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Coco is the reducing, not extirpating it. And finally how

earnestly foever I exhort to perfection, I can very well content my self with St. Austin's notion of it'; namely, that it is nothing else, but a daily progress

towards that pure and unfpotted holiness, which we de Shall attain to in another Life.

Thirdly, as for Justification, they acknowledge that the Word is used in different senses in the Holy Scriptures. Juftification (saies (n) Mr. Barclay) is either taken for God his adjudging a Man unto Eternal Life, and in that Sense it is not to be confounded with San£tification. Yet it is not to be reparated therefrom. For God adjudgeth no Man but the sanctified unto Eternal Life or Happiness, Or it is taken for the making of a Man righteous; and then it is all one with Sanctification. And that thou sayeft, the Word is most frequently used in Scripture in that sense of adjudging, being opposed to Condemnation ; doth imply, that thou hast not the Confidence to affert, that it is alwaies so used, as indeed it is not, Now if Justification be taken in the former sense, then 'tis plain, that upon supposition that there were such a Light as is pretended, yet men are not justified thereby: For 'tis not the Light, but God, that adjudgeth Men to Eternal Life. Nor is it the Spirit

, as a distinct Person of the Trinity, that doth in our Opinion adjudge Men to Eternal Life; but our Savior, to whom God hath committed all Judgment. So that Justification in that sense is not to be ascribed to the Spirit. 'Tis confessed on both sides, that Justification in that sense is not to be separated from Sanctification. For, as Mr. Bar. clay truly faies, God adjudgeth no. Man but the fan. &tified to Eternal Life or Happiness. But tho' Ju,

(2) Truth cleared of Calumnies, pag. 25.

M 4

ftification

stification in that sense, and Sanctification be joined never so close together, yet they are not one and the same thing in the judgment of either Party.

But then if Justification be taken in the latter sense, it is all one with Sanctification. And consequently, if Men are not sanctified by the Light, because there is no such thing; then for the same reason they are not justified thereby. But if Men are sanctified by the Spirit, then are they also justified by the Spirit.

Now when our Adversaries say, we are justified by the Light, they take the word in the latter fense. This appears from the Words already cited in the last Paragraph fave two; and also from the following passage. (o) It is by this inward birth of Christ in Man, that Man is made juft, and therefore sa accounted by God. Wherefore, to be plain, we are thereby, and not till that be brought forth in us, formallý (if we must use that word) justified in the fight of God. Because Justification is both more properly and frequently in Scripture taken in its proper fignification for making one just, and not reputing one merely such, and is all one with Sanctification. If therefore by Justification they mean the same as by Sanctification; then, upon supposition that Justification be attributed to the Spirit, we are agreed concerning it.

If it be objected, that we are justified by Faith; I an[wcr, that we are indeed justified by Faith, and by Faith only, as our Church teaches in her elea venth Article. But then when we speak of Justification by Faith only, we do not suppose that Juftification is the fame with San&tification. For by

(0) Apol. prop. 7. P. 370.

Justifica

Justification we do then mean, not our being made Holy in a Gospel sense, but our being accounted Righteous before God. This appears from the very Words of the Article, which rụns thus.

ART I C. II. Of the Justification of Man. We are accounted Righteous before God, only for the Merit of our Lord and Savior Jesus Christ by Faith, and not for our own works or deservings. W berefore, that we are justified by Faith only, is a most wholfom Doctrine, and very full of comfort, as more largely is expressed in the Homily of Justification.

So that our asserting that we are justified by Faith only, and also that we are justified by the Spirit, are very consistent Propositions ; because the word Justification is taken in quite different senses.

Fourthly, by Salvation they mean being saved or delivered from the Dominion of Sin. This appears from those Passages of Mr. Barclay which I have already quoted, ch, 10. p.120. Now this the Spirit of God does. For he enables us to wrest our selves out of the Devil's power, and shake off the Yoke of Sin. But if by Salvation they had rather mean being saved or made happy in Heaven hereafter, which is the Consequence of our being saved or delivered from the Dominion of Sin here then the meritorious Cause of our Salvation is confessed on both sides to be the Death and Sufferings of Jesus Christ, tho' we máy in some sense bę said to be saved by the Spirit too; forasmuch as he works in us that Righteousạess, withoạt which God will not bestow Salvation on us.

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CH A P.

CH A P. XIV.

Reflektions upon what the Quakers teach

concerning Man's Union with God, and their Notion of a Church.

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6.

TH
"Hey affirm, that such as are regenerate, fan-

&ified, justified, and saved, are also uni.
ted to God by the Light. But since there is no such
Light as is pretended, 'tis certain that our Union
with God 'is effected some other way. And if
any Man ask, which way 'tis effected ; I answer,
that our Union with, or to God, is twofold, viz.
External and Internal. The External Union is

that whereby we become outward and visible mabara Members of his Church. This is effe&ted by Bap

tism, without which (as I shall afterwards prove)
no Man can be called a Christian. The Internal
is that Vital Union which makes us lively Mem-
bers of God's Church, by, receiving from him
those Celestial influences which pourish us unto
Eternal life. The first is sufficient to denominate
us Christians; but the latter is necessary to make us
good Christians, or such as God will hereafter glo-
rify. And this latter Union proceeds from Jefus
Christ as the Meritorious Cause, and from the Spirit
as the immediate Instrument thereof.

And here I think it necessary to examine that
Notion of a Church, which our Adversaries have
entertained. What their Notion is, Mr. Barclay
has informed us in the following Manner. The
Church then (saies (a) he) according to the Gram-

(A) Apal. prop. 10. P. 404,5

matica!

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matical fignification of the Word, as it is used in the Holy Scripture, fignifies an Asembly, or Gathering of many into one place. For the Substantive enxanoine comes from the Word carocain I call out of, and originally from recaín I call. And indeed as this is the Grama matical sense of the Word, so also it is the real and proper signification of the thing, the Church being no other thing, but the Society, Gathering or Company of such as God bath called out of the World and World 17. Spirit, to walk in his light and life. The Church then so defined, is to be considered as it comprehends all that are thus called and gathered truly by God, both such as are yet in this inferior World, and such as han ving already laid down the Earthly Tabernacle, are passed into their Heavenly Mansions; which together do make up the one

Catholic Church (concerning which there is so much Controversy) out of which Church, we freely acknowledge, there can be no Salvation. Because under this Church and its denomination are comprehended all and as many, of whatsoever nation, kindred, tongue or people they be (the outwardly Strangers and remote from those who profess Christ and Christianity in Words, and have the benefit of the Scriptures) as become obedient to the holy Light and Testimony of God in their hearts, so as to become fančtified by it, and cleansed from the evils of their Ways. For this is the Universal or Catholic Spirit, by which many are called from all the four corners of the Earth, and fhall sit down with Abrahan, Isaak, and Jacob. By this the secret Life and Virtue of Jesus is conveyed into many that are afar of; even as by the bloud that runs into the Veins and Arteries of tbe natural Body, the Life is conveyed from the Head and Heart unto the extremeft Parts. There may be Members therefore of the Carholic Church both among Heathens, Turks, Jews, and

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