the Lord continually So our Lord Christ is entred into the Heavens with red and glorious Garments to appear in the presence of God for us there is not the least Believer but his name is as it were engraven upon the Shoulders Breast-plate and Heart of Christ Of all cryes the cryes of blood are the strongest the loudest whether for or against a guilty person Abels blood cryed aloud to God for vengeance Gen. 4.10 but this blood of sprinkling speaketh better things than that of Abels it pleads sues presses hard for a discharge from all thy sins and enemies it cryes aloud for mercy peace and pardon Lord saith Christ here is my price and my purchase my Redemption and my redeemed Ones here is my Righteousness and here are the persons justified by it whatever charge or guilt lyes upon them here are the shoulders that have sustained the weight of thy wrath which was their due upon these shoulders and in this heart thou mayest behold all their names engraven acquit and absolve 〈◊〉 for my sake Father I will that they bâ—â—â—ghteous by my Righteousness and glorious with my Glory My tears my stripes my wounds my groans my anguish my Blood the tortures of my Body the torments of my Soul do all pray and plead prevailingly that all believing sinners be justified and saved Thus Christ appears in Heaven with red Garments with Garments rolled in blood and with the whites of peace pardon justification and absolution upon the red with all the names of his justified sanctified ones engraven upon his shoulders and upon his heart before the Lord continually to present his everlasting Righteousness to the Father for us to present our persons as righteous and spotless enwrap'd in that glorious Robe of Righteousness and to impropriate and apply his everlasting Righteousness to us Thus I have proved that Christ is our Righteousness Vox justificandi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 inde justificationis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 propriè fere semper forinseca forensis actio est judicis judicii scilicet in rei absolutione condemnationi opposita Synop. Pur. Theol. p. 434. Justificare absolvere à est morte non condemnare Syntag. Polan p. 455. 2. We come in the next place to open the meaning of the word justifie Justification is a Law-state and the words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are verba forensia or judicial or Court-Terms taken from Courts of Justice It imports the absolution of a guilty person the word justification is in holy Writ opposed to condemnation To justifie saith Polanus is to absolve from death not to condemn Though justificare sometimes may note as much as justum facere if you respect the notation of the Latin word as magnificare importeth to magnifie or make great neither is it to be doubted but that the Lord doth constitute or make those just whom he justifieth they are just both by the imputation of Christs Righteousness which is out of them in Christ as being his personal righteousness and by infusion of righteousness as it were by influence into them from Christ their Head to the faithful belongs a two-fold Righteousness the one of Justification the other of Sanctification I shall make it evident saith the leâ—rned Bishop Downame that the Hebrew Hirâ—diq Reverend Downam's Treatise of Justification p. 2â—3 and the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is verbum forense a judicial word taken from Courts of justice which being attributed to the Judge is opposed to Condemnation and signifieth to absolve Justificare est justum repâ—taâ—e justum pronunciare or to give sentence with the party questioned Thus far he So that to justifie both from Scriptures and the writings of the Fathers is as much as to absolve or acquit a believing sinner from guilt and condemnation and to accept him as righteous through the righteousness of Jesus Christ To justifie is to repute and pronounce a man just or righteous Justification is opposed to Condemnation Rom. 8.33 it is God that justifies 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not one condemnation to them that are in Christ J sus Rom. 8.1 i. e. acquits abâ—olvâ—s who shall condemn so the word is taken Deut. 25.1 The Judges are commanded to justifie the râ—ghteous and to condemn the wicked l kewise Prov. 17.15 he that justifies the wicked and condemns the righteous they are both an abomination to the Lord. So also is this w r taken in a Law sense Psalm 143.2 Lord enter not into judgement with thy servant for in thy sight shall no man be justified Rom. 5.16 Judgment was by one to condemnation but the free Gift is of many offences to justification Now the Scripture speaks of a righteousness of the Cause and of a righteousness of the Person 1. Of the Cause 1. Justitia Causae When a man in other respects sinful may be said in this or that particular cause or matter to be innocent or just as in the case of Abimelech Gen. 20.5 touching the matter of Sarah he pleads the integrity of his heart and the innocency of his hands c. 2. Of the Person 2. Justitia Personae That is the universal conformity of the whole man and of all his actions to the holy Law of God and this two-fold 1. Legal 2. Evangelical 1. Legal By the Law and the works thereof Hac justificatione Angeli sancti fruuntur Polan Mat. 3.15 Rom. 8.3 4. hereby the Man Christ Jesus and none but he on earth was in a strict sense legally just and righteous he only fulfilled all righteousness even the righteousness of the whole Law and the Holy Angels are thus justified 2. Evangelical That in short is this through faith in Christs righteousness a believing sinner is justified before God in foro coeli Rom. 5.1 Finis perficiens non interficiens in the Court of Heaven And Christ is the end of the Law for righteousness to every one that believeth Rom. 10.4 we ought directly to go to Christ for justification and not to go back to Moses by him all that believe are justified from all things Acts 13.38 39. from which ye could not be justified by the Law of Moses a sense whereof a believer hath more or lesse in foro Conscientiae in his own conscience Rom. 14.17 The kingdome of God is not meat and drink but righteousness and peace and joy in the holy Ghost Rom. 5. from the 12. to the end proves at large our sole and whole justification by the righteousness of One even Jesus Christ In a word the Lord accepteth and reputeth a guilty unworthy sinner yet believing as righteous by the free imputation of the righteousness of Christ unto him Thus much for the Terms Justifie and Justification 3. We come in the third place to the definition of Justification I am not ignorant that the definitions thereof are many but the most clear
that is by his Blood and Spirit whereof the washing of water in Baptisme is a sign and seal and withall the means whereby the Spirit of Christ doth more and more strengthen this cleansing The sum whereof is this Christ by the will of God and our Father gave himself to death for his Church The Blood of Christ is the meritorious cause the Spirit of Christ is the efficient cause Instrumenta in divinis operantur acsâ—noâ— operantur the Word and Ordinances are as subservient causes they work as Instruments in the hands of Christ for the Churches sanctification all the vertue that is in them or flows out to the Saints from them they receive from the efficiency of Jesus Christ These Pipes receive the Golden Oyl from this Candlestick Lastly the end of all is this that he might present her to himself a glorious Church without spot or wrinkle c. Thus the Church must be prepared by the Bridegrooms grace and so fitted for the Bridegrooms glory As the Virgins in Esther were to be purified with Oyl of Myrrhe Esther 2.12 and sweet Odours before they entred into the Kings Palace or stood in the Kings presence So all the Virgins and followers of the Lamb are to be purified and refined by the Spirit and grace of the Lamb and perfectly sanctified compleatly glorified at the Marriage Supper of the Lamb Rev. 19.7.9 Christians your blessed Saviour is made of God both righteousness and sanctification to ye he hath both a glorious Robe of justification to impute and a glorious Robe of sanctification to impart to all believers and this without controversie is the white Linnen of the Saints which render them truly glorious which commends them to God to good men to the holy Angels which garment of glory and beauty they shall wear for ever in their Fathers presence The believing Corinthians called to be Saints are said to be sanctified in Christ Jesus 1 Cor. 1 2. The Church considered in her Inherent Grace is but fair as the Moon hath many spots in her but in her Relation to Christ so she is clear as the Sun c. Wherefore though the Church in her self may be said to be poor forlorn deformed needy yet by Union with Christ being implanted into him * Ecclesia omnem suam sanctitatem venustatem pulchritudinem omnia sua bona in genere à Christo Jesu sponso suo accipâ—re habere dicitur P. Mart. she is rich with her Husbands riches holy with his holiness comely with his comeliness illustrious with his glory replenisht with his fulness He that is in Christ is a new creature 2 Cor. 5.17 When by faith unfeigned we are united ingrafted into Christ the true Vine We really partake of spiritual life and sensation from him we are sanctified in him and by him Wherefore speaks a worthy †Sanctificamur ergo dum in Christi corpus inserimur extra quod non nisi pollutio est nec aliunde etitiam nobis confertur spiritus quam à Christo per quem Deo adhaeremus in quo simus nova creaturae Calv. Author we are then sanctified when we are ingrafted into Christs body out of which instead of sanctification there is nothing else but pollution and no other way but from and by Christ is the Spirit of Holiness conferr'd upon us c. Christ in his most heavenly prayer solemnly confesseth that his Father sent him into the world for the sake of true believers Joh. 17.18 and that for their sakes he did sanctifie himself i. e. dedicate and give up himself for an holy Sacrifice that they viz. believers might be sanctified by the truth that is as most render it might receive remission of sins and sanctification of the Spirit and in fine the salvation of their souls as evidently appears from Heb. 10.10 Through the which will we are sanctified through the offering of the Body of Jesus Christ once for all And v. 14. For by one offering he hath perfected for ever them that are sanctified All which Scriptures seem to a judicious ear to joyn in Consort and speak one voice and language with the Text and point in hand That Jesus Christ is given of God the Father for our Sanctification Thus much for the first thing promised viz. the proof of the point We come to the second general 2. How or in what sense Jesus Christ may be said to be our Sanctification or made ordained constituted or given of God to be our Sanctification I conceive Christ may be said to be our Sanctification in Scripture sense these four wayes 1. By Imputation 2. By Vnion 3. By Assimilation 4. By Influence and Communication 1. By Imputation 'T is the saying of a Reverend man now with God That the perfect purity of Christs Humane Nature is reckoned unto believers by free imputation of faith M. Wilson in his Christian Dictionary Christ is made unto us Sanctification this is saith he Sanctification imputed Jesus Christ being consecrated and set apart of God to be the Messiah and Mediator for mankind and having for that purpose all the bounty and fulness of the Father poured on him being truly God and truly Man and as Man being conceived of the Holy Ghost without sin ordained to be a Sacrifice for sin and to sanctifie and make his people holy is worthily in Scripture called That Holy One Psa 16.10 Act. 3 1â— Joh. 1.2.20 Also he is termed the Holy of Holies or most Holy Dan. 9.24 And to annoint the most Holy The poor imperfect Church of Christ notwithstanding all her blots and spots Uxor illuce scit radiis mariti Qui justificantur sanctificantur hae gratiae individuo nexu cohaerent Calv. blains and blemishes contracted by original and actual sins is reputed as a glorious Church without spot or wrinkle or any such thing as she shines by the rayes of the Sun of righteousness through the sanctification or perfect holiness of her Bridegroom Jesus Christ Jesus Christ is a believers righteousness for Justification and his holiness for sanctification also These two are Twins inseparable The Lamb of God without spot was slain 1 Pet. 1.18 to purge us from the guilt of sin for without shedding of blood there could be no remission Heb. 9.22 And it must be a Lamb without spot and blemish and offered up to God by the Eternal Spirit This Lamb must be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God-man or else your pollutions had never been removed your Natures never sanctified your consciences never purged from dead works Heb. 9.14 But Christ by the Hypostatical union is eminently qualified to be both vertually and efficiently your sanctification As the benefits of Redemption accrue to us by the Kingly Office of Christ so the benefits of Justification and Sanctification do accrue to us by the Priestly Office of Christ as Pareus notes Such an High-Priest it became us who is holy harmless separate from sinners Heb. 7.26 And such an
〈◊〉 〈◊〉 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
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
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
the highest to be personally one with God 'T is the righteousness of Christ the Mediatour 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God-man in one person though inherent in the Humane Nature and performed by it And this is that which by communication of properties gives infinite value vertue and eternal efficacy to the obedience of Jesus Christ wherefore 't is called the righteousness of God This I must profess to or the chief stay of my faith and the principal foundation of my comfort that He is Jehovah our righteousness Jer. 23.6 that he who is God blessed for ever Rom. 9.5 is the root and off spring of David that 't is the Prince of Life that died Acts 3.15 that the Lord of Glory was crucified 1 Cor. 2.8 that that blood which is the price of my redemption and justificâ—tion is the blood of God that he that was in the form of God Acts 20.28 and thought it no robbery to be equal with God did humble himself and became obedient to the death of the Crosse for me Phil. 2.6 8 Gal. 2.20 which whole humiliation of Jesus Christ God-man from his conception to his crucifixion especially his bloody passion Some say it consists both in applicatione pronunciatione ipsius Dei Justitia Dei est non peccare â—ustitia bominis est non impaâ—â—ni peccarum Bernard Serm 23. â— Cantic is the material cause of our justification Thus much for the essential material Cause of our justification 3. What is the formal Cause of our justification I answer 'T is the imputation of Christs Righteousness because by imputing and applying it to us he is pleased to justify us Rom. 4.11 Psalm 32.1 Rom. 4.8 2 Cor. 5.19 Acts 10.43 Acts 13.28 29. St. Ambrose Bish p Downame and others do express it by this simile When Rebecca cloathed her son Jacob with the garmenâ—s of her elder son Esau the matter of the action was the garment of Esau which being applyed to him did cover him but the form of the action was the applying it to him the indution or putting it upon him so the matter of our justification is Christs righteousness the formal cause of our justification is the Fathers imputing or applying Christs righteousness to us The Apostle most clearly argues by way of comparison between Adam and Christ Rom. 5.17 18 19. how could the disobedience of Adam be made ours for condemnation or the obedience of Christ be made ours for justification unto life but only by imputation seeing they are both transient Acts. A learned Philosopher tells us Motus non est nisi dum fit postquam factus est non est Jul. Scaliger That a motion whether action or passion hath no being but while it is in doing or suffering but after it is done it hath no being the disobedience of the one and the obedience of the other the transgression of Adam and the righteousness of Christ can be no way conveyed to us but by imputation which term of imputation of Christs righteousness notwithstanding the Papists scoffing at it and calling it putative righteousness is used ten times in Rom. 4. 4. The End or final Cause for which God doth justifie a sinner by imputation of Christs righteousness and that is either supream or subordinate Utriusque enim misericordiae justitiae admirabile hic temperamentum relucet 1. The supream End is the manifestation of the Glory both of his justice and mercy as both which concur in all his works so chiefly in this great work of Justification The Lord is righteous in all his works and holy in all his wayes Ps 145.17 1. That his Justice might be fully Glorified God sent and set forth his own Son to be a propitiation for our sins and hath punished them in his humane Nature I say saith the Apostle to declare his righteousness that he might be just Rom. 3.25 26. and the justifier of him that bélieveth in Jesus 2. That his grace mercy also might eminently be magnified he hath sent his only begotten Son into the World that we might be justified freely by his Grace through the redemption that is in Christ Deus Pater nos justificat ut judex quidem sed sedens in Throno Gratiae c. Synops Rom. 3.25 and that we should be to the praise of the glory of his Grace wherein he hath made us accepted in the Beloved Ephes 1 6. Wherefore not unto us not unto us not to any works of righteousness that we have done but to the Father of Mercies the Lord God omnipotent and to the Lamb that sits upon the Throne be all Honour and Glory Blessing and praise for evermore Revel 5.13 2 Tim. 1.9 2. The subordinate end is our Salvation Rom. 8.30 whom he hath justified them also he Glorified Tit. 3.7 That being justified by his Grace we should be made heirs of eternal life Though our salvation be our particular proper Our 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 supream end or chief good to which both justification and sanctification are referred yet it is subordinate to Gods Glory as to the Soveraign and universal End for such is the infinite goodness of God to believing sinners that he hath subordinated their salvation to his own Glory The precious properties of this Righteousness how it is a divine righteousness a temptation vanquishing and a World-overcoming righteousness a Law fulfilling and a justice satisfying righteousness a most perfect righteousness a Glorious Robe of righteousness an everlasting righteousness c. Ye have heard at large discussed from another Text therefore I shall forbear to enlarge herein Lastly What are the blessed fruits and consequences of Justification I answer 1. Sanctification inherent with good works apparent which non praecedunt justificandum sed sequuntur justificatum as Austin speaks they do not go before but follow after a state of justification 2. Peace with God that is an holy Tranquility and sweet serenity of conscience Rom. 5.1 3. A free Access to God Rom. 5.2 4. Certain hope of Glory Rom. 5.2 5. 5. Consolation yea Gloriation in and over afflictions Rom. 5.3 6. The shedding abroad the love of God into the hearts of the justified Rom. 5.5 7. Conservation from wrath to come Ro. 5.9 8. Glorification and eternal life Rom. 8.30 Rom. 5.21 that as sin hath reigned unto death even so might Grace reign through righteousness unto eternal life by Jesus Christ our Lord. A word or two at parting to the Justified by way of Application 1. Walk up to your Duty 2. Live up to your Comfort 1. Walk up to your Duty Ye that are the redeemed of the Lord the children of God by faith in Christ Jesus walk worthy of him who hath called you to his Kingdom and Glory As ye have received Christ Jesus the Lord so walk ye in him Col. 2.6 Receive not this Grace of God in vain this is a certain evidence of your freedome from Condemnation if ye walk not after the flesh but after the spirit Rom. 8.1 and herein is your father glorified if ye bring forth much fruit John 15.6 As your Receâ—pts are great so give me leave to tell you your duty is and your Accompt will be great also so live so act so work that ye may give up your accompt with joy 2. Live up to the Comfort of your state ye are already the sons of God and it doth not yet appear what ye shall be 1 Joh. 3.1 who shall say any thing to your charge whether men or Devils 't is God that justifieth it is Christ that died c. Ro. 8.33 Behold thy Treasures thy Comforts thy Joys thy Portion thy Priviledges laid up for thee in that precious Cabinet Rom. 5.1 2 3 4 5. Wherefore feed nay feast thy Soul by faith upon them wherefore in the worst of times the righteous shall be glad in the Lord and all the upright in heart shall glory Psalm 64 10. Thus so far as one Exercise would permit I have endeavoured to give some satisfaction in the great Argument of Justification Consider what I have said and the Lord give ye understanding 2 Tim. 2.7 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 FINIS