The same apostle also tells us, 2 Cor. i. 20, that " all the ]3ro- mises of God are in him yea, and in him Amen, unto the glory of God by us." " Yea, and Amen," — confirmed, ratified, unchangeably established, and irrevocably made over to us. Now, this was done " in him," — that is, in his death and blood-shedding for the confirmation of the testament, whereof these promises are the conveyance of the legacies to us, — confirmed by the " death of him, the testator," Heb. ix. 16: for he was " the surety of this better testament," chap, vii. 22 ; which testament or " covenant he confirmed with many," by his being " cut off" for them, Dan. ix. 26, 27. Now, what are the promises that are thus confirmed unto us, and established by the blood of Christ ? The sum of them you have, Jer. xxxi. 33, 84 ; whence they are repeated by the apostle, Heb. viii. 10-12, to set out the nature of that covenant which was ratified in the blood of Jesus, in which you have a summary description of all that free grace to- wards us, both in sanctification, verses 10, 11, and in justification, verse 12. Amongst these promises, also, is that most famous one of circumcising our hearts, and of giving new hearts and spirits unto us : as Deut. xxx. 6; Ezek. xxxvi. 26. So that our whole sanctification, holiness, with justification and reconciliation unto God, is procured by, and established unto us with, unchangeable promises in the death and blood-sliedding of Christ, "the heavenly or spiritual things being purified with that sacrifice of his, Heb. ix. 23 ; " For we have redemption through his blood, even the forgiveness of sins," Col. i. 14; *'By death he destroyed him that had the power of death, that is, the devil," that he might "deliver them who, through fear of death, were all their lifetime subject to bondage," Heb. ii. 14, 15.
Do but take notice of those two most clear places, Tit. ii. 14, Eph.
252 THE DEATH OF DEATH. [BOOK III.
V. 25, 26: in both which our cleansing and sanctification is assigmed to be the end and intendment of Christ the worker; and therefore the certain effect of his death and oblation, which was the work, as was before proved. And I shall add but one place more to prove that which I am sorry that I need produce any one to do, — to wit, that the blood of Christ purgeth us from all our sin, and it is, 1 Cor. i. 30, " Who of God is made unto us wisdom, and righteousness, and sanctification, and redemption." Of which, because it is clear enough, I need not spend time to prove that he was thus made unto us of God, inasmuch as he set him forth to be " a propitiation through faith in his blood;" as Rom. iii. 25. So that our sanctification, with all other effects of free grace, are the immediate procurement of the death of Christ. And of the things that have been spoken this is the sum: — Sanctification and holiness is the certain fruit and effect of the death of Christ in all them for whom he died ; but all and every one are not partakers of this sanctification, this purging, cleansing, and working of holiness : therefore, Christ died not for all and every one, " quod erat demonstrandum."
It is altogether in vain to except, as some do, that the death of Christ is not the sole cause of these things, for they are not actually wrought in any without the intervention of the Spirit's working in them, and faith apprehending the death of Christ: for, — First, Though many total causes of the same kind cannot concur to the producing of the same effect, yet several causes of several kinds may concur to one effect, and be the sole causes in that kind wherein they are causes. The Spirit of God is the cause of sanctification and holi- ness; but what kind of cause, I pray? Even such an one as is imme- diately and really efficient of the effect. Faith is the cause of pardon of sin : but what cause ? in what kind ? Why, merely as an instrument, apprehending the righteousness of Christ. Now, do these causes, whereof one is efficient, the other instrumental, both natural and real, hinder that the blood of Christ may not only concur, but also be the sole cause, moral and meritorious, of these things? Doubt- less, they do not. Nay, they do suppose it so to be, or else they would in this work be neither instrumental nor efficient, that beincf the sole foundation of the Spirit's operation and efficience, and the sole cause of faith's being and existence. A man is detained captive by his enemy, and one goes to him that detains him, and pays a ransom for his delivery ; who thereupon grants a warrant to the keepers of the prison that they shall knock off his shackles, take away his rags, let him have new clothes, according to the agreement, saying, " Deliver him, for I have found a ransom." Because the jailer knocks off his shackles, and the warrant of the judge is brought for his discharge, shall he or we say that the price and ransom which was paid was not the cause, yea, the sole cause of his delivery?