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 leastwise for an Essay thereunto I think it neither unnecessary nor inexpedient before I come to the words themselves to preface the subsequent Discourse with these I think convenient Prolegomena THE PROLEGOMENA TO THE Ensuing Discourse ALl I have to say in the Proem to the Text I shall reduce to these Heads following I shall endeavour to shew 1. By whom this Epistle was written 2. To whom it was written 3. Vpon what occasion the Apostle wrote this Epistle 4. What is the Argument of this Epistle 5. At what time and where this Epistle was written 1. By whom this Epistle was written The Apostle Paul a * Act. 9.15 chosen Vessel of God was the Author of this Epistle a man that was caught up to the third heaven where he heard 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which Montanus and the Vulgar translate arcana verba But Beza ineffabilia verba unspeakable words as our English Translators do well render such words †〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 id est quae sando explicari à quoquam homine non possint Beza which no man can explain by speaking A man inspired with the Spirit of God as he testifies of himself in this Epistle 1 Cor. 7.40 Therefore by the inspiration of the Spirit of God he wrote this Epistle Paul and all other holy men of old that wrote the Canonical and Divine Scriptures were but Amanuenses Penmen or Secretaries to the Spirit the Spirit was the immediate Author Inditer and Composer of the Scriptures All Scripture is of Divine Inspiration * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 Tim. 3.16 1 Pet. 1.21 For the Prophesie came not in old time or rather 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 aliquando at any time by the will of man but holy men of God spake as they were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 acti inspirati acted or moved by the Holy Ghost †D Owen expounding this Text in his Divine Original of the Scripture p. 25. One of our Worthies hath an excellent gloss upon this Text. When the Word came or rather was brought 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to the holy men that wrote the Scriptures it was not left to their understandings wisdomes minds memories to order dispose and give it out but they were born acted carried out by the Holy Ghost to speak deliver and write all that and nothing but that to every tittle that was so brought to them they invented not words themselves suited to the things they had learned but only expressed the words that they received And a little after he saith Not only the Doctrine they taught was the Word of Truth Truth its self Joh. 17.17 but the words whereby they taught it were words of truth from God himself c. Thus this Epistle and other sacred Scriptures being of Divine Authority and thereupon of uncontroulable Soveraignty and of Eternal Verity ought to be received and entertained of us with holy respect and reverence to be heard and read as the Oracles of God 2. To whom this Epistle was written together with a Description of Corinth This Epistle was written to the men of Corinth but more specifically the Apostle himself tells ye 1 Cor. 1.2 Unto the Church of God which is at Corinth to them that are sanctified in Christ Jesus called to be Saints with all that in every place call upon the Name of Jesus Christ our Lord both theirs and ours The Corinthians were Achaians Corinthii Achaici fuerunt Corinth was a famous and rich City of Achaia not only one of the chi f but the Metropolitan or chiefest of that Region it was a City placed in an Isthmus or narrow streight going into Peloponnesus now called Morea and being scituate between * Both Poets and Geographers use to call her Corinthus Bi-maris Corinthus Achaiae Metroplis olim erat ob portuum commoditatem Emporium totius Asiae tum celeberrimum tum opulentissimum Marl. two Seas the Aâ—gean and Ionian having fair Havens towards these two Seas a great concourse of people from many Countries resorted thither whereupon it was called Nobilissimum Emporium opibus abundans a most Noble Mart-Town overflowing with a confluence of wealth and worldly prosperity yea so famous and flourishing was this City that the Romans themselves began to suspect her greatness but the Corinthians were as insolent as the Romans were suspitious for they uncivilly abused the Roman Embassadors and cast Urine upon their heads as they passed through the †So Cicero relates it City Upon this disgrace the Romans sent Lucius Mummius then Consul who burnt the City and made it level with the ground In the burning of it so many rich and costly Images of sundry sorts of mettal were melted that thereof was found a very precious Brass called Aes Corinthium more esteemed than Silver among the Romans At last it was say some re-edified by Julius Caesar say others by Augustus Caesar because of the excellent fitness and scituation of the place it quickly encreased to its former wealth and splendour It was a place famous for the profession of Christianity but of late it fell into the hands of Turks and Infidels Anno Ch. 1451. and by them it is at this day called Corinto and Coranto To this City the Apostle Paul came from Athens Act. 18. â— where he converted to the Faith of Christ Crispus and Sosthenes two chief Rulers of the Jewish Synagogue Act. 18.8.17 and many of the Corinthians hearing believed and were baptized for the Lord had by a Vision in the night told him he had much people in that City and withall for his encouragement to preach there uncessantly and to abide there patiently The Lord bids him be not afraid 〈◊〉 8.9 but speak and hold not thy peace These words were Pillars of Support and Cordials of Comfort to his fainting heart Gods words are not empty or aiery Dictates like Vox praeteâ—ca nihil mans a voice and no more but creating corroborating comforting soul-renewing and soul-quickning and soul-restoring and reviving precepts where when He upâ—â—â—â—eth all thing by the Word oâ— his 〈◊〉 Hâ—b 1.3 and in whom he pleaseth for his word is the word of his power and therefore a word with power The words that I speak s i th Christ they are spirit and they are life Joh. 6.63 Again the Lord promiseth to be with Paul for I am with thee Act.
18.10 and no man shall set on thee to hurt thee c. God did not only promise the assistance of his Spirit to his Ministry though that is rather implied than expressed but God also promiseth his Protecting Presence to his person that no man should set on him to hurt him How valiantly and chearfully may a soul fight after such a Leader and under such Ensigns under the promise of the faithful God and in the presence of the Mighty God He to whom God is a Sun of influence and a Shield of defence as he hath promised Psa 84.11 may go on in the face of the greatest difficulty with courage and success and fear no colours because one single God is eminently and infinitely more more for strength support and succour than all the enemies are for fear and terror When the snares of death prevent thee Psa 18.4 5. and the floods of the ungodly make thee afraid call upon God cry to the Lord in thy distress as David did Psa 18.6 Act faith on God by the Warrant of his own precious Promises these among others are very pertinent and pregnant Isa 41 10 11. Fear thou not for I am with thee c. 〈…〉 2. When thou passest through the waters I will be with thee c. Isa 8.12 13 14. Neither fear ye their fear nor be afraid but sanctifie th Lord â—f Hosts himself and let him be your fear and let him be your dread This is Gods Precept and your Duty v. 14. And he shall be for a Sanctuary This is Gods Promise and your Priviledge But to return the Apostle hereby animated continued at Corinth a year and six moneths Act 18.11 teaching the Word of God among them during which space of time by the blessing of God upon his Ministry or in his own phrase by the grace of God which was with him 1 Cor. 15.10 he had gathered and planted a most flourishing Church at Corinth to whom he gives many Encomiums or Titles of praise in the beginning of this Epistle Chap. 1.5 6 7. God had indeed much people in this City whom he sanctified in Christ Jesus and called to be Saints A * Quis Quaeso Electos multos in pervâ—si â—â—â—a civitate quaesi â—isset Deus tamen noâ—eâ—â—t quos â—â—gisset qui fui essent Paâ—â—us German Divine admiring at Gods goodness and Paul's success cryes our Who I pray would have sought for many Elect in a most perverse City But God knew whom he had elected and who were his No place is so prophane saith the same Author in which God hath not his This passage puts me in mind of an excellent note of a †M. Carâ—l in his Exposition yea the three first Charters â— Joh â— â—3 Worthy Divine of ours where he observes God hath his servants in all places in the worst of places There was never any air so bad but that a servant of God may breathe in it God had a choice piece even in the Land of Uz a place of prophaneness here was Bethel in Bethaven an House of God in a Land of wickedness and so he goes on excellently There were Saints in Caesars wicked Neroes houshold so there were Saints many Saints at leastwise many which the Lord did intend actually to call and sanctifie by Paul's Ministry and consequently to save and glorifie that were Inhabitants even in Corinth in that most ⋆ In 〈…〉 perver◠〈…〉 corrupt and most perverse City infamous for luxury effeminâ—teness and many other vices as a good Author doth observe 3. Upon what occasion this Epistle was written The occasion was twofold First was Those grievous and great scandals and vices which crept in and invaded the Church of Corinth after the departure of the Apostle of which throughout the whole Epistle we hear at large The Apostle having planted a great Church there went forward in his Ministerial Circuit according to his Commission from thence to preach the Gospel in other Cities of Asia and after a considerable time being now at Ephesus as may be gathered from 1 Cor. 16.8 he understood there from some of the * A Cloes famâ—â—aribus Apostolus edoctus esset 〈◊〉 This Cloâ— seems to have been an honest Matâ—on and of esteem among the Church of Corinth So the Dutch Annotat. houshold of Cloe that there were divisions among them wherefore because he could not come himself in person at present to apply healing plaisters to their sores he sends them this Epistle wherein he doth gravely advertise them put them in mind of their duty he shews them their fall and folly and directs them to the right cure and recovery and that the cure might be wrought effectually he labours to effect it several wayes if possibly he might take them with honest guile 1. Sometimes he praiseth commendeth and speaks them fair as a Father 2. Sometimes he speaks roughly and reproves sharply with Power and Authority as an Apostle 3. Sometimes he prayes entreats and gently instructs them as a Brother and all to make them sensible of their sinful malady and receptive of a spiritual remedy 2. The other occasion was the Epiâ—tle sent to him from the Corinthians as appears from 1 Cor. 7.1 wherein they asked the Apostles advice and counsel touching divers matters as touching Matrimonials Cum primis de Matrimonialibus de Idolothytis de Spiritualibus charismatis de modo Prophetandi de collecta denique faciendâ or the affairs that have reference to Marriage of Meat dedicated or offered up to Idols of Spiritual Gifts of the manner of Prophecying Lastly touching a collection to be made for the poor Saints at Jerusalem as is evident from 1 Cor. 16.3 As this last from this Text so all the former are very clear and manifest to every eye that reads and to every serious mind that notes the Series of this Epistle 4. What is the Argument of this Epistle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The whole Argument of this Epistle is corrective and horâ—atory consisting of * Hujus Epistolae varia est ac multiplex utilitas multos enim insignes locos continet Calv. divers parts as that Church did labour under divers distempers All may be reduced to these eight Heads 1. In the four first Chapters the Apostle reproves the factious spirits and courses of the Corinthians whereby they had reâ—â— themselves into Sects and Parties and exhorts them to concord and unity he also excuseth the plainness simplicity and purity of his Doctrine and on the contrary nips and sharply checks the vanity of the false Apostles in the ostentation of their Grandiloquence i. e. their lofty and stately Eloquence by which Artifice they thought to bring the Apostle into contempt among the people as though he had been in comparison of them a very illiterate and rude Preacher 2. In the fifth and sixth Chapters he chargeeth them with three vices 1. In that they continued the incestuous pâ—â—son in their
that is by his Blood and Spirit whereof the washing of water in Baptisme is a sign and seal and withall the means whereby the Spirit of Christ doth more and more strengthen this cleansing The sum whereof is this Christ by the will of God and 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 Instrumenta in divinis operantur acsâ—noâ— operantur the 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 Esther 2.12 and sweet Odours before 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 genere à Christo Jesu sponso suo accipâ—re 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 aliunde etitiam nobis confertur spiritus quam à Christo per quem Deo adhaeremus 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 believers by free imputation of faith M. Wilson in his Christian Dictionary 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 1â— 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 Uxor illuce scit radiis mariti Qui justificantur sanctificantur hae gratiae individuo nexu cohaerent Calv. blains and 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
have it restored in the second Adam Christ received the spirit above measure we have but some drops or drams of it Joh. 3 34. he was annointed with the Oyl of gladness above his fellows yet for his fellows whole Christ was given to us Isa 9.6 To us a Child is born to us a Son is given His sanctification also must needs be for us for our good and benefit For their sakes I sanctifie my self saith Christ that they might be sanctified by the truth Joh. 17.19 Holiness in Christ is as the light in the Sun ever shining and as water in a living fountain never sailing Sâ—â—ile ever running He is bâ—th an ever-flowing and an over-flowing fountain of grace to us as 't is endless and boundless in Christ so it is diffusive and communicative to h s members Jâ—s s Christ is the Candlestick from whence the Golden Pipes do empty the goldeâ— oyl through themselves Zech. 4.11 12. Christ is this Candlestick See the Dutch Annotat on the place the two Olive-trees signifie his Kingly and Priestly Offices the Golden Oyl signifieth the gifts and graces of the Spirit It must needs be so because it is the pleasure of the Father that in him should all fulness dwell Col. 1.19 What is this fulness It is all the fulness of the Godhead 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 bodily i. e. personally substantially for as the Hebrews put souls for persons as so many souls went down into Egypt c. so the Greeks put bodies for persons Our Lord Jesus is his Fathers Gazophylacium the great Magazine of infinite riches and treasures Note here a Climax yea three gradations the Godhead the fulness of the Godhead yea all the fulness of the Godhead dwells in Christ bodily Now our holiness is a stream derived from this Fountain a part or parcel of this fulness 4. 4 The formal cause What is the formal cause of our Sanctification I answer 'T is the infusion of the habits of grace into us as the School-men call them 't is the endowment of the soul with inward holiness So Mr. Perkins 'T is the infusion of or communion with the spirit So D. Reynolds 'T is the operation of the spirit dwelling in us as a spirit of sanctification Luke 11.13 Joh. 14.16 17. 'T is the deriving or drawing down the holiness that is in Christ our Head by the spirit of holiness who is the Bond of union and communion between him and us 't is the spirits transforming of us into the likeness of our Lord Jesus or the delineation of the Picture of Christ The spirit looks directly upon the glorious Image of Christ represented in the Gospel and draws exactly the picture thereof in a Saints heart Mr. Rich. Vines in Loc. Zech. 13.1 by the spirit of Christ in the soul of man 2 Cor. 3.18 It s Synonima's in Scripture are very emphatical 't is called a quickning Ephes 2.1 a birth Joh. 3.3 a forming of Christ Gal. 4.19 a Regeneration or begetting again 1 Pet. 1.3 a new heart and a new spirit Ezek. 36.26 a renewing of the mind Rom. 12.2 a new creature 2 Cor. 5.17 the new man Ephes 4.24 the renewing of the Holy Ghost Tit. 3.5 And the Divine Nature and the Image or likeness of Christ in respect of its Divine original and transcendent excellency The Father sends the Son into the world to work out eternal Redemption for us and to that end to open a fountain in his side and heart for our purification he furnisht him with an instrumental fulness and fitness to be the Lord our righteousness and our Fountain of grace and holiness Joh. 17.4 Eph 4.8 the Son finisheth his work ascends up on high receiveth gifts for men sends the holy spirit the sanctifier and comforter as his Vice-Roy to dwell in us and abide with us for ever and not only to dwell in us as our heavenly companion and comforter Joh 14 16 17. but also to work in us as our Sanctifier and therefore called The Spirit of holiness Rom. 1.4 Joh. 16 14. He shall glorifie me saith Christ for he shal receive of mine He receives from the Son wisdome righteousness holiness all gifts and graces wherewith Christ was annointed and bestows them upon the Saints annoints them with this Unction implants in them these gifts and graces imprints vpon them the Divine Nature and therewith sanctifies them which very impression of the Divine Nature or likeness of Christ on the soul of man by the energy of the spirit I conceive to be the very formality of sanctification For the better explication and dilucidation of this Argument give me leave to shew what it is to sanctifie The word Sanctifie hath many acceptions the most famous are these two 1. To set apart 2. To cleanse In each of which we suppose something privative and something positive 1. When it signifies to set apart we must conceive not only a setting a thing or a person apart from a common or prophane use but also it s or his actual dedication to holy uses or setting apart for God which is the proper notion of it 2. When it signifies to cleanse you must not only conceive a purgation from filthiness but also a plantation of the seed of grace called the seed of God The abolition of natural corruption is the privative part the renovation of Gods Image is the positive part of Sanctification 1. To sanctifie is to set apart and dedicate Thus Gods people are set apart and dedicated by God and for God 1. Before time 2. In time 1. Before time Psa 1.4 They are set apart by Gods Decree to be an holy seed to himself in and by Chr st separate from the reprobate and perishing world to be Vessels of Honor whereas the Reprobates are called Vessels of wrath and dishonour M. Burroughs in his Saints Treasury Psa 1.4 Him that is godly God hath set apart for himself i. e. as a good man saith Not only actually set apart in vocation but vertually set apart by God from eternity in Election Ephes 1.4 Having chosen us in him before the foundation of the world c. 2. In time They are regenerated called or actually sanctified or set apart to be Vessels of Honour sanctified and meet for the Masters service Wollebius in his Body of Divinity 2 Tim. 2.21 Sanctification is an actual Election by which we are set apart from the miserable and vain world to act for God by Jesus Christ and to seek the things that make for his glory Thus by Regeneration we are called his First-fruits which under the Law were the Lords portion Jam. 1.18 Of his own will begat he us by the word of truth that we should be a kind of the first fruits of his new creatures Joh. 3.3 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as they are born from above so they are born for above they have heavenly affections and heavenly conversations and shall have
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
61.10 is imputed to them and put upon them by the Sun of righteousness their Elder Brother who wove this garment of Sun-beams for them out of his own Mediatorial holiness both in life and death Thus you have had some representation or Adumbration something shadowed out of the difference between Justification and Sanctification Our knowledge of these mysteries ought to be distinct and clear and not intricate and confused for the clearer our knowledge is the stronger and greater will our comfort be The great Apostle handles these two great Doctrines viz. Justification and Sanctification distinctly and in order First he begins with Justification and treats on that Argument throughout the 3 4 and 5th Chap. to the Romans Then he falls upon the Doctrine of Sanctification and insists on that necessary argument throughout the 6 7 and 8th Chap. to the Romans Pareus as a German Divine well observes And in this method since I have pitcht upon this Text I have endeavoured or made an Essay to handle them beginning with Justification first expressed by its Synonima in the Text righteousness and then proceeded to sanctification afterwards Let thus much suffice for the critical differences between Justification and Sanctification We now come in the next place to the next general propounded to be spoken to viz. to the excellency of Sanctification illustrated by the high and Honourable Encâ—miums wherewith we find it dignified in the Scriptures in which as in a glass 〈◊〉 Mirror you may behold the incomparable beauty and worth of holiness 1. Holiness is the N me of God Isa 57.15 Thus saith the High and lofty One that inhabiteth Eternity whose name is Holy I dwell in the high and holy place c. Gods Name is holy Psa 111.9 Holy and Reverend is his Name How often is he called Holy One and the Holy One of Israel in the Scriptures His holiness is himself when he swears by his Holiness as Psa 89.35 Once have I sworn by my holiness Quicquid est in Deo Deus est that I will not lie unto David he swears by himself for whatsoever is in God is God God is essentially infinitely and primitively holy the Saints only by participation of his holiness they are called godly from God Christians from Christ and Saints from the sanctification of the Holy Spirit The chosen Generation are an holy Nation 1 Pet. 2.9 they partake of Gods Name Holiness 2. It is called the Seed of God 1 Joh. 3.9 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 peccatum non operatur or peccato non dat operam As Beza i. e. doth not make sin his work and business 1 Pet. 1.3 whosoever is born of God doth not commit sin for his seed remaineth in him c. And this seed viz. the Word of God i. e. of which we are begotten and born again is incorruptible or immortal 1 Pet. 1.23 Jam. 1.18 Sanctification by these Texts and elsewhere is held out by the Metaphor of Generation God the Father of Spirits is the Spiritual Father that begets a soul to himself in Christ the Word is the Seed of God of which the soul is begotten again â—he Ordinances are the Bed wherein the soul is begotten Can. 1.16 also our Bed is green viz. flourishing Ordinances Holiness is a Divine Seed 3. Holiness is the Will and Word of God or rather the Will of God revealed in his Word The word of God is the signification of his will and 't is the Royal Mandatory will of God that we should be holy 1 Thes 4.3 This is the will of God even your sanctification 1 Pet. 1.15 16. As he which hath called you is holy so be ye holy in all manner of conversation for it is written be ye holy because I am holy 'T was the great Honour of King David that he served his Generation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 faâ—â—et omnes volâ—â—tates meas according to the will of God Acts 13.22 yea he fulfilled all Gods wills for the Greek is plural So 't is the highest honour of any creature as well as duty whether of Angel or man to fulfill the wills of God the whole pleasure of his will especially his main design and great command in being holy 4. Holiness is the work of God All Gods works as in Creation and Providence are like himself honorable and glorious so the Psalmist cals them Ps 111.2 3. and 't is our bounden duty to consider and admire them But here that old rule holds good Operari sequitar esse the work is like unto the workeâ— next to the highest of all Gods works viz. the Incarnation of the Son of God the second person in the Trinity the work of sanctification without controversie is the most great and glorious as appears by these Scriptures 2 Cor. 5.5 He that hath wrought us for the self-same thing is God This is called by way of eminency Gods workmanship Ephes 2.10 We are his workmanship created in Christ Jesus unto good works c. Holiness is the special peculiar work of the holy God 5. Holiness is the very Image of God and this is more than all the former The s ul as a spirit may be said in a sense to bâ—thâ— mage of God but the soul as qualifie wi h grace or adorned with knowledge wisdome righteousness holiness Col 3.10 Eph 4.24 in which the Image of God omisteth is the most lively likeness and Image of God in the world By these graces we should shew forth Gods vertues 1 Pet. 2.9 'T is in the Greek vertues and not praiâ—es Now note 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 virtutes An Image represents a thing in its highest excellency an image doth not represent the legs feet or inferiouâ— parts of a man but his countenance head face breast the most Noble parts So our sanctification or inherent righâ—eousness represents God in his chiefest â—xâ—elency as he is glorious in holiness Exod. 15.11 In the works of Creation and Providence we see the footsteps at most the back-parts of the Almighty but in the Saints we see his face or Image though not perfectly drawn and to the life An holy soul represents God in the most lively way Simile as the Image of a man in his child is more lively seen than in a piece of wood or stone so the Image of God is more lively seen and more gloriously drawn in the hearts of his Saints next to Christ Col. 1.15 Heb. 1.3 who is the Image of the Invisible God c. than in all the creatures in the world besides 6. Holiness is the life of God and this is m re a man may see his Image but no man can see his life Grace is called the life of God Ephes 4.18 Being alienated from the life of God N w w at is G ds â—iâ—e and wâ—at is a Saints life Go s life consists in this in willing himself thâ— chiefest and highâ—st good and in acting for his own glory as them â—mâ—te
serve for Tryals of your estate What are the precious Fruits that grow upon this Tree of Sanctification You may also call them the inseparable Concomitants and Adjuncts of Sanctification if you please 1. If you have received the spirit of Sanctification ye have also received the spirit of Supplication Zech. 12.10 The Spirit is entitled both the spirit of Grace and the spirit of Supplication where he is the former there he is the other also where he dwels as the spirit of holinesse there he dwels as the spirit of prayer Every sanctified heart is an Harp or Cymbal to sound forth Gods praises an habitation of God through the Spirit Ephes 2. ult and the Temple of the Holy Ghost The Temple of old was an holy place a place of relative and Typical holiness and an house of Prayer Every gracious heart like Gods Altar offers up to God the sweet sacrifice and incense of praises and Prayers Every new-born Babe for the most part comes into the world crying The word Abba signifieth Fa her in the Syriack tongue which the Apostle here reteineth which also young Children retein almost in all Languages Annotat. I am sure every spiritual new-born Babe cryes Abba Father Rom. 8.15 Gal. 4.6 And because ye are sons God hath sent the spirit of his Son into your hearts crying Abba Father Now if ye are Prayer-less persons ye are graceless persons persons without Prayer 'T was the saying of an old Disciple A man of much prayer is a man of much Grace are persons without Holiness or though ye pray yet if ye pray not in the Spirit according to the caution Ephes 6.18 i. e. in Faith in fervency with the vigor and intension of the Spirit or inner-man if it be not Jam. 5.16 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 If ye have no Communion ravishing have yee Communion sanctifying an inwrought prayer as the phrase is if yee wrestle not with God in the strength of God as Jacob did if ye have no holy boldness or Confidence at Gods Throne if ye never feel the sweet melting quickening warming moving breathings of the Spirit in your souls In a word if ye find no growing conformity in your hearts to the divine Nature by Duty no sweet sanctifying refreshing communion with God in Duty 't is an evident sign to me the Spirit of holiness dwels not in yee and consequently if ye have not the spirit of Christ ye are none of his Rom. 8.9 But as for such as pray in the Spirit as make conscience of this Duty and of the spiritual performance of it and find the rellish of God and Heaven in private prayer 't is one happy sign and symptome of their translation from death to life from a state of Nature to a state of Grace There are diversities of Gifts but the same Spirit 1 Cor. 1â— 4 Secondly If the spirit of Sanctification dwels in thee the same Spirit as a spirit of Illumination dwels in thee If Jesus Christ be thy sanctification he is thy wisdome also as thy holiness to sanctifie thee so thy wisdome to instruct thee It is the godly or holy man that feels the vertue and influence of that blessed Promise I will instruct then and teach thee in the way that thou shouldst go I will guide thee by mine eye Psalm 32.6 8. verses compared together That Text is famous for this purpose * Non acumine proprii sensus rectè sâ—pere homines sed illuminatione Spiritus Buling in loc What Unction is per unctionem Gratiam So. S. intelligit Beza in loc 1 Joh. 2.20 Ye have received an Unction from the Holy One and ye know all things By this Unction or annointing is meant the gracious operation of the holy Spiriâ— whereby they that are regenerate or sanctified are also enlightened with the saving Knowledge of Christ This is compared to the pâ—uring out of costly Ointment Psalm 45.8 and 137.2 Unction properly signifies the separation and consecration of a person to the Lord tog ther with the gifts of Wisdome Knowledge Faith Love c. Wherefore it must follow that a person annointed consecrated unto God is also illuminated by God if his person be sanctified his eyes are opened annointed with Eye-salve if annoâ—nted with Grace then instructed in Knowledge 2 Cor. 1.21 Rev. 3.18 if a V ssel full of Grace then a Vessel full of oyl a burning lamp and shining light For in Vnction sanctification and illumination are both together inseparably and indivisibly as light and heat in the Sun-beams The holy oyl of Grace casts a sweet perfume and splendid light in the hearts and lives of the annointed By vertue of this Unction Darkness is now in a great measure scattered and the man is made light in the Lord Ephes 5.8 An enlightned soul admires how foolish he was and ignorant even bruitish in his knowledge before Conversion he neither knew God nor himself he neither knew his present danger nor his future misery he neither saw sin as a vicious or as a Penal evil neither the evil in it nor the evil after it but went on like a Fool to the stocks like an Oxe to the slaughter and ran like a mad man toward the Gulf of Ruine Before sanctâ—fication he neither saw his want of Christ nor knew the worth of Christ The glory of Christs Person the beauty of his wayes the merits of his Blood the benefits of his Offices the comforts of his Spirit the sweetness of his Fellowship the savour of his Ointments the blessings of his Kingdome All these before Conversion were hid from his eyes for the God of this world had blinded him 2 Cor. 4.4 Besides the natural Veil of darkness he brought into the world with him he is blinded by another viz. a diabolical but in and by Conversion comes in illumination in turning from Satan to God his eyes are opened and his understanding turns from darknesse to light Acts 26.18 Now the eyes of his understanding being enlightned by the spirit of Wisdome and Revelation Ephes 1.17 18. He comes to know what is the hope of his Calling and the riches of the glory of his Inheritance in the Saints Every word is a word of weight 1 John 5.20 Phil. 1.9 10. he hath now a visive faculty an understanding given him to know things that 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 before An enlightned head and a sanctified heart go both together This is the second effect or rather sweet Concomitant of Sanctification viz. Illumination 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 id est eandem fidem ex ejusdem spiritus afflâ—tu dono Beza 3. The third Effect or rather Concomitant or Adjunct of our Sanctification is Faith hee 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
Surfet he may fall into sin yea fowly fall into great sins Nemo esse sine delicto potest quamdiù indumentâ— carni oneratus est Lactant. de vero cultu and labour 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 corroborate 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 Psalm 1.3 Rev. 22.1 in a word the withering stock of Grace within like a 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 of God Sanctificatio est Ingâ—estus in Regnum Dei Caâ—v Phil 3.20 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 rhe Life of God whilst his body is here on earth it is life eternal in the ptesent 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 hereafter 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 Semen manenâ— and it also quickens the soul 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 sp 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 Hymenaeus and Philetus hypocrites and hereticks may err concerning the truth overthrow the faith of some and throw themselves and others down to Hâ—ll 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 Joh. 13.1 Rom. 11.29 and Calling of God are without Repentance 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 Saints 1. For himself I will not turn away from them to do them good 2. For his Saints I will put my fear into their hearts that they shall not depart from me Though they fall they shall rise again though they step aside into the wayes of death God will bring them back and give them repentance unto life They may turn from God for a season but they shall never finally depart from him The Gates of Hell shall never prevail against them that is either the infernal spirits Eph. 6.12 called principalities and powers or the strength of Death and powers of the Grave shall never dissolve the Union between Christ and them for I am perswaded that neither Death nor Life nor Angels nor Principalities nor Powers nor things present nor things to come Rom. 8.38 39. nor height nor depth nor any other creature shall be able to separate us from the love of God which is in Christ Jesus our Lord. 2. It is a flourishing and progressive Principle Psalm 92.12 13 14. The Motto of the Palm-tree is Depressa Resurgo The Righteous shall flourish like the Palm-tree he shall grow like
precious life to spill his precious blood for you Gal. 2.20 Christ by the merit of his blood the price of your Sanctification hath impetrated and obtained of the Father the holy Spirit with all the gifts and graces of the same for your sanctification and salvation see John 16.7 13. John 14.16 17. 3. Consider the infinite power and efficacy of the Spirit The same Spirit that raised Christ from the dead called the Spirit of Holiness Rom. 1.4 quickens the Saints to a new life and dwelleth in them Rom. 8.11 This new life of holiness which is in Christ Jesus is by the Spirit of life imparted to you Rom. 8.2 For the Law of the Spirit of life in Christ Jesus Rom. 8. 2 hath made me free from the law of sin and death Holiness in us is the fruit of Christs Purchase the product of his merit the sprinkling of his Unction a parcel of his Fulness and a measure of his Spirit we have as great need of his Spirit to sanctifie us as of his blood to justifie us yea the Eternal Spirit was indispensibly needful to sanctifie and dignifie the blessed Sacrifice of Christs Humane Nature upon the Cross or else I must profess my Ignorance of that Text Heb. 9.14 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Supe eminens magnitudo virtutis ejus So Montanus 'T is not only the power but the exceeding greatness of the Spirits power to raise up a person morally dead to an estate of newness of life 't is a work proportionate to that power God wrought in Christ when he raised him from the dead and set him at his own right hand in the Heavenly places Eph. 1.19 20. Notwithstanding the Fathers Eâ—ection and the Sons Redemption yet without the Spirits Efficacy we had all at this day lain rotting â—ike stinking Carrion in the Grave of sin and death Gods Mercy Christs Merit and the â—pirits efficacy It is very observable that all the three Persons challenge an equal share in the working of holiness in the creature it being such a part of Gods Gâ—orie Mr. Burroughs Saints Treasury p. 16. must have their distinct glory The Father is said to sanctifie the Son to Sanctifie the Spirit to sanctifie but with their distinct Idioms or Characters our sanctification is from the Father in the Son and by the Spirit the Inchoation is from the Father he is the prime â—â—iâ—inal the Dispensation is by the Son he is the way of Communication the Application and Consummation is by the Spirit he receives of the Father and the Son and shows it unto us that is he works grace or holiness in us Thus all the persons work jointly and yet distinctly the love of the Father makes way for the Mediatorship of the Son and the Mediatorship of the Son for the Office of the Spirit The Sanctification of the Spir t is as necessary as the blood of Jesus you may see 1 Pet. 1.2 how all the persons have their distinct operations Communion with the Spirit is as sweet and choice a priviledge as the Grace of our Lord Jesus or the Love of God the Father 2 Cor. 13.14 Thus sanctifie the Name of God give Glory to the Father Son and Spirit to the Triuni Deo the three one God three in Persons one in Essence and Nature for your Sanctification Iâ— Jesus Christ be made of God Sanctification Use 2 to us the Procuring Meritorious and Moral cause of our Sanctification then primarily and principally let your thoughts ascend to God the Father as the supreme original of your Sanctification let not your thoughts stop or stay till they center in him 'T is the Father who of his own will hath begotten us by the Word of Truth Jam. 1.18 't is God the Father of our Lord Jesus who of his aboundant Mercy hath begotten us again c. 1 Pet. 1.3 Therefore we ought to bless and exalt his aboundant Mercy as the Apostle doth 'T is the Father the Heavenly Husbandman that purgeth the Branches John 15.1 2. that they might bring forth fruit As we ought to believe in Christ the Mediatour so in God as the first Fountain and Authour of Grace and as the ultimate end of our happiness 1. As the Fountain of all Grace John 3.16 God so loved the world that he gave c. Ephes 2.4 5. God who is rich in mercy for his great love wherewith he loved us when we were dead in sins Ephes 2.4 5. Rom. 4.24 hath quickened us together with Christ We must believe in him that raised our Lord Jesus from the dead He that believeth in me So Dr. M â—ton Expounds it in his Commentary on Jude believeth not in me but in him that sent me there not is not negative but corrective not only in me but his thoughts must ascend to the Father also who manifests himself in me for God was in Christ reconciling the World to himself c. 2 Cor. 5.19 2. You must believe in God as the ultimate end of your happiness Christ suffered for sins 1 Pet. 3.18 the just for the unjust that he might bring us to God When the Mediatour brings the Soul into peace with God by Justification and into the likeness and fellowship of God by Sanctification he hath attained the utmost end of his Mediatourship and the Soul hath attained its chiefest good and utmost happiness therefore is it said that the Saints by Christ do believe in God 1 Pet. 1.21 c. I would not wittingly or willingly speak a word for a world to detract any thing from the honour of my blessed Saviour or from the glory of the sacred Comforter but to rectifie your understandings and to heighten your apprehensions of the Fathers love because many Christians carry all things in the Name of Christ and of the Spirit being more apprehensive of the Sons love and of the Spirit 's grace than of the Fathers aboundant mercy Give me therefore leave to subjoin these four weighty Reasons Reas 1. Because all grace begins with the Father he is the first in order of Being and the first in order of Working the Fountain of the Trinity as we may conceive 't is the Father that floweth out to us in Christ by the Spirit he is the Father of lights Jam. 1.17 And the Text tells ye we are of God in Christ Jesus 't is true Christ as the second Person is coequal with the Father in power and glory but Christ as Mediatour must be considered as the Fathers Servant Isa 42.1 as his elect or chosen Instrument Reas 2. Glorifie the Father for whatsoever good Christ hath done for you or in you all is done with respect to the Fathers love and grant 2 Tim. 1.9 Joh. 17.2 God hath saved us according to his own Purpose and Grace given us in Christ Jesus God gave Christ power over all Flesh that he should give eternal life to those God had given him Righteousness Holiness Heaven
Now you that are righteous with this inherent Righteousness 1 Cor. 1.2 hold on your way and prosper the Lord be with ye The Angel of his presence save ye The Spirit of Jesus guide ye to the Hill of holiness and help you to perfect holiness in the fear of God You are under the vertue of sure and sweet promises for your great encouragement in Heavens way The Righteous shall hold on his way and he that hath clean bands shall be stronger and stronger Job 17.9 The Lord strengthen your hearts See these Texts Isa 40. 2 last verses Phil. 1.6 Heb. 12.2 Ezek. 36.27 and quicken your speed by these powerful and precious Promises and give ye a prosperous arrival at the fair Havens of rest and peace Amen We come now to close the whole with these two uses 1. By way of Conviction 2. By way of Caution Though I know the Rules of Method and the exigence of the Subject Command me yet I shall not proceed directly by way of Examination because that hath been already done from that Text Rom. 1.7 To all that be at Rome beloved of God called to be Saints from whence the doctrine of calling hath been discussed the nature of Saintship and the signs and tryals of Sanctification have been largely shewn We shall therefore God willing proceed to the next in order viz. the Use of Conviction Use 8. This Doctrine of Sanctification we have so long insisted on serveth for Conviction If those that are Gods and Christs are sanctified in Christ Jesus if God the Father hath given them Christ his Son for their sanctification to make them holy Then this Point brings doleful news sad tidings in the mouth of it to three sorts of Persons To the Prophane To the Persecutors To the Scorners 1. The profane who mock at sin and slight holiness 1. The prophane are hereby convicted and condemned God hath no Birthright for such profane Esaus The people who are the Lords portion are an holy Nation washed from their filthinesse If ye are converted ye are washed and sanctified in the name and by the spirit of the Lord Jesus 1 Cor. 6.11 but prophane ones have a spot upon them which is not the spot of Gods Children Deut. 32.5 see what St. John speaketh of such kinde of persons as wallow in their filthiness 1 John 3.8 He that committeth sin is of the Devil for the Devil sinneth from the beginning he that tradeth in sin 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 qui operam dat peccato So Beza and maketh sin his constant businesse work or practise as a workman doth his calling and followeth the same daily and deliberately A godly man may slip into sin through humane frailty and in the hurry of temptation may be overtaken with a fault But it is the profane man that is a trader in sin and a constant worker of iniquity Though such men may presume that they belong to God yet our Saviour expresly speaks they are the Devils Children John 8.44 Ye are of your father the Devil for his works ye do c. These men have not the least pretence of a claim to Heaven they come exceeding short of Hypocrites who pretend to holiness and seem to be so but the prophane are neither civil nor moral Such gross sinners are called Dogs and Swine They are weltring in the gall of bitterness and bound fast with the bond of iniquity as Peter told Simon Magus Acts 8.23 All that such kinde of sinners have to say for the most part for themselves is this 1. That God is merciful 2. That their hearts are better than their lives To the first I answer that God is holy and just as well as mercifull and gracious The Lamb will turn a Lion the Saviour of the world will come as a terrible Judge in flaming fire to render vengeance to the ignorant and disobedient 2 Thes 1.8 And if the righteous scarcely be saved where shall the wicked and ungodly appear 1 Pet. 4.18 They shall appear indeed but like as chaffe before the Whirl-wind and as stubble before the flames All the Attributes of God as justice mercy c. do run in the channel of his Holiness Sinners do little think that Gods mercy is an holy mercy which in a saving manner he will dispence to none out of Christ Sinners do err exceedingly to think that God is prodigal either of his own mercy or of his Sons Blood 't is only the sanctified in Christ Jesus exclusively who shall be the objects of his saving mercy the mercy of God and the merit of Christ are most sacred and precious things 1 Pet. 1.18 The former is bestowed on none the latter is spilt for none but an holy and a peculiar people Justice must be satisfied 1 Pet. 2.9 else mercy can be never dispensed if the merit of Christ be thine then the mercy of the Father is thine otherwise though the Ocean of Gods pardoning mercy be boundless and bottomless thou shalt not taste one drop of it Well then wouldst thou know that God will be mercifull to thy soul at the last day it highly concerns thee to know Christ in the power of his Resurrection and in the fellowship of his sufferings in this thy Day Phil. 3.10 2. To the other Plea That their hearts are better than their lives I answer This is to appeal to a witness that cannot be found to a witness that is as to us invisible 't is as if a man should lay claim to another mans Land and pretend he hath lost the evidences the guilt of the prophane is written in Capital legible letters upon the frontispiece of his Conversation every eye may see it Vita est index animi index futuri index aterni See Mat. 12. from 34 to v. 37. Cor instar Promptuarit est bonorum malorum Pareus As a good tree brings forth good fruit so a bad tree brings forth bad fruit Men do not gather grapes of thorns nor figs of thistles As a good man out of the good treasure of his heart bringeth forth good things so an evil man out of the evil treasure of his heart bringeth forth evil things A good man speaks good words and doth good works and the Apostle tels us Rom. 2.6 God will reward every man according to his deeds Your hearts can never be good when your tongues and lives be bad Your Lord Christ speaks expresly out of the abundance of the heart the mouth speaketh The doom of the prophane is dreadful to instance but in two particulars 1. The unclean shall not enter into or pass over the way of holiness Isa 35.8 And an high way shall be there and a way and it shall be called the way of holiness See the Dutch Annotat on the place the unclean shall not pass over it c. The meaning of that place is this The true Church shall be no barren Wildernesse or untrodden Desart but in it
sit in the Throne of the persecutor Psal 1.1 and in the Chair of the Scorner are Diabolical preferments equally dreadful and damnable Indeed scorning seems to have some precedency for it makes way for persecuting First men hate and scorn the wayes of God which is the scum of Rancor and malice and then they persecute them Scorners do a sad work and they will have sad wages 1. They do a sad work when they deride men for their Holiness they deride men for that which is the express Image and Glory of God for God is Glorious in Holinesse Exod. 15 11. yea in so doing they deride God in his highest Excellency and consequently sin against him with an high hand Holy Brethren as the Saints are called Heb. 3.1 should be no more a disgrace than Holy Father as God himself 〈◊〉 John 17.11 You hate God more than his Saints if you hate them for their holiness for holiness in the Saints shineth but wiâ—h a faint and weak lustre Qâ—i fâ—cit 〈…〉 but GoD being the fountain of Holiness it must needs sh 〈…〉 with infinite lustre splendour Holy and reverend is thy Name Psalm 111.9 Gods Name is Reverend because holy so holiness ought to be matter of our greatest respect and reverence and not of reproach and scorn A word to Scorners Let all scorners return speedily yet there may be mercy for them The Spirit of God bewails your condition and calls upon ye to return You that are the worst sort of Sinners hear what the Spirit saith Prov. 1.22 23. How long will scorners delight in scorning and fools hate knowledge turn ye at my reproof c. Now when God calls * Cum Deus loquitur cum risu legas cum luctu if you refuse and will not regard his Counsel he will laugh at your calamity and mock when your fear cometh See Prov. 1.24 25 26 27. You that make a mock at holiness God will make a mock of you if ye turn not 2. Scorners will have sad wages if they turn not Prov. 3.34 Behold he scorneth the scorners but giveth grace to the lowly as they scorn God maliciously so behold a note of Attention God will scorn them with perfect detestation and abhorrency As 't is the greatest mercy for God to accept a mans person to receive him into Grace and Favour so 't is the greatest misery for God to refuse and scorn a mans person with indignation 3. As a Consequent of the former the scoffing Ishmaels must be cast out as scorners cast themselves out of Gods love so God will cast them out of his presence and Kingdome Without are dogs Revel 22.15 the dogs not only that tear in pieces the Saints persons but the dogs that bark at the shining splendo of the Saints holiness these are without and shall without repentance be without for ever These dogs bark not at the Moon so much as against the Sun of Righteousness Ejice Ancillam c. The son of the Bond-woman was cast out Gen. 21.9 10. he must not be an Heir with the son of Sarah the marrow of that Ejection Typical was spiritual and Eternal no more must scorners that live and die so have any co-partnership with the Saints in their inheritance So much is more than intimated in that Allegory Gal. 4.30 Oh then let none that ever intend to be sanctified or saved presume to deride the Name of Holinesse but let them honour and reverence it as the most honourable Title under Heaven yea as a Divine thing 2 Pet. 1 4. for 't is the sparkling forth of the Divine Nature Thus much for Conviction Now we are come to the last Use Lastly in the ninth and last place This Doctrine of Sanctification serveth for Caution 9th Use to prevent mistakes I shall lay it thus If Jesus Christ be given of God for our sanctification then it concerns us all to look into our sanctification let us all be sure that we are sanctified if we miscarry here we miscarry irrâ—coverably we miscarry everlastingly and to use the Apostles words Let us therefore fear least a Promise being left us of entring into his Rest any of us should seem to come short of it Heb. 4.1 Let us all concern our selves to know this that God hath set apart him that is godly for himself as the Psalmist speaks Psalm 4.3 he is eternally set apart in Election and actually set apart for God in Vocation As the Beasts worshippers have the Beasts mark so Gods Children have Gods seal and impress 2 Tim. 2.19 The foundation of God standeth sure having this Seal the Lord knoweth who are his and let every one that nameth the Name of the Lord depart from iniquity Gods Seal hath a double Motto and noting his peoples preservation the Lord knoweth who are his the other noting their sanctification they depart from iniquity There are many wild flowers in the Field gay and beautiful that look like right flowers in the Garden but are not the same Some Mettals as Copper and Brass burnisht look like Gold at a distance but though all Gold glisters yet all is not Gold that glisters so many things at a distance look like Sanctification Omne simile non est idem but at a nearer view and by an exacter tryal and scrutiny they appear in their colours to be quite contrary not only diversa but adversa also I might mention many but I shall name these four only inclusive of all the rest which in my reading I have received from worthy hands Civility Formality Restreining Grace Temporary or Common Grace 1. Civility which is nothing else but a fine smooth demeanour in the world Gal. 6.12 a fair shew in the flesh as the Apostle phraseth it rather heathenish strictness than Christian holiness it is something to be a Civilian but much more to be a Christian Ye may descry it by these Notes Note 1 1. Meer Civility is usually accompanied with ignorance of God and of the Mysteries of his Kingdome Men may be no Drunkâ—rds no Swearers no * As Alexander kept himself from Darius his Virgins and Scipio from a most beautiful Captive Lady Adulterers no rude debauched persons and yet grosly ignorant of spiritual matters as Nichodemus was John 3.10 a Ruler in Israel a strict Pharisee a civil Person but a meer Ignoramus in the new birth Now spiritual life or holinesse where-ever it is begins with Knowledge Quarta expositio eorum est qui putant allusisse Paulum ad mundi creationem c. Buling in 2 Cor. 4.6 where is Life there is Light indeed the grace of God is the Light of Life As in the old so in the new Creation the beginning of the Creation of God is Light Gen. 1.3 2 Cor. 4.6 A sanctified person called out of darkness into Gods marvellous light he sees his way and knows his Duty he hath received an Unction from the holy One And what he doth he