this hope doth purifie himself even as he is pure Faith exerts the office of all the senses and if all the members 't is the eye the hand the mouth the foot of the Soul c. as might be proved easily if I should exspatiate As Christ is all in all to the soul in the sanctification of it so Fai h of all graces is all in all in the out-going of the soul to Christ and in the Incomes of grace from him 2. As Faith is the Instrumental Causa Administra Evangelium est medium ceâ— instrumentum quo Spiritus sanctus efficaciam suam exerit fidem conversionem operatur Syntag Polan so the Word is the ministring cause or medium of sanctification Psa 19.7 The Law of the Lord is perfect converting the Soul the Law in all its Exhortations Commands Consolations Prohibitions Comminations and Promises is a perfect Law serving as a perfect means for conversion But the Promissory and Consolatory part â—h reof is pâ—incipally more purifying Having these promises let us cleanse our selves c. 2 Cor. 7.1 2 Pet. 1.4 The Gospel or Law of Faith is vehiculum spiritus the Chariot in which the spirit rides to give your souls a gracious visit Gal. 3.2 Received ye the spirit by the works of the Law Fides quae creditur He that makes the Clouds his Chariots makâ—s also his Word his Ordinances and his Ministers his Chariots wherein he â—â—des down into these lower parts to give the world a meeting Mr. Alâ—ens Heaven Opened p. 172. or by the hearing of faith i. e. by the hearing of the Gospel which is the doctrine of faith The sanctifying spirit accompanying the holy Word then the Word is sanctifying Joh. 17.17 Sanctifie them by thy truth thy Word is truth When the Gospel is spoken and heard in the evidence and demonstration of the Spirit and of Power then is the Arm of the Lord revealed Isa 53.1 then the Word of God works and grows mightily for sanctification and salvation then the blind eyes are opened then are the captives released then are the dead raised then are the lepers cleansed then are the devils dispossessed then are filthy souls washed unholy souls sanctified 7. Causa Exemplaris The Exemplar or Pattern to which our Sanctification in the two parts of it viz. our mortification and vivification is conformable is the Death and Resurrection of Jesus Christ by vertue of the force and energy whereof through the operation and application of the spirit of faith our sanctification is effected The Apostle Paul holds forth a clear Analogy or proportion between our dying to sin and Christs dying for sin and between our newness of life or vivification and Christs Resurrection Rom. 6.4 5 6 7 8. where ye may see at large the parallel between them And the Apostle Peter tells us We are begotten again unto a lively hope by the Resurrection of Jesus Christ from the dead 8ly and lastly The glory of Gods Grace in the Consecration and Salvation of a sinful creature is the supreme end or final cause of our Sanctification there is a mutual intimate coherence and relation of these three to oâ—e another 1. The glory of Gods Grace is the Supreme end as of our Election in Christ so of our Sanctification by him All the Acts of Gods love in Christ whether immanent or transient they are all for the praise of the glory of his grace both in this and in the other world Eph. 1.4.6 And specifically Sanctification hath a direct tendency unto and termination in the glory of God When we keep our bodies and spirits chaste and holy we are then said to glorifie God 1 Cor. 6.20 Glorifie God in your bodies and in your spirits which are Gods 2. Consecration This is finis qui the end for which quoad nos we are sanctified and necessary necessitate medii to our Salvation Jam. 1.18 We are begotten by the Will of God that we might be a kind of the first fruits of his creatures that is as Beza Polanus and others observe that we might be consecrated and devoted to the Lord separated from the common lump of mankind as an holy offering at the first fruits under the Law were presented to the Lord as an holy Offering as the Lords own portion 3. Salvation This is our ultimate end the Apostle Peter acquaints us 1 Pet. 1.3 We are begotten again unto a lively hope by the Resurrection of Jesus Christ c. What is that lively hope we are begotten and born to in Regeneration he tells ye in ver 4. Even to an inheritance incorruptible undâ—filed that fadeth not away reserved in heaven for you This incomparable Inheritance See Dr. Owens Death of Death p. 119 120 121 122 c. dignified with all these transcendent Epithets is comprehended in one word Salvation 2 Thes 2.13 14. God hath from the beginning chosen us to Salvation that is the end through sanctification of the Spirit and belief of the truth that is the way and means Thus having cleared our way now we come to the plain and full definition of Sanctification Sanctification in the sense of the Text and of this Tract is a new inward habitual frame of grace infused by the power of the Eternal Spirit into the heart of a justified person united to Christ whereby he is renewed after the Image of Christ in knowledge righteousness and true holiness and thereby enabled to die to sin and to live to God for the praise of Gods glorious grace in his Consecration and Salvation This definition is the sum of the former discourse every part and branch of this description hath been already proved in the aforegoing particulars therefore I shall not actum agere do over the same things again only give me leave to acquaint you Holiness is not any single grace alone but a Constellations conjunction of all graces together in the Soul our Sanctification or Inherent Holiness consists in these two things 1. In the infusing of holy principles divine qualities or supernatural graces into the soul such as the Apostle mentions in Gal. 5.22 23. But the fruit of the spirit is love joy peace long-suffering gentleness goodness faith meekness temperance against such there is no Law These habits of grace which are severally distinguished by the names of faith love hope meekness patience temperance c. are nothing else but the new nature the new creature the new man which after God is created in righteousness and true holiness Ephes 4.24 1 Joh. 3.9 2 Cor. 1.21 1 Joh. 2.27 These seeds of holiness these habits of grace are those sweet oyntments wherewith all must be annointed that ever expect to be glorified Though men may talk much of God and brag much of their Interest in heaven and happiness yet without these habits and seeds of holiness I am sure they shall never reap a crop of blessedness 2. Holiness lies in the use and lively exercise of those
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
imbecillity and prolixity with thy Humanity and Christian candor though the Porch of Entrance may seem too large yet I trust thy passage may be more light some into the body of this choice Epistle and more facile into the bowels of the discourse at hand The first Chapter of the first Epistle to the Corinthians may be divided into three Parts 1 Proâ—mium The first is the Proem containing the inscription subscription and salutation as also a Gratulation or Thanksgiving to God on their behalf with a commendation of them and his hearty desire for them carried on from the first to the tenth verse 2 Propositio Dehortatoria The second is a Proposition Dehortatory that they cherish not Schismes among themselves least Viper-like they eat out their own bowels whence he had information and what their Schismes or Divisions were he explains in ver 10 11 12. 3. Confirmatio The third is a Confirmation of his Dehortatory Proposition many of his Arguments are taken ab absurdo as they call it 1. Because to cherish Schismes is as it were to divide or tear Christ in pieces v. 13. 2. Because none of their Teachers was crucified for them v. 13. 3. Because they were not baptized in the name of any of their Teachers v. 13. Neque Baptizando nec praedicando Par. Non cum dicendi peritiâ Beza 4. Because the Apostle had given them no occasion of abusing his name to Schismes neither by baptizing for he baptized but few of them v. 14 15 16. nor by his Preaching for he preached not with ostentation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not in the wisdome of speech not in quaint terms not with Rhetorical flourishes Visus autem fuisset Christi crucifixi Spiritus nihil agere si humanae facundia vi homines ad Christianismum essent adducti Beza 1 Ab effectu contrarii or humane Eloquence lest the Cross of Christ should be made of none effect v. 17. that is lest the Doctrine of Christ crucified should become fruitless for as a learned Author well observes The Spirit of Christ crucified would have seemed to have done nothing if men should have been brought to Christianity by the force of Humane Eloquence 1. This is the first reason and 't is drawn ab effectu contrarii from the effect of the contrary Now least any should think that plainness of speech did render the Doctrine of the Cross contemptible a tacit Objection is answered in v. 18. by a distinction Though the Doctrine of the Cross be foolishness to the Reprobates yet 't is the Power of God to such as shall be saved 2. From the miserable condition of worldly wisdome it is an Enemy to God 2 A conditione mundanae sapientae and God an Enemy to it and threatens to destroy it I will destroy the wisdome of the wise ver 19. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 tollam è medio The Prophet Isa 29.14 from whence these words are taken there useth a Verb Neuter which the Greeks have turned into a Verb Active 3. From the good pleasure of God 3 A Ben placito Dei. willing to save by the foolishness of Preaching them that believe and though the obstinate Jews and Philosophical Greeks reputed the Gospel foolishness for how can blind men distinguish colours yet 't is in very deed and truth infinitely wiser than humane wisdome and infinitely stronger than humane power for 't is the Wisdome and Power of God himself Psa 110.2 The Lord shall send the Rod of thy strength out of Zion Rule thou in the midst of thine Enemies Here vocatio pro vocatis metony nicè ponatur sicut passim circumcisio pro circumcisis praeputium pro incircumcisis Beza in loc Marl. in loc to the same purpose A Finc ultimâ— ver 21 22 23 24 25. The Publication of the Gospel is the Scepter by which the Lord Reigns the Rod of Christs strength by which he doth and shall rule in the midst of his Enemies 4. From the blessed effect of Gods good pleasure exprest in calling Not many wise not many Mighty not many Noble though some few of these in all Ages have been called but rather the poor the foolish persons and things that in the eye of the carnal world are contemptible and counted of no account meer nothings ver 26 27. Ye see your calling Brethren that is what way or manner the Lord hath taken in calling you or rather quinam ex vobis sint vocati who or what kind of men among you are called not the wise and Mighty but commonly and generally the foolish and weak for the poor receive the Gospel as Christ speaks 5. From the ultimate or last end That no flesh should glory in his presence but in the Lord himself of whom we are in Christ Jesus who of God is made unto us Wisdome Righteousness Sanctification and Redemption Thus by this Clue of five Threads I mean the five last Heads I have brought you to the Text. 1 Cor. 1.30 But of him are ye in Christ Jesus who of God is made unto us Wisdome and Righteousness and Sanctification and Redemption THe Sacred Scriptures do hold forth our Lord Jesus Christ to be both the Treasurer and the Treasury of all our blessedness both in this and in the other world all our Treasures are in him as well as from him 2 Col. 3. In him are hid all the treasures of wisdome and knowledge He is our life and our life is hid with Christ in God Col. 3.3 4. The beloved Apostle that leaned upon Jesus his bosome tells us 1 Joh. 5.11 12. This is the Record that God hath given to us eternal life and this life is in his Son Could we ever have wisht it in a surer or sweeter place than in the bosome of our blessed Saviour the Son of God and Prince of Life And farther He that hath the Son hath life and he that hath not the Son of God hath not life c. Our life of righteousness our life of holiness our life of glory or our eternal life our spiritual life in these three considerations is wrapt or bound up in Jesus Christ the bundle of life As sin and death came by Adam so righteousness and life came by Jesus Christ according to that of the Apostle Rom. 5.21 That as sin hath reigned unto death even so might grace reign through righteousness unto eternal life by Jesus Christ our Lord. This pregnant Text which I am now discoursing from more rich than Hermes Table bespangled with Emeraulds presents ye with these four most Orient Jewels the Jewels of Heaven the choice blessings of the Covenant viz. Wisdome Righteousness Sanctification and Redemption and that which is the glory of all this Text acquaints ye with to your inexpressible comfort that Christ Jesus is all these in himself and by himself to ye and for ye God the Father hath made him your All in All Col. 3.11 Christ is all in
special effect and evidence of thy spiritual Circumcision or Sanctification In Sanctification as the understanding is enlightned to know God so the will and affections are renewed changed rightly ordered and enclined to love God as his chiefest good and as his utmost End Corn and Wine and Oyl and all the world is then counted nothing to the light of Gods countenance Psalm 4.6 7. Caâ—t 5. â—0 All other Beloveds are no body to Jesus Christ the chiefest of ten thousands A sanctified soul exactly viewing and well weighing the glittering pomp and splendor of this world all natural and moral excellencies on the one hand and Jesus Christ on the other cryes out with the Martyr Lambert Foxes Acti and Monuments 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 propter eminentiam cognitionis Christi Iesu Mont. None but Christ none but Christ Counts all things 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dogs-meat garbage to the excellency of the Knowledge of Jesus Christ Phil. 3.8 A Christian loves himself his Relations and worldly comforts with a common love but God and Jesus Christ with a special love He loves his temporal Enjoiments secondarily and subordinately but he loves God and Christ primarily intensively and superlatively yea so highly intensive is his love to God his Father to Christ his Saviour to the holy Spirit his souls Comforter to Heaven and heavenly things his only Treasure that his love to other things comparatively may be called an Hatred i. e. a much inferiour a far more remiss love See Luke 14.26 more distinctly First Amore dâ—sideris A sanctified heart loves God with a love of desire The strength of the heart goeth out in love this is called the breathing thirsting and panting of the heart after God Psalm 42.1 2. The soul that loves God above all things desires God above all things both intensivè with the greatest vigor and Adequatè as its Adequate and compleat Object Whom have I in Heaven but thee and there is none upon earth that I desire besides thee 2. A sanctified heart loves God with a love of Union Amore unionis as the heart of Shechem clave to Dinah Gen. 34.3 So an holy soul cleaves unto God in Christ Barnabas exhorted the Disciples that with purpose of heart they would cleave to the Lord Acts 11.23 As the soul of Jonathan was knit with the soul of David 1 Sam. 1.18 So this Love is as it were a knitting of the soul with God Faith makes a mystical union of Persons Love makes a moral union of affections This is the very essence of Gospel-love Amor non est nisi donum amantis in amatum God bestows himself on us and we freely surrender our selves to God Thirdly A sanctified heart loves God with a love of good will or Benevolence we wish and will Amore Benevolentiae give and ascribe all honour and praise all glory and dominion unto him This is the genuine product of his love in Christ to us as Revel 1.5 6. Vnto him that 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 Lord saith an holy soul Cant 2.16 let all thine be mine and let all mine be thine and let thine be for thy glory let every person and creature and thing in Heaven above and in earth beneath be a shril Trumpet a loud Cymbal to sound forth thy praises Amore complacentiae acquiescentiae Fourthly A sanctified heart loves God with a love of Complacence and Rest Where we love the eye of the soul the mind is fixed with a delightful stay ubi amor ibi oculus the Object dwels in the eye we are still looking where we love Anima pluâ— est ubi amat quà m ubi animat When I awake saith the Psalmist I am still with thee in my contemplations and affections My meditation of him shall be sweet I will be glad in the Lord Psalm 104. 34. Love goeth forth upon the feet of Desire and rests in the bosome of Delight There is an holy acquiescence of the heart in God God saith of his Saints This is my Rest for ever here will I dwell the Saint saith of God Psal 132.14 Psal 116.7 Psal 91 9â— Ephes 2 ult Return to thy rest O my soul A Saint makes God the most High his Habitation and a Saints heart is the Habitation of God through the Spirit Here lyes the sweetness of holiness the marrow and fatness of Religion This World would be a Dungeon and Heaven it self a melancholly shade without the love of God 't is this that makes Heaven and Earth sweet unto the sanctified Heaven would be no Heaven God could not be the joy if he were not the love of Saints Psal 16. ult but there both love and joy shall be full But whilst the Saints are solacing themselves with Heaven and delighting themselves in God other men are following after other Lovers The covetous man makes Mammon his God the voluptuous man makes Pleasure his God the Ambitious man makes Honour his God the Formalist and Hypocrite makes Common grace self-righteousness a bare profession or the meer externals of Devotion his God and Saviour because every one of these make some of these their only Treasure and Happiness They dote upon them addict themselves to them trust to them and in them and love them more than God But a Saint that knows God makes Jehovah his God he hath but one the living and true God to honour love Psal 36.9 Psal 87.7 Col. 3.3 and serve who is the fountain of his life and blessedness in whom all his springs are in whom with Jesus Christ all his Comforts live and from whom by Jesus Christ all his felicity is conveyed to make him happy in both worlds The new creature hath a new heart according to that full and free Promise Ezek. 36.26 A new heart will I give you and a new spirit will I put within you which new heart I take to bee the Genus of all the following graces And where there is this new heart there will bee new Affections new longings and earnest breathings of soul after God Christ Heaven and Immortality for behold saith Christ I make all things new Rev. 21.5 Love of the Brethren an evidence of Regeneration Secondly As a sanctified person loves his God so also he loves his Brother this is made one great evidence of our happy and new Translation 1 John 3.14 We know that we have passed from death to life because we love the Brethren he that loveth not his Brother abideth in death Qui diligit fratrem magis novit d lectionem quâ diligit quam fratrem quem diligit Aug de Trinit Many a be-nighted soul I have read and heard upon the plank of this evidence have been kept from sinking down into the Whirl-pool of despair it
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
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
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
your blessed Saviour in the armes of Faith vail your souls to him close with him cling and cleave to him glory and rejoice in him draw down vertue daily from him lay all your wants upon him the oftner you come to him the more welcome and the suller and richer you shal go from him As God hath made him your All in All Joh. 1.16 so believe in him and make use of him as your All in All. Now is this precious faith this faith unfeigned this faith of Gods Elect wrought in your souls yea or not Know assuredly if you are sanctified in Christ Jesus if you are Gods workmanship created in Christ Jesus c. Ephes 2.10 This precious grace is wrought in you called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the work of God * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 John 6.29 This is the work of God that you believe in him whom he hath sent Where this precious Faith is 't is alwayes found with these precious principal properties or vital operations 1. It Animates 2. It Purifies 3. It Fructifies 4. It Pacifies 5. It Operates 6. Amplifies 7. It Corroborates 8. It Exhilarates 1. Faith Animates enlivens and quickens the soul of man it is such a principle of spiritual Life that a Believer doth not so much live as Christ by faith lives in him The spirit of Faith I am certain if not faith it self which of all graces leads the Chorum is the forma informans whereby a man before both legally and morally dead is now enlivened and lives to God Gal. 2.20 Hab. 2.4 Rom. 1.17 Heb. 10.38 Our whole life here is a life of Faith our life hereafter is a life of Vision or Sight here we walk by faith and not by sight 2 Cor. 5.7 How sweet and heavenly is that Life which is derived from and maintained by the life of Christ himself 2. Faith purifies where there is life there is motion where faith is there is purification A Believer having a vital principle like a living Fountain labours to work out the mud of sin to cleanse and purge it self from inward filthinesse so as not to approve it allow it or mingle with it Acts 15.9 having purified their hearts by faith as sicknesse is poyson to the blood and spirits so is sin to the soul now as all the spirits in their natural motions tend to self-preservation so the spirit of faith or the spirit by faith musters together and stirs up all the powers of the Inner-man for self-purification without purification there can be no preservation and Faith is the principal grace that purifies 3. Faith fructifies a living faith is a working a fructifying or a fruit-bearing faith as the Apostle James demonstrates James 2.14 to the end They that are purified by faith in the blood of Christ are zealous of good works Tit. 2.14 How many Believers at large are there that look green and fair and make a brave flourish afar off but come near them and well observe them view their hearts and their lives or their hearts by their lives and works and you shall finde them like the barren Fig-tree which Jesus saw full of leaves but without fruit to relieve him in his hunger the Curse of barrenness will strike to the hearts of such Professors as it did to the heart of that Fig-tree Psal 36.9 Jer. 2.13 Joh. 15.1 Rev. 23.2 By Faith we have Union with Christ the fountain of Life the fountain of living waters the True Vine and Tree of Life that grows in the midst of the Paradise of God All these Metaphors bespeak abundant fruitfulness and that of the choicest fruit The grapes of Canaan the graces of the Spirit the works of Righteousness and Acts of charity and mercy to the praise and glory of God by Jesus Christ In a word have you faith in Christ Jesus and hope in Heaven why then yee bring forth fruit as they do all the world over that have recieved the grace of God in truth Consider well 1 Col. 4.5 6. 4. Faith pacifies as well as fructifies as it fructifies a barren Desart and makes the wilderness and solitary place to blossom as the Rose as Lebanon Psa 35.1 2 Sharon and Carmel so it pacifies a troubled Conscience it stils the rage and surges of this Sea As once Christ said to the Winds and Waves so faith in the name and power of Christ speaks to the perplexed soul peace and bee still and there is a great calm Christians would live more the life of peace if they lived more the life of Faith the more of faith the less of â—ervile fear being justified by faith we have peace with God c. Rom. 5.1 Phil. 4.7 And this peace of God passeth all understanding When the Clouds of Temptation and the winds and waves of passion are up a few thoughts of Faith will quiet all as Dr. Tho. Goodwin in his Vanity of Thoughts a worthy Man observes There is no peace saith my God to the wicked Isa 57.21 but a true Believer hath peace with God through Jesus Christ the Prince of peace he hath peace in Heaven and peace on Earth peace with God and peace with his own conscience for the Kingdome of God is righteousness peace and joy in the Holy Ghost Rom. 14.17 5. Faith operates it acts and works by love Gal. 5.6 for in Jesus Christ neither Circumcision availeth any thing nor uncircumcision Magnes amoris amor but faith which worketh by love Faith worketh love wee love God when by faith wee apprehend that God loveth us first 1 John 4.19 we love him because hee first loved us and as faith works love so it works by love Faith is the great Wheel the principal Grace that animates actuates moves influences love patience zeal and every other grace that sets all other wheels a going that quickens and strengthens all other graces in their proper respective motions and operations The words of Dr. Bates in his Sermon upon Heb. 11.6 In the 11 Chapter to the Hebrews Faith is represented as the principle of Obedience conveying vigor and strength to other graces whereby they become operative to several ends and Objects Hence those Acts which immediately spring from other graces as their proper stock are attributed to faith that being the principle of their heavenly working in this respect as the success of an Army redounds to the Generals Honor so the victory which is effected by other Christian qualities is here ascribed to Faith which animates them and leads them forth as their chief Captain 6. Faith Amplifies dilates enlargeth the heart to run the wayes of Gods Commandments 1 John 5.1 and 3. verses compared together whosoever believeth that Jesus is the Christ is born of God c. vers 1. For this is the love of God that we keep his Commandments c. verse 3. Faith is the ground of Love and Love the Author of Obedience holy obedience is the daughter of a lively Faith
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
and kick against the pricks his work is senslesse and fruitlesse though he may bring others to the fire he doth but labour in the fire as the Prophet speaks his work will be burnt up and come to nothing as with the Children of Israel in the Land of Aegypt Exod. 1.12 the more they were afflicted the more they multiplied So the more the Saints are persecuted the more they are augmented this is a strange yet a true Paradox the more they are depressed Depressa resaâ—go and oppressed the more they grow like Camomile the more they rise up like the Palm-tree 't is apparent by all stories in all Ages that the more precious blood hath been spilt Sanguis Ma tyrum semen Ecclesiae the more precious seed multiplying into an innumerable off-spring hath been sown All along the Blood of the Martyrs hath been the seed of the Church This not only the Pagan Emperours of old notwithstanding all the havock they made of the Lambs of Christ but also the mightiest Christian Emperour that ever sweyed the Western Scepter had experience of Charles thâ— fifth son of Pepin King of France Emperâ—ur oâ— Germany after all his Warrs Slaughters stirs and Buzzles in the world to extirpate the Protestant faith at last was weary and leâ—t the matter much as he found it and betook himself to a private life And when in his retirement he came to dye he depâ—â—ted in the same faith as the renowned Historian Thuanus relates which in his life-time he had persecuted Se quidem in 〈…〉 prop◠〈…〉 it Patris haereditate passionis merito alt ro cont◠〈…〉 terum sibi donare ex cujus dono illud sibi merito vâ—â—â—iret 〈◊〉 fiduciâ fretus minimè confundatur c. Thuan. Hist lib. 21. Casting himself with his whole soul upon God he thus reasoned That for his part he was on the account of any merits of his own unworthy to obtain the Kingdome of Heauen but his Lord and God who had a double right unto it one by inheritance of his Father the other by the merit of his own Passion Contented himself with the one Granted the other unto him by whose Grant he rightly laid claim thereunto and resting in this faith or Confidence he was not confounded c. Another instance is out of Sulpitias Severus * Non â—x prâ—ss 〈…〉 coâ—siâ—◠〈…〉 p. qui◠〈…〉 foeâ—â— dissention hâ—â— agâ—â—tam 〈…〉 erat Su p. Severus in the end of his second Book Ithacius wâ—â—h some other Bishops his Associates procu ed Maximus the Tyrant to put Priscillianus a Grostick with some others to deaâ—h and to banish some of their follow rs wâ—â—t follow thereon Hoc modo saith the Historiâ—n homines luce indignissimi pessimo exemplo necati aut exiliis mulctati Oâ— this manner were those most unworthy wretches either slain or punished by banishment by a very bad precedent and what waâ— the success of this Fury He tels us the Heresie was so far from being expressed by it that it was the more confirmed and propogated And what ensued hereupon in the Chu ch it self the Author tels us in the end of hi E clesiastical story Amongst ours a lasting war of discord was kindled which after now it hath been carried on for fifteen yeares with shameful Contentions could by no means be allayed Those that have read the Germane French and Brittish Annals will set to their seals that this is true that persecution hath ever been a vain unprofitable Work a beggarly poor Trade none have thriven by it that have followed it yea a most destructive Trade How have Countreys and Kingdomes been inveloped in blood and war in confusion and distraction where this phrensie hath reigned and raged 3. Persecution of the Saints of God for Conscience-sake is not only a most wicked and fruitlesse but also a most dreadful practise and that for two Reasons to name no more 1. Christ espouses his Saints injuries he takes them as done unto himself Saul Saul why persecutest thou me said Christ to Saul As a Christian shares with Christ in all his dishonours Acts 9.4 Psal 69.9 He that toucheth you toucheth the Apple of mine eye Zech. 2.8 The reproaches of them that reproach thee are faln upon me so Christ partakes with Christians in all their persecutions he accounts himself concern'd in all their injuries Now is it not dreadfull to be an enemy to Jesus Christ Is it not dreadfull to be found a fighter against God Is it not dreadful to war against Heaven to pull down Almighty and eternal Vengeance on a mans head 2. As the Persecutors ordain their Arrows against the Saints their cruel Laws Edicts Fines Pains Penalties as they have done in one part of the world or other in all Ages so God hath by way of requital ordained his Arrows against the persecutors if they turn not God hath prepared for them the instruments of Death the Scripture speaks expresly he ordaineth his Arrows against the Persecutors Psalm 7.13 And those Arrows viz. divine judgments shall be sharp in the hearts of Christs Enemies 'T is confessed an ignorant persecutor may be pardoned upon great Repentance there is mercy for such Videtur innuere Paulus nullum esse veniae locum nisi ubi suppetit ignorantiae excusatio Calvin his verbiâ— neque Paulus piaculum suum extenuat neque innocentiae suae vocationem trihuit sed aequitatem misericordiam praedicat quae miserta incredulitatis insertiae peccantem sed errore potius quam malâ—volentiâ revocavit Bulinger 1 Tim. 1.13 Paul was a blasphemer a persecutor and injurious and he obtained mercy because he did it ignorantly through unbelief but a knowing persecutor convinc'd of the Truth he persecutes and totally falling from it and maliciously hating the truth and persecuting the professors of it unto the death This mans Crime is I think unpardonable Satan hath set the seal of Hell upon him or else I know not what to make of that Text Heb. 10.26 27. For if we sin wilfully after we have received the knowledge of the Truth there remaineth no more sacrifice for sins but a certain fearful looking for of Judgment and fiery indignation which shall devour the Adversaries 3. This Point serves to convict and condemn the Scorner that scoffs at holinesse Prov 14.9 Fools make a mock at sin and as the wise man speaks that is as Expositors upon the place make a laughing-stock or a may-game at it they slight Holinesse the highest Excellency and make nothing of it But 't is bad jesting with edg-tools â—â—â—â—ulum est 〈…〉 Scoffing is the over-flowing of Gall and malice and a black mark let it be found where it will especially when Religion or holiness is made a by-word or Reproach to sit in the seat of the Scorner is an high degree of wickednâ—ss and utterly inconsistent with a godly state and bespeak a man at present to be in a cursed state To
to those expressions Isa 9.6 To us a Childe is born Factus est nobis non creatione sed ordinatione neque enim Christus creatus aut factus est quoad Essentiam divinam ut haeretici depravant scripturam hanc sed ordinatus donatus nobis ad haec bona conferenda ideo discitur factus nobis sicut Isaiah 9.6 puer natus est nobis Luke 2. vobis natus est servator id est nostro bono Pareus in loc to us a Son is given And Luke 2 To you is born a Saviour that is for our good He is made of God to us c. that is saith * Factus est nobis sapientia a Deo c. id est qui datus est nobis a Deo ut in ipso omnem sapientiam Consequeremur c. idem de justitiâ sanctificatione statuendum est Beza in loc Beza who is given to us of God that we might obtain all wisdome righteousness holiness c. in him and by him All these interpretations are significant and proper enough but the last I best approve of as the most genuine and consonant to the scope of the Text and to the sense of the Apostle only by the way note thus much that by righteousness here is and must be meant the righteousness of justification for the Apostle immediatly annexeth to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 importing the Righteousness of Sanctification which is the very next word My observation shall be this Jesus Christ was given of God to be our Righteousness or for our justification In the prosecution of this precious and weighty Doctrine I shall endeavour 1. To prove the Point 2. To open the meaning of the word Justifie 3. To shew what the justification of a sinner before God is 4. What are the essential parts of our justification 5. The several Causes of our justification 6. The Fruits and Consequences of our justification 7. And lastly Close all with a brief Application for proof 1. Jesus Christ was decreed designed ordained and determined to be his peoples righteousness propitiation and redemption the justification and redemption of a sinner is according to Gods purpose and grace given us in Christ Jesus before the world began 2 Tim. 1.9 which according to the immutability of his Counsel was in the fulness of time accomplisht That in Daniel is very emphatical Dan. 9 34. To bring in everlasting righteousness 't is in the original a Righteousness of Eternities So in Heb. 9.12 it it said that Christ obtained eternal Redemption for us Our Redemption Eternal a parte ante a parte post or Righteousness may be called Eternal upon a double accompt 1. Eternal in reference to the eternal Decree of God and so a Righteousness from Eternity 2. External in reference to the everlasting duration of the vertue of it the great and glorious Benefits that accrue to Believers by vertue of this Righteousness extend their vertue continue their influence throughout the endless duration of Eternity 'T is a Righteousness from all Eternity and a Righteousness unto all Eternity Rom. 3.25 Whom God hath set forth from everlasting or fore-appointed to be a propitiation through faith in his blood 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · quem proposuit Deus propitiationem Montan. to declare his righteousness c. Christ was A Lamb slain from the beginning of the world Rev. 13.8 viz. in the eternal purpose and Decree of God 2. Consider Christs glorious Name This is his Name wherewith he shall be called the Lord our Righteousness Jer. 23.6 This is like his other Name Jesus the same in substance with this Matth. 1.21 by the Oracle of an Angel his Name must be called Jesus for he shall save his people from their sins i. e. from the power guilt and condemnation of sin 3. 'T is the office of Jesus Christ as our High Priest to be our Righteousness Jesus Christ was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he was our Redeemer the price of our Redemption a Counter-price our Redemption and revocation from Captivity he was both the propitiatory and propitiation he was Priest he was Altar he was Sacrifice he was All in All Jam fructum ostendit quem ex Christi sacrificio consequuti sumus nimirum ut justi coram Deo essemus qui naturâ impuri peccatores sumus Marloâ—at in 2 Cor. 5.21 to make us the righteousness of God in him 2 Cor. 5. ult that is that we who are impure sinners by nature through the sacrifice of Christ might become righteous before God He is our Advocate 1 Joh. 2.2 and propitiation Jesus Christ the Righteous yea he is our 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 our propitiatory or placatory Rom. 3.25 alluding to the Mercy-seat 1 Cor. 5.7 He is our Passeover sacrificed for us he is the Lamb of God slain for us 1 Pet. 1.18 that the wrath of God might pass over and pass away for ever from us and not fall down upon our heads if your hearts and Consciences are sprinkled with the blood of Christ as the Door-posts of the Children of Israel were with the blood of the Paschal-lamb Exod. 12.7 the wrath of God will for ever pass by you and not pass upon you Thus Jesus Christ is a merciful and faithful High-priest Heb. 2.17 merciful to us in misery pittying us in our guilt and blood faithful to God and to us also in the faithful discharge of his Priestly Office for us in being our Price our Ransom in discharging our Bond in pacifying the Fathers wrath in satisfying divine Justice in finishing Transgression in making an end of sin in bringing in everlasting Righteousnesse and so in bringing us to God 1 Pet. 3.18 Now as he is our merciful and faithful High Priest so he is our Righteousnesse 1 our Justifyer Justitia hoc est justificator noster donaus nos vera justitiâ coram Deo per fidem Ad sacerdotale munus Christi hoc pertinet Pareus in 1 Cor. 1.30 endowing us with a perfect Righteousness before God through faith this belongs to the Priestly Office of Christ Jesus Christ is the Author or the procuring cause of our justification as he is the Author of our eternal Salvation Heb. 5 9. And this he doth two wayes 1. By making an Atonement for us on Earth 2. By making intercession for us in Heaven He hath made reconciliation for us by his blood upon the Crosse Rom. 5 1â— and he doth continue to make intercession â—or us by the prevalent and loud cryes of the same blood in Heaven Heb. 12.24 He is gone up to Heaven to appear in the presence of God for us Heb. 9.24 just as Aaron a type of Christ Exod. 28.12 29. and 30. verses was to bear the name of the children of Israel a figure of all the Elect of God engraven in precious stones upon his Shoulders and upon his Heart when he went into the holy Place for a memorial before
suffering and misery but not as a privation of all sin nor as the perfection of Grace and holiness nor as it is the nearest union of the soul with God and the highest fruition of the chiefe good Thus for him to desire or long for Heaven is against the very grain and hair of his spirit altogether inconsistent with and contrary to his old unrenewed nature Now on the contrary the Saints whose eyes are enlighted with the eye-salve and by the prospective of Faith Rev. 3.18 have had a view of this King and Kingdome Isa 33.17 these make a right Scheam or draught of Heaven 2 Cor. 5.17 If any man be in Christ he is a new Creature Gloria quam habebunt conformem Christi corpori incomprehensibilis est Calv. in Phil. 3.21 and their believing hopes of interest in this Kingdome and of communion with this Company that is above do engage them to purification 1 John 3.2 3. He that hopes and longs to see Christ as he is and to be like him both for constitution of soul and temper of body he must ever labour to be holy and he will be trying and practising here on earth to conform to Christ before-hand He that expects that his vile body shall be made like Christs Glorious body 1 in spirituality purity clarity strength splendor and Glory he will possess his Vessel in sanctification and honour hee dares not use his body meerly as a streiner for meats and drinks nor as an unclean channel for lusts to pass through but he will honour it as a Temple of the holy Ghost hâ—s mind that shall see God he will not fiâ—l with chaffe and vanity with worldly cares or unclean â—houghts his affections that should cleave to God intensively and inseparably he will not prostitute to every base object he will labour to keep his garments clean to walk without spot and blamelesse till the coming of the Lord. Thus with respect to the fruition of our hopes and the attainment of our happiness we are engaged and not engaged only but enclined and sweetly constrained also to habitual and actual holiness or as the Apostle excellently phraseth it to cleanse our selves from all filthiness of flesh and spirit 2 Cor. 7 1. and perfect holiliness in the fear of the Lord. Use 7. In the seventh place This point informs us of the excellency of Sanctification or Holiness ye have heard already much of its absolute necessity now something of its transcendent Excellency Holiness is the Name of God the Will of God the Work of God the Seed of God the Nature of God the Image of God the life of God the Glory of God the lustre and splendor of the soul the health and vigour of the soul the soul of man is the Physical Image of God but the holiness of the soul is the Ethical or qualitative image of God 'T is the seed of Glory the beginning of Heaven the first fruits and fore-runners of eternal Life 'T is a known Maxim That which partakes of the nature of the whole Quicquid participat de naturâ totius est pars totius is a part of the whole the filings of Gold are Gold ramenta auri sunt preciosa Grace is very precious true sanctifying saving grace is Glory The holy people are the most precious honourable people in the world Isa 43.4 Since thou wast precious in my sight thou hast been honourable and I have loved thee c. Prov. 12.26 The righteous is more excellent than his Neighbour See how many honourable Titles God doth honour his Saints in Scripture with 1. They are his portion Deut. 32.9 2. They are his pleasant portion Jer. 12.10 3. They are his inheritance Isa 19.25 others are the works of his hands but the Saints are his inheritance 4. They are the dearly beloved of his soul Jer. 12.7 5. They are his Treasure his peculiar treasure Exod. 19.5 and his peculiar people 1 Pet. Segallah et 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are the same 2.9 Titus 2.14 6. They are the Apple of his Eye Zech. 2.8 whoso toucheth you toucheth the Apple of mine Eye 7. They are his Glory Isa 46.13 8. They are the house of Gods Glory Isa 60.7 9. They are a Crown of Glory Isa 62.3 10. They are the Throne of God Exod. 17.16 the words may be read thus because the hand upon the Throne of the Lord and so by many they are translated 11. The Throne of Glory Jer. 4.21 12. The Ornament of God Exek 7.20 13. The Beauty of his Ornament Exek 7.20 14. The Beauty of his Ornament set in Majesty Ezek. 7.20 15. A Crown of Glory Isa 62.3 16. A Royal Diadem Isa 62.3 17. Lastly The excellent in the Earth Psalm 16.3 the Saints that are in the earth are the excellent in the earth the Jewels of the world you may enlarge in your own Thoughts This then serves to inform the mistaken and blind world that Grace is no disgrace that holiness is no dis-enobling but a most generous princely and glorious thing Brave spirits as the world accounts them think preciseness an inglorious and the power of Godliness a base thing that taketh off from their Grandure and Generosity * Coguntur esse mali nè viles habeantur Salvian Salvian complains that in his time the Great Ones were deter'd from serious holiness because it was Contemptible It was Gentleman-like to be wicked but Peasant or Vassal-like to be Godly whereas the service of God is the noblest and sweetest liberty but the service of sin the vilest slavery Though your jolly spirits think they are the freest men on earth The Apostle nips their Courage with that Cooling-Card 2 Pet. 2.19 While they promise them liberty they themselves are the servants of Corruption for of whom a man is overcome of the same is he brought in bondage They are the slaves of Satan in the bonds of lust I wish that all Prodigals and presumptuous sinners would seriously mind that Text But my Brethren I trust that ye have otherwise learned Christ If so be ye have heard him and have been taught by him as the truth is in Jesus then ye do put off concerning the former conversation the old man c. ye do put on the new man which after God is created in righteousness and true holiness 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in sanctitate veritatis vulg or holiness of Truth Ephes 4.22.23 24. I trust the Lord hath given ye an understanding to know things that are excellent and to approve them that ye may be sincere and without offence till the day of Christ as the Apostles prays for the Phillippians Phil. 1.9 10. Many excellent Gifts the Father of Lights bestows upon his Children indeed every good and perfect gift comes from him Jam. 1.17 Christ himself is the first Best Gift of God A Gift of Gifts and sanctification in or by Christ Jesus Joh. 1.10 I take to be the next Best