works of the Law, excluded by the Apostle from Justification.
§. V.
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.
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; 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; 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.