The Glory of Free Grace Displayed, Chapter 5
CHAP. V.
A ſecond Error of the Antinomians, viz. The Elect made holy by Chriſt's Holineſs.
Somewhat concerning Juſtification premiſed.
Several reaſons againſt the Error.
Wherein its tendency to the ſubverſion of a great part of the Chriſtian Religion is evinced. The third error conſidered, its deſtructiveneſs to all Religion proved particularly.
To the Second.
"THat, as Chriſt is our Juſtification by the imputation of his Righteouſneſs, even ſo, he is our Sanctification through the imputation of his holineſs." For 'tis ſuggeſted, that they muſt be perfectly Holy before their entrance into Heaven, and that they are not made ſo in this life by the ſanctification of the Spirit, therefore it muſt be by the imputed Holineſs of Chriſt.
That I may be the more clear in conſidering this, I humbly apprehend it very neceſſary, that I do acquaint the vulgar, with the true notion of Juſtification, and Sanctification; In order unto which, tis requiſite, that we rememberthe diſtinction, that is between the guilt, and the filth of ſin, Juſtification reſpecting the guilt, Sanctification the Filth of ſin; Guilt of ſin, is an external reſpect of it with regard unto the ſanction of the Law only, and is ſeparable from ſin, as the Reverend Dr. Owen alſo hath ſhewn of Juſtification pag. 285. But the Fault it ſelf, or the filth, the tranſgreſſion of the preceptive part of the Law is the formal nature of ſin, and is ſo intrinſecal thereunto, as to be inſeparable from it. Juſtification then makes only an external relative-change, by removing guilt, and giving us a right to life, and as it regards guilt, it reſpects the paſt State; Sanctification imports an internal, and a phyſical change by introducing new light into the the heart, and new principles, inclinations, and propenſions towards God, and regards the future ſtate, weakning the habits of ſin, ſtrengthening the habits of infuſed Grace, and thereby preventing much ſin, that otherwiſe would pollute the ſoul, whereby the man is in part ſanctified; Juſtification is through the blood, and righteouſneſs of Jeſus Chriſt; Sanctification is through the working of the Spirit of the ſame Lord Jeſus: Chriſt is our Juſtification by his blood, and Righteouſneſs; and the ſame Chriſt is our ſanctification by his Spirit. For God hath choſen you to ſalvation, through the ſanctification of the Spirit, 2 Theſ. 2.13. 1 Pet. 1.2.
Thus the filth and guilt of ſin are diſtinguiſhed, and accordingly Juſtification and Sanctification: But ſuch as confound the guilt and filth of ſin with ſome*'Tis ſaid by one, I do not think, as ſome do, that Guilt diſſers from ſin, as that which is an obligation, or a binding over, to the Puniſhment of ſin, rather than ſin it ſelf being paſt and gone, to be guilty, and to commit a ſin is all one, they are but two words expreſſing the ſame thing. Dr. Criſp. on Iſaiah. cannot but confound Juſtification and Sanctification, and conſequently, fall into the Popiſh error about this point; for the great error of the Papiſts in this, lyeth much in their conſidering Juſtification and Sanctification promiſcuouſly, as though, the being Juſtified did import the ſame with the being ſanctified. Whence 'tis, that it muſt be ſeriouſly conſidered, that Juſtification doth no way regard the filth of ſin, as its object. Neither is the ſoul cleanſed from filth, even in that, 'tis Juſtified; for Juſtification, as ſuch, doth not conſiſt in the renewing of our minds, or the making any internal-phyſical-change on our hearts, for that is the Spirits work in our Sanctification; and therefore it muſt be acknowledged, That we are not made holy by Chriſt's Holineſs, by the imputation of it, (i.e.) God doth not judge the elect to be really and perfectly holy, becauſe Chriſt is really and perfectly ſo; for Holineſs, in whomſoever 'tis, imports an inward work on the ſoul. No one can be really, and perfectly holy, but he, in whom are the habits of holineſs. He whoſe Propenſions, Diſpoſitions, and Habits are not holy, cannot be reputed perfectly holy; Chriſt's Holineſs therefore cannot be made ours, but by a transfuſion of Chriſts Habits into our ſouls; 'tis true, Chriſts Righteouſneſs may be given us, and after the Donation or gift thereof, be truly reputed, and reckoned, as ours, and we may be dealt with accordingly; but there can be no giving the Holineſs of Chriſt unto us, in a way diſtinct from the imputation of Righteouſneſs, but by transfuſing it into us, which is as impoſſible, as the transfuſing of ſin from one into anotheraSo that, underſtanding the courſe of Scripture, and the common uſe of the phraſe of Reckoning and Accounting, you ſhall find that Imputing is nothing but Gods determination, and concluſion that he doth paſs upon things, as really and truly things are, without any Imagining and fancying things to be ſo and ſo, when indeed and Truth they are not ſo. Dr. Criſp. on Iſaiah, whence if the Elect are Reputed perfectly holy by Chriſts holineſs, the holineſs of Chriſt muſt be indeed, and in Truth in them; for De quocunque dicitur concretum, ei inest abſtractum. Dici de, ſequitur eſſe in..
For the clearing this, remember that as ſin, guilt, and Puniſhment are to be diſtinctly conſidered, even ſo Holineſs, Righteouſneſs and the Reward. But, before I proceed to ſhew, how Holineſs, Righteouſneſs, and the Reward are to be diſtinctly conſidered, it will be meet I prove, That (although Holineſs and inherent Righteouſneſs are the ſame, yet) there is a Righteouſneſs, ſomewhat diſtinct from Holineſs, which is done by a due obſervation of the import of the words Righteous and Holy; for if to be Righteous is ſomewhat diſtinct from the being Holy, then ſurely Righteouſneſs is ſomewhat diſtinct from Holineſs, in that the Denominatives Righteous and Holy, are from Righteouſneſs and Holineſs, their Denominating Forms; for which reaſon, if Righteouſneſs, and Holineſs be the ſame, ſince Denominativum & Denominans conveniunt in re ſignificatâ, quia ſignificant eandem formam eſſentialiter, to be Righteous and to be Holy muſt be the ſame; The ſame denominating Form, ever giving the ſame denomination: And if to be Righteous, be not the ſame with the being Holy, Righteouſneſs and Holineſs cannot be the ſame; But to be Righteous, is ſomewhat diſtinct from the being Holy. To be made Righteous, is to be declared, pronounced, judged, eſteemed and reputed in the eye of the Law to be juſt, i.e. to be not guilty, not liable unto the curſe due to ſin, but to have a right unto the Reward. He is Righteous (that is,) not guilty; He is Righteous (i.e.) He hath a right unto the Reward. But to be made Holy is another thing, it is to be Sanctified, which is by the infuſion of Habits into the Soul. To be ſanctified, is to be Phyſically and internally changed, to be inherently Holy. So that 'tis moſt apparent, that there is a great difference between the being Righteous, and the being Holy; or between the being made Righteous, and the being made Holy; the one being our Juſtification, the other our Sanctification, which do greatly differ: And therefore Righteouſneſs, as Formally and ſtrictly conſidered, differs from Holineſs, for, otherwiſe the imputation of Righteouſneſs, would be the ſame with the imputation of Holineſs, or our being made Righteous would be our being Holy, (i.e.) by a Righteouſneſs imputed, we ſhould be ſanctified, which is moſt untrue; it being a confounding, Juſtification and Sanctification. A thing not to be admitted by ſound Proteſtants; which confuſion cannot well be declined but by our diſtinguiſhing between Holineſs and Righteouſneſs as well as between ſin and guilt. That there is a difference between theſe and the Reward is no way doubted by any.
This premiſed, I proceed to the ſhewing how Holineſs, Righteouſneſs and the Reward are diſtinguiſhed.
1. Holineſs, which is oppoſed unto the formal nature of ſin, conſiſts in the ſouls conformity to the preceptive part of the Law. When the inclinations, propenſions, thoughts, words and actions are exactly agreeable to Gods moſt holy Law, then 'tis, that the man is Holy: Formally Holy. Chriſt's Holineſs then conſiſts in the conſonancy,agreeableneſs and conformity of Chriſt's propenſions, diſpoſitions and habits unto that Law given him by the Father, and is ſubjectively in Chriſt; The Lord Jeſus Chriſt, exactly anſwering the whole Law, in his life was perfectly holy.
2. Righteouſneſs, as 'tis condiſtinguiſhed from Holineſs, regards rather the promiſſory part of the Law, than the preceptive, it being in an eſpecial manner oppoſed unto Guilt, as Holineſs is unto ſin; whence as to be Guilty and Unrighteous imports one and the ſame thing, even ſo to be Guiltleſs or Innocent, and to be Righteous. For ſaith the Apoſtle, as by one mans diſobedience, many are made Sinners (i.e.) guilty, even ſo by the obedience of one ſhall many be made Righteous, i.e. Guiltleſs or Innocent, free from wrath, having a Right unto the Reward: Righteouſneſs being holineſs's reſpect unto the promiſſory part of the Law, and is ſomewhat extrinſecal unto holineſs and therefore can as eaſily paſs from one, unto another, as Guilt can; and as the ſin of one cannot be imputed unto another, but in its Guilt, even ſo the holineſs of one, cannot be imputed unto another, but in its Righteouſneſs.
3. The Reward is the good thing promiſed unto Holineſs, as the Puniſhment is the evil threatned againſt ſin: And the Reward neceſſarily preſuppoſeth a Righteouſneſs, as the Puniſhment doth Guilt. And as no puniſhment but for guilt, ſo no Reward but for Righteouſneſs; for as Reatus is dignitas poenae propter culpam, ſo Righteouſneſs is dignitas praemii propter obedientiam perfectam, and the Reward is for righteouſneſs. From the whole it muſt be noted, That as Guilt, which is ſins extrinſecal reſpect unto the threatning of the Law, may paſs from the actual ſinner, and be made the guilt of him who knew no ſin, without a paſſing of the actual ſin; even ſo Righteouſneſs, which is the extrinſecal reſpect of Holineſs unto the promiſſory part of the Law, may paſs from Chriſt, who is perfectly Holy, to another that is not ſo.
This being ſo 'tis eaſy to conclude,
1. That the Reward of Chriſts obedience may be actually given out unto all ſuch, as are united unto Chriſt. As the puniſhment of mans ſin, was laid on Chriſt, even ſo the Reward of Chriſts Holineſs ſhall be given unto the believer. The Reward, conſidered ſtrictly, and in an eminent manner, is the product of Chriſts Righteouſneſs and Holineſs, it being given out, as the great effect of Chriſts fulfilling the Law of Innocency, and not as the merit of our obedience.
2. The Righteouſneſs of the Lord Chriſt, is given unto all ſuch, as are born of God, as do ſavingly believe; Even as their guilt is made Chriſts, ſo Chriſts Righteouſneſs is made their Righteouſneſs. In which there is a non-imputation of ſin, and an actual imputation of Righteouſneſs, God doth not proceed in Judgment with them, as with guilty ſinners; but treats them as Righteous, giving them a Right to Impunity and Glory, ſo that the freedom from Puniſhment, and the eternal life is the effect of this Righteouſneſs of Chriſt, which Righteouſneſs is given unto, and reckoned, judged and eſteemed to be the Righteouſneſs of the believer, which can eaſily be made theirs, as hath been already ſhewn. But,
3. The Holineſs of Chriſt, was never deſigned by God the Father, or the Son, for the formal Sanctification of any, For as the being juſtified or made Righteous by Chriſt's Righteouſneſs, denotes an extrinſecal, an outward and a relative change only, even ſo the being ſanctified by Chriſts Holineſs muſt import an internal and phyſical change, which cannot be, but by the transfuſion of the acts or habits of Holineſs from one unto another; For Sanctification, which moſt certainly is ſomewhat diſtinct from juſtification, conſiſts in a real internal phyſical change, done by the infuſion of new habits, diſpoſitions, &c. Whence then it will follow, that if we are Sanctified by Chriſts Holineſs, the Holineſs ofChriſt muſt be transfuſed into us, for Holineſs is ſeated in the ſoul, as in its moſt proper Subject. Yea, the Holineſs of Chriſt, is ſeated in the ſoul of Chriſt, and if any are truly and perfectly holy by Chriſts holineſs, this holineſs muſt be removed from Chriſts ſoul, into the ſouls of ſuch as are eſteemed by the Lord to be Holy by ſuch an Holineſs, which is. 1. Impoſſible, in that the …s, that are in Chriſt cannot migrate, or paſs from Chriſt to us, without their deſtruction. 2. Abſurd and falſe, for. 1. If the habits of Chriſts Holineſs, be removed from Chriſt, Chriſt ceaſeth to be holy, and conſequently cannot remain a Meet Interceſſor or Advocate on the behalf of the ſincerely humbled ſoul. 2. The Elect are hereby ſet up above the Lord Jeſus, in that they are perfectly holy, even when the Lord Jeſus is void of holineſs.*That a thing ſhould be taken away, and yet be leſt behind is a flat Contradiction ſaith Dr. Criſp.. But if it be ſaid, that the habits of Chriſts Holineſs paſs from Chriſt unto the Elect, and yet remain in Chriſt, then an Accident may in one and the ſame inſtant, contrary to the fulleſt evidence deſirable paſs from one Subject to another without deſtruction, and remain in two diſtinct Subjects at one and the ſame time, yea, in a thouſand, and can continue in being without any Subject, that is, without what is eſſential to itsBeing; but if this be once granted 'twill follow that Tranſubſtantiation, Conſubſtantiation, and the groſſeſt of Errors and plaineſt of Popiſh contradictions may be eaſily admitted, as he greateſt truths. Moreover what is more dangerous? If the Elect be made perfectly Holy by Chriſt's Holineſs then 'twill follow, that the Sanctification of the Spirit, is an uſeleſs things; that converſion, Faith in Chriſt and repentance towards God are no way neceſſary to our actual Salvation, for a man may be both holy and happy without them. For conſider,
3. The third thing. The Elect are totally delivered from the filth of ſin, no one ſpot remaining on them. If they were made holy by Chriſts holineſs, and every ſpot removed by Chriſt, without the Spirit, what remaineth to be further done by the Spirit? Your Sanctification being already perfected without the Spirit, the Spirit muſt run over the ſame work, and actum agere, or ſet idle, which is groſs: what greater deſpight can be done againſt the Spirit of God? wherein can you offend him more? Oh conſider it and tremble! 2. If this be true, Our Preaching is in vain, Praying of no uſe, Ordinances unprofitable things, though deſigned by our Lord Jeſus Chriſt for converſion, and edification, yea for the helping on, and promoting the work of Holineſs on the Heart. But what uſe can preaching be of, if this be true? muſt it be for the inlightening you in the knowledg of Chriſt and for the turning you from the power of Satan unto the moſt High? how can this be, ſince, when you were in the Womb, Chriſts holineſs was made yours, and can you be perfectly holy or can you be without the ſpot and filth of ſin, even when the ſpot of Ignorance is on your underſtandings, and the Filth of obſtinacy, rebellion and pride on your wills? *It muſt be here remembred, That the Filth of ſin remains on us until the habitual blindneſs and ſtubbornneſs of our hearts be removed; for ſince this Ignorance on the Underſtanding and the Depraved habits of the Will, &c. is the Filth of the ſoul; the Filth, the Spot remains, as long as theſe abide. About this conſult Bellar. de juſtif. lib. 2. c. 16. Who ſaith Quemad nodum ex averſione à lege Dei orta eſt Macula, ita ex converſione tollitur.Again, why will you pray, and draw near to the Lords Supper, for ſtrengthening grace, and fuller meaſures of holineſs, even when you are perfect and want nothing? Remember that it hath been ſufficiently proved that we are Sanctified by the Spirit.