Polan Mat. 3. 15. Rom. 8. 3 4. but he on earth was in a strict sense legally just and righteous he only fulfilled all righteousness even the righteousness of the whole Law and the Holy Angels are thus justified 2. Evangelical That in short is this through faith in Christs righteousness a believing sinner is justified before God in foro coeli Rom. 5. 1. Finis perficiens non interficiens in the Court of Heaven And Christ is the end of the Law for righteousness to every one that believeth Rom. 10. 4. we ought directly to go to Christ for justification and not to go back to Moses by him all that believe are justified from all things from which ye could not be Acts 13. 38 39. justified by the Law of Moses a sense whereof a believer hath more or lesse in foro Conscientia in his own conscience Rom. 14. 17. The kingdome of God is not meat and drink but righteousness and peace and joy in the holy Ghost Rom. 5. from the 12. to the end proves at large our sole and whole justification by the righteousness of One even Jesus Christ In a word the Lord accepteth and reputeth a guilty unworthy sinner yet believing as righteous by the free imputation of the righteousness of Christ unto him Thus much for the Terms Justifie and Justification 3. We come in the third place to the definition of Justification I am not ignorant that the definitions thereof are many but the most clear and comprehensive I take to be this What is Justification Answ Justification is a most merciful and Definition of justification righteous Action of God as Judge whereby imputing the righteousness of Christ to a believing sinner he absolveth him from his sins and accepteth of him as righteous in Christ and as an heir of eternal life to the praise and glory of his own mercy and justice All which at leastwise for the most part is comprehended in Rom. 3. 23 24 25 26. I do not intend at this time to prosecute the parts of this Definition at large but only speak to two things in transicu 1. The justification of a sinner is an Act of God as Lord Law-giver and Judge Rom. 8 Opera Trinitatis ad extra sunt indivisa 33. it is God that justifieth the whole Trinity Father Son and Spirit Jam. 4. 12. There is one Law-giver who is able to save and to destroy none but the offended Majesty can pardon mans offences 'T is the injured Deity that saith I even I am he that blotteth out thy Transgressions for mine own sake and will not remember thy sins Isa 43. 25. O glorious and gracious Word Hee that will by no meanes clear the guilty having received satisfaction in his Son by the imputation of his Sons righteousness justifies the ungodly acquits them from the guilt of sin and accepts them as righteous Rom. 4. 5. in his sight 2. The righteousness of justification quaâ—â—us justification works not a real inherent â—hange in us which is done in sanctification but makes a relative change without us and upon us as it is a judicial act of God an act of God as Law-giver and Judge in opposition to Condemnation Justification makes a relative change or mutation in respect of a mans estate or condition a guilty person is pronounced righteous the sinful Debtor is discharged and Enemy is now reconciled a miserable captive is redeemed a childe of wrath is made a Son of God and an unworthy worm an heir of Glory These are relative mutations though they that are justified are also together sanctified in order of Time these acts of grace are wrought together but in order of Nature justification is the Antecedent and sanctification is the Consequent and mark it where justification changeth a mans Relation to God and Eternity there sanctification changeth a mans disposition and renews the soul with inward holiness both are the sacred effluxes from Christs righteousness the first is wrought by the righteousness of Christ imputed the other by the righteousness of Christ imparted one by Christs personal righteousness the other by way of influence and infusion from Christ is both caput eminentiae caput influentiae Christ as Head Wee ought to take great heed least we confound justification with sanctification as Bellarmine and the Papists do 4. In the fourth place we come to shew the essential parts of our justification and these are two 1. Absolution from sin 2. Acceptation as righteous in Christ Both which the Lord granteth by the plenary and perfect satisfaction made to his Law and justice by Jesus Christ both our Surety and Mediatour by which he satisfied the Law in both parts 1. He satisfied the Law in respect of the penalty by his Passion or passive righteousness undergoing the Curse for us Gal. 3. 13. 2. He satisfied the Law in respect of the Precept by his perfect active righteousnesse habitual and actual but neither of these can be severed any where from the other And Rom 3. 4. these which God hath so indissolvably joined let no man put assunder each hath its proper interest in and respective contribution toward the satisfying the injured honour of Gods Law for the honour of Gods Law is the equity of both its parts its Command and its threatning Christs active righteousness the obedience of the Great God-man hath honoured the equity of the first viz. repaired the honour of Gods Commandments broken by sinful man And his passive righteousness in like manner honours the equity of the Threatning Christ himself dies to justifie that the sinner is worthy of Death and by offering up himself as a sacrifice on the Crosse he proclaims to all the world that sin is exceeding sinful and that God is exceeding jealous Again Consider Christs See Wallebius his Body of Divinity with the Notes of Mr. Rosse p. 109. active Righteousness was every where passive the distinction of active and passive is needless and his passive righteousness every where active 1. His active Righteousnesse was every where passive because all of it was done in the form of a Servant in our nature he obeyed Christs obedience is an active Passion and a passive Action ibid. the Law in his very incarnation he was passive for therein he suffered an ecclipse of the glory of his God-head 2. His Passive Righteousness was every where active because what he suffered was not by constraint or against his will it was his own voluntary act and deed all along he eyed his Fathers Glory and the good of man-kind Ah! take that instance the Greatest of his sufferings his very dying was the product both of the freeness of his love and of the majesty of his power John 10. 17 18. Revel 1. 5. Read those melting Texes and chew the Cud upon them But to return The Law hath two branches 1. The Commination or the Curse 2. The Precept or Commandment so there are two parts
above they have heavenly affections and heavenly conversations and shall have heavenly Mansions The Saints of Joh. 14 2. God among other Titles are called an holy Nation a Royal Priesthood and a Peculiar People 1 Pet. 2. 9. The Priests of old were men consecrated to Minister in Gods presence Now 1. This Consecration infers an holy preciseness and peculiar singularity in the Saints to keep themselves unspotted from the world Jam. 1. 28. 2. As God doth consecrate the Saints so they themselves having received grace from above do willingly dedicate and consecrate themselves to God They present their bodies i. e. their persons the body being put Synechdochically for the whole man as an holy and living sacrifice Rom. 12. 1. And for this dedication the Lord calls when he saith My Son give me thine heart c. he is pleased to call it by the name of a gift when 't is his due debt and because our free consent is a necessary fruit of his free grace every gracious soul doth voluntarily surrender or give up it self to God as the Macedonians did 2 Cor. 8. 5. Thus in the first place to sanctifie is to set apart and dedicate to an holy use 2. To sanctifie is to cleanse together with its positive act to renew endow or adorn with grace The privative part is cleansing the positive part is adorning First I shall consider the privative part of Sanctification as it is a cleansing work As the word Sanctifie signifies to separate so there is a difference between the Saints and others but as it signifies to cleanse so there is a difference between the Saints and themselves 1. They differ from others because they are a people set apart to live and act for God whether they eat or drink buy or sell they do all for God that is with respect to his glory 1 Cor. 10. 31. and so they are distinct from the men of the world who are meerly by assed by their own principles swayed by their own interests and act for Carnal Self in all they do 2. Sanctification makes a difference between them and themselves inter them unregenerate and themselves regenerate they were filthy before but washen now impure before but holy now Lyons before Lambs now Swine before but Doves now May not we say to and of the best of Saints that are extant as the Apostle speaks of the converted Corinthians 1 Cor. 6. 11. Such were some of you i. e. some of you had been Idolaters Adulterers Drunkards Covetous c. but now ye are washed justified and sanctified in the Name and by the Spirit of our Lord Jesus that is ye are not the same men and women that ye were before the grace of God having changed both their relations and their qualities As a man lately converted answered his old Companions when sollicited to excess of Riot Now I am not I As sin Ego non sam Ego Eras makes a wonderful cursed change in and upon the soul from good to bad yea to stark naught so grace makes a wonderful blessed change in and upon the soul from the worst to the best relation and condition that the rational creature can attain unto The deep and ingrained pollution of our nature is purged and done away 1. Inchoatively and generally at our grand bathing in Regeneration or first conversion Tit. 3. 5. when the soul doth begin at first to wash it self in the Fountain of Christs blood that Fountain opened for sin and for uncleanness Zech 13. 1. that is the first cleansing then the Leprosie begins to be abated and the soul to be made white in the blood of the Lamb then sin hath its mortal blow 2. Gradually and progressively by degrees the Image of Christ is drawn brighter and brighter goes on from glory to glory in the soul of man by the Pourtraicture of the spirit 2 Cor. 3. 18. and as the righteousness of Justification so the righteousness of Sanctification also is revealed and carried on from faith to faith The path of the just is a shining light Pro. 4. 18. that shineth more and more unto the perfect day As Naaman by the Prophets order went 2 Kin. 5. 10. 14. down and washt himself seven times in the streams of Jordan so the sinful soul of man must go down believingly and wash it self in the blood of Christ and in the water of the spirit in the stream of this Jordan if ever it will be clean Christ washt his Disciples feet Joh. 13. 11 12. alluding to the custome of the Jews who wearing Sandals and dirtying their feet daily were wont to wash their feet daily So every day while we converse in and with the world we contract dirt and filth daily we must be therefore washing off the dirt by the renewed acts of faith and repentance daily we ought to make recourse daily to the blood spirit word and promises of Christ for our Justification and thereby cleanse our selves from all filthiness of flesh and spirit 2 Cor. 7. 1. 3. Totally or wholly that is at our dissolution when we shall be glorified when the body of flesh shall lie in the dust of death then the body of sin shall lie down with it then the souls of the Saints shall be presented glorious without spot or wrinkle be pure from sin and perfect in holiness Now through grace the Saints are freed from the guilt and dominion of sin but at death they are perfectly free from the being of it As a worthy man well observes That as sin brought death into the world D. Manton in M. Loves Funeral Sermon with it so death by way of revenge carries out sin 'T is probable the time will be in the very moment of expiring saith the same Author As the soul in the moment of its conjunction with the body became sinful so the soul in the moment of its disjunction from the body becomes perfectly sanctified and is presented perfect by Christ to God for no unclean thing shall enter into the New Jerusalem Rev. 21. 27. Thus much for the privative part of Sanctification as it is a cleansing work 2. Something very briefly of the positive work of Sanctification as it is a decking or adorning the soul with grace under the Law as there was an Altar for Oblation so there was a Laver for Ablution and the Priests were commanded to wash in the great Laver before they came to minister at the Altar Exod. 30. 18 19 20. As the Oblation or Offering did note Justification so the ablution or washing did note our Sanctification And moreover the legal Priests were to be adorned with gorgeous attire with glorious garments when they appeared before the Lord which garments of glory and beauty without controversie did Exod. 28. figure out the glorious graces of Christ and all true Christians for as Christ is their King and Priest so they through the riches of grace have Communion with him in his Offices and therefore
their behalf with a commendation of them and his hearty desire for them carried on from the first to the tenth verse The second is a Proposition Dehortatory that 2 Propositio Dehortatoria they cherish not Schismes among themselves least Viper-like they eat out their own bowels whence he had information and what their Schismes or Divisions were he explains in ver 10 11 12. The third is a Confirmation of his Dehortatory 3. Confirmatio Proposition many of his Arguments are taken ab absurdo as they call it 1. Because to cherish Schismes is as it were to divide or tear Christ in pieces v. 13. 2. Because none of their Teachers was crucified for them v. 13. 3. Because they were not baptized in the name of any of their Teachers v. 13. Neque Baptizando nec praediâ—ando Par. Non cum dicendi peritiá Beza 4. Because the Apostle had given them no occasion of abusing his name to Schismes neither by baptizing for he baptized but few of them v. 14 15 16. nor by his Preaching for he preached not with ostentation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not in the wisdome of speech not in quaint terms not with Rhetorical flourishes or Visus autem fuisset Christi crucifixi Spiritus nihil agere si humanae facundiae vi homines ad Christianismum essent adducti Beza 1 Ab effectu contrarii humane Eloquence lest the Cross of Christ should be made of none effect v. 17. that is lest the Doctrine of Christ crucified should become fruitless for as a learned Author well observes The Spirit of Christ crucified would have seemed to have done nothing if men should have been brought to Christianity by the force of Humane Eloquence 1. This is the first reason and 't is drawn ab effectu contrarii from the effect of the contrary Now least any should think that plainness of speech did render the Doctrine of the Cross contemptible a tacit Objection is answered in v. 18. by a distinction Though the Doctrine of the Cross be foolishness to the Reprobates yet 't is the Power of God to such as shall be saved 2. From the miserable condition of worldly 2. A conditione mundanae sapientiae wisdome it is an Enemy to God and God an Enemy to it and threatens to destroy it I will destroy the wisdome of the wise ver 19. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 tollam â— medio The Prophet Isa 29. 14. from whence these words are taken there useth a Verb Neuter which the Greeks have turned into a Verb Active 3. From the good pleasure of God willing to 3 A Beneplacito Dei save by the foolishness of Preaching them that believe and though the obstinate Jews and Philosophical Greeks reputed the Gospel foolishness for how can blind men distinguish colours yet 't is in very deed and truth infinitely wiser than humane wisdome and infinitely stronger than humane power for 't is the Wisdome and Power of God himself ver Psa 110. 2 The Lord shall send the Rod of thy strength out of Zion Rule thou in the midst of thine Enemies Here vocatio pro vocatis metonymicè ponatur sicut passim circumcisio pro circumcisis praeputium pro incircumcisis Beza in loc Marl. in loc to the same purpose A Fine ultima 21 22 23 24 25. The Publication of the Gospel is the Scepter by which the Lord Reigns the Rod of Christs strength by which he doth and shall rule in the midst of his Enemies 4. From the blessed effect of Gods good pleasure exprest in calling Not many wise not many Mighty not many Noble though some few of these in all Ages have been called but rather the poor the foolish persons and things that in the eye of the carnal world are contemptible and counted of no account meer nothings ver 26 27. Ye see your calling Brethren that is what way oâ— manner the Lord hath taken in calling you or rather quinam ex vobis sint vocati who or what kind of men among you are called not the wise and Mighty but commonly and generally the foolish and weak for the poor receive the Gospel as Christ speaks 5. From the ultimate or last end That no flesh should glory in his presence but in the Lord himself of whom we are in Christ Jesus who of God is made unto us Wisdome Righteousness Sanctification and Redemption Thus by this Clue of five Threads I mean the five last Heads I have brought you to the Text. 1 Cor. 1. 30. But of him are ye in Christ Jesus who of God is made unto us Wisdome and Righteousness and Sanctification and Redemption THe Sacred Scriptures do hold forth our Lord Jesus Christ to be both the Treasurer and the Treasury of all our blessedness both in this and in the other world all our Treasures are in him as well as from him 2 Col. 3. In him are hid all the treasures of wisdome and knowledge He is our life and our life is hid with Christ in God Col. 3. 3 4. The beloved Apostle that leaned upon Jesus his bosome tells us 1 Joh. 5. 11 12. This is the Record that God hath given to us eternal life and this life is in his Son Could we ever have wisht it in a surer or sweeter place than in the bosome of our blessed Saviour the Son of God and Prince of Life And farther He that hath the Son hath life and he that hath not the Son of God hath not life c. Our life of righteousness our life of holiness our life of glory or our eternal life our spiritual life in these three considerations is wrapt or bound up in Jesus Christ the bundle of life As sin and death came by Adam so righteousness and life came by Jesus Christ according to that of the Apostle 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. This pregnant Text which I am now discoursing from more rich than Hermes Table bespangled with Emeraules presents ye with these four most Orient Jewels the Jewels of Heaven the choice blessings of the Covenant viz Wisdome Righteousness Sanctification and Redemption and that which is the glory of all this Text acquaints ye with to your inexpressible comfort that Christ Jesus is all these in himself and by himself to ye and for ye God the Father hath made him your All in All Col. 3. 11. Christ is all in all all in all in Illumination all in all in Justification all in all in Reconciliation all in all in Adoption all in all in Sanctification all in all in Redemption all in all 2 Tim 4. 10. in preservation to his heavenly Kingdome And though it be said of the Saints enjoyment of God in heaven that God i. e. God the Father is all in all 1 Cor. 15. 28. yet certainly as God the Father is pleased to communicate himself in the
in Christ Jesus but also to be sanctified in Christ Jesus 1 Cor. 1. 2. For indeed all our good the Father hath laid up in him and daily dispenseth the same to us by him and through him Thus I have considered the former clause of the Text in haec verba But of him are ye in Christ Jesus Now the latter fall under an Analytical Examen in these words Who of God is made unto us wisdome righteousness sanctification and redemption For the better explaining whereof I shall briefly speak to these four 1. Quis. 2. Quid. 3. A Quo or unde 4. Quomodo 1. The Quis Who is made of God unto us Wisdome who or what is the Antecedent to this relative who why Christ Jesus Of him are ye in Christ Jesus who or which Christ Jesus is made of God unto us wisdome c. Valde observandus est hic locus in quo ad quatuor praecipua capita revocantur omnia quae in Christo adipiscimur beneficia Beza 2. The Quid What is Christ Jesus made to the Saints he is made indeed in effect all in all and all things to the Saints specifically in this Text these four wisdome righteousness sanctification and redemption to which four chief Heads all the benefits dignities and priviledges we obtain by Christ may be reduced as a learned Writer well observes Though the believing Corinthians and all other truly sanctified in Christ Jesus as men are as vile as the dung and as low as the dust yet Factus est nobis à Deo sapientia c. i. e. ut sapientes justi sancti liberi simus Theohylact in loc as Christians they shine as the stars and are exalted as high as heaven 1. Their understandings are enlightened by the Spirit of Wisdome and Revelation their darkness is scattered their ignorance healed by Jesus Christ their Wisdome and they in their measure like the Angels of God for wisdome though they are foolish both in the worlds matters and in the worlds accompt for commonly the children of this world are wiser in their Generation than the children of light yet they are wise with the wisdome of Christ the highest and purest wisdome they are wise for heaven wise for eternity wise unto salvation This is the first excellency 2. They are freed from the guilt and punishment of sin both from the dominion of sin and condemnation and reputed righteous in foro coeli in the Court of heaven justified acquitted and accepted as Heirs of eternal life and glory by Jesus Christ their righteousness The Lord their righteousness Jer. 23. 6. 3. They are delivered from the power of sin and cleansed from the filth of sin decked with grace endued with inward holiness beautified with this purest glory by Jesus Christ their Sanctification 4. They are delivered from the power of darkness from the bondage of corruption from all the pollutions of this world from the slavish fears of death and hell redeemed or at leastwise ere long actually shall be from all the sins sorrows sufferings and miseries attendant upon or contingent unto this mortal and frail life and lastly saved from all their enemies and from the hands of all that hate them Luke 1. 71. by Jesus Christ their Redemption These are the special dignities the Saints are advanced to and the spiritual Royalties the Saints by Christ Jesus are invested with who of God is made unto us wisdome righteousness c. Here is Christ displayed in all his glory a Mine discovered in all its Treasures a Fountain opened in all its fulness our Mediator revealed in all his Offices our illumination or wisdome belongs to the Office of Christ as Prophet both our Justification and Sanctification belong to the Office of Christ as High-Priest and great Apostle of our profession Heb. 3. 1. our Redemption externally from all Enemies and internally from all sins and sorrows respect the Office of Christ as Lord and King for our Saviour must be a Princely Saviour a Saviour and a Prince Acts 5. 31. And the Father hath made him both Lord and Christ Lord over the dead and living 't is he that delivers us from the power of darkness and translates us into his own Kingdome Col. 1. 13. 3. A Quo or unde By whom is Christ made unto us wisdome righteousness c. I answer by God the Father who of God is made unto us c. Christ the Son in the Oeconomy or Dispensation of the Mediatorship must be considered as Gods servant he is so called Isa 42. 1. Behold my servant whom I uphold The Father broke the business to him of our Salvation 't was the Father that sent him into the world and annointed him Isa 61. 1. He had both his Mission and Commission from his Father him hath God the Father sealed 't was the Father that gave him the Spirit without measure that filled him with an overflowing fulness of all good to us and for us therefore we have this phrase here who of God is made unto us wisdome c. 4. Quomodo How is Jesus Christ or may Neque enim Christus creatus aut factus est quoad essentiam divinam sed ordinatus donatus nobis ad haec bona conferenda ergo dicitur factus nobis Par. Jesus Christ be said to be made unto us wisdome c. who is made to us non creatione sed ordinatione not by Creation but by appointment he is constituted ordained or appointed by the Father to be our Wisdome that is to be our Prophet to open our ears to Discipline and teach us wisdome to be our Righteousness that is to be our Justifier our High-Priest to reconcile us to God and make an attonement for us to be our Sanctification that is to be our Sanctifier for whom he justifies by his Merit them he sanctifies by his Spirit to restore our souls for us to renew us in the Spirit of our minds by the Spirit of holiness to be our Redemption Postremo dicetur nobis factus Redemtio quod ita per cum justificati sanctificati certam Redemtionem tandem assequaâ—ur Beza that is to be a perfect and compleat Redeemer to us by being all this before he will be Redemption in the abstract a glorious Redeemer or Saviour to the uttermost at the last Heb. 7. 25. Factus est nobis à Deo c. id est qui daâ—us est nobis à Deo who is made to us of God that is who is given to us of God c. to be our Wisdome c. Christ is not here given of the Father to us empty or scanty but he comes to us laden and fully fraught with the blessings of heaven and treasures of the Gospel 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Christâ—s sidelibus non est datus vaâ—â—us â—ed ad eos cum amplissimis is the sauris venit P. M Christ is not given as an ordinary but as a supereminent and transcendent gift Joh.
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 of 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 Faith 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 so the Causa Administra Evangelium est medium ceu instrumentum quo Spiritus sanâ—tus efficaciam suam exerit sidem conversionem operatâ—r Syntag Polan 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 thereof is principally more purifying Having these promises let us cleanse our selves c. 2 Cor. 7. 1. 2 Pet. 1. 4. The Goâ—pel 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 or by the hearing of faith Fides quae creditur He that makes the Clouds his Chariots makes also his Word his Ordinances and his Ministers his Chariots wherein he â—ides down into these lower parts to give the world a meeting Mr. Allens Heaven Opened p. 172. 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 8â—y and lastly The glory of Gods Grace in the Conservation 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 Salvaâ—ion Jam. 1. 18. We are begotten by the Will of God â—hat 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 as 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 hâ—pe 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 dignified with all these transcendent Epithets See Dr. Owens Death of Death p. 119 120 121 122 c. 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 our Sanctification Holiness is not any single grace alone but a Constellation â— conjunction of all graces together in the Soul 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. These seeds 1 Joh. 3. 9 2 Cor. 1. 21. 1 Joh. 2. 27. of holiness these habits of grace are those sweet oyntments where with all must be
infant of daies and man of grey hairs the shrub and the Cedar the smaller and greater stars the Saints of all dimensions and denominations of all ages and statures are equally perfect and shine equally bright and glorious because the glory of that righteousness is not inherent in them as the light is inherent in the body of the Sun but this robe of righteousness so 't is called Isai 61. 10. is imputed to them and put upon them by the Sun of righteousness their Elder Brother who wove this garment of Sun-beams for them out of his own Mediatorial holiness both in life and death Thus you have had some representation or Adumbration something shadowed out of the difference between Justification and Sanctification Our knowledge of these mysteries ought to be distinct and clear and not intricate and confused for the clearer our knowledge is the stronger and greater will our comfort be The great Apostle handles these two great Doctrines viz. Justification and Sanctification distinctly and in order First he begins with Justification and treats on that Argument throughout the 3 4 and 5th Chap. to the Romans Then he falls upon the Doctrine of Sanctification and insists on that necessary argument throughout the 6 7 and 8th Chap. to the Romans as a German Divine Pareus well observes And in this method since I have pitcht upon this Text I have endeavoured or made an Essay to handle them beginning with Justification first expressed by its Synonima in the Text righteousness and then proceeded to sanctification afterwards Let thus much suffice for the critical differences between Justification and Sanctification We now come in the next place to the next general propounded to be spoken to viz. to the excellency of Sanctification illustrated by the high and Honourable Encomiums wherewith we find it dignified in the Scriptures in which as in a glass or Mirror you may behold the incomparable beauty and worth of holiness 1. Holiness is the Name of God Isa 57. 15. Thus saith the High and lofty One that inhabiteth Eternity whose name is Holy I dwell in the high and holy place c. Gods Name is holy Psa 111. 9. Holy and Reverend is his Name How often is he called Holy One and the Holy One of Israel in the Scriptures His holiâ—â—ss is himself when he swears by his Holiness as Psa 89. 35. Once have I sworn by my holiness that I will not lie unto David he swears by himself for whatsoever is in God is God Quicquid est â—n Dâ—o Deus est God is essentially infinitely and primitively holy the Saints only by participation of his holiness they are called godly from God Christians from Christ and Saints from the sanctification of the Holy Spirit The chosen Generation are an holy Nation 1 Pet. 2. 9. they partake of Gods Name Holiness 2. It is called the Seed of God 1 Joh. 3. 9. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 peccatum non operatur or peccato non dat operam As Beza i. e. doth not make sin his work and business 1 Pet. 1. 3. whosoever is born of God doth not commit sin for his seed remaineth in him c. And this seed viz. the Word of God i. e. of which we are begotten and born again is incorruptible or immortal 1 Pet. 1. 23. Jam. 1. 18. Sanctification by these Texts and elsewhere is held out by the Metaphor of Generation God the Father of Spirits is the Spiritual Father that begets a soul to himself in Christ the Word is the Seed of God of which the soul is begotten again the Ordinances are the Bed wherein the soul is begotten Can. 1. 16. also our Bed is green viz. flourishing Ordinances Holiness is a Divine Seed 3. Holiness is the Will and Word of God or rather the Will of God revealed in his Word The word of God is the signification of his will and 't is the Royal Mandatory will of God that we should be holy 1 Thes 4. 3. This is the will of God even your sanctification 1 Pet. 1. 15 16. As he which hath called you aâ— holy so be ye holy in all manner of conversation for it is written be ye holy because I am holy 'T was the great Honour of King David thaâ— he served his Generation according to the will of God Acts 13. 22. yea he fulfilled all 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 qui faciet omnes voluntates meas Gods wills for the Greek is plural So 't is the highest honour of any creature as well as duty whether of Angel or man to fulfill the wills of God the whole pleasure of his will especially his main design and great command in being holy 4. Holiness is the work of God All Gods works as in Creation and Providence are like himself honorable and glorious so the Psalmist cals them Ps 111. 2 3. and 't is our bounden duty to consider and admire them But here that old rule holds good the work is like unto the Operari sequitur esse worker next to the highest of all Gods works viz. the Incarnation of the Son of God the second person in the Trinity the work of sanctification without controversie is the most great and glorious as appears by these Scriptures 2 Cor. 5. 5. He that hath wrought us for the self-same thing is God This is called by way of eminency Gods workmanship Ephes 2. 10. We are his workmanship created in Christ Jesus unto good works c. Holiness is the special peculiar work of the holy God 5. Holiness is the very Image of God and this is more than all the former The soul aâ— a spirit may be said in a sense to be the Image of God but the soul as qualified with grace or adorned with knowledge wisdome righteousness holiness in which the Image of God Col. 3. 10. Eph 4. 24. â—onsisteth is the most lively likeness and Image of God in the world By these graces we should shew forth Gods vertues 1 Pet 2. 9. 'T is in the Greek vertues and not praises Now note An Image represents a thing in its 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 virtutes highest excellency an Image doth not represent the legs feet or inferiour parts of a man but his countenance head face breast the most Noble parts So our sanctification or inherent righteousness represents God in his chiefest excellency as he is glorious in holiness Exod. 15. 11. In the works of Creation and Providence we see the footsteps at most the back-parts of the Almighty but in the Saints we see his face or Image though not perfectly drawn and to the life An holy soul represents God in the most lively way as the Simile Image of a man in his child is more lively seen than in a piece of wood or stone so the Image of God is more lively seen and more gloriously drawn in the hearts of his Saints next to Christ who is the Image of the Invisible Col. 1. 15.
four weighty Reasons Reas 1. Because all grace begins with the Father he is the first in order of Being and the first in order of Working the Fountain of the Trinity as we may conceive 't is the Father that floweth out to us in Christ by the Spirit he is the Father of lights Jam. 1. 17. And the Text tells ye we are of God in Christ Jesus 't is true Christ as the second Person is coequal with the Father in power and glory but Christ as Mediatour must be considered as the Fathers Servant as his elect or Isa 42. 1. chosen Instrument Reas 2. Glorifie the Father for whatsoever good Christ hath done for you or in you all is done with respect to the Fathers love and grant God hath saved us according to his own Purpose and Grace given us in Christ Jesus God 2 Tim. 1. 9. Joh. 17. 2. gave Christ power over all Flesh that he should give eternal life to those God had given him Righteousness Holiness Heaven and Happiness is the Fathers free Grant or Donatâ—ve To her it was granted to be covered with fine Linnen the Rev. 19. 18. Rithteousness of the Saints and fear not little Flock 't is your Fathers good pleasure to give you 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Kingdome Luke 12. 32. or that Kingdome 'T is very observable that in all Christs expressions of love to us he still expresseth obedience to his Fathers Will there is a double ground of hope as Stella speaks the Son loveth See Stella at large de amore Dei cap. 18. us because the Father requireth it and the Father loveth us because the Son asketh it Reas 3. It is a great support and comfort to a Believer in the act of believing to consider the Love of the Father as well as the Merit of the Son Two are better than one 't is 1 Joh. 2. 23 24. 2 Ep. Joh. 9. often made a great priviledge to have both the Father and the Son The Fathers love the Sons Merit severally and apart considered will not yeild that full joy and peace in believing as both conjoyned There 's no coming to God but by Christ for God out of Christ is consuming fire Again Christ separated from the Father doth not yeild so firm a ground of confidence The Fathers Act with the Sons Merit gives us full security Christ and the Father also are a Believers Guardians John 10. 28 29 30. a double cord is not broken easily this two-fold custody is the best security The Father is represented as the offended Party by mans sin Conscience quakes and trembles now for a soul to know that God was in Christ reconciling the World to himself and that Christ came from Heaven to do his Fathers Will and that the Father hath made him over to us in all his fulness as wisdome righteousness sanctification and redemption This settles the soul in peace Thou wilt keep him in peace peace so it is in the Hebrew whose minde is stayed on thee Isa 26. 3. It pleased the Father that in him should all fulness dwell peace in perfect peace Isa 26. 3. Reas 4. Because in the Fathers love there are many engaging Circumstances not to be found in the other Persons 1. In the Fathers Love and Acts of Grace there is an Original fulness Christs fulness as Mediatour is but drawn out of the Fathers plenty Col. 1. 19. 2. The fulness of the Son in the dispensing of it is limited by the Fathers will all that Christ dispensed was according to the charge and commandment of the Father Mat. 20. 23. To sit on my right-hand and left is not mine to give saith Christ save to those for whom it is prepared of my Father Christ as Mediatour was limited by the Fathers Will To what end did God give Christ power over all Flesh but to give eternal life to as many a God had given him to none other Now it is sweet to Joh. 17. 2. think that the Father himself loveth us who is first in Order and whose Will is absolute and that he hath laid up an inexhaustible treasure in his Son for us 3. In the Fathers Acts you have the purest and freest apprehensions of love 'T was the Father that began and as we conceive broke the business of our Redemption and that sent his Son into the world to accomplish it The Son as Mediatour can have an higher motive than his own love viz. the Fathers Will but the Father can have no higher motive than his own Love After the Apostle had treated of Election Predestination to Adoption Remission of sins c. he concludes all under the Will of God The Eph. 1. 11 12. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or the good pleasure of the Fathers Will was the Well-head or Fountain Cause of all those acts of Grace that passed out unto the creature by the personal operations of the Son and Spirit The love of the Father was antecedent to the merit of Christ and to the operation of the Spirit therefore in the Fathers Acts of Grace ye have the apprehensions of the first and freest love you have great reason therefore from Spiritual Scriptural Considerations to glorifie and praise the Father as the original Authour of all your holiness and happiness Thus much for the second Use Use 3 If Jesus be given of God for our Sanctification then we may safely infer that Sanctification is neither an easie nor a common work 1. Sanctification is no easie work God takes it to be his prerogative I am the Lord that sanctifies you Levit. 21. 8. Grace is his own proper immediate creature mans Will contributeth nothing to the worke but resistance and rebellion wherefore God makes the Domine errare per me potui redire non potui Aust Meditat. soul willing in the day of his power Psal 110. 3. and outward means work not unless the mighty power of the Spirit works with them or else why should the same Word Preached by the same Minister mollifie some and harden others Christ must come from Heaven and open a Fountain in his own side and heart Zech. 13. 1. for our purification Nothing but the blood of Christ can purge your Consciences from Heb. 9. 14 dead works If any other means had been effectual Christ had never been made of God Sanctification to us 'T is observable Sanctification is not onely expressed by a Creation i. e. a making of things out of nothing but Luke 11. 21 22. 1 Joh. 4. 4 also by a victory or a powerful overcoming of opposition In Creation as there was nothing to help so there was nothing to resist or hinder but when God comes to sanctifie or convert a soul besides a Death in sin God finds a strength of resistance against Grace Therefore Sanctification is wrought by the power of the Almighty We deserve it not it comes from the Fathers Good-will and Christs Merit and we work it
of justification 1. Absolution from the Curse of the Law this is done by Christs sufferings the Prince of Life dyed the Lord of Glory became a Curse for us 2. Acceptation as righteous in Christ this is done by the imputation of Christs perfect righteousness to us both habitual and actual Thus Rom. 8. 3 4. Rom. 5. 17 18. Jesus Christ is the end of the Law for righteousness to every one that believeth for to them that believe in him he hath fulfilled all righteousness but I must confess by reason of the most strict Connexion between these two viz. imputation of righteousness and remission of sins the one doth comprehend or conclude the other as Rom. 4. 22. and justifi-fication Propter arctissimam 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 una alteram Complectitur 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quamvis justificatio 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in peccatorum remissione Constituatur Synop. Pur. Theol. p. 436. justificatio peccatoris est remissio peccatorum figuratè nimirum metonimicè loquendo quia remissio peccatorum est causa formalis justificationis peccatoris c. Syntag. Polan p. 445. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is oftentimes placed in the remission of sins as Psalm 32. 1. Rom. 4. 7. We are justified by Christs obedience both active and passive but I confess chiefly by the latter The Scripture in many places seems to lay the stress principally or at least synechdochically upon the Blood the Death the Crosse of Christ Ephes 1. 7. Heb. 9. 12 14. Rom. 5. 10. Ephes 2. 13. Col. 2. 13 14. Revel 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 what is the form of Christs Forma dat esse 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 No wonder the blood of Christ Acts 20. 28. 1 Joh. 1. 7. cleanseth from all sin for it is the blood of God by the figure called 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 justification of life Rom. 5. 18 19. The doings and sufferings of this Glorious Person the Lord our righteousnesse though for a few years were infinitely of more value than all that all the creatures in Heaven or Earth could have done or suffered to eternity Heb. 16. the very Man Christ Jesus is above all the Angels for he is the Man Gods fellow an high Word And this infinite worthiness Zech. 13. 7. of the Redeemers Person ye have excellently described as the irradiating and infinitely exalting all he did and suffered 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 sore-skin of iniquity had he to be cut off by circumcision what filth to be wash't away in Baptism yet he was circumcised Luke 1. 21. 22. Luk 3. 21. 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 condescention of his was wholly free and arbitrary 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 he that knew no sin Dan. 9. 26. 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 that he came John 6. 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 sins 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 l 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 Some Dr. Owen in his Death of Deaths and Mr. Caryl in his Lectures on Job 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.