and comprehensive I take to be this What is Justification Answ Justification is a most merciful and righteous Action of God as Judge whereby Definition of justification 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 transiâ—u 1. The justification of a sinner is an Act of God as Lord Law-giver and Judge Opera Trinitatis ad extra sunâ— indivisa Rom. 8 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 Rom. 4.5 and accepts them as righteous in his sight 2. The righteousness of justification quatenus justification works not a real inherent change 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 pâ—onounced righteous the sinful Debtor is discharged an 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 Consâ—quent 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 Christ is both caput eminentiae caput influentiae and infusion from 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 Rom 3.4 And 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 See Wallebius his Body of Divinity with the Notes of Mr. Rosse p. 109. Christs active Righteousness was every where passive the distinction of active and passive is needless anâ— 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 Christs obedience is an active Passion and a passive Action ibid. in our nature he obeyed the Law in his very incarnation he was passive for therein he suffered an â—clipse of the glory of his God-head 2. His Passive Righteousness was every where active because what he suffered was not by constraini or against his will it was his own voluntary act and deed all along he eyed his Fathers Glory and the good of mankind 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 Texts 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 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 Rom. 8 3 4 Rom. 5. â—7 18. both habitual and actual Thus 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 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. as Rom. 4.22 and justifi-fication 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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
heavenly Mansions Joh. 14 2. The Saints of 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 byassed 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 Ego non sum Ego 〈◊〉 Now I am not I As sin 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 Zâ—ch 13.1 and for uncleanness 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 down 2 Kin. 5.10.14 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 D. Manton in M. Loves Funeral Sermon That as sin brought death into the world 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 gloâ—y and beauty Exod. 28. without controversie did 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 called a Royal Priesthood 1 Pet. 2.9 To be sanctified is more than to be purified for besides the expulsion of sin in Sanctification
precious life to spill his precious blood for you Gal. 2.20 Christ by the merit of his blood the price of your Sanctification hath impetrated and obtained of the Father the holy Spirit with all the gifts and graces of the same for your sanctification and salvation see John 16.7 13. John 14.16 17. 3. Consider the infinite power and efficacy of the Spirit The same Spirit that raised Christ from the dead called the Spirit of Holiness Rom. 1.4 quickens the Saints to a new life and dwelleth in them Rom. 8.11 This new life of holiness which is in Christ Jesus is by the Spirit of life imparted to you Rom. 8.2 For the Law of the Spirit of life in Christ Jesus Rom. 8. 2 hath made me free from the law of sin and death Holiness in us is the fruit of Christs Purchase the product of his merit the sprinkling of his Unction a parcel of his Fulness and a measure of his Spirit we have as great need of his Spirit to sanctifie us as of his blood to justifie us yea the Eternal Spirit was indispensibly needful to sanctifie and dignifie the blessed Sacrifice of Christs Humane Nature upon the Cross or else I must profess my Ignorance of that Text Heb. 9.14 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Supe eminens magnitudo virtutis ejus So Montanus 'T is not only the power but the exceeding greatness of the Spirits power to raise up a person morally dead to an estate of newness of life 't is a work proportionate to that power God wrought in Christ when he raised him from the dead and set him at his own right hand in the Heavenly places Eph. 1.19 20. Notwithstanding the Fathers Eâ—ection and the Sons Redemption yet without the Spirits Efficacy we had all at this day lain rotting â—ike stinking Carrion in the Grave of sin and death Gods Mercy Christs Merit and the â—pirits efficacy It is very observable that all the three Persons challenge an equal share in the working of holiness in the creature it being such a part of Gods Gâ—orie Mr. Burroughs Saints Treasury p. 16. must have their distinct glory The Father is said to sanctifie the Son to Sanctifie the Spirit to sanctifie but with their distinct Idioms or Characters our sanctification is from the Father in the Son and by the Spirit the Inchoation is from the Father he is the prime â—â—iâ—inal the Dispensation is by the Son he is the way of Communication the Application and Consummation is by the Spirit he receives of the Father and the Son and shows it unto us that is he works grace or holiness in us Thus all the persons work jointly and yet distinctly the love of the Father makes way for the Mediatorship of the Son and the Mediatorship of the Son for the Office of the Spirit The Sanctification of the Spir t is as necessary as the blood of Jesus you may see 1 Pet. 1.2 how all the persons have their distinct operations Communion with the Spirit is as sweet and choice a priviledge as the Grace of our Lord Jesus or the Love of God the Father 2 Cor. 13.14 Thus sanctifie the Name of God give Glory to the Father Son and Spirit to the Triuni Deo the three one God three in Persons one in Essence and Nature for your Sanctification Iâ— Jesus Christ be made of God Sanctification Use 2 to us the Procuring Meritorious and Moral cause of our Sanctification then primarily and principally let your thoughts ascend to God the Father as the supreme original of your Sanctification let not your thoughts stop or stay till they center in him 'T is the Father who of his own will hath begotten us by the Word of Truth Jam. 1.18 't is God the Father of our Lord Jesus who of his aboundant Mercy hath begotten us again c. 1 Pet. 1.3 Therefore we ought to bless and exalt his aboundant Mercy as the Apostle doth 'T is the Father the Heavenly Husbandman that purgeth the Branches John 15.1 2. that they might bring forth fruit As we ought to believe in Christ the Mediatour so in God as the first Fountain and Authour of Grace and as the ultimate end of our happiness 1. As the Fountain of all Grace John 3.16 God so loved the world that he gave c. Ephes 2.4 5. God who is rich in mercy for his great love wherewith he loved us when we were dead in sins Ephes 2.4 5. Rom. 4.24 hath quickened us together with Christ We must believe in him that raised our Lord Jesus from the dead He that believeth in me So Dr. M â—ton Expounds it in his Commentary on Jude believeth not in me but in him that sent me there not is not negative but corrective not only in me but his thoughts must ascend to the Father also who manifests himself in me for God was in Christ reconciling the World to himself c. 2 Cor. 5.19 2. You must believe in God as the ultimate end of your happiness Christ suffered for sins 1 Pet. 3.18 the just for the unjust that he might bring us to God When the Mediatour brings the Soul into peace with God by Justification and into the likeness and fellowship of God by Sanctification he hath attained the utmost end of his Mediatourship and the Soul hath attained its chiefest good and utmost happiness therefore is it said that the Saints by Christ do believe in God 1 Pet. 1.21 c. I would not wittingly or willingly speak a word for a world to detract any thing from the honour of my blessed Saviour or from the glory of the sacred Comforter but to rectifie your understandings and to heighten your apprehensions of the Fathers love because many Christians carry all things in the Name of Christ and of the Spirit being more apprehensive of the Sons love and of the Spirit 's grace than of the Fathers aboundant mercy Give me therefore leave to subjoin these 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 Isa 42.1 as his elect or 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 2 Tim. 1.9 Joh. 17.2 God hath saved us according to his own Purpose and Grace given us in Christ Jesus God gave Christ power over all Flesh that he should give eternal life to those God had given him Righteousness Holiness Heaven
〈◊〉 〈◊〉 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
world Be ye holy in all manner of conversations as he is holy 1 Pet. 1.15 Mat. 5.16 〈◊〉 demum est vera religio imitari Deum quem Colis Lactan. Let your light so shine before men that they seeing your good-works c. That is true Religion when we imitate God whom we worship 'T is impossible God should set his love upon a person altogether unlike himself similitude is the ground of Fellowship can two walk together except they are agreed for what communion hath light with darkness or Christ with Belial Surely none at all 3. Why doth the Lord many times correct his people but that they might be holy this is the sweet fruit that grows upon the sowre tree of affliction this is all the fruit to take away their sin Isa 27.9 and more expresly Heb. 12.10 To make them partakers of his Holiness We are Threshed that our husks may fly off Winnowed that we may be purged Tried in the Furnace that our Graces may be brightned and our dross our lusts consumed God never afflicts his people but for their profit Though we may not yet God many times seeth we have great need of affliction 1 Pet. 1.6 because we have need of sanctification many times the Saints get such deep spots in their Consciences and stains in their Garments that nothing but the Salt and Vinegar of afflition will rub them out God had rather see his people in a suffering than in a sinful state he had rather hear them cry than see them filthy and better a thousandfold to be preserved in Brine than to rot in Honey 2. Sanctification is absolutely needful for the honour of God the Son least his members should be deformed and polluted head and members must be proportionate like to one another Dan. 2.31 32 33 it were monstruous that Christ should have such a strange body as Nebuchadnezars Image which he saw in his Dream the head of Gold the arms and breasts of Silver the thighs of Brasse the feet of Iron and Clay so strange and odd it is that Christ should have such a mis-shapen Body altogether unlike himself 't is not for Christs honour to be the head either of a monstrous or ulcerous body by how much we retain of sin by so much we dishonour our Redeemer and put him to shame therefore all Christs aim is to make us holy Christ pitched on Sanctification as the fittest blessing to bestow upon us to make us holy and so to make us in and with himself honourable Every distinct society must have some distinct honour now Christ hath set apart his Church as a distinct society to himself He bestows not on her worldly pomp or splendour other societies have enough of that but he beautifies her with holiness the best Ornament For holiness becometh thine House O Lord for ever Psal 93.5 This is a farre greater gift than any outward greatness for moral excellencies do far transcend civil or natural Rom. 10.12 Eph. 2.4 Rom. 11.33 Exod. 24.6 God is said to be rich in Mercy plentious in Redemption aboundant in Goodness and Truth infinite in Power unsearchable in Counsel but he is glorious in Holiness Exod. 15.11 Gods Goodness is his Treasure but his Holiness is his Glory Again Christ in giving us Sanctification did not onely respect its Excellency but also our want of it Christ came into the world to repair and make up the ruines of the Fall in the Fall we lost not onely Gods Love but also Gods Image therefore that the Plaister might be as broad as the sore he died not onely to reconcile us but also to sanctifie us that he might sanctifie the people with his own blood he suffered without the Gate Heb. 13.12 Exod. 30.17 18 19 20 21 His blood was not only 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Price but also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Laver wherein to wash us and make us clean as under the Law there was both a Laver and an Altar to shew that we must bee sanctified as well as justified Christ came into the world not only to abolish the guilt of sin The Son of God appeared 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ut dissolvat opera Diaboli Si hodie quoque in Helvetiis Thermae Taberien ses c. valetudinarios â—eflituunt id quidem divinae tribuendam est bâ—nignitati nam nullae res Terrenae vim in se habent salutaâ—em homin â—us nisi effiâ—aces râ—d dantur per po eaâ—iam omnipotentis Bâ—ling in Joh. 5.4 Numb 35 6 25. which makes against our Interest Peace and Comfort but also to destroy the power of sin and cleanse us of the filth of sin which makes against Christs Glory Christ dyed that the Gospel and all the precious Ordinances and Promises of the same might be under a blessing and conduce to the advancement of holiness Ephes 5.26 That he might Sanctifie us by the washing of water through the Word Christ hath procured a Treasure of Grace to be conveyed to the Church by the spiritual use of Ordâ—nances John 17.19 I Sanctifie my self for their sakes saith Christ that they might be Sanctified through the Truth That prophane Wretch Celsus decries Christianity as though it were a Nursery of wickedness and a Seminary of all looseness such abomâ—nable thoughts he had of the Doctrine of Free-Grace Origen wise y answers him The Gospel is not an Invitation of a Thief to debauch men but the Invitation of a Physitian to cure men of their enormities 'T is an Hospital to heal them of their Diseases a Fountain to cleanse them of their Filthiness When ever ye come to hear the Wo d or to the use of any Ordinance expect then to reâ—p th fruits of Christs purchase look upon the Ordinances as sprinkled by Christs blood as influenced by Christs Spirit When ye come to this Pool of Bethesda there wait and wait earnestly for the Angels stirring of the waters as the impotent folk did John 5.2 3 4. the Angel of the Covenant Christ in his Prophetical Office must stir in these waters of the Sanctuary manifest his Power and Presence in them and stir in thy heart also Open thy immortal Gates move and melt thy bowels for thee if ever they are effectual 'T is very observable that under the Law all the Cities of Refuge were Cities of Levites and Schools of Instruction And there the Man-Slayer must stay till the death of the High-Priest So in like manner if yee flie from the Paâ—sâ—er of Blood the Law and Wrath of God to Jesus Christ for Refuse for Reconciliation for Justification as your High-Priest you must come to Christ also for teaching as your Prophet ye must learn the Trade of holiness in Christs School as well as look for reconciliation by Christs Crosse To conclude Your Head is holy so must the members be or else ye exceedingly dishonour your Head and disgrace his Glorie 3. 'T is for the honour of God the holy Spirit the Father
and kick against the pricks his work is senslesse and fruitlesse though he may bring others to the fire he doth but labour in the fire as the Prophet speaks his work will be burnt up and come to nothing as with the Children of Israel in the Land of Aegypt Exod. 1.12 the more they were afflicted the more they multiplied So the more the Saints are persecuted the more they are augmented this is a strange yet a true Paradox the more they are depressed Depressa resaâ—go and oppressed the more they grow like Camomile the more they rise up like the Palm-tree 't is apparent by all stories in all Ages that the more precious blood hath been spilt Sanguis Ma tyrum semen Ecclesiae the more precious seed multiplying into an innumerable off-spring hath been sown All along the Blood of the Martyrs hath been the seed of the Church This not only the Pagan Emperours of old notwithstanding all the havock they made of the Lambs of Christ but also the mightiest Christian Emperour that ever sweyed the Western Scepter had experience of Charles thâ— fifth son of Pepin King of France Emperâ—ur oâ— Germany after all his Warrs Slaughters stirs and Buzzles in the world to extirpate the Protestant faith at last was weary and leâ—t the matter much as he found it and betook himself to a private life And when in his retirement he came to dye he depâ—â—ted in the same faith as the renowned Historian Thuanus relates which in his life-time he had persecuted Se quidem in 〈…〉 prop◠〈…〉 it Patris haereditate passionis merito alt ro cont◠〈…〉 terum sibi donare ex cujus dono illud sibi merito vâ—â—â—iret 〈◊〉 fiduciâ fretus minimè confundatur c. Thuan. Hist lib. 21. Casting himself with his whole soul upon God he thus reasoned That for his part he was on the account of any merits of his own unworthy to obtain the Kingdome of Heauen but his Lord and God who had a double right unto it one by inheritance of his Father the other by the merit of his own Passion Contented himself with the one Granted the other unto him by whose Grant he rightly laid claim thereunto and resting in this faith or Confidence he was not confounded c. Another instance is out of Sulpitias Severus * Non â—x prâ—ss 〈…〉 coâ—siâ—◠〈…〉 p. qui◠〈…〉 foeâ—â— dissention hâ—â— agâ—â—tam 〈…〉 erat Su p. Severus in the end of his second Book Ithacius wâ—â—h some other Bishops his Associates procu ed Maximus the Tyrant to put Priscillianus a Grostick with some others to deaâ—h and to banish some of their follow rs wâ—â—t follow thereon Hoc modo saith the Historiâ—n homines luce indignissimi pessimo exemplo necati aut exiliis mulctati Oâ— this manner were those most unworthy wretches either slain or punished by banishment by a very bad precedent and what waâ— the success of this Fury He tels us the Heresie was so far from being expressed by it that it was the more confirmed and propogated And what ensued hereupon in the Chu ch it self the Author tels us in the end of hi E clesiastical story Amongst ours a lasting war of discord was kindled which after now it hath been carried on for fifteen yeares with shameful Contentions could by no means be allayed Those that have read the Germane French and Brittish Annals will set to their seals that this is true that persecution hath ever been a vain unprofitable Work a beggarly poor Trade none have thriven by it that have followed it yea a most destructive Trade How have Countreys and Kingdomes been inveloped in blood and war in confusion and distraction where this phrensie hath reigned and raged 3. Persecution of the Saints of God for Conscience-sake is not only a most wicked and fruitlesse but also a most dreadful practise and that for two Reasons to name no more 1. Christ espouses his Saints injuries he takes them as done unto himself Saul Saul why persecutest thou me said Christ to Saul As a Christian shares with Christ in all his dishonours Acts 9.4 Psal 69.9 He that toucheth you toucheth the Apple of mine eye Zech. 2.8 The reproaches of them that reproach thee are faln upon me so Christ partakes with Christians in all their persecutions he accounts himself concern'd in all their injuries Now is it not dreadfull to be an enemy to Jesus Christ Is it not dreadfull to be found a fighter against God Is it not dreadful to war against Heaven to pull down Almighty and eternal Vengeance on a mans head 2. As the Persecutors ordain their Arrows against the Saints their cruel Laws Edicts Fines Pains Penalties as they have done in one part of the world or other in all Ages so God hath by way of requital ordained his Arrows against the persecutors if they turn not God hath prepared for them the instruments of Death the Scripture speaks expresly he ordaineth his Arrows against the Persecutors Psalm 7.13 And those Arrows viz. divine judgments shall be sharp in the hearts of Christs Enemies 'T is confessed an ignorant persecutor may be pardoned upon great Repentance there is mercy for such Videtur innuere Paulus nullum esse veniae locum nisi ubi suppetit ignorantiae excusatio Calvin his verbiâ— neque Paulus piaculum suum extenuat neque innocentiae suae vocationem trihuit sed aequitatem misericordiam praedicat quae miserta incredulitatis insertiae peccantem sed errore potius quam malâ—volentiâ revocavit Bulinger 1 Tim. 1.13 Paul was a blasphemer a persecutor and injurious and he obtained mercy because he did it ignorantly through unbelief but a knowing persecutor convinc'd of the Truth he persecutes and totally falling from it and maliciously hating the truth and persecuting the professors of it unto the death This mans Crime is I think unpardonable Satan hath set the seal of Hell upon him or else I know not what to make of that Text Heb. 10.26 27. For if we sin wilfully after we have received the knowledge of the Truth there remaineth no more sacrifice for sins but a certain fearful looking for of Judgment and fiery indignation which shall devour the Adversaries 3. This Point serves to convict and condemn the Scorner that scoffs at holinesse Prov 14.9 Fools make a mock at sin and as the wise man speaks that is as Expositors upon the place make a laughing-stock or a may-game at it they slight Holinesse the highest Excellency and make nothing of it But 't is bad jesting with edg-tools â—â—â—â—ulum est 〈…〉 Scoffing is the over-flowing of Gall and malice and a black mark let it be found where it will especially when Religion or holiness is made a by-word or Reproach to sit in the seat of the Scorner is an high degree of wickednâ—ss and utterly inconsistent with a godly state and bespeak a man at present to be in a cursed state To
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