a Cedar in Lebanon Those that be planted in the house of the Lord shall flourish in the Courts of our God they shall bring forth fruit in old age they shall be fat and flourishing Cant. 8.16 Awake O North-wind and come thou South blow upon my Garden that the spices thereof may flow out in adversity in prosperity under desertion under consolation come smiles come frowns come the warm summer of joy or the cold winter of sorrow All the gales and blasts of Divine Providence shall sweetly conspire to open the Spices of Gods Garden to ripen and diffuse the savour of the graces of the Spirit in the hearts of Saints the North-wind is ripening the South wind is refreshing by both the Spices shall flow out Grace small at first like a grain of Mustard-seed in tract of time will grow to a Tree of so great a bulk that the Fowls of the Ayr may lodge in the branches of it and of so high a stature sâ— to reach from earth to Heaven A spark of Grace like a spark of fire is kept alive in a sea of water * Cant. 8.7 Many waters shall not quench it neither shall the floods drown it I give to them saith Christ eternal life and they shall never perish c. John 10.28 26. Lastly Where-ever the Image of Christ is it is progressive The picture or likeness of a man in a frame grows not 't is alwayes at a stand but the image of a man in his childe is far different 't is lively vigorous and progressive 't is the property as well as duty of every real Saint to perfect Holinesse in the fear of God 2 Cor. 7.1 to forget the things behind to reach forth unto those before to press on towards the Mark Phil. 3.13.14 Rom. 1.17 Psal 84.7 2 Cor. 3.18 Gratia Consummata est Gloria perficiens As the wicked grow worse and worse the Saints grow better and better they go on from faith to faith from strength to strength and from Glory to Glory till they are swallowed up in Heavens Glory The path of the just is as the shining light that shiâ—eth more and more unto the perfect day Prov. 4.18 Well then cast up your Accompts examine your hearts consider your waves Are ye stars or Meteors are ye burning Lamps shining Lights or Dark-lanthorns grow I am sure ye do either in sin or holiness upward or downward Hell-ward or Heaven-ward And go ye do daily either forward or backward either toward the Mount of God the Hâ—ll of Holiness or towards the Lake of Fire the burning Tophet If ye are Saints rise up Ascend your Lord is risen Why seek ye the living among the dead If ye are sanctified by him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Comes of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 privat 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Terra A Saint iâ— not an earthly but an heavenly-minded man Grace like fire is alwaies ascending to its Center ye are risen with him If ye then be risen with Christ seek those things which are above Col. 3.1 Set your affections on things above and not on things beneath or on the earth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. minde the things above and not the things on or of the earth If ye are redeemed from the earth your Contemplation your Communion your Conversation is and ought to be above where Christ sitteth at the right hand of God And the nearer â—oâ—e the * Omnis ascensus in this sence as well as descensus velocior in fine quam in principio swifter should your pace bee Gird your Loins Trim your Lamps fill your Vessels prepare your Souls do all diligence make your Calling and Election sure for * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doing these things ye shall never fall but have an abundant entrance into the everlasting Kingdome c. 2 Pet. 1.10 11. so doing ye shall have Magnificent and Royal Entrance the Gate of Heaven opened full Assurance and most ample Reception into Glorie Thus having gone through the Doctrinal part of the Proposâ— ion we proceed to App ication Now for Application If Jesus Christ be given of God the Father for our Sanctification Then in the first place Use 1 by way of Information Ye that are the Saints of God hence learn to give distinct Glory in Believing to the several Persons in the Blessed Trinity Get right apprehensions of the Divine Persons and of the several endearments with which their Personal operations are clothed and represented and so worship and glorifie the Trinity of Persons in the Unity of the Divine Essence God is most honoured your minds most enlightened and your hearts most warmed and comforted when your thoughts are most distinct explicit and clear in this matter in so doing * Tuum Nomen sanctificetur rectâ— per nomen intelligimus benefiâ—ia personarum Patris officiuÌ„ merita beneficia filii Mediatoris officium ac benâ—ficia Spiritus sancti quae in Scripturâ revelantur praedicantur M. Chemnit Harm Evangel p 610. Col. 1.12 Joh. 16.14 you hallow or sanctifie the Name of God indeed The Saints are Gods gift the Sons purchase the Spirits charge God in the Eternal Compact gave the Saints to Christ to save and Christ gives them to the Spirit to sanctifie and so * Tuum Nomen sanctificetur rectâ— per nomen intelligimus benefiâ—ia personarum Patris officiuÌ„ merita beneficia filii Mediatoris officium ac benâ—ficia Spiritus sancti quae in Scripturâ revelantur praedicantur M. Chemnit Harm Evangel p 610. Col. 1.12 Joh. 16.14 fit them for Glory If the Father had not loved you before all worlds the Son had not Redeemed you and if the Son had not Redeemed you the Spirit had never Sanctified you and the Spirit works as the Sons Spirit He that is the Spirit shall glorifie me saith Christ for he shall receive of mine c. Now Consider the love of the Father in Election the merit of the Son in Redemption and the efficacy of the Spirit in Sanctification and give distinct glory to each Person 1. Consider the love of the Father in Election 'T is from the love of the Father that we are blessed with all Spiritual blessings Eph. 1.3 4. c. that we are chosen in Christ that we might be holy c. Christ himself was a gift of the Fathers love for God so loved the world John 3.16 that he gave his only begotten Son c. this was unutterable and unconceivable love indeed wherefore give due praise to the Father 2. Consider the wonderful love and merit of the Son his love was transcendent his merit was Infinite Rev. 1.5 6 wherefore to him that hath loved us and washed us from our sins in his own blood and hath made us Kings and Priests unto God and his Father to him be glory and dominion for ever and ever Amen It was superlative love in Christ to lay down his
heavenly Mansions Joh. 14 2. The Saints of 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 byassed 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 Ego non sum Ego 〈◊〉 Now I am not I As sin 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 Zâ—ch 13.1 and for uncleanness 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 down 2 Kin. 5.10.14 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 D. Manton in M. Loves Funeral Sermon That as sin brought death into the world 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 gloâ—y and beauty Exod. 28. without controversie did 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
Lord take his counsel and endeavours vows and resolutions as it comes flowing to them from their closing with Christ and union with him There may be saith he a great deal 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 Christ is the pattern of our Sanctification 1. As Christ is the Author so Christ is the 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 2. Holiness is the Image of Christ Now as 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 1 Pet. 1.23 When man had lost that glorious Image 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 deficiuntur and live We all by sin are come 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 Col. 1.15 2 Cor. 4.6 Christ is the Image of 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 Ephes 4.23 24. and renew it according to the Image 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 through Christ our Head So Bishop Downâ—m in his Justification 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 Simile As it is the same light which breaketh forth in the dawning 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 Simile as 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. That Jesus Christ is our Sanctification Before I come to the definition of Sanctification Causa 〈◊〉 〈◊〉 〈◊〉
end Vita est in se reflexio and in ordering all things to this blessed end this is the excellency of the life of God and a Saint through grace lives this life he propounds God to be his chiefest good and the glory of God as the utmost end of all his actings and the w ll of God revealed in the Word he makes his Rule and drives on all his designs to this end And this is the excellency of the life of Sanctification which a Saint in his measure lives he acts from right principles by a right line to a right end the perfection of which life the blessed spirits live in heaven 7. Sanctification or holiness is the Nature of God 2 Pet. 1.4 we are said to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 partakers or Communicants of the Divine Nature a very high expression This place I have already opened and cleared it of absurdities By Divine Nature in a word is meant the Divine qualities c. Grace is nothing else but the reflexion or the sparkling forth of the Divine Nature that is in God himself 't is a ray from his glory a beam from his Sun every Saint is a Diamond of Christs own pointing shining with light and lustre in some measure like himself One spark of this Divine Nature is of greater worth and value than rubies than the Topaz of Ethiopia in a word than all the treasures of the earth nil to be compared to it 8. Sanctification is the Glory of God in the soul of man which is higher yet than all the former 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 deficiuntur Rom. 3.23 all have sinned and are come short of the glory of God i. e. of the glorious estate of holiness in which we were created and also of the glorious estate of happiness Adam was planted in a glorious place Paradise adorned with a glorious Ornament viz. holiness the Image and Glory of God but through sin he fel from both Now holiness the glory of man and the glory of God as to man lieth in the dust but when in sanctification the Image of God is renewed in and restored to the soul the glory of God and man returns again Holiness is Gods great Title of Honour Exod. 15.11 Who is like unto thee among the Gods glorious in holiness c. God is said in Scripture to be rich in mercy plenteous in redemption Eph. 2.4 Psa 130.7 Psa 147.5 Exod 15.11 great in power infinite in understanding but glorious in holiness 'T is the glory of all his works Psal 145.17 The Lord is righteous in all his wayes and holy in all his works his holiness shines forth in all his Providences 'T is the glory of all his Attributes his blessed Attributes are as it were enamelled with holiness else his Soveraignty would look like Tyranny else his patience would look like indulgence of sin else his Justice would look like cruelty else his special distinguishing mercy would look like respecting of persons or partiality All the Attributes of God run in the Channel of his holiness and partake of its tincture This glorious Attribute is the ground of the Songs of praise which are sung to his glory by the Seraphins Isa 6.2 3. Holy holy holy is the Lord of Hosts the whole earth is full of his glory which is repeated Rev. 4.8 Holy holy holy Lord God Almighty which was and is and is to come Why is Gods day honourable but that 't is holy Why is Christs Spouse beautiful but that she is holy Why are the Angels of God such glorious creatures but that they are holy take away holiness and they would soon turn devils of darkness As sin is the basest filth dishonor and shame so è contrario holiness is the highest honour the greatest glory in or upon any rational soul Upon all these considerations how glorious is Holiness But to proceed 9. Sanctification exalts a Saint above his Neighbour it lifâ—s him up above the Sphere and Region of other men Prov. 12.26 The righteous is more excellent than his Neighbour Perhaps a Saint is a poâ—r mean man in the world and his Neighbour a rich man a great man a Knight or Lord worth several hundreds or thâ—usands a year but yâ—t the righteous a person vested with the righteousness of Sanctification is far more excellent in the esteem of God than the graceless great ones of the earth for all their Lands and Lordships for all their their Noble Parâ—ntage for all their Eschutcheons Ensigns Psa 16.3 and Titles of Honour the Saints are the excellent in the earth The Saints in regard of Sa ntship are Gods peculiar treasure his choice Jewels Mal. 3.17 all others God reckons but as Luggage and Lumber The vast difference between man and man lies in this one in all his glory is but a branch of the old stock and hath but the Image of the earthly but the other is transplanted into a new stock the tree of life 1 Cor. 15.49 and hath the Image of the heavenly engraven in his soul 10. Sanctification must needs be excellent because 't is one great end and precious attainment of the death of Christ Tit. 2.14 Christ gave himself for us not only to redeem us but also to purifie us Again Christ came into the world and was incarnate not only to save us from our enemies and from the hands of all that hate us wh ch implies Redemption but also that we miâ—hâ— serve him without fear in holiness and righteousnesse all the dayes of our life and this takes in Saâ—ctifiâ—â—â—â—on Further the Apostle John tels us that for this purpose the Sâ—n of God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 appeared that he might uâ—loose or dissolve the works of the Devil 1 Joh. 3.8 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Dissolvere opera Diaboli Montan See the Dutch Annot on the place What are these works of the Devil which Christ came tâ— dissolve they are lusts and sins Christ dissolves these works two wayes 1. By suffering the punishment of them in his own person Heb 2.14.15 2. By regenerating his people by his Spirit and thereby delivering them from the dominion and slavery of sin The Apostle Paul tels us that Christ gave himself for his Church that he might sanctifie it and present it a glorious Chuâ—ch without spot or wrinkle c. Ephes 5.25 26. And without controversie Sanctification is as honourable and glorious Attainment Hâ—b 12.14 as any of the Benefits that accrue to the Saints by the death of Christ for in short there is no seeing â—he Face of God without it without holinesse no man shall see the Lord. 11. The excellency of Sanctification consists in this in that it is a principle of union and communion with God 1 Joh. 1.3 None but the sanctified in Christ â—esus câ—n have fellowship with the Father and his Son Jesus Christ Whilst a person is prophane unsanctified what communion can be between
Light and Darkness between Christ and Belial It was an old saying 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 between an holy God and an impure sinner God is Light in the abstract 1 Joh. 1.5 and an impure sinner is darkness in the abstract Ephes 5. Holinesse is the principle of Union and Communion between God and man Ephes 2.13 when we are converted sanctified 1 Cor 6.17 He that is joined to the Lord is one Spirit the soul is made nigh to God who before was afar off and is now joined to the Lord in the Spirit As a man cannot have communion with the Beasts because they live not the same life nor the Beasts with the Plants because they live a contrary life no more can a natural man have communion with God because he lives not the same life but the Saints through sanctification of the Spirit live a spiritual life the life of God and are therefore fitted for Communion with him and for the communications of his goodnesse to them 12. Sanctification turns moral Vertues into Graces Some persons are naturally meek patient As 't was said of Augustus Caesar He turned brick into Marble sober temperate c. Some natural persons are morally just and righteous in their dealing and Conversation in the World honest Dealers good Pay-masters make their word their deed All this a man may be and do yet perish for ever but when once Wisdome enters into thy heart whence once Sanctification in the power of it comes into thy soul there is a great change wrought The new soul acts and works in natural and moral Actions from inward renewed principles The principle of Grace the true Elixir turns moral Vertues into Graces and dignifies a mans natural Endowments and moral actions with a tincture of holinesse which makes a sweet perfume in Gods Nostrils hee now acts from God and for God in all he doth whether he eats or drinks or buys or sels 1 Cor. 10.31 all is for the glory of God As carnal hearts are alwayes carnal in spiritual performances for the streams never run higher than the Head so on the contrary gracious hearts are spiritual in natural and moral actions The reason is the new man hath a new principle to act from and a new End to act for and aim at but before he was sanctified he had neither 13. Another excellency of Sanctification is this That the righteousnesse of Sanctification next to the righteousnesse of Christ for justification will be of the greatest worth and value support and comfort at death and judgment At Death and Judgment the rich mans Riches the wise mans wisdome the ambitious mans honours the voluptuous mans pleasures the hypocrites formality the civil mans civility and the moral mans morality These Lying Idols and rotten sticks which unholy persons have made their hope their stay and the Rock of their Confidence shall then all fail them and sink quite under them but then shall the pure in heart see God Mar. 5.8 Mat. 13.43 then shall the Righteous lift up their heads like Princes and shine as the Sun in the presence of their Father a dram of saving Grace will be then more valuable and more comfortable thâ—n mountains of Gold than millions of Worlds This was a River of comfort flowing in upon Ezekiahs heart as he lay upon his sick-bed for ought he then knew upon his death-bed viz. the review of his sanctified heart life Isa 38.3 Remember O Lord how I have walked before thee in truth and with a perfect heart c. Beloved There will be a great Cry at midnight the Bridegroom comes go forth to meet him Matth. 25.6 The coming of Christ to Judgment will be very sudden and very terrible to secure sinners if you with the foolish Virgins have only oyl in your Lamps a blaze of profession without and not with the wise oyl in your Vessels the true stock and treasure of grace in your hearts Mat. 25.12 Mat. 7.22.23 Read those words and Tremble you will cry most dolefully and shriek most dreadfully at that day but Christ will not hear you hee will take no notice of you The King of glory will enter his Presence-chamber with all his Saints and shut the door against you ver 10. And the door was shut then knock never so hard Grace is the Bridegrooms favour by which they are admitted into his Chamber of Glory cry never so loud the door is shut there 's no hope of entrance the Lord will Answer I know you not vers 12. Then your sop will be sorrow weeping and wailing and gnashing of teeth for madnesse and anguish will be yâ—ur portion no grace no glory Wherefore Siâ—s for the Lords sake and for your own souls-sake look about you the coming of the Lord draweth nigh If ever ye hope in earnest to be saved be sure you are truly and throughly sanctified for there is no hope of salvation without sanctification of the Spirit and belief of the Truth 2 Thes 2.13 14. 14. And lastly To name no more Sanctification is the early dawning of Salvation the very beginning of Heaven In that golden Chain Rom. 8.30 there is mention made of Calling Justification and of Glorification but nothing of Sanctification to note that sanctification is Heaven begun already it is not only the way to Heaven but 't is Heaven it self the more holy thou art the more thou dost live the life of God and the more thou dost anticipate the life of Heaven that Glorious life which the Angels of God and the blessed spirits of just men made perfect live there Heb 12.22.23 Thus through the assistance of God wee have hinted something of the transcendent excellency of Sanctification which we have in by and from our Lord Jesus who is made of God or given of the Father to be our Sanctification Holinesse is the Name of God the Seed of God the Will and Word of God it is the Work of God 't is the very Image of God it is the Life of God 't is the Nature of God 't is the Glory of God Again Sanctification renders one man far mâ—re excellent than another 't is one grand Attainment of the death of Chr st 't is the principal of Union and Communion with God Sanctification turns moral Vertues into Graces 'T is the second best Cordial of Comfort at Deâ—th and Judgment Lastly 't is the dawning of Salvation the Aurora of Glory THat Christ is given of the Father to be our Sanctification we have proved how Christ may be said to be our Sanctification we have shewed what are the several Causes concurring to our Sanctification we have explained The definition of Sanctification wee have given Something of its glory and excellency we shadowed forth in the last Discourse and now are arrived at the last Stage the last General in the doctrinal part propounded viz. what are the sweet streams that issue from this Fountain They may also
special effect and evidence of thy spiritual Circumcision or Sanctification In Sanctification as the understanding is enlightned to know God so the will and affections are renewed changed rightly ordered and enclined to love God as his chiefest good and as his utmost End Corn and Wine and Oyl and all the world is then counted nothing to the light of Gods countenance Psalm 4.6 7. Caâ—t 5. â—0 All other Beloveds are no body to Jesus Christ the chiefest of ten thousands A sanctified soul exactly viewing and well weighing the glittering pomp and splendor of this world all natural and moral excellencies on the one hand and Jesus Christ on the other cryes out with the Martyr Lambert Foxes Acti and Monuments 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 propter eminentiam cognitionis Christi Iesu Mont. None but Christ none but Christ Counts all things 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dogs-meat garbage to the excellency of the Knowledge of Jesus Christ Phil. 3.8 A Christian loves himself his Relations and worldly comforts with a common love but God and Jesus Christ with a special love He loves his temporal Enjoiments secondarily and subordinately but he loves God and Christ primarily intensively and superlatively yea so highly intensive is his love to God his Father to Christ his Saviour to the holy Spirit his souls Comforter to Heaven and heavenly things his only Treasure that his love to other things comparatively may be called an Hatred i. e. a much inferiour a far more remiss love See Luke 14.26 more distinctly First Amore dâ—sideris A sanctified heart loves God with a love of desire The strength of the heart goeth out in love this is called the breathing thirsting and panting of the heart after God Psalm 42.1 2. The soul that loves God above all things desires God above all things both intensivè with the greatest vigor and Adequatè as its Adequate and compleat Object Whom have I in Heaven but thee and there is none upon earth that I desire besides thee 2. A sanctified heart loves God with a love of Union Amore unionis as the heart of Shechem clave to Dinah Gen. 34.3 So an holy soul cleaves unto God in Christ Barnabas exhorted the Disciples that with purpose of heart they would cleave to the Lord Acts 11.23 As the soul of Jonathan was knit with the soul of David 1 Sam. 1.18 So this Love is as it were a knitting of the soul with God Faith makes a mystical union of Persons Love makes a moral union of affections This is the very essence of Gospel-love Amor non est nisi donum amantis in amatum God bestows himself on us and we freely surrender our selves to God Thirdly A sanctified heart loves God with a love of good will or Benevolence we wish and will Amore Benevolentiae give and ascribe all honour and praise all glory and dominion unto him This is the genuine product of his love in Christ to us as Revel 1.5 6. Vnto him that loved us and washed us from our sins in his own blood and hath made us Kings and Priests unto God and his Father to him be glory and dominion for ever and ever Amen Lord saith an holy soul Cant 2.16 let all thine be mine and let all mine be thine and let thine be for thy glory let every person and creature and thing in Heaven above and in earth beneath be a shril Trumpet a loud Cymbal to sound forth thy praises Amore complacentiae acquiescentiae Fourthly A sanctified heart loves God with a love of Complacence and Rest Where we love the eye of the soul the mind is fixed with a delightful stay ubi amor ibi oculus the Object dwels in the eye we are still looking where we love Anima pluâ— est ubi amat quà m ubi animat When I awake saith the Psalmist I am still with thee in my contemplations and affections My meditation of him shall be sweet I will be glad in the Lord Psalm 104. 34. Love goeth forth upon the feet of Desire and rests in the bosome of Delight There is an holy acquiescence of the heart in God God saith of his Saints This is my Rest for ever here will I dwell the Saint saith of God Psal 132.14 Psal 116.7 Psal 91 9â— Ephes 2 ult Return to thy rest O my soul A Saint makes God the most High his Habitation and a Saints heart is the Habitation of God through the Spirit Here lyes the sweetness of holiness the marrow and fatness of Religion This World would be a Dungeon and Heaven it self a melancholly shade without the love of God 't is this that makes Heaven and Earth sweet unto the sanctified Heaven would be no Heaven God could not be the joy if he were not the love of Saints Psal 16. ult but there both love and joy shall be full But whilst the Saints are solacing themselves with Heaven and delighting themselves in God other men are following after other Lovers The covetous man makes Mammon his God the voluptuous man makes Pleasure his God the Ambitious man makes Honour his God the Formalist and Hypocrite makes Common grace self-righteousness a bare profession or the meer externals of Devotion his God and Saviour because every one of these make some of these their only Treasure and Happiness They dote upon them addict themselves to them trust to them and in them and love them more than God But a Saint that knows God makes Jehovah his God he hath but one the living and true God to honour love Psal 36.9 Psal 87.7 Col. 3.3 and serve who is the fountain of his life and blessedness in whom all his springs are in whom with Jesus Christ all his Comforts live and from whom by Jesus Christ all his felicity is conveyed to make him happy in both worlds The new creature hath a new heart according to that full and free Promise Ezek. 36.26 A new heart will I give you and a new spirit will I put within you which new heart I take to bee the Genus of all the following graces And where there is this new heart there will bee new Affections new longings and earnest breathings of soul after God Christ Heaven and Immortality for behold saith Christ I make all things new Rev. 21.5 Love of the Brethren an evidence of Regeneration Secondly As a sanctified person loves his God so also he loves his Brother this is made one great evidence of our happy and new Translation 1 John 3.14 We know that we have passed from death to life because we love the Brethren he that loveth not his Brother abideth in death Qui diligit fratrem magis novit d lectionem quâ diligit quam fratrem quem diligit Aug de Trinit Many a be-nighted soul I have read and heard upon the plank of this evidence have been kept from sinking down into the Whirl-pool of despair it
ground upon the flesh and by degrees advanceth to a Victory Now examine your hearts whether ye encrease or decrease whether ye go forward or backward whether your faith love zeal patience Rev. ◠4 heavenly-mindedness c. thrive or not If ye have left your first Love if ye have lost your care of Duty sense of sin and hungring and thirsting appetite after Christ and his Righteousness 't is a sad sign Remember therefore from whence ye are fallen and repent and do your first works be also watchful and strengthen the things which remain that are ready to dye 'T is Christs Blessed Counsel Revel 2.5 Revel 3.2 4. False grace is not humble Formalists Mark 4 are commonly proud and self-conceited persons Notare verò operae pretium est nominem spiritu esse pauperem nisi qui in nihilum apud se redactus in Dei misericordiam recumbit Calv. in Matth. 5.3 with true Grace there goeth alwayes a spiritual poverty or a sense of spiritual wants the poor in spirit are first in order of the Beatitudes Matth. 5.3 The more knowledge the Saints have the more they discern their ignorance the more faith the more they bewail their unbelief Lord I believe help thou mine unbelief Mark 9.24 The more they love him the more they blame their hearts for loving him no more they call upon their souls to love him most intensively Grace grows most and thrives best in a low and humble soyl the lowest Valleys are far more fruitful than the highest Mountains 't is a good sign when the soul is kept hungry and humble in the sense of its wants amidst the height of its enjoyments What restraining Grace is 3. The next is Restraining Grace which is nothing else but an awe put by God upon the Conscience constraining a man to forbear sin though he doth not hate it You may discern it by these signs Sign 1 1. Love is of little use and force with such spirits They are under a spirit of bondage chained up by their own fears not moved by the great Gospel Motive Rom. i2 1 viz. Mercy 'T is our Duty to serve God with Reverence and filial fear but not with a servile and distrustful fear Heb. 12 2◠a servile fear hath little of Grace in it much of Torment We ought to fear God much but to love him more Love is the very life and soul of all Gospel-obedience Sign 2 2. Restraining Grace doth not destroy sin but only prohibit the acts of it Abimelechs lust was not mortified when God with-held him from Sarah Gen. 20.6 't was only suspended not subdued the heart was not renewed though the action was curbed as Israel had an adulterous heart towards other Lovers Hos 2.6 when their way was hedged up with thorns But when the Spirit of holinesse in power comes 2 Cor. 3.17 he comes as a Spirit of Liberty He frees the soul from the servitude of base lusts and mortifies them and both strongly and sweetly turns and enclines the heart to hate every false way and to run the wayes of Gods Commandments with an enlarged heart Psal 119 3◠4. The fourth thing that looks like Sanctification and yet is not is common or temporary grace This is a distinct thing from all the rest 't is higher than all the former it differs from Civility because 't is more Christian and Evangelical it differs from Formality because that is in shew only but this is a real work on the soul 'T is better than restraining grace because that avoids sin and performs Duties out of slavish fear but this seemeth to have some affection for Christ his Word and Kingdom 't is good in it self but not the best not throughly sanctifying and saving this a man may have and yet fall away and depart from God so it was with the stony and thorny ground Matth. 13. This is the nearest to true Grace of all the former of this the Apostle speaks Heb. 6.4 5. which is called an enlightning a taste of Christ and of the powers of the world to come and a partaking of the Holy Ghost i. e. of the common gifts of the Spirit abilities for holy duties great parts c. from whence I shall briefly note these three things 1. That the Light here spoken of Quam perniciosum sit inflarē notitia sine charitate in sacris legitur Prov. 26.12 P.M. is not humbling 2. The taste is not ravishing 3. Their gifts are not renewing 1. Their light is not humbling Knowledge puffeth up love edifieth 1 Cor. 8.1 Foundations sink that are not laid deep enough you can never magnifie Christ enough nor abase self enough Christ is most magnified when self is most abased Isa 2.19 This Dagon must fall down before the Ark sound humiliation brings sure and solid Consolation we must not rashly close with Christ in the pride of our hearts as they did but be sure we have depth of earth broken and contrite spirits 2. Their tast was not ravishing nor encreasing they had but loose and slight desires after happiness Glances upon the Glory of Heaven and the comforts of the Gospel and no more just as Balaam Oh that I might die the death of the Righteous c. and like that spiritual carnal Notion as a learned man phraseth it Dr. Fuller Lord evermore give us of this bread John 6.34 They were not serious desires not holy breathings after Christ proceeding from a sound principle neither were they transforming nor encreasing the Saints that have a tast groan for a full communion of Graces as well as Comforts but in temporary Believers there is a loose assent some slight affection profession for a while rejoicing in the light for a season c. But all at last like Blazing Meteors vanish and come to nothing Vocat participationem Spiritus quia is est qui unicaique distribuit prout vult quicquid est lucis ac intelligentia Calv. Heb. 6.4 3. And lastly In Heb. 6.4 it is said they were made partakers of the Holy Ghost i. e. of some gifts of the Holy Ghost yea perhaps those eminent Gifts which in the Primitive times God imparted to his Disciples 1 Cor. 12.4 There are diversities of Gifts but the same spirit Var iis do nis spiritus sancti Deus ornabat fideles in primitiva Ecclesi◠ut loquerentur linguis ut prophetarent Cujusmodi enumerat Apostolus 1 Cor. 12. 14. Pareus in loc Now these gifts of the Holy Ghost that hypocrites partake of are not renewing throughly sanctifying they may have good abilites for the edification and comfort of others but in the mean time being unsanctified they themselves may become Cast-awayes 1 Cor. ◠27. Though a man could speak with the tongue of men and Angels yet having not charity true love to God he were but as sounding Brass and as a tinkling Cymbal 1 Cor. 13.1 A man may pray sweetly preach excellently
the Lord continually So our Lord Christ is entred into the Heavens with red and glorious Garments to appear in the presence of God for us there is not the least Believer but his name is as it were engraven upon the Shoulders Breast-plate and Heart of Christ Of all cryes the cryes of blood are the strongest the loudest whether for or against a guilty person Abels blood cryed aloud to God for vengeance Gen. 4.10 but this blood of sprinkling speaketh better things than that of Abels it pleads sues presses hard for a discharge from all thy sins and enemies it cryes aloud for mercy peace and pardon Lord saith Christ here is my price and my purchase my Redemption and my redeemed Ones here is my Righteousness and here are the persons justified by it whatever charge or guilt lyes upon them here are the shoulders that have sustained the weight of thy wrath which was their due upon these shoulders and in this heart thou mayest behold all their names engraven acquit and absolve 〈◊〉 for my sake Father I will that they bâ—â—â—ghteous by my Righteousness and glorious with my Glory My tears my stripes my wounds my groans my anguish my Blood the tortures of my Body the torments of my Soul do all pray and plead prevailingly that all believing sinners be justified and saved Thus Christ appears in Heaven with red Garments with Garments rolled in blood and with the whites of peace pardon justification and absolution upon the red with all the names of his justified sanctified ones engraven upon his shoulders and upon his heart before the Lord continually to present his everlasting Righteousness to the Father for us to present our persons as righteous and spotless enwrap'd in that glorious Robe of Righteousness and to impropriate and apply his everlasting Righteousness to us Thus I have proved that Christ is our Righteousness Vox justificandi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 inde justificationis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 propriè fere semper forinseca forensis actio est judicis judicii scilicet in rei absolutione condemnationi opposita Synop. Pur. Theol. p. 434. Justificare absolvere à est morte non condemnare Syntag. Polan p. 455. 2. We come in the next place to open the meaning of the word justifie Justification is a Law-state and the words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are verba forensia or judicial or Court-Terms taken from Courts of Justice It imports the absolution of a guilty person the word justification is in holy Writ opposed to condemnation To justifie saith Polanus is to absolve from death not to condemn Though justificare sometimes may note as much as justum facere if you respect the notation of the Latin word as magnificare importeth to magnifie or make great neither is it to be doubted but that the Lord doth constitute or make those just whom he justifieth they are just both by the imputation of Christs Righteousness which is out of them in Christ as being his personal righteousness and by infusion of righteousness as it were by influence into them from Christ their Head to the faithful belongs a two-fold Righteousness the one of Justification the other of Sanctification I shall make it evident saith the leâ—rned Bishop Downame that the Hebrew Hirâ—diq Reverend Downam's Treatise of Justification p. 2â—3 and the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is verbum forense a judicial word taken from Courts of justice which being attributed to the Judge is opposed to Condemnation and signifieth to absolve Justificare est justum repâ—taâ—e justum pronunciare or to give sentence with the party questioned Thus far he So that to justifie both from Scriptures and the writings of the Fathers is as much as to absolve or acquit a believing sinner from guilt and condemnation and to accept him as righteous through the righteousness of Jesus Christ To justifie is to repute and pronounce a man just or righteous Justification is opposed to Condemnation Rom. 8.33 it is God that justifies 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not one condemnation to them that are in Christ J sus Rom. 8.1 i. e. acquits abâ—olvâ—s who shall condemn so the word is taken Deut. 25.1 The Judges are commanded to justifie the râ—ghteous and to condemn the wicked l kewise Prov. 17.15 he that justifies the wicked and condemns the righteous they are both an abomination to the Lord. So also is this w r taken in a Law sense Psalm 143.2 Lord enter not into judgement with thy servant for in thy sight shall no man be justified Rom. 5.16 Judgment was by one to condemnation but the free Gift is of many offences to justification Now the Scripture speaks of a righteousness of the Cause and of a righteousness of the Person 1. Of the Cause 1. Justitia Causae When a man in other respects sinful may be said in this or that particular cause or matter to be innocent or just as in the case of Abimelech Gen. 20.5 touching the matter of Sarah he pleads the integrity of his heart and the innocency of his hands c. 2. Of the Person 2. Justitia Personae That is the universal conformity of the whole man and of all his actions to the holy Law of God and this two-fold 1. Legal 2. Evangelical 1. Legal By the Law and the works thereof Hac justificatione Angeli sancti fruuntur Polan Mat. 3.15 Rom. 8.3 4. hereby the Man Christ Jesus and none but he on earth was in a strict sense legally just and righteous he only fulfilled all righteousness even the righteousness of the whole Law and the Holy Angels are thus justified 2. Evangelical That in short is this through faith in Christs righteousness a believing sinner is justified before God in foro coeli Rom. 5.1 Finis perficiens non interficiens in the Court of Heaven And Christ is the end of the Law for righteousness to every one that believeth Rom. 10.4 we ought directly to go to Christ for justification and not to go back to Moses by him all that believe are justified from all things Acts 13.38 39. from which ye could not be justified by the Law of Moses a sense whereof a believer hath more or lesse in foro Conscientiae in his own conscience Rom. 14.17 The kingdome of God is not meat and drink but righteousness and peace and joy in the holy Ghost Rom. 5. from the 12. to the end proves at large our sole and whole justification by the righteousness of One even Jesus Christ In a word the Lord accepteth and reputeth a guilty unworthy sinner yet believing as righteous by the free imputation of the righteousness of Christ unto him Thus much for the Terms Justifie and Justification 3. We come in the third place to the definition of Justification I am not ignorant that the definitions thereof are many but the most clear