up 't is the goodly Field wherein this heavenly treasure is to be found 2. The second instrumental cause is Faith Faith is manus accipientis Faith is the hand of the Soul whereby we receive Christ and apply his righteousnesse John 1. 12. Faith justifies Rom. 5. 1. But how * Non 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1. Primo per se ut qualitas propriâ— aut motus actio vel vel passio aut opus aliquod bonum eximii precii quasi ipsa sit justitia aut ejus pars aut etiam justitiae loco ex censu estimatione Dei sed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 secundario secundum aliud nempe ut modus medium instrumentum ceu oculus manus qua Christi ejusque participes reddimur adeoque relativè ad objectum Iesum ipsius justitiam promissiones gratiae Synop. Pur. Theol. p. 442. doth faith justifie Faith justifies as one expresseth it vi legis latae as it is our evangelical righteousness or our keeping the Gospel Law Faith pretends to no merit nor vertue of its own but professedly avows its dependance upon the merit of Christs satisfaction as our legal righteousness on which it layeth hold its excellency ariseth from Gods Sanction who made choyce of this act of Believing to the honour of Justification because it layes the creature low and so highly exalteth Christ The Act of believing is as the Silver Gods Authority in the Gospel-Sanction is as the Kings Image stampt upon it which gives it all its value as to justification without this stamp it could never have been currant Faith doth not justifie as an habit act work or quality as the Papists say but as an instrument or hand to receive Christ and his righteousness * Undè fides imputatur ad justitiam ut Paulus loquitur Rom 4. 5. Non quatenus est qualit as nobis inhaerens nec quatenus est opus multo minus quatenus est meritum sed metonymid adjuncti correlativè intellectâ per vocem fidel justitia Christi quâm fides apprehendit ut patet ex codem cap. 4. v. 11 13. And again nec quatenus est cultus Dei radix omnium aliorum bonorum operum sed quatenus nos Christo conglutina unum cum illo facti participatione justitiae ejâ—â— fâ—uamur Polan p. 456. Faith is an empty and a naked thing without its Object Faith puts on this Robe of Glory and wraps the Soul in it but 't is this glorious Robe Christs righteousness that justifies 'T is very certain that the To credere cannot doth not justifie as Socinus and Arminius teach it doth 'T is true 't is said Rom. 4. 5. Faith is imputed for righteousnesse and is accepted of God through Christ for the performance of the whole Law but this is to be understood metonimically and relatively in respect of Christ the object of faith who is the end and perfection of the Law to them that believe by fulfilling the righteousness of the Law for them Faith invites a Soul to Christ brings it into Union with his Person and so into communion of his righteousness And then for works what shall we say of them The Apostle is peremptory and absolute in his Conclusion Rom. 3. 28. Therefore we conclude that a man is justified by faith without the deeds of the Law So also Gal. 2. 16. Knowing that a man is not justified by the works of the Law but by the faith of Jesus Christ c. that is by the works which Christ hath done in our stead by the obedience of Christ which we apply to our selves by Faith alone saith Polanus * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 scripserit Paulus pro 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sicut etiam accipitur Matth. 12. 4. 1 Cor. 7. 17. Beza in loosed tanium per fidem Iesu Christi hoc est per opera qua Christuâ— loco nostre fecit per obedientiam Christi quam solâ fide nobis applicamus Polan Faith justifies a sinner before God and works justifie Faith and demonstrate to the world and to our own consciences that our faith is not dead and barren but Jam. 2. 4. Living because fruitful â—aith as working doth not justifie but sound justifying faith is a working faith 2. VVe come to consider the essential material cause of our justification that very thing which is our righteousness which God imputeth to us and accepteth on our behalf To this I answer 1. Negatively what it 1. Negatively is no. 1. It cannot be our own righteousness inherent in us because inchoate and imperfect justitiam qua-coram Tribunali Dei Consistimus perfectam omnibus numeris partibus gradibus esse necesse est-Quid enim ex se agere poterat ut semel amissam justitiam recuperaret â—omo servus peccati vinctus Diaboli assignata est proinde aliena qui caruit suâ— Bernard and the righteousness of justification must be most absolute perfect by the works of the Law shall no flesh be justified 1 no meer man Rom. 3. 20. We may therefore cry out with Bernard what is man that is a servant of sin a Bondslave of the Devil able of himself to do for the recovery of righteousness once lost there is therefore the righteousness of another assigned to him who hath lost his own 2. Nor secondly is it the righteousness of Christ meerly and solely as man considered though that was pure and spotless yet it was not infinite and meritorious for Christ taking upon him an humane nature was bound to keep the the Law being made of a woman he was also made under the Law under the Covenant of Works the obedience of Christ meerly as Gal. 4. 3 4 man had been no work of supererogation as to us it would have served to justify himself but without the personal Union there would have been no redundancy or over-flowing of merit in it to justify those millions of guilty miscreants who through the infinite Non propter seipsum sed propter nostram salutem ab demolitionem mortis Condemnationem Christus Advenit Athanas Orat Tertia contra Arrian grâ—ce of the Father by the blood of the Son are justified Wherefore Christ came not for himself but for our salvation c. saith Athanasius 2. It is not the Essential Righteousness of Non est essentialis justitia Dei ut Andreas Osiander contendebat Cujus errorem refutavit Calvin Institut tertio libro the God-head not that righteousness wherewith God is righteous 't is not the righteousness of Christ as God solely though it is called the righteousness of God 2 Cor. 5. 21. Rom. 1. 17. and so called because 't is the righteousness of him who is truly God as well as truly man in one person and 't is the righteousness which God appointeth and acâ—â—pâ—eth for our justication But it is not the Essential uncreated righteousness of God which being the Essence of God cannot be
annointed that ever expect to be glorified Though men may talk much of God and brag much of their Interest in heaven and happiness yet without these habits and seeds of holiness I am sure they shall never reap a crop of blessedness 2. Holiness lies in the use and lively exercise of those supernatural graces or holy habits in the soul Holy habits must be brought forth into holy acts gracious habits are and and must be attended with gracious motions gracious operations and a gracious Conversation Act. 10. 35. 1 Joh. 1. 3. 7. 2 Pet. 1. 8. Tit. 2. 12. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Eth c. 1. outward works must be suitable to inward habits as the Phylosophers speak concerning the summum bonum it consists say they neque in Idearum contemplatione neque in virtutis habitu neither in the contemplation of Idea's nor in the habit of vertue But the summum bonum or chief good say they is the operation or action of the reasonable soul according to the best and most perfect vertue in a perfect life I am sure Sanctification which is the true felicity and beauty of the soul of man consists in both viz. in internal holy principles and in external holy practises Holy habits are golden Talents that must be imployed and improved they are the Candles of the Lord set up in us not to idle by but to work and Where there are the seeds there will appear the Flowers of Holiness and walk by Where is holiness of disposition there is and will be holiness of Conversation An holy heart expresseth it self in an holy life In the next place I shall endeavour as I promised to shew the difference between Justification and Sanctification and then the transcendent excellencies of Sanctification as appears by the honourable and excellent titleâ— the Scriptures put upon it and cloathe it with them as its proper Robes and due Ornaments And then something as to the Concomitants adjuncts and fruits of sanctification And then lastly Close all with Application 1. Wherein Justification and Sanctification differs How Justification and Sanctification differ 1. They differ in their kind 2. In order of Nature 3. In the manner or form 4. They differ in degrees 1. They differ in their kind The righteousness 1 â—n genere of Justification is in the Category of Relation the righteousness of Sanctification is in the predicament of quality Justification is a change of a mans Relation and estate not a change of a mans person 't is a change without a man or upon a man not a change within a man But Sanctification is not properly a Relative but a real inherent change not a change without a man but a change within a man 't is the expulsion of sin and the infusion of grace or holiness into the soul of Man 2. They differ in the order of nature in order 2 In ordine Naturae of nature Divines hold justification precedes sanctification though in order of time they are both wrought together In the description of the order of causes Rom. 8. 30. the Link of Justification is set before Glorification in that golden Chain The best Expositors I Beza Polanus M. Jeremy Burroughs cum multis aliis c. have met withall and many I have read upon the place do generally conclude that sanctification is essentially though not gradually the same with Glorification and must of necessity be included in it because sanctification is the seed glorification is the flower sanctification is the first fruits glorification is the full crop or vintage sanctification is the New-born Babe Glorification is the perfect Eph. 4. 13. man arrived to the measure of the stature of the fulness of Christ Sanctification is like the dawning of the day like the early glittering and guilding of Cum sol medium superaverat axim the Mountains by the Sun-beams but Glorification is the Sun shining in the Meridian in his greatest strength and splendour The difference between Glorification and Sanctification is not specifical but gradual We are justified by the Merit of Christ from the guilt and punishment of sin in order of Nature before we are sanctified by the spirit from the pollution and filth of sin and endowed with inward holiness though in order of time Qui justificantur sanctificantur Hae gratiae individuo nexu cohaerent as Calvin speaks they are wrought together as the most precious effects of the free grace of God through the blood of Christ 3. They differ in their form Take three 3 Modo ceu forma Notes 1. In Justification a believer by the hand of Faith receives Christ and layes hold upon him as the Lord his righteousness and inwrappeth his soul with this glorious Robe and Garment of Salvation but in Sanctification Faith is considered as a new quality formally a part of our holiness and as the root and beginning of good works In Justification Faith is considered as an useful instrument in Sanctification as a special grace or new quality 2. In Justification sin is taken away in respect of guilt and condemnation that it be Ne imputetur not imputed but in Sanctification sin is taken away as to the dominion or reigning Ne regnet power of it that it may not reign as in glorification which is the perfection of sanctification sin all the remainders of it shall be quite taken away that it shall not exist or have any Ne restet being left 3. In Justification Christs righteousness is imputed to us in Sanctification a new inherent righteousness is implanted in us in the first our sins are pardoned our persons absolved acquitted and accepted through the imputation of Christs righteousness Rom. 4. 6 7. By the second our souls are renewed our Natures changed decked and adorned with the graces of the Spirit Eph. 4. 23 24. by the participation of Christs holiness Thus Justification and Sanctification do differ in their form 4. Justification and Sanctification do differ 4 In gradibus in degrees 1. Justification is one individual perfect act contingent to all the godly Some of our best Divines do hold that Justification is transacted in our first union and incorporation into Christ when the pardon of sin is sealed to a believer at once How at once I answer with Reverend Downam at once as excluding Bishop Downam on Justification Burgess upon Justification degrees our justification is perfect at first as well as at last Or as Learned Burgess at once as connoting a state we are put into upon our believing And indeed thereupon some godly learned persons take Justification for one continued act from our vocation to our glorification and in that sense we are justified but once A justified person is rectus in curia acquitted by God the Judge of all in foro coeli he hath shot the Gulph he is gone beyond the Gun-shot of condemnation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rom. 8. 1.
four weighty Reasons Reas 1. Because all grace begins with the Father he is the first in order of Being and the first in order of Working the Fountain of the Trinity as we may conceive 't is the Father that floweth out to us in Christ by the Spirit he is the Father of lights Jam. 1. 17. And the Text tells ye we are of God in Christ Jesus 't is true Christ as the second Person is coequal with the Father in power and glory but Christ as Mediatour must be considered as the Fathers Servant as his elect or Isa 42. 1. chosen Instrument Reas 2. Glorifie the Father for whatsoever good Christ hath done for you or in you all is done with respect to the Fathers love and grant God hath saved us according to his own Purpose and Grace given us in Christ Jesus God 2 Tim. 1. 9. Joh. 17. 2. gave Christ power over all Flesh that he should give eternal life to those God had given him Righteousness Holiness Heaven and Happiness is the Fathers free Grant or Donatâ—ve To her it was granted to be covered with fine Linnen the Rev. 19. 18. Rithteousness of the Saints and fear not little Flock 't is your Fathers good pleasure to give you 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Kingdome Luke 12. 32. or that Kingdome 'T is very observable that in all Christs expressions of love to us he still expresseth obedience to his Fathers Will there is a double ground of hope as Stella speaks the Son loveth See Stella at large de amore Dei cap. 18. us because the Father requireth it and the Father loveth us because the Son asketh it Reas 3. It is a great support and comfort to a Believer in the act of believing to consider the Love of the Father as well as the Merit of the Son Two are better than one 't is 1 Joh. 2. 23 24. 2 Ep. Joh. 9. often made a great priviledge to have both the Father and the Son The Fathers love the Sons Merit severally and apart considered will not yeild that full joy and peace in believing as both conjoyned There 's no coming to God but by Christ for God out of Christ is consuming fire Again Christ separated from the Father doth not yeild so firm a ground of confidence The Fathers Act with the Sons Merit gives us full security Christ and the Father also are a Believers Guardians John 10. 28 29 30. a double cord is not broken easily this two-fold custody is the best security The Father is represented as the offended Party by mans sin Conscience quakes and trembles now for a soul to know that God was in Christ reconciling the World to himself and that Christ came from Heaven to do his Fathers Will and that the Father hath made him over to us in all his fulness as wisdome righteousness sanctification and redemption This settles the soul in peace Thou wilt keep him in peace peace so it is in the Hebrew whose minde is stayed on thee Isa 26. 3. It pleased the Father that in him should all fulness dwell peace in perfect peace Isa 26. 3. Reas 4. Because in the Fathers love there are many engaging Circumstances not to be found in the other Persons 1. In the Fathers Love and Acts of Grace there is an Original fulness Christs fulness as Mediatour is but drawn out of the Fathers plenty Col. 1. 19. 2. The fulness of the Son in the dispensing of it is limited by the Fathers will all that Christ dispensed was according to the charge and commandment of the Father Mat. 20. 23. To sit on my right-hand and left is not mine to give saith Christ save to those for whom it is prepared of my Father Christ as Mediatour was limited by the Fathers Will To what end did God give Christ power over all Flesh but to give eternal life to as many a God had given him to none other Now it is sweet to Joh. 17. 2. think that the Father himself loveth us who is first in Order and whose Will is absolute and that he hath laid up an inexhaustible treasure in his Son for us 3. In the Fathers Acts you have the purest and freest apprehensions of love 'T was the Father that began and as we conceive broke the business of our Redemption and that sent his Son into the world to accomplish it The Son as Mediatour can have an higher motive than his own love viz. the Fathers Will but the Father can have no higher motive than his own Love After the Apostle had treated of Election Predestination to Adoption Remission of sins c. he concludes all under the Will of God The Eph. 1. 11 12. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or the good pleasure of the Fathers Will was the Well-head or Fountain Cause of all those acts of Grace that passed out unto the creature by the personal operations of the Son and Spirit The love of the Father was antecedent to the merit of Christ and to the operation of the Spirit therefore in the Fathers Acts of Grace ye have the apprehensions of the first and freest love you have great reason therefore from Spiritual Scriptural Considerations to glorifie and praise the Father as the original Authour of all your holiness and happiness Thus much for the second Use Use 3 If Jesus be given of God for our Sanctification then we may safely infer that Sanctification is neither an easie nor a common work 1. Sanctification is no easie work God takes it to be his prerogative I am the Lord that sanctifies you Levit. 21. 8. Grace is his own proper immediate creature mans Will contributeth nothing to the worke but resistance and rebellion wherefore God makes the Domine errare per me potui redire non potui Aust Meditat. soul willing in the day of his power Psal 110. 3. and outward means work not unless the mighty power of the Spirit works with them or else why should the same Word Preached by the same Minister mollifie some and harden others Christ must come from Heaven and open a Fountain in his own side and heart Zech. 13. 1. for our purification Nothing but the blood of Christ can purge your Consciences from Heb. 9. 14 dead works If any other means had been effectual Christ had never been made of God Sanctification to us 'T is observable Sanctification is not onely expressed by a Creation i. e. a making of things out of nothing but Luke 11. 21 22. 1 Joh. 4. 4 also by a victory or a powerful overcoming of opposition In Creation as there was nothing to help so there was nothing to resist or hinder but when God comes to sanctifie or convert a soul besides a Death in sin God finds a strength of resistance against Grace Therefore Sanctification is wrought by the power of the Almighty We deserve it not it comes from the Fathers Good-will and Christs Merit and we work it
Polan Mat. 3. 15. Rom. 8. 3 4. but he on earth was in a strict sense legally just and righteous he only fulfilled all righteousness even the righteousness of the whole Law and the Holy Angels are thus justified 2. Evangelical That in short is this through faith in Christs righteousness a believing sinner is justified before God in foro coeli Rom. 5. 1. Finis perficiens non interficiens in the Court of Heaven And Christ is the end of the Law for righteousness to every one that believeth Rom. 10. 4. we ought directly to go to Christ for justification and not to go back to Moses by him all that believe are justified from all things from which ye could not be Acts 13. 38 39. justified by the Law of Moses a sense whereof a believer hath more or lesse in foro Conscientia in his own conscience Rom. 14. 17. The kingdome of God is not meat and drink but righteousness and peace and joy in the holy Ghost Rom. 5. from the 12. to the end proves at large our sole and whole justification by the righteousness of One even Jesus Christ In a word the Lord accepteth and reputeth a guilty unworthy sinner yet believing as righteous by the free imputation of the righteousness of Christ unto him Thus much for the Terms Justifie and Justification 3. We come in the third place to the definition of Justification I am not ignorant that the definitions thereof are many but the most clear and comprehensive I take to be this What is Justification Answ Justification is a most merciful and Definition of justification righteous Action of God as Judge whereby imputing the righteousness of Christ to a believing sinner he absolveth him from his sins and accepteth of him as righteous in Christ and as an heir of eternal life to the praise and glory of his own mercy and justice All which at leastwise for the most part is comprehended in Rom. 3. 23 24 25 26. I do not intend at this time to prosecute the parts of this Definition at large but only speak to two things in transicu 1. The justification of a sinner is an Act of God as Lord Law-giver and Judge Rom. 8 Opera Trinitatis ad extra sunt indivisa 33. it is God that justifieth the whole Trinity Father Son and Spirit Jam. 4. 12. There is one Law-giver who is able to save and to destroy none but the offended Majesty can pardon mans offences 'T is the injured Deity that saith I even I am he that blotteth out thy Transgressions for mine own sake and will not remember thy sins Isa 43. 25. O glorious and gracious Word Hee that will by no meanes clear the guilty having received satisfaction in his Son by the imputation of his Sons righteousness justifies the ungodly acquits them from the guilt of sin and accepts them as righteous Rom. 4. 5. in his sight 2. The righteousness of justification quaâ—â—us justification works not a real inherent â—hange in us which is done in sanctification but makes a relative change without us and upon us as it is a judicial act of God an act of God as Law-giver and Judge in opposition to Condemnation Justification makes a relative change or mutation in respect of a mans estate or condition a guilty person is pronounced righteous the sinful Debtor is discharged and Enemy is now reconciled a miserable captive is redeemed a childe of wrath is made a Son of God and an unworthy worm an heir of Glory These are relative mutations though they that are justified are also together sanctified in order of Time these acts of grace are wrought together but in order of Nature justification is the Antecedent and sanctification is the Consequent and mark it where justification changeth a mans Relation to God and Eternity there sanctification changeth a mans disposition and renews the soul with inward holiness both are the sacred effluxes from Christs righteousness the first is wrought by the righteousness of Christ imputed the other by the righteousness of Christ imparted one by Christs personal righteousness the other by way of influence and infusion from Christ is both caput eminentiae caput influentiae Christ as Head Wee ought to take great heed least we confound justification with sanctification as Bellarmine and the Papists do 4. In the fourth place we come to shew the essential parts of our justification and these are two 1. Absolution from sin 2. Acceptation as righteous in Christ Both which the Lord granteth by the plenary and perfect satisfaction made to his Law and justice by Jesus Christ both our Surety and Mediatour by which he satisfied the Law in both parts 1. He satisfied the Law in respect of the penalty by his Passion or passive righteousness undergoing the Curse for us Gal. 3. 13. 2. He satisfied the Law in respect of the Precept by his perfect active righteousnesse habitual and actual but neither of these can be severed any where from the other And Rom 3. 4. these which God hath so indissolvably joined let no man put assunder each hath its proper interest in and respective contribution toward the satisfying the injured honour of Gods Law for the honour of Gods Law is the equity of both its parts its Command and its threatning Christs active righteousness the obedience of the Great God-man hath honoured the equity of the first viz. repaired the honour of Gods Commandments broken by sinful man And his passive righteousness in like manner honours the equity of the Threatning Christ himself dies to justifie that the sinner is worthy of Death and by offering up himself as a sacrifice on the Crosse he proclaims to all the world that sin is exceeding sinful and that God is exceeding jealous Again Consider Christs See Wallebius his Body of Divinity with the Notes of Mr. Rosse p. 109. active Righteousness was every where passive the distinction of active and passive is needless and his passive righteousness every where active 1. His active Righteousnesse was every where passive because all of it was done in the form of a Servant in our nature he obeyed Christs obedience is an active Passion and a passive Action ibid. the Law in his very incarnation he was passive for therein he suffered an ecclipse of the glory of his God-head 2. His Passive Righteousness was every where active because what he suffered was not by constraint or against his will it was his own voluntary act and deed all along he eyed his Fathers Glory and the good of man-kind Ah! take that instance the Greatest of his sufferings his very dying was the product both of the freeness of his love and of the majesty of his power John 10. 17 18. Revel 1. 5. Read those melting Texes and chew the Cud upon them But to return The Law hath two branches 1. The Commination or the Curse 2. The Precept or Commandment so there are two parts