It may be well, however, to say something as to the form into which this subject has been in part cast in Mr. Newman's Lectures, the inquiry into the formal cause of our justification, or "that in which a justified state consists 1." The words only are scholastic; the inquiry itself very nearly concerns all; it is, what is that in us, wherein, as being justified, we differ from those who are not justified? Mr. Newman answers, as the foundation of all other differences, our being in CHRIST, which we are through His indwelling, sanctifying SPIRIT, whereby He dwelleth in us and we in Him. It is superfluous to say, how solemn and awful a character this casts over our Christian existence, realizing what Scripture declares, in its full sense, that we are temples of the HOLY GHOST, or what responsibility is thereby involved towards the heavenly inmate. Independently, also, of this, it might aid in no slight degree to the restoration of peace in the Church, if, by this view, others, which seem to be opposed, might be united. And this was manifestly the object with Mr. Newman, and indeed incidentally declared so to be. "It must be carefully kept in view that the object proposed in "these citations from divines of very various sentiments, is that of "showing how they, one and all, converge and approximate to one "main clear and consistent doctrine, if they could forget the language of their respective schools."-p. 91. 66 And, again, "The point is this: that neither the imputed righteousness of "CHRIST, nor imparted or inherent righteousness, is the consti"tuting or formal cause of justification, or that in which a justified "state consists; but a gift which includes both of these, and is greater than either, viz. the actual Presence, in a mysterious "way, or Indwelling in the soul through the SPIRIT, of the WORD "Incarnate, in Whom is the FATHER."-Note on Lect. vi. p. 172. 66 Nor is the view novel. In our own Church, the Homilies, though not in technical language, express the same doctrine. The Homily on the Resurrection explains St. Paul's words, "rose again for our justification," "rose again to send down His HOLY SPIRIT "to rule in our hearts, to endow us with perfect " righteousness." "Thus," subjoins Mr. Newman', "a justifying righteousness, viz. that of which St. Paul 66 66 speaks as gained by CHRIST's resurrection, is "ascribed to the work of the HOLY SPIRIT in our "hearts:" and, again, on the words of the homily, "Thou hast received Him, if in true faith and re 66 66 pentance of heart thou hast received Him; if in purpose of amendment thou hast received Him for "an everlasting gage, or pledge of thy salvation. "Thou hast received His body which was once bro"ken, and His blood which was shed for the remission 66 of thy sin. Thou hast received His body, to have "within thee the Father, the Son, and the Holy Ghost, "for to dwell with thee, to endow thee with grace, to 11. c. See the whole Comment, pp. 172-175. 66 strengthen thee against thine enemies, and to comfort thee with Their presence. Thou hast received "His body to endow thee with everlasting righteousness, "to assure thee of everlasting bliss, and life of thy "soul;" Mr. Newman remarks, "Thus justification "consists in righteousness,' and righteousness in "the inward presence of GOD, in receiving' within "us CHRIST's body' and 'blood which was shed for "the remission of sins;' which moreover communi"cates, to dwell in us,' the FATHER, the SON, and "the HOLY GHOST." 6 In the Ancient Church, Petavius asserts this to be the general view of the fathers. To translate the passages quoted by Mr Newman'; "Thus then, "when we read that the HOLY SPIRIT is imparted "and communicated to the faithful and righteous, it might seem that not Himself personally, but His 66 66 66 66 66 efficacy is bestowed; and such is the ordinary meaning of those who are less read in the ancient "fathers. But whoso will attentively examine, will perceive, that continual mention is there made of "a certain secret and unwonted mode of sending and "communicating, whereby the Divine SPIRIT, introducing Himself into the souls of the righteous, "is united with them; and that this is not acci"dental, so to speak, (i. e. is not wrought only by "that divine and heavenly quality which the same 66 1 App. p. 398. "Out of the many which might be quoted from his De Trinitate, lib. viii." "SPIRIT, the Author and Giver of heavenly gifts, “ sheds abroad in our hearts,) but essential, i. e. sub 66 stantial; so that the very substance of the HOLY "SPIRIT is joined with us, and maketh us holy and "righteous, and lastly, the sons of God.” (4. § 5.) “Al 66 together, then Didymus thought that the HOLY “SPIRIT justifieth men by a certain hidden infusion of “His substance. The same you will read also in Pas"chasius and Bernard, of that participation of the "substance of the HOLY SPIRIT whereby we are made 66 good or wise, i. e. righteous and holy.” (ib. § 15.) “It " is evident from their [the fathers'] decrees, that the "state of righteousness and holiness is not wrought in "us by any created thing or quality, but by the very "substance of the Holy Spirit, as that which chiefly “constituteth_iť [principali forma.] (5. § 1.) "And "this is very agreeable to the sentiments of Cyril and "other fathers . . . . which set forth that the HOLY "SPIRIT is, as it were, a woórns of Divinity, i. e. a 66 form, which rendereth those in whom He dwelleth "TOLOUS TIVAS" [of a certain quality.] (Ib. § 15.) "Let all the testimonies of ancient fathers above 66 66 explained, be reviewed, and what is of more weight "than they, those passages of Scripture which teach “that either GoD simply, or especially the SON, is 'joined with the righteous, or dwelleth in them, we "should find that most of them attest, that this "taketh place through the HOLY SPIRIT, as the proxi"mate, and, so to speak, formal cause." It is unnecessary, after these full statements, to quote in detail the individuals pointed out by Mr. Newman as holding more or less distinctly the same view; yet it is interesting to find this agreement or approximation in minds of such different moulds and schools as Lombard, St. Thomas, Caietan, Conradus, Soto, Bonaventura, Hooker 2, Baxter 3, Luther, Chamier 5, Davenant, Calvin, Bucer 6. It is trusted that the statements thus brought out will allay the fears of "those whom the LORD hath not made sad;" persons of tender and timid consciences, who have been taught that any mention of works involves the being "debtors to keep the whole law;" whose views of holiness are too clear, and of their own unholiness too acute, not to dread being cast on any degree of holiness wrought in them, as the independent ground of their hopes. No such doctrine has been taught. But at the same time, it must again be said, that, considering the way in which the doctrine of justification by faith has been tossed to and fro, and with what roughness and irreverence it has oftentimes, of late, been discussed or maintained, it seems too much to be feared, that many eager disputants have never thought what "faith" or "righteousness" are; that Scriptural Views of Holy Baptism, p. 28, ed. 1. p. 123, ed. 2. See above (as translated from Mr. Newman) p. xxxix. |