to receive Christ and his righteousness * Undè fides impatatur ad justitiam ut Paulus loquitur Rom 4 5. Non qâ—atenus est qualitas nobis inhaerens nec quatenus est opus multo minùs quatenus est meritum sed metonymiâ adjuncti correlativè intellectâ per vocem sidei justitia Christi quâm fides apprehendit ut patet ex codem cap. 4. v. 11 13. And again nec quâ—tenus est cullus Dei radir omnium aliorum bonorum oâ—erum sed quatenus nos Christo conglutina un â— cum illo fâ—cti paâ—tiâ— pâ—â—iane jâ—st tiae ejus f 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 credere cannot doth nâ—t justifie as Socinus and Arminius teach it d th 'T is true 't s said Rom. 4.5 Faith is imputed for righteâ—usnesse and is accepted of God through Christ for the performance of the whole Law but this is to be understood mâ—tonimically and relâ—tively 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 Fâ—ith 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 etiaâ— accipitur Matth. 12.4 1 Cor 7.17 Beza in loc sed taâ—â—um per fidem Iesu Christi hoc eâ— per opera qua Christus loco nostro fecit per obedientiam Christi quam solâ side noble 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 saith 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 1. Negatively what it is not 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 home servus peccati vinctus Diaboli assignata est proinde aliena qui caruit suà 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 Gal. 4.3 4 the obedience of Christ meerly as 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 Non propter seipsum sed propter nostram salutem â—b demolitionem mortis Condemnationem Christus Advenit Athanas Orat Tertia contra Arrian who through the infinite grace of the Father by the blood of the Son are justified Wherefore Christ came not for himself but for our salvation c. saith Athanasius Non est essentialis justitia Dei ut Andreas Oâ—â—ander contendebat cujus errorem refutavit Calvin Institut teâ—tio lâ—bro 2. It is not the Essential Righteousness of 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 accepteth for our justication But it is not the Essential uncreated righteousness of God which being the Essence of God cannot be communicated to any creature much less can it become the accidental righteousness of any creature 2. Posiâ—â—vâ—ly 2. Positively that which is our righteousness for justification It is the most Adequate and perfect obedience of Jesus Christ the Mediatour God-man to the whole Law of God Gonsisting in a most exact conformity of his whole humane Nature with all its actions and passions thereunto whereby Justitia Iesu Christi per quam justificamur coram Deo est perfectissima totius legis divinae obedientia consistens in exactissimâ totius naturae Humanae Christi omniumque Actionum passionum ejus internarum externarum conformitate cum tota lege Dei quam loco nostro pe fectissime implâ—vit ut nobis a morte aeternâ liberationem jus vitae aeternae acquireret Syntag Polan p. 457. both actively and passively he fulfill'd the Law most perfectly For proof you may please to read Rom. 8.3 4. Gal. 4.3 4. Rom. 5.16 17 18 19. For as by one mans disobedience many were made sinners so by the obedience of one shall many be made righteous vers 19. O Believers this Garment of Sun-beams wrought out for ye by the Sun of righteousness must needs be glorious if ye consider 1. That Christs humane Nature was never stained neither with original nor actual sin for by his divine Conception by the Holy Ghost he received of his Virgin Mother a pure un-deflowred Virgin Nature which all along he kept immaculate 2. The Humane nature in him is dignified with Union to the Divine to the second person in the Trinity in which it doth subsist as God descended to the lowest to become man so now man viz. the humane Nature ascendeth to
〈◊〉 〈◊〉 I shall subjoyn these particulars Causa 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quae 〈◊〉 â—â—ritorâ—a 1. That the will of God is the inward impulsive cause of our Sanctification 2. That the blood of Christ is the moral and meritorious cause of our Sanctification Causa materialis 3. That the holiness of Christ is the material cause Causa formalis 4. That the infusion of Holiness or giving of the Spirit is the formal cause Causa Efficiâ—â—s 5. That the Spirit of Christ is the efficient cause Causâ— Adminâ—â—trae 6. That the Word Ordinances and Faith are the ministring instrumental causes Polan Causae exemplares 7. That the Death and Resurrection of Christ are the exemplary causes or patterns D. Amâ—â— in 〈◊〉 Theolog. 8 y and lastly That the glory of God in the Consecration and Salvation of a sinful creature is the supreme end or final cause of our Sanctification 1 The principal moving cause 1. The Will of God is the principal internal moving cause of our Sanctification Heb. 10.9 10. Then said he Lo I come to do thy will O God He taketh away the first that he may establish the second that is he taketh away the first sort of Sacrifices and Propitiations which was the blood of Bulls and Goats c. and establish the second standing Sacrifice which is the offering up of the body of Jesus Christ once for all by the which will we are sanctified v. 10. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. it was the good pleasure of the Fathers will to appoint and accept this precious Sacrifice for our Justification Sanctification and compleat Salvation This is the will of God even our Sanctification 1 Thes 4.3 This is the will of his Precept that Christ Jesus should be our Sanctification this is also the will of his Purpose and Eternal Counsel Why did God chuse us in Christ before the foundation of the world the Apostle tells us that we should be holy Ephes 1.4 The principal moving cause of our Regeneration is the will of God Of his own will begat he us c. 1 Jam. 18. What more clear 2 The meritorious cause Omne donum gratiae Dei in Christo est Ambr in Ephes 1. Cauâ—a efficiens interna propter quam Deus nos regeneraâ— est meritum justitia obedientia Christi Polan 2. The blood of Christ is the moral and meritorious cause of our Sanctification all blessings and graces come down from the Father of Lights through the Sun of Righteousness both grace and glory holiness and happiness flow in to us through the Channel of Christs blood The blood of Christ is both 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 both the Price of our Redemption and the Laver of Regeneration also as is evident by these Scriptures Heb. 9.14 How much more shall the blood of Christ who by the Eternal Spirit offer'd up himself without spot to God purge your consciences from dead works c. 1 Joh. 1.7 The blood of Christ cleanseth from all sin f om the guilt and filth of sin Heb. 1.3 He by himself hath purged our sins Heb. 13.12 And that he might sanctifie the people with his own blood he suffered without the gate As a price is said to do that which a man doth by that power the price purchaseth so the blood of Christ is said to cleanse us because the Office or Power whereby he sanctified us was conferr'd upon him sub intuitu pretii under the condition of suffering for it was necessary that Remission and Purification should be both by blood Morte sua Christus est meritus resurrectionâ— efficaciter â—â—generationem nobis applicat Syntag. Polan p. 467. Heb. 9.22 23. Christ by his bloody death merited impetrated and obtained of his Father the spirit of holiness faith the word promises and all spiritual blessings in order to his peoples sanctification Ephes 1.3 4. Phil. 1.29 Had it not been for this moral and meritorious cause the blood of Christ which is the sole foundation of the Spirits efficiency of the Faiths existence and instrumentality of the Word and Promises operation and efficacy we should never have felt the efficiency of the Spirit nor the working of Faith nor the effectual operation of the Word and Promises in the Purification of our Natures or in the conversion of our souls to God This purifying vertue of the blood of Christ was typically held forth by divers kinds of offerings and washings oblations and ablutions under the Law and other ceremonial observances which the Apostle hath reference to Heb. 9.13 The blood of Bulls and Goats and the ashes of an Heifer sprinkling the unclean sanctified to the purifying of the flesh that is it legally and carnally sanctified them and made them externally pure and holy as to the Church into which they were incorporated But that which was legally and carnally in the Type was really substantially and spiritually effected in the Antitype the sacrifice of Christs body typified by that bloody sacrifice of beasts as ver 14. following asserteth How much more saith he shall the blood of Christ c. Thus 't is clear that the blood of Christ is the moral and meritorious cause of our Sanctification yea and the procuring cause of all othâ—r blessings causes helps and means which by divine order and appointment concur to co-operate in the production and progress of our Sanctification 3. What is the material cause of our Sanctification I answer 3 The material cause As the Filiation or Sonship of Christ is the material cause of our Adoption and as the full satisfaction of Christ to the Justice of God is the material cause of our Reconciliation and as the perfect righteousness of Christ as God-man is the material cause of our justification so I humbly suppose the perfect purity of Christs Humane Nature by the Hypostatical Union united to the divine in one person and the unmeasurable fulness of the spirit in him is the material cause of our Sanctification all the holiness that is in us is but the beaming forth of his holiness a ray of his glory a measure of his spirit a sprinkling of his Unction an over-flowing of his fulness for of his fulness we receive and grace for grace Joh. 1.16 In a word 't is the communication of the Divine Nature 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Divinâ— consortes naturae So Montanus 2 Pet. 1.4 The Saints are there said to be partakers of the Divine Nature But how not that we are Christed into Christ or Godded into God as some of late daies have most absurdly if not blasphemously imagined We cannot be partakers of Gods Substance or Essence for that is incommunicable to any creature but believers partake per Christ of the communicable divine qualities and perfections as wisdome knowledge righteousness holiness c. Col. 3.10 Ephes 4.24 This glorious Image of God we lost in the first and
to those expressions Isa 9.6 To us a Childe is born Factus est nobis non creatione sed ordinatione neque enim Christus creatus aut factus est quoad Essentiam divinam ut haeretici depravant scripturam hanc sed ordinatus donatus nobis ad haec bona conferenda ideo discitur factus nobis sicut Isaiah 9.6 puer natus est nobis Luke 2. vobis natus est servator id est nostro bono Pareus in loc to us a Son is given And Luke 2 To you is born a Saviour that is for our good He is made of God to us c. that is saith * Factus est nobis sapientia a Deo c. id est qui datus est nobis a Deo ut in ipso omnem sapientiam Consequeremur c. idem de justitiâ sanctificatione statuendum est Beza in loc Beza who is given to us of God that we might obtain all wisdome righteousness holiness c. in him and by him All these interpretations are significant and proper enough but the last I best approve of as the most genuine and consonant to the scope of the Text and to the sense of the Apostle only by the way note thus much that by righteousness here is and must be meant the righteousness of justification for the Apostle immediatly annexeth to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 importing the Righteousness of Sanctification which is the very next word My observation shall be this Jesus Christ was given of God to be our Righteousness or for our justification In the prosecution of this precious and weighty Doctrine I shall endeavour 1. To prove the Point 2. To open the meaning of the word Justifie 3. To shew what the justification of a sinner before God is 4. What are the essential parts of our justification 5. The several Causes of our justification 6. The Fruits and Consequences of our justification 7. And lastly Close all with a brief Application for proof 1. Jesus Christ was decreed designed ordained and determined to be his peoples righteousness propitiation and redemption the justification and redemption of a sinner is according to Gods purpose and grace given us in Christ Jesus before the world began 2 Tim. 1.9 which according to the immutability of his Counsel was in the fulness of time accomplisht That in Daniel is very emphatical Dan. 9 34. To bring in everlasting righteousness 't is in the original a Righteousness of Eternities So in Heb. 9.12 it it said that Christ obtained eternal Redemption for us Our Redemption Eternal a parte ante a parte post or Righteousness may be called Eternal upon a double accompt 1. Eternal in reference to the eternal Decree of God and so a Righteousness from Eternity 2. External in reference to the everlasting duration of the vertue of it the great and glorious Benefits that accrue to Believers by vertue of this Righteousness extend their vertue continue their influence throughout the endless duration of Eternity 'T is a Righteousness from all Eternity and a Righteousness unto all Eternity Rom. 3.25 Whom God hath set forth from everlasting or fore-appointed to be a propitiation through faith in his blood 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · quem proposuit Deus propitiationem Montan. to declare his righteousness c. Christ was A Lamb slain from the beginning of the world Rev. 13.8 viz. in the eternal purpose and Decree of God 2. Consider Christs glorious Name This is his Name wherewith he shall be called the Lord our Righteousness Jer. 23.6 This is like his other Name Jesus the same in substance with this Matth. 1.21 by the Oracle of an Angel his Name must be called Jesus for he shall save his people from their sins i. e. from the power guilt and condemnation of sin 3. 'T is the office of Jesus Christ as our High Priest to be our Righteousness Jesus Christ was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he was our Redeemer the price of our Redemption a Counter-price our Redemption and revocation from Captivity he was both the propitiatory and propitiation he was Priest he was Altar he was Sacrifice he was All in All Jam fructum ostendit quem ex Christi sacrificio consequuti sumus nimirum ut justi coram Deo essemus qui naturâ impuri peccatores sumus Marloâ—at in 2 Cor. 5.21 to make us the righteousness of God in him 2 Cor. 5. ult that is that we who are impure sinners by nature through the sacrifice of Christ might become righteous before God He is our Advocate 1 Joh. 2.2 and propitiation Jesus Christ the Righteous yea he is our 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 our propitiatory or placatory Rom. 3.25 alluding to the Mercy-seat 1 Cor. 5.7 He is our Passeover sacrificed for us he is the Lamb of God slain for us 1 Pet. 1.18 that the wrath of God might pass over and pass away for ever from us and not fall down upon our heads if your hearts and Consciences are sprinkled with the blood of Christ as the Door-posts of the Children of Israel were with the blood of the Paschal-lamb Exod. 12.7 the wrath of God will for ever pass by you and not pass upon you Thus Jesus Christ is a merciful and faithful High-priest Heb. 2.17 merciful to us in misery pittying us in our guilt and blood faithful to God and to us also in the faithful discharge of his Priestly Office for us in being our Price our Ransom in discharging our Bond in pacifying the Fathers wrath in satisfying divine Justice in finishing Transgression in making an end of sin in bringing in everlasting Righteousnesse and so in bringing us to God 1 Pet. 3.18 Now as he is our merciful and faithful High Priest so he is our Righteousnesse 1 our Justifyer Justitia hoc est justificator noster donaus nos vera justitiâ coram Deo per fidem Ad sacerdotale munus Christi hoc pertinet Pareus in 1 Cor. 1.30 endowing us with a perfect Righteousness before God through faith this belongs to the Priestly Office of Christ Jesus Christ is the Author or the procuring cause of our justification as he is the Author of our eternal Salvation Heb. 5 9. And this he doth two wayes 1. By making an Atonement for us on Earth 2. By making intercession for us in Heaven He hath made reconciliation for us by his blood upon the Crosse Rom. 5 1â— and he doth continue to make intercession â—or us by the prevalent and loud cryes of the same blood in Heaven Heb. 12.24 He is gone up to Heaven to appear in the presence of God for us Heb. 9.24 just as Aaron a type of Christ Exod. 28.12 29. and 30. verses was to bear the name of the children of Israel a figure of all the Elect of God engraven in precious stones upon his Shoulders and upon his Heart when he went into the holy Place for a memorial before
Harmony between the divine Attributes righteousness and mercy do sweetly embrace and kiss each other the Glory of both shine forth most illustriously in and by the bloody passion of the Son of God Now the Acts of God the principal Efficient cause are to be distinguished according to the distinction of the three persons 1. The Father justifies as the primary Cause and Authour he gave his only begotten Son for our justification and salvation John 3.16 2. The Father justifies as Legislatour enacting by his Soveraign Authority that sweet Law of the New Covenant by vertue whereof every believing sinner is justified from the guilt of sin from which he could not be justified by the Law of Moses This Law of justification by Faith is Gods own act and Deed Acts 13.38.39 the great Instrumentum pacis betwen God and man the Tenour of the Gospel our Magna Charta runs that he that believeth shall be saved 3. The Father justifies as a Judge in absolving those that believe and in pronouncing them just in Christ and that in three respects 1 God jâ—stifies upon believing actually 1. God justifies a believing sinner upon his believing actually by Faith we are thus justified Rom. 5.1 Gal. 3.8 By believing he hath a Title good in Law an indefesible right to all the promises of the Covenant God then owns and approves of him as a person justified 2. Particularly at Death Heb. 12.23 2. At the moment of dissolution God justifies a Believer particularly as the Judge of all and the Judge of all the Earth passing a particular private Sentence of everlasting life upon every believing Soul 3. Eminently at the Day of Judgment 3. Eminently at the day of judgment God justifies at the last day by the man Christ Jesus Act. 17.31 when the Antient of Dayes shall take the Throne when the Son of Man appearing in power and great Glory shall in open Court before all the world by publick Sentence for ever acquit and discharge Believers at that solemn and Great Day Thus the Father justifies 2. Jesus Christ the Son justifies as the Mediatour and meritorious Cause of our justification and that in two respects 1. As our Surety he paid our Debt Christ is both 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Surety and a Mediatour 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 redemptionis precium and as our Redeemer he laid down the price of our Redemption Rom. 3.23 wee are justified freely by the Grace of God and yet through the redemption that is in Christ His blood was the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the price of our redemption Ephes 1.7 in whom we have redemption through his blood even the forgivenesse of sins according to the riches of his Grace he is the Mediatour of reconciliation between God and Man 2. Christ justifies as our Advocate and Intercessor presenting our persons pleading our cause prevailing with his Father by the speakings of his blood that the vertue of his merits may be applied to us Rom. 8.34 It is God that justifies who shall condemn 't is Christ that died yea rather that is risen again who also maketh intercession for us there is a rather put upon the resurrection and ascention of Christ 1 John 2.2 we have an Advocate with the Father Jesus Christ the righteous Thus Christ justifies 3. The Spirit justifies as the Applicatory Cause he doth reveal and apply to us the righteousness of Christ for our justification 1. The Spirit as the Spirit of Wisdome and Revelation reveals and discovers this Robe of Glory to us this Garment of Salvation Though the Father hath given the Son and the Son hath given himself for our righteousness yet 't is the Spirit that applyes this righteousness Revelation and Application is his peculiar Office 2. As the Spirit of Regeneration working in us the grace of Faith Directly which is one of the fruits of the Spirit whereby we receive and apprehend Christ the Lord our righteousness Causa Causae est etiam causa Causati unto our justification in the Court of Heaven the Spirit justifieth as he is the cause of the cause the Author of Faith that justifies 3. As a Spirit of Adoption by confirming our Faith Reflectively by working in us the assurance of our justification by sealing us up unto the day of Redemption the Spirit it self beareth witness with our spirits that we are the children of God Rom. 8.16 17. Thus the righteousness of God by the revelation of the Spirit is revealed from Faith to Faith Rom. 1.17 Thus much for the principal efficient cause 2. The instrumental or ministring causes are the Word of God and Faith 1. The ministry of the Word is the instrumental cause on Gods part The Gospel is manus Dei â—fferentis faith cometh by hearing and hearing by the Word Rom. 10.17 and in Gal. 3.2 the Gospel is called the hearing of Faith God in his Word by his Ministers doth as it were beseech sinners to be reconciled to him 2 Cor. 5.19 20. The Word of God is the vehiculum spiritus the Charriot of the Spirit wherein he rides the Word is the Wardrope Isa 61.10 Matth. 14.44 wherein this glorious Robe of Righteousness is laid 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 * Non 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1. Primo per se ut qualitas propriè 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. Rom. 5.1 But how 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
the highest to be personally one with God 'T is the righteousness of Christ the Mediatour 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God-man in one person though inherent in the Humane Nature and performed by it And this is that which by communication of properties gives infinite value vertue and eternal efficacy to the obedience of Jesus Christ wherefore 't is called the righteousness of God This I must profess to or the chief stay of my faith and the principal foundation of my comfort that He is Jehovah our righteousness Jer. 23.6 that he who is God blessed for ever Rom. 9.5 is the root and off spring of David that 't is the Prince of Life that died Acts 3.15 that the Lord of Glory was crucified 1 Cor. 2.8 that that blood which is the price of my redemption and justificâ—tion is the blood of God that he that was in the form of God Acts 20.28 and thought it no robbery to be equal with God did humble himself and became obedient to the death of the Crosse for me Phil. 2.6 8 Gal. 2.20 which whole humiliation of Jesus Christ God-man from his conception to his crucifixion especially his bloody passion Some say it consists both in applicatione pronunciatione ipsius Dei Justitia Dei est non peccare â—ustitia bominis est non impaâ—â—ni peccarum Bernard Serm 23. â— Cantic is the material cause of our justification Thus much for the essential material Cause of our justification 3. What is the formal Cause of our justification I answer 'T is the imputation of Christs Righteousness because by imputing and applying it to us he is pleased to justify us Rom. 4.11 Psalm 32.1 Rom. 4.8 2 Cor. 5.19 Acts 10.43 Acts 13.28 29. St. Ambrose Bish p Downame and others do express it by this simile When Rebecca cloathed her son Jacob with the garmenâ—s of her elder son Esau the matter of the action was the garment of Esau which being applyed to him did cover him but the form of the action was the applying it to him the indution or putting it upon him so the matter of our justification is Christs righteousness the formal cause of our justification is the Fathers imputing or applying Christs righteousness to us The Apostle most clearly argues by way of comparison between Adam and Christ Rom. 5.17 18 19. how could the disobedience of Adam be made ours for condemnation or the obedience of Christ be made ours for justification unto life but only by imputation seeing they are both transient Acts. A learned Philosopher tells us Motus non est nisi dum fit postquam factus est non est Jul. Scaliger That a motion whether action or passion hath no being but while it is in doing or suffering but after it is done it hath no being the disobedience of the one and the obedience of the other the transgression of Adam and the righteousness of Christ can be no way conveyed to us but by imputation which term of imputation of Christs righteousness notwithstanding the Papists scoffing at it and calling it putative righteousness is used ten times in Rom. 4. 4. The End or final Cause for which God doth justifie a sinner by imputation of Christs righteousness and that is either supream or subordinate Utriusque enim misericordiae justitiae admirabile hic temperamentum relucet 1. The supream End is the manifestation of the Glory both of his justice and mercy as both which concur in all his works so chiefly in this great work of Justification The Lord is righteous in all his works and holy in all his wayes Ps 145.17 1. That his Justice might be fully Glorified God sent and set forth his own Son to be a propitiation for our sins and hath punished them in his humane Nature I say saith the Apostle to declare his righteousness that he might be just Rom. 3.25 26. and the justifier of him that bélieveth in Jesus 2. That his grace mercy also might eminently be magnified he hath sent his only begotten Son into the World that we might be justified freely by his Grace through the redemption that is in Christ Deus Pater nos justificat ut judex quidem sed sedens in Throno Gratiae c. Synops Rom. 3.25 and that we should be to the praise of the glory of his Grace wherein he hath made us accepted in the Beloved Ephes 1 6. Wherefore not unto us not unto us not to any works of righteousness that we have done but to the Father of Mercies the Lord God omnipotent and to the Lamb that sits upon the Throne be all Honour and Glory Blessing and praise for evermore Revel 5.13 2 Tim. 1.9 2. The subordinate end is our Salvation Rom. 8.30 whom he hath justified them also he Glorified Tit. 3.7 That being justified by his Grace we should be made heirs of eternal life Though our salvation be our particular proper Our 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 supream end or chief good to which both justification and sanctification are referred yet it is subordinate to Gods Glory as to the Soveraign and universal End for such is the infinite goodness of God to believing sinners that he hath subordinated their salvation to his own Glory The precious properties of this Righteousness how it is a divine righteousness a temptation vanquishing and a World-overcoming righteousness a Law fulfilling and a justice satisfying righteousness a most perfect righteousness a Glorious Robe of righteousness an everlasting righteousness c. Ye have heard at large discussed from another Text therefore I shall forbear to enlarge herein Lastly What are the blessed fruits and consequences of Justification I answer 1. Sanctification inherent with good works apparent which non praecedunt justificandum sed sequuntur justificatum as Austin speaks they do not go before but follow after a state of justification 2. Peace with God that is an holy Tranquility and sweet serenity of conscience Rom. 5.1 3. A free Access to God Rom. 5.2 4. Certain hope of Glory Rom. 5.2 5. 5. Consolation yea Gloriation in and over afflictions Rom. 5.3 6. The shedding abroad the love of God into the hearts of the justified Rom. 5.5 7. Conservation from wrath to come Ro. 5.9 8. Glorification and eternal life Rom. 8.30 Rom. 5.21 that as sin hath reigned unto death even so might Grace reign through righteousness unto eternal life by Jesus Christ our Lord. A word or two at parting to the Justified by way of Application 1. Walk up to your Duty 2. Live up to your Comfort 1. Walk up to your Duty Ye that are the redeemed of the Lord the children of God by faith in Christ Jesus walk worthy of him who hath called you to his Kingdom and Glory As ye have received Christ Jesus the Lord so walk ye in him Col. 2.6 Receive not this Grace of God in vain this is a certain evidence of your freedome from Condemnation if ye walk not after the flesh but after the spirit Rom. 8.1 and herein is your father glorified if ye bring forth much fruit John 15.6 As your Receâ—pts are great so give me leave to tell you your duty is and your Accompt will be great also so live so act so work that ye may give up your accompt with joy 2. Live up to the Comfort of your state ye are already the sons of God and it doth not yet appear what ye shall be 1 Joh. 3.1 who shall say any thing to your charge whether men or Devils 't is God that justifieth it is Christ that died c. Ro. 8.33 Behold thy Treasures thy Comforts thy Joys thy Portion thy Priviledges laid up for thee in that precious Cabinet Rom. 5.1 2 3 4 5. Wherefore feed nay feast thy Soul by faith upon them wherefore in the worst of times the righteous shall be glad in the Lord and all the upright in heart shall glory Psalm 64 10. Thus so far as one Exercise would permit I have endeavoured to give some satisfaction in the great Argument of Justification Consider what I have said and the Lord give ye understanding 2 Tim. 2.7 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 FINIS
there is an infusion of grace a new disposition and frame of soul called a new heart and a new spirit Ezek. 36.25 26 27. i. e. a new mind new apprehensions a new will new desires new affections from whence there follows newness of life and conversation 1. There is a new heart that is conformity to Gods Nature when the heart of man is like the heart of God as David is said to be a man after Gods own heart 2 Pet. 1.4 Conformity to the Divine Nature is this new heart The Nature of God is the pattern of that Sanctification which is wrought in the heart of man 2. There is a new life that is our conformity to Gods Law or revealed Will whose will is our Sanctification 1 Thes 4.3 An holy heart breathes and breaks out into an heavenly conversation Phil. 3.20 Our conversation is in heaven The first is our habitual holiness the second is our actual The sum is this our habitual conformity to the Nature or Image of God and our actual conformity to the Will of God thereon depending is formally our Sanctification Thus I have shewed what it is to sanctifie and have opened the more eminent acceptations of it We come now to the fifth thing propounded 5. The Spi it of Christ is the efficient cause of our Sanctification The work of Creation is commonly ascribed to God the Father the work of Redemption to God the Son and the work of Sanctification to God the Holy Spirit yet Sanctification being a work ad extra is common to all the persons 1. It is ascribed to God the Father Jude 1. to them which are called and sanctified of God the Father 1 Pet. 1.3 Blessed be God the Father of our Lord Jesus Christ which according to his abundant mercy hath begotten us again unto a lively hope c. 2. Christ is said to sanctifie us He is made of God to us Sanctification 1 Cor. 1.2 To the Church of God which is at Corinth to them that are sanctified in Christ Jesus Heb. 13.12 Wherefore Jesus that he might sanctifie the people with his own blood suffered without the gate 3. The Spirit is said to sanctifie Hence these phrases the sanctification of the Spirit 1 Pet. 1.2 2 Thes 2.13 14. and the Spirit of holiness Rom. 1.4 The Sanctification of the Spirit is as necessary as the mercy of the Father or the sprinkling of the blood of Jesus Christ by the redundancy of his Merit hath impetrated and obtained the Spirit of the Father to sanctifie those whom he means to save to purifie and make them meet for glory whom he died for and justified by his blood The Inchoation is from the Father the Dispensation is by the Son the Consummation by the Spirit 'T is from the love of the Father and by vertue of the Merit of the Son that we are sanctified but 't is properly the Office and the distinct personal operation of the spirit of holiness to sanctifie and it must be the mighty power of the eternal spirit that converts or sanctifies because 't is such a power as is commensurate and proportionate to the raising of the dead Ephes 1.19 20. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Supereminens magnitudo Montan. called the exceeding greatness of his power c. We are not sanctified or converted as the Papists and Arminians say by a moral suasion or by the bare improvement of our own free will nor by the accession of some additional help to Nature but by the most strong and yet most sweet efficacy of the Almighty Spirit Psa 110.3 Thy people shall be willing in the day of thy power or as some render it in the day of thy Armies 't is therefore called a Regeneration In die Copiarum So M. Ainsworth a begetting a soul again 't is a new Creation 't is a Vivification or quickning a man before dead in sins and trespasses not languishing and declining but in a moral sense stark dead nay 't is a Resurrection a rising out of the grave of sin and death All these works of wonder or rather this one mysterious work of Sanctification illustrated by these Metaphors bespeaks no less than the Almighty power of a God Phil. 3.21 who is able to subdue all things to himself 1. 'T is a Regeneration or a begetting again 1 Pet. 1.3 Jam. 1.18 2. 'T is a Creation Ephes 2.10 We are his workmanship created in Christ Jesus to good works 2 Cor. 5.17 He that is in Christ is a new creature Behold saith Christ I make all things new 3. 'T is a vivification or quickning Eph. 2.1 You hath he quickned who were dead in sins and trespasses A natural man is both legally and morally dead till the Spirit of Life breaths upon him and quickens him Joh. 5.25 That promise is still in fulfilling now that the dead shall hear the voice of the Son of God and they that hear shall live 4. 'T is a Resurrection Col. 3.1 If ye then be risen with Christ seek the things that are above yea 't is more a kind of con-session or sitting together with Christ Eph. 2.6 And hath raised us up together and made us sit together in the heavenly places in Christ Jesus If we live to God we l ve the life of heaven Now to regenerate to create to make all things new to revive a man dead to raise up a man out of the grave as Lazarus both dead and buried all these are the Acts of Omnipotency the works of a God and all those works are done in this one work by the invincible efficiency of the Spirit 6. The word and faith are the Ministring and Instrumental causes of our Sanctification The Spirit is called the Spirit of Faith Aristotle calls the hand 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the instrument of instruments Faith being the gift of God and wrought by the operation of the Spirit unites the soul to Christ the Fountain of Holiness and Head of Influence and having united the soul to him continually receives supplies from him 'T is the hand of the soul that useful instrument whereby we apprehend Christ and whereby we draw down vertue from Christ Hence as an Organ or Instrument it is said to purifie Acts 15.9 Having purified their hearts by faith As Faith hath the Noblest Objects so Faith for its use and office here is the Noblest grace Faith indeed infused and created in us by the Spirit See Dr. Owens death of death p. 126. Simile is commonly called the Mother grace and is it self formally a great part of our sanctification As the woman sick of the Bloody Issue put forth her hand and touching the Hem of Christs garment drew vertue from him and was healed So that soul to whom Christ hath given the hand of Faith doth put it forth make application of the Merits and mediation of Jesus Christ for his Purification and doth in truth draw in vertue by that application 1 Joh. 3.3 He that hath
this hope doth purifie himself even as he is pure Faith exerts the office of all the senses and if all the members 't is the eye the hand the mouth the foot of the Soul c. as might be proved easily if I should exspatiate As Christ is all in all to the soul in the sanctification of it so Fai h of all graces is all in all in the out-going of the soul to Christ and in the Incomes of grace from him 2. As Faith is the Instrumental Causa Administra Evangelium est medium ceâ— instrumentum quo Spiritus sanctus efficaciam suam exerit fidem conversionem operatur Syntag Polan so the Word is the ministring cause or medium of sanctification Psa 19.7 The Law of the Lord is perfect converting the Soul the Law in all its Exhortations Commands Consolations Prohibitions Comminations and Promises is a perfect Law serving as a perfect means for conversion But the Promissory and Consolatory part â—h reof is pâ—incipally more purifying Having these promises let us cleanse our selves c. 2 Cor. 7.1 2 Pet. 1.4 The Gospel or Law of Faith is vehiculum spiritus the Chariot in which the spirit rides to give your souls a gracious visit Gal. 3.2 Received ye the spirit by the works of the Law Fides quae creditur He that makes the Clouds his Chariots makâ—s also his Word his Ordinances and his Ministers his Chariots wherein he â—â—des down into these lower parts to give the world a meeting Mr. Alâ—ens Heaven Opened p. 172. or by the hearing of faith i. e. by the hearing of the Gospel which is the doctrine of faith The sanctifying spirit accompanying the holy Word then the Word is sanctifying Joh. 17.17 Sanctifie them by thy truth thy Word is truth When the Gospel is spoken and heard in the evidence and demonstration of the Spirit and of Power then is the Arm of the Lord revealed Isa 53.1 then the Word of God works and grows mightily for sanctification and salvation then the blind eyes are opened then are the captives released then are the dead raised then are the lepers cleansed then are the devils dispossessed then are filthy souls washed unholy souls sanctified 7. Causa Exemplaris The Exemplar or Pattern to which our Sanctification in the two parts of it viz. our mortification and vivification is conformable is the Death and Resurrection of Jesus Christ by vertue of the force and energy whereof through the operation and application of the spirit of faith our sanctification is effected The Apostle Paul holds forth a clear Analogy or proportion between our dying to sin and Christs dying for sin and between our newness of life or vivification and Christs Resurrection Rom. 6.4 5 6 7 8. where ye may see at large the parallel between them And the Apostle Peter tells us We are begotten again unto a lively hope by the Resurrection of Jesus Christ from the dead 8ly and lastly The glory of Gods Grace in the Consecration and Salvation of a sinful creature is the supreme end or final cause of our Sanctification there is a mutual intimate coherence and relation of these three to oâ—e another 1. The glory of Gods Grace is the Supreme end as of our Election in Christ so of our Sanctification by him All the Acts of Gods love in Christ whether immanent or transient they are all for the praise of the glory of his grace both in this and in the other world Eph. 1.4.6 And specifically Sanctification hath a direct tendency unto and termination in the glory of God When we keep our bodies and spirits chaste and holy we are then said to glorifie God 1 Cor. 6.20 Glorifie God in your bodies and in your spirits which are Gods 2. Consecration This is finis qui the end for which quoad nos we are sanctified and necessary necessitate medii to our Salvation Jam. 1.18 We are begotten by the Will of God that we might be a kind of the first fruits of his creatures that is as Beza Polanus and others observe that we might be consecrated and devoted to the Lord separated from the common lump of mankind as an holy offering at the first fruits under the Law were presented to the Lord as an holy Offering as the Lords own portion 3. Salvation This is our ultimate end the Apostle Peter acquaints us 1 Pet. 1.3 We are begotten again unto a lively hope by the Resurrection of Jesus Christ c. What is that lively hope we are begotten and born to in Regeneration he tells ye in ver 4. Even to an inheritance incorruptible undâ—filed that fadeth not away reserved in heaven for you This incomparable Inheritance See Dr. Owens Death of Death p. 119 120 121 122 c. dignified with all these transcendent Epithets is comprehended in one word Salvation 2 Thes 2.13 14. God hath from the beginning chosen us to Salvation that is the end through sanctification of the Spirit and belief of the truth that is the way and means Thus having cleared our way now we come to the plain and full definition of Sanctification Sanctification in the sense of the Text and of this Tract is a new inward habitual frame of grace infused by the power of the Eternal Spirit into the heart of a justified person united to Christ whereby he is renewed after the Image of Christ in knowledge righteousness and true holiness and thereby enabled to die to sin and to live to God for the praise of Gods glorious grace in his Consecration and Salvation This definition is the sum of the former discourse every part and branch of this description hath been already proved in the aforegoing particulars therefore I shall not actum agere do over the same things again only give me leave to acquaint you Holiness is not any single grace alone but a Constellations conjunction of all graces together in the Soul our Sanctification or Inherent Holiness consists in these two things 1. In the infusing of holy principles divine qualities or supernatural graces into the soul such as the Apostle mentions in Gal. 5.22 23. But the fruit of the spirit is love joy peace long-suffering gentleness goodness faith meekness temperance against such there is no Law These habits of grace which are severally distinguished by the names of faith love hope meekness patience temperance c. are nothing else but the new nature the new creature the new man which after God is created in righteousness and true holiness Ephes 4.24 1 Joh. 3.9 2 Cor. 1.21 1 Joh. 2.27 These seeds of holiness these habits of grace are those sweet oyntments wherewith all must 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
doth upon right Principles 1 John 2.20 Omat bonum fit ex integraÌ„ Causa by a right Rule and to a right End Civil men live plausibly but know not the ground nor end of their Actions Faith in God through Jesus Christ is not the Principle the word of God is not the Rule the Glory of God is not the End of their Actings They neither live to God nor for God not according to his Will revealed in his VVord nor for the honour and glory of his Name Ephes 1.17 18. The Spirit of Wisdome and Revelation hath not enlightned their understanding to see into the mysterie of his Will they do not act out of faith in Christ and pure love to God in what they do 2. Jesus Christ is little prized by civil men Note 2 they are satisfied with their own but do not hunger and thirst after Christs Righteousness The Law is more natural to men than the Gospel men naturally are more for doing than than for believing Therefore legal straines and moral M xims suit more with them than Gospel Doctrines and promises that breed Faith Men naturally desire to be under a Covenant of works because ignorant of the glory of the Covenant of Grace Meer civil men see not the merit of Christs blood they apprehend not the sweetness of his fellowship nor the efficacy of his Spirit but go on smoothly without rub and difficulty whereas to a true Christian Jesus Christ is All in All the Author Heb. 12.2 and maintainer of his life the Alpha and Omega of his happinesse the man doth not live so much as Christ lives in him and every day Gal. 2.20 he seeth an indispensible need of Christ and what abundant cause he hath to bless God for Christ who is made to him wisdome righteousness sanctification and redemption 3. Usually some reigning lust keeps company Note 3 with Civility Civility is but a freer slavery one way or other Satan holds them captive by one fetter of sin or other they are entangled I have observed commonly this sin is Covetousness The young man in the Gospel was a civil honest man a fair Dealer in the world and had kept all those sayings from his youth as to the letter of them but his possessions were a snare unto him at the narrow Bridge of self-denial Matth. 19.22 Christ and his soul parted There is some sweet morsel rolled under the Tongue some delicate Dalilah lying in the Bosome some reigning sin kept with greater allowance from Conscience Commonly this Viper is worldly-mindedness Note 4 4. Civil men take more care about their actions than about their lusts wrath pride concupiscence vain worldly unclean thoughts and affections are digested because the conversation seems to be smooth and fair these crawling Vermine swarm without controul Civilility is all for an outward carriage it minds not the frame of the heart nor the right tempering of the affections But holy Paul complaines of the law in his members and of the motions of lust within him which fall not under the cognizance of the light of Nature Rom. 7.7 23 24 25. the first risings of sin the least rebellion of Nature forbidden in the Tenth Commandment a true Saint is sensible of and deeply humbled for 1 King 6.8 But the affairs of the inward man the workings of the heart are not minded by meer civil men but the eyes of sound Christians like the windows of the Temple are broad inwards they look much within they mourn over the sins of their hearts as well as over the sins of their lives 2. Formality or pretended grace The Apostle speaks of true holiness Ephes 4.24 in opposition to that which is feigned and counterfeit Ye may discover it also by these four Marks 1. False grace is acted from forreign considerations Mark 1 The Hypocrites principles of motion are without him as popular applause carnal respects by-ends just as Puppets that want the natural motion of life within them and are artificially moved by an outward force He may be forma assistens to him but not forma informans in him The Spirit of God may assist an hypocrite in some duties but he is not in him as an informing quickning renewing principle But true Grace in the heart of the sanctified is like a living Fountain naturally bubling up and working towards God and heaven out of his belly shall flow forth Joh. 7.37.38 Rivers of living Waters True Grace hath an inward propensity a natural tendency to comply with the will of God The Law of God is written in his heart he delighteth in the Law in the inner-man Rom. 7.22 This is the peculiar Character of a Saint which no Formalist or hypocrite in the world can do 2. False grace is shy of Gods sight and Mark 2 presence Hypocrites neither can Hypocrita cupit videri justus Hypocrita in verbis sanctus in corde vanus intus Nero foris Cato c. nor do appeal to God for their sincerity nor do they live as in the eye of his Omniscience and Omnipresence but their chiefest care is to blind the world to seem and not to be just he converseth more with men than with God Yet the godly can appeal to God for their sincerity though they tremble at their defects and impurity like Peter John 20.17 He appeals to Christs Omnisciency Lord thou knowest all things and thou knowest that I love thee So holy Job expostulates the case thus Let me be weighed in an even ballance that God may know mine integrity Job 31.6 He could appeal to God the un-erring Rule of Righteousness in this matter he knew his integrity would hold weight And at another time he hath this self-abasing expression Mine eye seeth thee therefore I abhor my self in dust and ashes Job 42.5.6 As he could hold fast his integrity so he could also loath and abhor himself in dust and ashes at the sight of Gods glorious Majesty and purity and in the sense of his own defects and failings Mark 3 3. False grace grows not better and better but rather worse and worse pretences wither rather than thrive an hypocrite goes backward rather than forward every day Jer. 7.24 The Lord by the Prophet complains thâ—re that his people hearkned not nor enclined their ear but walked in the counsels and in the imaginations of their evil hearts and went backward and not forward False grace like bad salt grows worse and worse til it be cast out into the Dunghil but true grace from a grain groweth unto a Tree from a morning glympse to a perfect Noon Prov. 4.18 The path of the just is as the shining light that shineth more and more unto the perfect Day from smoaking flaxe it is blown up to fragrant flame Nicodemus that came to Christ at first by night for fear of the Jews afterwards openly declareth for him and bestowed much cost upon the dead body of our Lord. John 19.39 Grace gets
the Lord continually So our Lord Christ is entred into the Heavens with red and glorious Garments to appear in the presence of God for us there is not the least Believer but his name is as it were engraven upon the Shoulders Breast-plate and Heart of Christ Of all cryes the cryes of blood are the strongest the loudest whether for or against a guilty person Abels blood cryed aloud to God for vengeance Gen. 4.10 but this blood of sprinkling speaketh better things than that of Abels it pleads sues presses hard for a discharge from all thy sins and enemies it cryes aloud for mercy peace and pardon Lord saith Christ here is my price and my purchase my Redemption and my redeemed Ones here is my Righteousness and here are the persons justified by it whatever charge or guilt lyes upon them here are the shoulders that have sustained the weight of thy wrath which was their due upon these shoulders and in this heart thou mayest behold all their names engraven acquit and absolve 〈◊〉 for my sake Father I will that they bâ—â—â—ghteous by my Righteousness and glorious with my Glory My tears my stripes my wounds my groans my anguish my Blood the tortures of my Body the torments of my Soul do all pray and plead prevailingly that all believing sinners be justified and saved Thus Christ appears in Heaven with red Garments with Garments rolled in blood and with the whites of peace pardon justification and absolution upon the red with all the names of his justified sanctified ones engraven upon his shoulders and upon his heart before the Lord continually to present his everlasting Righteousness to the Father for us to present our persons as righteous and spotless enwrap'd in that glorious Robe of Righteousness and to impropriate and apply his everlasting Righteousness to us Thus I have proved that Christ is our Righteousness Vox justificandi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 inde justificationis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 propriè fere semper forinseca forensis actio est judicis judicii scilicet in rei absolutione condemnationi opposita Synop. Pur. Theol. p. 434. Justificare absolvere à est morte non condemnare Syntag. Polan p. 455. 2. We come in the next place to open the meaning of the word justifie Justification is a Law-state and the words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are verba forensia or judicial or Court-Terms taken from Courts of Justice It imports the absolution of a guilty person the word justification is in holy Writ opposed to condemnation To justifie saith Polanus is to absolve from death not to condemn Though justificare sometimes may note as much as justum facere if you respect the notation of the Latin word as magnificare importeth to magnifie or make great neither is it to be doubted but that the Lord doth constitute or make those just whom he justifieth they are just both by the imputation of Christs Righteousness which is out of them in Christ as being his personal righteousness and by infusion of righteousness as it were by influence into them from Christ their Head to the faithful belongs a two-fold Righteousness the one of Justification the other of Sanctification I shall make it evident saith the leâ—rned Bishop Downame that the Hebrew Hirâ—diq Reverend Downam's Treatise of Justification p. 2â—3 and the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is verbum forense a judicial word taken from Courts of justice which being attributed to the Judge is opposed to Condemnation and signifieth to absolve Justificare est justum repâ—taâ—e justum pronunciare or to give sentence with the party questioned Thus far he So that to justifie both from Scriptures and the writings of the Fathers is as much as to absolve or acquit a believing sinner from guilt and condemnation and to accept him as righteous through the righteousness of Jesus Christ To justifie is to repute and pronounce a man just or righteous Justification is opposed to Condemnation Rom. 8.33 it is God that justifies 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not one condemnation to them that are in Christ J sus Rom. 8.1 i. e. acquits abâ—olvâ—s who shall condemn so the word is taken Deut. 25.1 The Judges are commanded to justifie the râ—ghteous and to condemn the wicked l kewise Prov. 17.15 he that justifies the wicked and condemns the righteous they are both an abomination to the Lord. So also is this w r taken in a Law sense Psalm 143.2 Lord enter not into judgement with thy servant for in thy sight shall no man be justified Rom. 5.16 Judgment was by one to condemnation but the free Gift is of many offences to justification Now the Scripture speaks of a righteousness of the Cause and of a righteousness of the Person 1. Of the Cause 1. Justitia Causae When a man in other respects sinful may be said in this or that particular cause or matter to be innocent or just as in the case of Abimelech Gen. 20.5 touching the matter of Sarah he pleads the integrity of his heart and the innocency of his hands c. 2. Of the Person 2. Justitia Personae That is the universal conformity of the whole man and of all his actions to the holy Law of God and this two-fold 1. Legal 2. Evangelical 1. Legal By the Law and the works thereof Hac justificatione Angeli sancti fruuntur Polan Mat. 3.15 Rom. 8.3 4. hereby the Man Christ Jesus and none 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 Acts 13.38 39. from which ye could not be justified by the Law of Moses a sense whereof a believer hath more or lesse in foro Conscientiae 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