to the sanctification of the Spirit so as this is a sanctification appropriate to the elect Thirdly the forme of sanctification And that is 1. in putting off of corrupt qualities 2. In bringing in new and inherent holinesse which daily changeth the beleever into the image of God as Col. 3.10 Seeing yee have put off the old man with his workes and put on the new man which is renewed in knowledge after the image of him that created him This new quality created in the hearts of the elect by the Spirit of God whereby they can in some measure truly hate and forsake sinne and truly love the Law of God with an indeavour to keepe it is the very being of sanctification Fourthly the processe of sanctification It is begun in grace here and not perfected till hereafter in glory Which is added 1. to distinguish it from justification which is perfect in one act 2. To note the toughnesse and strong heart of sinne which is slowly weakned here and never here perfectly subdued for in the most perfect the flesh lusteth against the Spirit Gal. 5.17 3. To shew that the matter of sanctification is to be in perpetuall motion as a living water Hee that is righteous must be righteous still Rev. 22.11 4. To shew that sound holinesse never gives over till it attaine perfection perfection is a fruite of soundnesse in grace The way of the righteous shines more and more untill perfect day Prov. 4.18 For the second What it is to be sanctified throughout Answ. 1. These Thessalonians were already sanctified and therefore the Apostle prayes that they might happily proceede to full sanctification 2. This full sanctification is partly in this life partly in the life to come the Apostle intendeth both the former first as a way to the latter The through sanctification in this life is the imperfect sanctification of parts the other is the perfect sanctification in degrees The former is 1. in respect of the whole rule of sanctification which is the Law of God when a beleever can truly say with David that hee hath respect to all the commandements Psal. 119.6 and 18.22 for all his lawes were before mee and I did not cast away his commandements from me 2. In respect of all sinnes it is a through change from all sinne not a turning out of one sinne into another nor a turning from all sinnes save one as Herod but an hating of all appearance of evills yea of darling and bosome sinnes yea of right eyes and hands Matth. 5.29 3. In respect of all gifts of sanctification which the Spirit gives in part to every beleever not onely knowledge faith love which are eminent but other inferiour also as patience meeknesse temperance peace with every other fruite of sanctification 4. In respect of all the parts of the man in which the Spirit of God putteth forth this noble worke as Cant. 4.1 c. the Church is described to be faire in all parts eyes hayre teeth lippes temples c. the sanctified person must be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 wholly perfect The latter i. full and through sanctification in the life to come stands in the perfection of degrees and in these particulars 1. An utter abolishing of sinfull flesh 2. A perfect freedome from all the causes and workes of repentance 3. Perfect and speciall communion with God and Christ and good Angels and elect men 4. Perfection of all graces both in kinde and in measure 5. A perfect exercising of our graces in glory and happinesse And all this our Apostle seemes to ayme at in the last words where he mentions the comming of Christ in which he shall attaine through and full sanctification For the third What be these parts mentioned spirit soule body Answ. 1. Some by Spirit understand the third person in Trinity as Ambrose Some a third part of man But the Scripture speakes but of two namely a body and a soule and Aquinas saith the spirit and the soule differ non secundū essentiam sed potentiam not in essence but as divers faculties Others by the spirit understand the whole man regenerate so farre as hee is opposed to flesh the man considered not according to the parts of nature but according to the parts of grace So Athanasius said Spiritus est donum quod jam per baptismum accepistis the Spirit is the gift of God received in baptisme for keep this gift saith he and both soule and body wil be unblamable This exposition is not unfit yet I take another to be fitter thus It is common in Scripture for our better apprehension of our duty to distinguish those faculties which God hath put in the soule of man that we might take notice of the worke of sanctification in the severall faculties There be two parts of man a soule and a body Of the soule there are two noble faculties under which all the rest are comprehended 1. the spirit 2. the will here called the soule by a Synecdoche of the whole for the part By spirit in this and all places where the spirit and soule are mentioned together is meant that noble and eminent faculty of mans soule called the understanding or minde the Philosophers call it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the leader and ruler of all other parts and faculties and the most noble of all Vnder this is the conscience included which being renewed is called also by the name of Spirit Rom. 8.16 The spirit witnesseth to our spirits and Eph. 4.23 Be renewed in the Spirit of your minde 2. The other superiour faculty but not so noble is that whereby we doe will affect or desire that which wee understand and conceive to bee good This they call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 under which is comprehended the will and affections So these words are used elsewhere Luke 1.46 My soule doth magnifie the Lord and my spirit rejoyceth in God my Saviour 1 Sam. 18.1 The soule of Ionathan was knit to David that is his heart affections desires 3. The body is that part of man which is the house of the soule consisting of flesh bones humours and the like Now then the whole man is sanctified throughout 1. When the minde thoughts cogitations and conscience are pure and holy wisely to think and meditate and guide safely by wise discerning of things profitable and pertinent 2. When the heart affections and desires are rightly composed and given up to the guidance of right and renewed reason when a sound heart and a sound minde meete together 3. When the whole body as the soules instrument is in all the members of it obedient to act and effect good actions according to the dictate of right reason and the command of renewed will when the members are weapons and servants of righteousnesse Or more briefly when the spirit thinkes nothing the will affects nothing the body effects nothing contrary to the will of God For the fourth Quest. Here is perfection of holinesse
his full harvest in perfect sanctification Paul himselfe being justified presently attained not perfection but laboured hard towards it Phil. 3.12 And an inseparable note of a justified person is that he longeth waiteth and sigheth to put off all corruption and misery and to put on fulnesse of grace and glory Rom. 8.23 We that have received the first fruites of the Spirit doe sigh waiting for the adoption even the redemption of our body 2 Cor. 5.4 Wee desire to he cloaâ—hed upon that mortality might be swallowed up of life and verse 8. Wee love rather to remoove out of the body and dwell with the Lord. This Doctrine thus prooved unto us serves for the reproofe of sundry sorts of people First those are reprooved who content themselves with some illumination as if it were sanctification For 1. A man may be enlightened may come to a great measure of knowledge in the mysteries of the Gospell and make a profession among the Saints as Iudas and Simon Magus yet his heart and life remaine foule and uncleane 2. Through sanctification is indeede no such thing it is entire as the blood in all veines of the body so is it in all the powers of the soule and every part and member of the body 3. It is not enough to praise a Sermon or speake well of points in Divinity for wee heare the Divell speake well sometime of Christ Marke 1.28 4. Knowledge is either literall without reformation onely enlightening or spirituall enlightening and changing 2 Cor. 3.18 Therefore deceive not thy selfe sanctification begins in the understanding and minde but goes on to renew the thoughts the desires affections speeches and whole life Secondly such are reprooved as thinke civill life to be holinesse and content themselves with it as sanctification the world generally embraceth this shadow for the body and this image and livelesse carkasse for the life and being of sanctification betweene which there is as great difference as betweene a man and an ape 1. Sanctification orders the whole way and every steppe of it by the light of the word for the image of God is renewed in knowledge Col. 3.10 Civility goes not so high for the rule but depends on the reputation of men and estimation in the world he would neither be too forward nor yet of no religion It is too strict to take the word with us to guide every word every fashion of apparrell every thought than which what is more free 2. Sanctification is most conversant and chiefly carefull in religious duties which concerne God and his worship and his owne salvation this is the one thing necessary Luke 10. and the good part yet will it not be negligent in the workes of his speciall calling Civility is most in things for the naturall and civill life there is his spirit his soule his body and all and yet he must not be an Atheist he must sometimes doe religious duties but how seldome or how coldly tediously and of custome 3. Sanctification labours against the roote of sinne kills it in the birth blasts it in the budde draines the fountaine and renewes the spirit of the minde the eye of it spares no sinne but avoides the sinnes of the time of the trade his naturall and darling sinnes pluckes out eyes and cuts off hands Civility makes no great matter of the rooted and originall sinne it would stoppe some foule issues but it is loath to meddle with the fountaine it would not be noted for great sinnes foule adultery manifest theft noted lying drunkennesse c. but some gainfull or pleasurable sinne it cannot be without and as for smaller sinnes as idlenesse vaine talking evill speaking gaming lesser oathes and the like hee takes no notice of them nor is ever humbled for them 4. Civility may cover sinne but cures it not it may wrappe a clout on a wound but layes no plaister on it But sanctification is healing as well as cleansing as was shadowed in the Law concerning leprosie which was then pronounced to be cured when the uncleannesse was confessed and went no further 5. Sanctification is busie both to stocke up sin and enlarge the stocke of grace to get more strength against corruption more power to obey God in all things it markes the increase of grace and is thankfull for it it conscionably useth meanes of repairing graces decayed it renewes daily warre against the reigne of sinne and riseth to full sanctification in a most glorious victory and conquest over it Civility lets sinne alone to see if it will die it selfe it is too pittifull to kill it It is afraid of too great a stocke of grace because it is afraid of mortification it knowes a man cannot dye without paine no more can the olde man it observes as little increase as it cares for it holds it no conquest to get victory over secret lusts and so continues a willing slave unto them 6. Sanctification in all the good it doth in all the evill it abstaines hath a pure end and aymeth to please God with the displeasure of men and deniall of his owne corrupt heart will and affections Civility cares more for the offence of such men as in whose favour he would live than the offence of God is more strict in mans lawes than Gods must not displease or deny himselfe hath more care to be thought good than to bee good And thus wee see how civill men who seeme to themselves to outrunne others to heaven are quite out of the way and never set foote in the path of holinesse that leades to happinesse A civill man seemes a sheepe of Christ by his fleece but his liver is rotten Thirdly those are here reprooved who thinke this Doctrine needlesse perhaps impossible they meane not to be Saints till they be dead and never looke after full sanctification till they come to heaven and so they frame their lives as if it were absurd to thinke we could be Saints upon earth But no Saint on earth none in heaven such as shall attaine perfect sanctification in heaven are described to be such as must be written among the living in Ierusalem Esay 4.4 Thou must be such a one as must feele the power of the Spirit renewing thy soule body and spirit by which if thou findest not a mastery of all coruptions yet thou shalt finde a weakening of them all and a desire and indeavour to subdue them all with some successe so as this full sanctification shall be thy ayme and so as it shall come forward every day more than other Lastly those are reprooved who seeme to come to some measure of sanctification but either fall backe or rest in these beginnings caring for no increase in spirituall things There is no comfort at all in such standing for 1. Saving grace is alway growing 2. As covetous men never think they have golde enough so Gods children must and doe thinke they have never grace enough Therefore let us stirre up our selves
curse but blesse and pray nor walke in their way for as wilde beasts cannot hurt him that keepes out of their walke so wicked men cannot seize on us to wrong us if we enter not into their way and walke Consider the praise the comfort of all religious duties Yea First that the practise of all religion it selfe stands in affection and desire Christian perfection is in affection not in action much lesse speculation and contemplation and hence receives his denomination Iob 28.28 The feare of the Lord is wisdome All wise and religious walking is included under the affections of the feare of the Lord to the duties of the whole law are all comprized under the affection of Iob. Secondly the comfort of these duties riseth out of the affection rather than action Art thou a Minister whether is thy comfort more to speake of good things than to affect them what if thou hast Angelicall abilities to discourse of faith love zeale hatred of evill and thy selfe scorne and hate these things when and where thou seest them If I had all gifts and want love saith Paul I were nothing knowledge puffeth up but it is love that edifieth Art thou a hearer and wouldest have comfort of hearing what doest thou affect in hearing to censure the Preacher curiously to feede thy judgement or to enable thy discourse this will not doe it But to heare with pure intentions of feeding the soule of doing duties to get our hearts sanctified our affections whetted our obedience bettered and to get the power of godlinesse and the power of the life to come within us all which the Lord knowes is the intent of a very few Thirdly the acceptance of these duties is more by the affection than the action and the action without the affection is as a body without a soule yea where the action was gloriously performed the Lord still wanted some proportion of affection as in many of the Kings of Israel Such a one did such and such good things but not with all his heart and affection and then all the labour is lost the reward perisheth and thy expectation is frustrate And in the feeblest actions of his children the Lord sees a good compensation made of the defect by the sincerity of the affection Consider the fruite of this care worth all our labour in it for First As one disordered affection drawes on another pride begets anger anger begets envie and envie begets hatred and so murther So one good affection begets another love begets feare feare begets humility and humility is a fruitfull mother of many vertues So good affections beget good actions good actions good habits good habits a good unblamable life Secondly this care settles and fastens the affections upon solid objects and comforts if the matter of our joy love feare desire and delight be God the fruite is internall and eternall this joy none shall take away But the wicked mans heart in laughter is sorrowfull and for continuance is as of thornes crackling under the pot and so are all affections displaced on wrong objects so they lose both affections and objects Thirdly looke what way we will the well guiding of our affections seasons our lives with much sweetnesse 1. Looke at God it holds Gods affection to us how well is the Lord pleased when our desires and affections are conformable to his How acceptable is our obedience to him when wee are holy as hee is holy mercifull as hee is mercifull when we walke in love as he hath loved us when his affections are the rule of ours and so are framed to his will for all his affections flow from his righteous will 2. It holds Gods presence with us in his ordinances Rev. 2. the Church of Ephesus had fallen from her first love and yet a little sparke was left shee hated the doctrine of the Nicholaitans which he hated and therefore the Lord will not remove the Candlesticke at least if shee recover her affection And this is our case the Church of England is wonderfully fallen from her first love and why doth the Lord spare our Candlesticke and holde up our light and peace and the Gospell above all Countries about us surely though wee are fallen from our first love and zeale yet a little sparke of love is left in some poore despised ones which holds life and soule in us and some hatred of Romish Nicholaitans for by the blessing of God the body of the kingdome the lawes and doctrine of the kingdome hates the doctrine and workes of the Nicholaitans and for this weake affection yet God spares our Candlesticke But let us quicken our hatred more for as our first love is in great part gone so if our hatred of evill goe to all is gone God shall see nothing to spare our Candlesticke 3. It holds us with God in the sweete fruition of his ordinances it kindles and keepes in us love feare zeale in his service which is the life of our service and soules and in all these the affection is more respected than the action It holds us fast to the truth What is it but zealous affection that will make us buy the truth at any rate what is the truths keeper but love what else but love makes us labour for it suffer for it die for it 4. Strong and earnest affections to God make us profitable to men provokes us to mercy compassion beneficence helpefull to all that neede us 5. It makes us enjoy our selves by patience wee possesse our soules love holds God in possession charity makes us possesse our brethren and patience puts us in possession of our selves Sanctified affections uphold the heart with joy unspeakable and glorious and leade a man happily to an happy estate 6. The well guiding of affections begins the life of heaven upon earth for the life of heaven is when the soule so cleaves unto God as to become like him when wee shall never love any thing but what he loveth nor hate but what hee hateth and this perfection wee must begin even here upon earth III. Now after the spirit and soule we are to consider these directions by which the body and outward man may be kept blamelesse All of them may bee reduced to that precept in the 1 Tim. 4.12 Be examples unto others in conversation and in communication the outward man must exercise inward grace First for conversation that is either private or publicke and in both a Christian must set himselfe a patterne of godlinesse 1 Pet. 1.15 Be holy in all manner of conversation in Gods house thine owne house in thine owne closet and privacy Psal. 101.2 David walked wisely in the midst of his house Isaac in the field alone meditates and prayeth Gen. 24.63 yea the women must be in such behaviour as becommeth holinesse 2 Tit. 2.3 Rules for conversation are 1. Generall 2. Particular The generall rules are five Glorifie God in your bodies and spirits for they are his 1 Cor. 6.20
that which is an effect of Gods mercy in Christ. 183 Perseverance of Saints set on 3 sure grounds 303 Perseverance is never divorced from true faith 3 reas 312 Perseverance most assaulted by Satan 314 Lets of it 5.324 Meanes 3.322 Meditations to stablish it 326. Motives to it 329. Examples 330 People must pray for their Ministers 3 reas 401 People neglecting to pray for their Ministers lay themselves under the guilt of many sins 5 instances 402 Perseverance of Saints all grounded on Gods faithfulnesse 351 Places choyse and safe to keepe good things in 4. 140 Popish doctrine leades men away from Christ 6 instances 101 Popery most pleasing to corrupt nature 6 instances 104 Popish doctrine a most desperate and uncomfortable doctrine and therefore false 5 instances 107 Pope a strange mysticall name unknowne to the learned Papists themselves 135 Power of Christ discernable in our effectuall calling by 4 signes 362 Preservatives against decay in the measure of graces 3. 29 Present at Idolatrous service unlawfull with pretence of keeping the heart to God 5 reasons 156 In all our prayers we must behold God a God of peace 177 Prayer a meanes of growth in holinesse in 4 things 212 Prayer for perseverance not in vaine for them that shall persevere 3 reas 306 Prayers of faith all grounded on Gods faithfulnesse 347 Prophecy what 40 Prophets not to be despised 49 Propound to our selves still an higher pitch and degree in grace 37 Prosperity of the wicked no true peace 4 differences 182 Profession of faith must all be grounded on Gods faithfulnesse 348 Q. To quench the Spirit more damnable than to want him 16 Questions Whether a doctrine backed with consent of ancient Fathers or the authority of Councels or other Antiquity may not be free from tryall 54 Whether any thing comming backed with example of great men or of the generall multitude or custome ofttimes be free from triall 55 Whether any thing comming with Caesars authority and superscription be exempted from triall 56 Who must try all things 57 How a man may know anothers calling 354 Whether a man called alwayes know his calling 359 R. Reason corrupt no right rule of tryall for 3 reasons 74 Recreations on the Sabbath of what kinde 119 Regenerate said to be blamelesse in 5 respects 196 199 Renovation in all the faculties 197 Renovation must be without as well as within 3 reas 278 The retentive faculty of the soule strengthened by 4 meanes 140 Rules of tryall whether the Spirit be quenched reduced to 5 heads 27 Rules in respect of our owne sinnes shewing the Spirit to be abated 5. 31 Rule of all tryalls what 58 Our Rule must be ever in our hand 88 Rules for tryall of all doctrines 6 132 Rules for holding good 6 90 Rules to keepe the affections unblameable many 257 S. Sanctification unsound wants 3 things which should make it hold out 382 Sanctification the description explained in 4 things 189 Sanctification of the Spirit why so called sundry reas 190 Sanctification in perpetuall motion 4 reas 191 Thorow sanctification in this life in 4 things 192 Full sanctification in the life to come in 4 things 193 Sanctification stockes up the roote of sinne civility onely cuts off some waste boughes 307 No Saint in earth none in heaven â—â—8 Saints have all the same Spirit for 4 reasons 6 Scriptures the rule of all tryalls 4 reasons 59 Scriptures afford us five safe rules concerning following our forefathers 78 Shew of evill in doctrines must be avoided 153 All shewes of evill must be shunned in practise and behaviour 154 Signes of the Spirits presence 6. 1â— Signes of generall Apostacy among our selves 6 316 Silence of God must not animate sinners 4 reasons 85 Singlenesse of heart knowne by 3 signes 249 Similitude betweene calling effectuall and ineffectuall five instances 367 Sinnes of others great meanes to quench the Spirit 24 Small evills to be shunned for 4 reasons 156 167 Speech given men why 3 uses 294 Spirit what is meant by it in Scripture 1 Spirit the same in the godly and wicked but differently 7 Spirit subject to be quenched in the best 14 Spirit of God is holy both in his nature and operation 15 Spirit discerned to be quenched both in the 1. number 2. measure of graces 27 Spirit referred to man what it meaneth 193 Spirit how taken away from the Saints 4 wayes 307 Stage-playes ought not to be frequented 6 reasons 121 Successe no certaine rule for actions 85 T. Teachers no way disparaged by triall of their doctrines but the truth a gainer by it 70 Things to be tryed what 52 Theeves and robbers incessantly stealing good things from us 3 sorts 142 Three things in a mans selfe call on him for growth in holinesse 223 Thoughts how to be holily ordered 242 Thoughts to be watched and why 243 Time of a mans calling not alwayes knowne 3 reas 357 Tongue abused 5 wayes 295 Tongue to be ordered and watched for 4 reasons 298 Trialâ— whether the Spirit be quenched in regard of good motions 29 Whether in regard of good duties 4 rules 30 Triall of things what 52 Trialls of growth in holinesse 5. 16 Traditions unwritten rejected 4 reasons 61. â—01 Transubstantiation against the analogy of faith â—0 Truth not to be tryed by persons but persons by truth 54 True teachers not so assisted but that they may deceive and be deceived â—â— That is the true doctrine which giveth mos◠〈…〉 â—â—stances â—7 V. Vniversall election and redemption derogateth from Gods glory 99 Vsury condâ—mned 96 W. Well watching of the heart stands in 4 things 250 The will to be rightly ordered 4 rules 253 The will must determine with God and for God in every thing Instances 254 The will renewed knowne by many signes 255 The will of man why it must be well bended 3 reasons 256 Wicked men esteeme the godly unpeaceable because they will not lose their peace 188 Christian wisdome will avoid all beginnings and appearances of evill 151 Seeking to witches condemned by 6 reasons 118 Whole man sanctified throughout in 3 things 195 Word and Sacraments in their reverent use doe notably excite the Spirit in us 33 Word a meanes to increase holinesse 4 wayes 212 The word upholds us in our way 4 wayes 327 Our words must be faithfull 4 reasons 338 Working on the sabboth day condemned 7 reasons 119 Worst things must be most hated 260 GOod Reader among some smaller faults in printing which wee desire thy curtesie to passe by two are observed as changing the sence Page 268. line 28. reade those 4 lines thus All wise and 〈◊〉 walking is included under the affections of the feare of the â—ord 〈◊〉 the â—uties of the whole Law are all 〈◊〉 prized under 〈…〉 Love Page 319. liâ—e 3 〈…〉 highly 2 Tim. 2.25 Magnes amoris amor From my study Novemb. 17. the happy day of that admired Queene Elizabeth the worlds wonder the famous Mother of our