a Cedar in Lebanon Those that be planted in the house of the Lord shall flourish in the Courts of our God they shall bring forth fruit in old age they shall be fat and flourishing Cant. 8.16 Awake O North-wind and come thou South blow upon my Garden that the spices thereof may flow out in adversity in prosperity under desertion under consolation come smiles come frowns come the warm summer of joy or the cold winter of sorrow All the gales and blasts of Divine Providence shall sweetly conspire to open the Spices of Gods Garden to ripen and diffuse the savour of the graces of the Spirit in the hearts of Saints the North-wind is ripening the South wind is refreshing by both the Spices shall flow out Grace small at first like a grain of Mustard-seed in tract of time will grow to a Tree of so great a bulk that the Fowls of the Ayr may lodge in the branches of it and of so high a stature sâ— to reach from earth to Heaven A spark of Grace like a spark of fire is kept alive in a sea of water * Cant. 8.7 Many waters shall not quench it neither shall the floods drown it I give to them saith Christ eternal life and they shall never perish c. John 10.28 26. Lastly Where-ever the Image of Christ is it is progressive The picture or likeness of a man in a frame grows not 't is alwayes at a stand but the image of a man in his childe is far different 't is lively vigorous and progressive 't is the property as well as duty of every real Saint to perfect Holinesse in the fear of God 2 Cor. 7.1 to forget the things behind to reach forth unto those before to press on towards the Mark Phil. 3.13.14 Rom. 1.17 Psal 84.7 2 Cor. 3.18 Gratia Consummata est Gloria perficiens As the wicked grow worse and worse the Saints grow better and better they go on from faith to faith from strength to strength and from Glory to Glory till they are swallowed up in Heavens Glory The path of the just is as the shining light that shiâ—eth more and more unto the perfect day Prov. 4.18 Well then cast up your Accompts examine your hearts consider your waves Are ye stars or Meteors are ye burning Lamps shining Lights or Dark-lanthorns grow I am sure ye do either in sin or holiness upward or downward Hell-ward or Heaven-ward And go ye do daily either forward or backward either toward the Mount of God the Hâ—ll of Holiness or towards the Lake of Fire the burning Tophet If ye are Saints rise up Ascend your Lord is risen Why seek ye the living among the dead If ye are sanctified by him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Comes of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 privat 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Terra A Saint iâ— not an earthly but an heavenly-minded man Grace like fire is alwaies ascending to its Center ye are risen with him If ye then be risen with Christ seek those things which are above Col. 3.1 Set your affections on things above and not on things beneath or on the earth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. minde the things above and not the things on or of the earth If ye are redeemed from the earth your Contemplation your Communion your Conversation is and ought to be above where Christ sitteth at the right hand of God And the nearer â—oâ—e the * Omnis ascensus in this sence as well as descensus velocior in fine quam in principio swifter should your pace bee Gird your Loins Trim your Lamps fill your Vessels prepare your Souls do all diligence make your Calling and Election sure for * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doing these things ye shall never fall but have an abundant entrance into the everlasting Kingdome c. 2 Pet. 1.10 11. so doing ye shall have Magnificent and Royal Entrance the Gate of Heaven opened full Assurance and most ample Reception into Glorie Thus having gone through the Doctrinal part of the Proposâ— ion we proceed to App ication Now for Application If Jesus Christ be given of God the Father for our Sanctification Then in the first place Use 1 by way of Information Ye that are the Saints of God hence learn to give distinct Glory in Believing to the several Persons in the Blessed Trinity Get right apprehensions of the Divine Persons and of the several endearments with which their Personal operations are clothed and represented and so worship and glorifie the Trinity of Persons in the Unity of the Divine Essence God is most honoured your minds most enlightened and your hearts most warmed and comforted when your thoughts are most distinct explicit and clear in this matter in so doing * Tuum Nomen sanctificetur rectâ— per nomen intelligimus benefiâ—ia personarum Patris officiuÌ„ merita beneficia filii Mediatoris officium ac benâ—ficia Spiritus sancti quae in Scripturâ revelantur praedicantur M. Chemnit Harm Evangel p 610. Col. 1.12 Joh. 16.14 you hallow or sanctifie the Name of God indeed The Saints are Gods gift the Sons purchase the Spirits charge God in the Eternal Compact gave the Saints to Christ to save and Christ gives them to the Spirit to sanctifie and so * Tuum Nomen sanctificetur rectâ— per nomen intelligimus benefiâ—ia personarum Patris officiuÌ„ merita beneficia filii Mediatoris officium ac benâ—ficia Spiritus sancti quae in Scripturâ revelantur praedicantur M. Chemnit Harm Evangel p 610. Col. 1.12 Joh. 16.14 fit them for Glory If the Father had not loved you before all worlds the Son had not Redeemed you and if the Son had not Redeemed you the Spirit had never Sanctified you and the Spirit works as the Sons Spirit He that is the Spirit shall glorifie me saith Christ for he shall receive of mine c. Now Consider the love of the Father in Election the merit of the Son in Redemption and the efficacy of the Spirit in Sanctification and give distinct glory to each Person 1. Consider the love of the Father in Election 'T is from the love of the Father that we are blessed with all Spiritual blessings Eph. 1.3 4. c. that we are chosen in Christ that we might be holy c. Christ himself was a gift of the Fathers love for God so loved the world John 3.16 that he gave his only begotten Son c. this was unutterable and unconceivable love indeed wherefore give due praise to the Father 2. Consider the wonderful love and merit of the Son his love was transcendent his merit was Infinite Rev. 1.5 6 wherefore to him that hath loved us and washed us from our sins in his own blood and hath made us Kings and Priests unto God and his Father to him be glory and dominion for ever and ever Amen It was superlative love in Christ to lay down his
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
there is an infusion of grace a new disposition and frame of soul called a new heart and a new spirit Ezek. 36.25 26 27. i. e. a new mind new apprehensions a new will new desires new affections from whence there follows newness of life and conversation 1. There is a new heart that is conformity to Gods Nature when the heart of man is like the heart of God as David is said to be a man after Gods own heart 2 Pet. 1.4 Conformity to the Divine Nature is this new heart The Nature of God is the pattern of that Sanctification which is wrought in the heart of man 2. There is a new life that is our conformity to Gods Law or revealed Will whose will is our Sanctification 1 Thes 4.3 An holy heart breathes and breaks out into an heavenly conversation Phil. 3.20 Our conversation is in heaven The first is our habitual holiness the second is our actual The sum is this our habitual conformity to the Nature or Image of God and our actual conformity to the Will of God thereon depending is formally our Sanctification Thus I have shewed what it is to sanctifie and have opened the more eminent acceptations of it We come now to the fifth thing propounded 5. The Spi it of Christ is the efficient cause of our Sanctification The work of Creation is commonly ascribed to God the Father the work of Redemption to God the Son and the work of Sanctification to God the Holy Spirit yet Sanctification being a work ad extra is common to all the persons 1. It is ascribed to God the Father Jude 1. to them which are called and sanctified of God the Father 1 Pet. 1.3 Blessed be God the Father of our Lord Jesus Christ which according to his abundant mercy hath begotten us again unto a lively hope c. 2. Christ is said to sanctifie us He is made of God to us Sanctification 1 Cor. 1.2 To the Church of God which is at Corinth to them that are sanctified in Christ Jesus Heb. 13.12 Wherefore Jesus that he might sanctifie the people with his own blood suffered without the gate 3. The Spirit is said to sanctifie Hence these phrases the sanctification of the Spirit 1 Pet. 1.2 2 Thes 2.13 14. and the Spirit of holiness Rom. 1.4 The Sanctification of the Spirit is as necessary as the mercy of the Father or the sprinkling of the blood of Jesus Christ by the redundancy of his Merit hath impetrated and obtained the Spirit of the Father to sanctifie those whom he means to save to purifie and make them meet for glory whom he died for and justified by his blood The Inchoation is from the Father the Dispensation is by the Son the Consummation by the Spirit 'T is from the love of the Father and by vertue of the Merit of the Son that we are sanctified but 't is properly the Office and the distinct personal operation of the spirit of holiness to sanctifie and it must be the mighty power of the eternal spirit that converts or sanctifies because 't is such a power as is commensurate and proportionate to the raising of the dead Ephes 1.19 20. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Supereminens magnitudo Montan. called the exceeding greatness of his power c. We are not sanctified or converted as the Papists and Arminians say by a moral suasion or by the bare improvement of our own free will nor by the accession of some additional help to Nature but by the most strong and yet most sweet efficacy of the Almighty Spirit Psa 110.3 Thy people shall be willing in the day of thy power or as some render it in the day of thy Armies 't is therefore called a Regeneration In die Copiarum So M. Ainsworth a begetting a soul again 't is a new Creation 't is a Vivification or quickning a man before dead in sins and trespasses not languishing and declining but in a moral sense stark dead nay 't is a Resurrection a rising out of the grave of sin and death All these works of wonder or rather this one mysterious work of Sanctification illustrated by these Metaphors bespeaks no less than the Almighty power of a God Phil. 3.21 who is able to subdue all things to himself 1. 'T is a Regeneration or a begetting again 1 Pet. 1.3 Jam. 1.18 2. 'T is a Creation Ephes 2.10 We are his workmanship created in Christ Jesus to good works 2 Cor. 5.17 He that is in Christ is a new creature Behold saith Christ I make all things new 3. 'T is a vivification or quickning Eph. 2.1 You hath he quickned who were dead in sins and trespasses A natural man is both legally and morally dead till the Spirit of Life breaths upon him and quickens him Joh. 5.25 That promise is still in fulfilling now that the dead shall hear the voice of the Son of God and they that hear shall live 4. 'T is a Resurrection Col. 3.1 If ye then be risen with Christ seek the things that are above yea 't is more a kind of con-session or sitting together with Christ Eph. 2.6 And hath raised us up together and made us sit together in the heavenly places in Christ Jesus If we live to God we l ve the life of heaven Now to regenerate to create to make all things new to revive a man dead to raise up a man out of the grave as Lazarus both dead and buried all these are the Acts of Omnipotency the works of a God and all those works are done in this one work by the invincible efficiency of the Spirit 6. The word and faith are the Ministring and Instrumental causes of our Sanctification The Spirit is called the Spirit of Faith Aristotle calls the hand 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the instrument of instruments Faith being the gift of God and wrought by the operation of the Spirit unites the soul to Christ the Fountain of Holiness and Head of Influence and having united the soul to him continually receives supplies from him 'T is the hand of the soul that useful instrument whereby we apprehend Christ and whereby we draw down vertue from Christ Hence as an Organ or Instrument it is said to purifie Acts 15.9 Having purified their hearts by faith As Faith hath the Noblest Objects so Faith for its use and office here is the Noblest grace Faith indeed infused and created in us by the Spirit See Dr. Owens death of death p. 126. Simile is commonly called the Mother grace and is it self formally a great part of our sanctification As the woman sick of the Bloody Issue put forth her hand and touching the Hem of Christs garment drew vertue from him and was healed So that soul to whom Christ hath given the hand of Faith doth put it forth make application of the Merits and mediation of Jesus Christ for his Purification and doth in truth draw in vertue by that application 1 Joh. 3.3 He that hath
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
Now you that are righteous with this inherent Righteousness 1 Cor. 1.2 hold on your way and prosper the Lord be with ye The Angel of his presence save ye The Spirit of Jesus guide ye to the Hill of holiness and help you to perfect holiness in the fear of God You are under the vertue of sure and sweet promises for your great encouragement in Heavens way The Righteous shall hold on his way and he that hath clean bands shall be stronger and stronger Job 17.9 The Lord strengthen your hearts See these Texts Isa 40. 2 last verses Phil. 1.6 Heb. 12.2 Ezek. 36.27 and quicken your speed by these powerful and precious Promises and give ye a prosperous arrival at the fair Havens of rest and peace Amen We come now to close the whole with these two uses 1. By way of Conviction 2. By way of Caution Though I know the Rules of Method and the exigence of the Subject Command me yet I shall not proceed directly by way of Examination because that hath been already done from that Text Rom. 1.7 To all that be at Rome beloved of God called to be Saints from whence the doctrine of calling hath been discussed the nature of Saintship and the signs and tryals of Sanctification have been largely shewn We shall therefore God willing proceed to the next in order viz. the Use of Conviction Use 8. This Doctrine of Sanctification we have so long insisted on serveth for Conviction If those that are Gods and Christs are sanctified in Christ Jesus if God the Father hath given them Christ his Son for their sanctification to make them holy Then this Point brings doleful news sad tidings in the mouth of it to three sorts of Persons To the Prophane To the Persecutors To the Scorners 1. The profane who mock at sin and slight holiness 1. The prophane are hereby convicted and condemned God hath no Birthright for such profane Esaus The people who are the Lords portion are an holy Nation washed from their filthinesse If ye are converted ye are washed and sanctified in the name and by the spirit of the Lord Jesus 1 Cor. 6.11 but prophane ones have a spot upon them which is not the spot of Gods Children Deut. 32.5 see what St. John speaketh of such kinde of persons as wallow in their filthiness 1 John 3.8 He that committeth sin is of the Devil for the Devil sinneth from the beginning he that tradeth in sin 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 qui operam dat peccato So Beza and maketh sin his constant businesse work or practise as a workman doth his calling and followeth the same daily and deliberately A godly man may slip into sin through humane frailty and in the hurry of temptation may be overtaken with a fault But it is the profane man that is a trader in sin and a constant worker of iniquity Though such men may presume that they belong to God yet our Saviour expresly speaks they are the Devils Children John 8.44 Ye are of your father the Devil for his works ye do c. These men have not the least pretence of a claim to Heaven they come exceeding short of Hypocrites who pretend to holiness and seem to be so but the prophane are neither civil nor moral Such gross sinners are called Dogs and Swine They are weltring in the gall of bitterness and bound fast with the bond of iniquity as Peter told Simon Magus Acts 8.23 All that such kinde of sinners have to say for the most part for themselves is this 1. That God is merciful 2. That their hearts are better than their lives To the first I answer that God is holy and just as well as mercifull and gracious The Lamb will turn a Lion the Saviour of the world will come as a terrible Judge in flaming fire to render vengeance to the ignorant and disobedient 2 Thes 1.8 And if the righteous scarcely be saved where shall the wicked and ungodly appear 1 Pet. 4.18 They shall appear indeed but like as chaffe before the Whirl-wind and as stubble before the flames All the Attributes of God as justice mercy c. do run in the channel of his Holiness Sinners do little think that Gods mercy is an holy mercy which in a saving manner he will dispence to none out of Christ Sinners do err exceedingly to think that God is prodigal either of his own mercy or of his Sons Blood 't is only the sanctified in Christ Jesus exclusively who shall be the objects of his saving mercy the mercy of God and the merit of Christ are most sacred and precious things 1 Pet. 1.18 The former is bestowed on none the latter is spilt for none but an holy and a peculiar people Justice must be satisfied 1 Pet. 2.9 else mercy can be never dispensed if the merit of Christ be thine then the mercy of the Father is thine otherwise though the Ocean of Gods pardoning mercy be boundless and bottomless thou shalt not taste one drop of it Well then wouldst thou know that God will be mercifull to thy soul at the last day it highly concerns thee to know Christ in the power of his Resurrection and in the fellowship of his sufferings in this thy Day Phil. 3.10 2. To the other Plea That their hearts are better than their lives I answer This is to appeal to a witness that cannot be found to a witness that is as to us invisible 't is as if a man should lay claim to another mans Land and pretend he hath lost the evidences the guilt of the prophane is written in Capital legible letters upon the frontispiece of his Conversation every eye may see it Vita est index animi index futuri index aterni See Mat. 12. from 34 to v. 37. Cor instar Promptuarit est bonorum malorum Pareus As a good tree brings forth good fruit so a bad tree brings forth bad fruit Men do not gather grapes of thorns nor figs of thistles As a good man out of the good treasure of his heart bringeth forth good things so an evil man out of the evil treasure of his heart bringeth forth evil things A good man speaks good words and doth good works and the Apostle tels us Rom. 2.6 God will reward every man according to his deeds Your hearts can never be good when your tongues and lives be bad Your Lord Christ speaks expresly out of the abundance of the heart the mouth speaketh The doom of the prophane is dreadful to instance but in two particulars 1. The unclean shall not enter into or pass over the way of holiness Isa 35.8 And an high way shall be there and a way and it shall be called the way of holiness See the Dutch Annotat on the place the unclean shall not pass over it c. The meaning of that place is this The true Church shall be no barren Wildernesse or untrodden Desart but in it
1.5 6. Rom. 5.8 9. Cum multis aliis c. Before I proceed to the fifth General propounded to be spoken to I think it not unnecessary to enquire Forma dat esse what is the form of Christs satisfaction which renders it satisfactory to God and justificatory to man I answer The infinite merit of what he did and suffered which infinite Merit stands 1. In the dignity of his Person the fulness of the God-head dwelt in him bodily Col. 2.9 14. Now for the work of a servant to be don by the Lord of all renders his active and for him to suffer as a Malefactor between Malefactors who was God blessed for evermore Renders his passive righteousness infinitely meritorious Acts 20 28. 1 Joh. 1.7 No wonder the blood of Christ cleanseth from all sin for it is the blood of God by the figure caâ—led by the Ancients 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Communication of properties the blood of the Man Christ Jesus is called the blood of God And this is the reason why the righteousness of one redounds to all the Elect for the justifiâ—ation of life Rom. 5.18 19. The doings and sufferings of this Glorious Person the Lord our righteousnesse though for a few years were inâ—â—â—itâ—ly â— more value than all that all the creatuâ—â—s in Heaven oâ— Earth could have done oâ—â—uffâ—red to eternity Heb. 1 6. the very Man Christ Jesus is above all the Angels for he is the Man Gods fellow an high Word Zech. 13.7 And this infinite worthiness of the Redeemers Person ye have excellently described as the irradiating and infinitely exalting all he did and suffâ—red Consult these Texts Heb. 1.1 2 3. Phil. 2.6 7 8 9 10. 2. The righteousness of Jesus Christ is of infinite merit and a meer supererogation of an infinitely Glorious Person 1. His active Righteousness stood in his obedience to the Ceremonial and Moral Law 1. His obedience to the ceremonial Law was a meer supererogation What for the substance to comply with the shadows for the Anti-type to do homage to its own Types besides he submitted to those Ordinances the end and institution whereof supposeth Guilt what â—ore-skin of iniquity had he to be cut off by Circumcision what filth to be wash't away in Baptism Luke 1 21.2â— Luk. 3.21 yet he was circumcised and baptized and his Mother offered for her purification 2. His obedience to the moral Laws Although it must be granted as man it was his duty yet it was not his duty to become man Gal. 4.4 his incarnation was a work of supererogation the Law did never command that the eternal Son of the living God should take upon him the form of a Servant keep the Law suffer and die This cond scention of his was wholly free and arbiâ—rary what but his own infinite love could move the eternal Word to pitch his Tent in our Nature What else could move the Lord of the World to become a servant the Antient of Dayes to become a Childe or the Son of God to be the Son of Mary And as his Active so also his passive righteousnesse was a meet supererogation What had divine Justice to do with the holy Childe Jesus Had it not been for his own eternal compact with the Father he was a sinlesse Person the Lamb of God without spot he suffered not for himself Dan. 9.26 he that knew no sin was made sin for us i. e. a sacrifice for our sins that we might be made the righteousness of God in him 2 Cor. 5.21 3. The stamp of Gods Appointment highly dignifies as to us Christs righteousness and renders it acceptable to God and meritorious for our benefit The Assignment and appointment of God the Father sets a great value on it God was in Christ reconciling the world unto himself not imputing to men their trespasses 2 Cor. 5.19 the reconciliation or justification of a sinner is as much the Fathers as the Sons Act. Christ frequently declares in the Gospel of John John 6. that he came into the world to do the will of him that sent him Christ received his mission and Commission from the Father for our justification Mark that notable place Heb. 10.6 7 9 10. In burnt-offerings and sacrifices for sin thou hast had no pleasure the Lord did not delight in the blood of Bulls Goats or Calves those bruitish sacrifices vers 7. then said I the words of Christ Lo I come in the Volume of the Book it is written of me to doe Thy Will O God Mark that ver 9. Then said he lo I come to do thy will O God He taketh away the first the first sort of sacrifices that he may establish the second viz. sacrifice of his Son vers 10. by the which Will we are sanctified i. e. saved through the offering of the body of Jesus Christ once for all Dr. Owen in his Death of Deaths and Mr. Caryl in his Lectures on Job Some of our Great Divines judiciously judge that much of the merit of Christs Passion doth arise from the eternal Compact and assignment of the Father not excluding the other considerations Now we pass on 5. To the fifth Query and that is this what are the severall causes concurring to our justification A. I answer The causes of our justification are these four chiefly 1. The Efficient 2. The Material 3. The Formal 4. The finall Cause 1. The Efficient cause and that is two-fold either principal or instrumental 1. The principal God the whole Trinity Father Son and Spirit Justification being an outward action ad extra respecting the creatures is the common Act of the whole Trinity God the whole Trinity doth justifie as Law-giver and Judge Jam. 4.12 There is one Law-giver able to save and to destroy he is the Judge of all the Earth by sin we became Gods Doctors and owed him many thousand Talents Christ our Surety payes our Debts and God dischargeth us by sin we were enemies and ungodly Christ our Mediatoâ—â— reconciles us enemies In summa nemo ad fidei justitiam perveniet nisi qui in se erit impius Calv. in Rom. 4.5 and justâ—fies us by Nature ungodly yea God in Christ reconciles us to himself not imputing to us our trâ—spasses 2 Cor. 5.19 And this is both a gracious and a righteous Act of God 1. A gracious act Rom. 3.25 we are justified freely by his Grace 2 Tim. 1.9 Ephes 2.5 we are saved by Grace 2. A righteous act of God hereby he eminently declares his Righteousness Rom. 3.26 the Apostle brings it in with an ingemination to declare I say his righteousnesse that he might be just and the justifier of him that believeth in Jesus the righteousness of Christ making plenary yea redundant and superabundant satisfaction to offended justice his justice being satisfied yea honoured with Christs righteousness Now he is not only merciful but also faithful and just to forgive us our sins 1 John 1.7 Now there is a blessed
Harmony between the divine Attributes righteousness and mercy do sweetly embrace and kiss each other the Glory of both shine forth most illustriously in and by the bloody passion of the Son of God Now the Acts of God the principal Efficient cause are to be distinguished according to the distinction of the three persons 1. The Father justifies as the primary Cause and Authour he gave his only begotten Son for our justification and salvation John 3.16 2. The Father justifies as Legislatour enacting by his Soveraign Authority that sweet Law of the New Covenant by vertue whereof every believing sinner is justified from the guilt of sin from which he could not be justified by the Law of Moses This Law of justification by Faith is Gods own act and Deed Acts 13.38.39 the great Instrumentum pacis betwen God and man the Tenour of the Gospel our Magna Charta runs that he that believeth shall be saved 3. The Father justifies as a Judge in absolving those that believe and in pronouncing them just in Christ and that in three respects 1 God jâ—stifies upon believing actually 1. God justifies a believing sinner upon his believing actually by Faith we are thus justified Rom. 5.1 Gal. 3.8 By believing he hath a Title good in Law an indefesible right to all the promises of the Covenant God then owns and approves of him as a person justified 2. Particularly at Death Heb. 12.23 2. At the moment of dissolution God justifies a Believer particularly as the Judge of all and the Judge of all the Earth passing a particular private Sentence of everlasting life upon every believing Soul 3. Eminently at the Day of Judgment 3. Eminently at the day of judgment God justifies at the last day by the man Christ Jesus Act. 17.31 when the Antient of Dayes shall take the Throne when the Son of Man appearing in power and great Glory shall in open Court before all the world by publick Sentence for ever acquit and discharge Believers at that solemn and Great Day Thus the Father justifies 2. Jesus Christ the Son justifies as the Mediatour and meritorious Cause of our justification and that in two respects 1. As our Surety he paid our Debt Christ is both 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Surety and a Mediatour 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 redemptionis precium and as our Redeemer he laid down the price of our Redemption Rom. 3.23 wee are justified freely by the Grace of God and yet through the redemption that is in Christ His blood was the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the price of our redemption Ephes 1.7 in whom we have redemption through his blood even the forgivenesse of sins according to the riches of his Grace he is the Mediatour of reconciliation between God and Man 2. Christ justifies as our Advocate and Intercessor presenting our persons pleading our cause prevailing with his Father by the speakings of his blood that the vertue of his merits may be applied to us Rom. 8.34 It is God that justifies who shall condemn 't is Christ that died yea rather that is risen again who also maketh intercession for us there is a rather put upon the resurrection and ascention of Christ 1 John 2.2 we have an Advocate with the Father Jesus Christ the righteous Thus Christ justifies 3. The Spirit justifies as the Applicatory Cause he doth reveal and apply to us the righteousness of Christ for our justification 1. The Spirit as the Spirit of Wisdome and Revelation reveals and discovers this Robe of Glory to us this Garment of Salvation Though the Father hath given the Son and the Son hath given himself for our righteousness yet 't is the Spirit that applyes this righteousness Revelation and Application is his peculiar Office 2. As the Spirit of Regeneration working in us the grace of Faith Directly which is one of the fruits of the Spirit whereby we receive and apprehend Christ the Lord our righteousness Causa Causae est etiam causa Causati unto our justification in the Court of Heaven the Spirit justifieth as he is the cause of the cause the Author of Faith that justifies 3. As a Spirit of Adoption by confirming our Faith Reflectively by working in us the assurance of our justification by sealing us up unto the day of Redemption the Spirit it self beareth witness with our spirits that we are the children of God Rom. 8.16 17. Thus the righteousness of God by the revelation of the Spirit is revealed from Faith to Faith Rom. 1.17 Thus much for the principal efficient cause 2. The instrumental or ministring causes are the Word of God and Faith 1. The ministry of the Word is the instrumental cause on Gods part The Gospel is manus Dei â—fferentis faith cometh by hearing and hearing by the Word Rom. 10.17 and in Gal. 3.2 the Gospel is called the hearing of Faith God in his Word by his Ministers doth as it were beseech sinners to be reconciled to him 2 Cor. 5.19 20. The Word of God is the vehiculum spiritus the Charriot of the Spirit wherein he rides the Word is the Wardrope Isa 61.10 Matth. 14.44 wherein this glorious Robe of Righteousness is laid up 't is the goodly Field wherein this heavenly treasure is to be found 2. The second instrumental cause is Faith Faith is manus accipientis Faith is the hand of the Soul whereby we receive Christ and apply his righteousnesse John 1.12 Faith justifies * Non 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1. Primo per se ut qualitas propriè aut motus actio vel vel passio aut opus aliquod bonum eximii precii quasi ipsa sit justitia aut ejus pars aut etiam justitiae loco ex censu estimatione Dei sed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 secundario secundum aliud nempe ut modus medium instrumentum ceu oculus manus qua Christi ejusque participes reddimur adeoque relativè ad objectum Iesum ipsius justitiam promissiones gratiae Synop. Pur. Theol. p. 442. Rom. 5.1 But how doth faith justifie Faith justifies as one expresseth it vi legis latae as it is our evangelical righteousness or our keeping the Gospel Law Faith pretends to no merit nor vertue of its own but professedly avows its dependance upon the merit of Christs satisfaction as our legal righteousness on which it layeth hold its excellency ariseth from Gods Sanction who made choyce of this act of Believing to the honour of Justification because it layes the creature low and so highly exalteth Christ The Act of believing is as the Silver Gods Authority in the Gospel-Sanction is as the Kings Image stampt upon it which gives it all its value as to justification without this stamp it could never have been currant Faith doth not justifie as an habit act work or quality as the Papists say but as an instrument or hand
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 OR CHRIST OUR Sanctification Faithfully Explained fully Confirmed and Practically Applied for the special Benefit and Consolation of the truly sanctified as also for the discovery of the Formalist or Hypocrite And for the awakening of the secure Sinner who makes a mock at sin and either scorns or slights Holinesse Being the substance of several Lectures or Meditations By Tho. Pichard Preacher of the Gospel Heb. 13.12 Wherefore Jesus also that he might sanctifie the people with his own Blood suffered without the Gate John 37.19 And for their sakes I sanctifie my self that they also might be sanctified through the Truth Hebs 12.14 Follow peace with all men and holinesse without which 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is without which Holiness no man shall see the Lord. Deu. dedit filium omnium Bonorum fontem Quidni cum eo omnia alia darer huc recurrendum est si desertio divina si Egestas inopia solicitet Pareus Fidelis non minus apprehendit Regenerationem in Christo quà m Peccatorum veniam Calvin London Printed for Tho. Passinger at the 〈…〉 upon London-Bridge 〈…〉 To all that are sanctified in Christ Jesus especially to my Christian Friends and Acquaintance in and near London The Authour wisheth all prosperity and true felicity the progress of Sanctification in this world with the perfection thereof in Glory Worthy and good Friends BY the wonderful over-ruling and sole-disposing hand of Providence which some call the Queen of the World Providentia Dei Regina mundi I had the honour and the happiness to be cast into your Acquaintance with whom at a leastwise with many of you I have had for years through mercy comfortable and sweet society in the things of God and from whom I have received so many real and ample manifestations of cordial respect and kindnesse for my support and succour in the crisis of my extremity For all which according to my bounden duty in all humility and sincerity I desire to blesse and Magnifie the Possessor of Heaven and Earth as also to thank you Begging the Father of mercies to reward your labour of love an hundred fold And to enrich you with the fulness of the Blessings of the Gospel of Christ 'T is I confess Rom. 15.29 a duty incumbent on me To render ye a due acknowledgment of hearty thanks for youâ— kindness to me not long since a perfect stranger to all your faces least otherwise I should câ—â—tract the stain Ingratum si dixeris omnia dixeris and Oâ—â—um of that monstrous and multipliâ—a sin Ingratitude debating in my thoughts not how to make Compensation or requital foâ— that as the case standâ— with me is impossible but how at most to make some small Testification of the unfeigâ—â—d honour and lâ—â—e I bear you not onely for your Gooâ—nesse to mee but primarâ—â—y and principâ—lly for the spiri ual worth and goodnesse the God of all Grace according to the riches of of his Grace hath I trust confer'd upon ye and infuâ—ed into ye I knew no better expedient than the dedication of this ensuing Treatise which is not presented to ye or any mortals for Patronage or pro ection but for Acceptance and perusal at your most serious hours I never loved to dawb with untempered mortar nor to sew Pillows under mens elbows since I knew any thing of the mind of God in truth If this small piece doth not cannot speaâ— for it selâ— though in weaknesse I will not speak a word for it neither do I desire Veritas non quaerit angulos Vâ—â—tas stat in aperto Campo that any should 'T is an old and true Maxim Truth needs to Patronage and Errour I am sure deserves none What by the Word and rule of truth ye finde consonant and conseâ—taneous to the mind and will of God the prime Truth that call God's and Christ's and therefore prize and practice it But whatsoever you finde of errour obliquity and deflexion from the Rule that call mans and mine and carefully eschew it imputing to it humane frailty and weaknesse for humanum est errare I remember I have read of Artaxerxes a most noble and munificent King of Persia Plutarch in the life of Artaxerxes that such was the Princely condescension and sweetnesse of his disposition as not onely to give great Gifts unto his Friends and Favourites but also kindly to accept of mean Presents from mean persons so hoping with the like candour you will please to receive this small Tract I have presumed to dedicate and commend it to your Christian consideration I modestly confesse I have been sollicited to print some of my former Meditations though I know Apologi s of this nature are little credited yet through sense of my own weaknesse I â—ave forborn as iudging none of my Grapes worth the Presse Besides the great numbers of profitable and practical Books of many famous men already extant But at length at the friendly desire of some sober Persons willing me to leave some Manifesto of my love or Legacies in their hands as they pleased to tearm it I have Adventured to make these Labours publick which I trust will not seem nauseous or unpleasant to a spirit truly sanctified I have long since thought that every faithfull labourer in the Lords Vineyard had principally a double work to do both tending unto and terminating themselves in holiness viz. 1. To convert Sinners 2. To confirm Saints 1. By the Spirit of Grace and word of Truth to beget holinesse in unholy souls to bring in them that are without Jam. 1.18 who belong to the election of Grace 2. By the same effectual means the Word and Spirit to nourish and nurse up the new Man begotten 1 Pet. 2.2 to breed up those that are within I hope through grace this holy and blessed work hath been the white the mark I have aimed at in the series of my Employment and particularly in this undertaking of Sanctification here offered to your Judgments which is a Doctrine most Necessary most Excellent most Comfortable 1. 'T is a Doctrine most needfull for the sons of men to learn and practice 't is the one thing needfull 't is the principal thing there is no seeing the face of God without it Luke 10.42 Pro. 4.7 Heb. 12.14 for without holinesse no man shall see the Lord. Consider the Decree of the Father the Mission of the Son the Office of the holy Spirit the publication of the Gospel the Jewels of the Covenant the nature of the great and precious Promises the Tendency of all Gods Dispensations Whether smiles or frownes mercies or afflictions do they not all respectively speak the same thing and mutually conspire yea meet and center in the same end viz. to make ye partakers of his Holiness nay Heb. 12.10 they all tell ye in plain tearms ye must be holy God will not alter his Decree for you nor send another Saviour nor chalk out
all all in all in in Illumination all in all in Justification all in all in Reconciliation all in all in Adoption all in all in Sanctification 2 Tim 4.10 all in all in Redemption all in all in preservation to his heavenly Kingdome And though it be saâ—d of the Saints enjoyment of God in heaven that God i. e. God the Father is all in all 1 Cor. 15.28 yet certainly as God the Father is pleased to communicate himself in the riches of his grace through the Son to his Saints here so he will everlastingly communicate himself in the treasures of his glory through the Son to his Saints in heaven as Christ is the Medium of your spiritual union with God here so he will continue the eternal Medium of your glorious communion with God hereafter in his lâ—ght ye shall see light The Soul-ravishing Vision of Jesus the Mediator of the New Covenant Heb. 12.24 Domine fecisti nos pro te cor irrequietum est denec venial ad te Aug. and the Beatifical Vision of ever-blessed and glorious Deity in and through the Mediator is no small part or portion of the Saints Coelestial happiness God indeed is the Essence of the Soul the Eternal Entity of our happiness the Father of Spirits is the only rest and centre of our immortal Spirits for 1 Pet. 3.18 Christ once suffered for sins the just for the unjust that he might bring us to God our approximation or drawing nigh to God being the ultimate end as to us of Christs passion yet the seeing of Christ as he is when he shall appear in his Fathers glory when he shall come in power and great glory to see him as he is in his greatest glory and fullest Majesty sitting at the right hand of the Father and to see our humane nature in him as far exalted above so far more glorious than those glittering morning stars the Angels will be no small part or measure of our blessedness though not the quintessâ—nce compendium or complement thereof 1 Joh. 3.2 Beloved now are we the Sons of God and it doth not yet appear what we shall be But we know that when he shall appear we shall be like him for we shall see him as he is But to return Our Lord Christ is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by way of Eminency called that one Pearl of great price Mat. 13.46 which the wise Merchant-man sold all that he had and bought This Pearl eminently and virtually contains all other Pearls in it is comprehensive of all excellent and Soveraign good which our souls stand in need of infinitely more precious and excellent than the rest and infinitely to be prized and preferred above the rest Christ not only hath but is wisdome to the simple rayment to the naked riches to the poor rest to the weary bread of life to the hungry water of life to the thirsty righteousness to the guilty sanctification to the filthy redemption to the captive peace and reconciliation to the enemy power to the faint a rock and refuge to the afflicted a shineing Sun to the disconsolate a saving shield to the assaulted in a word a full fons of living water of rich supply to those that labour under any distress or misery whether inward perplâ—xity or outward calamity Philosophers brag much of their Elixir Naturalists boast much of their Panacea and Catholicon and they would bear the world in hand as though these were Soveraign remedies against all maladies good against all diseases but these and all other whether natural artificial or moral excellencies are less than Cyphers to Jesus Christ compared with him they are less than nothing and vanity Isa 40.17 1. As Christ is God the worlds were made by him and for him by his power and for his glory Heb. 1.2 Col. 1.16 2. As Christ is Mediator God-man so he is Heir of all things Heb. 1.2 whom he that is the Father hath appointed heir of all things by whom also he made the worlds Now can he want light that lives in the midst of the Sun Can he want air that lives upon the top of the highest Mountain Can he want water that lives at the Well head No more can he want light life grace strength comfort or any good thing that lives in union and communion with Jesus Christ in whom dwelleth all the fulness of the Godhead bodily Col. 2.9 * Qui habet habentem omâ—ia habet omnia He that hath him that owneth and possesseth all things hath all things 'T is an old and true saying Si Christum noscis nihil est si caetera nescis Si Christum nescis nihil est si caetera noscis Hath the Father given us the Son the Son of his eternal love of his eternal bosome then we may safely make with the Apostle this sweet inference How shall he not with him freely give us all things Rom. 8.32 All things pertaining to life and godliness as the Apostle expresseth and explaineth it elsewhere 1 Cor. 3.21 22 23. presents ye with a Christians Inventory and with a Christians tenure 1. A Christians Inventory All things A Christian hath a large dominion a great possession all things are yours 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for all things are yours Descend from generals to particulars then all things must be referred to or subdivided by persons and things All persons are yours that is for your good and benefit whether Paul or Apollo or Cephas whether Ecclesiastical or secular persons whether godly or ungodly whether spiritual men or carnal men therefore v. 22. he adds the world the wicked World or rather the wicked of the world who ere long shall be judged by the Saints as Assessors with Jesus Christ the Supreme Judge 1 Cor. 6.2 shall be subservient to Gods glory and to the Saints good Those Slaves and Scullions that rub off the rust and scoure and cleanse the Vessels of Honor by temptations afflictions imprisonments persecutions c. though not intentionally as to them yet accidentally and eventually by the blessing of God shall really promote and carry on their spiritual and eternal interest 2. As all pâ—rsons so all things are theirs whether life or death or things present or things to come all are yours ver 22. What can a soul either have or wish for more for a man not only to enjoy the comforts of life but also to find sweetness in death to find meat in this Eatâ—r to find honey in this Lyon to live in the midst of death to lie down in peace in the arms or rather Jaws of the King of Terrors for this deadly Enemy by the death of Christ to be made one of our best friends Again For a man to be rich in possession and rich in reversion too for a man to have an interest in all things present and an interest in all things future also to have Territories as broad as the earth and a treasure as high as heaven and returns
of glory coming in unto him and upon him to all eternity this is an incomparable rich person and an incomparable blessed estate indeed 2. Note the Tenure Ye hold all in Capite in and by union with him who is Gods Heir and your Head Ephes 1. last and ye are Christs and Christ is Gods v. 23. Ye are the Bride Christ is the Bridegroom ye are the Body Christ is the Head as the Head of Christ is God so the Head of the Church is Christ The Father in an ineffable manner communicated as of old the Divine Essence and Nature so at his Incarnation an unmeasurable an overflowing fulness of the Spirit and Grace to the Son yea it pleased the Father that in him should all fulness dwell even as Mediator Col. 1.19 And the Son by the Ordination and appointment of the Father communicates derives and by his Spirit imparts unto his Saints Eph. 1.3 Eph. 3.8 all those spiritual blessings all those unsearchable riches all those riches of glory or glorious riches Ephes 3.16 which he hath received of his Father for them Some of which heavenly and choicest treasures we find lying in the field or rather Mine of this Text viz. Wisdome Righteousness Sanctification and Redemption I shall now Deo juvante consider the Text it self open the sense of the words and draw some practical conclusions from the whole The Apostle having humbled and dejected the Corinthians ver 26 27. of this Chap. in calling upon them to see or consider their calling for ye see your calling Brethren c. where calling is put metonymically for the persons called that is what manner of men they themselves were and generally are which God calls by the Gospel not the wise after the flesh not the Mighty not the Noble but commonly the foolish weak and base for the poor receive the Gospel Now in this verse the Apostle comforts and cheers them Quos antea dejecerat nunc supra omnes mortales evehit sed ita ut omnem ipsorum dignitatem doceat non ab ipsis sed à Christo emanare idque à Deo id est Dei unius vi ac beneficio Beza in loc and lifts up their heads above all other mortals by informing them of their Origination from God their Vnion with Christ their spiritual descent from him in Christ Jesus But of him are ye in Christ Jesus Here the Apostle shews them the true rise of true honour Corinthiorum animos de jecerat revocando eos ad intuendam suam ipsorum vocationem quod fuit propemodum acsi dirisset eos insipientes ignobiles infirmos omnes fuisse quasi non essent quum ad Christum vocarentur Quare nunc illos erigit pulchrè consolatur dâ—â—ens licèt ex vobis ipsis tales fueritis ut modò estis à me descripti Attamen jam ex Deo estis P. Martyr in loc and of divine dignity not springing from noble birth or liberal breeding not from any natural moral or secular accomplishments or considerations whatsoever But from the special grace of God the Father in Christ Jesus manifested and put forth in a double act of divine love 1. In Election 2. In Regeneration 1. In Election God the Father did chuse all believers in Christ before the foundation of the world Ephes 1.4 in that eternal compact or Foederal transactions between the Father and the Son Emphasis est in verbo estis q. d. à Deo vobis est principium qui ea quae non sunt voâ—at in Christo verò subsistentia c. Calvin commonly called the Covenant of Redemption Ye are of God in Christ Jesus viz. by vertue of the Eternal Purpose and Decree of God The gracious purpose of God the Father in Christ is the beginning of the wayes of God the Original and highest Well-head of all our holiness and happiness as appears 2 Tim. 1.9 where ye shall find that both our Salvation and Calling are no other than the genuine efflux and products of Gods purpose and grace given us in Christ Jesus before the world began So Tit. 1.2 In hope of eternal life which God that cannot lie D. Jacomb in his Sermon upon Isa 55.10 promised before the world began How was this life promised before the world began but in this everlasting Covenant wherein the Father promised unto Christ eternal life for all his Seed Though the Decrees of God are immanent Decreta Dei nihil ponunt in Actu and not transient acts abiding with reverence in the Mind or Breast of God and not actually passing upon the creature yet Gods eternal purpose in electing us in Christ is the primum mobile the great wheel that sets all the other inferiour wheels at work that animates quickens and actually moves and influenceth and constantly carries on and perfects all other intermediate acts of grace in order to our Salvation Gods blessing us with all spiritual blessings in heavenly things and places is said to be in relation unto in correspondence with in pursuance of his electing us in Christ according as he hath chosen us in Christ Ephes 1.3 4. They are all Emanations from this Fountain Thus in the first place and I think not improperly we may be said to be of God in Christ Jesus viz. of God originally and primarily Neque hoc intelligit quoad creationem sed ait de eo quod per gratiam Regenerationem consequnti erant P. Martyr in Christ Jesus vertually and radically by vertue of Gods electing love to us in Christ before the world began 2. More principally according to the purport of this place we are of God in Christ Jesus by the grace of Regeneration we are Gods workmanship created in Christ Jesus unto good works Ephes 2.10 Believers are of God i. e. born of God in Christ Jesus for the Father of our Lord Jesus as our Spiritual Father is said to have begotten us again unto a lively hope by the Resurrection of Jesus from the dead Eadem sententia est cum illa qui non ex sanguinibus neque ex voluntate carnis c. Pomeran 1 Pet. 1.3 By vertue of his Will we are elected and by the Power of the same Will we are called and regenerated Jam. 1.18 Of his own will begat he us by the word of truth c. One saith This sentence is the same with that Joh. 1.13 which were born not of blood nor of the will of the flesh nor of the will of man but of God Let it not grieve the Saints in that they are not born of Nobles nor descended of the blood of Princes but rather rejoyce and raise up their spâ—rits in the midst of all reproaches and sufferings in that they are the Sons of God by faith in Christ Jesus a Divine Off-spring of an heavenly Extraction rejoyce in this that your names are written in heaven Ye are wise noble honourable every way glorious creatures in Christ Jesus Eph
1.6 In Christo Jesu id est per Christum Jesum pâ—opter Christum Jesum nâ—m per Christum propter Christum accepti grati samus Patri in Christ Jesus that is by Christ Jesus and for Christ Jesus for indeed we can be no way amiable or acceptable to the Father but in the beloved We are said not only to be Elect in Christ Jesus but also to be sanctified in Christ Jesus 1 Cor. 1.2 For indeed all our good the Father hath laid up in him and daily dispenseth the same to us by him and through him Thus I have considered the former clause of the Text in haec verba But of him are ye in Christ Jesus Now the latter fall under an Analytical Examen in these words Who of God is made unto us wisdome righteousness sanctification and redemption For the better explaining whereof I shall briefly speak to these four 1. Quis. 2. Quid. 3. A Quo or unde 4. Quomodo 1. The Quis Who is made of God unto us Wisdome who or what is the Antecedent to this relative who why Christ Jesus Of him are ye in Christ Jesus who or which Christ Jesus is made of God unto us wisdome c. Valde observandus est hic locus in quo ad quatuor praecipua capita revocantur omnia quae in Christo adipiscimur beneficia Beza 2. The Quid What is Christ Jesus made to the Saints he is made indeed in effect all in all and all things to the Saints specifically in this Text these four wisdome righteousness sanctification and redemption to which four chief Heads all the benefits dignities and priviledges we obtain by Christ may be reduced as a learned Writer well observes Though the believing Corinthians and all other truly sanctified in Christ Jesus as men are as vile as the dung and as low as the dust Factus est nobis à Deo sapientia c. i. e. ut sapientes justi sancti liberi simus Theohylact in loc yet as Christians they shine as the stars and are exalted as high as heaven 1. Their understandings are enlightened by the Spirit of Wisdome and Revelation their darkness is scattered their ignorance healed by Jesus Christ their Wisdome and they in their measure like the Angels of God for wisdome though they are foolish both in the worlds matters and in the worlds accompt for commonly the children of this world are wiser in their Generation than the children of light yet they are wise with the wisdome of Christ the highest and purest wisdome they are wise for heaven wise for eternity wise unto salvation This is the first excellency 2. They are freed from the guilt and punishment of sin both from the dominion of sin and condemnation and reputed righteous in foro coeli in the Court of heaven justified acquitted and accepted as Heirs of eternal life and glory by Jesus Christ their righteousness The Lord their righteousness Jer. 23.6 3. They are delivered from the power of sin and cleansed from the filth of sin decked with grace endued with inward holiness beautified with this purest glory by Jesus Christ their Sanctification 4. They are delivered from the power of darkness from the bondage of corruption from all the pollutions of this world from the slavish fears of death and hell redeemed or â—t leastwise ere long actually shall be from all the sins sorrows sufferings and miseries attendant upon or contingent unto this mortal and frail life and lastly saved from all their enemies and from the hands of all that hate them Luke 1.71 by Jesus Christ their Redemption These are the special dignities the Saints are advanced to and the spiritual Royalties the Saints by Christ Jesus are invested with who of God is made unto us wisdome righteousness c. Here is Christ displayed in all his glory a Mine discovered in all its Treasures a Fountain opened in all its fulness our Mediator revealed in all his Offices our illumination or wisdome belongs to the Office of Christ as Prophet both our Justification and Sanctification belong to the Office of Christ as High-Priest and great Apostle of our profession Heb. 3.1 our Redemption externally from all Enemies and internally from all sins and sorrows respect the Office of Christ as Lord and King for our Saviour must be a Princely Saviour a Saviour and a Prince Acts 5.31 And the Father hath made him both Lord and Christ Lord over the dead and living 't is he that delivers us from the power of darkness and translates us into his own Kingdome Col. 1.13 3. A Quo or unde By whom is Christ made unto us wisdome righteousness c. I answer by God the Father who of God is made unto us c. Christ the Son in the Oeconomy or Dispensation of the Mediatorship must be considered as Gods servant he is so called Isa 42.1 Behold my servant whom I uphold The Father broke the business to him of our Salvation 't was the Father that sent him into the world and annointed him Isa 61.1 He had both his Mission and Commission from his Father him hath God the Father sealed 't was the Father that gave him the Spirit without measure that filled him with an overflowing fulness of all good to us and for us therefore we have this phrase here who of God is made unto us wisdome c. Neque enim Christus creatus aut factus est quoad essentiam divinam sed ordinatus donatus nobis ad haec bona conferenda ergo dicitur factus nobis Par. 4. Quomodo How is Jesus Christ or may Jesus Christ be said to be made unto us wisdome c. who is made to us non creatione sed ordinatione not by Creation but by appointment he is constituted ordained or appointed by the Father to be our Wisdome that is to be our Prophet to open our ears to Discipline and teach us wisdome to be our Righteousness that is to be our Justifier our High-Priest to reconcile us to God and make an attonement for us to be our Sanctification that is to be our Sanctifier for whom he justifies by his Merit them he sanctifies by his Spirit to restore our souls for us to renew us in the Spirit of our minds by the Spirit of holiness Postremo dicitur nobis factus Redemtio quod ita per cum justificati sanctificati certam Redemtionem tandem assequamur Beza to be our Redemption that is to be a perfect and compleat Redeemer to us by being all this before he will be Redemption in the abstract a glorious Redeemer or Saviour to the uttermost at the last Heb. 7.25 Factus est nobis à Deo c. id est qui datus est nobis à Deo who is made to us of God that is who is given to us of God c. to be our Wisdome c. Christ is not here given of the Father to us empty or scanty but he
comes to us laden and fully fraught with the blessings of heaven and treasures of the Gospel 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Christus fidelibus non est datus vacuus ed ad eos cum amplissimis thesauâ—is venit P. M Christ is not given as an ordinary but as a supereminent and transcendent gift Joh. 4.10 He is that gift of God he the Peerless Pearl and personal Gift came down from the Father of Lights and brought all other good and perfect gifts real spiritual divine immortal excellencies from heaven along with him Jam. 1.17 Joh. 1.16 17 18. Christ doth not give 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 giftless gifts as commonly the men of the world give but gifts of the highest nature and of the greatest moment As the Father gives the Son so the Son gives himself Tit. 2.16 He gave himself for us that he might redeem us from all iniquity and purifie unto himself a peculiar people zealous of good works And with himself he gives us the most suitable the most profitable the most permanent the most magnificent and noble gifts in a word all spiritual blessings in heavenly things and places Ephes 1.3 Thus have ye the Analysis of the Text the Propositions most obvious from the Text are these 1. That Christians are of a Divine Origination they are of God in Christ Jesus 2. That Christ Jesus is given of God the Father in all his fulness to true Christians 3. That Christ Jesus is given of God the Father for our wisdome for our illumination 4. That Christ Jesus is given of God the Father for our justification or righteousness 5. That Christ Jesus is given of God the Father for our sanctification or holiness 6. That Christ Jesus is given of God the Father for our redemption or for our deliverance from all our enemies and miseries To all these Propositions I have in some measure so far as I have received spoken But the Argument I intend God assisting at this time and in this Tract to dilate upon is contained in the fifth Proposition That Christ Jesus is made i. e. is ordained is given of God the Father for our sanctification Reserving the rest for another Treatise if these poor labours shall find acceptance with the Saints Who of God is made unto us Sanctification Doct. Christ Jesus is given of God the Father for our sanctification In the prosecution of this precious point I shall observe this method 1. I shall prove the point 2. Endeavour to shew how or in what sense Jesus Christ is our sanctification 3. Shew what sanctification is 4. The difference between justification and sanctification 5. The transcendent excellencies of sanctification 6. The blessed fruits of sanctification 7ly and lastly Make application of the whole 1. For the proof of the point this Text is plain and clear enough Christ is made of God unto us sanctification I need call in but two or three more Scriptures for farther confirmation That out of the mouth of two or three witâ—â—sses every word might be established The Testimonies I shall alledge are these Tit. 2.14 Who gave himself for us that he might redeem us from all iniquity and purifie unto himself a peculiar people Hâ—â—â—ing Coâ— in loc zealous of good works concerning which Text we may say as one hath done before us Singula verba singularem emphasin habent every word hath a special emphasis The particulars herein may be reduced to these four Principals 1. The Donum or Donativum 2. The Donans 3. The Donati 4. Finis Donationis 1. The Donum or Donativum the gift here said to be given is the great God and that is here even our Saviour Jesus Christ The Particle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here is not to be construed disjunctively but exegetically 2. The Donans the giver or restorer of that gift is also Christ himself who gave himself 3. The Donati the persons on whom this gift is bestowed i. e. us who gave himself for us 4. Finis Donationis the end wherefore this gift was given is here expressed to be two-fold For Redemption Purification 1. For Redemption That he might redeem us from all iniquity 2. For our Purification And purifie unto himself a peculiar people zealous of good works Where Christ is a Redeemer he is also a Purifier whom he justifies by his Merit and Blood from the guilt and punishment of sin those he sanctifies by his Spirit and Word from the contagion and filth of sin And this he doth two wayes Sacramentally Really 1. Sacramentally By instituting divers kinds of offerings and washings and other ceremonial observances in the daies of old of these the Apostle tells us that they sanctified to the purifying of the flesh In soro Ecclesiae Heb. 9.13 making such as used them externally and Ecclesiastically pure and holy And thus Christians may be said to be purified in and by the Ordinances of Baptisme under the Gospel now 2. Really By inward real and spiritual washing and purifying of the inner man which consisteth in two things In washing away the Guilt and Filth of sin The one is done away in Justification the other in Sanctification 1. In Justification The blood of Christ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cleanseth us from all sin 1 Joh. 1.7 So Heb. 1.3 Christ by himself purged our sins 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 having made a purgation or purification that is by making satisfaction to Divine Justice by the sacrifice of himself 2. In Sanctification Christ takes away the filth of sin sin is called but never out of its own name pollution uncleanness superfluity of raughtiness the scum of filthiness and in order to our purification from it the Blood and Spirit Word and Ordinances of our Lord Jesus are called and compared to water to cleanse us from all filthiness of flesh and spirit and as God hath given us many promises to act faith upon through Christ for our purification as Ezek. 36.25 F om all your filthiness and from all your Idols will I cleanse you and in v. 29. I will save you from all your uncleanness So Jesus Christ hath undertaken by Gods appointment to see these purifying promises performed in his Saints in whom they are all Yea and Amen and to bless and sanctifie his Word and Ordinances for his peoples purification according to the Commandment he hath received from his Father Again Ephes 5.25 26 27. Who loved his Church and gave himself for it that he might sanctifie and cleanse it with the washing of water by the Word that he might present it to himself a glorious Church not having spot or wrinkle or any such thing that it should be holy and without blemish Christ gave himself that is to death by the will of God as 't is expressed Gal. 1.4 that he might sanctifie it that is say the Dutch Annotations that he might separate her from all worldly men and appropriate her to himself and cleanse it with the washing of water by the Word
that is by his Blood and Spirit whereof the washing of water in Baptisme is a sign and seal and withall the means whereby the Spirit of Christ doth more and more strengthen this cleansing The sum whereof is this Christ by the will of God and our Father gave himself to death for his Church The Blood of Christ is the meritorious cause the Spirit of Christ is the efficient cause Instrumenta in divinis operantur acsâ—noâ— operantur the Word and Ordinances are as subservient causes they work as Instruments in the hands of Christ for the Churches sanctification all the vertue that is in them or flows out to the Saints from them they receive from the efficiency of Jesus Christ These Pipes receive the Golden Oyl from this Candlestick Lastly the end of all is this that he might present her to himself a glorious Church without spot or wrinkle c. Thus the Church must be prepared by the Bridegrooms grace and so fitted for the Bridegrooms glory As the Virgins in Esther were to be purified with Oyl of Myrrhe Esther 2.12 and sweet Odours before they entred into the Kings Palace or stood in the Kings presence So all the Virgins and followers of the Lamb are to be purified and refined by the Spirit and grace of the Lamb and perfectly sanctified compleatly glorified at the Marriage Supper of the Lamb Rev. 19.7.9 Christians your blessed Saviour is made of God both righteousness and sanctification to ye he hath both a glorious Robe of justification to impute and a glorious Robe of sanctification to impart to all believers and this without controversie is the white Linnen of the Saints which render them truly glorious which commends them to God to good men to the holy Angels which garment of glory and beauty they shall wear for ever in their Fathers presence The believing Corinthians called to be Saints are said to be sanctified in Christ Jesus 1 Cor. 1 2. The Church considered in her Inherent Grace is but fair as the Moon hath many spots in her but in her Relation to Christ so she is clear as the Sun c. Wherefore though the Church in her self may be said to be poor forlorn deformed needy yet by Union with Christ being implanted into him * Ecclesia omnem suam sanctitatem venustatem pulchritudinem omnia sua bona in genere à Christo Jesu sponso suo accipâ—re habere dicitur P. Mart. she is rich with her Husbands riches holy with his holiness comely with his comeliness illustrious with his glory replenisht with his fulness He that is in Christ is a new creature 2 Cor. 5.17 When by faith unfeigned we are united ingrafted into Christ the true Vine We really partake of spiritual life and sensation from him we are sanctified in him and by him Wherefore speaks a worthy †Sanctificamur ergo dum in Christi corpus inserimur extra quod non nisi pollutio est nec aliunde etitiam nobis confertur spiritus quam à Christo per quem Deo adhaeremus in quo simus nova creaturae Calv. Author we are then sanctified when we are ingrafted into Christs body out of which instead of sanctification there is nothing else but pollution and no other way but from and by Christ is the Spirit of Holiness conferr'd upon us c. Christ in his most heavenly prayer solemnly confesseth that his Father sent him into the world for the sake of true believers Joh. 17.18 and that for their sakes he did sanctifie himself i. e. dedicate and give up himself for an holy Sacrifice that they viz. believers might be sanctified by the truth that is as most render it might receive remission of sins and sanctification of the Spirit and in fine the salvation of their souls as evidently appears from Heb. 10.10 Through the which will we are sanctified through the offering of the Body of Jesus Christ once for all And v. 14. For by one offering he hath perfected for ever them that are sanctified All which Scriptures seem to a judicious ear to joyn in Consort and speak one voice and language with the Text and point in hand That Jesus Christ is given of God the Father for our Sanctification Thus much for the first thing promised viz. the proof of the point We come to the second general 2. How or in what sense Jesus Christ may be said to be our Sanctification or made ordained constituted or given of God to be our Sanctification I conceive Christ may be said to be our Sanctification in Scripture sense these four wayes 1. By Imputation 2. By Vnion 3. By Assimilation 4. By Influence and Communication 1. By Imputation 'T is the saying of a Reverend man now with God That the perfect purity of Christs Humane Nature is reckoned unto believers by free imputation of faith M. Wilson in his Christian Dictionary Christ is made unto us Sanctification this is saith he Sanctification imputed Jesus Christ being consecrated and set apart of God to be the Messiah and Mediator for mankind and having for that purpose all the bounty and fulness of the Father poured on him being truly God and truly Man and as Man being conceived of the Holy Ghost without sin ordained to be a Sacrifice for sin and to sanctifie and make his people holy is worthily in Scripture called That Holy One Psa 16.10 Act. 3 1â— Joh. 1.2.20 Also he is termed the Holy of Holies or most Holy Dan. 9.24 And to annoint the most Holy The poor imperfect Church of Christ notwithstanding all her blots and spots Uxor illuce scit radiis mariti Qui justificantur sanctificantur hae gratiae individuo nexu cohaerent Calv. blains and blemishes contracted by original and actual sins is reputed as a glorious Church without spot or wrinkle or any such thing as she shines by the rayes of the Sun of righteousness through the sanctification or perfect holiness of her Bridegroom Jesus Christ Jesus Christ is a believers righteousness for Justification and his holiness for sanctification also These two are Twins inseparable The Lamb of God without spot was slain 1 Pet. 1.18 to purge us from the guilt of sin for without shedding of blood there could be no remission Heb. 9.22 And it must be a Lamb without spot and blemish and offered up to God by the Eternal Spirit This Lamb must be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God-man or else your pollutions had never been removed your Natures never sanctified your consciences never purged from dead works Heb. 9.14 But Christ by the Hypostatical union is eminently qualified to be both vertually and efficiently your sanctification As the benefits of Redemption accrue to us by the Kingly Office of Christ so the benefits of Justification and Sanctification do accrue to us by the Priestly Office of Christ as Pareus notes Such an High-Priest it became us who is holy harmless separate from sinners Heb. 7.26 And such an
Lord take his counsel and endeavours vows and resolutions as it comes flowing to them from their closing with Christ and union with him There may be saith he a great deal of striving and endeavouring that may be utterly ineffectual for want of having recourse to Christ as the Spring and Well-head of all grace and holiness Thus Jesus Christ is our Sanctification by union with him we are sanctified in him and daily receive supplies of grace from him 3. Jesus Christ may be said to be our Sanctification and to be given of God for our Sanctification in regard of Assimilation 1 Christ is the pattern of our Sanctification 1. As Christ is the Author so Christ is the Rule and Pattern of our Sanctification formal and compleat Sanctification consists in a souls conformity to Jesus Christ as the Exemplar or Pattern of his obedience Heb. 12.3 Consider him that endured c. i. e. consider him as the Pattern and President of your obedience both active and passive Wherefore ye shall find that Christ propounds his own example as the pattern of our obedience Ioh. 13.15 I have given you an example i. e. of meekness and humility that you should do as I have done to you So Mat. 11.29 Learn of me for I am meek and lowly Again Phil. 2.5 Let the same mind be in you as was in Christ i. e. the same opinion judgement affections compassions Once more 1 Pet. 1.15 As he who hath called you is holy so be ye holy in all manner of conversation Christ throughout his whole life was a standing rule a walking Bible a visible Commentary on Gods Law whose ordinary communicable works and duties are recorded for our imitation 2. Holiness is the Image of Christ 2. Holiness is the Image of Christ Now as the face is both the fountain of that Image or Species which is shed upon the glass and likewise it is the exact pattern and example of it too so Jesus Christ is both the principle of holiness by whom it is wrought and the pattern to which it is conforme Now in an Image there are two things 1. Proportion 2. Deduction 1. Proportion A similitude of one thing to another 2. Deduction A derivation or impression of similitude upon the one from the other and with relation thereunto Now our Renovation is after the Image of Christ 1 Cor. 15.49 As we have born the Image of the earthly so we shall bear the Image of the heavenly Adam begat a Son in his own likeness i. e. his Son was like him in corruption and mortality so in the Regeneration Christ begets children to himself in his own likeness i. e. like him in grace and holiness in spirituality and immortality for the seed of which we are begotten is incorruptible 1 Pet. 1.23 When man had lost that glorious Image of God wherein he was created he became an ugly and a miserable creature presently ugly because he had lost his holiness miserable because full of guilt and horror he durst no more draw neer to the most holy inaccessible Majesty than stubble before the flames No man can see his face 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 deficiuntur and live We all by sin are come short of Gods glory Rom. 3.23 both of the glory of his Image and of the glory of his Kingdome Now unless the Lord be pleased to exhibit this Image to us through some glass or veil we must be for ever both desolate and destitute And this the Lord hath graciously been pleased to do by the veil of Christs flesh he is God manifest in the flesh 1 Tim. 3.16 The glory of God now shines in upon us and before us in and from the face of Iesus Christ Col. 1.15 2 Cor. 4.6 Christ is the Image of the invisible God and he that hath seen him hath seen the Father So that now by the Incarnation of the Son there is a Vision of Gods glory and a restauration of Gods Image Ioh. 1.18 No man hath seen God at any time the only begotten Son who is in the bosome of the Father he hath declared him The glittering beamings of the Invisible and Eternal Glory did and do shine most resplendently through the transparent medium of Christs Humane Nature which seen and taken in by the eye of Faith do strangely irradiate and enlighten beautifie and glorifie the soul of man Ephes 4.23 24. and renew it according to the Image of God in righteousness and true holiness 4ly and lastly Jesus Christ is our Sanctification by way of influence and communication This is more general and hath some connexion with and dependance upon the former Ye have received an Vnction from the Holy One i. e. Christ c. Ioh. 1.2.20 This Unction is like that oyntment that ran down from the head of Aaron unto the skirts of his garments to note the plentiful effusion of the Spirit on Christ and from Christ unto his lowest members 1. The Spirit of holiness was Christs right jure proprio by vertue of the personal union so that Christ had a plenitude or fulness of the spirit in him like the fulness of a fountain but to us the spirit belongs by an inferiour union through Christ our Head So Bishop Downâ—m in his Justification by way of influence from Christ our Head from the grace of the Spirit is derived in such proportion as Christ is pleased to communicate yet 't is the same holiness for truth and substance Simile As it is the same light which breaketh forth in the dawning of the day with that which inhereth in the body of the Sun shining in his strength 't is in Christ in fulness in us in measure The Apostle tells us 2 Cor. 3.18 We are changed into the same likeness with Christ by the Spirit of the Lord. 2. Of this fulness of the Spirit which is in Christ believers do receive and grace for grace Ioh. 1.16 As the Child receives member for member from the Father and as the paper receiveth letter for letter from the Press c. so a sanctified soul receives grace for grace i. e. all manner of grace exactly and proportionably from Jesus Christ The glorious Image of Gods holiness in Christ fashioneth and produceth it self in the hearts of the faithful Simile as an Image or species of light shining on a glass doth from thence fashion it self upon a wall by reflexion As the head communicates real influences to the body so Iesus Christ who is both an head of eminence and of influence communicates his spirit grace light life comfort to his Body the Church for he that sanctifieth and they that are sanctified are both of one As they are one in Nature so one in Spirit and in spiritual likeness also For the farther explication and illustration of this deep and illustrious truth viz. That Jesus Christ is our Sanctification Before I come to the definition of Sanctification Causa 〈◊〉 〈◊〉 〈◊〉
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
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
Surfet he may fall into sin yea fowly fall into great sins Nemo esse sine delicto potest quamdiù indumentâ— carni oneratus est Lactant. de vero cultu and labour under the sense of a wounded spirit a long time Notwithstanding all this the immortal seed of God in him of which he is begotten by the supplyes of the Spirit of Life will revive and corroborate the man again The divine Nature in him will get head exert its influence and repair the man again Grace like Leaven will ferment the whole lump the whole soul and work out the disease of sin Psalm 1.3 Rev. 22.1 in a word the withering stock of Grace within like a Tree planted by the River of Life will spring and flourish scent and bud again 8. Blessed effect or Priviledge If thou art sanctified or regenerated thou hast a true and undoubted Title to the Kingdome 3 Joh. 3.5 Except ye are born again ye cannot see ye cannot enter into the Kingdome of God This Negative is inclusive of the Affirmative If ye are born again ye shall both see and enter into Gods Kingdome This Kingdome of God if born again is thy Inheritance If thou hast the sanctification of the Spirit thou art begotten again unto a lively hope this lively is also a most glorious hope here hope is put for the object hoped for and what is that the 3d. v. informs ye an inheritance incorruptible undefiled which fadeth not away reserved in hea-for ye The children of Regeneration are most certainly and unquestionably the children of the Kingdome Sanctification is the Genuine and Evangelical Title to salvation see 2 Thes 2.14 When ye are born from above ye are at that instant born for above ye are born children of God brethren of Christ Companions with Angels and heirs of Glory Nay let me tell ye more Sanctification is the very entrance into the Kingdome of God Sanctificatio est Ingâ—estus in Regnum Dei Caâ—v Phil 3.20 Holinesse is not only the way to Heaven but it is Heaven it self A sanctified person lives the life of Heaven * his conversation is in Heaven he lives rhe Life of God whilst his body is here on earth it is life eternal in the ptesent tense in specie and in primitiis in the kind and first-fruits of it to know God in Christ John 17.3 When ye begin to be holy ye then begin to enter into the white cloud of Glory Ah then seeing every one would be happy who would not be holy Holinesse becometh thine House O Lord for ever Without holinesse no man shall see the Lord that is with joy hereafter Heb. 12.14 No nor any enjoyment of the favour and fellowship with God here An unsanctified person is very miserable he misseth heaven in both Worlds he hath nether holiness nor happiness he hath neither the seed nor the flower neither the first-fruits nor the Vintage he hath not a grain of saving Grace no sweet dews falling from heaven on him not a drop of the water of Life to comfort him But his soul is like the Heath in the Desart and shall not see when good cometh but shall inhabit the dry and parched places in the wildernesse in a salt land and not inhabited Jer. 17.6 A most dismal state saltness and barrenness is his doom here fire and brimstone is his portion for ever Certainly an unholy man must needs be very miserable Lastly True sanctification is an abiding flourishing progressive Principle 1. It is an abiding Principle it lives and abides in it self Semen manenâ— and it also quickens the soul in the life and keeps the soul in the love of God for ever 1 Pet. 1.23 A man externally sanctified may fall away and come to nothing like a barren Tree he may lose in time both leaves and fruit but a man internally sanctified can never fall away neither totally nor finally for the Name and Nature of God the Mark and Seal of God the Image and Seed of God is in him And this is incorruptible and immortal * 1 Pet. 4.14 the spirit of Glory and of God rests upon him the sp rit of Holiness dwels and abides in his soul for ever the Father Son and Spirit according to their omnipotency faithfulness and immutability will never suffer their seed seal nature image to be lost Though Hymenaeus and Philetus hypocrites and hereticks may err concerning the truth overthrow the faith of some and throw themselves and others down to Hâ—ll Nevertheless the foundation of God standeth sure having this seal the Lord knoweth who are his 2 Tim. 2.17 18 19. The love of God in Election and in Vocation or Sanctification is like himself unchangeable The Gifts Joh. 13.1 Rom. 11.29 and Calling of God are without Repentance There may be partial and gradual Apostacy in some of the Saints of God they may backslide in their apprehensions in their affections and in their conversations as is too too manifest by the Scripture-evidence and by sad experience but to backslide totally from all the truths of God and from all the profession of the Gospel and with the mind and will with the consent of the whole soul and finally to fall away bid an eternal farewell or depart from God for ever This cannot shall not be Among others consult these Texts Heb. 12.6 2. He that is the Author will also be the Finisher of our faith 1 Phil. 6. Hee that hath begun the good work in ye will also perfect it And Jer. 32.40 And I will make saith God an everlasting Covenant with them that I will not turn away from them to do them good but I will put my fear in their hearts and they shall not depart from me Here God in the Riches of his Grace through Christ undertakes both for himself and his Saints 1. For himself I will not turn away from them to do them good 2. For his Saints I will put my fear into their hearts that they shall not depart from me Though they fall they shall rise again though they step aside into the wayes of death God will bring them back and give them repentance unto life They may turn from God for a season but they shall never finally depart from him The Gates of Hell shall never prevail against them that is either the infernal spirits Eph. 6.12 called principalities and powers or the strength of Death and powers of the Grave shall never dissolve the Union between Christ and them for I am perswaded that neither Death nor Life nor Angels nor Principalities nor Powers nor things present nor things to come Rom. 8.38 39. nor height nor depth nor any other creature shall be able to separate us from the love of God which is in Christ Jesus our Lord. 2. It is a flourishing and progressive Principle Psalm 92.12 13 14. The Motto of the Palm-tree is Depressa Resurgo The Righteous shall flourish like the Palm-tree he shall grow like
precious life to spill his precious blood for you Gal. 2.20 Christ by the merit of his blood the price of your Sanctification hath impetrated and obtained of the Father the holy Spirit with all the gifts and graces of the same for your sanctification and salvation see John 16.7 13. John 14.16 17. 3. Consider the infinite power and efficacy of the Spirit The same Spirit that raised Christ from the dead called the Spirit of Holiness Rom. 1.4 quickens the Saints to a new life and dwelleth in them Rom. 8.11 This new life of holiness which is in Christ Jesus is by the Spirit of life imparted to you Rom. 8.2 For the Law of the Spirit of life in Christ Jesus Rom. 8. 2 hath made me free from the law of sin and death Holiness in us is the fruit of Christs Purchase the product of his merit the sprinkling of his Unction a parcel of his Fulness and a measure of his Spirit we have as great need of his Spirit to sanctifie us as of his blood to justifie us yea the Eternal Spirit was indispensibly needful to sanctifie and dignifie the blessed Sacrifice of Christs Humane Nature upon the Cross or else I must profess my Ignorance of that Text Heb. 9.14 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Supe eminens magnitudo virtutis ejus So Montanus 'T is not only the power but the exceeding greatness of the Spirits power to raise up a person morally dead to an estate of newness of life 't is a work proportionate to that power God wrought in Christ when he raised him from the dead and set him at his own right hand in the Heavenly places Eph. 1.19 20. Notwithstanding the Fathers Eâ—ection and the Sons Redemption yet without the Spirits Efficacy we had all at this day lain rotting â—ike stinking Carrion in the Grave of sin and death Gods Mercy Christs Merit and the â—pirits efficacy It is very observable that all the three Persons challenge an equal share in the working of holiness in the creature it being such a part of Gods Gâ—orie Mr. Burroughs Saints Treasury p. 16. must have their distinct glory The Father is said to sanctifie the Son to Sanctifie the Spirit to sanctifie but with their distinct Idioms or Characters our sanctification is from the Father in the Son and by the Spirit the Inchoation is from the Father he is the prime â—â—iâ—inal the Dispensation is by the Son he is the way of Communication the Application and Consummation is by the Spirit he receives of the Father and the Son and shows it unto us that is he works grace or holiness in us Thus all the persons work jointly and yet distinctly the love of the Father makes way for the Mediatorship of the Son and the Mediatorship of the Son for the Office of the Spirit The Sanctification of the Spir t is as necessary as the blood of Jesus you may see 1 Pet. 1.2 how all the persons have their distinct operations Communion with the Spirit is as sweet and choice a priviledge as the Grace of our Lord Jesus or the Love of God the Father 2 Cor. 13.14 Thus sanctifie the Name of God give Glory to the Father Son and Spirit to the Triuni Deo the three one God three in Persons one in Essence and Nature for your Sanctification Iâ— Jesus Christ be made of God Sanctification Use 2 to us the Procuring Meritorious and Moral cause of our Sanctification then primarily and principally let your thoughts ascend to God the Father as the supreme original of your Sanctification let not your thoughts stop or stay till they center in him 'T is the Father who of his own will hath begotten us by the Word of Truth Jam. 1.18 't is God the Father of our Lord Jesus who of his aboundant Mercy hath begotten us again c. 1 Pet. 1.3 Therefore we ought to bless and exalt his aboundant Mercy as the Apostle doth 'T is the Father the Heavenly Husbandman that purgeth the Branches John 15.1 2. that they might bring forth fruit As we ought to believe in Christ the Mediatour so in God as the first Fountain and Authour of Grace and as the ultimate end of our happiness 1. As the Fountain of all Grace John 3.16 God so loved the world that he gave c. Ephes 2.4 5. God who is rich in mercy for his great love wherewith he loved us when we were dead in sins Ephes 2.4 5. Rom. 4.24 hath quickened us together with Christ We must believe in him that raised our Lord Jesus from the dead He that believeth in me So Dr. M â—ton Expounds it in his Commentary on Jude believeth not in me but in him that sent me there not is not negative but corrective not only in me but his thoughts must ascend to the Father also who manifests himself in me for God was in Christ reconciling the World to himself c. 2 Cor. 5.19 2. You must believe in God as the ultimate end of your happiness Christ suffered for sins 1 Pet. 3.18 the just for the unjust that he might bring us to God When the Mediatour brings the Soul into peace with God by Justification and into the likeness and fellowship of God by Sanctification he hath attained the utmost end of his Mediatourship and the Soul hath attained its chiefest good and utmost happiness therefore is it said that the Saints by Christ do believe in God 1 Pet. 1.21 c. I would not wittingly or willingly speak a word for a world to detract any thing from the honour of my blessed Saviour or from the glory of the sacred Comforter but to rectifie your understandings and to heighten your apprehensions of the Fathers love because many Christians carry all things in the Name of Christ and of the Spirit being more apprehensive of the Sons love and of the Spirit 's grace than of the Fathers aboundant mercy Give me therefore leave to subjoin these four weighty Reasons Reas 1. Because all grace begins with the Father he is the first in order of Being and the first in order of Working the Fountain of the Trinity as we may conceive 't is the Father that floweth out to us in Christ by the Spirit he is the Father of lights Jam. 1.17 And the Text tells ye we are of God in Christ Jesus 't is true Christ as the second Person is coequal with the Father in power and glory but Christ as Mediatour must be considered as the Fathers Servant Isa 42.1 as his elect or chosen Instrument Reas 2. Glorifie the Father for whatsoever good Christ hath done for you or in you all is done with respect to the Fathers love and grant 2 Tim. 1.9 Joh. 17.2 God hath saved us according to his own Purpose and Grace given us in Christ Jesus God gave Christ power over all Flesh that he should give eternal life to those God had given him Righteousness Holiness Heaven
and Happiness is the Fathers free Grant or Donative Rev. 19.18 To her it was granted to be covered with fine Linnen the Righteousness of the Saints and fear not little Flock 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 't is your Fathers good pleasure to give you the Kingdome Luke 12.32 or that Kingdome 'T is very observable that in all Christs expressions of love to us he still expresseth obedience to his Fathers Will there is a double ground of hope as Stella speaks See Stella at large de amore Dei cap. 18. the Son loveth us because the Father requireth it and the Father loveth us because the Son asketh it Reas 3. It is a great support and comfort to a Believer in the act of believing to consider the Love of the Father as well as the Merit of the Son Two are better than one 1 Joh. 2.23 24. 2 Ep. Joh. 9. 't is often made a great priviledge to have both the Father and the Son The Fathers love the Sons Merit severally and apart considered will not yeild that full joy and peace in believing as both conjoyned There 's no coming to God but by Christ for God out of Christ is consuming fire Again Christ separated from the Father doth not yeild so firm a ground of confidence The Fathers Act with the Sons Merit gives us full security Christ and the Father also are a Believers Guardians John 10.28 29 30. a double cord is not broken easily this two-fold custody is the best security The Father is represented as the offended Party by mans sin Conscience quakes and trembles now for a soul to know that God was in Christ reconciling the World to himself and that Christ came from Heaven to do his Fathers Will and that the Father hath made him over to us in all his fulness as wisdome righteousness sanctification and redemption This settles the soul in peace Thou wilt keep him in peace peace so it is in the Hebrew whose minde is stayed on thee Isa 26.3 It pleasâ—d the Father that in him should all fulness dwell peace in perfect peace Isa 26.3 Reas 4. Because in the Fathers love there are many engaging Circumstances not to be found in the other Persons 1. In the Fathers Love and Acts of Grace there is an Original fulness Christs fulness as Mediatour is but drawn out of the Fathers plenty Col. 1.19 2. The fulness of the Son in the dispensing of it is limited by the Fathers will all that Christ dispensed was according to the charge and commandment of the Father Mat. 20.23 To sit on my right-hand left is not mine to give saith Christ save to those for whom it is prepared of my Father Christ as Mediatour was limited by the Fathers Will To what end did God give Christ power over all Flesh but to give eternal life to as many a God had given him to none other Joh. 17.2 Now it is sweet to think that the Father himself loveth us who is first in Order and whose Will is absolute and that he hath laid up an inexhaustible treasure in his Son for us 3. In the Fathers Acts you have the purest and freest apprehensions of love 'T was the Father that began and as we conceive broke the business of our Redemption and that sent his Son into the world to accomplish it The Son as Mediatour can have an higher motive than his own love viz. the Fathers Will but the Father can have no higher motive than his own Love After the Apostle had treated of Election Predestination to Adoption Remission of sins c. Eph. 1.11 12. he concludes all under the Will of God The 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or the good pleasure of the Fathers Will was the Well-head or Fountain Cause of all those acts of Grace that passed out unto the creature by the personal operations of the Son and Spirit The love of the Father was antecedent to the merit of Christ and to the operation of the Spirit therefore in the Fathers Acts of Grace ye have the apprehensions of the first and freest love you have great reason therefore from Spiritual Scriptural Considerations to glorifie and praise the Father as the original Authour of all your holiness and happiness Thus much for the second Use Use 3 If Jesus be given of God for our Sanctification then we may safely infer that Sanctification is neither an easie nor a common work 1. Sanctification is no easie work God takes it to be his prerogative I am the Lord that sanctifies you Levit. 21.8 Grace is his own proper immediate creature mans Will contributeth nothing to the worke but resistance and rebellion Domine errare per me potui redire non potui Aust Meditat. wherefore God makes the soul willing in the day of his power Psal 110.3 and outward means work not unless the mighty power of the Spirit works with them or else why should the same Word Preached by the same Minister mollifie some and harden others Zech. 13.1 Christ must come from Heaven and open a Fountain in his own side and heart for our purification Heb. 9.14 Nothing but the blood of Christ can purge your Consciences from dead works If any other means had been effectual Christ had never been made of God Sanctification to us 'T is observable Sanctification is not onely expressed by a Creation i. e. Luke 11.21 22. 1 Joh. 4.4 a making of things out of nothing but also by a victory or a powerful overcoming of opposition In Creation as there was nothing to help so there was nothing to resist or hinder but when God comes to sanctifie or convert a soul besides a Death in sin God finds a strength of resistance against Grace Therefore Sanctification is wrought by the power of the Almighty We deserve it not it comes from the Fathers Good-will and Christs Merit and we work it not 't is wrought in us by the power of the Holy Ghost 2. Sanctification is not a common work the making of man at first was not a Common but a special work Gen. 1.26 let us make man after our own likenesse the making of other creatures was by the word of power but the making of man was an act of counsel And sure I am the forming of Christ in the soul the new workmanship created in Christ Jesus Ephes 2.10 to good works is one of the greatest and most glorious works of God farre surpassing the Creation of Heaven and Earth Wherein God shews himself an Artist to the uttermost Sanctification is the decking of the soul with Christs Image a representation of God in his highest Excellency and this is not a common but a special Priviledge a divine Ornament which God bestows on none but upon his choice Favourites a special and peculiar people 1 Pet. 2.9 Let all such that are in some measure sanctified Use 4 or that truely desire to be sanctified wait on God till the work be
world Be ye holy in all manner of conversations as he is holy 1 Pet. 1.15 Mat. 5.16 〈◊〉 demum est vera religio imitari Deum quem Colis Lactan. Let your light so shine before men that they seeing your good-works c. That is true Religion when we imitate God whom we worship 'T is impossible God should set his love upon a person altogether unlike himself similitude is the ground of Fellowship can two walk together except they are agreed for what communion hath light with darkness or Christ with Belial Surely none at all 3. Why doth the Lord many times correct his people but that they might be holy this is the sweet fruit that grows upon the sowre tree of affliction this is all the fruit to take away their sin Isa 27.9 and more expresly Heb. 12.10 To make them partakers of his Holiness We are Threshed that our husks may fly off Winnowed that we may be purged Tried in the Furnace that our Graces may be brightned and our dross our lusts consumed God never afflicts his people but for their profit Though we may not yet God many times seeth we have great need of affliction 1 Pet. 1.6 because we have need of sanctification many times the Saints get such deep spots in their Consciences and stains in their Garments that nothing but the Salt and Vinegar of afflition will rub them out God had rather see his people in a suffering than in a sinful state he had rather hear them cry than see them filthy and better a thousandfold to be preserved in Brine than to rot in Honey 2. Sanctification is absolutely needful for the honour of God the Son least his members should be deformed and polluted head and members must be proportionate like to one another Dan. 2.31 32 33 it were monstruous that Christ should have such a strange body as Nebuchadnezars Image which he saw in his Dream the head of Gold the arms and breasts of Silver the thighs of Brasse the feet of Iron and Clay so strange and odd it is that Christ should have such a mis-shapen Body altogether unlike himself 't is not for Christs honour to be the head either of a monstrous or ulcerous body by how much we retain of sin by so much we dishonour our Redeemer and put him to shame therefore all Christs aim is to make us holy Christ pitched on Sanctification as the fittest blessing to bestow upon us to make us holy and so to make us in and with himself honourable Every distinct society must have some distinct honour now Christ hath set apart his Church as a distinct society to himself He bestows not on her worldly pomp or splendour other societies have enough of that but he beautifies her with holiness the best Ornament For holiness becometh thine House O Lord for ever Psal 93.5 This is a farre greater gift than any outward greatness for moral excellencies do far transcend civil or natural Rom. 10.12 Eph. 2.4 Rom. 11.33 Exod. 24.6 God is said to be rich in Mercy plentious in Redemption aboundant in Goodness and Truth infinite in Power unsearchable in Counsel but he is glorious in Holiness Exod. 15.11 Gods Goodness is his Treasure but his Holiness is his Glory Again Christ in giving us Sanctification did not onely respect its Excellency but also our want of it Christ came into the world to repair and make up the ruines of the Fall in the Fall we lost not onely Gods Love but also Gods Image therefore that the Plaister might be as broad as the sore he died not onely to reconcile us but also to sanctifie us that he might sanctifie the people with his own blood he suffered without the Gate Heb. 13.12 Exod. 30.17 18 19 20 21 His blood was not only 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Price but also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Laver wherein to wash us and make us clean as under the Law there was both a Laver and an Altar to shew that we must bee sanctified as well as justified Christ came into the world not only to abolish the guilt of sin The Son of God appeared 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ut dissolvat opera Diaboli Si hodie quoque in Helvetiis Thermae Taberien ses c. valetudinarios â—eflituunt id quidem divinae tribuendam est bâ—nignitati nam nullae res Terrenae vim in se habent salutaâ—em homin â—us nisi effiâ—aces râ—d dantur per po eaâ—iam omnipotentis Bâ—ling in Joh. 5.4 Numb 35 6 25. which makes against our Interest Peace and Comfort but also to destroy the power of sin and cleanse us of the filth of sin which makes against Christs Glory Christ dyed that the Gospel and all the precious Ordinances and Promises of the same might be under a blessing and conduce to the advancement of holiness Ephes 5.26 That he might Sanctifie us by the washing of water through the Word Christ hath procured a Treasure of Grace to be conveyed to the Church by the spiritual use of Ordâ—nances John 17.19 I Sanctifie my self for their sakes saith Christ that they might be Sanctified through the Truth That prophane Wretch Celsus decries Christianity as though it were a Nursery of wickedness and a Seminary of all looseness such abomâ—nable thoughts he had of the Doctrine of Free-Grace Origen wise y answers him The Gospel is not an Invitation of a Thief to debauch men but the Invitation of a Physitian to cure men of their enormities 'T is an Hospital to heal them of their Diseases a Fountain to cleanse them of their Filthiness When ever ye come to hear the Wo d or to the use of any Ordinance expect then to reâ—p th fruits of Christs purchase look upon the Ordinances as sprinkled by Christs blood as influenced by Christs Spirit When ye come to this Pool of Bethesda there wait and wait earnestly for the Angels stirring of the waters as the impotent folk did John 5.2 3 4. the Angel of the Covenant Christ in his Prophetical Office must stir in these waters of the Sanctuary manifest his Power and Presence in them and stir in thy heart also Open thy immortal Gates move and melt thy bowels for thee if ever they are effectual 'T is very observable that under the Law all the Cities of Refuge were Cities of Levites and Schools of Instruction And there the Man-Slayer must stay till the death of the High-Priest So in like manner if yee flie from the Paâ—sâ—er of Blood the Law and Wrath of God to Jesus Christ for Refuse for Reconciliation for Justification as your High-Priest you must come to Christ also for teaching as your Prophet ye must learn the Trade of holiness in Christs School as well as look for reconciliation by Christs Crosse To conclude Your Head is holy so must the members be or else ye exceedingly dishonour your Head and disgrace his Glorie 3. 'T is for the honour of God the holy Spirit the Father
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
sit in the Throne of the persecutor Psal 1.1 and in the Chair of the Scorner are Diabolical preferments equally dreadful and damnable Indeed scorning seems to have some precedency for it makes way for persecuting First men hate and scorn the wayes of God which is the scum of Rancor and malice and then they persecute them Scorners do a sad work and they will have sad wages 1. They do a sad work when they deride men for their Holiness they deride men for that which is the express Image and Glory of God for God is Glorious in Holinesse Exod. 15 11. yea in so doing they deride God in his highest Excellency and consequently sin against him with an high hand Holy Brethren as the Saints are called Heb. 3.1 should be no more a disgrace than Holy Father as God himself 〈◊〉 John 17.11 You hate God more than his Saints if you hate them for their holiness for holiness in the Saints shineth but wiâ—h a faint and weak lustre Qâ—i fâ—cit 〈…〉 but GoD being the fountain of Holiness it must needs sh 〈…〉 with infinite lustre splendour Holy and reverend is thy Name Psalm 111.9 Gods Name is Reverend because holy so holiness ought to be matter of our greatest respect and reverence and not of reproach and scorn A word to Scorners Let all scorners return speedily yet there may be mercy for them The Spirit of God bewails your condition and calls upon ye to return You that are the worst sort of Sinners hear what the Spirit saith Prov. 1.22 23. How long will scorners delight in scorning and fools hate knowledge turn ye at my reproof c. Now when God calls * Cum Deus loquitur cum risu legas cum luctu if you refuse and will not regard his Counsel he will laugh at your calamity and mock when your fear cometh See Prov. 1.24 25 26 27. You that make a mock at holiness God will make a mock of you if ye turn not 2. Scorners will have sad wages if they turn not Prov. 3.34 Behold he scorneth the scorners but giveth grace to the lowly as they scorn God maliciously so behold a note of Attention God will scorn them with perfect detestation and abhorrency As 't is the greatest mercy for God to accept a mans person to receive him into Grace and Favour so 't is the greatest misery for God to refuse and scorn a mans person with indignation 3. As a Consequent of the former the scoffing Ishmaels must be cast out as scorners cast themselves out of Gods love so God will cast them out of his presence and Kingdome Without are dogs Revel 22.15 the dogs not only that tear in pieces the Saints persons but the dogs that bark at the shining splendo of the Saints holiness these are without and shall without repentance be without for ever These dogs bark not at the Moon so much as against the Sun of Righteousness Ejice Ancillam c. The son of the Bond-woman was cast out Gen. 21.9 10. he must not be an Heir with the son of Sarah the marrow of that Ejection Typical was spiritual and Eternal no more must scorners that live and die so have any co-partnership with the Saints in their inheritance So much is more than intimated in that Allegory Gal. 4.30 Oh then let none that ever intend to be sanctified or saved presume to deride the Name of Holinesse but let them honour and reverence it as the most honourable Title under Heaven yea as a Divine thing 2 Pet. 1 4. for 't is the sparkling forth of the Divine Nature Thus much for Conviction Now we are come to the last Use Lastly in the ninth and last place This Doctrine of Sanctification serveth for Caution 9th Use to prevent mistakes I shall lay it thus If Jesus Christ be given of God for our sanctification then it concerns us all to look into our sanctification let us all be sure that we are sanctified if we miscarry here we miscarry irrâ—coverably we miscarry everlastingly and to use the Apostles words Let us therefore fear least a Promise being left us of entring into his Rest any of us should seem to come short of it Heb. 4.1 Let us all concern our selves to know this that God hath set apart him that is godly for himself as the Psalmist speaks Psalm 4.3 he is eternally set apart in Election and actually set apart for God in Vocation As the Beasts worshippers have the Beasts mark so Gods Children have Gods seal and impress 2 Tim. 2.19 The foundation of God standeth sure having this Seal the Lord knoweth who are his and let every one that nameth the Name of the Lord depart from iniquity Gods Seal hath a double Motto and noting his peoples preservation the Lord knoweth who are his the other noting their sanctification they depart from iniquity There are many wild flowers in the Field gay and beautiful that look like right flowers in the Garden but are not the same Some Mettals as Copper and Brass burnisht look like Gold at a distance but though all Gold glisters yet all is not Gold that glisters so many things at a distance look like Sanctification Omne simile non est idem but at a nearer view and by an exacter tryal and scrutiny they appear in their colours to be quite contrary not only diversa but adversa also I might mention many but I shall name these four only inclusive of all the rest which in my reading I have received from worthy hands Civility Formality Restreining Grace Temporary or Common Grace 1. Civility which is nothing else but a fine smooth demeanour in the world Gal. 6.12 a fair shew in the flesh as the Apostle phraseth it rather heathenish strictness than Christian holiness it is something to be a Civilian but much more to be a Christian Ye may descry it by these Notes Note 1 1. Meer Civility is usually accompanied with ignorance of God and of the Mysteries of his Kingdome Men may be no Drunkâ—rds no Swearers no * As Alexander kept himself from Darius his Virgins and Scipio from a most beautiful Captive Lady Adulterers no rude debauched persons and yet grosly ignorant of spiritual matters as Nichodemus was John 3.10 a Ruler in Israel a strict Pharisee a civil Person but a meer Ignoramus in the new birth Now spiritual life or holinesse where-ever it is begins with Knowledge Quarta expositio eorum est qui putant allusisse Paulum ad mundi creationem c. Buling in 2 Cor. 4.6 where is Life there is Light indeed the grace of God is the Light of Life As in the old so in the new Creation the beginning of the Creation of God is Light Gen. 1.3 2 Cor. 4.6 A sanctified person called out of darkness into Gods marvellous light he sees his way and knows his Duty he hath received an Unction from the holy One And what he doth he
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
to receive Christ and his righteousness * Undè fides impatatur ad justitiam ut Paulus loquitur Rom 4 5. Non qâ—atenus est qualitas nobis inhaerens nec quatenus est opus multo minùs quatenus est meritum sed metonymiâ adjuncti correlativè intellectâ per vocem sidei justitia Christi quâm fides apprehendit ut patet ex codem cap. 4. v. 11 13. And again nec quâ—tenus est cullus Dei radir omnium aliorum bonorum oâ—erum sed quatenus nos Christo conglutina un â— cum illo fâ—cti paâ—tiâ— pâ—â—iane jâ—st tiae ejus f uamur Polan p. 456 Faith is an empty and a naked thing without its Object Faith puts on this Robe of Glory and wraps the Soul in it but 't is this glorious Robe Christs righteousness that justifies 'T is very certain that the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 credere cannot doth nâ—t justifie as Socinus and Arminius teach it d th 'T is true 't s said Rom. 4.5 Faith is imputed for righteâ—usnesse and is accepted of God through Christ for the performance of the whole Law but this is to be understood mâ—tonimically and relâ—tively in respect of Christ the object of faith who is the end and perfection of the Law to them that believe by fulfilling the righteousness of the Law for them Fâ—ith invites a Soul to Christ brings it into Union with his Person and so into communion of his righteousness And then for works what shall we say of them The Apostle is peremptory and absolute in his Conclusion Rom. 3.28 Therefore we conclude that a man is justified by faith without the deeds of the Law So also Gal. 2.16 Knowing that a man is not justified by the works of the Law but by the faith of Jesus Christ c. that is by the works which Christ hath done in our stead by the obedience of Christ which we apply to our selves by Faith alone saith Polanus * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 scripserit Paulus pro 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sicut etiaâ— accipitur Matth. 12.4 1 Cor 7.17 Beza in loc sed taâ—â—um per fidem Iesu Christi hoc eâ— per opera qua Christus loco nostro fecit per obedientiam Christi quam solâ side noble applicamus Polan Faith justifies a sinner before God and works justifie Faith and demonstrate to the world and to our own consciences that our faith is not dead and barren but Jam. 2.4 Living because fruitful saith as working doth not justifie but sound justifying faith is a working faith 2. VVe come to consider the essential material cause of our justification that very thing which is our righteousness which God imputeth to us and accepteth on our behalf To this I answer 1. Negatively 1. Negatively what it is not 1. It cannot be our own righteousness inherent in us because inchoate and imperfect Justitiam qua-coram Tribunali Dei Consistimus perfectam omnibus numeris partibus gradibus esse necesse est Quid enim ex se agere poterat ut semel amissam justitiam recuperaret home servus peccati vinctus Diaboli assignata est proinde aliena qui caruit suà Bernard and the righteousness of justification must be most absolute perfect by the works of the Law shall no flesh be justified 1 no meer man Rom. 3.20 We may therefore cry out with Bernard what is man that is a servant of sin a Bondslave of the Devil able of himself to do for the recovery of righteousness once lost there is therefore the righteousness of another assigned to him who hath lost his own 2. Nor secondly is it the righteousness of Christ meerly and solely as man considered though that was pure and spotless yet it was not infinite and meritorious for Christ taking upon him an humane nature was bound to keep the the Law being made of a woman he was also made under the Law under the Covenant of Works Gal. 4.3 4 the obedience of Christ meerly as man had been no work of supererogation as to us it would have served to justify himself but without the personal Union there would have been no redundancy or over-flowing of merit in it to justify those millions of guilty miscreants Non propter seipsum sed propter nostram salutem â—b demolitionem mortis Condemnationem Christus Advenit Athanas Orat Tertia contra Arrian who through the infinite grace of the Father by the blood of the Son are justified Wherefore Christ came not for himself but for our salvation c. saith Athanasius Non est essentialis justitia Dei ut Andreas Oâ—â—ander contendebat cujus errorem refutavit Calvin Institut teâ—tio lâ—bro 2. It is not the Essential Righteousness of the God-head not that righteousness wherewith God is righteous 't is not the righteousness of Christ as God solely though it is called the righteousness of God 2 Cor. 5.21 Rom. 1.17 and so called because 't is the righteousness of him who is truly God as well as truly man in one person and 't is the righteousness which God appointeth and accepteth for our justication But it is not the Essential uncreated righteousness of God which being the Essence of God cannot be communicated to any creature much less can it become the accidental righteousness of any creature 2. Posiâ—â—vâ—ly 2. Positively that which is our righteousness for justification It is the most Adequate and perfect obedience of Jesus Christ the Mediatour God-man to the whole Law of God Gonsisting in a most exact conformity of his whole humane Nature with all its actions and passions thereunto whereby Justitia Iesu Christi per quam justificamur coram Deo est perfectissima totius legis divinae obedientia consistens in exactissimâ totius naturae Humanae Christi omniumque Actionum passionum ejus internarum externarum conformitate cum tota lege Dei quam loco nostro pe fectissime implâ—vit ut nobis a morte aeternâ liberationem jus vitae aeternae acquireret Syntag Polan p. 457. both actively and passively he fulfill'd the Law most perfectly For proof you may please to read Rom. 8.3 4. Gal. 4.3 4. Rom. 5.16 17 18 19. For as by one mans disobedience many were made sinners so by the obedience of one shall many be made righteous vers 19. O Believers this Garment of Sun-beams wrought out for ye by the Sun of righteousness must needs be glorious if ye consider 1. That Christs humane Nature was never stained neither with original nor actual sin for by his divine Conception by the Holy Ghost he received of his Virgin Mother a pure un-deflowred Virgin Nature which all along he kept immaculate 2. The Humane nature in him is dignified with Union to the Divine to the second person in the Trinity in which it doth subsist as God descended to the lowest to become man so now man viz. the humane Nature ascendeth to