ground upon the flesh and by degrees advanceth to a Victory Now examine your hearts whether ye encrease or decrease whether ye go forward or backward whether your faith love zeal patience Rev. ◠4 heavenly-mindedness c. thrive or not If ye have left your first Love if ye have lost your care of Duty sense of sin and hungring and thirsting appetite after Christ and his Righteousness 't is a sad sign Remember therefore from whence ye are fallen and repent and do your first works be also watchful and strengthen the things which remain that are ready to dye 'T is Christs Blessed Counsel Revel 2.5 Revel 3.2 4. False grace is not humble Formalists Mark 4 are commonly proud and self-conceited persons Notare verò operae pretium est nominem spiritu esse pauperem nisi qui in nihilum apud se redactus in Dei misericordiam recumbit Calv. in Matth. 5.3 with true Grace there goeth alwayes a spiritual poverty or a sense of spiritual wants the poor in spirit are first in order of the Beatitudes Matth. 5.3 The more knowledge the Saints have the more they discern their ignorance the more faith the more they bewail their unbelief Lord I believe help thou mine unbelief Mark 9.24 The more they love him the more they blame their hearts for loving him no more they call upon their souls to love him most intensively Grace grows most and thrives best in a low and humble soyl the lowest Valleys are far more fruitful than the highest Mountains 't is a good sign when the soul is kept hungry and humble in the sense of its wants amidst the height of its enjoyments What restraining Grace is 3. The next is Restraining Grace which is nothing else but an awe put by God upon the Conscience constraining a man to forbear sin though he doth not hate it You may discern it by these signs Sign 1 1. Love is of little use and force with such spirits They are under a spirit of bondage chained up by their own fears not moved by the great Gospel Motive Rom. i2 1 viz. Mercy 'T is our Duty to serve God with Reverence and filial fear but not with a servile and distrustful fear Heb. 12 2◠a servile fear hath little of Grace in it much of Torment We ought to fear God much but to love him more Love is the very life and soul of all Gospel-obedience Sign 2 2. Restraining Grace doth not destroy sin but only prohibit the acts of it Abimelechs lust was not mortified when God with-held him from Sarah Gen. 20.6 't was only suspended not subdued the heart was not renewed though the action was curbed as Israel had an adulterous heart towards other Lovers Hos 2.6 when their way was hedged up with thorns But when the Spirit of holinesse in power comes 2 Cor. 3.17 he comes as a Spirit of Liberty He frees the soul from the servitude of base lusts and mortifies them and both strongly and sweetly turns and enclines the heart to hate every false way and to run the wayes of Gods Commandments with an enlarged heart Psal 119 3◠4. The fourth thing that looks like Sanctification and yet is not is common or temporary grace This is a distinct thing from all the rest 't is higher than all the former it differs from Civility because 't is more Christian and Evangelical it differs from Formality because that is in shew only but this is a real work on the soul 'T is better than restraining grace because that avoids sin and performs Duties out of slavish fear but this seemeth to have some affection for Christ his Word and Kingdom 't is good in it self but not the best not throughly sanctifying and saving this a man may have and yet fall away and depart from God so it was with the stony and thorny ground Matth. 13. This is the nearest to true Grace of all the former of this the Apostle speaks Heb. 6.4 5. which is called an enlightning a taste of Christ and of the powers of the world to come and a partaking of the Holy Ghost i. e. of the common gifts of the Spirit abilities for holy duties great parts c. from whence I shall briefly note these three things 1. That the Light here spoken of Quam perniciosum sit inflarē notitia sine charitate in sacris legitur Prov. 26.12 P.M. is not humbling 2. The taste is not ravishing 3. Their gifts are not renewing 1. Their light is not humbling Knowledge puffeth up love edifieth 1 Cor. 8.1 Foundations sink that are not laid deep enough you can never magnifie Christ enough nor abase self enough Christ is most magnified when self is most abased Isa 2.19 This Dagon must fall down before the Ark sound humiliation brings sure and solid Consolation we must not rashly close with Christ in the pride of our hearts as they did but be sure we have depth of earth broken and contrite spirits 2. Their tast was not ravishing nor encreasing they had but loose and slight desires after happiness Glances upon the Glory of Heaven and the comforts of the Gospel and no more just as Balaam Oh that I might die the death of the Righteous c. and like that spiritual carnal Notion as a learned man phraseth it Dr. Fuller Lord evermore give us of this bread John 6.34 They were not serious desires not holy breathings after Christ proceeding from a sound principle neither were they transforming nor encreasing the Saints that have a tast groan for a full communion of Graces as well as Comforts but in temporary Believers there is a loose assent some slight affection profession for a while rejoicing in the light for a season c. But all at last like Blazing Meteors vanish and come to nothing Vocat participationem Spiritus quia is est qui unicaique distribuit prout vult quicquid est lucis ac intelligentia Calv. Heb. 6.4 3. And lastly In Heb. 6.4 it is said they were made partakers of the Holy Ghost i. e. of some gifts of the Holy Ghost yea perhaps those eminent Gifts which in the Primitive times God imparted to his Disciples 1 Cor. 12.4 There are diversities of Gifts but the same spirit Var iis do nis spiritus sancti Deus ornabat fideles in primitiva Ecclesi◠ut loquerentur linguis ut prophetarent Cujusmodi enumerat Apostolus 1 Cor. 12. 14. Pareus in loc Now these gifts of the Holy Ghost that hypocrites partake of are not renewing throughly sanctifying they may have good abilites for the edification and comfort of others but in the mean time being unsanctified they themselves may become Cast-awayes 1 Cor. ◠27. Though a man could speak with the tongue of men and Angels yet having not charity true love to God he were but as sounding Brass and as a tinkling Cymbal 1 Cor. 13.1 A man may pray sweetly preach excellently
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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
Lord most unfit for so honourable and high a Calling as the Ministry of the Gospel must reckon my self a debtor both to the wise and unwise to the learned and unlearned as well to the more acute and perspicacious as to the less judicious and enquiring Christian And therefore as in duty bound must cast in my Mite into the Saints Treasury and imploy my Talent though but one and a small one as for the information of the more ignorant so also for the satisfaction of the more ingenious and learned Reader For his satisfaction therefore or at leastwise for an Essay thereunto I think it neither unnecessary nor inexpedient before I come to the words themselves to preface the subsequent Discourse with these I think convenient Prolegomena THE PROLEGOMENA TO THE Ensuing Discourse ALl I have to say in the Proem to the Text I shall reduce to these Heads following I shall endeavour to shew 1. By whom this Epistle was written 2. To whom it was written 3. Vpon what occasion the Apostle wrote this Epistle 4. What is the Argument of this Epistle 5. At what time and where this Epistle was written 1. By whom this Epistle was written The Apostle Paul a * Act. 9.15 chosen Vessel of God was the Author of this Epistle a man that was caught up to the third heaven where he heard 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which Montanus and the Vulgar translate arcana verba But Beza ineffabilia verba unspeakable words as our English Translators do well render such words †〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 id est quae sando explicari à quoquam homine non possint Beza which no man can explain by speaking A man inspired with the Spirit of God as he testifies of himself in this Epistle 1 Cor. 7.40 Therefore by the inspiration of the Spirit of God he wrote this Epistle Paul and all other holy men of old that wrote the Canonical and Divine Scriptures were but Amanuenses Penmen or Secretaries to the Spirit the Spirit was the immediate Author Inditer and Composer of the Scriptures All Scripture is of Divine Inspiration * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 Tim. 3.16 1 Pet. 1.21 For the Prophesie came not in old time or rather 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 aliquando at any time by the will of man but holy men of God spake as they were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 acti inspirati acted or moved by the Holy Ghost †D Owen expounding this Text in his Divine Original of the Scripture p. 25. One of our Worthies hath an excellent gloss upon this Text. When the Word came or rather was brought 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to the holy men that wrote the Scriptures it was not left to their understandings wisdomes minds memories to order dispose and give it out but they were born acted carried out by the Holy Ghost to speak deliver and write all that and nothing but that to every tittle that was so brought to them they invented not words themselves suited to the things they had learned but only expressed the words that they received And a little after he saith Not only the Doctrine they taught was the Word of Truth Truth its self Joh. 17.17 but the words whereby they taught it were words of truth from God himself c. Thus this Epistle and other sacred Scriptures being of Divine Authority and thereupon of uncontroulable Soveraignty and of Eternal Verity ought to be received and entertained of us with holy respect and reverence to be heard and read as the Oracles of God 2. To whom this Epistle was written together with a Description of Corinth This Epistle was written to the men of Corinth but more specifically the Apostle himself tells ye 1 Cor. 1.2 Unto the Church of God which is at Corinth to them that are sanctified in Christ Jesus called to be Saints with all that in every place call upon the Name of Jesus Christ our Lord both theirs and ours The Corinthians were Achaians Corinthii Achaici fuerunt Corinth was a famous and rich City of Achaia not only one of the chi f but the Metropolitan or chiefest of that Region it was a City placed in an Isthmus or narrow streight going into Peloponnesus now called Morea and being scituate between * Both Poets and Geographers use to call her Corinthus Bi-maris Corinthus Achaiae Metroplis olim erat ob portuum commoditatem Emporium totius Asiae tum celeberrimum tum opulentissimum Marl. two Seas the Aâ—gean and Ionian having fair Havens towards these two Seas a great concourse of people from many Countries resorted thither whereupon it was called Nobilissimum Emporium opibus abundans a most Noble Mart-Town overflowing with a confluence of wealth and worldly prosperity yea so famous and flourishing was this City that the Romans themselves began to suspect her greatness but the Corinthians were as insolent as the Romans were suspitious for they uncivilly abused the Roman Embassadors and cast Urine upon their heads as they passed through the †So Cicero relates it City Upon this disgrace the Romans sent Lucius Mummius then Consul who burnt the City and made it level with the ground In the burning of it so many rich and costly Images of sundry sorts of mettal were melted that thereof was found a very precious Brass called Aes Corinthium more esteemed than Silver among the Romans At last it was say some re-edified by Julius Caesar say others by Augustus Caesar because of the excellent fitness and scituation of the place it quickly encreased to its former wealth and splendour It was a place famous for the profession of Christianity but of late it fell into the hands of Turks and Infidels Anno Ch. 1451. and by them it is at this day called Corinto and Coranto To this City the Apostle Paul came from Athens Act. 18. â— where he converted to the Faith of Christ Crispus and Sosthenes two chief Rulers of the Jewish Synagogue Act. 18.8.17 and many of the Corinthians hearing believed and were baptized for the Lord had by a Vision in the night told him he had much people in that City and withall for his encouragement to preach there uncessantly and to abide there patiently The Lord bids him be not afraid 〈◊〉 8.9 but speak and hold not thy peace These words were Pillars of Support and Cordials of Comfort to his fainting heart Gods words are not empty or aiery Dictates like Vox praeteâ—ca nihil mans a voice and no more but creating corroborating comforting soul-renewing and soul-quickning and soul-restoring and reviving precepts where when He upâ—â—â—â—eth all thing by the Word oâ— his 〈◊〉 Hâ—b 1.3 and in whom he pleaseth for his word is the word of his power and therefore a word with power The words that I speak s i th Christ they are spirit and they are life Joh. 6.63 Again the Lord promiseth to be with Paul for I am with thee Act.
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
this hope doth purifie himself even as he is pure Faith exerts the office of all the senses and if 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 Fai h 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 Causa Administra Evangelium est medium ceâ— instrumentum quo Spiritus sanctus efficaciam suam exerit fidem conversionem operatur Syntag Polan so the 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 â—h reof is pâ—incipally more purifying Having these promises let us cleanse our selves c. 2 Cor. 7.1 2 Pet. 1.4 The Gospel 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 Fides quae creditur He that makes the Clouds his Chariots makâ—s also his Word his Ordinances and his Ministers his Chariots wherein he â—â—des down into these lower parts to give the world a meeting Mr. Alâ—ens Heaven Opened p. 172. or by the hearing of faith 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 8ly and lastly The glory of Gods Grace in the Consecration 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 Salvation Jam. 1.18 We are begotten by the Will of God that 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 at 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 hope 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 See Dr. Owens Death of Death p. 119 120 121 122 c. dignified with all these transcendent Epithets 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 Holiness is not any single grace alone but a Constellations conjunction of all graces together in the Soul our Sanctification 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 1 Joh. 3.9 2 Cor. 1.21 1 Joh. 2.27 These seeds of holiness these habits of grace are those sweet oyntments wherewith all must be annointed that ever expect to be glorified Though men may talk much of God and brag much of their Interest in heaven and happiness yet without these habits and seeds of holiness I am sure they shall never reap a crop of blessedness 2. Holiness lies in the use and lively exercise of those
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
hath been a refreshing Cordial to many a doubting Christian upon their Death-beds 1 Joh. 4.7 Every one that loveth is born of God and knoweth God and in v. 20. the Apostle draws down a negative inference from the Premises If a man say I love God and hateth his brother he is a lyar for he that loveth not his brother whom he hath seen how can he love God whom he hath not seen That interrogation is a plain Negation if the amiable and visible workmanship of God be not loved 't is impossible the invisible Author of that woâ—kmanship should Query Who are the Brethren intended in this Epistle Answ 1. There are Brethren by Nation Acts 7.23.25 Rom. 9 3. 2. Brethren by Nature descended of the samâ— Parents Matth. 1.2 3. Brethren by Office 2 Pet. 3.15 2 Cor. 1.1 c. 4. Bre hren by Grace and super-natural Relation and so understand the Term here Query How shall we know whether we truly love the Brethren which is so great a sign of our new birth Answ I answer Affirmatively 1. When we love them as such The Brethren for their spiritual brotherhood Christians for their Christianity the Saints for their Sanctification 1 John 5.1 He that loveth him that begat loveth him also that is begotten of him he that loves the Father loves the Image of the Father in the Childe Hee that loves the Person loves the picture for the Persons sake Grace must be the principal Load-stone of our affection not Beauty birth sweetness of disposition Breeding Learning Wealth Honour or any outward or carnal accomplishments whatsoever Secondly When we love and delight in them above all other people Psalm 16.2 3. David a King cals them the Excellent in whom was all his delight and Christ prefers his spiritual before his own natural Relations Mâ—t. 12.47 48 49 50. 3. When wee love those of the Brotherhood most that are most gracious if grace allures Love Caeteris paribus the more of the former the more of the latter Christ loved all his Disciples John 13.1 but John eminently gracious was eminently beloved wherefore called the beloved Disciple John 21.20 Noscitur ex Comâ—te qui noâ— digno â—itur ex se 4. When we singularly and peculiarly love their society above all other I am said David a Companion to all them that fear thee The sanctified can have no intimate contenting fellowship with the unholy Psalm 26.4 5. I have not sate with vain persons c. I have hated the Congregation of evil doers and will not sit with the wicked Again Psalm 15.4 In whose eyes a vile person is contemned but he honoureth them that fear the Lord. This is one Character of an Inhabitant in Gods holy Hill 5. When we are willing in some cases to lay down our lives for the Brethren A Christian is bound not only to lay down his life for Christ and for his Gospel when God cals him to it but also in some special Cases for the Brother-hood * Significat in eo â—â—obari nostram charitatem si amorem nostri in fratres transferimus ita ut sui quisque quodammodo oblitus aliis Câ—nsulat Calv. in loc 1 John 3.16 Hereby perceive we the love of God because he laid down his life for us and wee ought to lay down our lives for the Brethren If our love to the Brethren be singular and to the life as Christs was to us we shal lay down our lives for them 't is not a common or cold love of the Brethren that evinceth your Regeneration every new born babe doth with John desire to decrease so that Christ Mystical may encrease that the Kingdome of Christ be enlarged the generation of the Righteous multiplied amplified and preserved though it be that in the promoting of it he himself his Honour his Name his Liâ—e must lie in the dust of Death To these things I have spoken more fully from another Subject I pass on to the fifth particular 5. A sanctified or regenerate person overcomes the world 1 John 5.4 Hee that is born of God overcometh the world 1. Here we have two Adversaries the Regenerate and the World Secondly the Victor 1. The regenerate who are chiefly defensive as the whole Armor of God is chiefly defensive Ephes 6.14 to 19. verses 2. The world on the other part principally offensive John 15.18 19 20. Now what is the world 1. Partly the men of the world these lie in wickedness 1 Joh. 5.19 these hate the Saints because they are not of the world but chosen out of the world by Christ John 19.19 1. By the world understand wicked worldlings with their persecutions of the Saints 2. Partly the lusts of the world So Calv. Zanch in loc in Charms and Aâ—lurements 1 John 2.16 the lust of the flesh the lust of the eyes and the pride of life i. e all the delights pleasures and Contentments which the flesh or body desires Thus the world with all its oppositions and insinuations frowns and flatteries sets upon the Saints Secondly The Victor he that is born of God overcometh the world he carrieth away the Conquest Whilst the Saints are in the world h ey are in an estate militant there is carried on a spiritual War between two Antagonists viz the Spirit of Regeneration in the Saints and the Spirit of the World with all his worldly lusts and allurements which Syren songs do draw in and drown which Cups of fornication do choak and poyson millions in the world Now hee that is born of God by the spirit of faith dwelling in him both as the Forma informans forma Assistens is empowred to subdue corruptions within and to vanquish temptations from without so that by partaking of the divine Nature he escapes the pollutions that is in the world through lust 2 Pet. 1.4 as the Apostle speaks A sanctified man hath in him the spirit of sanctity and a spirit of magnanimity indeed his sanctity is his Magnanimity which makes him so high that the world cannot master him Inimicos dei jam hoc ipso quod non cessimus vicimus Cyprian and so holy that the VVorld cannot in some sence defile him Thus in his measure he keeps himself unspotted from the world James 1. ult by the world is here meant whatsoâ—ver resists the Commands of God Neither the worlds frowns nor favours neither â—s Comminatious nor its Invitations Quicquid mandatis Dei resistit Polan neither the â—ears of the world nor the flatteries of the world can turn a regenerate person from the fâ—ith of Christ nor from obedience to the Gospel nor bring hâ—m unto their Bow In the German Reformation when some perswaded Erasmus to write to Luther to bring him back to Popery or else at leastwise to write against his Doctrine Erasmus answers Luther was too great for him to write to or against A Gracious spirit is too great a spirit for the great Oâ—es of the world to force by power
or to bribe by favour into a base compliance with them against the honour of their God and the conscience of their Duty The Aegyptians were wont to paint their Judges without hands and eyes without hands they must not take bribes without eyes in judgment they must not be partial Thus a godly man that hath made God his portion is hand-lelss and eye-less he is hand-less the world doth not shall not bribe him he is eye-less he beholds none of the worlds Terrors so as to daunt him Thus a sanctified or regenerate person in the strength of Christ overcomes the world 6. A regenerate or sanctified person hath the honour of Sonship Sanctification layes the foundation of our Adoption when we are born again we are born Gods Children we bear the Image of Christ by grace as we have have borne the Image of Adam by nature when we are converted ipso facto we are adopted Regeneration is the root or stock from which and on which this Peer-less and never fading flower Adoption grows When a sinner becomes a Saint at that very moment a childe of wrath is made a son of God a member of the first is made a member of the second Adam a relative change is contemporary with a real Behold ye Saints this priviledge with admiration Behold What manner of love is this 1 Joh. 3.1 that we should be called the sons of God c. When Christ had converted the Paralytick he cals him Son Mat. 9 2. When Christ had converted the Menstruous woman which appears by her faith in touching him and drawing in vertue from him he cals her daughter Mark 5.34 daughter be of good chear c. The new creature hath both the white stone and the new name the white stone of Absolution the new name of Adoption There be some Honours a man can never attain to unless he be born of Nobles or descended of the blood of Princes Fortuitum est nasâ—i a principibus I cannot teach you to be Princes in this sense 't is a rare thing to be born of Princes but sure I am unless ye be born again not of bloods or of the will of maâ— but by the will and of the Spirit of God 1 John 13.3 John 3. ye shall not see the Kingdome of God much less become the sâ—ns of God or Kings and Priests to God Rev. 1 6. and least of all live and reign as Princes and Peers of state in Glory Now every sanctified soul to his great Comfort may draw up this Syllogisme He that hath the disposition and the Affections and doth the work of a childe of God is a childe of God But I have the disposition and the Affections and do the work of a childe of God Therefore I am a child of God If ye are right in the Assumption ye are thrice happy in the Conclusion 7th Eff ct of Sanctification Holinesse brings the soul to its right frame and Temper Psalm 23.3 He restoreth my soul c. Sanctification is the souls restauration not only to joy and comfort but also to its former soundness health and vigour which was impaired by the fall The health of the Bodie consists in the right and sound constitution of of it when all the members are in their due positure and all the humours in their right temperature then the body is in health so the health of the soul consists in the rectification or right Constitution of all the faculties So Dr. Sybs By the fall they all suffered deordination disorder deformity confusion by Regeneration they are set in joint again renewed rightly ordered and re-inclined to their proper and right objects Grace coming into the soul like Physick taken down into the body works out the peccant humours 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 heals the soul of its old distempers cleanseth it of its former filthiness and superfluity of naughtinesse repairs nature by restoring to it the divine Nature and so makes the soul hail and healthful in Gods service for indeed none but the vessel of Honour which is sanctified is meet for the Masters use Sin is the souls sickness what sickness is to the body that sin is to the soul Sin is compared to the worst of sicknesses to the plague of the heart the noysome pestilence the running Leprosie A sick person cannot walk nor work with comfort nor rellish the sweetness of meat and drink nor enjoy himself in any of his enjoyments Wherefore health is counted the greatest temporal blessing far greater than wealth honour beauty c. Now sin being a spiritual distemper like a disease Physicians call a Corruption of the whole substance of animals vitals Corruptio totius substantiae naturals an unholy sinner cannot walk in Heavens way nor work the works of God nor savour the things of the Spirit nor rellish the sweetness of Communion with God nor the pleasures of Piety his spirit is corrupted this internal Palate and appetite are vitiated the whole man is quite out of frame and order he loves like a Swine to rowt in the dung and filth and cannot delight in God nor in his holy Law Things that are in themselves most excellent the great and glorious Mysteries of the Gospel he looks upon as things contemptible and vile but sin in in its lusts and acts viler than the vilest filth he lives in as his Element and counts his greatest pleasure and Glory Phil. 3.11 19. he glories in his shame O Lord how sadly is man fallen But in sanctification the man is quite altered the minde is informed the will is reformed the affections are rightly ordered the conscience is purged the Inner-man is recovered to its right temper yea the members of the body which before were weapons of unrighteousness are now made sub-servient to the Spirits Dictates And the whole man body soul and spirit being sanctified Membra sunt Arma is now made ready for every good work to which before sanctification it was altogether reprobate Beloved Friends are your souls thus well and healthy are they recovered to their right temper are ye sound in the faith are ye sincere at heart is the habitual frame of your hearts right with God and for God or not deal impartially with your own souls 'T is true a man that is generally lively and healthy may now and then by accident get colds and surfets have fits of weakness and for some time labour under some infirmities but a strong Constitution will rub along wear off and cast out the disease at last so an holy a spiritually healthy man through humane frailty and strong temptation may for a time decay in grace yea languish very much hee may get cold his love to God his zeal for God may chil and cool his faith may weaken his hope may almost fail his patience may tire c. And through the immoderate cares of this liâ—e and inordinate affection to the Creature he may get a
accomplished Though your wills be perverse and obstinate God can bend and bow them God never made a Creature too strong for himself he that hath begun the good-work in you will perfect it he is able to do this thing in us Phil. 1.6 and for us and he is faithful in the performance of his Promises to us 1. He is able Who hath resisted his will Rom. 9.19 Isa 59.1 Phil. 3.21 1 Thes 5.24 Heb. 10.23 His hand is not shortned He by the mighty power of his Spirit can subdue us and all things to himself 2. He is faithful Faithful is he that hath promised who also will do it Believe O ye doubting desponding Souls in the veracity fidelity and immutability of the great and good God Hear what God and not what the Tempter speaks God hath promised to work in you to will and to do 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Et velle perficere These words are a Mâ—osis Phil. 2.13 That Assertion carries along with it the nature of a Promise Hath not the living and true God Promised in the New Covenant to sprinkle you with clean water to circumcise your hearts to put his Law into our mindes to write his Law in our hearts to take away the heart of stone to give us the ministration of his Spirit not to quench the smoaking Flax that is to kindle it not to break the bruised Reed that is to strengthen it and to send forth Judgement unto Victory that is to carry on the work of Sanctification in the Soul in spight of all opposition till it be compleat in Glory Oh then What remains but that we should all act Faith upon Gods power and faithfulness in making good his Promises or else wee shall discomfort our selves needlesly and dishonour God exceedingly And withal remember 't is very expedient to turn these Promises into Prayers and act Faith on them in Prayer The Promises are as so many Bills under Gods own hand which in the name of Christ we ought to present to the Father and to put them in suit at the throne of Grace Thus come in Faith and ye shall go away with Comfoâ—t Use 5 As a consequent of the former let such as are distressed through the sense of Sin and for want of holiness look up to Christ Jesus for Sanctification he of God is made unto us Sanctification Joh. 6. Joh. 14.1 believe in the Mediatour in him whom God hath sent honour the Son as ye honour the Father God hath so appointed it Look up to him all ye the ends of the Earth and be saved Isa 45.22 so look up to him and ye shall be also sanctified be daily looking up to Jesus the Authour and Finisher of your Faith the Alpha and Omega of your holiness 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Aspicientes in illum Isa 61.1 1 Joh. 1.7 Heb. 12.2 Look up to Christ for the Spirit of Sanctification from Christ if ever ye would partake of his Unction The Christal stream wherein we are washed and made clean flows out of Christs own heart The blood of Jesus Christ cleanseth us from all sin Faith makes Application of this blood and so it purifies you may be poring long enough on your own filthiness and be filthy and dejected still unless you look up to this Fountain and see Christ given of God for your Sanctification you must apprehend him as the Lord your Righteousness and also as the High-Priest of your holiness else your Consciences will never be pure nor peaceable Naaman by the Prophets order was to go down and dip himself seven times in Jordan if he would be cured 2 Kings 5.10 So by Gods order and appointment you must go down daily by the renewed Acts of believing to this Fountain and bathe and wash thy unclean Soul in the streams of this Jordan I mean Christs blood if ever thou wouldest be healed of thy sinful Leprosie My sixth Use shall be to press us all to a serious sense of Use 6 our absolute need of holiness Sanctification is not a thing indifferent which a man may have or not have and yet be happy no such matter You must be holy if ye will be happy 't is the unum necessarium the one thing needful Luk. 10 42 Prov. 4.7 Sanctification is the principal thing Sanctification is the Wedding-Garment which renders ye amiable in the eyes of the King of Heaven without this the King will say Binde him hand and foot and cast him into outer darkness Mat. 22.12 13. Certainly this Wedding-garment is woven of the glorious beams of the Sun of Righteousness 't is both the Righteousness of Christ imputed and imparted Christs Righteousness say others with Faith and Holiness So Calvin and other Modern Writers The Graces of the Spirit are as Parliament-Robes The Peers say some by rule of Peereage are not to sit in Parliament without their Robes The Graces of the spirit are the Jewels of the Covenant and Robes of Heaven No living or reigning there no sitting in Heaven as Peers of State as Kings and Priests without these Robes of Glory the Righteousness of Christ for Justification and the Graces of Christ for Sanctification without all this white Linnen the Righteousness of the Saints Sanctification is the Seal or Mark of Heaven There is a Necesse est put upon Sanctification 1. For the honour of God of each Person in the Trinity 2. For our own happiness 1. For the honour of the Father that his choice be not disparaged 2. For the honour of the Son that his Members be not deformed nor polluted 3. For the honour of the Holy Spirit that his charge may not miscarry or fall short of Glory 1. For the Honour of the Father whose choice we are we are chosen in Christ to be holy Ephes 1.4 and chosen to the Sanctification of the Spirit 2 Thes 2.14 Meere morality hath something of Majesty in it in the eye of nature Those abominable Bruits at Rome could not practice their filthy lascivious pranks while grave Cato was on the Theatre the most carnal men have some inward respect for holiness for all their quarrelling with it and dislike of it Now should not Gods chosen be an holy People and live holily they would be a dishonour to his Name a scandal to his Gospel a cloud to his Glory God therefore chiefly aims at our holiness in all his dispensations I shall instance in these three 1. God Chuseth us 2. Calleth us 3. Correcteth us that we might be holy 1. God Chuseth us the chosen Generation are to be an holy Nation and to shew forth Gods vertues God chuseth us that we should be of a choice Spirit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 virtutes 1 Pet. 2.9 he loved us with a singular love that we should be persons of singular lives to him 2. God calleth us that wee may be holy that hee may put the honour of holiness upon us in the eye of the whole
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
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 Vultures for sheep not for Goats or Swine not for the unclean but for the holy Regnum coelosum clausum est incredulâ—s blasphemis execratis iis qui secundum carnem ambuâ—ant sed idem apertum est electis vocatis sanctis Pignet No Anathema must be there Revel 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 Canadn is divided among the Saints 't is the peculiar portion of an holy pâ—culiar 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 2. The Persecutors who labour to deface the Image and spiritual worship of Christ to pull down the honour and glory of God in the world and to root out holinesse from the earth Christianos ad leones Et puâ—onos Deus Apostolos novissimos elegit veluti Bestiarios Tertul. John 19.12 Whatsoever these mens pretences are as 1. State-policy as Haman told King Ahasuerus 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 Cesar as hath been the old Calumny these are Enemies to Government This unjust charge the Jews insinuate against Christ before Pilate 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 Hanc veniam petimusque damusque vicissim by the light of Nature 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 Atque ita seipsam quam non sic pia nec Dei cultrix manifâ—stat Athan in his Ep. ad Solitar 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Epiphan and punishments concludes of that Sect it evidently declares it self thereby to be neither pious nor to have any reverence of God Epiphanius gives this as the Character of the semi-Arrians they persecute them that teach the truth not confuting them with words but delivering them that believe aright to hatred wars and swords having now brought destruction not to one City or Countrey alone but to many Again The Councel of Sardis Ep. ad Alexand expresly affirms that they disswaded the Emperour from interposing his secular power to compel them that dissented Praecipit sancta Synodus Nemini deinceps vim inferre Cui enim vult Deus miseretur quem vult indu rat And the Councel at Toledo by one of their Canons condemned the ugly trade of persecution The holy Synod commandeth that none hereafter shall by force be compelled to the faith for God hath mercy on whom he will have mercy and whom he will he hardneth These instances among many more producible I have named whereby 't is evident that persecution was long since condemned as wicked both by Fathers and Councels Ye shall ever finde it the black mark of the Beast and false Prophet to persecute the Image of Jesus 2. As it is a wicked so it is a fruitlesse Practice The silly persecutor doth but beat the air plow the sand