heavenly Mansions Joh. 14 2. The Saints of God among other Titles are called an holy Nation a Royal Priesthood and a Peculiar People 1 Pet. 2.9 The Priests of old were men consecrated to Minister in Gods presence Now 1. This Consecration infers an holy preciseness and peculiar singularity in the Saints to keep themselves unspotted from the world Jam. 1.28 2. As God doth consecrate the Saints so they themselves having received grace from above do willingly dedicate and consecrate themselves to God They present their bodies i. e. their persons the body being put Synechdochically for the whole man as an holy and living sacrifice Rom. 12.1 And for this dedication the Lord calls when he saith My Son give me thine heart c. he is pleased to call it by the name of a gift when 't is his due debt and because our free consent is a necessary fruit of his free grace every gracious soul doth voluntarily surrender or give up it self to God as the Macedonians did 2 Cor. 8.5 Thus in the first place to sanctifie is to set apart and dedicate to an holy use 2. To sanctifie is to cleanse together with its positive act to renew endow or adorn with grace The privative part is cleansing the positive part is adorning First I shall consider the privative part of Sanctification as it is a cleansing work As the word Sanctifie signifies to separate so there is a difference between the Saints and others but as it signifies to cleanse so there is a difference between the Saints and themselves 1. They differ from others because they are a people set apart to live and act for God whether they eat or drink buy or sell they do all for God that is with respect to his glory 1 Cor. 10.31 and so they are distinct from the men of the world who are meerly byassed by their own principles swayed by their own interests and act for Carnal Self in all they do 2. Sanctification makes a difference between them and themselves inter them unregenerate and themselves regenerate they were filthy before but washen now impure before but holy now Lyons before Lambs now Swine before but Doves now May not we say to and of the best of Saints that are extant as the Apostle speaks of the converted Corinthians 1 Cor. 6.11 Such were some of you i. e. some of you had been Idolaters Adulterers Drunkards Covetous c. but now ye are washed justified and sanctified in the Name and by the Spirit of our Lord Jesus that is ye are not the same men and women that ye were before the grace of God having changed both their relations and their qualities As a man lately converted answered his old Companions when sollicited to excess of Riot Ego non sum Ego 〈◊〉 Now I am not I As sin makes a wonderful cursed change in and upon the soul from good to bad yea to stark naught so grace makes a wonderful blessed change in and upon the soul from the worst to the best relation and condition that the rational creature can attain unto The deep and ingrained pollution of our nature is purged and done away 1. Inchoatively and generally at our grand bathing in Regeneration or first conversion Tit. 3.5 when the soul doth begin at first to wash it self in the Fountain of Christs blood that Fountain opened for sin Zâ—ch 13.1 and for uncleanness that is the first cleansing then the Leprosie begins to be abated and the soul to be made white in the blood of the Lamb then sin hath its mortal blow 2. Gradually and progressively by degrees the Image of Christ is drawn brighter and brighter goes on from glory to glory in the soul of man by the Pourtraicture of the spirit 2 Cor. 3.18 and as the righteousness of Justification so the righteousness of Sanctification also is revealed and carried on from faith to faith The path of the just is a shining light Pro. 4.18 that shineth more and more unto the perfect day As Naaman by the Prophets order went down 2 Kin. 5.10.14 and washt himself seven times in the streams of Jordan so the sinful soul of man must go down believingly and wash it self in the blood of Christ and in the water of the spirit in the stream of this Jordan if ever it will be clean Christ washt his Disciples feet Joh. 13.11 12. alluding to the custome of the Jews who wearing Sandals and dirtying their feet daily were wont to wash their feet daily So every day while we converse in and with the world we contract dirt and filth daily we must be therefore washing off the dirt by the renewed acts of faith and repentance daily we ought to make recourse daily to the blood spirit word and promises of Christ for our Justification and thereby cleanse our selves from all filthiness of flesh and spirit 2 Cor. 7.1 3. Totally or wholly that is at our dissolution when we shall be glorified when the body of flesh shall lie in the dust of death then the body of sin shall lie down with it then the souls of the Saints shall be presented glorious without spot or wrinkle be pure from sin and perfect in holiness Now through grace the Saints are freed from the guilt and dominion of sin but at death they are perfectly free from the being of it As a worthy man well observes D. Manton in M. Loves Funeral Sermon That as sin brought death into the world with it so death by way of revenge carries out sin 'T is probable the time will be in the very moment of expiring saith the same Author As the soul in the moment of its conjunction with the body became sinful so the soul in the moment of its disjunction from the body becomes perfectly sanctified and is presented perfect by Christ to God for no unclean thing shall enter into the New Jerusalem Rev. 21.27 Thus much for the privative part of Sanctification as it is a cleansing work 2. Something very briefly of the positive work of Sanctification as it is a decking or adorning the soul with grace under the Law as there was an Altar for Oblation so there was a Laver for Ablution and the Priests were commanded to wash in the great Laver before they came to minister at the Altar Exod. 30.18 19 20. As the Oblation or Offering did note Justification so the ablution or washing did note our Sanctification And moreover the legal Priests were to be adorned with gorgeous attire with glorious garments when they appeared before the Lord which garments of gloâ—y and beauty Exod. 28. without controversie did figure out the glorious graces of Christ and all true Christians for as Christ is their King and Priest so they through the riches of grace have Communion with him in his Offices and therefore called a Royal Priesthood 1 Pet. 2.9 To be sanctified is more than to be purified for besides the expulsion of sin in Sanctification
end Vita est in se reflexio and in ordering all things to this blessed end this is the excellency of the life of God and a Saint through grace lives this life he propounds God to be his chiefest good and the glory of God as the utmost end of all his actings and the w ll of God revealed in the Word he makes his Rule and drives on all his designs to this end And this is the excellency of the life of Sanctification which a Saint in his measure lives he acts from right principles by a right line to a right end the perfection of which life the blessed spirits live in heaven 7. Sanctification or holiness is the Nature of God 2 Pet. 1.4 we are said to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 partakers or Communicants of the Divine Nature a very high expression This place I have already opened and cleared it of absurdities By Divine Nature in a word is meant the Divine qualities c. Grace is nothing else but the reflexion or the sparkling forth of the Divine Nature that is in God himself 't is a ray from his glory a beam from his Sun every Saint is a Diamond of Christs own pointing shining with light and lustre in some measure like himself One spark of this Divine Nature is of greater worth and value than rubies than the Topaz of Ethiopia in a word than all the treasures of the earth nil to be compared to it 8. Sanctification is the Glory of God in the soul of man which is higher yet than all the former 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 deficiuntur Rom. 3.23 all have sinned and are come short of the glory of God i. e. of the glorious estate of holiness in which we were created and also of the glorious estate of happiness Adam was planted in a glorious place Paradise adorned with a glorious Ornament viz. holiness the Image and Glory of God but through sin he fel from both Now holiness the glory of man and the glory of God as to man lieth in the dust but when in sanctification the Image of God is renewed in and restored to the soul the glory of God and man returns again Holiness is Gods great Title of Honour Exod. 15.11 Who is like unto thee among the Gods glorious in holiness c. God is said in Scripture to be rich in mercy plenteous in redemption Eph. 2.4 Psa 130.7 Psa 147.5 Exod 15.11 great in power infinite in understanding but glorious in holiness 'T is the glory of all his works Psal 145.17 The Lord is righteous in all his wayes and holy in all his works his holiness shines forth in all his Providences 'T is the glory of all his Attributes his blessed Attributes are as it were enamelled with holiness else his Soveraignty would look like Tyranny else his patience would look like indulgence of sin else his Justice would look like cruelty else his special distinguishing mercy would look like respecting of persons or partiality All the Attributes of God run in the Channel of his holiness and partake of its tincture This glorious Attribute is the ground of the Songs of praise which are sung to his glory by the Seraphins Isa 6.2 3. Holy holy holy is the Lord of Hosts the whole earth is full of his glory which is repeated Rev. 4.8 Holy holy holy Lord God Almighty which was and is and is to come Why is Gods day honourable but that 't is holy Why is Christs Spouse beautiful but that she is holy Why are the Angels of God such glorious creatures but that they are holy take away holiness and they would soon turn devils of darkness As sin is the basest filth dishonor and shame so è contrario holiness is the highest honour the greatest glory in or upon any rational soul Upon all these considerations how glorious is Holiness But to proceed 9. Sanctification exalts a Saint above his Neighbour it lifâ—s him up above the Sphere and Region of other men Prov. 12.26 The righteous is more excellent than his Neighbour Perhaps a Saint is a poâ—r mean man in the world and his Neighbour a rich man a great man a Knight or Lord worth several hundreds or thâ—usands a year but yâ—t the righteous a person vested with the righteousness of Sanctification is far more excellent in the esteem of God than the graceless great ones of the earth for all their Lands and Lordships for all their their Noble Parâ—ntage for all their Eschutcheons Ensigns Psa 16.3 and Titles of Honour the Saints are the excellent in the earth The Saints in regard of Sa ntship are Gods peculiar treasure his choice Jewels Mal. 3.17 all others God reckons but as Luggage and Lumber The vast difference between man and man lies in this one in all his glory is but a branch of the old stock and hath but the Image of the earthly but the other is transplanted into a new stock the tree of life 1 Cor. 15.49 and hath the Image of the heavenly engraven in his soul 10. Sanctification must needs be excellent because 't is one great end and precious attainment of the death of Christ Tit. 2.14 Christ gave himself for us not only to redeem us but also to purifie us Again Christ came into the world and was incarnate not only to save us from our enemies and from the hands of all that hate us wh ch implies Redemption but also that we miâ—hâ— serve him without fear in holiness and righteousnesse all the dayes of our life and this takes in Saâ—ctifiâ—â—â—â—on Further the Apostle John tels us that for this purpose the Sâ—n of God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 appeared that he might uâ—loose or dissolve the works of the Devil 1 Joh. 3.8 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Dissolvere opera Diaboli Montan See the Dutch Annot on the place What are these works of the Devil which Christ came tâ— dissolve they are lusts and sins Christ dissolves these works two wayes 1. By suffering the punishment of them in his own person Heb 2.14.15 2. By regenerating his people by his Spirit and thereby delivering them from the dominion and slavery of sin The Apostle Paul tels us that Christ gave himself for his Church that he might sanctifie it and present it a glorious Chuâ—ch without spot or wrinkle c. Ephes 5.25 26. And without controversie Sanctification is as honourable and glorious Attainment Hâ—b 12.14 as any of the Benefits that accrue to the Saints by the death of Christ for in short there is no seeing â—he Face of God without it without holinesse no man shall see the Lord. 11. The excellency of Sanctification consists in this in that it is a principle of union and communion with God 1 Joh. 1.3 None but the sanctified in Christ â—esus câ—n have fellowship with the Father and his Son Jesus Christ Whilst a person is prophane unsanctified what communion can be between
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
and comprehensive I take to be this What is Justification Answ Justification is a most merciful and righteous Action of God as Judge whereby Definition of justification imputing the righteousness of Christ to a believing sinner he absolveth him from his sins and accepteth of him as righteous in Christ and as an heir of eternal life to the praise and glory of his own mercy and justice All which at leastwise for the most part is comprehended in Rom. 3.23 24 25 26. I do not intend at this time to prosecute the parts of this Definition at large but only speak to two things in transiâ—u 1. The justification of a sinner is an Act of God as Lord Law-giver and Judge Opera Trinitatis ad extra sunâ— indivisa Rom. 8 33. it is God that justifieth the whole Trinity Father Son and Spirit Jam. 4.12 There is one Law-giver who is able to save and to destroy none but the offended Majesty can pardon mans offences 'T is the injured Deity that saith I even I am he that blotteth out thy Transgressions for mine own sake and will not remember thy sins Isa 43.25 O glorious and gracious Word Hee that will by no meanes clear the guilty having received satisfaction in his Son by the imputation of his Sons righteousness justifies the ungodly acquits them from the guilt of sin Rom. 4.5 and accepts them as righteous in his sight 2. The righteousness of justification quatenus justification works not a real inherent change in us which is done in sanctification but makes a relative change without us and upon us as it is a judicial act of God an act of God as Law-giver and Judge in opposition to Condemnation Justification makes a relative change or mutation in respect of a mans estate or condition a guilty person is pâ—onounced righteous the sinful Debtor is discharged an Enemy is now reconciled a miserable captive is redeemed a childe of wrath is made a Son of God and an unworthy worm an heir of Glory These are relative mutations though they that are justified are also together sanctified in order of Time these acts of grace are wrought together but in order of Nature justification is the Antecedent and sanctification is the Consâ—quent and mark it where justification changeth a mans Relation to God and Eternity there sanctification changeth a mans disposition and renews the soul with inward holiness both are the sacred effluxes from Christs righteousness the first is wrought by the righteousness of Christ imputed the other by the righteousness of Christ imparted one by Christs personal righteousness the other by way of influence Christ is both caput eminentiae caput influentiae and infusion from Christ as Head Wee ought to take great heed least we confound justification with sanctification as Bellarmine and the Papists do 4. In the fourth place we come to shew the essential parts of our justification and these are two 1. Absolution from sin 2. Acceptation as righteous in Christ Both which the Lord granteth by the plenary and perfect satisfaction made to his Law and justice by Jesus Christ both our Surety and Mediatour by which he satisfied the Law in both parts 1. He satisfied the Law in respect of the penalty by his Passion or passive righteousness undergoing the Curse for us Gal. 3.13 2. He satisfied the Law in respect of the Precept by his perfect active righteousnesse habitual and actual but neither of these can be severed any where from the other Rom 3.4 And these which God hath so indissolvably joined let no man put assunder each hath its proper interest in and respective contribution toward the satisfying the injured honour of Gods Law for the honour of Gods Law is the equity of both its parts its Command and its threatning Christs active righteousness the obedience of the Great God-man hath honoured the equity of the first viz. repaired the honour of Gods Commandments broken by sinful man And his passive righteousness in like manner honours the equity of the Threatning Christ himself dies to justifie that the sinner is worthy of Death and by offering up himself as a sacrifice on the Crosse he proclaims to all the world that sin is exceeding sinful and that God is exceeding jealous Again Consider See Wallebius his Body of Divinity with the Notes of Mr. Rosse p. 109. Christs active Righteousness was every where passive the distinction of active and passive is needless anâ— his passive righteousness every where active 1. His active Righteousnesse was every where passive because all of it was done in the form of a Servant Christs obedience is an active Passion and a passive Action ibid. in our nature he obeyed the Law in his very incarnation he was passive for therein he suffered an â—clipse of the glory of his God-head 2. His Passive Righteousness was every where active because what he suffered was not by constraini or against his will it was his own voluntary act and deed all along he eyed his Fathers Glory and the good of mankind Ah! take that instance the Greatest of his sufferings his very dying was the product both of the freeness of his love and of the majesty of his power John 10.17 18. Revel 1.5 Read those melting Texts and chew the Cud upon them But to return The Law hath two branches 1. The Commination or the Curse 2. The Precept or Commandment so there are two parts of justification 1. Absolution from the Curse of the Law this is done by Christs sufferings the Prince of Life dyed the Lord of Glory became a Curse for us 2. Acceptation as righteous in Christ this is done by the imputation of Christs perfect righteousness to us Rom. 8 3 4 Rom. 5. â—7 18. both habitual and actual Thus Jesus Christ is the end of the Law for righteousness to every one that believeth for to them that believe in him he hath fulfilled all righteousness but I must confess by reason of the most strict Connexion between these two viz. imputation of righteousness and remission of sins the one doth comprehend or conclude the other Propter arctissimam 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 una alteram Complectitur 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quamvis justificatio 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in peccatorum remissione Constituatur Synop. Pur. Theol. p. 436. justificatio peccatoris est remissio peccatorum figuratè nimirum metonimicè loquendo quia remissio peccatorum est causa formalis justificationis peccatoris c. Syntag. Polan p. 445. as Rom. 4.22 and justifi-fication 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is oftentimes placed in the remission of sins as Psalm 32.1 Rom. 4.7 We are justified by Christs obedience both active and passive but I confess chiefly by the latter The Scripture in many places seems to lay the stress principally or at least synechdochically upon the Blood the Death the Crosse of Christ Ephes 1.7 Heb. 9.12 14. Rom. 5.10 Ephes 2.13 Col. 2.13 14. Revel