Lord in garments of glory and beauty See Exod. 28. 2 3 4 5. Those garments of gold blew purple scarlet c. did consecrate Aaron to his Priestly Office Those glorious garments without controversie did typifie the pure habitual and actual holiness of our great High-Priest Jesus Christ expressed by his annointing Isa 61. 1. and receiving the Spirit without measure Joh. 3. 34. That unction and unmeasurable effusion of the Spirit upon him did consecrate and sanctifie him to all his Offices he was annointed for us to be a Prophet to us to be a King in us to be a Priest for us which fulness of the Spirit of grace in our Head Christ is reputed to every one sanctified in Christ Jesus for their sanctification or holiness which doth also expiate and purge out of the sight of God all their impurity or unholiness This holy person described by his glorious titles viz. the Son of God the Heir of all things the Maker of the worlds the brightness of his Fathers glory the express Image of his person the upholder of all things by the Word of his Power is said by himself to have purged our sins Heb. 1. 1 2 3. As by the merit of his passive righteousness to purge us from the guilt of sin so by the influential efficacy of his sanctity or inherent righteousness to purge us from the filth of sin and take down the power of it God accepts of believers in themselves impure and imperfect as perfect and compleat in him who is our Head and fulness Thus Christ is our Sanctification by way of Imputation 2. Jesus Christ is our sanctification by way of Union Union with him is the ground or Basis both of our Justification and Sanctification by him He that hath the Son hath life Joh. 1. 5. Dulcius ex ipso fonte 12. With him is the fountain of life Psa 36. 9. by Faith through the spirit a believer hath union with Christs person and so communion with his life He that believeth on the Son hath everlasting life Joh. 3. ult Whereupon Jesus Christ is called the life Joh. 14. 6. and our life Col. 3. 4. our life of righteousness our life of holiness our life of glory or happiness and this life is in his Son 1 Ioh. 5. 11. By believing we are united to Christ who is our Head Fountain and Principle of spiritual life or holiness as the Head is the Principle and Fountain of sense and motion Ephes 4. 15 16. From him the Head the Apostle tells us the whole body is fitly joyned and compacted together and so maketh encrease to the edifying of it self in love All the grace that is in us is but a measure or overflowing of his fulness Christ is principle of holiness by which it is wrought and also the rule unto which it is proportioned Dr. Reynolds in his life of Christ Heb. 12. 2. Christ is the Author and finisher of our faith he is the first and the last the Alpha and Omega both the beginner of our sanctification here on earth and the perfecter thereof in heaven As the members by nerves and ligaments are firmly knit to the Head the superstructure to the foundation the branches to the Vine the Wife to the Husband by the Marriage-knot so are the Saints of God firmly and closely united to Jesus Christ in the spirit 1 Cor. 6. 17. By vertue of which union they cannot but derive and draw down continual supplies of spiritual life from him for he is the life and he is their life Consider a little the nature of this wonderful Union I shall but touch it in transitu 1. It is an Union of Nature we are members of his body of his flesh and of his bones Heb. 2. 14. because the children are partakers of flesh and blood he also himself likewise took part of the same Christ condescended to assume our Humane Nature that we might partake of his Divine Nature he took upon him our rag of flesh that he might cloath us with his robe of glory 2. It is an union of and in the spirit 1 Cor. 6. 17. He that is joyned to the Lord is one spirit as man and wife united make one flesh so Christ and believers united in and by the spirit make up one spiritual Christ 3. It is an union of relations and that of the neerest and sweetest Christ is the everlasting Father Isa 9. 6. and begets children to God in his own likeness Christ is the Son of God believers are the Sons of God but Christ is the Son of Gods Nature but we are the Sons of Gods will he by eternal Generation but we by the grace of Regeneration to conformity to whose Image we are predestinated Rom. 8. 29. He is the first-born among many Brethren and is not ashamed to call us Brethren Heb. 2. which relation also bespeaks likeness for brethren for the most part resemble brethren Lastly Christ is our redeeming Kinsman and Husband and we are his redeemed Kindred and Spouse These relations also import similitude and proportion between Christ and us Christ as our Redeemer came to deliver us c. that we might be like him and serve him in holiness and righteousness Luke 1. 74 75. he came not only to justifie but also to sanctifie Tit. 2. 16. he came as Redeemer not only to save from hell but also to save from sin Mat. 1. 21. not only to deliver us from eternal condemnation but also from our vain conversation 1 Pet. 1. 18. not only to proclaim liberty to the Isa 61. 1 2 3. Captives and the opening of the prisons to them that are bound but also to pull off their rotten rags their nasty prison garments and to cloath Zech. 3. 3 4. them with change of rayment to cleanse and wash them from the pollution of sin and put upon them a robe of righteousness and renew them with inward holiness and so to present them as beautiful and glorious without spot or wrinkle c. To shew consent I shall take the boldness M. Jeremy Burroughs in his Saints Treasury p. 46. to transcribe the words of a Famous man now in heaven Our Sanctification saith he is not only from Christ meritoriously but efficiently and in a kind materially too he doth not only merit it and work it by his spirit but through our union with him there is a kind of flowing of Sanctification from him into us as the principle of our life as from the liver there flows blood into all the parts of the body so through our union with Christ he having the fulness of the Godhead in him from him as from a Fountain sanctification flows into the souls of Saints their sanctification comes not so much from their strugling and endeavours I wish all disconsolate souls desponding for want of holiness would in the strength of the Lord take his counsel vows and resolutions as it comes flowing to them from their closing with
annointed that ever expect to be glorified Though men may talk much of God and brag much of their Interest in heaven and happiness yet without these habits and seeds of holiness I am sure they shall never reap a crop of blessedness 2. Holiness lies in the use and lively exercise of those supernatural graces or holy habits in the soul Holy habits must be brought forth into holy acts gracious habits are and and must be attended with gracious motions gracious operations and a gracious Conversation Act. 10. 35. 1 Joh. 1. 3. 7. 2 Pet. 1. 8. Tit. 2. 12. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Eth c. 1. outward works must be suitable to inward habits as the Phylosophers speak concerning the summum bonum it consists say they neque in Idearum contemplatione neque in virtutis habitu neither in the contemplation of Idea's nor in the habit of vertue But the summum bonum or chief good say they is the operation or action of the reasonable soul according to the best and most perfect vertue in a perfect life I am sure Sanctification which is the true felicity and beauty of the soul of man consists in both viz. in internal holy principles and in external holy practises Holy habits are golden Talents that must be imployed and improved they are the Candles of the Lord set up in us not to idle by but to work and Where there are the seeds there will appear the Flowers of Holiness and walk by Where is holiness of disposition there is and will be holiness of Conversation An holy heart expresseth it self in an holy life In the next place I shall endeavour as I promised to shew the difference between Justification and Sanctification and then the transcendent excellencies of Sanctification as appears by the honourable and excellent titleâ— the Scriptures put upon it and cloathe it with them as its proper Robes and due Ornaments And then something as to the Concomitants adjuncts and fruits of sanctification And then lastly Close all with Application 1. Wherein Justification and Sanctification differs How Justification and Sanctification differ 1. They differ in their kind 2. In order of Nature 3. In the manner or form 4. They differ in degrees 1. They differ in their kind The righteousness 1 â—n genere of Justification is in the Category of Relation the righteousness of Sanctification is in the predicament of quality Justification is a change of a mans Relation and estate not a change of a mans person 't is a change without a man or upon a man not a change within a man But Sanctification is not properly a Relative but a real inherent change not a change without a man but a change within a man 't is the expulsion of sin and the infusion of grace or holiness into the soul of Man 2. They differ in the order of nature in order 2 In ordine Naturae of nature Divines hold justification precedes sanctification though in order of time they are both wrought together In the description of the order of causes Rom. 8. 30. the Link of Justification is set before Glorification in that golden Chain The best Expositors I Beza Polanus M. Jeremy Burroughs cum multis aliis c. have met withall and many I have read upon the place do generally conclude that sanctification is essentially though not gradually the same with Glorification and must of necessity be included in it because sanctification is the seed glorification is the flower sanctification is the first fruits glorification is the full crop or vintage sanctification is the New-born Babe Glorification is the perfect Eph. 4. 13. man arrived to the measure of the stature of the fulness of Christ Sanctification is like the dawning of the day like the early glittering and guilding of Cum sol medium superaverat axim the Mountains by the Sun-beams but Glorification is the Sun shining in the Meridian in his greatest strength and splendour The difference between Glorification and Sanctification is not specifical but gradual We are justified by the Merit of Christ from the guilt and punishment of sin in order of Nature before we are sanctified by the spirit from the pollution and filth of sin and endowed with inward holiness though in order of time Qui justificantur sanctificantur Hae gratiae individuo nexu cohaerent as Calvin speaks they are wrought together as the most precious effects of the free grace of God through the blood of Christ 3. They differ in their form Take three 3 Modo ceu forma Notes 1. In Justification a believer by the hand of Faith receives Christ and layes hold upon him as the Lord his righteousness and inwrappeth his soul with this glorious Robe and Garment of Salvation but in Sanctification Faith is considered as a new quality formally a part of our holiness and as the root and beginning of good works In Justification Faith is considered as an useful instrument in Sanctification as a special grace or new quality 2. In Justification sin is taken away in respect of guilt and condemnation that it be Ne imputetur not imputed but in Sanctification sin is taken away as to the dominion or reigning Ne regnet power of it that it may not reign as in glorification which is the perfection of sanctification sin all the remainders of it shall be quite taken away that it shall not exist or have any Ne restet being left 3. In Justification Christs righteousness is imputed to us in Sanctification a new inherent righteousness is implanted in us in the first our sins are pardoned our persons absolved acquitted and accepted through the imputation of Christs righteousness Rom. 4. 6 7. By the second our souls are renewed our Natures changed decked and adorned with the graces of the Spirit Eph. 4. 23 24. by the participation of Christs holiness Thus Justification and Sanctification do differ in their form 4. Justification and Sanctification do differ 4 In gradibus in degrees 1. Justification is one individual perfect act contingent to all the godly Some of our best Divines do hold that Justification is transacted in our first union and incorporation into Christ when the pardon of sin is sealed to a believer at once How at once I answer with Reverend Downam at once as excluding Bishop Downam on Justification Burgess upon Justification degrees our justification is perfect at first as well as at last Or as Learned Burgess at once as connoting a state we are put into upon our believing And indeed thereupon some godly learned persons take Justification for one continued act from our vocation to our glorification and in that sense we are justified but once A justified person is rectus in curia acquitted by God the Judge of all in foro coeli he hath shot the Gulph he is gone beyond the Gun-shot of condemnation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rom. 8. 1.
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
Jesus before thou dost rout the enemy totally and come off with a final Conquest Thou must strive long and strive lawfully 2 Tim. 2. 5. Quo seme◠est imbuta recens servabit odorem Test◠diu c too before thou art crowned Grace by the supplies of the Spirit is daily working out corruption and cleansing the soul of filthiness but the Vessel thy heart is so deeply tainted that it cannot be perfectly cleansed presently Sanctification in the power of it brings down the dominion of sin dethrones it casts it down though not quite cast it out Grace weakens the power of sin but not dissolves 1 Cor. 1◠53. the being of it till mortal shall put on immortality 4. Consider the Cloud of Witnesses The most and the best of Saints have had the stain of sin as well as the stamp of Grace there have been Ecclipticks in their Zodiacks Abraham Isaac Jacob Moses Aaron Job David Solomon Peter Paul c. retain blots in their Escutcheons to this day not to encourage sinners that 's a devillish use but to comfort Saints and keep them from despairing when they finde themselves overtaken with infirmities The 7th to the Romans is little other than a dolefull Elegy of the in-being concupiscence and motions of sin in holy Paul as a Pattern of all other Christians who was a man 2 Cor. 12. of as high Attainments Revelations and Communion with God as any other This may a little comfort thee that such Temptations such corruptions as thou dost feel the most eminent Saints have felt the same afflictions are accomplished in your Brethren 1 Pet. 5. 9. 5. Look up to Jesus Christ for sanctification as well as for Righteousness He is thy Redemption as thy King but he is thy Righteousnesse and Holiness as thy Priest which is more fully handled in the ensuing Treatise Oh that the eye of thy faith might see him in all his Excellencies and the hand of thy faith might receive him in all his Offices who is made of God to be thy Wisdome Righteousness Sanctification and Redemption Some poor souls look on Christ to be their Righteousnesse but are dark in respect of Holinesse this makes them wander in melancholly shades and desert paths but the Scripture tells us we are compleat in Christ the Head Col. 2. 10. an Head of Influence as well as Eminence and that he of God is made unto us sanctification as well 1 Cor. 1. 30. John 17. 19. as Righteousness and that for our sakes he sanctified himself that we might be sanctified through the Truth and that Christ as our High-Priest appears Heb. 9. 24. Col 3. 3. 1 John 5. 11 12. in Heaven for us and that he is our Life both of Holiness and Righteousness and that he that hath the Son hath Life were not Christ our sanctifier as well as justifier he were not a perfect Saviour but he is both he is All in All to us by our mystical Union with him and what would your souls have more we are justified by Christ but sanctified in Christ Jesus because of the wonderfull spiritual intimate Union between us and Christ. 1 Cor. 1. 2. Ego verò malui servare proepositionem quod melius declaret quomodò nos Pater per Christum sanctificet nempe donando nos filio suo ut ipse sit in nobis nos in eo Reverend Beza in 1 Cor. 1. 2. Oh that every contrite heart would live purely by faith on Christ as the Lord their Righteousness and as their Head and fountain of Holiness the just must live by faith and is not he the Author Heb. 12. 2 and finisher of your Faith Thus your Sanctification and Consolation will grow up and encrease together My chief design in this Publication is to advance Holiness in the world and thereby God's Honour which is so much fallen to decay Partly by the abominable prophaneness and debanchery of some and partly yea chiefly by the horrid Hypocrisie and Apostacy of others who Dema's-like have made gain godliness and so shipwrackt faith and a good Conscience The Lord recover such out of the snare of the Devil and give them repentance 2 Tim. 2. 25 26. unto life for his infinite mercies sake I might tell ye that Families Cities Countries Thrones Kingdomes yea the whole world stands See Prov. 20. 28. Pro. 14. 34. Isa 1. 9. Fiat justitia aut rua◠Coelum Jer. 31. 23. by Holiness and for the sake of holy Ones and that we can never expect to be an Happy unless we are an Holy Nation Oh that that most blessed Blessing might be pronounced upon this Kingdome The Lord bless thee O Habitation of justice and Mountain of Holiness This would be the consternation of wicked men and Devils but the rejoycing of Saints and of all the Holy Angels The Lord accomplish it in his time The Blessing of Heaven attend these poor labours to their intended and desired end And Grant this Word like the rain and snow from Heaven may be prosperous to Isa 55. 10 11. them that read it If any shall be hereby enlightned quickned awakened reproved comforted confirmed or any way edified Let she Father of Lights from whom comes down every good and perfect Gift have all the Glory And be pleased to remember at the Throne of Grace Jam. 1. 17. Your affectionate Friend and Servant in the Lord T. C. Christ our Sanctification 1 Cor. 1. 30. Some part of that verse Who of God is made unto us Sanctification The whole verse runs thus But of him are ye in Christ Jesus who of God is made unto us Wisdome and Righteousness and Sanctification and Redemption But the words which συν θεῶ we shall insist on at this time and in this small Tract are these Who of God is made unto us Sanctification THe Apostle Paul Rom. 1. 14. confesseth himself a debtor both to the Greeks and to the Barbarians i. e. to all sorts of Gentiles for he was the great Apostle to the Gentiles both to the wise and to the unwise i. e. to all kinds and sorts of men in particular amongst them for all sorts of men may be ranged into these two Ranks or Orders the wise and unwise In imitation of the holy Apostle I who am the lowest and least of Saints and the unworthiest of all the servants of the Lord most unfit for so honourable and high a Calling as the Ministry of the Gospel must reckon my self a debtor both to the wise and unwise to the learned and unlearned as well to the more acute and perspicacious as to the less judicious and enquiring Christian And therefore as in duty bound must cast in my Mite into the Saints Treasury and imploy my Talent though but one and a small one as for the information of the more ignorant so also for the satisfaction of the more ingenious and learned Reader For his satisfaction therefore or at least wise
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
Christ and union with him There may be saith he a great deâ— of striving and endeavouring that may be utterly ineffectual for want of having recourse to Christ as the Spring and Well-head of all grace and holiness Thus Jesus Christ is our Sanctification by union with him we are sanctified in him and daily receive supplies of grace from him 3. Jesus Christ may be said to be our Sanctification and to be given of God for our Sanctification in regard of Assimilation 1. As Christ is the Author so Christ is the 1 Christ is the pattern of our Sanctification Rule and Pattern of our Sanctification formal and compleat Sanctification consists in a souls conformity to Jesus Christ as the Exemplar or Pattern of his obedience Heb. 12. 3. Consider him that endured c. i. e. consider him as the Pattern and President of your obedience both active and passive Wherefore ye shall find that Christ propounds his own example as the pattern of our obedience Ioh. 13. 15. I have given you an example i. e. of meekness and humility that you should do as I have done to you So Mat. 11. 29. Learn of me for I am meek and lowly Again Phil. 2. 5. Let the same mind be in you as was in Christ i. e. the same opinion judgement affections compassions Once more 1 Pet. 1. 15. As he who hath called you is holy so be ye holy in all manner of conversation Christ throughout his whole life was a standing rule a walking Bible a visible Commentary on Gods Law whose ordinary communicable works and duties are recorded for our imitation 2. Holiness is the Image of Christ Now as 2. Holiness is the Image of Christ the face is both the fountain of that Image or Species which is shed upon the glass and likewise it is the exact pattern and example of it too so Jesus Christ is both the principle of holiness by whom it is wrought and the pattern to which it is conforme Now in an Image there are two things 1. Proportion 2. Deduction 1. Proportion A similitude of one thing to another 2. Deduction A derivation or impression of similitude upon the one from the other and with relation thereunto Now our Renovation is after the Image of Christ 1 Cor. 15. 49. As we have born the Image of the earthly so we shall bear the Image of the heavenly Adam begat a Son in his own likeness i. e. his Son was like him in corruption and mortality so in the Regeneration Christ begets children to himself in his own likeness i. e. like him in grace and holiness in spirituality and immortality for the seed of which we are begotten is incorruptible When man had lost that glorious Image 1 Pet. 1. 23 of God wherein he was created he became an ugly and a miserable creature presently ugly because he had lost his holiness miserable because full of guilt and horror he durst no more draw neer to the most holy inaccessible Majesty than stubble before the flames No man can see his face and live We all by sin are come 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 deficiuntur short of Gods glory Rom. 3. 23. both of the glory of his Image and of the glory of his Kingdome Now unless the Lord be pleased to exhibit this Image to us through some glass or veil we must be for ever both desolate and destitute And this the Lord hath graciously been pleased to do by the veil of Christs flesh he is God manifest in the flesh 1 Tim. 3. 16. The glory of God now shines in upon us and before us in and from the face of Iesus Christ 2 Cor. 4. 6. Christ is the Image of Col. 1. 15. the invisible God and he that hath seen him hath seen the Father So that now by the Incarnation of the Son there is a Vision of Gods glory and a restauration of Gods Image Ioh. 1. 18. No man hath seen God at any time the only begotten Son who is in the bosome of the Father he hath declared him The glittering beamings of the Invisible and Eternal Glory did and do shine most resplendently through the transparent medium of Christs Humane Nature which seen and taken in by the eye of Faith do strangely irradiate and enlighten beautifie and glorifie the soul of man and renew it according to the Image Ephes 4. 23 24. of God in righteousness and true holiness 4ly and lastly Jesus Christ is our Sanctification by way of influence and communication This is more general and hath some connexion with and dependance upon the former Ye have received an Vnction from the Holy One i. e. Christ c. Ioh. 1. 2. 20. This Unction is like that oyntment that ran down from the head of Aaron unto the skirts of his garments to note the plentiful effusion of the Spirit on Christ and from Christ unto his lowest members 1. The Spirit of holiness was Christs right jure proprio by vertue of the personal union so that Christ had a plenitude or fulness of the spirit in him like the fulness of a fountain but to us the spirit belongs by an inferiour union So Bishop Downâ—m in his Justification through Christ our Head by way of influence from Christ our Head from the grace of the Spirit is derived in such proportion as Christ is pleased to communicate yet 't is the same holiness for truth and substance As it is the same light which breaketh forth in the dawning Simile of the day with that which inhereth in the body of the Sun shining in his strength 't is in Christ in fulness in us in measure The Apostle tells us 2 Cor. 3. 18. We are changed into the same likeness with Christ by the Spirit of the Lord. 2. Of this fulness of the Spirit which is in Christ believers do receive and grace for grace Ioh. 1. 16. As the Child receives member for member from the Father and as the paper receiveth letter for letter from the Press c. so a sanctified soul receives grace for grace i. e. all manner of grace exactly and proportionably from Jesus Christ The glorious Image of Gods holiness in Christ fashioneth and produceth it self in the hearts of the faithful as Simile an Image or species of light shining on a glass doth from thence fashion it self upon a wall by reflexion As the head communicates real influences to the body so Iesus Christ who is both an head of eminence and of influence communicates his spirit grace light life comfort to his Body the Church for he that sanctifieth and they that are sanctified are both of one As they are one in Nature so one in Spirit and in spiritual likeness also For the farther explication and illustration of this deep and illustrious truth viz. The Jesus Christ is our Sanctification Before I come to the definition of Sanctification I shall subjoyn these particulars Causa 〈◊〉 〈◊〉 〈◊〉 〈◊〉
〈◊〉 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
above they have heavenly affections and heavenly conversations and shall have heavenly Mansions The Saints of Joh. 14 2. God among other Titles are called an holy Nation a Royal Priesthood and a Peculiar People 1 Pet. 2. 9. The Priests of old were men consecrated to Minister in Gods presence Now 1. This Consecration infers an holy preciseness and peculiar singularity in the Saints to keep themselves unspotted from the world Jam. 1. 28. 2. As God doth consecrate the Saints so they themselves having received grace from above do willingly dedicate and consecrate themselves to God They present their bodies i. e. their persons the body being put Synechdochically for the whole man as an holy and living sacrifice Rom. 12. 1. And for this dedication the Lord calls when he saith My Son give me thine heart c. he is pleased to call it by the name of a gift when 't is his due debt and because our free consent is a necessary fruit of his free grace every gracious soul doth voluntarily surrender or give up it self to God as the Macedonians did 2 Cor. 8. 5. Thus in the first place to sanctifie is to set apart and dedicate to an holy use 2. To sanctifie is to cleanse together with its positive act to renew endow or adorn with grace The privative part is cleansing the positive part is adorning First I shall consider the privative part of Sanctification as it is a cleansing work As the word Sanctifie signifies to separate so there is a difference between the Saints and others but as it signifies to cleanse so there is a difference between the Saints and themselves 1. They differ from others because they are a people set apart to live and act for God whether they eat or drink buy or sell they do all for God that is with respect to his glory 1 Cor. 10. 31. and so they are distinct from the men of the world who are meerly by assed by their own principles swayed by their own interests and act for Carnal Self in all they do 2. Sanctification makes a difference between them and themselves inter them unregenerate and themselves regenerate they were filthy before but washen now impure before but holy now Lyons before Lambs now Swine before but Doves now May not we say to and of the best of Saints that are extant as the Apostle speaks of the converted Corinthians 1 Cor. 6. 11. Such were some of you i. e. some of you had been Idolaters Adulterers Drunkards Covetous c. but now ye are washed justified and sanctified in the Name and by the Spirit of our Lord Jesus that is ye are not the same men and women that ye were before the grace of God having changed both their relations and their qualities As a man lately converted answered his old Companions when sollicited to excess of Riot Now I am not I As sin Ego non sam Ego Eras makes a wonderful cursed change in and upon the soul from good to bad yea to stark naught so grace makes a wonderful blessed change in and upon the soul from the worst to the best relation and condition that the rational creature can attain unto The deep and ingrained pollution of our nature is purged and done away 1. Inchoatively and generally at our grand bathing in Regeneration or first conversion Tit. 3. 5. when the soul doth begin at first to wash it self in the Fountain of Christs blood that Fountain opened for sin and for uncleanness Zech 13. 1. that is the first cleansing then the Leprosie begins to be abated and the soul to be made white in the blood of the Lamb then sin hath its mortal blow 2. Gradually and progressively by degrees the Image of Christ is drawn brighter and brighter goes on from glory to glory in the soul of man by the Pourtraicture of the spirit 2 Cor. 3. 18. and as the righteousness of Justification so the righteousness of Sanctification also is revealed and carried on from faith to faith The path of the just is a shining light Pro. 4. 18. that shineth more and more unto the perfect day As Naaman by the Prophets order went 2 Kin. 5. 10. 14. down and washt himself seven times in the streams of Jordan so the sinful soul of man must go down believingly and wash it self in the blood of Christ and in the water of the spirit in the stream of this Jordan if ever it will be clean Christ washt his Disciples feet Joh. 13. 11 12. alluding to the custome of the Jews who wearing Sandals and dirtying their feet daily were wont to wash their feet daily So every day while we converse in and with the world we contract dirt and filth daily we must be therefore washing off the dirt by the renewed acts of faith and repentance daily we ought to make recourse daily to the blood spirit word and promises of Christ for our Justification and thereby cleanse our selves from all filthiness of flesh and spirit 2 Cor. 7. 1. 3. Totally or wholly that is at our dissolution when we shall be glorified when the body of flesh shall lie in the dust of death then the body of sin shall lie down with it then the souls of the Saints shall be presented glorious without spot or wrinkle be pure from sin and perfect in holiness Now through grace the Saints are freed from the guilt and dominion of sin but at death they are perfectly free from the being of it As a worthy man well observes That as sin brought death into the world D. Manton in M. Loves Funeral Sermon with it so death by way of revenge carries out sin 'T is probable the time will be in the very moment of expiring saith the same Author As the soul in the moment of its conjunction with the body became sinful so the soul in the moment of its disjunction from the body becomes perfectly sanctified and is presented perfect by Christ to God for no unclean thing shall enter into the New Jerusalem Rev. 21. 27. Thus much for the privative part of Sanctification as it is a cleansing work 2. Something very briefly of the positive work of Sanctification as it is a decking or adorning the soul with grace under the Law as there was an Altar for Oblation so there was a Laver for Ablution and the Priests were commanded to wash in the great Laver before they came to minister at the Altar Exod. 30. 18 19 20. As the Oblation or Offering did note Justification so the ablution or washing did note our Sanctification And moreover the legal Priests were to be adorned with gorgeous attire with glorious garments when they appeared before the Lord which garments of glory and beauty without controversie did Exod. 28. figure out the glorious graces of Christ and all true Christians for as Christ is their King and Priest so they through the riches of grace have Communion with him in his Offices and therefore
called a Royal Priesthood 1 Pet. 2. 9. To be sanctified is more than to be purified for besides the expulsion of sin in Sanctification 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
Christ hath given the hand of Faith doth put it forth make application of the Merits and mediation of Jesus Christ for his Purification and doth in truth draw in vertue by that application 1 Joh. 3. 3. He that hath this hope doth purifie himself even as he is pure Faith exerts the office of all the senses and of all the members 't is the eye the hand the mouth the foot of the Soul c. as might be proved easily if I should exspatiate As Christ is all in all to the soul in the sanctification of it so Faith of all graces is all in all in the out-going of the soul to Christ and in the Incomes of grace from him 2. As Faith is the Instrumental so the Causa Administra Evangelium est medium ceu instrumentum quo Spiritus sanâ—tus efficaciam suam exerit sidem conversionem operatâ—r Syntag Polan Word is the ministring cause or medium of sanctification Psa 19. 7. The Law of the Lord is perfect converting the Soul the Law in all its Exhortations Commands Consolations Prohibitions Comminations and Promises is a perfect Law serving as a perfect means for conversion But the Promissory and Consolatory part thereof is principally more purifying Having these promises let us cleanse our selves c. 2 Cor. 7. 1. 2 Pet. 1. 4. The Goâ—pel or Law of Faith is vehiculum spiritus the Chariot in which the spirit rides to give your souls a gracious visit Gal. 3. 2. Received ye the spirit by the works of the Law or by the hearing of faith Fides quae creditur He that makes the Clouds his Chariots makes also his Word his Ordinances and his Ministers his Chariots wherein he â—ides down into these lower parts to give the world a meeting Mr. Allens Heaven Opened p. 172. i. e. by the hearing of the Gospel which is the doctrine of faith The sanctifying spirit accompanying the holy Word then the Word is sanctifying Joh. 17. 17. Sanctifie them by thy truth thy Word is truth When the Gospel is spoken and heard in the evidence and demonstration of the Spirit and of Power then is the Arm of the Lord revealed Isa 53. 1. then the Word of God works and grows mightily for sanctification and salvation then the blind eyes are opened then are the captives released then are the dead raised then are the lepers cleansed then are the devils dispossessed then are filthy souls washed unholy souls sanctified 7. Causa Exemplaris The Exemplar or Pattern to which our Sanctification in the two parts of it viz. our mortification and vivification is conformable is the Death and Resurrection of Jesus Christ by vertue of the force and energy whereof through the operation and application of the spirit of faith our sanctification is effected The Apostle Paul holds forth a clear Analogy or proportion between our dying to sin and Christs dying for sin and between our newness of life or vivification and Christs Resurrection Rom. 6. 4. 5. 6 7 8. where ye may see at large the parallel between them And the Apostle Peter tells us We are begotten again unto a lively hope by the Resurrection of Jesus Christ from the dead 8â—y and lastly The glory of Gods Grace in the Conservation and Salvation of a sinful creature is the supreme end or final cause of our Sanctification there is a mutual intimate coherence and relation of these three to oâ—e another 1. The glory of Gods Grace is the Supreme end as of our Election in Christ so of our Sanctification by him All the Acts of Gods love in Christ whether immanent or transient they are all for the praise of the glory of his grace both in this and in the other world Eph. 1. 4. 6. And specifically Sanctification hath a direct tendency unto and termination in the glory of God When we keep our bodies and spirits chaste and holy we are then said to glorifie God 1 Cor. 6. 20. Glorifie God in your bodies and in your spirits which are Gods 2. Consecration This is finis qui the end for which quoad nos we are sanctified and necessary necessitate medii to our Salvaâ—ion Jam. 1. 18. We are begotten by the Will of God â—hat we might be a kind of the first fruits of his creatures that is as Beza Polanus and others observe that we might be consecrated and devoted to the Lord separated from the common lump of mankind as an holy offering as the first fruits under the Law were presented to the Lord as an holy Offering as the Lords own portion 3. Salvation This is our ultimate end the Apostle Peter acquaints us 1 Pet. 1. 3. We are begotten again unto a lively hope by the Resurrection of Jesus Christ c. What is that lively hâ—pe we are begotten and born to in Regeneration he tells ye in ver 4. Even to an inheritance incorruptible undâ—filed that fadeth not away reserved in heaven for you This incomparable Inheritance dignified with all these transcendent Epithets See Dr. Owens Death of Death p. 119 120 121 122 c. is comprehended in one word Salvation 2 Thes 2. 13 14. God hath from the beginning chosen us to Salvation that is the end through sanctification of the Spirit and belief of the truth that is the way and means Thus having cleared our way now we come to the plain and full definition of Sanctification Sanctification in the sense of the Text and of this Tract is a new inward habitual frame of grace infused by the power of the Eternal Spirit into the heart of a justified person united to Christ whereby he is renewed after the Image of Christ in knowledge righteousness and true holiness and thereby enabled to die to sin and to live to God for the praise of Gods glorious grace in his Consecration and Salvation This definition is the sum of the former discourse every part and branch of this description hath been already proved in the aforegoing particulars therefore I shall not actum agere do over the same things again only give me leave to acquaint you our Sanctification Holiness is not any single grace alone but a Constellation â— conjunction of all graces together in the Soul or Inherent Holiness consists in these two things 1. In the infusing of holy principles divine qualities or supernatural graces into the soul such as the Apostle mentions in Gal. 5. 22 23. But the fruit of the spirit is love joy peace long-suffering gentleness goodness faith meekness temperance against such there is no Law These habits of grace which are severally distinguished by the names of faith love hope meekness patience temperance c. are nothing else but the new nature the new creature the new man which after God is created in righteousness and true holiness Ephes 4. 24. These seeds 1 Joh. 3. 9 2 Cor. 1. 21. 1 Joh. 2. 27. of holiness these habits of grace are those sweet oyntments where with all must be
to him there is not one condemnation But Sanctification is an inchoate and successive act carried on by degrees and compared with Justification 't is but imperfect though it be an immortal principle an incorruptible seed growing up and tending to perfection for here we know but in part we see but in part we see as 1 Cor. 13. 9 10 11 12. in a glass darkly Now the dust is in our eyes much blindness and darkness in the eyes of the most enlightned our understandings are partly light and partly darkness our wills are partly flesh and partly spirit we find do we not a contrary Principle working a contrary Law rebelling that when we would do good evil is present with us Rom. 7. 21. There is a Law in the members and a Law of the mind Rom. 7. 23 There is a double Enemy carrying on a double interest in one soul there is a Jacob and an Esau strugling and striving for Mastery in one heart there remains the being of sin concupiscence evil lusting and motions many sins of ignorance negligence and of invincible infirmity in the Saints for whilest they abide in earthly they abide in sinful Tabernacles The bitter moans groans complaints tears together with the sad lapses of the Saints do sadly evidence the truth of this besides the 1 Kin. 8. 46. Jam. 3. 2. 1 Ioh. 1. 8. Eccl. 7. 20. As a child as soon as born is a true man though not a perfect man he hath all the parts of a man not the strength and stature ample testification of many Scriptures The Saints that are sanctified in Christ Jesus are in a sense perfect and in a sense imperfect they are perfect as to perfection of parts every part and faculty of soul and body is sanctified and yet they are in a sense imperfect i. e. as to perfection of degrees thus the word perfect is differently to be understood Phil. 3. 12. 15. In the 12th ver it notes the fullest measure or highest Achme of perfection attainable by a Christian In the 15th ver it notes sincerity or integrity which is a Christians Evangelical perfection God according to the tenour of the New Covenant accepting his person in Christ as perfect viz. in and through Christs perfect righteousness and intercession and thereupon a believers gracious desires and endeavours for performances his will for the deed and his sincerity for perfection Perfection of degrees being too great a priviledge for a Militant estate is reserved as one of the peculiar Flowers or Jewels of the Triumphant Crown for the Saints to wear in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A precious jewel which nothing can defile or dull its shining so is the state above their Fathers Kingdome wherefore among the singular distinguishing Epithetes given by the Spirit of God to our inheritance this is one an inheritance undefiled 1 Pet. 1. 4. By our Justification now we have peace with God Rom. 5. 1. all our sins past and present are actually pardoned and this favour received is a pledge of assurance that for the future by applying our selves to Christ we shall receive remission of daily sins and that at the last day we shall be for ever free from all accusations and condemnation Our Justification is perfect now though the most solemn pronunciation of it in a magnificent manner is the work of the great day but our Sanctification is inchoate imperfect and progressive here by the supplies of the Spirit of Grace there must be a going on from faith to faith from strength to strength but it shall be most compleat and perfect at Christs appearing the Picture of Christ will be gloriously drawn even to the life then We know that when he shall Phil. 1. 6. appear we shall be like him for we shall see him as he is 2. The righteousness of justification is equally perfect and equally impured to all believers my meaning is all believers are alike justified one as well and as much as another the weak as much as the strong the new-born Babes so much as the old Fathers the feeblest Lambs as much as the Hee-goats of the Flock he that hath the least as well as he that hath the greatest measure of the Spirit A Giant holdeth a jewel and so doth Gemmam amplectitur Gigas puerulus licet Gigas fortiùs eam amplectitur quà m puerulus tamen manet gemma aequè preciosa Luther a Child the jewel is the same though the Giant holdeth it with a stronger hand So here the righteousness of justification is the same though the faith of believers is not the same some being weak and others strong in faith As to inherent righteousness there is much difference but as to imputed righteousness all the Saints are equal none have purer linnen than the rest A believer of the lowest form in Christs School of the meanest stature or growth in Christ of the weakest and dullest capacity in the mysteries of the Kingdome of Christ is in point of justification equal with So M. Burroughs on the Beatitudes Matth. 5. Abraham Isaac and Jacob Moses Samuel and David equal with all the most glorious Patriarchs Prophets Martyrs and eminent Saints that are Thou if a believer art as much acquitted from sin and as much accepted as righteous in the sight of God and as undoubted an Heir of and hast as true a title to the Inheritance of heaven as the most famous Saints that are But there is a great deal of difference among the Saints themselves as to sanctification some Saints are children some are strong men some are fathers one star 1 Cor. 15. 41. excelleth another star in glory There are stellae primae secundae magnitudinis c. Some Saints are more sluggish and dull of hearing more dull and dark in understanding others are more acute and quick some are younglings weaklings and have need of milk viz. the principles of the Oracles of God others are strong men and have need of meat can dive into and digest the deepest mysteries revealed in the Gospel God having given them senses Heb. 5. 12 13 14. exercised to discern both good and evil Some are more dead to duty and in duty others are more vigorous more fervent in spirit and lively some walk more humbly with God more holily before God more exactly and venerably before the world than others do Some do much fully and stain their garments others comparatively walk in white and keep their garments clean and also keep themselves unspotted from the world Jam. 1. ult Thus great is the difference between Saint and Saint in sanctification as great is the Cant. 5. 10 My beloved is white and ruddy white in the glory of his Deity ruddy in the preciousness of his Humanity and white in the beauty of his purity and ruddy in the blood of his Oblation Owens Communion p. 52 53. difference between man and man in growth and stature but in justification the
5. 20. Phil. 1. 9 10. are excellent he hath now a new spiritual clear affectionate knowledge of and a more distinct piercing knowledge in the Mysteries of the Gospel than ever he had befâ—râ— An enlightned head and a sanctified heart go both together This is the second effect or rather sweet Concomitant of Sanctification viz. Illumination 3. The third Effect or rather Concomitant or Adjunct of our Sanctification is Faith hee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 id est eandem fidem ex ejusdem spiritus afflatu dono Beza that hath the spirit of Holiness hath also the spirit of Faith 2 Cor. 4. 13. wee having the same spirit of Faith the spirit of Sanctification is also the Author of Faith for Faith is formally a special part of Sanctification 1 Joh. 5. 1. Whosoever believeth that Jesus is the Christ is born of God that is our faith in Christ is a certain sign and evidence of our Regeneration He that believeth that Jesus is the Christ i. e. the promised Messiah is born of God The learned Blasphemia pessima Haeresis erat apud Judaeos Consiteri Iesum Mariae filium esse Christum upon the place observe that there was a great Controversie in the Apostle Johns days whether Jesus the Son of Mary was the Christ the promised Messiah or not And the blasphemous and blinded Jewes counted it the worst of Heresies to confess Jesus the Son of Mary to be Christ The Jews were many wayes offended in him offended in the vileness of his Appearance in the humility of his Conversation in the ignobleness of his Parentage in the sharpness and Authority of his Doctrine in the knowledge of his Countrey as I might demonstrate easily when Christ shall come say they we know not whence hee is but we know whence this man is i. e. of what Parentage and of what Countrey John 7. 27. The Scriptures had fore-told that the promised Messiah when he came should redeem Israel restore all things pardon sins seek and save that which was lost proclaim liberty to the Captives Comfort those that mourn bind up the broken-hearted bring in everlasting Righteousness and save his people with an everlasting salvation But the obstinate and heretical Jewes would not grant all this to the son of Mary They denyed Christ to be the true Messiah They Traduced the Son of God and blasphemously in thought and word reputed him an Impostor Therefore 't is said 1 John 11. 12 13. verses He came to his own and his own received him not Hee came to his own creature man and generally the generation of mankind did not receive him but refuse him so some expound it but others as Calvin give a better sense Thus he came to his own i. e. to his own Country men the Jewes of whom according to the flesh he came who is over all God blessed for ever but they received him not i. e. * Rom. 9. 5. Sed rectius sentiunt qui referunt ad solos Judaeos Calvin 1 Joh. 11. as their King and Saviour but to as many as received him to them gave he power 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not only power but also dignity priviledge to bâ—come the sons of God even to as many as believed his Name and who are these that thus believe in Christ and receive him into the hearts Why such as are not born of blood of an high and noble Parentage which the Jews gloried in being descended from Abrâ—ham nor of the flesh nor of the will of man nâ—â— by any principle of corrupted nature not bâ— the meer power of our own will but by the will and grace or gracious will of God we Jam. 1. 18. Ephes 2. 4. are born again or sanctified Now who are they that born of the will of God Why they that believe in Christ and receive him by Faith into their hearts as God hath promised and propounded him in the Gospel as Prephet Priest and King in all his Offices or aâ— the Text hath it as wisdome righteousness saâ—ctification and redemption Through Faith the soul doth receive in and Secundum diversos respectus fides regenerationis nostrae pars est ex regeneratione tanquam ex fonte manat fides Calv. conceive with the incorruptible seed of the Word of God whereby Christ is formed the new creature is produced the soul is regenerate or born again into a new and divine life wherefore if you are born again or sanctifieâ— which is the same you have faith in Chriâ—â— crucified at Jerusalem 1. You do believe that Jesus is the Christ 2. You do believe on Jesus Christ 1. You do believe that Jesus is the Christ that Jesus is the Saviour that there is no saâ—vation by any other Acts 4. 12. That he was â—nointed by the Father as Prophet Priest and Kiâ—â— Isa 61 1. for the perfecting of your salvation 〈◊〉 the obtaining of eternal Redemption for you Heb. 9. 12. Luther hath a notable speech upon Psal Ego saepe libenter hoc inculco ut extra Christum oculos aures claudatis dicatis nullum vos scrire Deum nisi qui fuit in Gremio Mariae suxit ubera ejus Luther Credere quod sit Christus est ab eo sperare quaecunque de Messia promissa sunt Calv. Comment in 1 John 5. 1. 130. Often and willingly saith he do I inculcate this that you should shut your eyes and your ears and say you know no God out of Christ none but he that was in the lap of Mary and sucked her breasts He means none out of him Iâ— is not a mystical Christ within you but the man Christ Jesus without you who was conceived by the Holy Ghost born of the Virgin Mary crucified at Jerusalem rose again and ascended up into Glory that you must believe in for the remission of all your sins for the justification of your persons and for your eternal life Wee finde it recorded in Scripture and in History that this was the Grand Test of a Believer in the Primitive times Dost thou believe that Jesus is the Christ or that Jesus Christ is the son of God because in those dayes it was little less than Death among the Jews thus to own and confesse Christ 2. If you are born again or sanctified you do believe on Jesus you believe on the Name of the Son of God This is Gods great Commandment and our great Duty 1 John 3. 23. As God doth offer and propound him in the Gospel so accordingly ye do receive him into your hearts with all his Offices with all his Graces with all his inconveniencies You look upon Gods Terms as holy equitable and most advantagious to you Ye trust to Christ and rely on him alone for wisdome righteousnesse sanctification and redemption God tenders his Son in the Gospel as the desire of all Nations aâ— the chiefest Hag. 2. 7. Cant. 5 10. Isa 63. 1. Heb 7. 25. Heb. 2. 17.
become operative to several ends and Objects Hence those Acts which immediately spring from other graces as their proper stock are attributed to faith that being the principle of their heavenly working in this respect as the success of an Army redounds to the Generals Honor so the victory which is effected by other Christian qualities is here ascribed to Faith which animates them and leads them forth as their chief Captain 6. Faith Amplifies dilates enlargeth the heart to run the wayes of Gods Commandments 1 John 5. 1. and 3. verses compared together whosoever believeth that Jesus is the Christ is born of God c. vers 1. For this is the love of God that we keep his Commandments c. verse 3. Faith is the ground of Love and Love the Author of Obedience holy obedience is the daughter of a lively Faith when and where Christ dwels in the heart by faith that soul being rooted and grounded in love comprehends with all Saints secundum quid what is the breadth and length and depth and heighth of the love of Christ Ephes 3. 17 18 19. Which love like a fire in his bones like a flame in his bowels enflames his soul with love to God and Christ opens and enlargeth his heart to duties of obedience to serve the Lord with a most free and Princely spirit The soul of an affectionate Believer runs swiftly chearfully nobly in the wayes of God like the Chariots of Aminnadib Cant. 6. 12. Faith thus argues Amminadib i. e. my voluntary free bounteous or noble people Ainsworth in Cant. 6. 12. Psal 103. 3 4. Ephe. 1. 3. Hath God loved me in his Son from everlasting and will hee love me to everlasting Hath God in Christ forgiven such a wretch as I all mine iniquities redeemed my life from destruction and crowned me even me with loving-kindness and tender mercies yea with all spiritual blessings in heavenly places in Christ Jesus Then what shall I render to the Lord for all his benefits Nothing I can do nothing I can suffer too much for him I am and will be his for ever at his Command and for his service Thus the faith of a sanctified Person reasons 7. Faith Corroborates it strengthens the weak it revives the faint it supports the desponding and sinking spirit The Psalmist in great tryals and troubles had great experience of the supports of faith Psalm 27. 13. I had fainted unless I had believed to see the goodness of the Lord in the land of the Living Love keeps you from dissembling Hope keeps you from desponding Patience keeps you from tyring but 't is Faith that keeps you from fainting When a * 2 Chron. 2. 20. Psal 57. 7. My heart is fixed in some translations 't is suffultum est cormeum my heart is underpropt great multitude from beyond the Sea on this side Syria came up against Judah and the people were in sore distress Jehosaphat their good King encouraged the people saying believe in the Lord your God so shall ye be established believe his Prophets so shall ye prosper 2 Chron. 20. 20. Faith in God is the souls establishment wherefore a Believer shall not be affraid of evil tydings his heart is fixed trusting in the Lord his heart is established he shall not be affraid until he see his desire upon his enemies Thus the Psalmist sweetly sings Psalm 112. 7 8. The fixation of the soul by faith on God on Christ on his Attributes on his Promises yields the surest strength the speediest and sweetest relief and succour in the Crisis of any Exigence When David for fear of Saul was got into a Wood Jonathan leaves his Father and privately came to David 1 Sam. 23. 16. into the Wood and strengthened his hand in God So when a Believer is in a wood of fears and dangers he strengthens his hand the hand of his faith in God and the more his faith is up the more his fears are down Divines use to compare the base fears of men and the embondaging fears of Death to the Lead that weighs the Net under water and faith to the Cork that keeps up the Net from sinking Hope the eldest daughter of Faith is an Anchor sure and stedfast Heb. 6. 19. but Faith is the Rock which this Anchor rests on according to the Proverb were it not for Hope heart would break and the Scripture tels us Rom. 8. 24. We are saved by hope but Hope receives all its subsistence strength Faith is both 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 substantia 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 argumentum Heb. 11. 1. from Faith Faith is the substance of things hoped for the evidence of things not seen Heb. 11. 1. 8. Faith exhilarates comforts cheers the soul fils it with joy and peace in believing Rom. 15. 13. The God of hope fils the soul with joy and peace in believing Faith is as a twinkling star in a dark Night as a shining Sun in a cloudy Day as Rivers of water in a dry place as the shadow of a great Rock in a weary Land The Apostle Peter elegantly expresseth the soul-exulting operation of saving faith 1 Pet. 1. 8. Whom that is Christ having not seen ye love in whom though now ye see him not yet believing ye rejoice with joy unspeakable and full of glory Faith opens a crevis of light and springs a Mine of * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Exultatis gaudio ineffabili gloriosa Beza exulting joy in the most insulting danger When once a Believer is justified by faith and hath peace with God hee then rejoiceth in the most glorious Hope viz. in the hope of the glory of God and not only so but he glories also in tribulations hee glories in them and he glories over them because the love of God is shed abroad 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 effusa est is poured forth into his heart by the Holy Ghost Rom. 5. 1 2 and 5. verses by faith in Christ and by communion with Christ in his Conquests hee knows he shal be more than a Conqueror over all his Enemies Rom. 8. 37. * Neque enim simpliciter dixit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 idest ut vertit Cyprianus Epist 26. supervincimus Amplius quam victores sumus Beza 't is not only said Conquerours but more than Conquerors as Cyprian and Beza on the place Thus I have endeavoured to present you with some of the precious properties and vital operations of precious Faith which every one that is born of God or sanctified doth enjoy to his inestimable benefit Faith is an inseparable Concomitant with and an infallible evidence of our Sanctification for whosoever believeth that Jesus is the Christ is born of God 1 John 5. 1. This is the third Adjunct and evidence of our Regeneration 4th Effect and evidence of our sanctification is love to God and to the Brethren As Christ dwels in the heart by faith Ephes 3. 17. so the soul
sanctified is now made Membra sunt Arma ready for every good work to which before sanctification it was altogether reprobate Beloved Friends are your souls thus well and healthy are they recovered to their right temper are ye sound in the faith are ye sincere at heart is the habitual frame of your hearts right with God and for God or not deal impartially with your own souls 'T is true a man that is generally lively and healthy may now and then by accident get colds and surfets have fits of weakness and for some time labour under some infirmities but a strong Constitution will â—ub along wear off and cast out the disease at last so an holy a spiritually healthy man through humane frailty and strong temptation may for a time decay in grace yea languish very much hee may get cold his love to God his zeal for God may chil and cool his faith may weaken his hope may almost fail his patience may tire c. And through the immoderate cares of this life and inordinate affection to the Creature he may get a Surfet he may fall into sin yea fowly fall into great sins and labour Nemo esse sine delicto potest quamdiù indumento carni oneratus est Lactant. de vero cultu under the sense of a wounded spirit a long time Notwithstanding all this the immortal seed of God in him of which he is begotten by the supplyes of the Spirit of Life will revive and conoborate the man again The divine Nature in him will get head exert its influence and repair the man again Grace like Leaven will ferment the whole lump the whole soul and work out the disease of sin in a word the withering stock of Grace within like a Psalm 1. 3. Rev. 22. 1. Tree planted by the River of Life will spring and flourish scent and bud again 8. Blessed effect or Priviledge If thou art sanctified or regenerated thou hast a true and undoubted Title to the Kingdome 3 Joh. 3. 5. Except ye are born again ye cannot see ye cannot enter into the Kingdome of God This Negative is inclusive of the Affirmative If ye are born again ye shall both see and enter into Gods Kingdome This Kingdome of God if born again is thy Inheritance If thou hast the sanctification of the Spirit thou art begotten again unto a lively hope this lively is also a most glorious hope here hope is put for the object hoped for and what is that the 3d. v. informs ye an inheritance incorruptible undefiled which fadeth not away reserved in hea-for ye The children of Regeneration are most certainly and unquestionably the children of the Kingdome Sanctification is the Genuine and Evangelical Title to salvation see 2 Thes 2. 14. When ye are born from above ye are at that instant born for above ye are born children of God brethren of Christ Companions with Angels and heirs of Glory Nay let me tell ye more Sanctification is the very entrance into the Kingdome Sanctificatio est Ingreslus in Regnum Dei Caâ—v Phil 3. 20. of God Holinesse is not only the way to Heaven but it is Heaven it self A sanctified person lives the life of Heaven * his conversation is in Heaven he lives the Life of God whilst his body is here on earth it is life eternal in the present tense in specie and in primitiis in the kind and first-fruits of it to know God in Christ John 17. 3. When ye begin to be holy ye then begin to enter into the white cloud of Glory Ah then seeing every one would be happy who would not be holy Holinesse becometh thine House O Lord for ever Without holinesse no man shall see the Lord that is with joy hereâ—ftâ—r Heb. 12. 14. No nor any enjoyment of the favour and fellowship with God here An unsanctified person is very miserable he misseth heaven in both Worlds he hath nether holiness nor happiness he hath neither the seed nor the flower neither the first-fruits nor the Vintage he hath not a grain of saving Grace no sweet dews falling from heaven on him not a drop of the water of Life to comfort him But his soul is like the Heath in the Desart and shall not see when good cometh but shall inhabit the dry and parched places in the wildernesse in a salt land and not inhabited Jer. 17. 6. A most dismal state saltness and barrenness is his doom here fire and brimstone is his portion for ever Certainly an unholy man must needs be very miserable Lastly True sanctification is an abiding flourishing progressive Principle 1. It is an abiding Principle it lives and abides in it self and it also quickens the soul Semen manenâ— in the life and keeps the soul in the love of God for ever 1 Pet. 1. 23. A man externally sanctified may fall away and come to nothing like a barren Tree he may lose in time both leaves and fruit but a man internally sanctified can never fall away neither totally nor finally for the Name and Nature of God the Mark and Seal of God the Image and Seed of God is in him And this is incorruptible and immortal * 1 Pet 4. 14. the spirit of Glory and of God rests upon him the spâ—rit of Holiness dwels and abides in his soul for ever the Father Son and Spirit according to their omnipotency faithfulness and immutability will never suffer their seed seal nature image to be lost Though Hymenâ—â—â— and Philetus hypocrites and hereticks may err concerning the truth overthrow the faith of some and throw themselves and others down to Hell Nevertheless the foundation of God standeth sure having this seal the Lord knoweth who are his 2 Tim. 2. 17 18 19. The love of God in Election and in Vocation or Sanctification is like himself unchangeable The Gifts and Calling of God are without Repentance Joh. 13. 1. Rom. 11. 29. There may be partial and gradual Apostacy in some of the Saints of God they may backslide in their apprehensions in their affections and in their conversations as is too too manifest by the Scripture-evidence and by sad experience but to backslide totally from all the truths of God and from all the profession of the Gospel and with the mind and will with the consent of the whole soul and finally to fall away bid an eternal farewell or depart from God for ever This cannot shall not be Among others consult these Texts Heb. 12. 6 2. He that is the Author will also be the Finisher of our faith 1 Phil. 6. Hee that hath begun the good work in ye will also perfect it And Jer. 32. 40. And I will make saith God an everlasting Covenant with them that I will not turn away from them to do them good but I will put my fear in their hearts and they shall not depart from me Here God in the Riches of his Grace through Christ undertakes both for himself and his
not 't is wrought in us by the power of the Holy Ghost 2. Sanctification is not a common work the making of man at first was not a Common but a special work let us make man after Gen. 1. 26 our own likenesse the making of other creatures was by the word of power but the making of man was an act of counsel And sure I am the forming of Christ in the soul the new workmanship created in Christ Jesus to good Ephes 2. 10 works is one of the greatest and most glorious works of God farre surpassing the Creation of Heaven and Earth Wherein God shews himself an Artist to the uttermost Sanctification is the decking of the soul with Christs Image a representation of God in his highest Excellency and this is not a common but a special Priviledge a divine Ornament which God bestows on none but upon his choice Favourites a special and peculiar people 1 Pet. 2. 9. Use 4 Let all such that are in some measure sanctified or that truely desire to be sanctified wait on God till the work be accomplished Though your wills be perverse and obstinate God can bend and bow them God never made a Creature too strong for himself he that hath begun the good-work in you will Phil. 1. 6. perfect it he is able to do this thing in us and for us and he is faithful in the performance of his Promises to us 1. He is able Who hath resisted his will His Rom. 9. 19 Isa 59. 1 Phil. 3. 21 1 Thes 5. 24. Heb. 10. 23 hand is not shortned He by the mighty power of his Spirit can subdne us and all things to himself 2. He is faithful Faithful is he that hath promised who also will do it Believe O ye doubting desponding Souls in the veracity fidelity and immutability of the great and good God Hear what God and not what the Tempter speaks God hath promised to work in you to will and to do Phil. 2. 13. That Assertion carries along with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Et velle perficere These words are a Meiosis it the nature of a Promise Hath not the living and true God Promised in the New Covenant to sprinkle you with clean water to circumcise your hearts to put his Law into our mindes to write his Law in our hearts to take away the heart of stone to give us the ministration of his Spirit not to quench the smoaking Flax that is to kindle it not to break the bruised Reed that is to strengthen it and to send forth Judgement unto Victory that is to carry on the work of Sanctification in the Soul in spight of all opposition till it be compleat in Glory Oh then What remains but that we should all act Faith upon Gods power and faithfulness in making good his Promises or else wee shall discomfort our selves needlesly and dishonour God exceedingly And withal remember 't is very expedient to turn these Promises into Prayers and act Faith on them in Prayer The Promises are as so many Bills under Gods own hand which in the name of Christ we ought to present to the Father and to put them in suit at the throne of Grace Thus come in Faith and ye shall go away with Comfort Use 5 As a consequent of the former let such as are distressed through the sense of Sin and for want of holiness look up to Christ Jesus for Sanctification he of God is made unto us Sanctification believe in the Joh. 6. Joh. 14. 1 Mediatour in him whom God hath sent honour the Son as ye honour the Father God hath so appointed it Look up to him all ye the ends of the Earth and be saved so look Isa 45. 22 up to him and ye shall be also sanctified be daily looking up to Jesus the Author and Finisher of your Faith the Alpha and Omega of your holiness Heb. 12. 2. Look up to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Aspicientes in illum Isa 61. 1. 1 Joh. 1. 7 Christ for the Spirit of Sanctification from Christ if ever ye would partake of his Unction The Christal stream wherein we are washed and made clean flows out of Christs own heart The blood of Jesus Christ cleanseth us from all sin Faith makes Application of this blood and so it purifies you may be poring long enough on your own filthiness and be filthy and dejected still unless you look up to this Fountain and see Christ given of God for your Sanctification you must apprehend him as the Lord your Righteousness and also as the High-Priest of your holiness else your Consciences will never be pure nor peaceable Naaman by the Prophets order was to go down and dip himself seven times in Jordan if he would be cured 2 Kings 5. 10. So by Gods order and appointment you must go down daily by the renewed Acts of believing to this Fountain and bathe and wash thy unclean Soul in the streams of this Jordan I mean Christs blood if ever thou wouldest be healed of thy sinful Leprosie Use 6 My sixth Use shall be to press us all to a serious sense of our absolute need of holiness Sanctification is not a thing indifferent which a man may have or not have and yet be happy no such matter You must be holy if ye will be happy 't is the unum necessarium the one thing needful Luk. 10 42 Prov. 4. 7 Sanctification is the principal thing Sanctification is the Wedding-Garment which renders ye amiable in the eyes of the King of Heaven without this the King will say Binde him hand and foot and cast him into outer darkness Mat 22. 12 13. Certainly this Wedding-garment is woven of the glorious beams of the Sun of Righteousness 't is both the Righteousness of Christ imputed and imparted Christs Righteousness say others with Faith and Holiness So Calvin and other Modern Writers The Graces of the Spirit are as Parliament Robes The Peers say some by rule of Peereage are not to sit in Parliament without their Robes The Graces of the spirit are the Jewels of the Covenant and Robes of Heaven No living or reigning there no sitting in Heaven as Peers of State as Kings and Priests without these Robes of Glory the Righteousness of Christ for Justification and the Graces of Christ for Sâ—nctification without all this white Linnen the Righteousness of the Saints Sanctification is the Seal or Mark of Heaven There is a Necesse est put upon Sanctification 1. For the honour of God of each Person in the Trinity â— For our own happiness 1. For the honour of the Father that his choice be not disparaged 2. For the honour of the Son that his Members be not deformed nor polluted 3. For the honour of the Holy Spirit that his charge may not miscarry or fall short of Glory 1. For the Honour of the Father whose choice we are we are chosen in Christ to be holy Ephes 1. 4. and
up 't is the goodly Field wherein this heavenly treasure is to be found 2. The second instrumental cause is Faith Faith is manus accipientis Faith is the hand of the Soul whereby we receive Christ and apply his righteousnesse John 1. 12. Faith justifies Rom. 5. 1. But how * Non 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1. Primo per se ut qualitas propriâ— aut motus actio vel vel passio aut opus aliquod bonum eximii precii quasi ipsa sit justitia aut ejus pars aut etiam justitiae loco ex censu estimatione Dei sed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 secundario secundum aliud nempe ut modus medium instrumentum ceu oculus manus qua Christi ejusque participes reddimur adeoque relativè ad objectum Iesum ipsius justitiam promissiones gratiae Synop. Pur. Theol. p. 442. doth faith justifie Faith justifies as one expresseth it vi legis latae as it is our evangelical righteousness or our keeping the Gospel Law Faith pretends to no merit nor vertue of its own but professedly avows its dependance upon the merit of Christs satisfaction as our legal righteousness on which it layeth hold its excellency ariseth from Gods Sanction who made choyce of this act of Believing to the honour of Justification because it layes the creature low and so highly exalteth Christ The Act of believing is as the Silver Gods Authority in the Gospel-Sanction is as the Kings Image stampt upon it which gives it all its value as to justification without this stamp it could never have been currant Faith doth not justifie as an habit act work or quality as the Papists say but as an instrument or hand to receive Christ and his righteousness * Undè fides imputatur ad justitiam ut Paulus loquitur Rom 4. 5. Non quatenus est qualit as nobis inhaerens nec quatenus est opus multo minus quatenus est meritum sed metonymid adjuncti correlativè intellectâ per vocem fidel justitia Christi quâm fides apprehendit ut patet ex codem cap. 4. v. 11 13. And again nec quatenus est cultus Dei radix omnium aliorum bonorum operum sed quatenus nos Christo conglutina unum cum illo facti participatione justitiae ejâ—â— fâ—uamur Polan p. 456. Faith is an empty and a naked thing without its Object Faith puts on this Robe of Glory and wraps the Soul in it but 't is this glorious Robe Christs righteousness that justifies 'T is very certain that the To credere cannot doth not justifie as Socinus and Arminius teach it doth 'T is true 't is said Rom. 4. 5. Faith is imputed for righteousnesse and is accepted of God through Christ for the performance of the whole Law but this is to be understood metonimically and relatively in respect of Christ the object of faith who is the end and perfection of the Law to them that believe by fulfilling the righteousness of the Law for them Faith invites a Soul to Christ brings it into Union with his Person and so into communion of his righteousness And then for works what shall we say of them The Apostle is peremptory and absolute in his Conclusion Rom. 3. 28. Therefore we conclude that a man is justified by faith without the deeds of the Law So also Gal. 2. 16. Knowing that a man is not justified by the works of the Law but by the faith of Jesus Christ c. that is by the works which Christ hath done in our stead by the obedience of Christ which we apply to our selves by Faith alone saith Polanus * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 scripserit Paulus pro 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sicut etiam accipitur Matth. 12. 4. 1 Cor. 7. 17. Beza in loosed tanium per fidem Iesu Christi hoc est per opera qua Christuâ— loco nostre fecit per obedientiam Christi quam solâ fide nobis applicamus Polan Faith justifies a sinner before God and works justifie Faith and demonstrate to the world and to our own consciences that our faith is not dead and barren but Jam. 2. 4. Living because fruitful â—aith as working doth not justifie but sound justifying faith is a working faith 2. VVe come to consider the essential material cause of our justification that very thing which is our righteousness which God imputeth to us and accepteth on our behalf To this I answer 1. Negatively what it 1. Negatively is no. 1. It cannot be our own righteousness inherent in us because inchoate and imperfect justitiam qua-coram Tribunali Dei Consistimus perfectam omnibus numeris partibus gradibus esse necesse est-Quid enim ex se agere poterat ut semel amissam justitiam recuperaret â—omo servus peccati vinctus Diaboli assignata est proinde aliena qui caruit suâ— Bernard and the righteousness of justification must be most absolute perfect by the works of the Law shall no flesh be justified 1 no meer man Rom. 3. 20. We may therefore cry out with Bernard what is man that is a servant of sin a Bondslave of the Devil able of himself to do for the recovery of righteousness once lost there is therefore the righteousness of another assigned to him who hath lost his own 2. Nor secondly is it the righteousness of Christ meerly and solely as man considered though that was pure and spotless yet it was not infinite and meritorious for Christ taking upon him an humane nature was bound to keep the the Law being made of a woman he was also made under the Law under the Covenant of Works the obedience of Christ meerly as Gal. 4. 3 4 man had been no work of supererogation as to us it would have served to justify himself but without the personal Union there would have been no redundancy or over-flowing of merit in it to justify those millions of guilty miscreants who through the infinite Non propter seipsum sed propter nostram salutem ab demolitionem mortis Condemnationem Christus Advenit Athanas Orat Tertia contra Arrian grâ—ce of the Father by the blood of the Son are justified Wherefore Christ came not for himself but for our salvation c. saith Athanasius 2. It is not the Essential Righteousness of Non est essentialis justitia Dei ut Andreas Osiander contendebat Cujus errorem refutavit Calvin Institut tertio libro the God-head not that righteousness wherewith God is righteous 't is not the righteousness of Christ as God solely though it is called the righteousness of God 2 Cor. 5. 21. Rom. 1. 17. and so called because 't is the righteousness of him who is truly God as well as truly man in one person and 't is the righteousness which God appointeth and acâ—â—pâ—eth for our justication But it is not the Essential uncreated righteousness of God which being the Essence of God cannot be