Lord in garments of glory and beauty See Exod. 28. 2 3 4 5. Those garments of gold blew purple scarlet c. did consecrate Aaron to his Priestly Office Those glorious garments without controversie did typifie the pure habitual and actual holiness of our great High-Priest Jesus Christ expressed by his annointing Isa 61. 1. and receiving the Spirit without measure Joh. 3. 34. That unction and unmeasurable effusion of the Spirit upon him did consecrate and sanctifie him to all his Offices he was annointed for us to be a Prophet to us to be a King in us to be a Priest for us which fulness of the Spirit of grace in our Head Christ is reputed to every one sanctified in Christ Jesus for their sanctification or holiness which doth also expiate and purge out of the sight of God all their impurity or unholiness This holy person described by his glorious titles viz. the Son of God the Heir of all things the Maker of the worlds the brightness of his Fathers glory the express Image of his person the upholder of all things by the Word of his Power is said by himself to have purged our sins Heb. 1. 1 2 3. As by the merit of his passive righteousness to purge us from the guilt of sin so by the influential efficacy of his sanctity or inherent righteousness to purge us from the filth of sin and take down the power of it God accepts of believers in themselves impure and imperfect as perfect and compleat in him who is our Head and fulness Thus Christ is our Sanctification by way of Imputation 2. Jesus Christ is our sanctification by way of Union Union with him is the ground or Basis both of our Justification and Sanctification by him He that hath the Son hath life Joh. 1. 5. Dulcius ex ipso fonte 12. With him is the fountain of life Psa 36. 9. by Faith through the spirit a believer hath union with Christs person and so communion with his life He that believeth on the Son hath everlasting life Joh. 3. ult Whereupon Jesus Christ is called the life Joh. 14. 6. and our life Col. 3. 4. our life of righteousness our life of holiness our life of glory or happiness and this life is in his Son 1 Ioh. 5. 11. By believing we are united to Christ who is our Head Fountain and Principle of spiritual life or holiness as the Head is the Principle and Fountain of sense and motion Ephes 4. 15 16. From him the Head the Apostle tells us the whole body is fitly joyned and compacted together and so maketh encrease to the edifying of it self in love All the grace that is in us is but a measure or overflowing of his fulness Christ is principle of holiness by which it is wrought and also the rule unto which it is proportioned Dr. Reynolds in his life of Christ Heb. 12. 2. Christ is the Author and finisher of our faith he is the first and the last the Alpha and Omega both the beginner of our sanctification here on earth and the perfecter thereof in heaven As the members by nerves and ligaments are firmly knit to the Head the superstructure to the foundation the branches to the Vine the Wife to the Husband by the Marriage-knot so are the Saints of God firmly and closely united to Jesus Christ in the spirit 1 Cor. 6. 17. By vertue of which union they cannot but derive and draw down continual supplies of spiritual life from him for he is the life and he is their life Consider a little the nature of this wonderful Union I shall but touch it in transitu 1. It is an Union of Nature we are members of his body of his flesh and of his bones Heb. 2. 14. because the children are partakers of flesh and blood he also himself likewise took part of the same Christ condescended to assume our Humane Nature that we might partake of his Divine Nature he took upon him our rag of flesh that he might cloath us with his robe of glory 2. It is an union of and in the spirit 1 Cor. 6. 17. He that is joyned to the Lord is one spirit as man and wife united make one flesh so Christ and believers united in and by the spirit make up one spiritual Christ 3. It is an union of relations and that of the neerest and sweetest Christ is the everlasting Father Isa 9. 6. and begets children to God in his own likeness Christ is the Son of God believers are the Sons of God but Christ is the Son of Gods Nature but we are the Sons of Gods will he by eternal Generation but we by the grace of Regeneration to conformity to whose Image we are predestinated Rom. 8. 29. He is the first-born among many Brethren and is not ashamed to call us Brethren Heb. 2. which relation also bespeaks likeness for brethren for the most part resemble brethren Lastly Christ is our redeeming Kinsman and Husband and we are his redeemed Kindred and Spouse These relations also import similitude and proportion between Christ and us Christ as our Redeemer came to deliver us c. that we might be like him and serve him in holiness and righteousness Luke 1. 74 75. he came not only to justifie but also to sanctifie Tit. 2. 16. he came as Redeemer not only to save from hell but also to save from sin Mat. 1. 21. not only to deliver us from eternal condemnation but also from our vain conversation 1 Pet. 1. 18. not only to proclaim liberty to the Isa 61. 1 2 3. Captives and the opening of the prisons to them that are bound but also to pull off their rotten rags their nasty prison garments and to cloath Zech. 3. 3 4. them with change of rayment to cleanse and wash them from the pollution of sin and put upon them a robe of righteousness and renew them with inward holiness and so to present them as beautiful and glorious without spot or wrinkle c. To shew consent I shall take the boldness M. Jeremy Burroughs in his Saints Treasury p. 46. to transcribe the words of a Famous man now in heaven Our Sanctification saith he is not only from Christ meritoriously but efficiently and in a kind materially too he doth not only merit it and work it by his spirit but through our union with him there is a kind of flowing of Sanctification from him into us as the principle of our life as from the liver there flows blood into all the parts of the body so through our union with Christ he having the fulness of the Godhead in him from him as from a Fountain sanctification flows into the souls of Saints their sanctification comes not so much from their strugling and endeavours I wish all disconsolate souls desponding for want of holiness would in the strength of the Lord take his counsel vows and resolutions as it comes flowing to them from their closing with
Christ and union with him There may be saith he a great deâ— of striving and endeavouring that may be utterly ineffectual for want of having recourse to Christ as the Spring and Well-head of all grace and holiness Thus Jesus Christ is our Sanctification by union with him we are sanctified in him and daily receive supplies of grace from him 3. Jesus Christ may be said to be our Sanctification and to be given of God for our Sanctification in regard of Assimilation 1. As Christ is the Author so Christ is the 1 Christ is the pattern of our Sanctification Rule and Pattern of our Sanctification formal and compleat Sanctification consists in a souls conformity to Jesus Christ as the Exemplar or Pattern of his obedience Heb. 12. 3. Consider him that endured c. i. e. consider him as the Pattern and President of your obedience both active and passive Wherefore ye shall find that Christ propounds his own example as the pattern of our obedience Ioh. 13. 15. I have given you an example i. e. of meekness and humility that you should do as I have done to you So Mat. 11. 29. Learn of me for I am meek and lowly Again Phil. 2. 5. Let the same mind be in you as was in Christ i. e. the same opinion judgement affections compassions Once more 1 Pet. 1. 15. As he who hath called you is holy so be ye holy in all manner of conversation Christ throughout his whole life was a standing rule a walking Bible a visible Commentary on Gods Law whose ordinary communicable works and duties are recorded for our imitation 2. Holiness is the Image of Christ Now as 2. Holiness is the Image of Christ the face is both the fountain of that Image or Species which is shed upon the glass and likewise it is the exact pattern and example of it too so Jesus Christ is both the principle of holiness by whom it is wrought and the pattern to which it is conforme Now in an Image there are two things 1. Proportion 2. Deduction 1. Proportion A similitude of one thing to another 2. Deduction A derivation or impression of similitude upon the one from the other and with relation thereunto Now our Renovation is after the Image of Christ 1 Cor. 15. 49. As we have born the Image of the earthly so we shall bear the Image of the heavenly Adam begat a Son in his own likeness i. e. his Son was like him in corruption and mortality so in the Regeneration Christ begets children to himself in his own likeness i. e. like him in grace and holiness in spirituality and immortality for the seed of which we are begotten is incorruptible When man had lost that glorious Image 1 Pet. 1. 23 of God wherein he was created he became an ugly and a miserable creature presently ugly because he had lost his holiness miserable because full of guilt and horror he durst no more draw neer to the most holy inaccessible Majesty than stubble before the flames No man can see his face and live We all by sin are come 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 deficiuntur short of Gods glory Rom. 3. 23. both of the glory of his Image and of the glory of his Kingdome Now unless the Lord be pleased to exhibit this Image to us through some glass or veil we must be for ever both desolate and destitute And this the Lord hath graciously been pleased to do by the veil of Christs flesh he is God manifest in the flesh 1 Tim. 3. 16. The glory of God now shines in upon us and before us in and from the face of Iesus Christ 2 Cor. 4. 6. Christ is the Image of Col. 1. 15. the invisible God and he that hath seen him hath seen the Father So that now by the Incarnation of the Son there is a Vision of Gods glory and a restauration of Gods Image Ioh. 1. 18. No man hath seen God at any time the only begotten Son who is in the bosome of the Father he hath declared him The glittering beamings of the Invisible and Eternal Glory did and do shine most resplendently through the transparent medium of Christs Humane Nature which seen and taken in by the eye of Faith do strangely irradiate and enlighten beautifie and glorifie the soul of man and renew it according to the Image Ephes 4. 23 24. of God in righteousness and true holiness 4ly and lastly Jesus Christ is our Sanctification by way of influence and communication This is more general and hath some connexion with and dependance upon the former Ye have received an Vnction from the Holy One i. e. Christ c. Ioh. 1. 2. 20. This Unction is like that oyntment that ran down from the head of Aaron unto the skirts of his garments to note the plentiful effusion of the Spirit on Christ and from Christ unto his lowest members 1. The Spirit of holiness was Christs right jure proprio by vertue of the personal union so that Christ had a plenitude or fulness of the spirit in him like the fulness of a fountain but to us the spirit belongs by an inferiour union So Bishop Downâ—m in his Justification through Christ our Head by way of influence from Christ our Head from the grace of the Spirit is derived in such proportion as Christ is pleased to communicate yet 't is the same holiness for truth and substance As it is the same light which breaketh forth in the dawning Simile of the day with that which inhereth in the body of the Sun shining in his strength 't is in Christ in fulness in us in measure The Apostle tells us 2 Cor. 3. 18. We are changed into the same likeness with Christ by the Spirit of the Lord. 2. Of this fulness of the Spirit which is in Christ believers do receive and grace for grace Ioh. 1. 16. As the Child receives member for member from the Father and as the paper receiveth letter for letter from the Press c. so a sanctified soul receives grace for grace i. e. all manner of grace exactly and proportionably from Jesus Christ The glorious Image of Gods holiness in Christ fashioneth and produceth it self in the hearts of the faithful as Simile an Image or species of light shining on a glass doth from thence fashion it self upon a wall by reflexion As the head communicates real influences to the body so Iesus Christ who is both an head of eminence and of influence communicates his spirit grace light life comfort to his Body the Church for he that sanctifieth and they that are sanctified are both of one As they are one in Nature so one in Spirit and in spiritual likeness also For the farther explication and illustration of this deep and illustrious truth viz. The Jesus Christ is our Sanctification Before I come to the definition of Sanctification I shall subjoyn these particulars Causa 〈◊〉 〈◊〉 〈◊〉 〈◊〉
of Christ is God so the Head of the Church is Christ The Father in an ineffable manner communicated as of old the Divine Essence and Nature so at his Incarnation an unmeasurable measure an overflowing fulness of the Spirit and Grace to the Son yea it pleased the Father that in him should all fulness dwell even as Mediator Col. 1. 19. And the Son by the Ordination and appointment of the Father communicates derives and by his Spirit imparts unto his Saints all those spiritual Eph. 1. 3. Eph. 3. 8. blessings all those unsearchable riches all those riches of glory or glorious riches Ephes 3. 16. which he hath received of his Father for them Some of which heavenly and choicest treasures we find lying in the field or rather Mine of this Text viz. Wisdome Righteousness Sanctification and Redemption I shall now Deo juvante consider the Text it self open the sense of the words and draw some practical conclusions from the whole The Apostle having humbled and dejected the Corinthians ver 26 27. of this Chap. in calling upon them to see or consider their calling for ye see your calling Brethren c. where calling is put metonymically for the persons called that is what manner of men they themselves were and generally are which God calls by the Gospel not the wise after the flesh not the Mighty not the Noble but commonly the foolish weak and base for the poor receive the Gospel Now in this verse the Apostle comforts and cheers them and lifts up their heads Quos antea dejecerat nunc supra omnes mortales evehit sed ita ut omnem ipsorum dignitatem doceat non ab ipsis sed à Christo emanare idque à Deo id est Dei unius vi ac beneficio Beza in loc above all other mortals by informing them of their Origination from God their Vnion with Christ their spiritual descent from him in Christ Jesus But of him are ye in Christ Jesus Here the Apostle shews them the true rise of true honour and of divine dignity Corinthiorum animos dejecerat revoâ—ando eos ad intuendam suam ipsorum vocationem quod fuit propemodum acsi dixisset eos insipientes ignobiles infirmos omnes fuisse quasi non essent quum ad Christum vocarentur Quare nunc illos erigit pulchrè consolatur dicens licèt ex vobis ipsis tales fueritis ut modò estis à me descripti Attamen jam ex Deo estis P. Martyr in loc not springing from noble birth or liberal breeding not from any natural moral or secular accomplishments or considerations whatsoever But from the special grace of God the Father in Christ Jesus manifested and put forth in a double act of divine love 1. In Election 2. In Regeneration 1. In Election God the Father did chuse all believers in Christ before the foundation of the world Ephes 1. 4. in that eternal compact or Foederal transactions between the Father and the Son commonly called the Covenant of Redemption Ye are of God in Christ Jesus viz. Emphasis est in verbo estis q. d. à Deo vobis est principium qui ea quae non sunt voâ—at in Christo verò subsistentia c. Calvin by vertue of the Eternal Purpose and Decree of God The gracious purpose of God the Father in Christ is the beginning of the wayes of God the Original and highest Well-head of all our holiness and happiness as appears 2 Tim. 1. 9. where ye shall find that both our Salvation and Calling are no other than the genuine efflux and products of Gods purpose and grace given us in Christ Jesus before the world began So Tit. 1. 2. In hope of eternal life which God that cannot lie promised before the world began D. Jacomb in his Sermon upon Isa 55. 10. How was this life promised before the world began but in this everlasting Covenant wherein the Father promised unto Christ eternal life for all his Seed Though the Decrees of God are immanent Decreta Dei nihil ponunt in Actu and not transient acts abiding with reverence in the Mind or Breast of God and not actually passing upon the creature yet Gods eternal purpose in electing us in Christ is the primum mobile the great wheel that sets all the other inferiour wheels at work that animates quickens and actually moves and influenceth and constantly carries on and perfects all other intermediate acts of grace in order to our Salvation Gods blessing us with all spiritual blessings in heavenly things and places is said to be in relation unto in correspondence with in pursuance of his electing us in Christ according as he hath chosen us in Christ Ephes 1. 3 4. They are all Emanations from this Fountain Thus in the first place and I think not improperly we may be said to be of God in Christ Neque hoc intelligit quoad creationem sed ait de eo quod per gratiam Regenerationem consequuti erant P. Martyr Jesus viz. of God originally and primarily in Christ Jesus vertually and radically by vertue of Gods electing love to us in Christ before the world began 2. More principally according to the purport of this place we are of God in Christ Jesus by the grace of Regeneration we are Gods workmanship created in Christ Jesus unto good works Ephes 2. 10. Believers are of God i. e. born of God in Christ Jesus for the Father of our Lord Jesus as our Spiritual Father is said to have begotten us again unto a lively hope by the Resurrection of Jesus from the dead 1 Pet. 1. 3. Eadem sententia est cum illa qui non ex sanguinibus neque ex voluntate carnis c. Pomeran By vertue of his Will we are elected and by the Power of the same Will we are called and regenerated Jam. 1. 18. Of his own will begat he us by the word of truth c. One saith This sentence is the same with that Joh. 1. 13. which were born not of blood nor of the will of the flesh nor of the will of man but of God Let it not grieve the Saints in that they are not born of Nobles nor descended of the blood of Princes but rather rejoyce and raise up their spirits in the midst of all reproaches and sufferings in that they are the Sons of God by faith in Christ Jesus a Divine Off-spring of an heavenly Extraction rejoyce in this that your names are written in heaven Ye are wise noble honourable every way glorious creatures in Christ Jesus in Christ Jesus that is by Eph 1. 6. In Christo Jesu id est per Christum Jesum propter Christum Jesum nam per Christum propter Christum accepti grati sumus Patri Christ Jesus and for Christ Jesus for indeed we can be no way amiable or acceptable to the Father but in the beloved We are said not only to be Elect
4. 10. He is that gift of God he the Peerless Pearl and personal Gift came down from the Father of Lights and brought all other good and perfect gifts real spiritual divine immortal excellencies from heaven along with him Jam. 1. 17. Joh. 1. 16 17 18. Christ doth not give 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 giftless gifts as commonly the men of the world give but gifts of the highest nature and of the greatest moment As the Father gives the Son so the Son gives himself Tit. 2. 16. He gave himself for us that he might redeem us from all iniquity and purifie unto himself a peculiar people zealous of good works And with himself he gives us the most suitable the most profitable the most permanent the most magnificent and noble gifts in a word all spiritual blessings in heavenly things and places Ephes 1. 3. Thus have ye the Analysis of the Text the Propositions most obvious from the Text are these 1. That Christians are of a Divine Origination they are of God in Christ Jesus 2. That Christ Jesus is given of God the Father in all his fulness to true Christians 3. That Christ Jesus is given of God the Father for our wisdome for our illumination 4. That Christ Jesus is given of God the Father for our justification or righteousness 5. That Christ Jesus is given of God the Father for our sanctification or holiness 6. That Christ Jesus is given of God the Father for our redemption or for our deliverance from all our enemies and miseries To all these Propositions I have in some measure so far as I have received spoken But the Argument I intend God assisting at this time and in this Tract to dilate upon is contained in the fifth Proposition That Christ Jesus is made i. e. is ordained is given of God the Father for our sanctification Reserving the rest for another Treatise if these poor labours shall find acceptance with the Saints Who of God is made unto us Sanctification Doct. Christ Jesus is given of God the Father for our sanctification In the prosecution of this precious point I shall observe this method 1. I shall prove the point 2. Endeavour to shew how or in what sense Jesus Christ is our sanctification 3. Shew what sanctification is 4. The difference between justification and sanctification 5. The transcendent excellencies of sanctification 6. The blessed fruits of sanctification 7ly and lastly Make application of the whole 1. For the proof of the point this Text is plain and clear enough Christ is made of God unto us sanctification I need call in but two or three more Scriptures for farther confirmation That out of the mouth of two or three witnesses every word might be established The Testimonies I shall alledge are these Tit. 2. 14. Who gave himself for us that he might redeem us from all iniquity and purifie unto himself a peculiar people zealous of good works concerning which Text we may say as one hath Hen inâ— Com. in loc done before us Singula verba singularem emphasin habent every word hath a special emphasis The particulars herein may be reduced to these four Principals 1. The Donum or Donativum 2. The Donans 3. The Donati 4. Finis Donationis 1. The Donum or Donativum the gift here said to be given is the great God and that is here even our Saviour Jesus Christ The Particle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here is not to be construed disjunctively but exegetically 2. The Donans the giver or restorer of that gift is also Christ himself who gave himself 3. The Donati the persons on whom this gift is bestowed i. e. us who gave himself for us 4. Finis Donationis the end wherefore this gift was given is here expressed to be twofold For Redemption For Purification 1. For Redemption That he might redeem us from all iniquity 2. For our Purification And purifie unto himself a peculiar people zealous of good works Where Christ is a Redeemer he is also a Purifier whom he justifies by his Merit and Blood from the guilt and punishment of sin those he sanctifies by his Spirit and Word from the contagion and filth of sin And this he doth two wayes Sacramentally Really 1. Sacramentally By instituting divers kinds of offerings and washings and other ceremonial observances in the daies of old of these the Apostle tells us that they sanctified to the purifying of the flesh Heb. 9. 13. making such as used them externally and Ecclesiastically In foro Ecclesiae pure and holy And thus Christians may be said to be purified in and by the Ordinances of Baptisme under the Gospel now 2. Really By inward real and spiritual washing and purifying of the inner man which consisteth in two things In washing away the Guilt and Filth of sin The one is done away in Justification the other in Sanctification 1. In Justification The blood of Christ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cleanseth us from all sin 1 Joh. 1. â— So Heb. 1. 3. Christ by himself purged our sins 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 having made a purgation or purification that is by making satisfaction to Divine Justice by the sacrifice of himself 2. In Sanctification Christ takes away the filth of sin sin is called but never out of its own name pollution uncleanness superfluity of naughtiness the scum of filthiness and in order to our purification from it the Blood and Spirit Word and Ordinances of our Lord Jesus are called and compared to water to cleanse us from all filthiness of flesh and spirit and as God hath given us many promises to act faith upon through Christ for our purification as Ezek. 36. 25. Fâ—om all your filthiness and from all your Idols will I cleanse you and in v. 29. I will save you from all your uncleanness So Jesus Christ hath undertaken by Gods appointment to see these purifying promises performed in his Saints in whom they are all Yea and Amen and to bless and sanctifie his Word and Ordinances for his peoples purification according to the Commandment he hath received from his Father Again Ephes 5. 25 26 27. Who loved his Church and gave himself for it that he might sanctifie and cleanse it with the washing of water by the Word that he might present it to himself a glorious Church not having spot or wrinkle or any such thing that it should be holy and without blemish Christ gave himself that is to death by the will of God as 't is expressed Gal. 1. 4. that he might sanctifie it that is say the Dutch Annotations that he might separate her from all worldly men and appropriate her to himself and cleanse it with the washing of water by the Word 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
Christ hath given the hand of Faith doth put it forth make application of the Merits and mediation of Jesus Christ for his Purification and doth in truth draw in vertue by that application 1 Joh. 3. 3. He that hath this hope doth purifie himself even as he is pure Faith exerts the office of all the senses and of all the members 't is the eye the hand the mouth the foot of the Soul c. as might be proved easily if I should exspatiate As Christ is all in all to the soul in the sanctification of it so Faith of all graces is all in all in the out-going of the soul to Christ and in the Incomes of grace from him 2. As Faith is the Instrumental so the Causa Administra Evangelium est medium ceu instrumentum quo Spiritus sanâ—tus efficaciam suam exerit sidem conversionem operatâ—r Syntag Polan Word is the ministring cause or medium of sanctification Psa 19. 7. The Law of the Lord is perfect converting the Soul the Law in all its Exhortations Commands Consolations Prohibitions Comminations and Promises is a perfect Law serving as a perfect means for conversion But the Promissory and Consolatory part thereof is principally more purifying Having these promises let us cleanse our selves c. 2 Cor. 7. 1. 2 Pet. 1. 4. The Goâ—pel or Law of Faith is vehiculum spiritus the Chariot in which the spirit rides to give your souls a gracious visit Gal. 3. 2. Received ye the spirit by the works of the Law or by the hearing of faith Fides quae creditur He that makes the Clouds his Chariots makes also his Word his Ordinances and his Ministers his Chariots wherein he â—ides down into these lower parts to give the world a meeting Mr. Allens Heaven Opened p. 172. i. e. by the hearing of the Gospel which is the doctrine of faith The sanctifying spirit accompanying the holy Word then the Word is sanctifying Joh. 17. 17. Sanctifie them by thy truth thy Word is truth When the Gospel is spoken and heard in the evidence and demonstration of the Spirit and of Power then is the Arm of the Lord revealed Isa 53. 1. then the Word of God works and grows mightily for sanctification and salvation then the blind eyes are opened then are the captives released then are the dead raised then are the lepers cleansed then are the devils dispossessed then are filthy souls washed unholy souls sanctified 7. Causa Exemplaris The Exemplar or Pattern to which our Sanctification in the two parts of it viz. our mortification and vivification is conformable is the Death and Resurrection of Jesus Christ by vertue of the force and energy whereof through the operation and application of the spirit of faith our sanctification is effected The Apostle Paul holds forth a clear Analogy or proportion between our dying to sin and Christs dying for sin and between our newness of life or vivification and Christs Resurrection Rom. 6. 4. 5. 6 7 8. where ye may see at large the parallel between them And the Apostle Peter tells us We are begotten again unto a lively hope by the Resurrection of Jesus Christ from the dead 8â—y and lastly The glory of Gods Grace in the Conservation and Salvation of a sinful creature is the supreme end or final cause of our Sanctification there is a mutual intimate coherence and relation of these three to oâ—e another 1. The glory of Gods Grace is the Supreme end as of our Election in Christ so of our Sanctification by him All the Acts of Gods love in Christ whether immanent or transient they are all for the praise of the glory of his grace both in this and in the other world Eph. 1. 4. 6. And specifically Sanctification hath a direct tendency unto and termination in the glory of God When we keep our bodies and spirits chaste and holy we are then said to glorifie God 1 Cor. 6. 20. Glorifie God in your bodies and in your spirits which are Gods 2. Consecration This is finis qui the end for which quoad nos we are sanctified and necessary necessitate medii to our Salvaâ—ion Jam. 1. 18. We are begotten by the Will of God â—hat we might be a kind of the first fruits of his creatures that is as Beza Polanus and others observe that we might be consecrated and devoted to the Lord separated from the common lump of mankind as an holy offering as the first fruits under the Law were presented to the Lord as an holy Offering as the Lords own portion 3. Salvation This is our ultimate end the Apostle Peter acquaints us 1 Pet. 1. 3. We are begotten again unto a lively hope by the Resurrection of Jesus Christ c. What is that lively hâ—pe we are begotten and born to in Regeneration he tells ye in ver 4. Even to an inheritance incorruptible undâ—filed that fadeth not away reserved in heaven for you This incomparable Inheritance dignified with all these transcendent Epithets See Dr. Owens Death of Death p. 119 120 121 122 c. is comprehended in one word Salvation 2 Thes 2. 13 14. God hath from the beginning chosen us to Salvation that is the end through sanctification of the Spirit and belief of the truth that is the way and means Thus having cleared our way now we come to the plain and full definition of Sanctification Sanctification in the sense of the Text and of this Tract is a new inward habitual frame of grace infused by the power of the Eternal Spirit into the heart of a justified person united to Christ whereby he is renewed after the Image of Christ in knowledge righteousness and true holiness and thereby enabled to die to sin and to live to God for the praise of Gods glorious grace in his Consecration and Salvation This definition is the sum of the former discourse every part and branch of this description hath been already proved in the aforegoing particulars therefore I shall not actum agere do over the same things again only give me leave to acquaint you our Sanctification Holiness is not any single grace alone but a Constellation â— conjunction of all graces together in the Soul or Inherent Holiness consists in these two things 1. In the infusing of holy principles divine qualities or supernatural graces into the soul such as the Apostle mentions in Gal. 5. 22 23. But the fruit of the spirit is love joy peace long-suffering gentleness goodness faith meekness temperance against such there is no Law These habits of grace which are severally distinguished by the names of faith love hope meekness patience temperance c. are nothing else but the new nature the new creature the new man which after God is created in righteousness and true holiness Ephes 4. 24. These seeds 1 Joh. 3. 9 2 Cor. 1. 21. 1 Joh. 2. 27. of holiness these habits of grace are those sweet oyntments where with all must be
become operative to several ends and Objects Hence those Acts which immediately spring from other graces as their proper stock are attributed to faith that being the principle of their heavenly working in this respect as the success of an Army redounds to the Generals Honor so the victory which is effected by other Christian qualities is here ascribed to Faith which animates them and leads them forth as their chief Captain 6. Faith Amplifies dilates enlargeth the heart to run the wayes of Gods Commandments 1 John 5. 1. and 3. verses compared together whosoever believeth that Jesus is the Christ is born of God c. vers 1. For this is the love of God that we keep his Commandments c. verse 3. Faith is the ground of Love and Love the Author of Obedience holy obedience is the daughter of a lively Faith when and where Christ dwels in the heart by faith that soul being rooted and grounded in love comprehends with all Saints secundum quid what is the breadth and length and depth and heighth of the love of Christ Ephes 3. 17 18 19. Which love like a fire in his bones like a flame in his bowels enflames his soul with love to God and Christ opens and enlargeth his heart to duties of obedience to serve the Lord with a most free and Princely spirit The soul of an affectionate Believer runs swiftly chearfully nobly in the wayes of God like the Chariots of Aminnadib Cant. 6. 12. Faith thus argues Amminadib i. e. my voluntary free bounteous or noble people Ainsworth in Cant. 6. 12. Psal 103. 3 4. Ephe. 1. 3. Hath God loved me in his Son from everlasting and will hee love me to everlasting Hath God in Christ forgiven such a wretch as I all mine iniquities redeemed my life from destruction and crowned me even me with loving-kindness and tender mercies yea with all spiritual blessings in heavenly places in Christ Jesus Then what shall I render to the Lord for all his benefits Nothing I can do nothing I can suffer too much for him I am and will be his for ever at his Command and for his service Thus the faith of a sanctified Person reasons 7. Faith Corroborates it strengthens the weak it revives the faint it supports the desponding and sinking spirit The Psalmist in great tryals and troubles had great experience of the supports of faith Psalm 27. 13. I had fainted unless I had believed to see the goodness of the Lord in the land of the Living Love keeps you from dissembling Hope keeps you from desponding Patience keeps you from tyring but 't is Faith that keeps you from fainting When a * 2 Chron. 2. 20. Psal 57. 7. My heart is fixed in some translations 't is suffultum est cormeum my heart is underpropt great multitude from beyond the Sea on this side Syria came up against Judah and the people were in sore distress Jehosaphat their good King encouraged the people saying believe in the Lord your God so shall ye be established believe his Prophets so shall ye prosper 2 Chron. 20. 20. Faith in God is the souls establishment wherefore a Believer shall not be affraid of evil tydings his heart is fixed trusting in the Lord his heart is established he shall not be affraid until he see his desire upon his enemies Thus the Psalmist sweetly sings Psalm 112. 7 8. The fixation of the soul by faith on God on Christ on his Attributes on his Promises yields the surest strength the speediest and sweetest relief and succour in the Crisis of any Exigence When David for fear of Saul was got into a Wood Jonathan leaves his Father and privately came to David 1 Sam. 23. 16. into the Wood and strengthened his hand in God So when a Believer is in a wood of fears and dangers he strengthens his hand the hand of his faith in God and the more his faith is up the more his fears are down Divines use to compare the base fears of men and the embondaging fears of Death to the Lead that weighs the Net under water and faith to the Cork that keeps up the Net from sinking Hope the eldest daughter of Faith is an Anchor sure and stedfast Heb. 6. 19. but Faith is the Rock which this Anchor rests on according to the Proverb were it not for Hope heart would break and the Scripture tels us Rom. 8. 24. We are saved by hope but Hope receives all its subsistence strength Faith is both 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 substantia 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 argumentum Heb. 11. 1. from Faith Faith is the substance of things hoped for the evidence of things not seen Heb. 11. 1. 8. Faith exhilarates comforts cheers the soul fils it with joy and peace in believing Rom. 15. 13. The God of hope fils the soul with joy and peace in believing Faith is as a twinkling star in a dark Night as a shining Sun in a cloudy Day as Rivers of water in a dry place as the shadow of a great Rock in a weary Land The Apostle Peter elegantly expresseth the soul-exulting operation of saving faith 1 Pet. 1. 8. Whom that is Christ having not seen ye love in whom though now ye see him not yet believing ye rejoice with joy unspeakable and full of glory Faith opens a crevis of light and springs a Mine of * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Exultatis gaudio ineffabili gloriosa Beza exulting joy in the most insulting danger When once a Believer is justified by faith and hath peace with God hee then rejoiceth in the most glorious Hope viz. in the hope of the glory of God and not only so but he glories also in tribulations hee glories in them and he glories over them because the love of God is shed abroad 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 effusa est is poured forth into his heart by the Holy Ghost Rom. 5. 1 2 and 5. verses by faith in Christ and by communion with Christ in his Conquests hee knows he shal be more than a Conqueror over all his Enemies Rom. 8. 37. * Neque enim simpliciter dixit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 idest ut vertit Cyprianus Epist 26. supervincimus Amplius quam victores sumus Beza 't is not only said Conquerours but more than Conquerors as Cyprian and Beza on the place Thus I have endeavoured to present you with some of the precious properties and vital operations of precious Faith which every one that is born of God or sanctified doth enjoy to his inestimable benefit Faith is an inseparable Concomitant with and an infallible evidence of our Sanctification for whosoever believeth that Jesus is the Christ is born of God 1 John 5. 1. This is the third Adjunct and evidence of our Regeneration 4th Effect and evidence of our sanctification is love to God and to the Brethren As Christ dwels in the heart by faith Ephes 3. 17. so the soul
Sanctification and give distinct glory to each Person 1. Consider the love of the Father in Election 'T is from the love of the Father that we are blessed with all Spiritual blessings c. that Eph. 1. 3 4. we are chosen in Christ that we might be holy c. Christ himself was a gift of the Fathers love for God so loved the world that he gave his only begotten Son c. this was unutterable John 3. 16 and unconceivable love indeed wherefore give due praise to the Father 2. Consider the wonderful love and merit of the Son his love was transcendent his merit was Infinite wherefore to him that hath loved Rev. 1. 5 6 us and washed us from our sins in his own blood â—nd hath made us Kings and Priests unto God and his Father to him be glory and dominion for ever and ever Amen It was superlative love in Christ to lay down his precious life to spill his precious blood for you Gal. 2. 20. Christ by the merit of his blood the price of your Sanctification hath impetrated and obtained of the Father the holy Spirit with all the gifts and graces of the same for your sanctification and salvation see John 16. 7 13. John 14. 16 17. 3. Consider the infinite power and efficacy of the Spirit The same Spirit that raised Christ from the dead called the Spirit of Holiness Rom. 1. 4. quickens the Saints to a new life and dwelleth in them Rom. 8. 11. This new life of holiness which is in Christ Jesus is by the Spirit of life imparted to you Rom. 8. 2. For the Law of the Spirit of life in Christ Jesus Rom. 8. 2 hath made me free from the law of sin and death Holiness in us is the fruit of Christs Purchase the product of his merit the sprinkling of his Unction a parcel of his Fulness and a measure of his Spirit we have as great need of his Spirit to sanctifie us as of his blood to â—â—stifie us yea the Eternal Spirit was indispensibly needful to sanctifie and dignifie the blessed Sacrifice of Christs Humane Nature upon the Cross or else I must profess my Ignorance of that Text Heb. 9. 14. 'T is not only the power but the exceeding greatness of the Spirits power to raise up a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Supoâ—eminens magnitudo virtutis ejus So Montanus person morally dead to an estate of newness of life 't is a work proportionate to that power God wrought in Christ when he raised him from the dead and set him at his own right hand in the Heavenly places Eph. 1. 19 20. Notwithstanding the Fathers Election and the Sons Redemption yet without the Spirits Efficacy we had all at this day lain rotting like stinking Carrion in the Grave of sin and death Gods Mercy Christs Merit and the Spirits efficacy must have their distinct glory The Father is said to sanctifie the Son to Sanctifie It is very oâ—servable that all the three Persons challenge an equal share in the working of holiness in the creature it being such a part of Gods Gâ—orie Mr. Burroughs Saints Treasury p. 16. the Spirit to sanctifie but with their distinct Idioms or Characters our sanctification is from the Father in the Son and by the Spirit the Inchoation is from the Father he is the prime original the Dispensation is by the Son he is the way of Communication the Application and Consummation is by the Spirit he receives of the Father and the Son and shows it unto us that is he works grace or holiness in us Thus all the persons work jointly and yet distinctly the love of the Father makes way for the Mediatorship of the Son and the Mediatorship of the Son for the Officâ— of the Spirit The Sanctification of the Spirâ—t is as necessary as the blood of Jesus you may see 1 Pet. 1. 2. how all the persons have their distinct operations Communion with the Spirit is as sweet and choice a priviledge as the Grace of our Lord Jesus or the Love of God the Father 2 Cor. 13. 14. Thus sanctifie the Name of God give Glory to the Father Son and Spirit to the Triuni Deo the three one God three in Persons one in Essence and Nature for your Sanctification Use 2 It Jesus Christ be made of God Sanctification to us the Procuring Meritorious and Moral cause of our Sanctification then primarily and principally let your thoughts ascend to God the Father as the supreme original of your Sanctification let not your thoughts stop or stay till they center in him 'T is the Father who of his own will hath begotten us by the Word of Truth 't is God the Father of Jam. 1. 18. our Lord Jesus who of his aboundant Mercy hath 1 Pet. 1. 3 begotten us again c. Therefore we ought to bless and exalt his aboundant Mercy as the Apostle doth 'T is the Father the Heavenly John 15. 1 2. Husbandman that purgeth the Branches that they might bring forth fruit As we ought to believe in Christ the Mediatour so in God as the first Fountain and Authour of Grace and as the ultimate end of our happiness 1. As the Fountain of all Grace John 3. 16. God so loved the world that he gave c. Ephes 2. 4 5. God who is rich in mercy for his great love wherewith he loved us when we were dead in sins hath quickened us together with Ephes 2. 4 5. Rom. 4. 24 Christ We must believe in him that raised our Lord Jesus from the dead He that believeth in me believeth not in me but in him that sent me there not is not negative but corrective not So Dr. Manton Expounds it in his Commentary on Jude only in me but his thoughts must ascend to the Father also who manifests himself in me for God was in Christ reconcâ—ling the World to himself c. 2 Cor. 5. 19. 2. You must believe in God as the ultimate end of your happiness Christ suffered for sins the just for the unjust that he might bring us Pet. 3. 18 to God When the Mediatour brings the Soul into peace with God by Justification and into the likeness and fellowship of God by Sanctification he hath attained he utmost end of his Mediatourship and the Soul hath attained its chiefest good and utmost hâ—pâ—iness therefore is it said that the Saints by Christ do believe in God c. Pet. 1. 21 I would not wittingly or willingly speak a word for a world to detract any thing from the honour of my blessed Saviour or from the glory of the sacred Comforter but to rectifie your understandings and to heighten your apprehensions of the Fathers love because many Christians carry all things in the Name of Christ and of the Spirit being more apprehensive of the Sons love and of the Spirit 's grace than of the Fathers aboundant mercy Give me therefore leave to subjoin these
by Christs blood as influenced by Christs Spirit When ye come to this Pool of Bethesda there wait and wait earnestly for the Angels stirring of the waters as the impotent folk did John 5. 2 3 4. the Angel of the Covenant Christ in his Prophetical Office must stir in these waters of the Sanctuary manifest his Power and Presence in them and stir in thy heart also Open thy immortal Gates move and melt thy bowels for thee if ever they are effectual 'T is very observable that under the Law all the Cities of Refuge were Cities of Levites and Schools of Instruction And there the Man-Slayer must stay till the death of the High-Priest So in like manner if yee flie from the Pursuer of Blood the Law and Wrath of God to Jesus Christ for Refuge for Reconciliation for Justification as your High-Priest you must come to Christ also for teaching as your Prophet ye must learn the Trade of holiness in Christs School as well as look for reconciliation by Christs Crosse To conclude Your Head is holy so must the members be or else ye exceedingly dishonour your Head and disgrace his Glorie 3. 'T is for the honour of God the holy Spirit the Father and the Son have committed the Saints to the Spirits charge to this very end and purpose that they might be sanctified Sanctification is made the Spirits personal operation 2 Thes 2. 14. 1 Pet. 1. 2. The Spirit is to shape and fashion all the Vessels of Mercy and prepare them for Glory he is to deck the Spouse of Christ with the jewels of the Covenant 'T is the great advantage the Saints have in the Oeconomy or dispensation of Grace that they have the Father to purpose it the Son to purchase it and the Spirit to work it the Father Word and Spirit are all one and agree in one for our sanctification Now 't is a great grief to the Spirit when the work of Grace doth not go on and prosper in the soul for 't is he that worketh us to this very thing and therefore is called the Spirit of holinesse 'T is not for the Spirits honour that Gods Nursery or Plantation committed to his care and charge should not thrive and flourish 'T is not for the Spirits honour to dwell in defiled Temples nor to let the people go naked without their Ornaments 'T is not for the Spirits honour that any committed by the Father and the Son to his charge should perish or miscarry should fall away either totally from all Grace finally for all time for ever to miss of heaven in the end The Father hath left the Son in charge to be the Captain of our salvation and to bring many Heb. 2. children to Glory The Son hath left the Spirit in charge with all his Fathers children to guide them by his Counsel and to bring them to his Glory When Christ as man left earth and went to Heaven he comforts his Disciples by sending another Comforter and who he is Christ tels ye even the Spirit of truth to guide his people into all truth for he shall not speak from himself but whatsoever he shall hear that shall he speak and he will shew you things to come he shall glorifie me for he shall receive of mine and shall shew it unto you all things that the Father hath are mine therefore said I that he shall take of mine and shall shew it unto you John 16. 13 14 15. The Spirit of Christ is Christs Pro-rex or Viceroy by Commission from his Father and himself to rule and govern the affairs of his providential Kingdom Ezek. 1. 20 21. The spirit of the living creature was in the wheels The Spirit acts the Angels called living Creatures and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 aux viae vobis erit in omnem veritatem So Beza in John 16. 13. the living creatures or Angels act and move the wheels that is the Transactions of divine Providence in the world and Christ by the Spirit governs and guides his Subjects in his spiritual Kingdome * the Spirit is Dux via the Captain of the way to lead his people into all truth their Glorious Guest to dwell with them and to abide with them for ever John 14. 16 17. and by his inhabitation and constant influence and operation to perfect his own work in them and ripen their souls for Heaven Thus our sanctification is absolutely necessary for the honour of the Father Son and Spirit 2. Our sanctification is absolutely and indispensibly needfull as for the honour of God so also for our attainment of true happinesâ— Grace and Glory holiness and happiness sanctification 〈…〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hom. Negat queaqua posse viâ— re Deum sine sanctâ—â—â—oâ—a 〈…〉 ocâ—â—is vâ—debimus Deum quam qui reformati fuâ—rint ad ejus imaginem Calv. and salvation individuo nexu cohâ—rent These are tyed and twisted together with a knot inseparable and indissolâ—ble There is no going to Heaven without holiness no man shall see the Lord Heb. 12. 14. Some there are which ignorantly and fondly do restrein the word Saints to the Saints departed the Saints in Heaven but we must be Saints here or else can never expect to be Saints hereafter The Apostle denyes saith Calvin that any one can see God without holiness because he shall see God with â—o other eyes than those which shall be renewed according to his Image The Image of God is but begun on earth 't is perfectly and compleatly drawn by the Vision of God in Heaven Be sure you are real Saints sanctified in Christ Jesus and not only nominal and notional as too many are your Saintship is all the evidence you have to shew for your inheritance be sure then you keep your evidence fair and clear without blots and blurs Unless ye are begotten again unto a lively hope what have ye to do with that inheritance gilded with so many glorious Epithets 1 Pet. 1. 2 3. How can 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Math. 5. 8. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they see God that have not a pure heart nor a pure eye indeed the pure heart is the pure eye The Degree of Vision will be according to the degree of sanctification the more gracious we are in this the more glorious wee shall be in the other world The Apostle tels us Col. 1. 12. we must be made meet to be partakers of the inheritance of the Saints in light What should a carnal heart do with Heaven that knows no other heaven but to eat drink and wallow in sensual delights as the Glutton at a feast cryed There 's no heaven like to this We must not look for a Turkish Paradise in Heaven but for a pure sin less state not to bathe our souls in carnal pleasures but to be Consorts of the immaculate Lamb and Competitioners with the Angels Perfection of Grace and fulness of joy in the presence As one saith Consortes Agni
with that Cooling-Card 2 Pet. 2. 19. While they promise them liberty they themselves are the servants of Corruption for of whom a man is overcome of the same is he brought in bondage They are the slaves of Satan in the bonds of lust I wish that all Prodigals and presumptuous sinners would seriously mind that Text But my Brethren I trust that ye have otherwise learned Christ If so be ye have heard him and have been taught by him as the truth is in Jesus then ye do put off concerning the former conversation the old man c. ye do put on the new man which after 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in sanctitate veritatis vulg God is created in righteousness and true holiness or holiness of Truth Ephes 4. 22. 23 24. I trust the Lord hath given ye an understanding to know things that are excellent and to approve them that ye may be sincere and without offence till the day of Christ as the Apostles prays for the Phillippians Phil. 1. 9 10. Many excellent Gifts the Father of Lights bestows upon his Children indeed every good and perfect gift comes from him Christ himself is the Jam. 1. 17. first Best Gift of God A Gift of Gifts and sanctification in or by Christ Jesus I take to Joh. 1. 10. be the next Best Now you that are righteous with this inherent Righteousness hold on 1 Cor. 1. 2. 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 hands shall be stronger and stronger Job 17. 9. The Lord strengthen your hearts and quicken your See these Texts Isa 40. 2 last verses Phil. 1. 6. Heb. 12. 2. Ezek. 36. 27. 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 are hereby convicted and condemned 1. The prophane 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 â— 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 and maketh 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 qui operam dat peccato So Beza 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 welâ—â—ing 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 disobediext 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 Sinners do little All the Attributes of God aâ— justice mercy c. do run in the channel of his Holiness 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 else mercy can be never 1 Pet. 2. 9. 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 Phil. 3. 10. Day 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 As a good tree brings forth good Vita est index animi index futuri index aeterni See Mat. 12. from 34 to v. 37. Cor instar Promptuarii est bonorum malorum Pareus fruit so a bad tree brings forth bad fruit Men do not gather grapes of thorns nor figs of thistles As a good man out of the good treasure of his heart bringeth forth good things so an evil man out of the evil treasure of his heart bringeth forth evil things A good man speaks good words and doth good works and the Apostle tels us Rom. 2. 6. God will reward every man according to his deeds Your hearts can never be good when your tongues and lives be bad Your Lord Christ speaks expresly out of the abundance of the heart the mouth speaketh The doom of the prophane is dreadful to instance but in two particulars 1. The unclean shall not enter into or pass over the way of holiness Isa 35. 8. And an high way shall be there and a way and it shall be called the way of holiness the unclean See the Dutch Annotat on the place shall not pass over it c. The meaning of that place is this The true Church shall be no barren Wildernesse or untrodden Desart but in it shall be shewed the true way to salvation by faith in Jesus Christ who cleanseth us from all our sins and giveth us his holy Spirit to regenerate and renew us to an holy life but the unclean or prophane shall not pass in this high way of Holiness The dogs shall be without out of the pale of the true Church Revel 22. 15. 2. The unclean shall not enter into the new Jerusalem That most holy place and blessed state is an heavenly Mansion and preferment for Doves not for Vultutes for sheep not for Goats or Swine not for the unclean but for the holy No Anathema must be there Revel Regnum coelorum clausum est incredulâ—â— blasphemis execratis iis qui secundum carnem ambulant sed idem apertum eâ—t electis vocatis sanctis Pignet 21. 27. And there shall in no wise enter into it any thing that defileth neither whatsoever worketh abomination or maketh a lye but they which are written in the Lambs book of life The inheritance above is a possession for the sanctified and none else Acts 26. 18. that goodly Countrey the Eternal Canaan is divided among the Saints 't is the peculiar portion of an holy peculiar people but the Flaming Tophet the Lake that burneth with fire and brimstone is the lot of the prophane 2. This Point brings sad tidings to the persecutors that hate holy persons and holy things for the sake of holinesse who labour 2. The Persecutors to delace the Image and spiritual worship of Christ to pull down the honour and glory of God in the world and to root ouâ— holinesse from the earth Whatsoever these mens pretences Châ—istianos ad â—ones Et puâ—oâ—os Deus Apostolos novissimos elegiâ— velutâ— Bestiarios Tertul. John 19. 12. are as 1. State-policy as Haman told King Abasuerus when he thought to exterminate the whole Jewish Race 't is not for the Kings profit that these men should live Or 2. Fear of Rebellion these are no friends to Câ—sar as hath been the old Calumny these are Enemies to Government This unjust charge the Jews insinuate against Christ before Pâ—laâ—e If thou let this man go thou art not Cesars friend whosoever maketh himself a King speaketh against Cesar Whereas the Scepters and Crowns of Princes have no better friends under heaven than Religion and religious men Or 3. Expediency of an uniformity in all modes in Religion whereas 't is as possible for all men to come into the world with the self-same faces for figure and feature as for all men in the same Nation to agree in the same and in all the modes and circumstances of the same Religion as the Emperour wisely told that Satyrist objecting why he had so many men of so many opinions in his Army yet notwithstanding 't is the white of holinesse which they shoot at The shining lustre of the Saints spiritual worship and holy Conversation draws a Cloud over theirs and puts a check upon them therefore they hate and persecute The original moral cause of defaming the names of spoiling the goods of confiscating the estates of hating and persecuting the persons of the Saints is the inbred enmity in the seed of the Serpent against the seed of the woman Gen. 3. 15. And the Apostle speaking of Isaac the Son of the Promise and of Ishmael the Son of the Bond Woman hath this expression Gal. 4. 29. But as then he that was born after the flesh persecuted him that was born after the spirit even so it is now 'T is said of the Panther that he hates a man with such antipathy that he will run at the very picture of a man to tear it in peeces so vile ungodly wretches acted by the Divel the old murtherer John 8. 44. hate the very picture of Christ whereever they see it These beloved are very far off from the blessed estate of sanctification of which we have been speaking that were it in their power they would not suffer a Saint to breath nor permit holiness to spring and blossome in the earth Oh that such poor creatures were made sensible what sad work they make what a pittiful trade they drive Persecution is 1 A very wicked practise 2 A very fruitless practise 3 A very dreadful practise 1. A very wicked practise condemned not only by Scriptures by the light of Nature Hanc veniam petimusque damusque vicissim by the Rules of common Equity but also condemned by the Ancient Fathers and Councels First we begin with Tertullian See saith he doth not this amount to the elogy of irreligiousnesse Videte ne hoc ad irreligiositatis elogium concurrat adimere libertatem Religionis interdicere optionem divinitatis ut non liceat mibi colere quod velim sed cogar colere quod nolim Tertul. Apol. cap 23. or may not we well call it a most irreligious thing to take away the liberty of my Religion and forbid me the choice of my Divinity so that it may not be lawfull for me to worship what I will but I must be forced to worship what I am unwilling to And in many other places this external compulsion he ascribes to prophaneness * Lex nova non se vindicat ultore gladio Clemens Alexand. Stromat 8. Clemens Alexander and Lactantius also consented to that Maxime of Tertullian The Law of Christ doth not right it self with a punishing sword Athanasius speaking of the Arians who at first forced men to their Heresie by prisons and Atque it a seipsam quam non sic pia nec Dei
the world to seem and not to be just he converseth more with men than with God Yet the godly can appeal to God for their sincerity though they tremble at their defects and impurity like Peter John 20. 17. He appeals to Christs Omnisciency Lord thou knowest all things and thou knowest that I love thee So holy Job expostulates the case thus Let me be weighed in an even ballance that God may know mine integrity Job 31. 6. He could appeal to God the un-erring Rule of Righteousness in this matter he knew his integrity would hold weight And at another time he hath this self-abasing expression Mine eye seeth thee therefore I abhor my self in dust and ashes Job 42. 5. 6. As he could hold fast his integâ—ity so he could also loath and abhor himself in dust and ashes at the sight of Gods glorious Majesty and purity and in the sense of his own defects and failings Mark 3 3. False grace grows not better and better but rather worse and worse pretences wither rather than thrive an hypocrite goes backward rather than forward every day Jer. 7. 24. The Lord by the Prophet complains there that his people hearkned not nor enclined their ear but walked in the counsels and in the imaginations of their evil hearts and went backward and not forward False grace like bad salt grows worse and worse til it be cast out into the Dunghil but true grace from a grain groweth unto a Tree from a morning glympse to a perfect Noon Prov. 4. 18. The path of the just is as the shining light that shineth more and more unto the perfect Day from smoaking flaxe it is blown up to fragrant flame Nicodemnus that came to Christ at first by night for fear of the Jews afterwards openly declareth for him and bestowed much cost upon the dead body of our Lord. Grace gets John 19. 39. 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 heavenly-mindedness Rev. 2. 4. 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. Mark 4 4. False grace is not humble Formalists are commonly proud and self-conceited persons with true Grace there goeth alwayes Notare verò operae pretium est neminem spiritu esse pauperem nisi qui in nihilum apud se redactus in Dei misericordiam recumbit Calv. in Matth. 5. 3. 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 hâ—m 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 3. The next is Restraining Grace which What restraining Grace is 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 viz. Mercy 'T is our Rom. 12. 1. Duty to serve God with Reverence and filial fear but not with a servile and distrustful fear a servile fear hath little of Grace in it Heb. 12. 28. 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 when their way was hedged up with Hos 2. 6. thorns But when the Spirit of holinesse in power comes he comes as a Spirit of Liberty 2 Cor. 3. 17. 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 Psal 119. 32. heart 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 is not Quam perniciosum sit inflari notitiâ— sine charitate in sacris legitur Prov. 26. 12. P. M. 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 This Dagon Isa 2. 19. 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 Dr. Faller man phraseth it 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 3. And lastly In Heb. 6. 4. it is said they Vocat participationem Spiritus quia is est qui unicuique distribuit prout vult quicquid est lucis ac intelligentia Calv. Heb. 6. 4 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 dâ—â—is spiritus sancti Deus ornabat fideles in primitiva Ecclesiâ ut loqueuntur 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. 9. 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 â—alk of the things of God knowingly and affectionately yet All is but as tinkling with â—â—d if there be no saving Grace Nay Beloâ—ed 't is possible a man may have the Spirit of God in a sense and yet be an Hypocrite a Reprobate and fall short of Heaven Quer. May a man have the Spirit and yet not throughly sanctified Answ 1. A man like Saul or Balaam may have the Spirit transiently but not abidingly * He is in all per divinitatis praesentiam in the Saints only per inhabitationis gratiam P. Lumb 1 sect dist 17. â—or a time but not for ever A Formalist may have some glympses of the Spirit like the glancing of the Sun-beams for a short time upon a Glass-window but a Saint enjoyes his â—n-dwelling presence the Spirit is in all and so he may be in an hypocrite by his divine presence but not by in-habitation he is in all â—ut be dwells in his Saints only 2. 'T is possible a man may have the Spirit only as a spirit of Bondage but a Saint only hath the Spirit as the spirit of Adoption Gal. 4. 5 6. the legal operation of the Spirit working fear and horror was in Cain and Judas the Evangelical operation of the Spirit working faith in God love to God boldness before God c. this is in every sanctified soul that shall be saved 3. And lastly To name no more for I For further satisfaction peruse Mr. Burgesses Refinings M. Roberts Believers Evidences Mr. Meads Almost Christian c. John 3. 5. 2 Cor. 3. 18. judge in these three lies the Characteristical difference between the Saints having the Spirit and the unsanctified an hypocrite may have the Spirit in some inferiour operation but the Saint only in effectual Regeneration and spiritual Transformation A man may have the Spirit and not be born of the Spirit A man may have the Spirit as a spirit of sharp Conviction but not as the spirit of compleat Conversion The Spirit may be in a a man by way of common illumination and yet not by way of saving Sanctification renewing the whole man reforming the whole life Grace is Conformitas cum Archetypo a conformity of the soul with God the Archetype or first pattern 2 Cor. 7. 1. See Dr. Goâ—den's Childe of Light c. Conforming and transforming both into the likeness of Jesus Christ This is the peculiar priviledge of the Saints no sinner shall share in this favour no stranger shall inter-meddle with this joy Finally my Brethren this Doctrine of Sanctification is not only essential to but is of the very essence of your happiness And the great and constant Duty you should be found in is to perfect holinesse in the fear of God Some truths belong ad bene esse to the well and comfortable being of a Christian as the doctrine of Assurance of Gods love peace of Conscience joy in the holy Ghost c. but sanctification belongs ad esse to the very being of Christianity 't is your life both spiritual and eternal If ye are not holy men my Brethren ye are dead men will be damned men no grace no glory no nor the least comfortable Heb. 12. 13. vision of God or Heaven wherefore let all labour as the wise King adviseth to get wisdome Prov. 4. 7. Wisdome Grace Holinesse is the principal thing therefore get wisdome and with all thy getting get understanding This is the one thing needful Luke 10. ult And let those that have received Grace exercise and encrease it Grace grows by its exercise be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 suppeditate sufficite suggerite Beza daily adding to your faith vertue and to vertue knowledge c. and that with all diligence as ye are exhorted 2 Pet. 1. 5 6. be daily cleansing your selves from all filthiness in the Fountain of Christs blood and in the Laver of the Promises and forgetting the things behind be Phil. 3. 14. daily pressing on towards the mark for the prize of the High Calling of God in Christ Jesus And daily keep your Garments clean and be alwayes ready for the coming of your Lord that ye may be found of him without spot and blameless enwrapped in his holiness For Conclusion that ye may all so be and do in the fear of God I commend ye to God and Acts 20. 32. to the word of his Grace which is able to build ye up and to give ye an inheritance amongst all them that are sanctified Amen and Amen FINIS 1 Cor. 1. 30. But of him are ye in Christ Jesus who of God is made unto us Wisdome and Righteousnesse and Sanctification and Redemption And Righteousnesse AT the Request of some serious Friends I have Adventured to make this Discourse publick which otherwise for ought I know had never seen the light If any Illumination Satisfaction Confirmation Consolation or any spiritual Good any way shall accrew to them that read it I shall and will rejoice Blesse and praise the Father of Lights for it