〈◊〉 〈◊〉 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
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
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
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
1.5 6. Rom. 5.8 9. Cum multis aliis c. Before I proceed to the fifth General propounded to be spoken to I think it not unnecessary to enquire Forma dat esse what is the form of Christs satisfaction which renders it satisfactory to God and justificatory to man I answer The infinite merit of what he did and suffered which infinite Merit stands 1. In the dignity of his Person the fulness of the God-head dwelt in him bodily Col. 2.9 14. Now for the work of a servant to be don by the Lord of all renders his active and for him to suffer as a Malefactor between Malefactors who was God blessed for evermore Renders his passive righteousness infinitely meritorious Acts 20 28. 1 Joh. 1.7 No wonder the blood of Christ cleanseth from all sin for it is the blood of God by the figure caâ—led by the Ancients 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Communication of properties the blood of the Man Christ Jesus is called the blood of God And this is the reason why the righteousness of one redounds to all the Elect for the justifiâ—ation of life Rom. 5.18 19. The doings and sufferings of this Glorious Person the Lord our righteousnesse though for a few years were inâ—â—â—itâ—ly â— more value than all that all the creatuâ—â—s in Heaven oâ— Earth could have done oâ—â—uffâ—red to eternity Heb. 1 6. the very Man Christ Jesus is above all the Angels for he is the Man Gods fellow an high Word Zech. 13.7 And this infinite worthiness of the Redeemers Person ye have excellently described as the irradiating and infinitely exalting all he did and suffâ—red Consult these Texts Heb. 1.1 2 3. Phil. 2.6 7 8 9 10. 2. The righteousness of Jesus Christ is of infinite merit and a meer supererogation of an infinitely Glorious Person 1. His active Righteousness stood in his obedience to the Ceremonial and Moral Law 1. His obedience to the ceremonial Law was a meer supererogation What for the substance to comply with the shadows for the Anti-type to do homage to its own Types besides he submitted to those Ordinances the end and institution whereof supposeth Guilt what â—ore-skin of iniquity had he to be cut off by Circumcision what filth to be wash't away in Baptism Luke 1 21.2â— Luk. 3.21 yet he was circumcised and baptized and his Mother offered for her purification 2. His obedience to the moral Laws Although it must be granted as man it was his duty yet it was not his duty to become man Gal. 4.4 his incarnation was a work of supererogation the Law did never command that the eternal Son of the living God should take upon him the form of a Servant keep the Law suffer and die This cond scention of his was wholly free and arbiâ—rary what but his own infinite love could move the eternal Word to pitch his Tent in our Nature What else could move the Lord of the World to become a servant the Antient of Dayes to become a Childe or the Son of God to be the Son of Mary And as his Active so also his passive righteousnesse was a meet supererogation What had divine Justice to do with the holy Childe Jesus Had it not been for his own eternal compact with the Father he was a sinlesse Person the Lamb of God without spot he suffered not for himself Dan. 9.26 he that knew no sin was made sin for us i. e. a sacrifice for our sins that we might be made the righteousness of God in him 2 Cor. 5.21 3. The stamp of Gods Appointment highly dignifies as to us Christs righteousness and renders it acceptable to God and meritorious for our benefit The Assignment and appointment of God the Father sets a great value on it God was in Christ reconciling the world unto himself not imputing to men their trespasses 2 Cor. 5.19 the reconciliation or justification of a sinner is as much the Fathers as the Sons Act. Christ frequently declares in the Gospel of John John 6. that he came into the world to do the will of him that sent him Christ received his mission and Commission from the Father for our justification Mark that notable place Heb. 10.6 7 9 10. In burnt-offerings and sacrifices for sin thou hast had no pleasure the Lord did not delight in the blood of Bulls Goats or Calves those bruitish sacrifices vers 7. then said I the words of Christ Lo I come in the Volume of the Book it is written of me to doe Thy Will O God Mark that ver 9. Then said he lo I come to do thy will O God He taketh away the first the first sort of sacrifices that he may establish the second viz. sacrifice of his Son vers 10. by the which Will we are sanctified i. e. saved through the offering of the body of Jesus Christ once for all Dr. Owen in his Death of Deaths and Mr. Caryl in his Lectures on Job Some of our Great Divines judiciously judge that much of the merit of Christs Passion doth arise from the eternal Compact and assignment of the Father not excluding the other considerations Now we pass on 5. To the fifth Query and that is this what are the severall causes concurring to our justification A. I answer The causes of our justification are these four chiefly 1. The Efficient 2. The Material 3. The Formal 4. The finall Cause 1. The Efficient cause and that is two-fold either principal or instrumental 1. The principal God the whole Trinity Father Son and Spirit Justification being an outward action ad extra respecting the creatures is the common Act of the whole Trinity God the whole Trinity doth justifie as Law-giver and Judge Jam. 4.12 There is one Law-giver able to save and to destroy he is the Judge of all the Earth by sin we became Gods Doctors and owed him many thousand Talents Christ our Surety payes our Debts and God dischargeth us by sin we were enemies and ungodly Christ our Mediatoâ—â— reconciles us enemies In summa nemo ad fidei justitiam perveniet nisi qui in se erit impius Calv. in Rom. 4.5 and justâ—fies us by Nature ungodly yea God in Christ reconciles us to himself not imputing to us our trâ—spasses 2 Cor. 5.19 And this is both a gracious and a righteous Act of God 1. A gracious act Rom. 3.25 we are justified freely by his Grace 2 Tim. 1.9 Ephes 2.5 we are saved by Grace 2. A righteous act of God hereby he eminently declares his Righteousness Rom. 3.26 the Apostle brings it in with an ingemination to declare I say his righteousnesse that he might be just and the justifier of him that believeth in Jesus the righteousness of Christ making plenary yea redundant and superabundant satisfaction to offended justice his justice being satisfied yea honoured with Christs righteousness Now he is not only merciful but also faithful and just to forgive us our sins 1 John 1.7 Now there is a blessed
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
another new way to Heaven nor proclaim another Gospel for you nor for any Creatures breathing If Christ be not your sanctification as is held forth in this Treatise sin will be your condemnation you will perish and die eternally if there be a necessity of your salvation there is as absolute a necessity of your sanctification If the Lord hath reveâ—viled Christ to ye as the Lord your Righteousnesse he hath also revealed Christ to ye and iâ— in ye as the Principle and Prince of your Life as the High Priest your holinesse and ye must look up daily to Jesus Christ for both and receive of his fulnesse John 1.16 You see there is an indispensible need of Holinesse and whence and in whom all your springs and supplies are against the guilt punishment dominion and filth of sin viz. in your Mediatour Christ Jesus 2. Holinesse is most excellent Col. 1.19 most excellent in 1. It s Authour 2. It s Nature 3. It s End 1. T is excellent in its Authour it hath a divine Origination Isa 57.15 Ephes 2.10 The High and lofty One that inhabiteth Eternity his Name is Holy he that is the Creatour and former of all things is the former and Creatour of the new Birth 2. 'T is excellent in its Nature more precious than Rubies than the Topaz of Aeâ—â—opia than the Treasures of the Indies or any sublunary excellency whatsoever it hath the Image and Life of the Authour in it it hath the Name and Glory of God upon it 't is divine Nature 2 Pet. 1.4 Therefore most excellent because divinely Excellent 3. 'T is excellent in its end salvation 1 Pet 1.9 Finis Coronat opus We use to say that is well which ends well for the end Crowns the work If Holiness be implanted in ye it will not only march about the world with ye in all conditions and estates of Life and be your Companion in labours but it will also follow ye yea go along out of the World with ye and be your Companion in Glory Revel 14.13 1 Sam. 16.13 as Samuel annointed Saul aforehand for the Kingdome so the Holy Oyl of Grace sets ye apart aforehand for the fruition of Glory it never leaves ye till it hath placed ye on Thrones arrayed ye with Robes put Palmes into your hands and incircled your heads with a Crown of Life and immortality The perfection of Grace is Glory 3. The Doctrine of Sanctification or Holiness is very Comfortable There are two Rivers of joy springing or having their Well-head in the precious side and heart of Christ 1. The Blood for Justification 2. The Water for Sanctification Both streaming from one Fountain equally cheering Psalm 46. refreshing and making glad the City of God and nourishing up the Believer to eternal life Amongst my Acquaintance I have observed two sorts of dejected souls as also two sorts of Causes of their dejection and two sorts of means or helps for their Cure and recovery 1. Some trembling hearts do much despond and droop for want of the sense of pardon their justification is dark unto them they know not whether God hath pardoned them The children of Light may sometime walk in darkness And then they would give millions of worlds did they possess them for God the fathers face to shine upon them Isa 50.10 and for the holy Spirit the Comforter to pronounce peace and proclaim pardon to them 2. Other deserted souls mourn sore like Doves for want of holinesse Comparing their hearts wih the perfect nature of God and their lives with the pure shining Law of God they are alwayes complaining for their defects and decays of Grace for the streâ—gth and prevalence of corruption and for the manifold spots and staines of their conversations Wherefore they are afraid their spot is not the spot of Gods Children Deuâ— 32.5 and that such deadness dulnesse vanity of thoughts and disorders of spirit and life cannot be consistent with saving grace And hereupon they wander in Meanders of perplexities and disquietments The Indies if they had them they would freely part with for the plentifull effusion and influence of Christs Unction and to see him clearly to be made of God sanctification to them But O yee Bruised reeds and smoaking flax the Captain of your Salvation will bring forth judgement unto Victory and perfect your Grace in Glory There is Balm in Gilead there is a Physitian there Christ is a Saviour and a Sanctifier to the uttermost Heb. 7.25 The Plaister is as bread as the soar the blood of Christ is both 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the price of our Redemption and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Laver of Regeneration also 1. Let the first sort Trust in the Name of the Lord and stay themse ves upon their God Isa 50.10 See Dr. Goodwins Childe of Light Trust in the name of the Lord that is the infinite mercy of God through the merit of Christ God is rich in Mercy Pâ—eâ—â—ous in Redemption abundan â—â— goodnesse and Truth the mercy of God is the Name of God yea the very first letter of his Name Exod. 34.6 Mercy leads the chorum in that Catalogue of the Divine Attributes Exo. 34.6 2. Trust in the infinite Merit and Righteousnesse of Jesus Christ for this is his Name the Lord our Righteousnesse Jer. 23.6 Let Faith drive thee quite out of self and thy own righteousnesse and lay fast hold on Christs Righteousnesse Know that Christ is the end of the Law for righteousnesse to every one that believeth Phil. 3.8 9 Consider him that hath satisfied Justice Rom. 10.4 fulfilled all righteousness in his own Person and brought in everlasting righteousnesse for thee who loved thee and gave himself for thee Dan. 9.24 And so let faith grow up unto Assurance Gal. 2.20 for this Righteousnesse is revealed from Faith to Faith called the Righteousnesse of God Rom. 1.17 because 't is the righteousnesse of God as well as man and which God appointeth and accepteth for thy justification This divine Righteousness thou must live upon as thy daily food and bread of life 2. Let the second sort of disconsolate souls consider these Particulars 1. That an enlightned soul that communes with his own heart seeth more vileness filthiness and contrariety in himself to the holy nature and Law of God than such as are in a state of gross darkness who are strangers to God and in this sense perfect strangers to their own hearts 2. Let such consider a Christian state in this world is militant there must be warring and wrastling Eph. 6.12 not only with flesh and blood but also with Principalities and Powers i. e. with the Devils of hell and the corruptions of the world every day Shall any say because I fight I am a Coward because I fâ—de a law in my members warring against the law of my minde a double interest flesh and spirit lusting in
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 Act. 10.35 1 Joh. 1.3.7 2 Pet. 1.8 Tit. 2.12 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Eth. c. 1. and a gracious Conversation 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 Where there are the seeds there will appear the Flowers of Holiness not to idle by but to work and 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 titles 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 How Justification and Sanct fication dâ—ffer 1. Wherein Justification and Sanctification differs 1. They differ in their kind 2. In order of Nature 3. In the manner or form 4. They differ in degrees 1 In genere 1. They differ in their kind The righteousness 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 theâ—â— pâ—â—sion of sin and the infusion of grace or holiness into the soul of Man 2. They differ in the order of nature 2 In ordine Naturae in order 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 Beza Polanus M. Jeremy Burroughs cum multis aliis c. The best Expositors I 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 Eph. 4.13 Glorification is the perfect man arrived to the measure of the stature of the fulness of Christ Sanctification is like the dawning of the day Cum sol medium superaverat axim like the early glittering and guilding of 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 justifiâ—â—ntur sanctificâ—ntur 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 Modo ceu forma 3. They differ in their form Take three 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 Ne imputetur and condemnation that it be not imputed but in Sanctification sin is taken away Ne regnet as to the dominion or reigning 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 Ne restet that it shall not exist or have any 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. 4 In gradibus Justification and Sanctification do differ 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 Bishop Downam on Justification Burgess upon Justification I answer with Reverend Downam at once as excluding 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 to him there is not one condemnation But Sanctification is an inchoate and successive act carried on by degrees and compared with Justification 't is but imperfect though it be an immortal principle an incorruptible seed growing up and tending to perfection for here we know but in part we see but in part 1 Cor. 13.9 10 11 12.
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