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 there is an infusion of grace a new disposition and frame of soul called a new heart and a new spirit Ezek. 36. 25 26 27. i. e. a new mind new apprehensions a new will new desires new affections from whence there follows newness of life and conversation 1. There is a new heart that is conformity to Gods Nature when the heart of man is like the heart of God as David is said to be a man after Gods own heart Conformity to the 2 Pet. 1. 4. Divine Nature is this new heart The Nature of God is the pattern of that Sanctification which is wrought in the heart of man 2. There is a new life that is our conformity to Gods Law or revealed Will whose will is our Sanctification 1 Thes 4. 3. An holy heart breathes and breaks out into an heavenly conversation Phil. 3. 20. Our conversation is in heaven The first is our habitual holiness the second is our actual The sum is this our habitual conformity to the Nature or Image of God and our actual conformity to the Will of God thereon depending is formally our Sanctification Thus I have shewed what it is to sanctifie and have opened the more eminent acceptations of it We come now to the fifth thing propounded 5. The Spirit of Christ is the efficient cause of our Sanctification The work of Creation is commonly ascribed to God the Father the work of Redemption to God the Son and the work of Sanctification to God the Holy Spirit yet Sanctification being a work ad extra is common to all the persons 1. It is ascribed to God the Father Jude 1. to them which are called and sanctified of God the Father 1 Pet. 1. 3. Blessed be God the Father of our Lord Jesus Christ which according to his abundant mercy hath begotten us again unto a lively hope c. 2. Christ is said to sanctifie us He is made of God to us Sanctification 1 Cor. 1. 2. To the Church of God which is at Corinth to them that are sanctified in Christ Jesus Heb. 13. 12. Wherefore Jesus that he might sanctifie the people with his own blood suffered without the gate 3. The Spirit is said to sanctifie Hence these phrases the sanctification of the Spirit 1 Pet. 1. 2. 2 Thes 2. 13 14. and the spirit of holiness Rom. 1. 4. The Sanctification of the Spirit is as necessary as the mercy of the Father or the sprinkling of the blood of Jesus Christ by the redundancy of his Merit hath impetrated and obtained the Spirit of the Father to sanctifie those whom he means to save to purifie and make them meet for glory whom he died for and justified by his blood The Inchoation is from the Father the Dispensation is by the Son the Consummation by the Spirit 'T is from the love of the Father and by vertue of the Merit of the Son that we are sanctified but 't is properly the Office and the distinct personal operation of the spirit of holiness to sanctifie and it must be the mighty power of the eternal spirit that converts or sanctifies because 't is such a power as is commensurate and proportionate to the raising of the dead Ephes 1. 19 20. called the exceeding 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Supereminens magnitudo Montan. greatness of his power c. We are not sanctified or converted as the Papists and Arminians say by a moral suasion or by the bare improvement of our own free will nor by the accession of some additional help to Nature but by the most strong and yet most sweet efficacy of the Almighty Spirit Psa 110. 3. Thy people shall be willing in the day of thy power or as some render it in the day of thy Armies 't is therefore called a Regeneration a begetting In die Copiarum So M. Ainsworth a soul again 't is a new Creation 't is a Vivification or quickning a man before dead in sins and trespasses not languishing and declining but in a moral sense stark dead nay 't is a Resurrection a rising out of the grave of sin and death All these works of wonder or rather this one mysterious work of Sanctification illustrated by these Metaphors bespeaks no less than the Almighty power of a God who is able to subdue all things to himself Phil. 3. 2â— 1. 'T is a Regeneration or a begetting again 1 Pet. 1. 3. Jam. 1. 18. 2. 'T is a Creation Ephes 2. 10. We are his workmanship created in Christ Jesus to good works 2 Cor. 5. 17. He that is in Christ is a new creature Behold saith Christ I make all things new 3. 'T is a vivification or quickning Eph. 2. 1. You hath he quickned who were dead in sins and trespasses A natural man is both legally an morally dead till the Spirit of Life breaths upon him and quickens him Joh. 5. 25. That promise is still in fulfilling now that the dead shall heaâ— the voice of the Son of God and they that heaâ— shall live 4. 'T is a Resurrection Col. 3. 1. If ye then â—â— risen with Christ seek the things that are above yea 't is more a kind of con-session or sitting together with Christ Eph. 2. 6. And hath raised us up together and made us sit together in the heavenly places in Christ Jesus If we live to God we live the life of heaven Now to regenerate to create to make all things new to revive a mâ—â— dead to raise up a man out of the grave â— Lazarus both dead and buried all these arâ— the Acts of Omnipotency the works of â— God and all those works are done in this oâ—â— work by the invincible efficiency of the Spirit 6. The word and faith are the Ministring are Instrumental causes of our Sanctification The Spirit is called the Spirit of Faith Aristotle calls the hand 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the instrument of instruments Faith being the gift of God and wrought by the operation of the Spirit unites the soul to Christ the Fountain of Holiness and Heaâ— of Influence and having united the soul â—â— him continually receives supplies from him 'T is the hand of the soul that useful instrument whereby we apprehend Christ and whereby we draw down vertue from Christ Hence as an Organ or Instrument it is said to purifie Acts 15. 9. Having purified their heart by faith As Faith hath the Noblest Objects so Faith for its use and â—ffice here is the Noblest grace Faith indeed infused and created in us by the Spirit is commonly called the See Dr. Owens death of death p. 126. Simile Mother grace and is it self formally a great part of our sanctification As the woman sick of the Bloody Issue put forth her hand and touching the Hem of Christs garment drew vertue from him and was healed So that soul to whom
Sanctification and give distinct glory to each Person 1. Consider the love of the Father in Election 'T is from the love of the Father that we are blessed with all Spiritual blessings c. that Eph. 1. 3 4. we are chosen in Christ that we might be holy c. Christ himself was a gift of the Fathers love for God so loved the world that he gave his only begotten Son c. this was unutterable John 3. 16 and unconceivable love indeed wherefore give due praise to the Father 2. Consider the wonderful love and merit of the Son his love was transcendent his merit was Infinite wherefore to him that hath loved Rev. 1. 5 6 us and washed us from our sins in his own blood â—nd hath made us Kings and Priests unto God and his Father to him be glory and dominion for ever and ever Amen It was superlative love in Christ to lay down his 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 â—â—stifie 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. 'T is not only the power but the exceeding greatness of the Spirits power to raise up a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Supoâ—eminens magnitudo virtutis ejus So Montanus 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 Election and the Sons Redemption yet without the Spirits Efficacy we had all at this day lain rotting like stinking Carrion in the Grave of sin and death Gods Mercy Christs Merit and the Spirits efficacy must have their distinct glory The Father is said to sanctifie the Son to Sanctifie It is very oâ—servable 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. 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 original 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 Officâ— of the Spirit The Sanctification of the Spirâ—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 Use 2 It Jesus Christ be made of God Sanctification 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 't is God the Father of Jam. 1. 18. our Lord Jesus who of his aboundant Mercy hath 1 Pet. 1. 3 begotten us again c. Therefore we ought to bless and exalt his aboundant Mercy as the Apostle doth 'T is the Father the Heavenly John 15. 1 2. Husbandman that purgeth the Branches 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 hath quickened us together with Ephes 2. 4 5. Rom. 4. 24 Christ We must believe in him that raised our Lord Jesus from the dead He that believeth in me believeth not in me but in him that sent me there not is not negative but corrective not So Dr. Manton Expounds it in his Commentary on Jude only in me but his thoughts must ascend to the Father also who manifests himself in me for God was in Christ reconcâ—ling 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 the just for the unjust that he might bring us Pet. 3. 18 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 he utmost end of his Mediatourship and the Soul hath attained its chiefest good and utmost hâ—pâ—iness therefore is it said that the Saints by Christ do believe in God c. Pet. 1. 21 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
The Formal 4. The finall Cause 1. The Efficient cause and that is two-fold either principal or instrumental 1. The principal God the whole Trinity Father Son and Spirit Justification being an outward action ad extra respecting the creatures is the common Act of the whole Trinity God the whole Trinity doth justifie as Law-giver and Judge Jam. 4. 12. There is one Law-giver able to save and to destroy he is the Judge of all the Earth by sin we became Gods Doctors and owed him many thousand Talents Christ our Surety payes our Debts and God dischargeth us by sin we were enemies and ungodly Christ our Mediatour reconciles us enemies and justifies In summa nemo ad fidei justitiam perveniet nis◠qui in se erit impius Calv. in Rom. 4. 5. us by Nature ungodly yea God in Christ reconciles us to himself not imputing to us our trespasses 2 Cor. 5. 19. And this is both a gracious and a righteous Act of God 1. A gracious act Rom. 3. 25. we are justified freely by his Grace 2 Tim. 1. 9. Ephes 2. 5. we are saved by Grace 2. A righteous act of God hereby he eminently declares his Righteousness Rom. 3. 26. the Apostle brings it in with an ingemination to declare I say his righteousnesse that he might be just and the justifier of him that believeth in Jesus the righteousness of Christ making plenary yea redundant and superabundant satisfaction to offended justice his justice being satisfied yea honoured with Christs righteousness Now he is not only merciful but also faithful and just to forgive us our sins 1 John 1. 7. Now there is a blessed 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 Iustrumentum 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 justifies a believing sinner upon his 1 God justifies upon believing actually 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. At the moment of dissolution God justifies 2. Particularly at Death Heb. 12. 23. 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 and Christ is both 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Surety and a Mediatour 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 redemptionis precium 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 which is one of the Directly fruits of the Spirit whereby we receive and apprehend Christ the Lord our righteousness Causae 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 Reflectively our Faith 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 faith cometh by The Gospel is manus Dei offerentis 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 wherein this glorious Robe of Isa 61. 10. Matth. 14. 44. Righteousness is laid
guilt of the prophane is written in Capital legible letters upon the frontispiece of his Conversation every eye may see it As a good tree brings forth good Vita est index animi index futuri index aeterni See Mat. 12. from 34 to v. 37. Cor instar Promptuarii est bonorum malorum Pareus fruit so a bad tree brings forth bad fruit Men do not gather grapes of thorns nor figs of thistles As a good man out of the good treasure of his heart bringeth forth good things so an evil man out of the evil treasure of his heart bringeth forth evil things A good man speaks good words and doth good works and the Apostle tels us Rom. 2. 6. God will reward every man according to his deeds Your hearts can never be good when your tongues and lives be bad Your Lord Christ speaks expresly out of the abundance of the heart the mouth speaketh The doom of the prophane is dreadful to instance but in two particulars 1. The unclean shall not enter into or pass over the way of holiness Isa 35. 8. And an high way shall be there and a way and it shall be called the way of holiness the unclean See the Dutch Annotat on the place shall not pass over it c. The meaning of that place is this The true Church shall be no barren Wildernesse or untrodden Desart but in it shall be shewed the true way to salvation by faith in Jesus Christ who cleanseth us from all our sins and giveth us his holy Spirit to regenerate and renew us to an holy life but the unclean or prophane shall not pass in this high way of Holiness The dogs shall be without out of the pale of the true Church Revel 22. 15. 2. The unclean shall not enter into the new Jerusalem That most holy place and blessed state is an heavenly Mansion and preferment for Doves not for Vultutes for sheep not for Goats or Swine not for the unclean but for the holy No Anathema must be there Revel Regnum coelorum clausum est incredulâ—â— blasphemis execratis iis qui secundum carnem ambulant sed idem apertum eâ—t electis vocatis sanctis Pignet 21. 27. And there shall in no wise enter into it any thing that defileth neither whatsoever worketh abomination or maketh a lye but they which are written in the Lambs book of life The inheritance above is a possession for the sanctified and none else Acts 26. 18. that goodly Countrey the Eternal Canaan is divided among the Saints 't is the peculiar portion of an holy peculiar people but the Flaming Tophet the Lake that burneth with fire and brimstone is the lot of the prophane 2. This Point brings sad tidings to the persecutors that hate holy persons and holy things for the sake of holinesse who labour 2. The Persecutors to delace the Image and spiritual worship of Christ to pull down the honour and glory of God in the world and to root ouâ— holinesse from the earth Whatsoever these mens pretences Châ—istianos ad â—ones Et puâ—oâ—os Deus Apostolos novissimos elegiâ— velutâ— Bestiarios Tertul. John 19. 12. are as 1. State-policy as Haman told King Abasuerus when he thought to exterminate the whole Jewish Race 't is not for the Kings profit that these men should live Or 2. Fear of Rebellion these are no friends to Câ—sar as hath been the old Calumny these are Enemies to Government This unjust charge the Jews insinuate against Christ before Pâ—laâ—e If thou let this man go thou art not Cesars friend whosoever maketh himself a King speaketh against Cesar Whereas the Scepters and Crowns of Princes have no better friends under heaven than Religion and religious men Or 3. Expediency of an uniformity in all modes in Religion whereas 't is as possible for all men to come into the world with the self-same faces for figure and feature as for all men in the same Nation to agree in the same and in all the modes and circumstances of the same Religion as the Emperour wisely told that Satyrist objecting why he had so many men of so many opinions in his Army yet notwithstanding 't is the white of holinesse which they shoot at The shining lustre of the Saints spiritual worship and holy Conversation draws a Cloud over theirs and puts a check upon them therefore they hate and persecute The original moral cause of defaming the names of spoiling the goods of confiscating the estates of hating and persecuting the persons of the Saints is the inbred enmity in the seed of the Serpent against the seed of the woman Gen. 3. 15. And the Apostle speaking of Isaac the Son of the Promise and of Ishmael the Son of the Bond Woman hath this expression Gal. 4. 29. But as then he that was born after the flesh persecuted him that was born after the spirit even so it is now 'T is said of the Panther that he hates a man with such antipathy that he will run at the very picture of a man to tear it in peeces so vile ungodly wretches acted by the Divel the old murtherer John 8. 44. hate the very picture of Christ whereever they see it These beloved are very far off from the blessed estate of sanctification of which we have been speaking that were it in their power they would not suffer a Saint to breath nor permit holiness to spring and blossome in the earth Oh that such poor creatures were made sensible what sad work they make what a pittiful trade they drive Persecution is 1 A very wicked practise 2 A very fruitless practise 3 A very dreadful practise 1. A very wicked practise condemned not only by Scriptures by the light of Nature Hanc veniam petimusque damusque vicissim by the Rules of common Equity but also condemned by the Ancient Fathers and Councels First we begin with Tertullian See saith he doth not this amount to the elogy of irreligiousnesse Videte ne hoc ad irreligiositatis elogium concurrat adimere libertatem Religionis interdicere optionem divinitatis ut non liceat mibi colere quod velim sed cogar colere quod nolim Tertul. Apol. cap 23. or may not we well call it a most irreligious thing to take away the liberty of my Religion and forbid me the choice of my Divinity so that it may not be lawfull for me to worship what I will but I must be forced to worship what I am unwilling to And in many other places this external compulsion he ascribes to prophaneness * Lex nova non se vindicat ultore gladio Clemens Alexand. Stromat 8. Clemens Alexander and Lactantius also consented to that Maxime of Tertullian The Law of Christ doth not right it self with a punishing sword Athanasius speaking of the Arians who at first forced men to their Heresie by prisons and Atque it a seipsam quam non sic pia nec Dei
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 the Instrumeâ—ta in divinis operantuâ— acsi non operantâ—r 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 and sweet Odours before Esther 2. 12. 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 geâ—ere à Christo Jesu sponso suo accipore 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 aliundè etitiamnobis confertur spiritus quam à Christo per quem Deo adharemus 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 M. Wilson in his Christian Dictionary believers by free imputation of faith 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. 14. 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 blains and Uxor illucescit radiis mariti Qui justificantur sanctificantur hae gratiae individuo nexu cohaerent Calv. 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 one is Christ He did not only satisfie divine Justice pacific the Fathers wrath make reconciliation for the sins of the people but also as the High-Priest of old he did and doth still appear before the
〈◊〉 Causa 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quae meritoria 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 3. That the holiness of Christ is the material Causa materialis cause 4. That the infusion of Holiness or giving of Causa formalis the Spirit is the formal cause 5. That the Spirit of Christ is the efficient cause Causa Efficiens Causae Administrae Polan Causae exemplares 6. That the Word Ordinances and Faith arâ— the ministring instrumental causes 7. That the Death and Resurrection of Christ are the exemplary causes or patterns 8ly and lastly That the glory of God in thâ— D. Ames in Medulla Theolog. Consecration and Salvation of a sinful creature iâ— the supreme end or final cause of our Sanctification 1. The Will of God is the principal internal 1 The principal moving cause moving cause of our Sanctification Heb. 10. 9 10. Then said he â—o I come to do thy wiâ—â— 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. Causa efficiens interna propter quam Deuâ— nos regenerat est meritum justiâ—ia 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 fâ—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 Morte sua Christus est meritus resurrectione efficaciter regenerations in nobis applicat Syntag. Polan p. 467. both by blood 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 ceremonia observances which the Apostle hath reference to Heb. 9. 13. The blood of Bulls and Goats anâ— the ashes of an Heifer sprinkling the unclean sanctified to the purifying of the flesh that is 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 other 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 As the Filiation or Sonship of 3 The material cause 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 persâ—n 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 2 Pet. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Divine consortes naturae So Montanus 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 have
Comfort at Death and Judgment Lastly 't is the dawning of Salvation the Aurora of Glory THat Christ is given of the Father to be our Sanctification we have proved how Christ may be said to be our Sanctification we have shewed what are the several Causes concurring to our Sanctification we have explained The definition of Sanctification wee have given Something of its glory and excellency we shadowed forth in the last Discourse and now are arrived at the last Stage the last General in the doctrinal part propounded viz. what are the sweet streams that issue from this Fountain What are the precious Fruits that grow upon this Tree of Sanctification They may also serve for Tryals of your estate You may also call them the inseparable Concomitants and Adjuncts of Sanctification if you please 1. If you have received the spirit of Sanctification ye have also received the spirit of Supplication Zech. 12. 10. The Spirit is entitled both the spirit of Grace and the spirit of Supplication where he is the former there he is the other also where he dwels as the spirit of holinesse there he dwels as the spirit of prayer Every sanctified heart is an Harp or Cymbal to found forth Gods praises an habitation of God through the Spirit Ephes 2. ult and the Temple of the Holy Ghost The Temple of old was an holy place a place of relative and Typical holiness and an house of Prayer Every gracious heart like Gods Altar offers up to God the sweet sacrifice and incense of praises and Prayers Every new-born Babe for the most part comes into the world crying I am sure every spiritual new-born Babe cryes The word Abba signifieth Father in the Syriack tongue which the Apostle here reteineth which also young Children retein almost in all Languages Annotat. Abba Father Rom. 8. 15. Gal. 4. 6. And because ye are sons God hath sent the spirit of his Son into your hearts crying Abba Father Now if ye are Prayer-less persons ye are graceless persons persons without Prayer are 'T was the saying of an old Disciple A man of much prayer is a man of much Grace persons without Holiness or though ye pray yet if ye pray not in the Spirit according to the caution Ephes 6. 18. i. e. in Faith in fervency with the vigor and intension of the Spirit or inner-man if it be not * Jam. 5. 16. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 If ye have not Communâ—on ravâ—shâ—ng have yee Communion sanctifying an in-wrought prayer as the phrase is if yee wrestle not with God in the strength of God as Jacob did if ye have no holy boldness or Confidence at Gods Throne if ye never feel the sweet melting quickening warming moving breathings of the Spiri in your souls In a word if ye find no growing conformity in your hearts to the divine Nature by Duty no sweet sanctifying refreshing communion with God in Duty 't is an evident sign to me the Spirit of holiness dwels not in yee and consequently if ye have not the spirit of Christ ye are none of his Rom. 8. 9. But as for such as pray in the Spirit as make conscience of this Duty and of the spiritual performance of it and find the rellish of God and Heaven in private prayer 't is one happy sign and symptome of their translation from death to life from a state of Nature to a state oâ— Grace Secondly If the spirit of Sanctification dwelâ— in thee the same Spirit as a spirit of Illumination There are diversities of Gifts but the same Spirit 1 Cor. 12. 4. dwels in thee If Jesus Christ be thy sanctification he is thy wisdome also as thy holiness to sanctifie thee so thy wisdome to instruct thee It is the godly or holy man that feels the vertue and influence of that blessed Promise I will instruct then and teach thee in the way that thou shouldst go I will guide thee by mine eye Psalm 32. 6 8. verses compared together That Text is famous for this purpose * Non acumine proprii sensus rectè sapere homines sed illuminatione Spiritus Buling in loc What Unction is per unctionem Gratiam Sp. S. intelligit Beza in loc 1 Joâ— 2. 20. Ye have received an Unction from the Holy One and ye know all things By this Unction or annointing is meant the gracious operation of the holy Spiriâ— whereby they that are regenerate or sanctified are also enlightened with the saving Knowledge of Christ This is compared to the pouring ouâ— of costly Ointment Psalm 45. 8. and 137. 2. Unction properly signifies the separation and consecration of a person to the Lord together with the gifts of Wisdome Knowledge Faith Love c. Wherefore it must follow that a person annointed consecrated unto God is also illuminated by God if his person be sanctified his eyes are opened annointed with Eye-salve if annointed with Grace then instructed in Knowledge if a Vessel full of 2 Cor. 1. â—1 Rev. 3. 18. Grace then a Vessel full of oyl a burning lamp and shining light For in Vnction sanctification and illumination are both together inseparably and indivisibly as light and heat in the Sun-beams The holy oyl of Grace casts a sweet perfume and splendid light in the hearts and lives of the annointed By vertue of this Unction Darkness is now in a great measure scattered and the man is made light in the Lord Ephes 5. 8. An enlightned soul admires how foolish he was and ignorant even bruitish in his knowledge before Conversion he neither knew God nor himself he neither knew his present danger nor his future misery he neither saw sin as a vicious or as a Penal evil neither the evil in it nor the evil after it but went on like a Fool to the stocks like an Oxe to the slaughter and ran like a mad man toward the Gulf of Ruine Before sanctification he neither saw his want of Christ nor knew the worth of Christ The glory of Christs Person the beauty of his wayes the merits of his Blood the benefits of his Offices the comforts of his Spirit the sweetness of his Fellowship the savour of his Ointments the blessings of his Kingdome All these before Conversion were hid from his eyes for the God of this world had blinded him 2 Cor. 4. 4. Besides the natural Veil of darkness he brought into the world with him he is blinded by another viz. a diabolical but in and by Conversion comes in illumination in turning from Satan to God his eyes are opened and his understanding turns from darknesse to light Acts 26. 18. Now the eyes of his understanding being enlightned by the spirit of Wisdome and Revelation Ephes 1. 17 18. He comes to know what is the hope of his Calling and the riches of the glory of his Inheritance in the Saints Every word is a word of weight he hath now a visive faculty an understanding given him to know things that 1 John
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 both habitual and actual Thus Rom. 8. 3 4. Rom. 5. 17 18. 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 as Rom. 4. 22. and justifi-fication 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. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 1 5 6. Rom. 5. 8 9. Cum multis aliis c. Before I proceed to the fifth General propounded to be spoken to I think it not unnecessary to enquire what is the form of Christs Forma dat esse satisfaction which renders it satisfactory to God and justificatory to man I answer The infinite merit of what he did and suffered which infinite Merit stands 1. In the dignity of his Person the fulness of the God-head dwelt in him bodily Col. 2. 9 14. Now for the work of a servant to be don by the Lord of all renders his active and for him to suffer as a Malefactor between Malefactors who was God blessed for evermore Renders his passive righteousness infinitely meritorious No wonder the blood of Christ Acts 20. 28. 1 Joh. 1. 7. cleanseth from all sin for it is the blood of God by the figure called by the Ancients 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Communication of properties the blood of the Man Christ Jesus is called the blood of God And this is the reason why the righteousness of one redounds to all the Elect for the justification of life Rom. 5. 18 19. The doings and sufferings of this Glorious Person the Lord our righteousnesse though for a few years were infinitely of more value than all that all the creatures in Heaven or Earth could have done or suffered to eternity Heb. 16. the very Man Christ Jesus is above all the Angels for he is the Man Gods fellow an high Word And this infinite worthiness Zech. 13. 7. of the Redeemers Person ye have excellently described as the irradiating and infinitely exalting all he did and suffered Consult these Texts Heb. 1. 1 2 3. Phil. 2 6 7 8 9 10. 2. The righteousness of Jesus Christ is of infinite merit and a meer supererogation of an infinitely Glorious Person 1. His active Righteousness stood in his obedience to the Ceremonial and Moral Law 1. His obedience to the ceremonial Law was a meer supererogation What for the substance to comply with the shadows for the Anti-type to do homage to its own Types besides he submitted to those Ordinances the end and institution whereof supposeth Guilt what sore-skin of iniquity had he to be cut off by circumcision what filth to be wash't away in Baptism yet he was circumcised Luke 1. 21. 22. Luk 3. 21. and baptized and his Mother offered for her purification 2. His obedience to the moral Laws Although it must be granted as man it was his duty yet it was not his duty to become man Gal. 4. 4. his incarnation was a work of supererogation the Law did never command that the eternal Son of the living God should take upon him the form of a Servant keep the Law suffer and die This condescention of his was wholly free and arbitrary what but his own infinite love could move the eternal Word to pitch his Tent in our Nature What else could move the Lord of the World to become a servant the Antient of Dayes to become a Childe or the Son of God to be the Son of Mary And as his Active so also his passive righteousnesse was a meet supererogation What had divine Justice to do with the holy Childe Jesus Had it not been for his own eternal compact with the Father he was a sinlesse Person the Lamb of God without spot he suffered not for himself he that knew no sin Dan. 9. 26. was made sin for us i. e. a sacrifice for our sins that we might be made the righteousness of God in him 2 Cor. 5. 21. 3. The stamp of Gods Appointment highly dignifies as to us Christs righteousness and renders it acceptable to God and meritorious for our benefit The Assignment and appointment of God the Father sets a great value on it God was in Christ reconciling the world unto himself not imputing to men their trespasses 2 Cor. 5. 19. the reconciliation or justification of a sinner is as much the Fathers as the Sons Act. Christ frequently declares in the Gospel of John that he came John 6. into the world to do the will of him that sent him Christ received his mission and Commission from the Father for our justification Mark that notable place Heb. 10. 6 7 9 10. In burnt-offerings and sacrifices for sins thou hast had no pleasure the Lord did not delight in the blood of Bulls Goats or Calves those bruitish sacrifices vers 7. then said l the words of Christ Lo I come in the Volume of the Book it is written of me to doe Thy Will O God Mark that ver 9. Then said he lo I come to do thy will O God He taketh away the first the first sort of sacrifices that he may establish the second viz. sacrifice of his Son vers 10. by the which Will we are sanctified i. e. saved through the offering of the body of Jesus Christ once for all Some Dr. Owen in his Death of Deaths and Mr. Caryl in his Lectures on Job of our Great Divines judiciously judge that much of the merit of Christs Passion doth arise from the eternal Compact and assignment of the Father not excluding the other considerations Now we pass on 5. To the fifth Query and that is this what are the severall causes concurring to our justification A. I answer The causes of our justification are these four chiefly 1. The Efficient 2. The Material 3.