one is Christ He did not only satisfie divine Justice pacifie the Fathers wrath make reconciliation for the sins of the people but also as the Hâ—gh-Priest of old he did and doth still appear before the 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. 1.5.12 Dulcius ex ipso fonte 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 Isa 61.1 2 3. not only to proclaim liberty to the Captives and the opening of the prisons to them that are bound Zech. 3.3.4 but also to pull off their rotten rags their nasty prison garments and to cloath 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 M. Jeremy Burroughs in his Saints Treasury p. 46. I shall take the boldness 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 I wish all disconsolate souls desponding for want of holiness would in the strength of the
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
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
of glory coming in unto him and upon him to all eternity this is an incomparable rich person and an incomparable blessed estate indeed 2. Note the Tenure Ye hold all in Capite in and by union with him who is Gods Heir and your Head Ephes 1. last and ye are Christs and Christ is Gods v. 23. Ye are the Bride Christ is the Bridegroom ye are the Body Christ is the Head as the Head 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 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 Eph. 1.3 Eph. 3.8 all those spiritual 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 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 and lifts up their heads 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 Corinthiorum animos de jecerat revocando eos ad intuendam suam ipsorum vocationem quod fuit propemodum acsi dirisset eos insipientes ignobiles infirmos omnes fuisse quasi non essent quum ad Christum vocarentur Quare nunc illos erigit pulchrè consolatur dâ—â—ens licèt ex vobis ipsis tales fueritis ut modò estis à me descripti Attamen jam ex Deo estis P. Martyr in loc and of divine dignity 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 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 commonly called the Covenant of Redemption Ye are of God in Christ Jesus viz. 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 D. Jacomb in his Sermon upon Isa 55.10 promised before the world began 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 Jesus viz. of God originally and primarily Neque hoc intelligit quoad creationem sed ait de eo quod per gratiam Regenerationem consequnti erant P. Martyr 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 Eadem sententia est cum illa qui non ex sanguinibus neque ex voluntate carnis c. Pomeran 1 Pet. 1.3 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 spâ—rits 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 Eph
there is an infusion of grace a new disposition and frame of soul called a new heart and a new spirit Ezek. 36.25 26 27. i. e. a new mind new apprehensions a new will new desires new affections from whence there follows newness of life and conversation 1. There is a new heart that is conformity to Gods Nature when the heart of man is like the heart of God as David is said to be a man after Gods own heart 2 Pet. 1.4 Conformity to the Divine Nature is this new heart The Nature of God is the pattern of that Sanctification which is wrought in the heart of man 2. There is a new life that is our conformity to Gods Law or revealed Will whose will is our Sanctification 1 Thes 4.3 An holy heart breathes and breaks out into an heavenly conversation Phil. 3.20 Our conversation is in heaven The first is our habitual holiness the second is our actual The sum is this our habitual conformity to the Nature or Image of God and our actual conformity to the Will of God thereon depending is formally our Sanctification Thus I have shewed what it is to sanctifie and have opened the more eminent acceptations of it We come now to the fifth thing propounded 5. The Spi it of Christ is the efficient cause of our Sanctification The work of Creation is commonly ascribed to God the Father the work of Redemption to God the Son and the work of Sanctification to God the Holy Spirit yet Sanctification being a work ad extra is common to all the persons 1. It is ascribed to God the Father Jude 1. to them which are called and sanctified of God the Father 1 Pet. 1.3 Blessed be God the Father of our Lord Jesus Christ which according to his abundant mercy hath begotten us again unto a lively hope c. 2. Christ is said to sanctifie us He is made of God to us Sanctification 1 Cor. 1.2 To the Church of God which is at Corinth to them that are sanctified in Christ Jesus Heb. 13.12 Wherefore Jesus that he might sanctifie the people with his own blood suffered without the gate 3. The Spirit is said to sanctifie Hence these phrases the sanctification of the Spirit 1 Pet. 1.2 2 Thes 2.13 14. and the Spirit of holiness Rom. 1.4 The Sanctification of the Spirit is as necessary as the mercy of the Father or the sprinkling of the blood of Jesus Christ by the redundancy of his Merit hath impetrated and obtained the Spirit of the Father to sanctifie those whom he means to save to purifie and make them meet for glory whom he died for and justified by his blood The Inchoation is from the Father the Dispensation is by the Son the Consummation by the Spirit 'T is from the love of the Father and by vertue of the Merit of the Son that we are sanctified but 't is properly the Office and the distinct personal operation of the spirit of holiness to sanctifie and it must be the mighty power of the eternal spirit that converts or sanctifies because 't is such a power as is commensurate and proportionate to the raising of the dead Ephes 1.19 20. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Supereminens magnitudo Montan. called the exceeding greatness of his power c. We are not sanctified or converted as the Papists and Arminians say by a moral suasion or by the bare improvement of our own free will nor by the accession of some additional help to Nature but by the most strong and yet most sweet efficacy of the Almighty Spirit Psa 110.3 Thy people shall be willing in the day of thy power or as some render it in the day of thy Armies 't is therefore called a Regeneration In die Copiarum So M. Ainsworth a begetting a soul again 't is a new Creation 't is a Vivification or quickning a man before dead in sins and trespasses not languishing and declining but in a moral sense stark dead nay 't is a Resurrection a rising out of the grave of sin and death All these works of wonder or rather this one mysterious work of Sanctification illustrated by these Metaphors bespeaks no less than the Almighty power of a God Phil. 3.21 who is able to subdue all things to himself 1. 'T is a Regeneration or a begetting again 1 Pet. 1.3 Jam. 1.18 2. 'T is a Creation Ephes 2.10 We are his workmanship created in Christ Jesus to good works 2 Cor. 5.17 He that is in Christ is a new creature Behold saith Christ I make all things new 3. 'T is a vivification or quickning Eph. 2.1 You hath he quickned who were dead in sins and trespasses A natural man is both legally and morally dead till the Spirit of Life breaths upon him and quickens him Joh. 5.25 That promise is still in fulfilling now that the dead shall hear the voice of the Son of God and they that hear shall live 4. 'T is a Resurrection Col. 3.1 If ye then be risen with Christ seek the things that are above yea 't is more a kind of con-session or sitting together with Christ Eph. 2.6 And hath raised us up together and made us sit together in the heavenly places in Christ Jesus If we live to God we l ve the life of heaven Now to regenerate to create to make all things new to revive a man dead to raise up a man out of the grave as Lazarus both dead and buried all these are the Acts of Omnipotency the works of a God and all those works are done in this one work by the invincible efficiency of the Spirit 6. The word and faith are the Ministring and Instrumental causes of our Sanctification The Spirit is called the Spirit of Faith Aristotle calls the hand 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the instrument of instruments Faith being the gift of God and wrought by the operation of the Spirit unites the soul to Christ the Fountain of Holiness and Head of Influence and having united the soul to him continually receives supplies from him 'T is the hand of the soul that useful instrument whereby we apprehend Christ and whereby we draw down vertue from Christ Hence as an Organ or Instrument it is said to purifie Acts 15.9 Having purified their hearts by faith As Faith hath the Noblest Objects so Faith for its use and office here is the Noblest grace Faith indeed infused and created in us by the Spirit See Dr. Owens death of death p. 126. Simile is commonly called the Mother grace and is it self formally a great part of our sanctification As the woman sick of the Bloody Issue put forth her hand and touching the Hem of Christs garment drew vertue from him and was healed So that soul to whom Christ hath given the hand of Faith doth put it forth make application of the Merits and mediation of Jesus Christ for his Purification and doth in truth draw in vertue by that application 1 Joh. 3.3 He that hath
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
a Cedar in Lebanon Those that be planted in the house of the Lord shall flourish in the Courts of our God they shall bring forth fruit in old age they shall be fat and flourishing Cant. 8.16 Awake O North-wind and come thou South blow upon my Garden that the spices thereof may flow out in adversity in prosperity under desertion under consolation come smiles come frowns come the warm summer of joy or the cold winter of sorrow All the gales and blasts of Divine Providence shall sweetly conspire to open the Spices of Gods Garden to ripen and diffuse the savour of the graces of the Spirit in the hearts of Saints the North-wind is ripening the South wind is refreshing by both the Spices shall flow out Grace small at first like a grain of Mustard-seed in tract of time will grow to a Tree of so great a bulk that the Fowls of the Ayr may lodge in the branches of it and of so high a stature sâ— to reach from earth to Heaven A spark of Grace like a spark of fire is kept alive in a sea of water * Cant. 8.7 Many waters shall not quench it neither shall the floods drown it I give to them saith Christ eternal life and they shall never perish c. John 10.28 26. Lastly Where-ever the Image of Christ is it is progressive The picture or likeness of a man in a frame grows not 't is alwayes at a stand but the image of a man in his childe is far different 't is lively vigorous and progressive 't is the property as well as duty of every real Saint to perfect Holinesse in the fear of God 2 Cor. 7.1 to forget the things behind to reach forth unto those before to press on towards the Mark Phil. 3.13.14 Rom. 1.17 Psal 84.7 2 Cor. 3.18 Gratia Consummata est Gloria perficiens As the wicked grow worse and worse the Saints grow better and better they go on from faith to faith from strength to strength and from Glory to Glory till they are swallowed up in Heavens Glory The path of the just is as the shining light that shiâ—eth more and more unto the perfect day Prov. 4.18 Well then cast up your Accompts examine your hearts consider your waves Are ye stars or Meteors are ye burning Lamps shining Lights or Dark-lanthorns grow I am sure ye do either in sin or holiness upward or downward Hell-ward or Heaven-ward And go ye do daily either forward or backward either toward the Mount of God the Hâ—ll of Holiness or towards the Lake of Fire the burning Tophet If ye are Saints rise up Ascend your Lord is risen Why seek ye the living among the dead If ye are sanctified by him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Comes of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 privat 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Terra A Saint iâ— not an earthly but an heavenly-minded man Grace like fire is alwaies ascending to its Center ye are risen with him If ye then be risen with Christ seek those things which are above Col. 3.1 Set your affections on things above and not on things beneath or on the earth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. minde the things above and not the things on or of the earth If ye are redeemed from the earth your Contemplation your Communion your Conversation is and ought to be above where Christ sitteth at the right hand of God And the nearer â—oâ—e the * Omnis ascensus in this sence as well as descensus velocior in fine quam in principio swifter should your pace bee Gird your Loins Trim your Lamps fill your Vessels prepare your Souls do all diligence make your Calling and Election sure for * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doing these things ye shall never fall but have an abundant entrance into the everlasting Kingdome c. 2 Pet. 1.10 11. so doing ye shall have Magnificent and Royal Entrance the Gate of Heaven opened full Assurance and most ample Reception into Glorie Thus having gone through the Doctrinal part of the Proposâ— ion we proceed to App ication Now for Application If Jesus Christ be given of God the Father for our Sanctification Then in the first place Use 1 by way of Information Ye that are the Saints of God hence learn to give distinct Glory in Believing to the several Persons in the Blessed Trinity Get right apprehensions of the Divine Persons and of the several endearments with which their Personal operations are clothed and represented and so worship and glorifie the Trinity of Persons in the Unity of the Divine Essence God is most honoured your minds most enlightened and your hearts most warmed and comforted when your thoughts are most distinct explicit and clear in this matter in so doing * Tuum Nomen sanctificetur rectâ— per nomen intelligimus benefiâ—ia personarum Patris officiuÌ„ merita beneficia filii Mediatoris officium ac benâ—ficia Spiritus sancti quae in Scripturâ revelantur praedicantur M. Chemnit Harm Evangel p 610. Col. 1.12 Joh. 16.14 you hallow or sanctifie the Name of God indeed The Saints are Gods gift the Sons purchase the Spirits charge God in the Eternal Compact gave the Saints to Christ to save and Christ gives them to the Spirit to sanctifie and so * Tuum Nomen sanctificetur rectâ— per nomen intelligimus benefiâ—ia personarum Patris officiuÌ„ merita beneficia filii Mediatoris officium ac benâ—ficia Spiritus sancti quae in Scripturâ revelantur praedicantur M. Chemnit Harm Evangel p 610. Col. 1.12 Joh. 16.14 fit them for Glory If the Father had not loved you before all worlds the Son had not Redeemed you and if the Son had not Redeemed you the Spirit had never Sanctified you and the Spirit works as the Sons Spirit He that is the Spirit shall glorifie me saith Christ for he shall receive of mine c. Now Consider the love of the Father in Election the merit of the Son in Redemption and the efficacy of the Spirit in Sanctification and give distinct glory to each Person 1. Consider the love of the Father in Election 'T is from the love of the Father that we are blessed with all Spiritual blessings Eph. 1.3 4. c. that we are chosen in Christ that we might be holy c. Christ himself was a gift of the Fathers love for God so loved the world John 3.16 that he gave his only begotten Son c. this was unutterable and unconceivable love indeed wherefore give due praise to the Father 2. Consider the wonderful love and merit of the Son his love was transcendent his merit was Infinite Rev. 1.5 6 wherefore to him that hath loved us and washed us from our sins in his own blood and hath made us Kings and Priests unto God and his Father to him be glory and dominion for ever and ever Amen It was superlative love in Christ to lay down his
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
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 Heb. 2. and to bring many children to Glory The Son hath left the Spirit in charge with all his Fathers children to guâ—de 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 Comm ssion 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 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 aux viae vobis erit in omnem veritatem So Beza in John 16.13 the Spirit is Dux viae 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 happiness 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the masculine â—rticles must be refered to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Holiâ— is Nâ—gat queâ—qâ—am poss videre Dâ—â—m sine sanctimon a â— moniam am 〈◊〉 oculis 〈◊〉 debâ—mus Deum quam qui reformati fuerint ad ejus imaginem Calv. Grace and Glory holiness and happiness sanctification and salvation individuo nexu cohaerent These are tyed and twisted together with a knot inseparable and indissoluble 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 no other eyes than those which shall be renewed according to his Image the Image of God is bâ— 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Math. 5.8 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Pet. 1.2 3. How can 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 As one saith Consortes Agni Angellorum Candidati and fulness of joy in the presence of Gods Glory is the Saints heaven Swine know not what to do with Pearls nor carnal creatures with the life and joyes above Suppose that which is not to be supposed were it possible an unsanctified person should go to heaven that holy place and holy Company would be an hell to him Coelum est altera Gehenna damnatorum he would be as weary of heaven as ever water was of running according to the Proverb If the faint Image of God in his Saints if the glympse of Gods presence in his Ordinances be so irksome and unpleasant to an unholy soul here Oh how terrible and contrary to his spirit would the most glorious Presence of God in heaven be where the Seraphims cry continually Holy holy holy Lord God of Sabaoth c. where God displayes his holiness in the greatest splendor and glory God is perfect light Isa 6.3 Revel 4 8. 1 Joh. 1.5 the man is darkness they could never agree together An unsanctified person indeed may desire Heaven as a disproportionate good as a place better to be tolerated than the torments of hell he may desire heaven as a privation of
Harmony between the divine Attributes righteousness and mercy do sweetly embrace and kiss each other the Glory of both shine forth most illustriously in and by the bloody passion of the Son of God Now the Acts of God the principal Efficient cause are to be distinguished according to the distinction of the three persons 1. The Father justifies as the primary Cause and Authour he gave his only begotten Son for our justification and salvation John 3.16 2. The Father justifies as Legislatour enacting by his Soveraign Authority that sweet Law of the New Covenant by vertue whereof every believing sinner is justified from the guilt of sin from which he could not be justified by the Law of Moses This Law of justification by Faith is Gods own act and Deed Acts 13.38.39 the great Instrumentum pacis betwen God and man the Tenour of the Gospel our Magna Charta runs that he that believeth shall be saved 3. The Father justifies as a Judge in absolving those that believe and in pronouncing them just in Christ and that in three respects 1 God jâ—stifies upon believing actually 1. God justifies a believing sinner upon his believing actually by Faith we are thus justified Rom. 5.1 Gal. 3.8 By believing he hath a Title good in Law an indefesible right to all the promises of the Covenant God then owns and approves of him as a person justified 2. Particularly at Death Heb. 12.23 2. At the moment of dissolution God justifies a Believer particularly as the Judge of all and the Judge of all the Earth passing a particular private Sentence of everlasting life upon every believing Soul 3. Eminently at the Day of Judgment 3. Eminently at the day of judgment God justifies at the last day by the man Christ Jesus Act. 17.31 when the Antient of Dayes shall take the Throne when the Son of Man appearing in power and great Glory shall in open Court before all the world by publick Sentence for ever acquit and discharge Believers at that solemn and Great Day Thus the Father justifies 2. Jesus Christ the Son justifies as the Mediatour and meritorious Cause of our justification and that in two respects 1. As our Surety he paid our Debt Christ is both 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Surety and a Mediatour 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 redemptionis precium and as our Redeemer he laid down the price of our Redemption Rom. 3.23 wee are justified freely by the Grace of God and yet through the redemption that is in Christ His blood was the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the price of our redemption Ephes 1.7 in whom we have redemption through his blood even the forgivenesse of sins according to the riches of his Grace he is the Mediatour of reconciliation between God and Man 2. Christ justifies as our Advocate and Intercessor presenting our persons pleading our cause prevailing with his Father by the speakings of his blood that the vertue of his merits may be applied to us Rom. 8.34 It is God that justifies who shall condemn 't is Christ that died yea rather that is risen again who also maketh intercession for us there is a rather put upon the resurrection and ascention of Christ 1 John 2.2 we have an Advocate with the Father Jesus Christ the righteous Thus Christ justifies 3. The Spirit justifies as the Applicatory Cause he doth reveal and apply to us the righteousness of Christ for our justification 1. The Spirit as the Spirit of Wisdome and Revelation reveals and discovers this Robe of Glory to us this Garment of Salvation Though the Father hath given the Son and the Son hath given himself for our righteousness yet 't is the Spirit that applyes this righteousness Revelation and Application is his peculiar Office 2. As the Spirit of Regeneration working in us the grace of Faith Directly which is one of the fruits of the Spirit whereby we receive and apprehend Christ the Lord our righteousness Causa Causae est etiam causa Causati unto our justification in the Court of Heaven the Spirit justifieth as he is the cause of the cause the Author of Faith that justifies 3. As a Spirit of Adoption by confirming our Faith Reflectively by working in us the assurance of our justification by sealing us up unto the day of Redemption the Spirit it self beareth witness with our spirits that we are the children of God Rom. 8.16 17. Thus the righteousness of God by the revelation of the Spirit is revealed from Faith to Faith Rom. 1.17 Thus much for the principal efficient cause 2. The instrumental or ministring causes are the Word of God and Faith 1. The ministry of the Word is the instrumental cause on Gods part The Gospel is manus Dei â—fferentis faith cometh by hearing and hearing by the Word Rom. 10.17 and in Gal. 3.2 the Gospel is called the hearing of Faith God in his Word by his Ministers doth as it were beseech sinners to be reconciled to him 2 Cor. 5.19 20. The Word of God is the vehiculum spiritus the Charriot of the Spirit wherein he rides the Word is the Wardrope Isa 61.10 Matth. 14.44 wherein this glorious Robe of Righteousness is laid up 't is the goodly Field wherein this heavenly treasure is to be found 2. The second instrumental cause is Faith Faith is manus accipientis Faith is the hand of the Soul whereby we receive Christ and apply his righteousnesse John 1.12 Faith justifies * Non 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1. Primo per se ut qualitas propriè aut motus actio vel vel passio aut opus aliquod bonum eximii precii quasi ipsa sit justitia aut ejus pars aut etiam justitiae loco ex censu estimatione Dei sed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 secundario secundum aliud nempe ut modus medium instrumentum ceu oculus manus qua Christi ejusque participes reddimur adeoque relativè ad objectum Iesum ipsius justitiam promissiones gratiae Synop. Pur. Theol. p. 442. Rom. 5.1 But how doth faith justifie Faith justifies as one expresseth it vi legis latae as it is our evangelical righteousness or our keeping the Gospel Law Faith pretends to no merit nor vertue of its own but professedly avows its dependance upon the merit of Christs satisfaction as our legal righteousness on which it layeth hold its excellency ariseth from Gods Sanction who made choyce of this act of Believing to the honour of Justification because it layes the creature low and so highly exalteth Christ The Act of believing is as the Silver Gods Authority in the Gospel-Sanction is as the Kings Image stampt upon it which gives it all its value as to justification without this stamp it could never have been currant Faith doth not justifie as an habit act work or quality as the Papists say but as an instrument or hand
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 OR CHRIST OUR Sanctification Faithfully Explained fully Confirmed and Practically Applied for the special Benefit and Consolation of the truly sanctified as also for the discovery of the Formalist or Hypocrite And for the awakening of the secure Sinner who makes a mock at sin and either scorns or slights Holinesse Being the substance of several Lectures or Meditations By Tho. Pichard Preacher of the Gospel Heb. 13.12 Wherefore Jesus also that he might sanctifie the people with his own Blood suffered without the Gate John 37.19 And for their sakes I sanctifie my self that they also might be sanctified through the Truth Hebs 12.14 Follow peace with all men and holinesse without which 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is without which Holiness no man shall see the Lord. Deu. dedit filium omnium Bonorum fontem Quidni cum eo omnia alia darer huc recurrendum est si desertio divina si Egestas inopia solicitet Pareus Fidelis non minus apprehendit Regenerationem in Christo quà m Peccatorum veniam Calvin London Printed for Tho. Passinger at the 〈…〉 upon London-Bridge 〈…〉 To all that are sanctified in Christ Jesus especially to my Christian Friends and Acquaintance in and near London The Authour wisheth all prosperity and true felicity the progress of Sanctification in this world with the perfection thereof in Glory Worthy and good Friends BY the wonderful over-ruling and sole-disposing hand of Providence which some call the Queen of the World Providentia Dei Regina mundi I had the honour and the happiness to be cast into your Acquaintance with whom at a leastwise with many of you I have had for years through mercy comfortable and sweet society in the things of God and from whom I have received so many real and ample manifestations of cordial respect and kindnesse for my support and succour in the crisis of my extremity For all which according to my bounden duty in all humility and sincerity I desire to blesse and Magnifie the Possessor of Heaven and Earth as also to thank you Begging the Father of mercies to reward your labour of love an hundred fold And to enrich you with the fulness of the Blessings of the Gospel of Christ 'T is I confess Rom. 15.29 a duty incumbent on me To render ye a due acknowledgment of hearty thanks for youâ— kindness to me not long since a perfect stranger to all your faces least otherwise I should câ—â—tract the stain Ingratum si dixeris omnia dixeris and Oâ—â—um of that monstrous and multipliâ—a sin Ingratitude debating in my thoughts not how to make Compensation or requital foâ— that as the case standâ— with me is impossible but how at most to make some small Testification of the unfeigâ—â—d honour and lâ—â—e I bear you not onely for your Gooâ—nesse to mee but primarâ—â—y and principâ—lly for the spiri ual worth and goodnesse the God of all Grace according to the riches of of his Grace hath I trust confer'd upon ye and infuâ—ed into ye I knew no better expedient than the dedication of this ensuing Treatise which is not presented to ye or any mortals for Patronage or pro ection but for Acceptance and perusal at your most serious hours I never loved to dawb with untempered mortar nor to sew Pillows under mens elbows since I knew any thing of the mind of God in truth If this small piece doth not cannot speaâ— for it selâ— though in weaknesse I will not speak a word for it neither do I desire Veritas non quaerit angulos Vâ—â—tas stat in aperto Campo that any should 'T is an old and true Maxim Truth needs to Patronage and Errour I am sure deserves none What by the Word and rule of truth ye finde consonant and conseâ—taneous to the mind and will of God the prime Truth that call God's and Christ's and therefore prize and practice it But whatsoever you finde of errour obliquity and deflexion from the Rule that call mans and mine and carefully eschew it imputing to it humane frailty and weaknesse for humanum est errare I remember I have read of Artaxerxes a most noble and munificent King of Persia Plutarch in the life of Artaxerxes that such was the Princely condescension and sweetnesse of his disposition as not onely to give great Gifts unto his Friends and Favourites but also kindly to accept of mean Presents from mean persons so hoping with the like candour you will please to receive this small Tract I have presumed to dedicate and commend it to your Christian consideration I modestly confesse I have been sollicited to print some of my former Meditations though I know Apologi s of this nature are little credited yet through sense of my own weaknesse I â—ave forborn as iudging none of my Grapes worth the Presse Besides the great numbers of profitable and practical Books of many famous men already extant But at length at the friendly desire of some sober Persons willing me to leave some Manifesto of my love or Legacies in their hands as they pleased to tearm it I have Adventured to make these Labours publick which I trust will not seem nauseous or unpleasant to a spirit truly sanctified I have long since thought that every faithfull labourer in the Lords Vineyard had principally a double work to do both tending unto and terminating themselves in holiness viz. 1. To convert Sinners 2. To confirm Saints 1. By the Spirit of Grace and word of Truth to beget holinesse in unholy souls to bring in them that are without Jam. 1.18 who belong to the election of Grace 2. By the same effectual means the Word and Spirit to nourish and nurse up the new Man begotten 1 Pet. 2.2 to breed up those that are within I hope through grace this holy and blessed work hath been the white the mark I have aimed at in the series of my Employment and particularly in this undertaking of Sanctification here offered to your Judgments which is a Doctrine most Necessary most Excellent most Comfortable 1. 'T is a Doctrine most needfull for the sons of men to learn and practice 't is the one thing needfull 't is the principal thing there is no seeing the face of God without it Luke 10.42 Pro. 4.7 Heb. 12.14 for without holinesse no man shall see the Lord. Consider the Decree of the Father the Mission of the Son the Office of the holy Spirit the publication of the Gospel the Jewels of the Covenant the nature of the great and precious Promises the Tendency of all Gods Dispensations Whether smiles or frownes mercies or afflictions do they not all respectively speak the same thing and mutually conspire yea meet and center in the same end viz. to make ye partakers of his Holiness nay Heb. 12.10 they all tell ye in plain tearms ye must be holy God will not alter his Decree for you nor send another Saviour nor chalk out
world Be ye holy in all manner of conversations as he is holy 1 Pet. 1.15 Mat. 5.16 〈◊〉 demum est vera religio imitari Deum quem Colis Lactan. Let your light so shine before men that they seeing your good-works c. That is true Religion when we imitate God whom we worship 'T is impossible God should set his love upon a person altogether unlike himself similitude is the ground of Fellowship can two walk together except they are agreed for what communion hath light with darkness or Christ with Belial Surely none at all 3. Why doth the Lord many times correct his people but that they might be holy this is the sweet fruit that grows upon the sowre tree of affliction this is all the fruit to take away their sin Isa 27.9 and more expresly Heb. 12.10 To make them partakers of his Holiness We are Threshed that our husks may fly off Winnowed that we may be purged Tried in the Furnace that our Graces may be brightned and our dross our lusts consumed God never afflicts his people but for their profit Though we may not yet God many times seeth we have great need of affliction 1 Pet. 1.6 because we have need of sanctification many times the Saints get such deep spots in their Consciences and stains in their Garments that nothing but the Salt and Vinegar of afflition will rub them out God had rather see his people in a suffering than in a sinful state he had rather hear them cry than see them filthy and better a thousandfold to be preserved in Brine than to rot in Honey 2. Sanctification is absolutely needful for the honour of God the Son least his members should be deformed and polluted head and members must be proportionate like to one another Dan. 2.31 32 33 it were monstruous that Christ should have such a strange body as Nebuchadnezars Image which he saw in his Dream the head of Gold the arms and breasts of Silver the thighs of Brasse the feet of Iron and Clay so strange and odd it is that Christ should have such a mis-shapen Body altogether unlike himself 't is not for Christs honour to be the head either of a monstrous or ulcerous body by how much we retain of sin by so much we dishonour our Redeemer and put him to shame therefore all Christs aim is to make us holy Christ pitched on Sanctification as the fittest blessing to bestow upon us to make us holy and so to make us in and with himself honourable Every distinct society must have some distinct honour now Christ hath set apart his Church as a distinct society to himself He bestows not on her worldly pomp or splendour other societies have enough of that but he beautifies her with holiness the best Ornament For holiness becometh thine House O Lord for ever Psal 93.5 This is a farre greater gift than any outward greatness for moral excellencies do far transcend civil or natural Rom. 10.12 Eph. 2.4 Rom. 11.33 Exod. 24.6 God is said to be rich in Mercy plentious in Redemption aboundant in Goodness and Truth infinite in Power unsearchable in Counsel but he is glorious in Holiness Exod. 15.11 Gods Goodness is his Treasure but his Holiness is his Glory Again Christ in giving us Sanctification did not onely respect its Excellency but also our want of it Christ came into the world to repair and make up the ruines of the Fall in the Fall we lost not onely Gods Love but also Gods Image therefore that the Plaister might be as broad as the sore he died not onely to reconcile us but also to sanctifie us that he might sanctifie the people with his own blood he suffered without the Gate Heb. 13.12 Exod. 30.17 18 19 20 21 His blood was not only 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Price but also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Laver wherein to wash us and make us clean as under the Law there was both a Laver and an Altar to shew that we must bee sanctified as well as justified Christ came into the world not only to abolish the guilt of sin The Son of God appeared 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ut dissolvat opera Diaboli Si hodie quoque in Helvetiis Thermae Taberien ses c. valetudinarios â—eflituunt id quidem divinae tribuendam est bâ—nignitati nam nullae res Terrenae vim in se habent salutaâ—em homin â—us nisi effiâ—aces râ—d dantur per po eaâ—iam omnipotentis Bâ—ling in Joh. 5.4 Numb 35 6 25. which makes against our Interest Peace and Comfort but also to destroy the power of sin and cleanse us of the filth of sin which makes against Christs Glory Christ dyed that the Gospel and all the precious Ordinances and Promises of the same might be under a blessing and conduce to the advancement of holiness Ephes 5.26 That he might Sanctifie us by the washing of water through the Word Christ hath procured a Treasure of Grace to be conveyed to the Church by the spiritual use of Ordâ—nances John 17.19 I Sanctifie my self for their sakes saith Christ that they might be Sanctified through the Truth That prophane Wretch Celsus decries Christianity as though it were a Nursery of wickedness and a Seminary of all looseness such abomâ—nable thoughts he had of the Doctrine of Free-Grace Origen wise y answers him The Gospel is not an Invitation of a Thief to debauch men but the Invitation of a Physitian to cure men of their enormities 'T is an Hospital to heal them of their Diseases a Fountain to cleanse them of their Filthiness When ever ye come to hear the Wo d or to the use of any Ordinance expect then to reâ—p th fruits of Christs purchase look upon the Ordinances as sprinkled 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 Paâ—sâ—er of Blood the Law and Wrath of God to Jesus Christ for Refuse 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