Londons Gate to the Lords Table, Pages 51-102
Sim.
But Sir, would you have a man to do this that hath received the Sacrament many a time already.
Min.
Yea indeed, if he never yet did it, yea and although he have already done it in private, yet do I thinke it meet that hee ſhould goe before the Miniſter and Elders, and do it againe to them more publikely.
Sim.
Indeed Sir, I doe confeſſe it is meet that all Ignorant perſons, who are not able to examine themſelves, ought to doe ſo. But as for ſuch as have a great meaſure of knowledge, and ſo are able to examine themſelves, I ſee no need of it at all.
Min.
But I do conceive that it is meet for them alſo to come to be examined, that ſo the Elderſhip may have a full ſatisfaction concerning their fitneſſe, ſo far forth as they are able to judge, yea and that they themſelves may by their approbation bee the better confirmed in the ſame; yea, and that the ignorant ſort, who for want of knowledge are turned backe, may have no occaſion given them to ſay, That the Miniſters and Elders are partiall, and that ſuch a man or ſuch a woman would be found as ignotant as they, if they were examined.
Sim.
Well Sir, I doe now beginne to conceive that it is meet for a godly and learned Miniſter to examine a man, but I neither ſee it lawfull nor needfull that thoſe whom you call Elders ſhould have any hand in ſuch a buſineſſe, eſpecially ſuch ignorant men as ſome of them are to my knowledge.
Min.
Aſſure your ſelfe it is both lawfull and needfull that there ſhould be Elders to joyne with the Miniſter both in admitting thoſe to the Sacrament that upon examination are conceived to be fit; and in keeping thoſe back who upon examination are conceived to bee unfit, becauſe Chriſt hath not given this power to the Miniſter alone, for when he ſaith, Matthew 18. 17. Tell the Church, hee doth not meane the Miniſter only, neither yet the whole Church, but the Rulers in the Church, to wit, the Miniſter and Elders; and ſo the Apoſtle mentioning the excommunication of the inceſtuous perſon, 2 Cor. 2. 6. ſaith, That his puniſhment was inflicted by many, not by the Miniſter onelyonly, for then he would have ſaid by one; nor yet by the whole Church, for then he would have ſaid by all: but by many; that is to ſay, of the Presbytery, which conſiſted of many Officers. And indeed I do conceive it is very needfull that the Elders ſhould be joyned with the Miniſter in this worke, both for the aſſiſting and helping of him therein, and for the preventing of occaſions of ſuſpicion of his uſurping more power to himſelfe then Chriſt hath given unto him, or going beyond the bounds which Chriſt hath ſet him.
Sim.
But Sir, there is a Neighbour of mine, who is the Independant way (as it is called) who hath (to tell you truly) perſwaded with me to come into their way, and in our Conference together, I remember amongſt the reſt he told me, that by the word Church is not to be underſtood the Miniſters and Elders only, but alſo every member of the Church, and that it is therefore meet that every member of the Church ſhould joyne with the Miniſters and Elders, both in admitting thoſe to the Sacrament that upon examination ſhall be conceived to be fit, and in keeping thoſe backe who upon examination are conceived to be unfit.
Min.
I know who that Neighbour is of whom you ſpeake, and I hope he is a man truly fearing God; but yet I muſt tell you, that I am confident that therein he erreth from the truth, for it is evident by Scripture, that in the Church of Chriſt there are to be ſome Governours and Rulers, whom others in the Church muſt honour, be obedient unto, and ſubmit themſelves, as in 1 Cor. 12. 28. the Apoſtle ſaith, God hath ſet ſome in the Church to be helpers in Government. And in Rom. 12. 8. there is mention made of Rulers in the Church, He that ruleth, ſaith the text, let him doe it with diligence. And in 1 Tim. 5. 17. the Apoſtle ſaith expreſly, Let the Elders that rule well be counted worthy of double honour, eſpecially they who labour in the word and doctrine, and in Heb. 13. 17. it is ſaid, Obey them that have the rule over you, and ſubmit your ſelves unto them, becauſe they watch for your ſoules as they that muſt give an account. And moſt plainely it is ſaid, Heb. 13. 24. Salute all them that have the rule over you, and all the Saints. Where you ſee, that Rulers and Saints are made contra diſtinct one to another, and thus you ſee it is evident by all theſe Scriptures, that in the Church of Chriſt there are to be ſome Governours and Rulers, and ſome to be ruled and governed, but if all the members of the Church ſhould have an equall authority in the Churches affaires, then ſhould they be all Officers and Rulers, and then who ſhould be ruled? If all were Governours, then where were the governed?
Sim.
Well Sir, I muſt confeſſe that you have hereby given me more ſatisfaction in this point then ever any man yet did, and truly if I did make any queſtion of my fitneſſe to come to the Sacrament, I could be contented either to be examined by you privately, or elſe come before you and the Elders more publiquely, but that I thanke God I doe not, and therefore I cannot bring my heart to ſubject unto any ſuch thing.
Min.
Neighbour Simon, let me tell you plainly and truly, it is poſſible that a man may have a very great meaſure of knowledge, and leade a very righteous courſe of life according to the Law, and yet have no true faith in Chriſt, and ſo be unfit to come to the Sacrament of the Lords Supper; for the Apoſtle Paul, when he was a Phariſee, and before he had any true faith in Chriſt at all, was endued with a great meaſure of knowledge, and legall righteouſneſſe, being as himſelfe confeſſeth, Act. 22. 3. brought up at the feet of Gamaliel, and taught according to the perfect manner of the law of the Fathers, and as touching the righteouſneſſe which is in the law he was blameleſſe, Phil. 3. 6.
Sim.
But Sir, though the Apoſtle Paul when he was a Phariſee, had a great meaſure of knowledge, yet had he no knowledge of Chriſt, as thankes be to God we Chriſtians have in theſe dayes, and therefore it is no marvell though he had no faith in him.
Min.
I tell you neighbour Simon, that in theſe dayes of Goſpell light, a man may have a great meaſure of knowledge concerning Chriſts Perſon, Chriſts Offices, Chriſts Death and Reſurrection, & yet all may be but meer notions floting in the braine, and ſo indeed have no more true faith in Chriſt then Paul had when he was a Phariſee, the Apoſtle Peter ſpeakes of ſome in his time that had eſcaped the pollutions of the world, and that through the knowledge of the Lord and Saviour Jeſus Chriſt, and yet afterwards were intangled and overcome, 2 Pet. 2. 20.
Sim.
But Sir, I ſhould thinke it were impoſſible for a man that is able to anſwer you any queſtion, touching any fundamentall point of Religion, and that leades an honeſt and religious courſe of life to want true faith in Chriſt, for me thinkes it ſhould be as evident, that ſuch a man hath true faith, as it is evident, that a ſinfull and ungodly man hath it not.
Min.
No, it is not ſo evident, for though it be true, that whatſoever doth not gliſter is not gold, yet it is not ſo true that whatſoever doth gliſter is gold; even ſo may we ſay, That although it be evident, that every perſon that is groſly ignorant, and is a groſſe ſinner, hath not true faith in Chriſt, yet it is not ſo evident that every man that hath knowledge, and leades an honeſt and righteous courſe of life according to the Law hath true faith in Chriſt, I tell you truly, a man may have a name that he liveth, and yet be dead; as it is ſaid concerning the Church of Sardis, Rev. 3. 1. yea, and a man may with the Church of Laodicea, think himſelfe rich, and increaſed with goods, and to have need of nothing, and yet be wretched and miſerable, and poore, and blinde, and naked, Rev. 3. 17. and therefore I would intreat you to conſider well of it.
Sim.
Well Sir, I doe perceive by that which you ſaid to me the other day, and by your words to me now, that you are ſomewhat jealous of me, though I hope there is no cauſe; but Sir, may not both you and the Elders be deceived in a man though you doe examine him, either in thinking a man hath faith in Chriſt when he hath not, or in thinking he hath no faith when he hath?
Min.
Yea indeed, I thinke it is poſſible that we may be deceived both wayes, for we have none of us the ſpirit of infalibility.
Sim.
Why then Sir, me thinkes it ſhould be in vaine for a man to come before you to be examined.
Min.
No, not ſo neither, for though it be poſſible that we may be deceived, yet conſidering the courſe that we take in our way of examining, I hope we are ſeldome deceived, if at all.
Sim.
Why Sir, I pray tell me what courſe you take.
Min.
Why when any one commeth before us to be examined, we firſt of all deſire him either to make ſome briefe Confeſſion of his faith, or elſe to anſwer us ſome Queſtions which we ſhall propound unto him, and if a man give us ſatisfaction concerning his knowledge of Chriſt, of himſelfe, and of the Sacrament, then we aske him what evidences he can ſhew of his Converſion, or New Birth, and ſo conſequently of his true faith in Chriſt; and if he alſo give us ſatisfaction therein, then if we know not his life and converſation we make inquiry of it, and when we have ſatiſfaction touching that alſo, we doe admit him to the Sacrament.
Sim.
Surely Sir, I doe like this very well, and therefore becauſe you ſeeme to queſtion whether I have true faith in Chriſt or no, I am contented (now I am here) to give you leave to examine me, if you thinke good to take the paines.
Min.
Yea indeed, I am very willing to doe it for your good, and therefore I pray you in the firſt place tell me, Who made the world, and all things therein?
Sim.
God.
Min.
And what is God?
Sim.
God is a moſt holy Spirit, infinite and eternall.
Min.
And how many Gods be there?
Sim.
There is but only one true God, diſtinguiſhed into three Perſons, Father, Sonne, and Holy Ghoſt.
Min.
And in what an eſtate did God create man at the firſt?
Sim.
He created him holy and righteous.
Min.
And did man continue in that holy & righteous eſtate?
Sim.
O no, he fell from it by breaking of Gods expreſſe Commandment, in eating of the forbidden fruit.
Min.
And was the firſt man onelyonly guilty of that ſinne?
Sim.
O no, all Mankinde did alſo become guilty in that they were all of them then in his Loynes, yea, they are not onelyonly become guilty by having his ſinne imputed unto them, but they are alſo become filthy, by having his corruption infuſed into them.
Min.
And what puniſhment are all Mankind made liable and ſubject unto by reaſon of their guiltineſſe and filthineſſe?
Sim.
Even to eternall death and damnation in Hell fire.
Min.
And ſhall all Mankinde then partake of that puniſhment?
Sim.
O no, for God hath from all Eternity elected and choſen ſome to eternall life and glory, and all thoſe ſhall certainely be ſaved.
Sim.
And by what meanes ſhall they be ſaved?
Sim.
OnelyOnly by Jeſus Chriſt.
Min.
And what is Jeſus Chriſt?
Sim.
He is the eternall Son of God, who in time became Man for his Elect.
Min.
And what hath Chriſt done for their Salvation?
Sim.
He hath fulfilled the Law, and ſuffered death for them.
Min.
And by what meanes are the elect made partakers thereof?
Sim.
OnelyOnly by meanes of faith.
Min.
And what is faith?
Sim.
It is a ſpeciall gift and grace of God, beſtowed onelyonly upon Gods elect, and wrought in their hearts by the power of his Spirit, whereby they doe receive and apply Chriſt unto themſelves particularly.
Min.
And what is the Sacrament of the Lords Supper?
Sim.
It is a ſigne or a ſeale, wherein by the Miniſters bleſſing, and delivering of Bread and Wine according to the inſtitution of Chriſt is ſignified, exhibited, and ſealed to the faithfull Receiver, the nouriſhment of the ſoule to eternall life, by the Body and Blood of Jeſus Chriſt crucified, and ſo his further confirmation in the covenant of grace.
Min.
And doe you intend to come before me and the Elders when we are together, and ſo to be admitted to the Sacrament the next time it ſhall be adminiſtred?
Sim.
I doe deſire to partake of the Sacrament, but I am not yet very willing to be examined any more.
Min.
And why doe you deſire to partake of the Sacrament?
Sim.
Becauſe I doe conceive it is a duty which God requireth at my hands, and which tends much to the comfort and benefit of my ſoule.
Min.
Well neighbour Simon, I like all theſe anſwers well except it be the laſt, how ever, ſuch anſwers as theſe, though 'tis true they are all fundamentalls, yet if as they come from you they be rather Catechiſticall then experimentall, if they come onelyonly from your head, and not alſo from your heart, it matters not greatly whether they had been better or worſe; for in a Catechiſticall manner a man may anſwer better, and yet want faith in Chriſt; and he may not anſwer ſo well, and yet have faith in Chriſt; and therefore for a more ſure Teſtimony of your faith in Chriſt, I would pray you to let me heare what heart knowledge you have, let me heare what Evidences you can ſhew for your Regeneration or new Birth?
Sim.
Why truly Sir, whilſt I was a young man and unmarried I was very wilde, and given to much vanity, and many ſinfull courſes; but when I came to be a married man I left them all, and betooke my ſelfe to a very civill courſe of life, dealing uprightly and juſtly with all men, not doing the leaſt wrong to any, being very diligent in my Calling, endeavouring thereby to get where withall to maintaine my ſelfe and my Family, and to bring up my children in learning and good manners, duplicate page duplicate page and to keepe my ſelfe out of debt and danger, and to live in credit and faſhion amongſt my neighbours, and though I ſay it my ſelfe, I did ſo, and had the love of all that knew me, eſpecially of the poorer ſort, for the truth is, I was good to them: and I was alſo very carefull to goe to the Church every Sabbath day, and to ſee that my wife, children, and ſervants did the like, and when we came home I did uſually read a Chapter either before or after ſupper, commanding my children and ſervants to doe the like, and afterwards we uſed to ſing a Pſalm together, and then I commonly went to Prayer with them, though I muſt confeſſe I then did it upon a Booke; and this courſe of life I led for the ſpace of full ſeven yeeres together, and now Sir, before I goe any further, I would intreat you to tell me, what ſtate and condition you thinke I was in at this time.
Min.
Why the ſtate and condition that you were in at this time, ſo farre as I can perceive, was neither better nor worſe then the ſtate and condition of a meere civill honeſt man.
Sim.
Why truly Sir, herein you and I doe agree, for ever ſince it pleaſed the Lord to enlighten me, I have thought juſt ſo of my ſelfe, and yet whilſt I was in that condition, I thought my ſelfe to be in the onelyonly happy condition, I meane as touching my ſoule, for I thought that he that came ſhort of me, and did not ſo much as I, did not ſo much as he ought to doe, and he that went beyond me, and did more then I, did more then he need to doe; but at laſt I heard a godly Miniſter handle theſe words, Mat. 5. 20. For I ſay unto you, that except your righteouſneſſe exceed the righteouſneſſe of the Scribes and Phariſees, ye ſhall in no wiſe enter into the Kingdome of heaven. Whence he tooke occaſion to ſhew what their righteouſneſſe was, and how farre they went, whereby I did perceive that they had gone further then I, and that in many things I come ſhort of them; whereupon I thought with my ſelfe, if I come ſhort of them that come ſhort of Heaven, ſurely I muſt either goe further, or elſe I ſhall never come there.
Min.
And what followed then?
Sim.
Why then I changed my minde, yea, and my courſe of life alſo; for whereas before I thought ſuch men as were more zealous and forward in Religion then I was, they went too farre, and made more adoe then was needfull, and were more nice then wiſe. Why now I ſaw I was deceived, for they were the onelyonly men that ſhould enter into the Kingdome of Heaven; and thereupon I fell to hearing of Sermons, not only on the Sabbath Day, but alſo on the Weeke day, and fell to writing after the Miniſter, and to make repitition of the Sermon when I came home, and on the Sabbath Day I did ordinarily aske my children and ſervants what they did remember, and whereas before I uſed to pray in my Family onelyonly every Sabbath Day at night, why now I fell to the doing of it both morning and evening every day in the weeke, and without a Booke, yea, and I commanded both my children and ſervants to learne a Catechiſme or two by heart, and to tell you the truth, I alſo did learne them my ſelfe, and whereas before I did uſually ſweare by my faith and troth, thinking them to be no Oathes, and to tell a lye now and then for advantage, thinking that alſo to be no ſinne, why now I left thoſe things alſo; and whereas before I had no delight to keepe company with religious honeſt men, why now they were the onelyonly men whoſe company I deſired; and thus have I gone on ever ſince I thanke God, and increaſed more and more both in knowledge and in godly converſation, and ſo that time as I did conceive was the time of my true Converſion, or of my Regeneration and new Birth; and now Sir, I pray you tell me what you thinke of me.
Min.
Why ſurely you have done well both in turning from being a prophane man, to be a civill honeſt man, and in turning from being a civil honeſt man to be a religious honeſt man (as you terme it) but yet you have done ill in reſting in either, as it appeares you have done in both; for as you were kept from religious honeſty by reſting in civill honeſty, ſo are you kept from Chriſt by reſting in religious honeſty, or rather by reſting in rationall and religious formalities.
Sim.
I pray you then Sir, tell me what you would have me to doe more, for I doe aſſure you I cannot tell what to doe more then I have already done.
Min.
Why truly, I would have you to take off your heart from reſting and putting confidence in your owne righteouſneſſe, and reſt and put confidence in the righteouſneſſe of Jeſus Chriſt, for that is the way to have true faith in Chriſt, and to be juſtified in the ſight of God.
Sim.
Why Sir, doe you not thinke that I who have led, and doe ſtill lead ſuch a juſt and righteous courſe of life, am already juſtified in the ſight of God.
Min.
Alas, neighbour Simon. I feare you are of the ſame opinion touching this point of Juſtification, which I well remember, old Maſter Culverwell, who wrot the Treatiſe of Faith, once told me ſome legall Profeſſours were, who uſing to come to him for reſolution in ſome points, would tell him, that they could not beleeve their Juſtification, and Salvation, becauſe they were ſo ſinfull and ungodly; whereupon he would aſke them, Whether they thought GOD would juſtifie the godly or the ungodly, they would preſently anſwer, the godly ſure; nay would he ſay, You are deceived, for the Apoſtle ſaith, Rom. 4. 5. That God juſtifieth the ungodly; even ſo, if you did conceive that you were a ſinfull and ungodly man, I am confident you would not beleeve that God hath juſtified you, but becauſe you doe conceive you are a righteous and godly man, therefore you thinke that you are already juſtified.
Sim.
Sir, I would pray you to tell me what it is to juſtifie, or wherein doth juſtification conſiſt.
Min.
The word juſtifie is in Scripture taken two wayes; Firſt, it is taken for GODS Act in making of a man juſt: Secondly, it is taken for Gods Act in pronouncing of a man juſt.
Sim.
Well Sir, and doth not Gods Act in making of a man juſt, goe before his Act in pronounſing of him juſt?
Min.
Yea indeed, for God being a juſt and righteous Judge, cannot in Juſtice pronounce any man juſt till he have firſt made him ſo.
Sim.
Then Sir, how or what ſence can it be ſaid, that God juſtifieth the ungodly?
Min.
Why that ſaying of the Apoſtle, Rom. 4. 5. That God juſtifieth the ungodly, is to be underſtood onelyonly of the firſt Act of God in making of a man juſt, and not alſo of his ſecond Act in pronouncing of him juſt.
Sim.
But then Sir, doth God make any man juſt whom he doth not alſo pronounce juſt?
Min.
No indeed, whomſoever God doth make juſt, he doth alſo pronounce juſt.
Sim.
Then Sir, why doe you ſeeme to blame me for being perſwaded, that God who hath made me juſt, hath alſo pronounced me juſt.
Min.
The reaſon why I blame you is, for that you doe imagine with the Papiſts, that God maketh a man juſt or righteous, by infuſing of Juſtice or Righteouſneſſe into him, whereas the truth is, God maketh him juſt or righteous, by imputing the righteouſneſſe of Chriſt unto him, according to the ſaying of the Apoſtle, Rom. 5. 19. By the obedience of one ſhall many be made righteous; or which is all one, God maketh a man juſt or righteous by not imputing ſinne unto him, but pardoning and forgiving all his ſinnes for Chriſts ſake, according to the ſaying of the ſame Apoſtle, Rom. 4. Verſe 6, 7, 8. Even as David deſcribeth the bleſſedneſſe of the man unto whom God imputeth righteouſneſſe without workes, ſaying, Bleſſed are they whoſe iniquities are forgiven, and whoſe ſinnes are covered; bleſſed is the man unto whom the Lord will not impute ſin.
Sim.
Sir, this Act of God, in thus making a man righteous I doe not well underſtand, and therefore I pray you tell me, what is meant by Gods imputing the Righteouſneſſe of Chriſt unto a man, or not imputing his ſins unto him.
Min.
Why, the meaning is nothing elſe but this, to wit, that God graciouſly accepteth for a man, and in his behalfe, the Righteouſneſſe of Jeſus Chriſt, both active, that is his obedience, which in the dayes of his fleſh he performed for man; and paſſive, that is, his ſufferings which he ſuſtained for man, as if he had in his owne perſon both done and ſuffered the ſame for himſelfe.
Sim.
But Sir, if the Righteouſneſſe of Jeſus Chriſt be imputed to a man for his Juſtification, and a man be juſtified thereby, why then is it ſaid in Scripture, That Faith is imputed to a man for his righteouſneſſe, and that a man is juſtified thereby?
Min.
It is becauſe faith is the inſtrument, and as it were the hand whereby Chriſt and his Righteouſneſſe is received, ſo that whereſoever it is ſaid in Scripture, that Faith is imputed to a man for his righteouſneſſe, or, that a man is juſtified by faith, we are to underſtand it relatively, that is, as it hath relation to Chriſt and his Righteouſneſſe, which it receiveth and applyeth; for indeed Faith conſidered in it ſelfe cannot be ſaid to be imputed, neither as it is a habit, nor as it is an act, becauſe that which is within a man cannot be ſaid to be imputedPiſcator on Juſtification. to a man, but that which is without a man; but faith is within a man, for, With the heart man beleeveth, Rom. 10. 10. and therefore faith cannot be properly ſaid to be imputed to a man▪ however, this may ſerve for a briefe and full anſwer toMr. Shepheard in his ſound Beleever. pag. 228. your queſtion, that to be juſtified by faith, and to be juſtified by Chriſts Righteouſneſſe, is all one in Scripture phraſe and meaning, Gal. 2. 16, 17.
Sim.
But Sir, if faith doe receive and apply the Righteouſneſſe of Jeſus Chriſt, then it ſhould ſeeme that Gods imputation is not ſufficient for mans Juſtification without faiths application.
Min.
No indeed, for without mans application Gods imputation is not at all.
Sim.
Why then Sir, it ſhould ſeeme that a man doth helpe to juſtifie himſelfe.
Min.
O no, not ſo, for mans application is alſoƲrſinus Catechiſ. from God, for God firſt imputeth unto a man Chriſts ſatisfaction, and then he ingendreth faith in him, whereby he applyes that which is imputed unto him, and then is a man perfectly juſt or righteous indeed.
Sim.
Well Sir, you have ſufficiently declared wherein that firſt Act of God conſiſteth, in making a man juſt and righteous, I pray you alſo ſhew wherein the ſecond Act of God conſiſteth, in pronouncing him juſt and righteous.
Min.
This Act of God is nothing elſe but a judiciall acquiting, whereby the Lord as a Judge pronounceth juſt and innocent, him that is accuſed and brought to the Judgement Seat; and this is done when that Satan accuſeth, and the Law condemneth a Beleever, unto whom the Lord doth not impute ſinne, but doth abſolve and free him both from the fault and puniſhment; and this is that which the Apoſtle meaneth when he faith, Rom. 8. 33. It is God that juſtifieth, who is he that condemneth; where you ſee, that Juſtification is manifeſtly oppoſed to condemnation.
Sim.
Well Sir, I doe now plainely perceive, that a man is neither made juſt by, nor pronounced juſt for his owne inherent righteouſneſſe, but onelyonly by and for Chriſts righteouſneſſe imputed; but Sir, Doth not the Lord whereſoever he imputes righteouſneſſe to a man, whereby he is juſtified, infuſe righteouſneſſe alſo into him whereby he is ſanctified?
Min.
Yea indeed, for Chriſt by his obedience hath not onelyonly obtained imputation of righteouſneſſe for his elect, whereby they are juſtified, but alſo that by his Spirit, together with faith, there ſhould be righteouſneſſe infuſed into them, whereby they are ſanctified, and therefore I doe affirme, that ſanctification is a neceſſary and unſeparable conſequent of Juſtification, ſo that although inherent righteouſneſſe be no part of that righteouſneſſe wherewith a man is formally juſtified, yet that righteouſneſſe wherewith a man is formally juſtified, is not imputed and applyed to any man that is growne in yeares of diſcretion, without the gift of inherent righteouſneſſe, whereby he is renewedEph. 4. 24. Coloſ. 3. 9. in the ſpirit of his minde, and reſtored to the Image of God, which conſiſteth in knowledge, righteouſneſſe, and true holineſſe.
Sim.
Then Sir, it ſeemes that the righteouſneſſe whereby a man is juſtified, and the righteouſneſſe whereby he is ſanctified are not both one.
Min.
Yea, they are both one in regard of matter and ſubſtance, but yet there are divers other differences betwixt them.
Sim.
I pray you Sir, for my better information ſhew we what thoſe differences are.
Min.
Why firſt of all, the righteouſneſſe whereby a Beleever is juſtified is in Scripture, called, Gods righteouſneſſe, as you may ſee, Rom. 1. 17. Rom. 3. 21. not becauſe it is the righteouſneſſe of the God-head, but becauſe it is the righteouſneſſe of that Perſon who is God: but the righteouſneſſe whereby he is ſanctified is called mans owne righteouſneſſe, as you may ſee, Rom. 12. 3. Phil. 3. 9.
Secondly, the righteouſneſſe whereby a man is juſtified, is called the righteouſneſſe which is of faith, but the righteouſneſſe whereby he is ſanctified is called, the righteouſneſſe which is of the Law, as you may ſee, Rom. 10. 5, 6.
Thirdly, the righteouſneſſe whereby a Beleever is juſtified, is inherent in Chriſt, and imputed unto him, but the righteouſneſſe whereby he is ſanctified is inherent in himſelfe, being infuſed into him by the Spirit of Chriſt.
Fourthly, the righteouſneſſe whereby a Beleever is juſtified, is a moſt perfect righteouſneſſe, and cannot be increaſed, nor admit of any degrees, for the God-head of Chriſt afforded ſuch dignity, vertue, efficacy, and merit to the obedience and ſufferings of his Man-hood, as that they were an all-ſufficient price, ranſome, and ſatisfaction to the Juſtice of God; but the righteouſneſſe whereby he is ſanctified is imperfect, and there are degrees of it according to the meaſure of grace received.
Laſtly, to name no more, the righteouſneſſe whereby a Beleever is juſtified, is alwaies imputed unto him, and apprehended by faith, before the righteouſneſſe whereby he is ſanctified is infuſed into him by the Spirit.