Proof 4.But lastly, To pass by their human Labours, 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. 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.
Obj. 1.From hence they seek to infer, That Christ fully perfected the Work of Reconciliation while he was on Earth.
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. 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.
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.
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: 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, 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.
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.