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167 is the reducing, not extirpating it. And finally how earnestly foever I exhort to perfection, I can very well content my felf with St. Auftin's notion of it; namely, that it is nothing else, but a daily progress towards that pure and unspotted holiness, which we Shall attain to in another Life.
Thirdly, as for Juftification, they acknowledge that the Word is used in different senses in the Holy Scriptures. Juftification (faies (n) Mr. Barclay) is either taken for God his adjudging a Man unto Eternal Life, and in that Senfe it is not to be confounded with Sanctification. Yet it is not to be fea parated therefrom. For God adjudgeth no Man but the fanctified 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 fayeft, the Word is most frequently used in Scripture in that fenfe of adjudging, being oppofed to Condemnation; doth imply, that thou hast not the Confidence to affert, that it is alwaies fo ufed, as indeed it is not, Now if Juftification be taken in the former fenfe, then 'tis plain, that upon fuppofition that there were fuch a Light as is pretended, yet men are not juftified thereby. For 'tis not the Light, but God, that adjudgeth Men to Eternal Life. Nor is it the Spirit, as a diftinct Perfon 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 Juftification in that fenfe is not to be afcribed to the Spirit. 'Tis confessed on both fides, that Juftification in that fenfe is not to be feparated from Sanctification. For, as Mr. Barclay truly faies, God adjudgeth no Man but the fanEtified to Eternal Life or Happiness. But tho' Ju
(2) Truth cleared of Calumnies, pag. 25.
ftification in that fenfe, and Sanctification be joined never so close together, yet they are not one and the fame thing in the judgment of either Party.
But then if Juftification be taken in the latter fenfe, it is all one with Sanctification. And confequently, if Men are not fanctified by the Light, because there is no fuch thing; then for the fame reason they are not juftified thereby. But if Men are fanctified by the Spirit, then are they also justified by the Spirit.
Now when our Adverfaries fay, we are justified by the Light, they take the word in the latter fenfe. This appears from the Words already cited in the laft Paragraph fave two; and alfo from the following paffage. (o) It is by this inward birth of Chrift in Man, that Man is made juft, and therefore fo 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 fight of God. Because Juftification is bath more properly and frequently in Scripture taken in its proper fignification for making one just, and not reputing one merely fuch, and is all one with Sanctification. If therefore by Juftification they mean the fame as by Sanctification; then, upon fuppofition that Juftification be attributed to the Spirit, we are agreed concerning it.
If it be objected, that we are juftified by Faith; Ianfwer, that we are indeed juftified by Faith, and by Faith only, as our Church teaches in her ele venth Article. But then when we speak of Juftification by Faith only, we do not fuppofe that Juftification is the fame with Sanctification. For by
(0) Apol. prop. 7. P. 370.
Juftification we do then mean, not our being made
Of the Juftification of Man.
We are accounted Righteous before God, only for the Merit of our Lord and Savior Jefus Chrift by Faith, and not for our own works or defervings. Wherefore, that we are justified by Faith only, is a moft wholfom Doctrine, and very full of comfort, as more largely is expreffed in the Homily of Justifi
So that our afferting that we are juftified by Faith 1 only, and also that we are juftified by the Spirit, are very confiftent Propofitions; because the word Juftification is taken in quite different fenfes.
Fourthly, by Salvation they mean being faved 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 felves out of the Devil's power, and shake off the Yoke of Sin. But if by Salvation they had rather mean being faved or made happy in Heaven hereafter, which is the Confequence of our being faved or delivered from the Dominion of Sin here then the meritorious Caufe of our Salvation is confeffed on both fides to be the Death and Sufferings of Jefus Chrift, tho' we may in fome fenfe be faid to be faved by the Spirit too; forafmuch as he works in us that Righteoufnefs, without which God will not bestow Salvation on us.
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Reflections upon what the Quakers teach concerning Man's Union with God, and their Notion of a Church.
Hey affirm, that fuch as are regenerate, fan&ified, juftified, and faved, are also united to God by the Light. But fince there is no fuch Light as is pretended, 'tis certain that our Union with God is effected fome other way. And if any Man ask, which way 'tis effected; I anfwer, that our Union with, or to God, is twofold, viz. External and Internal. The External Union is that whereby we become outward and visible Water-Members of his Church. This is effected by Baptifm, without which (as I fhall afterwards prove) no Man can be called a Chriftian. The Internal is that Vital Union which makes us lively Members of God's Church, by receiving from him thofe Celestial influences which nourish us unto Eternal life. The firft is fufficient to denominate us Chriftians; but the latter is necessary to make us good Chriftians, or fuch as God will hereafter glorify. And this latter Union proceeds from Jefus Christ as the Meritorious Cause, and from the Spirit as the immediate Inftrument thereof.
And here I think it neceffary to examine that Notion of a Church, which our Adverfaries have entertained. What their Notion is, Mr. Barclay has informed us in the following Manner. The Church then (faies (a) he) according to the Gram
(a) Apal. prop. 10. p. 404, 5.
matical fignification of the Word, as it is used in the Holy Scripture, fignifies an Affembly, or Gathering of many into one place. For the Subftantive cuxanoia comes from the Word can I call out of, and originally from a I call. And indeed as this is the Grammatical fenfe of the Word, fo alfo it is the real and proper fignification of the thing, the Church being other thing, but the Society, Gathering or Company of fuch as God hath called out of the World and World ly Spirit, to walk in his light and life. The Church then fo defined, is to be confidered as it comprehends all that are thus called and gathered truly by God, both fuch as are yet in this inferior World, and fuch as having already laid down the Earthly Tabernacle, are paffed into their Heavenly Manfions; which together do make up the one Catholic Church (concerning which there is fo much Controverfy 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 (tho' outwardly Strangers and remote from those who profess Chrift and Christianity in Words, and have the benefit of the Scriptures) as become obedient to the holy Light and Teftimony of God in their hearts, so as to become fanctified by it, and cleansed from the evils of their Ways. For this is the Univerfal or Catholic Spirit, by which many are called from all the four corners of the Earth, and fhall fit down with Abraham, ifaak, and Jacob. By this the fecret Life and Virtue of Jefus is conveyed into many that are afar of; even as by the bloud that runs into the Veins and Arteries of the natural Body, the Life is conveyed from the Head and Heart unto the extremeft Parts. There may be Members therefore of the Catholic Church both among Heathens, Turks, Jews, and