above they have heavenly affections and heavenly conversations and shall have heavenly Mansions The Saints of Joh. 14 2. God among other Titles are called an holy Nation a Royal Priesthood and a Peculiar People 1 Pet. 2. 9. The Priests of old were men consecrated to Minister in Gods presence Now 1. This Consecration infers an holy preciseness and peculiar singularity in the Saints to keep themselves unspotted from the world Jam. 1. 28. 2. As God doth consecrate the Saints so they themselves having received grace from above do willingly dedicate and consecrate themselves to God They present their bodies i. e. their persons the body being put Synechdochically for the whole man as an holy and living sacrifice Rom. 12. 1. And for this dedication the Lord calls when he saith My Son give me thine heart c. he is pleased to call it by the name of a gift when 't is his due debt and because our free consent is a necessary fruit of his free grace every gracious soul doth voluntarily surrender or give up it self to God as the Macedonians did 2 Cor. 8. 5. Thus in the first place to sanctifie is to set apart and dedicate to an holy use 2. To sanctifie is to cleanse together with its positive act to renew endow or adorn with grace The privative part is cleansing the positive part is adorning First I shall consider the privative part of Sanctification as it is a cleansing work As the word Sanctifie signifies to separate so there is a difference between the Saints and others but as it signifies to cleanse so there is a difference between the Saints and themselves 1. They differ from others because they are a people set apart to live and act for God whether they eat or drink buy or sell they do all for God that is with respect to his glory 1 Cor. 10. 31. and so they are distinct from the men of the world who are meerly by assed by their own principles swayed by their own interests and act for Carnal Self in all they do 2. Sanctification makes a difference between them and themselves inter them unregenerate and themselves regenerate they were filthy before but washen now impure before but holy now Lyons before Lambs now Swine before but Doves now May not we say to and of the best of Saints that are extant as the Apostle speaks of the converted Corinthians 1 Cor. 6. 11. Such were some of you i. e. some of you had been Idolaters Adulterers Drunkards Covetous c. but now ye are washed justified and sanctified in the Name and by the Spirit of our Lord Jesus that is ye are not the same men and women that ye were before the grace of God having changed both their relations and their qualities As a man lately converted answered his old Companions when sollicited to excess of Riot Now I am not I As sin Ego non sam Ego Eras makes a wonderful cursed change in and upon the soul from good to bad yea to stark naught so grace makes a wonderful blessed change in and upon the soul from the worst to the best relation and condition that the rational creature can attain unto The deep and ingrained pollution of our nature is purged and done away 1. Inchoatively and generally at our grand bathing in Regeneration or first conversion Tit. 3. 5. when the soul doth begin at first to wash it self in the Fountain of Christs blood that Fountain opened for sin and for uncleanness Zech 13. 1. that is the first cleansing then the Leprosie begins to be abated and the soul to be made white in the blood of the Lamb then sin hath its mortal blow 2. Gradually and progressively by degrees the Image of Christ is drawn brighter and brighter goes on from glory to glory in the soul of man by the Pourtraicture of the spirit 2 Cor. 3. 18. and as the righteousness of Justification so the righteousness of Sanctification also is revealed and carried on from faith to faith The path of the just is a shining light Pro. 4. 18. that shineth more and more unto the perfect day As Naaman by the Prophets order went 2 Kin. 5. 10. 14. down and washt himself seven times in the streams of Jordan so the sinful soul of man must go down believingly and wash it self in the blood of Christ and in the water of the spirit in the stream of this Jordan if ever it will be clean Christ washt his Disciples feet Joh. 13. 11 12. alluding to the custome of the Jews who wearing Sandals and dirtying their feet daily were wont to wash their feet daily So every day while we converse in and with the world we contract dirt and filth daily we must be therefore washing off the dirt by the renewed acts of faith and repentance daily we ought to make recourse daily to the blood spirit word and promises of Christ for our Justification and thereby cleanse our selves from all filthiness of flesh and spirit 2 Cor. 7. 1. 3. Totally or wholly that is at our dissolution when we shall be glorified when the body of flesh shall lie in the dust of death then the body of sin shall lie down with it then the souls of the Saints shall be presented glorious without spot or wrinkle be pure from sin and perfect in holiness Now through grace the Saints are freed from the guilt and dominion of sin but at death they are perfectly free from the being of it As a worthy man well observes That as sin brought death into the world D. Manton in M. Loves Funeral Sermon with it so death by way of revenge carries out sin 'T is probable the time will be in the very moment of expiring saith the same Author As the soul in the moment of its conjunction with the body became sinful so the soul in the moment of its disjunction from the body becomes perfectly sanctified and is presented perfect by Christ to God for no unclean thing shall enter into the New Jerusalem Rev. 21. 27. Thus much for the privative part of Sanctification as it is a cleansing work 2. Something very briefly of the positive work of Sanctification as it is a decking or adorning the soul with grace under the Law as there was an Altar for Oblation so there was a Laver for Ablution and the Priests were commanded to wash in the great Laver before they came to minister at the Altar Exod. 30. 18 19 20. As the Oblation or Offering did note Justification so the ablution or washing did note our Sanctification And moreover the legal Priests were to be adorned with gorgeous attire with glorious garments when they appeared before the Lord which garments of glory and beauty without controversie did Exod. 28. figure out the glorious graces of Christ and all true Christians for as Christ is their King and Priest so they through the riches of grace have Communion with him in his Offices and therefore
sanctity and a spirit of magnanimity indeed his sanctity is his Magnanimity which makes him so high that the world cannot master him and so holy that Inimicos dei jam hoc ipso quod non cessimus vicimus Cyprian the VVorld cannot in some sence defile him Thus in his measure he keeps himself unspotted from the world James 1. ult by the world is here meant whatsoever resists the Commands of God Neither the worlds frowns nor favours neither its Comminations nor its Invitations neither the fears of the world not Quicquid mandatis Dei resistit Polan the flatteries of the world can turn a regenerate person from the faith of Christ nor from obedience to the Gospel nor bring him unto their Bow In the German Reformation when some perswaded Erasmus to write to Luther to bring him back to Popery or else at least wise to write against his Doctrine Erasmus answers â—uther was too great for him to write to or against A Gracious spirit is too great a spirit for the great Ones of the world to force by power or to bribe by favour into a base compliance with them against the honour of their God and the conscience of their Duty The Aegyptians were wont to paint their Judges without hands and eyes without hands they must not take bribes without eyes in judgment they must not be partial Thus a godly man that hath made God his portion is hand-less and eye-less he is hand-less the world doth not shall not bribe him he is eye-less he beholds none of the worlds Terrors so as to daunt him Thus a sanctified or regenerate person in the strength of Christ overcomes the world 6. A regenerate or sanctified person hath the honour of Sonship Sanctification layes the foundation of our Adoption when we are born again we are born Gods Children we bear the Image of Christ by grace as we have have borne the Image of Adam by nature when we are converted ipso facto we are adopted Regeneration is the root or stock from which and on which this Peer-less and never fading flower Adoption grows When a sinner becomes a Saint at that very moment a childe of wrath is made a son of God a member of the first is made a member of the second Adam a relative change is contemporary with a real Behold ye Saints this priviledge with admiration Behold What manner of love is this that we should be called 1 Joh. 3. 1. the sons of God c. When Christ had converted the Paralytick he cals him Son When Christ had converted Mat. 9 2. the Menstruous woman which appears by her faith in touching him and drawing in vertue from him he cals her daughter daughter be Mark 5. 34. of good chear c. The new creature hath both the white stone and the new name the white stone of Absolution the new name of Adoption There be some Honours a man can never attain to unless he be born of Nobles or descended of the blood of Princes I cannot Fortuitum est nasci a principibus teach you to be Princes in this sense 't is a rare thing to be born of Princes but sure I am unless ye be born again not of bloods or of the will of man but by the will and of the Spirit of God 1 John 13. 3 John 3. ye shall not see the Kingdome of God much less become the sons of God or Kings and Priests to God Rev. 1 6. and least of all live and reign as Princes and Peers of state in Glory Now every sanctified soul to his great Comfort may draw up this Syllogisme He that hath the disposition and the Affections and doth the work of a childe of God is a childe of God But I have the disposition and the Affections and do the work of a childe of God Therefore I am a child of God If ye are right in the Assumption ye are thrice happy in the Conclusion 7th Effect of Sanctification Holinesse brings the soul to its right frame and Temper Psalm 23. 3. He restoreth my soul c. Sanctification 〈◊〉 the souls restauration not only to joy and comfort but also to its former soundness health and vigour which was impaired by the fall The health of the Bodie consists in the right and sound constitution of of it when all the members are in their due positure and all the humours in their right temperature then the body is in health so the health of the soul consists in the rectification or right Constitution of all the faculties So Dr. Sybs By the fall they all suffered deordination disorder deformity confusion by Regeneration they are set in joint again renewed rightly ordered and re-inclined to their proper and right objects Grace coming into the soul like Physick taken down into the body works out the peccant humours heals 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the soul of its old distempers cleanseth it of its former filthiness and superfluity of naughtinesse repairs nature by restoring to it the divine Nature and so makes the soul hail and healthful in Gods service for indeed none but the vessel of Honour which is sanctified is meet for the Masters use Sin is the souls sickness what sickness is to the body that sin is to the soul Sin is compared to the worst of sicknesses to the plague of the heart the noysome pestilence the running Leprosie A sick person cannot walk nor work with comfort nor rellish the sweetness of meat and drink nor enjoy himself in any of his enjoyments Wherefore health is counted the greatest temporal blessing far greater than wealth honour beauty c. Now sin being a spiritual distemper like a disease Physicians call a Corruption Corruptio totius substantiae of the whole substance of animals vitals naturals an unholy sinner cannot walk in Heavens way nor work the works of God nor savour the things of the Spirit nor rellish the sweetness of Communion with God nor the pleasures of Piety his spirit is corrupted this internal Palate and appetite are vitiated the whole man is quite out of frame and order he loves like a Swine to rowt in the dung and filth and cannot delight in God not in his holy Law Things that are in themselves most excellent the great and glorious Mysteries of the Gospel he looks upon as things contemptible and vile but sin in in its lusts and acts viler than the vilest filth he lives in as his Element and counts his greatest pleasure and Glory he glories in his Phil. 3. 11 19. shame O Lord how sadly is man fallen But in sanctification the man is quite altered the minde is informed the will is reformed the affections are rightly ordered the conscience is purged the Inner-man is recovered to its right temper yea the members of the body which before were weapons of unrighteousness are now made sub-servient to the Spirits Dictates And the whole man body soul and spirit being
sweetly reposeth it self in the â—osome of God by love 1 John 4 7 8. Beloved let us love one another for love is of God and every one that loveth is born of God and knoweth God he that loveth not knoweth not God for God is Love You see love to God and to the Brethren is both a sure sign and a genuine effect of Regeneration which is synomminous with Sanctification This grace of Love is the very soul of all Religion the very life of the new Creature the closure of the soul with God in the sweetest manner he that hath most of this grace hath most of all graces This is one of the precious things promised in the new Covenant Deut. 30. 6. viz. An heart to love the Lord the Lord thy God will circumcise thine heart and the heart of thy seed to love the Lord thy God with all thy heart and with all thy soul This is made a 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 All other Beloveds are no body to Jesus Psalm 4. 6 7. Cant. 5. 10. 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 None Foxes Acts and Monuments 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 propter eminentiam cognitionis Christi Iesu Moâ—â— 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 A sanctified heart loves God with a Amore desideriâ— 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 as the heart of Shechem Amore unionis 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 God bestows himself Aâ—or â—oâ— est nisi dâ—num amantis in amatum 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 give and ascribe all honour and 〈◊〉 Benevolentia 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 let all thine be mine and let all mine be thine and let thine be for thy glory let every person Cant â— 16 and creature and thing in Heaven above and in earth beneath be a shril Trumpet a loud Cymbal to sound forth thy praises Fourthly A sanctified heart loves God with Amore complacentiae acquiescentiae 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 〈◊〉 we are still looking where we love When I awake saith the Psalmist Anima plus est ubi amat quà m ubi animat 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 Psal 132. 14. Psal 116. 7. Psal 91. 9. Ephes 3. ult here will I dwell the Saint saith of God Return to thy rest O my soul A Saintt 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 but there both love and Psal 16. ult 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 and serve who is the fountain of his life and blessedness Psal 36. 9. Psal 87. 7. Col. 3. 3. 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
by Christs blood as influenced by Christs Spirit When ye come to this Pool of Bethesda there wait and wait earnestly for the Angels stirring of the waters as the impotent folk did John 5. 2 3 4. the Angel of the Covenant Christ in his Prophetical Office must stir in these waters of the Sanctuary manifest his Power and Presence in them and stir in thy heart also Open thy immortal Gates move and melt thy bowels for thee if ever they are effectual 'T is very observable that under the Law all the Cities of Refuge were Cities of Levites and Schools of Instruction And there the Man-Slayer must stay till the death of the High-Priest So in like manner if yee flie from the Pursuer of Blood the Law and Wrath of God to Jesus Christ for Refuge for Reconciliation for Justification as your High-Priest you must come to Christ also for teaching as your Prophet ye must learn the Trade of holiness in Christs School as well as look for reconciliation by Christs Crosse To conclude Your Head is holy so must the members be or else ye exceedingly dishonour your Head and disgrace his Glorie 3. 'T is for the honour of God the holy Spirit the Father and the Son have committed the Saints to the Spirits charge to this very end and purpose that they might be sanctified Sanctification is made the Spirits personal operation 2 Thes 2. 14. 1 Pet. 1. 2. The Spirit is to shape and fashion all the Vessels of Mercy and prepare them for Glory he is to deck the Spouse of Christ with the jewels of the Covenant 'T is the great advantage the Saints have in the Oeconomy or dispensation of Grace that they have the Father to purpose it the Son to purchase it and the Spirit to work it the Father Word and Spirit are all one and agree in one for our sanctification Now 't is a great grief to the Spirit when the work of Grace doth not go on and prosper in the soul for 't is he that worketh us to this very thing and therefore is called the Spirit of holinesse 'T is not for the Spirits honour that Gods Nursery or Plantation committed to his care and charge should not thrive and flourish 'T is not for the Spirits honour to dwell in defiled Temples nor to let the people go naked without their Ornaments 'T is not for the Spirits honour that any committed by the Father and the Son to his charge should perish or miscarry should fall away either totally from all Grace finally for all time for ever to miss of heaven in the end The Father hath left the Son in charge to be the Captain of our salvation and to bring many Heb. 2. children to Glory The Son hath left the Spirit in charge with all his Fathers children to guide 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 Commission 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 aux viae vobis erit in omnem veritatem So Beza in John 16. 13. 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 * the Spirit is Dux via 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 happinesâ— Grace and Glory holiness and happiness sanctification 〈…〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hom. Negat queaqua posse viâ— re Deum sine sanctâ—â—â—oâ—a 〈…〉 ocâ—â—is vâ—debimus Deum quam qui reformati fuâ—rint ad ejus imaginem Calv. and salvation individuo nexu cohâ—rent These are tyed and twisted together with a knot inseparable and indissolâ—ble 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 â—o other eyes than those which shall be renewed according to his Image The Image of God is but 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 1 Pet. 1. 2 3. How can 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Math. 5. 8. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 and fulness of joy in the presence As one saith Consortes Agni
Angellorum Candidati 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 he would be as Coelum est altera Gehenna damnatorum 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 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 untenewed nature Now on the contrary the Saints whose eyes are enlighted with the eye-salve and by the prospective of Faith have Rev. 3. 18. had a view of this King and Kingdome these Isa 33. 17. make a right Scheam or draught of Heaven and their believing hopes of interest in this 2 Cor. 5. 17. If any man be in Christ he is a new Creature Gloria quam habebunt conformem Christi corpori corpori incomprehensibilis est Calv. in Phil. 3. 21. 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 his mind that shall see God he will not fill with chaffe and vanity with worldly cares or unclean thoughts 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 fil hiness of flesh and spirit and perfect holiliness 2 Cor. 7. 1. 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 is Quicquid participat de naturâ totius est pars totius 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 Since thou wast precious Isa 43. 4. in my sight thou hast been honourable and I have loved thee c. The righteous is more excellent Prov. 12. 26. 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 ne 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
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 endowing us with a perfect Righteousness Justitia hoc est justificator noster donans nos vera justitiâ coram Deo per fidem Ad sacerdotale munus Christi hoc pertinet Pareus in 1 Cor. 1. 30. before God through faith this belongs to the Priestly Office of Christ Jesus Christ is the Author or the procuting cause of our justification as he is the Author of our eternal Salvation And this he Heb. 5. 9. 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. 10. and he doth continue to make intercession for 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 just as Aaron a type of Christ Exod. Heb. 9. 24. 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 the Lord continually So our Lord Christ is entred into the Heavens with red and glorious Garments to appear in the presence of God for us there is not the least Believer but his name is as it were engraven upon the Shoulders Breast-plate and Heart of Christ Of all cryes the cryes of blood are the strongest the loudest whether for or against a guilty person Abels blood cryed aloud to God for vengeance but this blood of Gen. 4. 10. sprinkling speaketh better things than that of Abels it pleads sues presses hard for a discharge from all thy sins and enemies it cryes aloud for mercy peace and pardon Lord saith Christ here is my price and my purchase my Redemption and my redeemed Ones here is my Righteousness and here are the persons justified by it whatever charge or guilt lyes upon them here are the shoulders that have sustained the weight of thy wrath which was their due upon these shoulders and in this heart thou mayest behold all their names engraven acquit and absolve them for my sake Father I will that they be righteous by my Righteousness and glorious with my Glory My tears my stripes my wounds my groans my anguish my Blood the tortures of my Body the torments of my Soul do all pray and plead prevailingly that all believing sinners be justified and saved Thus Christ appears in Heaven with red Garments with Garments rolled in blood and with the whites of peace pardon justification and absolution upon the red with all the names of his justified sanctified ones engraven upon his shoulders and upon his heart before the Lord continually to present his everlasting Righteousness to the Father for us to present our persons as righteous and spotless enwrap'd in that glorious Robe of Righteousness and to impropriate and apply his everlasting Righteousness to us Thus I have proved that Christ is our Righteousness 2. We come in the next place to open the Vox justificandi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 inde justificationis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 propriè fere semper forinseca forensis actio est judicis judicii scilicet in rei absolutione condemnationi opposita Synop. Pur. Theol. p. 434. Justificare absolvere à est morte non condemnare Syntag. Polan p. 455. meaning of the word justifie Justification is a Law-state and the words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are verba forensia or judicial or Court-Terms taken from Courts of Justice It imports the absolution of a guilty person the word justification is in holy Writ opposed to condemnation To justifie saith Polanus is to absolve from death not to condemn Though justificare sometimes may note as much as justum facere if you respect the notation of the Latin word as magnificare importeth to magnifie or make great neither is it to be doubted but that the Lord doth constitute or make those just whom he justifieth they are just both by the imputation of Christs Righteousness which is out of them in Christ as being his personal righteousness and by infusion of righteousness as it were by influence into them from Christ their Head to the faithful belongs a two-fold Righteousness the one of Justification the other of Sanctâ—fication I shall make it evident saith the Reverend Downam's Treatise of Justification p. 2 3. learned Bishop Downame that the Hebrew Hitsdique and the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is verbum forense a judicial word taken from Courts of justice which being attributed to the Judge is opposed to Condemnation and signifieth to absolve or to give sentence with the party Justificare est justum reputare justum pronunciare questioned Thus far he So that to justifie both from Scriptures and the writings of the Fathers is as much as to absolve or a quit a believing sinner from guilt and condemnation and to accept him as righteous through the righteousness of Jesus Christ To justifie is to repute and pronounce a man just or righteous Justification is opposed to Condemnation Rom. 8. 33. it is God that justifies 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not one condemnation to them that are in Christ Jesus Rom. 8. 1. i. e. acquits absolves who shall condemn so the word is taken Deut. 25. 1. The Judges are commanded to justifie the righteous and to condemn the wicked likewise Prov. 17. 15. he that justifies the wicked and condemns the righteous they are both an abomination to the Lord. So also is this word taken in a Law sense Psalm 143. 2. Lord enter not into judgement with thy servant for in thy sight shall no man be justified Rom. 5. 16. Judgment was by one to condemnation but the free Gift is of many offences to justification Now the Scripture speaks of a righteousness of the Cause and of a righteousness of the Person 1. Of the Cause When a man in other 1. Justitia Causae respects sinful may be said in this or that particular cause or matter to be innocent or just as in the case of Abimelech touching the Gen. 20. 5. matter of Sarah he pleads the integrity of his heart and the innocency of his hands c. 2. Of the Person That is the universal 2. Justitia Personae conformity of the whole man and of all his actions to the holy Law of God and this twofold 1. Legal 2. Evangelical 1. Legal By the Law and the works thereof hereby the Man Christ Jesus and none Hac justificatione Angeli sancti fruuntur
THE CHRISTIANS Crovvn of Glory OR HOLINESS The Way to HAPPINESS Shewing the necessity of Sanctity or a Holy life from a serious consideration of the Life of the holy Jesus who is Christ our Sanctification Also a plain Discovery of the Formalist or Hyppocrite Together with the Doctrine of Justification Opened and Applied London Printed for Tho. Passinger at the Sign of the three Bibles on the middle of London-Bridge 1671. To all that are sanctified in Christ Jesus especially to my Christian Friends and Acquaintance in and near London The Authour wisheth all prosperity and true felicity the progress of Sanctification in this world with the perfection thereof in Glory Worthy and good Friends BY the wonderful over-ruling and sole-disposing hand of Providence which some call the Queen of the World I had the Providentia Dei Regina mundi â—â—nour and the happiness to be cast into your Acâ—uaintance with whom at a leastwise with â—any of you I have had for years through â—â—rcy comfortable and sweet sociey in the things God and from whom I have received so many 〈◊〉 and ample manifestations of cordial respect 〈◊〉 kindnesse for my support and succour in the â—â—â—s of my extremity For all which according â—y bounden duty in all humility and sincerity â—esire to blesse and Magnifie the Possessor of Heaâ—â—â—â— and Earth as also to thank you Begging Father of mercies to reward your labour of love hundred fold And to enrich you with the fulness of the Blessings of the Gospel of Christ 'T is I confess a duty incumbent on me To render Rom. 15. 29. ye a due acknowledgment of hearty thanks for your kindness to me not long since a perfect stranger to all your faces least otherwise I should contract Ingratum si dixeris omnia dixeris the stain and Odium of that monstrous and multiplied sin Ingratitude debating in my thoughts not how to make Compensation or requital for that as the case stands with me is impossible but how at most to make some small Testification of the unfeigned honour and love I bear you not onely for your Goodnesse to mee but primarily and principally for the spiritual worth and goodnesse the God of all Grace according to the riches of of his Grace hath I trust confer'd upon ye and infused into ye I knew no better expedient than the dedication of this ensuing Treatise which is not presented to ye or any mortals for Patronage or protection but for Acceptance and perusal at your most serious hours I never loved to dawb with untempered mortar nor to sew Pillows under mens elbows since I knew any thing of the mind of God in truth If this small piece doth not cannot speak for it self though in weaknesse I will not speak a word for it neither do I desire that any should 'T is an old and true Veritas non quaerit angulos Veritas stâ—t in aper to Campo Maxim Truth needs no Patronage and Errour I am sure desorves none What by the Word and rule of Truth ye finde consonant and consentaneous to the mind and will of God the prime Truth that call God's and Christ's and therefore prize and practice it But whatsoever you finde if errour obliquity and deflexion from the Rule that call mans and mine and carefully eschew it imputing to it humane frailty and weaknesse for humanum est errare I remember I have read of Artaxerxes a most Plutarth in the life of Artaxerxes noble and munificent King of Persia that such was the Princely condescension and sweetnesse of his disposition as not onely to give great Gifts unto his Friends and Favourites but also kindly to accept of mean Presents from mean persons so hoping with the like candour you will please to receive this small Tract I have presumed to dedicate and commend it to your Christian consideration I modestly confesse I have been sollicited to print some of my former Meditations though I know Apologies of this nature are little credited yet through sense of my own weaknesse I have forborn as judging none of my Grapes worth the Presse Besides the great numbers of profitable and practical Books of many famous men already extant But at length at the friendly desire of some sober Persons willing me to leave some Manifesto of my love or Legacies in their hands as they pleased to tearm it I have Adventured to make these Labours publick which I trust will not seem nauseous or unpleasant to a spirit truly sanctified I have long since thought that every faithfull labourer in the Lords Vineyard had principally a double work to do both tending unto and terminating themselves in holiness viz. 1. To convert Sinners 2. To confirm Saints 1. By the Spirit of Grace and word of Truth to beget holinesse in unholy souls to bring in them that are without who belong to the election of Grace Jam. 1. 18. 2. By the same effectual means the Word and Spirit to nourish and nurse up the new Man begotten to breed up those that are within I hope 1 Pet 2. 2. through grace this holy and blessed work hath been the white the mark I have aimed at in the series of my Employment and particularly in this undertaking of Sanctification here offered to your Judgments which is a Doctrine most Necessary most Excellent most Comfortable 1. 'T is a Doctrine most needfull for the sons of men to learn and practice 't is the one thing needfull 't is the principal thing there is no seeing the face of God without it for without holinesse Luke 10. 42. Pro. 4. 7. Heb. 12. 14. no man shall see the Lord. Consider the Decree of the Father the Mission of the Son the Office of the holy Spirit the publication of the Gospel the Jewels of the Covenant the nature of the great and precious Promises the Tendency of all Gods Dispensations Whether smiles or frownes mercies or afflictions do they not all respectively speak the same thing and mutually conspire yea meet and center in the same end viz. to make ye partakers of his Holiness nay they all tell ye in plain tearms ye must be Heb. 12. 10. holy God will not alter his Decree for you nor send another Saviour nor chalk out another new way to Heaven nor proclaim another Gospel for you nor for any Creatures breathing If Christ be not your sanctification as is held forth in this Treatise sin will be your condemnation you will perish and die eternally if there be a necessity of your salvation there is as absolute a necessity of your sanctification If the Lord hath revealed Christ to ye as the Lord your Righteousnesse he hath also revealed Christ to ye and in ye as the Principle and Prince of your Life as the High Priest your holinesse and ye must look up daily to Jesus Christ for both and receive of his fulnesse You see there is an indispensible John 1. 16. need of Holinesse and
an odium and shame upon the Christian Religion and made that pure and peaceable profession to stink in the Nostrils of the Heathen There were indeed at Corinth many Merchants who are as one observes * Hominum genus delicatum quaestuosum habendi cupidissimum injuria impatientissimum c. a delicate kind of men very desirous of gain most greedy of having and most impatient of injury and loosing This scandal he reproves and labours to remove 3. He reprehends them for that they took fornication for an indifferent thing or for a matter of no great moment against which filthy sin as well dishonourable to their bodies which ought to be the Members of Christ and the Temple of the Holy Ghost as damnable to their souls he inveighs severely and presseth them by many cogent reasons to Chastity and Sanctimony 3. In the seventh Chap. he comes to answer their Epistle and delivers many Apostolical Precepts as to divers Matrimonial cases and as to the private condition of every individual The Questions which the Corinthians by their Corinthiorum dubia de Matrimonialibus Letter desired a Solution of seem to me to be these 1. Whether a Christian might marry 2. Whether Christian yoke-fellows ought to render to one another due benevolence 3. Whether it be lawful for a married person to leave or withdraw from his yoke-fellow 4. Whether a single life be not better than a married state 5. Whether Divorces are lawful 6. Whether it be lawful for a believer to dwell with an unbeliever 7. Whether a Believer being forsaken by the unbeliever may be held in bondage 8. Whether it were the best or wisest course for Virgins to marry Lastly whether second Marriages are lawful for Widdows 4. In the eighth ninth and tenth Chapters he reprehends those who by pretence of Christian liberty did very scandalously and to the offence of others communicate with the Gentiles in things offered up to Idols from which unlawful and unchristian communion he doth strongly dehort them and that he doth two wayes 1. By his own example shewing that sometimes we ought to abstain from things that are in themselves lawful in case of scandal much more from things unlawful as he himself forbore to receive any stipend salary or wages for preaching to them to avoid thereby the least colour of calumny for he knew the false Teachers were ready to catch at any thing that might defame his Person or traduce his Doctrine being filled with rancour and emulation 2. He dehorts them from communion with the Idols and meats offered to them by a most convincing Argument that they could not nor should not be partakers of the Lords Table and of the Table of Devils for to have fellowship with Idols was to have fellowship with Devils for the things the Gentiles sacrificed were sacrificed to Devils and not to God 1 Cor. 10. 19. 20 21. 5. In the eleventh Chapter he reproves and corrects two abuses 1. One about seemly behaviour in the Church which both women and men did violate Circa decorum Ecclesiasticum and thereby both created scandals The women praying and prophecying with their heads uncovered in the Congregation acted against modesty and became allurements to the men And the men praying and prophecying in the Church with their heads covered acted against Reverence and against the Light of Nature both was uncomely 2. The other was about the Supper of the Circa coenam Dominicam Lord which the richer sort did mingle with prophane feasts eating and drinking even to excess and luxury the poorer sort in the mean time being shamed despised and left hungry 6. In the twelfth thirteenth and fourteenth Chapters the Apostle layes down several Precepts both concerning the difference and use of Spiritual Gifts and declares by the Allegory of the members of a natural body that all things are to be referr'd to unity and edification of the whole Having spoken much of the variety and excellency of gifts he concludes that all gifts are nothing without the Grace of Love in the praises whereof he makes a pathetical and sweet digression of all gifts he seems both to commend and exhort unto the gift of Prophecy as also that a convenient and due order should be kept in Prophecying Mulieres à Muniis Ecclesiasticis arcet Lastly he bars women from medling with Ecclesiastical Offices or Functions 7. In the fifteenth Chapter he corrects the prophane error of some in denying the Resurrection Resurrectio carnis spes nostra Tertul. of the flesh and confirms and fortifies the contrary truth an Article of our Faith with most weighty and grave Arguments and excellently shews in many things the specifical differences between the body now vile and the body glorious then and how this Doctrine of the Resurrection may very profitably and practically be accommodated to the Consolation of the Saints 8. In the sixteenth Chapter he minds them of a contribution for the poor Saints and Brethren at Jerusalem which he enforceth by the example of the Churches of Galatia and after several godly Exhortations he closeth the Epistle with Salutations and with a Benediction 5. At what time and where or at what place was this Epistle written Although by reason of the defect of History it cannot be positively known at what time or in what order the Epistles of Paul were written yet relation being had unto Epistolarum Paulinarum ordo and collation of them being made with the Apostles Race or Circuit described in the Acts affords some probable guesses or conjectures First and foremost The first of all the Epistles written by Paul seems to be the first Epistle to the Thessalonians The next the second Epistle to the Thessalonians sent from Athens The third in order is reputed the first Epistle to Timothy sent from Laodicea The fourth is deemed to be this first Epistle to the Corinthians before his passage through Macedonia 1 Cor. 16. 5. The Greek Copies relate it to be written from Philippi but many hold it was written at Ephesus before Pentecost For he saith 1 Cor. 16. 8. I will tarry at Ephesus until Pentecost which happened in the year of Christ 64. and of Nero 9. in which year coming to Jerusalem he was cast into prison Of this Opinion of the Ancient is Athanasius and Chrysostome of the Modern Dionysius Sixtus Senensis Martyr Illyricus Stapleton c. Thus much if not too much for the Prolegomena Palliate good Reader my 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 lightsome 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 The first is the Proem containing the inscription 1 Proâ—mium subscription and salutation as also a Gratulation or Thanksgiving to God on
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 light ye shall see light The Soul-ravishing Vision of Jesus the Mediator Heb. 12. 24. â—omine fecistinos pro te cor irrequicâ—um est donec veniat ad te Aug. of the New Covenant 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 quintessence 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 perplexity or outward calamity Philosophers brag much of their Elixir Naturalists boast much of their Panaecea 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 omnia habet oâ—nia 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 persons 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 Eater 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 Caepite 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
in Christ Jesus but also to be sanctified in Christ Jesus 1 Cor. 1. 2. For indeed all our good the Father hath laid up in him and daily dispenseth the same to us by him and through him Thus I have considered the former clause of the Text in haec verba But of him are ye in Christ Jesus Now the latter fall under an Analytical Examen in these words Who of God is made unto us wisdome righteousness sanctification and redemption For the better explaining whereof I shall briefly speak to these four 1. Quis. 2. Quid. 3. A Quo or unde 4. Quomodo 1. The Quis Who is made of God unto us Wisdome who or what is the Antecedent to this relative who why Christ Jesus Of him are ye in Christ Jesus who or which Christ Jesus is made of God unto us wisdome c. Valde observandus est hic locus in quo ad quatuor praecipua capita revocantur omnia quae in Christo adipiscimur beneficia Beza 2. The Quid What is Christ Jesus made to the Saints he is made indeed in effect all in all and all things to the Saints specifically in this Text these four wisdome righteousness sanctification and redemption to which four chief Heads all the benefits dignities and priviledges we obtain by Christ may be reduced as a learned Writer well observes Though the believing Corinthians and all other truly sanctified in Christ Jesus as men are as vile as the dung and as low as the dust yet Factus est nobis à Deo sapientia c. i. e. ut sapientes justi sancti liberi simus Theohylact in loc as Christians they shine as the stars and are exalted as high as heaven 1. Their understandings are enlightened by the Spirit of Wisdome and Revelation their darkness is scattered their ignorance healed by Jesus Christ their Wisdome and they in their measure like the Angels of God for wisdome though they are foolish both in the worlds matters and in the worlds accompt for commonly the children of this world are wiser in their Generation than the children of light yet they are wise with the wisdome of Christ the highest and purest wisdome they are wise for heaven wise for eternity wise unto salvation This is the first excellency 2. They are freed from the guilt and punishment of sin both from the dominion of sin and condemnation and reputed righteous in foro coeli in the Court of heaven justified acquitted and accepted as Heirs of eternal life and glory by Jesus Christ their righteousness The Lord their righteousness Jer. 23. 6. 3. They are delivered from the power of sin and cleansed from the filth of sin decked with grace endued with inward holiness beautified with this purest glory by Jesus Christ their Sanctification 4. They are delivered from the power of darkness from the bondage of corruption from all the pollutions of this world from the slavish fears of death and hell redeemed or at leastwise ere long actually shall be from all the sins sorrows sufferings and miseries attendant upon or contingent unto this mortal and frail life and lastly saved from all their enemies and from the hands of all that hate them Luke 1. 71. by Jesus Christ their Redemption These are the special dignities the Saints are advanced to and the spiritual Royalties the Saints by Christ Jesus are invested with who of God is made unto us wisdome righteousness c. Here is Christ displayed in all his glory a Mine discovered in all its Treasures a Fountain opened in all its fulness our Mediator revealed in all his Offices our illumination or wisdome belongs to the Office of Christ as Prophet both our Justification and Sanctification belong to the Office of Christ as High-Priest and great Apostle of our profession Heb. 3. 1. our Redemption externally from all Enemies and internally from all sins and sorrows respect the Office of Christ as Lord and King for our Saviour must be a Princely Saviour a Saviour and a Prince Acts 5. 31. And the Father hath made him both Lord and Christ Lord over the dead and living 't is he that delivers us from the power of darkness and translates us into his own Kingdome Col. 1. 13. 3. A Quo or unde By whom is Christ made unto us wisdome righteousness c. I answer by God the Father who of God is made unto us c. Christ the Son in the Oeconomy or Dispensation of the Mediatorship must be considered as Gods servant he is so called Isa 42. 1. Behold my servant whom I uphold The Father broke the business to him of our Salvation 't was the Father that sent him into the world and annointed him Isa 61. 1. He had both his Mission and Commission from his Father him hath God the Father sealed 't was the Father that gave him the Spirit without measure that filled him with an overflowing fulness of all good to us and for us therefore we have this phrase here who of God is made unto us wisdome c. 4. Quomodo How is Jesus Christ or may Neque enim Christus creatus aut factus est quoad essentiam divinam sed ordinatus donatus nobis ad haec bona conferenda ergo dicitur factus nobis Par. Jesus Christ be said to be made unto us wisdome c. who is made to us non creatione sed ordinatione not by Creation but by appointment he is constituted ordained or appointed by the Father to be our Wisdome that is to be our Prophet to open our ears to Discipline and teach us wisdome to be our Righteousness that is to be our Justifier our High-Priest to reconcile us to God and make an attonement for us to be our Sanctification that is to be our Sanctifier for whom he justifies by his Merit them he sanctifies by his Spirit to restore our souls for us to renew us in the Spirit of our minds by the Spirit of holiness to be our Redemption Postremo dicetur nobis factus Redemtio quod ita per cum justificati sanctificati certam Redemtionem tandem assequaâ—ur Beza that is to be a perfect and compleat Redeemer to us by being all this before he will be Redemption in the abstract a glorious Redeemer or Saviour to the uttermost at the last Heb. 7. 25. Factus est nobis à Deo c. id est qui daâ—us est nobis à Deo who is made to us of God that is who is given to us of God c. to be our Wisdome c. Christ is not here given of the Father to us empty or scanty but he comes to us laden and fully fraught with the blessings of heaven and treasures of the Gospel 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Christâ—s sidelibus non est datus vaâ—â—us â—ed ad eos cum amplissimis is the sauris venit P. M Christ is not given as an ordinary but as a supereminent and transcendent gift Joh.
Lord in garments of glory and beauty See Exod. 28. 2 3 4 5. Those garments of gold blew purple scarlet c. did consecrate Aaron to his Priestly Office Those glorious garments without controversie did typifie the pure habitual and actual holiness of our great High-Priest Jesus Christ expressed by his annointing Isa 61. 1. and receiving the Spirit without measure Joh. 3. 34. That unction and unmeasurable effusion of the Spirit upon him did consecrate and sanctifie him to all his Offices he was annointed for us to be a Prophet to us to be a King in us to be a Priest for us which fulness of the Spirit of grace in our Head Christ is reputed to every one sanctified in Christ Jesus for their sanctification or holiness which doth also expiate and purge out of the sight of God all their impurity or unholiness This holy person described by his glorious titles viz. the Son of God the Heir of all things the Maker of the worlds the brightness of his Fathers glory the express Image of his person the upholder of all things by the Word of his Power is said by himself to have purged our sins Heb. 1. 1 2 3. As by the merit of his passive righteousness to purge us from the guilt of sin so by the influential efficacy of his sanctity or inherent righteousness to purge us from the filth of sin and take down the power of it God accepts of believers in themselves impure and imperfect as perfect and compleat in him who is our Head and fulness Thus Christ is our Sanctification by way of Imputation 2. Jesus Christ is our sanctification by way of Union Union with him is the ground or Basis both of our Justification and Sanctification by him He that hath the Son hath life Joh. 1. 5. Dulcius ex ipso fonte 12. With him is the fountain of life Psa 36. 9. by Faith through the spirit a believer hath union with Christs person and so communion with his life He that believeth on the Son hath everlasting life Joh. 3. ult Whereupon Jesus Christ is called the life Joh. 14. 6. and our life Col. 3. 4. our life of righteousness our life of holiness our life of glory or happiness and this life is in his Son 1 Ioh. 5. 11. By believing we are united to Christ who is our Head Fountain and Principle of spiritual life or holiness as the Head is the Principle and Fountain of sense and motion Ephes 4. 15 16. From him the Head the Apostle tells us the whole body is fitly joyned and compacted together and so maketh encrease to the edifying of it self in love All the grace that is in us is but a measure or overflowing of his fulness Christ is principle of holiness by which it is wrought and also the rule unto which it is proportioned Dr. Reynolds in his life of Christ Heb. 12. 2. Christ is the Author and finisher of our faith he is the first and the last the Alpha and Omega both the beginner of our sanctification here on earth and the perfecter thereof in heaven As the members by nerves and ligaments are firmly knit to the Head the superstructure to the foundation the branches to the Vine the Wife to the Husband by the Marriage-knot so are the Saints of God firmly and closely united to Jesus Christ in the spirit 1 Cor. 6. 17. By vertue of which union they cannot but derive and draw down continual supplies of spiritual life from him for he is the life and he is their life Consider a little the nature of this wonderful Union I shall but touch it in transitu 1. It is an Union of Nature we are members of his body of his flesh and of his bones Heb. 2. 14. because the children are partakers of flesh and blood he also himself likewise took part of the same Christ condescended to assume our Humane Nature that we might partake of his Divine Nature he took upon him our rag of flesh that he might cloath us with his robe of glory 2. It is an union of and in the spirit 1 Cor. 6. 17. He that is joyned to the Lord is one spirit as man and wife united make one flesh so Christ and believers united in and by the spirit make up one spiritual Christ 3. It is an union of relations and that of the neerest and sweetest Christ is the everlasting Father Isa 9. 6. and begets children to God in his own likeness Christ is the Son of God believers are the Sons of God but Christ is the Son of Gods Nature but we are the Sons of Gods will he by eternal Generation but we by the grace of Regeneration to conformity to whose Image we are predestinated Rom. 8. 29. He is the first-born among many Brethren and is not ashamed to call us Brethren Heb. 2. which relation also bespeaks likeness for brethren for the most part resemble brethren Lastly Christ is our redeeming Kinsman and Husband and we are his redeemed Kindred and Spouse These relations also import similitude and proportion between Christ and us Christ as our Redeemer came to deliver us c. that we might be like him and serve him in holiness and righteousness Luke 1. 74 75. he came not only to justifie but also to sanctifie Tit. 2. 16. he came as Redeemer not only to save from hell but also to save from sin Mat. 1. 21. not only to deliver us from eternal condemnation but also from our vain conversation 1 Pet. 1. 18. not only to proclaim liberty to the Isa 61. 1 2 3. Captives and the opening of the prisons to them that are bound but also to pull off their rotten rags their nasty prison garments and to cloath Zech. 3. 3 4. them with change of rayment to cleanse and wash them from the pollution of sin and put upon them a robe of righteousness and renew them with inward holiness and so to present them as beautiful and glorious without spot or wrinkle c. To shew consent I shall take the boldness M. Jeremy Burroughs in his Saints Treasury p. 46. to transcribe the words of a Famous man now in heaven Our Sanctification saith he is not only from Christ meritoriously but efficiently and in a kind materially too he doth not only merit it and work it by his spirit but through our union with him there is a kind of flowing of Sanctification from him into us as the principle of our life as from the liver there flows blood into all the parts of the body so through our union with Christ he having the fulness of the Godhead in him from him as from a Fountain sanctification flows into the souls of Saints their sanctification comes not so much from their strugling and endeavours I wish all disconsolate souls desponding for want of holiness would in the strength of the Lord take his counsel vows and resolutions as it comes flowing to them from their closing with
it restored in the second Adam Christ received the spirit above measure we have but some drops or drams of it he was Joh. 3. 34. annointed with the Oyl of gladness above his fellows yet for his fellows whole Christ was given to us Isa 9. 6. To us a Child is born to us a Son is given His sanctification also must needs be for us for our good and benefit For their sakes I sanctifie my self saith Christ that they might be sanctified by the truth Joh. 17. 19. Holiness in Christ is as the light in the Sun ever shining and as water in a living fountain never failing ever running He is both an ever-flowing Simile and an over-flowing fountain of grace to us as 't is endless and boundless in Christ so it is diffusive and communicative to his members Jesus Christ is the Candlestick from whence the Golden Pipes do empty the golden oyl through themselves Zech. 4. 11 12. Christ is this Candlestick the two Olive-trees See the Dutch Annotat on the place signifie his Kingly and Priestly Offices the Golden Oyl signifieth the gifts and graces of the Spirit It must needs be so because it is the pleasure of the Father that in him should all fulness dwell Col. 1. 19. What is this fulness It is all the fulness of the Godhead 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 bodily i. e. personally substantially for as the Hebrews put souls for persons as so many souls went down into Egypt c. so the Greeks put bodies for persons Our Lord Jesus is his Fathers Gazophylacium the great Magazine of infinite riches and treasures Note here a Climax yea three gradations the Godhead the fulness of the Godhead yea all the fulness of the Godhead dwells in Christ bodily Now our holiness is a stream derived from this Fountain a part or parcel of this fulness 4. What is the formal cause of our Sanctification 4 The formal cause I answer 'T is the infusion of the habits of grace into us as the School-men call them 't is the endowment of the soul with inward holiness So Mr. Perkins 'T is the infusion of or communion with the spirit So D. Reynolds 'T is the operation of the spirit dwelling in us as a spirit of sanctification Luke 11. 13. Joh. 14. 16 17. 'T is the deriving or drawing down the holiness that is in Christ our Head by the spirit of holiness who is the Bond of union and communion between him and us 't is the spirits transforming of us into the likeness of our Lord Jesus or the delineation of the Picture of Christ by the spirit of Christ in the The spirit looks directly upon the glorious Image of Christ represented in the Gospel and draws exactly the picture thereof in a Saints heart Mr. Rich. Vines in â—oc Zech. 13. 1. soul of man 2 Cor. 3. 18. It s Synonima's in Scripture are very emphatical 't is called a quickning Ephes 2. 1. a birth Joh. 3. 3. a forming of Christ Gal. 4. 19. a Regeneration or begetting again 1 Pet. 1. 3. a new heart and a new spirit Ezek. 36. 26. a renewing of the mind Rom. 12. 2. a new creature 2 Cor. 5. 17. the new man Ephes 4. 24. the renewing of the Holy Ghost Tit. 3. 5. And the Divine Nature and the Image or likeness of Christ in respect of its Divine original and transcendent excellency The Father sends the Son into the world to work out eternal Redemption for us and to that end to open a fountain in his side and heart for our purification he furnisht him with an instrumental fulness and fitness to be the Lord our righteousness and our Fountain of grace and holiness the Son finisheth his Joh. 17. 4. Eph 4. 8. work ascends up on high receiveth gifts for men sends the holy spirit the sanctifier and comforter as his Vice-Roy to dwell in us and abide with us for ever and not only to dwell in us as our heavenly companion and comforter but also to work in us as our Sanctifier Joh 14 16 17. and therefore called The Spirit of holiness Rom. 1. 4. He receives from the Son wisdome righteousness holiness all gifts and graces wherewith Joh. 16. 14. He shall glorifie me saith Christ for he shal receive of mine Christ was annointed and bestows them upon the Saints annoints them with this Unction implants in them these gifts and graces imprints upon them the Divine Nature and therewith sanctifies them which very impression of the Divine Nature or likeness of Christ on the soul of man by the energy of the spirit I conceive to be the very formality of sanctification For the better explication and dilucidation of this Argument give me leave to shew what it is to sanctifie The word Sanctifie hath many acceptions the most famous are these two 1. To set apart 2. To cleanse In each of which we suppose something privative and something positive 1. When it signifies to set apart we must conceive not only a setting a thing or a person apart from a common or prophane use but also it s or his actual dedication to holy uses or setting apart for God which is the proper notion of it 2. When it signifies to cleanse you must not only conceive a purgation from filthiness but also a plantation of the seed of grace called the seed of God The abolition of natural corruption is the privative part the renovation of Gods Image is the positive part of Sanctification 1. To sanctifie is to set apart and dedicate Thus Gods people are set apart and dedicated by God and for God 1. Before time 2. In time 1. Before time They are set apart by Gods Decree to be an holy seed to himself in and by Christ separate from the reprobate and perishing world to be Vessels of Honor whereas the Reprobates are called Vessels of wrath and dishonour Psa 1. 4. Him that is godly God M. Burroughs in his Saints Treasury hath set apart for himself i. e. as a good man saith Not only actually set apart in vocation but vertually set apart by God from eternity in Election Ephes 1. 4. Having chosen us in him before the foundation of the world c. 2. In time They are regenerated called or actually sanctified or set apart to be Vessels of Honour sanctified and meet for the Masters service 2 Tim. 2. 21. Sanctification is an actual Wâ—llebius in his Body of Divinity Election by which we are set apart from the miserable and vain world to act for God by Jesus Christ and to seek the things that make for his glory Thus by Regeneration we are called his First-fruits which under the Law were the Lords portion Jam. 1. 18. Of his own will begat he us by the word of truth that we should be a kind of the first fruits of his new creatures as they are born from above Joh. 3. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so they are born for
called a Royal Priesthood 1 Pet. 2. 9. To be sanctified is more than to be purified for besides the expulsion of sin in Sanctification 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 Conformity to the 2 Pet. 1. 4. 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 Spirit 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. called the exceeding 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Supereminens magnitudo Montan. 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 a begetting In die Copiarum So M. Ainsworth 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 who is able to subdue all things to himself Phil. 3. 2â— 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 an 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 heaâ— the voice of the Son of God and they that heaâ— shall live 4. 'T is a Resurrection Col. 3. 1. If ye then â—â— 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 live the life of heaven Now to regenerate to create to make all things new to revive a mâ—â— dead to raise up a man out of the grave â— Lazarus both dead and buried all these arâ— the Acts of Omnipotency the works of â— God and all those works are done in this oâ—â— work by the invincible efficiency of the Spirit 6. The word and faith are the Ministring are 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 Heaâ— of Influence and having united the soul â—â— 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 heart by faith As Faith hath the Noblest Objects so Faith for its use and â—ffice here is the Noblest grace Faith indeed infused and created in us by the Spirit is commonly called the See Dr. Owens death of death p. 126. Simile 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 this hope doth purifie himself even as he is pure Faith exerts the office of all the senses and of 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 Faith 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 so the Causa Administra Evangelium est medium ceu instrumentum quo Spiritus sanâ—tus efficaciam suam exerit sidem conversionem operatâ—r Syntag Polan 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 thereof is principally more purifying Having these promises let us cleanse our selves c. 2 Cor. 7. 1. 2 Pet. 1. 4. The Goâ—pel 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 or by the hearing of faith Fides quae creditur He that makes the Clouds his Chariots makes also his Word his Ordinances and his Ministers his Chariots wherein he â—ides down into these lower parts to give the world a meeting Mr. Allens Heaven Opened p. 172. 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 8â—y and lastly The glory of Gods Grace in the Conservation 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 Salvaâ—ion Jam. 1. 18. We are begotten by the Will of God â—hat 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 as 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 hâ—pe 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 dignified with all these transcendent Epithets See Dr. Owens Death of Death p. 119 120 121 122 c. 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 our Sanctification Holiness is not any single grace alone but a Constellation â— conjunction of all graces together in the Soul 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. These seeds 1 Joh. 3. 9 2 Cor. 1. 21. 1 Joh. 2. 27. of holiness these habits of grace are those sweet oyntments where with 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 supernatural graces or holy habits in the soul Holy habits must be brought forth into holy acts gracious habits are and and must be attended with gracious motions gracious operations and a gracious Conversation Act. 10. 35. 1 Joh. 1. 3. 7. 2 Pet. 1. 8. Tit. 2. 12. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Eth c. 1. outward works must be suitable to inward habits as the Phylosophers speak concerning the summum bonum it consists say they neque in Idearum contemplatione neque in virtutis habitu neither in the contemplation of Idea's nor in the habit of vertue But the summum bonum or chief good say they is the operation or action of the reasonable soul according to the best and most perfect vertue in a perfect life I am sure Sanctification which is the true felicity and beauty of the soul of man consists in both viz. in internal holy principles and in external holy practises Holy habits are golden Talents that must be imployed and improved they are the Candles of the Lord set up in us not to idle by but to work and Where there are the seeds there will appear the Flowers of Holiness and walk by Where is holiness of disposition there is and will be holiness of Conversation An holy heart expresseth it self in an holy life In the next place I shall endeavour as I promised to shew the difference between Justification and Sanctification and then the transcendent excellencies of Sanctification as appears by the honourable and excellent titleâ— the Scriptures put upon it and cloathe it with them as its proper Robes and due Ornaments And then something as to the Concomitants adjuncts and fruits of sanctification And then lastly Close all with Application 1. Wherein Justification and Sanctification differs How Justification and Sanctification differ 1. They differ in their kind 2. In order of Nature 3. In the manner or form 4. They differ in degrees 1. They differ in their kind The righteousness 1 â—n genere of Justification is in the Category of Relation the righteousness of Sanctification is in the predicament of quality Justification is a change of a mans Relation and estate not a change of a mans person 't is a change without a man or upon a man not a change within a man But Sanctification is not properly a Relative but a real inherent change not a change without a man but a change within a man 't is the expulsion of sin and the infusion of grace or holiness into the soul of Man 2. They differ in the order of nature in order 2 In ordine Naturae of nature Divines hold justification precedes sanctification though in order of time they are both wrought together In the description of the order of causes Rom. 8. 30. the Link of Justification is set before Glorification in that golden Chain The best Expositors I Beza Polanus M. Jeremy Burroughs cum multis aliis c. have met withall and many I have read upon the place do generally conclude that sanctification is essentially though not gradually the same with Glorification and must of necessity be included in it because sanctification is the seed glorification is the flower sanctification is the first fruits glorification is the full crop or vintage sanctification is the New-born Babe Glorification is the perfect Eph. 4. 13. man arrived to the measure of the stature of the fulness of Christ Sanctification is like the dawning of the day like the early glittering and guilding of Cum sol medium superaverat axim the Mountains by the Sun-beams but Glorification is the Sun shining in the Meridian in his greatest strength and splendour The difference between Glorification and Sanctification is not specifical but gradual We are justified by the Merit of Christ from the guilt and punishment of sin in order of Nature before we are sanctified by the spirit from the pollution and filth of sin and endowed with inward holiness though in order of time Qui justificantur sanctificantur Hae gratiae individuo nexu cohaerent as Calvin speaks they are wrought together as the most precious effects of the free grace of God through the blood of Christ 3. They differ in their form Take three 3 Modo ceu forma Notes 1. In Justification a believer by the hand of Faith receives Christ and layes hold upon him as the Lord his righteousness and inwrappeth his soul with this glorious Robe and Garment of Salvation but in Sanctification Faith is considered as a new quality formally a part of our holiness and as the root and beginning of good works In Justification Faith is considered as an useful instrument in Sanctification as a special grace or new quality 2. In Justification sin is taken away in respect of guilt and condemnation that it be Ne imputetur not imputed but in Sanctification sin is taken away as to the dominion or reigning Ne regnet power of it that it may not reign as in glorification which is the perfection of sanctification sin all the remainders of it shall be quite taken away that it shall not exist or have any Ne restet being left 3. In Justification Christs righteousness is imputed to us in Sanctification a new inherent righteousness is implanted in us in the first our sins are pardoned our persons absolved acquitted and accepted through the imputation of Christs righteousness Rom. 4. 6 7. By the second our souls are renewed our Natures changed decked and adorned with the graces of the Spirit Eph. 4. 23 24. by the participation of Christs holiness Thus Justification and Sanctification do differ in their form 4. Justification and Sanctification do differ 4 In gradibus in degrees 1. Justification is one individual perfect act contingent to all the godly Some of our best Divines do hold that Justification is transacted in our first union and incorporation into Christ when the pardon of sin is sealed to a believer at once How at once I answer with Reverend Downam at once as excluding Bishop Downam on Justification Burgess upon Justification degrees our justification is perfect at first as well as at last Or as Learned Burgess at once as connoting a state we are put into upon our believing And indeed thereupon some godly learned persons take Justification for one continued act from our vocation to our glorification and in that sense we are justified but once A justified person is rectus in curia acquitted by God the Judge of all in foro coeli he hath shot the Gulph he is gone beyond the Gun-shot of condemnation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rom. 8. 1.
infant of daies and man of grey hairs the shrub and the Cedar the smaller and greater stars the Saints of all dimensions and denominations of all ages and statures are equally perfect and shine equally bright and glorious because the glory of that righteousness is not inherent in them as the light is inherent in the body of the Sun but this robe of righteousness so 't is called Isai 61. 10. is imputed to them and put upon them by the Sun of righteousness their Elder Brother who wove this garment of Sun-beams for them out of his own Mediatorial holiness both in life and death Thus you have had some representation or Adumbration something shadowed out of the difference between Justification and Sanctification Our knowledge of these mysteries ought to be distinct and clear and not intricate and confused for the clearer our knowledge is the stronger and greater will our comfort be The great Apostle handles these two great Doctrines viz. Justification and Sanctification distinctly and in order First he begins with Justification and treats on that Argument throughout the 3 4 and 5th Chap. to the Romans Then he falls upon the Doctrine of Sanctification and insists on that necessary argument throughout the 6 7 and 8th Chap. to the Romans as a German Divine Pareus well observes And in this method since I have pitcht upon this Text I have endeavoured or made an Essay to handle them beginning with Justification first expressed by its Synonima in the Text righteousness and then proceeded to sanctification afterwards Let thus much suffice for the critical differences between Justification and Sanctification We now come in the next place to the next general propounded to be spoken to viz. to the excellency of Sanctification illustrated by the high and Honourable Encomiums wherewith we find it dignified in the Scriptures in which as in a glass or Mirror you may behold the incomparable beauty and worth of holiness 1. Holiness is the Name of God Isa 57. 15. Thus saith the High and lofty One that inhabiteth Eternity whose name is Holy I dwell in the high and holy place c. Gods Name is holy Psa 111. 9. Holy and Reverend is his Name How often is he called Holy One and the Holy One of Israel in the Scriptures His holiâ—â—ss is himself when he swears by his Holiness as Psa 89. 35. Once have I sworn by my holiness that I will not lie unto David he swears by himself for whatsoever is in God is God Quicquid est â—n Dâ—o Deus est God is essentially infinitely and primitively holy the Saints only by participation of his holiness they are called godly from God Christians from Christ and Saints from the sanctification of the Holy Spirit The chosen Generation are an holy Nation 1 Pet. 2. 9. they partake of Gods Name Holiness 2. It is called the Seed of God 1 Joh. 3. 9. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 peccatum non operatur or peccato non dat operam As Beza i. e. doth not make sin his work and business 1 Pet. 1. 3. whosoever is born of God doth not commit sin for his seed remaineth in him c. And this seed viz. the Word of God i. e. of which we are begotten and born again is incorruptible or immortal 1 Pet. 1. 23. Jam. 1. 18. Sanctification by these Texts and elsewhere is held out by the Metaphor of Generation God the Father of Spirits is the Spiritual Father that begets a soul to himself in Christ the Word is the Seed of God of which the soul is begotten again the Ordinances are the Bed wherein the soul is begotten Can. 1. 16. also our Bed is green viz. flourishing Ordinances Holiness is a Divine Seed 3. Holiness is the Will and Word of God or rather the Will of God revealed in his Word The word of God is the signification of his will and 't is the Royal Mandatory will of God that we should be holy 1 Thes 4. 3. This is the will of God even your sanctification 1 Pet. 1. 15 16. As he which hath called you aâ— holy so be ye holy in all manner of conversation for it is written be ye holy because I am holy 'T was the great Honour of King David thaâ— he served his Generation according to the will of God Acts 13. 22. yea he fulfilled all 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 qui faciet omnes voluntates meas Gods wills for the Greek is plural So 't is the highest honour of any creature as well as duty whether of Angel or man to fulfill the wills of God the whole pleasure of his will especially his main design and great command in being holy 4. Holiness is the work of God All Gods works as in Creation and Providence are like himself honorable and glorious so the Psalmist cals them Ps 111. 2 3. and 't is our bounden duty to consider and admire them But here that old rule holds good the work is like unto the Operari sequitur esse worker next to the highest of all Gods works viz. the Incarnation of the Son of God the second person in the Trinity the work of sanctification without controversie is the most great and glorious as appears by these Scriptures 2 Cor. 5. 5. He that hath wrought us for the self-same thing is God This is called by way of eminency Gods workmanship Ephes 2. 10. We are his workmanship created in Christ Jesus unto good works c. Holiness is the special peculiar work of the holy God 5. Holiness is the very Image of God and this is more than all the former The soul aâ— a spirit may be said in a sense to be the Image of God but the soul as qualified with grace or adorned with knowledge wisdome righteousness holiness in which the Image of God Col. 3. 10. Eph 4. 24. â—onsisteth is the most lively likeness and Image of God in the world By these graces we should shew forth Gods vertues 1 Pet 2. 9. 'T is in the Greek vertues and not praises Now note An Image represents a thing in its 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 virtutes highest excellency an Image doth not represent the legs feet or inferiour parts of a man but his countenance head face breast the most Noble parts So our sanctification or inherent righteousness represents God in his chiefest excellency as he is glorious in holiness Exod. 15. 11. In the works of Creation and Providence we see the footsteps at most the back-parts of the Almighty but in the Saints we see his face or Image though not perfectly drawn and to the life An holy soul represents God in the most lively way as the Simile Image of a man in his child is more lively seen than in a piece of wood or stone so the Image of God is more lively seen and more gloriously drawn in the hearts of his Saints next to Christ who is the Image of the Invisible Col. 1. 15.
and glorious Attainment as any of the Benefits that accrue to the Heb. 12. 14. Saints by the death of Christ for in short there is no seeing the Face of God without it without holinesse â—o man shall see the Lord. 11. The excellency of Sanctification consists in this in that it is a principle of union and communion with God None but the sanctified 1 Joh. 1. 3. in Christ Jesus can have fellowship with the Father and his Son Jesus Christ Whilst a person is prophane unsanctified what communion can be between Light and Darkness between Christ and Belial between an holy God anâ— It was an old saying 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an impure sinner God is Light in the abstract 1 Joh. 1. 5. and an impure sinner is darkness in the abstract Ephes 5. Holinesse is thâ— principle of Union and Communion between God and man Ephes 2. 13. when we are converted sanctified the soul is made nigh to God 1 Cor 6. 17 He that is joined to the Lord is one Spirit who before was afar off and is now joineâ— to the Lord in the Spirit As a man cannot have communion with the Beasts because they live not the same life noâ— the Beasts with the Plants because they live a contrary life no more can a natural man have communion with God because he lives not the sâ—me life but the Saints through sanctification of the Spirit live a spiritual life the life of God and are therefore fitted for Communion with him and for the communications of his goodnesse to them 12. Sanctification turns moral Vertues into Graces Some persons are naturally meek patient sober temperate c. Some natural As 't was said of Augustus Caesar He turned brick into Marble persons are morally just and righteous in their dealing and Conversation in the World honest Dealers good Pay-masters make their word their deed All this a man may be and do yet perish for ever but when once Wisdom enters into thy heart whence once Sanctification in the power of it comes into thy soul there is a great change wrought The new soul acts and works in natural and motal Actions from inward renewed principles The principle of Grace the true Elixir turns moral Vertues into Graces and dignifies a mans natural Endowments and moral actions with a tincture of holinesse which makes a sweet perfume in Gods Nostrils hee now acts from God and for God in all he doth whether he eats or drinks or buys or sels all 1 Cor. 10. 31. is for the glory of God As carnal hearts are alwayes carnal in spiritual performances for the streams never run higher than the Head so on the contrary gracious hearts are spiritual in natural and moral actions The reason is the new man hath a new principle to act from and a new End to act for and aim at but before he was sanctified he had neither 13. Another excellency of Sanctification is this That the righteousnesse of Sanctification next to the righteousnesse of Christ for justification will be of the greatest worth and value support and comfort at death and judgment At Death and Judgment the rich mans Riches the wise mans wisdome the ambitious mans honours the voluptuous mans pleasures the hypocrites formality the civil mans civility and the moral mans morality These Lying Idols and rotten sticks which unholy persons have made their hope their stay and the Rock of their Confidence shall then all fail them and sink quite under them but then shall the pure in heart see God Mat. 5. 8. then shall the Righteous lift up their heads like Mat. 13. 43. Princes and shine as the Sun in the presence of their Father a dram of saving Grace will be then more valuable and more comfortable than mountains of Gold than millions of Worlds This was a River of comfort flowing in upon Ezekiahs heart as he lay upon his sick-bed for ought he then knew upon his death-bed viz. the review of his sanctified heart life Remember O Lord how I have walked Isa 38. 3. before thee in truth and with a perfect heart c. Beloved There will be a great Cry at midnight the Bridegroom comes go forth to meet him Matth. 25. 6. The coming of Christ to Judgment will be very sudden and very terrible to secure sinners if you with the foolish Virgins have only oyl in your Lamps a blaze of profession without and not with the wise oyl in your Vessels the true stock and treasure of grace in your hearts you will cry Mat. 25. 12. Mat. 7. 22. 23. Read those words and Tremble most dolefully and shrick most dreadfully at that day but Christ will not hear you hee will take no notice of you The King of glory will enter his Presence-chamber with all his Saints and shut the door against you ver 10. And the door was shut then knock never so hard cry never so loud the door is shut there 's no hope of entrance the Lord will Answer I Grace is the Bridegrooms favour by which they are admitted into his Chamber of Glory know you not vers 12. Then your sop will be sorrow weeping and wailing and gnashing of teeth for madnesse and anguish will be your portion no grace no glory Wherefore Sirs for the Lords sake and for your own souls-sake look about you the coming of the Lord draweth nigh If ever ye hope in earnest to be saved be sure you are truly and throughly sanctified for there is no hope of salvation without sanctification of the Spirit and belief of the Truth 2 Thes 2. 13 14. 14. And lastly To name no more Sanctification is the early dawning of Salvation the very beginning of Heaven In that golden Chain Rom. 8. 30. there is mention made of Calling Justification and of Glorification but nothing of Sanctification to note that sanctification is Heaven begun already it is not only the way to Heaven but 't is Heaven it self the more holy thou art the more thou dost live the life of God and the more thou dost anticipate the life of Heaven that Glorious life which the Angels of God and the blessed spirits of just men made perfect live there Heb. 11. 22. 23. Thus through the assistance of God wee have hinted something of the transcendent excellency of Sanctification which we have in by and from our Lord Jesus who is made of God or given of the Father to be our Sanctification Holinesse is the Name of God the Seed of God the Will and Word of God it is the Work of God 't is the very Image of God it is the Life of God 't is the Nature of God 't is the Glory of God Again Sanctification renders one man far more excellentthan another 't is one grand Attainment of the death of Christ 't is the principal of Union and Communion with God Sanctification turns moral Vertues into Graces 'T is the second best Cordial of
Comfort at Death and Judgment Lastly 't is the dawning of Salvation the Aurora of Glory THat Christ is given of the Father to be our Sanctification we have proved how Christ may be said to be our Sanctification we have shewed what are the several Causes concurring to our Sanctification we have explained The definition of Sanctification wee have given Something of its glory and excellency we shadowed forth in the last Discourse and now are arrived at the last Stage the last General in the doctrinal part propounded viz. what are the sweet streams that issue from this Fountain What are the precious Fruits that grow upon this Tree of Sanctification They may also serve for Tryals of your estate You may also call them the inseparable Concomitants and Adjuncts of Sanctification if you please 1. If you have received the spirit of Sanctification ye have also received the spirit of Supplication Zech. 12. 10. The Spirit is entitled both the spirit of Grace and the spirit of Supplication where he is the former there he is the other also where he dwels as the spirit of holinesse there he dwels as the spirit of prayer Every sanctified heart is an Harp or Cymbal to found forth Gods praises an habitation of God through the Spirit Ephes 2. ult and the Temple of the Holy Ghost The Temple of old was an holy place a place of relative and Typical holiness and an house of Prayer Every gracious heart like Gods Altar offers up to God the sweet sacrifice and incense of praises and Prayers Every new-born Babe for the most part comes into the world crying I am sure every spiritual new-born Babe cryes The word Abba signifieth Father in the Syriack tongue which the Apostle here reteineth which also young Children retein almost in all Languages Annotat. Abba Father Rom. 8. 15. Gal. 4. 6. And because ye are sons God hath sent the spirit of his Son into your hearts crying Abba Father Now if ye are Prayer-less persons ye are graceless persons persons without Prayer are 'T was the saying of an old Disciple A man of much prayer is a man of much Grace persons without Holiness or though ye pray yet if ye pray not in the Spirit according to the caution Ephes 6. 18. i. e. in Faith in fervency with the vigor and intension of the Spirit or inner-man if it be not * Jam. 5. 16. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 If ye have not Communâ—on ravâ—shâ—ng have yee Communion sanctifying an in-wrought prayer as the phrase is if yee wrestle not with God in the strength of God as Jacob did if ye have no holy boldness or Confidence at Gods Throne if ye never feel the sweet melting quickening warming moving breathings of the Spiri in your souls In a word if ye find no growing conformity in your hearts to the divine Nature by Duty no sweet sanctifying refreshing communion with God in Duty 't is an evident sign to me the Spirit of holiness dwels not in yee and consequently if ye have not the spirit of Christ ye are none of his Rom. 8. 9. But as for such as pray in the Spirit as make conscience of this Duty and of the spiritual performance of it and find the rellish of God and Heaven in private prayer 't is one happy sign and symptome of their translation from death to life from a state of Nature to a state oâ— Grace Secondly If the spirit of Sanctification dwelâ— in thee the same Spirit as a spirit of Illumination There are diversities of Gifts but the same Spirit 1 Cor. 12. 4. dwels in thee If Jesus Christ be thy sanctification he is thy wisdome also as thy holiness to sanctifie thee so thy wisdome to instruct thee It is the godly or holy man that feels the vertue and influence of that blessed Promise I will instruct then and teach thee in the way that thou shouldst go I will guide thee by mine eye Psalm 32. 6 8. verses compared together That Text is famous for this purpose * Non acumine proprii sensus rectè sapere homines sed illuminatione Spiritus Buling in loc What Unction is per unctionem Gratiam Sp. S. intelligit Beza in loc 1 Joâ— 2. 20. Ye have received an Unction from the Holy One and ye know all things By this Unction or annointing is meant the gracious operation of the holy Spiriâ— whereby they that are regenerate or sanctified are also enlightened with the saving Knowledge of Christ This is compared to the pouring ouâ— of costly Ointment Psalm 45. 8. and 137. 2. Unction properly signifies the separation and consecration of a person to the Lord together with the gifts of Wisdome Knowledge Faith Love c. Wherefore it must follow that a person annointed consecrated unto God is also illuminated by God if his person be sanctified his eyes are opened annointed with Eye-salve if annointed with Grace then instructed in Knowledge if a Vessel full of 2 Cor. 1. â—1 Rev. 3. 18. Grace then a Vessel full of oyl a burning lamp and shining light For in Vnction sanctification and illumination are both together inseparably and indivisibly as light and heat in the Sun-beams The holy oyl of Grace casts a sweet perfume and splendid light in the hearts and lives of the annointed By vertue of this Unction Darkness is now in a great measure scattered and the man is made light in the Lord Ephes 5. 8. An enlightned soul admires how foolish he was and ignorant even bruitish in his knowledge before Conversion he neither knew God nor himself he neither knew his present danger nor his future misery he neither saw sin as a vicious or as a Penal evil neither the evil in it nor the evil after it but went on like a Fool to the stocks like an Oxe to the slaughter and ran like a mad man toward the Gulf of Ruine Before sanctification he neither saw his want of Christ nor knew the worth of Christ The glory of Christs Person the beauty of his wayes the merits of his Blood the benefits of his Offices the comforts of his Spirit the sweetness of his Fellowship the savour of his Ointments the blessings of his Kingdome All these before Conversion were hid from his eyes for the God of this world had blinded him 2 Cor. 4. 4. Besides the natural Veil of darkness he brought into the world with him he is blinded by another viz. a diabolical but in and by Conversion comes in illumination in turning from Satan to God his eyes are opened and his understanding turns from darknesse to light Acts 26. 18. Now the eyes of his understanding being enlightned by the spirit of Wisdome and Revelation Ephes 1. 17 18. He comes to know what is the hope of his Calling and the riches of the glory of his Inheritance in the Saints Every word is a word of weight he hath now a visive faculty an understanding given him to know things that 1 John
Heb. 5. 2. or Standard-bearer among Ten thousand as the most mighty merciful and every way glorious and compleat Saviour God hath made him your All in All He is of God made unto us wisdome righteousnesse c. Now God requires you should honour the Son as he hath honoured him for in honouring the Son you honour the Father and that in the highest manner God expects you should receive him as he hath offered him Oh then give glory to him by receiving him * Justifying faith is defined in short to bee a Cordial accepting of Christ as Lord Saviour in all his Offices c. So Dr. Preston Mr. Wil. Strong Mr. Baxter c. by accepting of him for your Lord and Saviour Embrace 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 fuller and richer you shal go from him As God hath made him your All in All so believe Joh. 1. 16. in him and make use of him as your All iâ— 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 Jâ—sus if you are Godâ— workmanship created in Christ Jesus c. Ephes 2. 10. This precious grace is wrought in yoâ— 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 spititual 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 By Faith we have Union with Psal 36. 9. Jer. 2. 13. Joh. 15. 1. Rev. 22. 2. 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 Sharon and Carmel so it pacifies Isa 35. 1 2 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 servile 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 Dr. Tho. Goodwin in his Vanity of Thoughts and the winds and waves of passion are up a few thoughts of Faith will quiet all as * 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 but Magnes amoris amor 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 In the 11 Chapter to the Hebrews Faith is represented as the principle of Obedience The words of Dr. Bates in his Sermon upon Heb. 11. 6. 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 when and where Christ dwels in the heart by faith that soul being rooted and grounded in love comprehends with all Saints secundum quid what is the breadth and length and depth and heighth of the love of Christ Ephes 3. 17 18 19. Which love like a fire in his bones like a flame in his bowels enflames his soul with love to God and Christ opens and enlargeth his heart to duties of obedience to serve the Lord with a most free and Princely spirit The soul of an affectionate Believer runs swiftly chearfully nobly in the wayes of God like the Chariots of Aminnadib Cant. 6. 12. Faith thus argues Amminadib i. e. my voluntary free bounteous or noble people Ainsworth in Cant. 6. 12. Psal 103. 3 4. Ephe. 1. 3. Hath God loved me in his Son from everlasting and will hee love me to everlasting Hath God in Christ forgiven such a wretch as I all mine iniquities redeemed my life from destruction and crowned me even me with loving-kindness and tender mercies yea with all spiritual blessings in heavenly places in Christ Jesus Then what shall I render to the Lord for all his benefits Nothing I can do nothing I can suffer too much for him I am and will be his for ever at his Command and for his service Thus the faith of a sanctified Person reasons 7. Faith Corroborates it strengthens the weak it revives the faint it supports the desponding and sinking spirit The Psalmist in great tryals and troubles had great experience of the supports of faith Psalm 27. 13. I had fainted unless I had believed to see the goodness of the Lord in the land of the Living Love keeps you from dissembling Hope keeps you from desponding Patience keeps you from tyring but 't is Faith that keeps you from fainting When a * 2 Chron. 2. 20. Psal 57. 7. My heart is fixed in some translations 't is suffultum est cormeum my heart is underpropt great multitude from beyond the Sea on this side Syria came up against Judah and the people were in sore distress Jehosaphat their good King encouraged the people saying believe in the Lord your God so shall ye be established believe his Prophets so shall ye prosper 2 Chron. 20. 20. Faith in God is the souls establishment wherefore a Believer shall not be affraid of evil tydings his heart is fixed trusting in the Lord his heart is established he shall not be affraid until he see his desire upon his enemies Thus the Psalmist sweetly sings Psalm 112. 7 8. The fixation of the soul by faith on God on Christ on his Attributes on his Promises yields the surest strength the speediest and sweetest relief and succour in the Crisis of any Exigence When David for fear of Saul was got into a Wood Jonathan leaves his Father and privately came to David 1 Sam. 23. 16. into the Wood and strengthened his hand in God So when a Believer is in a wood of fears and dangers he strengthens his hand the hand of his faith in God and the more his faith is up the more his fears are down Divines use to compare the base fears of men and the embondaging fears of Death to the Lead that weighs the Net under water and faith to the Cork that keeps up the Net from sinking Hope the eldest daughter of Faith is an Anchor sure and stedfast Heb. 6. 19. but Faith is the Rock which this Anchor rests on according to the Proverb were it not for Hope heart would break and the Scripture tels us Rom. 8. 24. We are saved by hope but Hope receives all its subsistence strength Faith is both 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 substantia 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 argumentum Heb. 11. 1. from Faith Faith is the substance of things hoped for the evidence of things not seen Heb. 11. 1. 8. Faith exhilarates comforts cheers the soul fils it with joy and peace in believing Rom. 15. 13. The God of hope fils the soul with joy and peace in believing Faith is as a twinkling star in a dark Night as a shining Sun in a cloudy Day as Rivers of water in a dry place as the shadow of a great Rock in a weary Land The Apostle Peter elegantly expresseth the soul-exulting operation of saving faith 1 Pet. 1. 8. Whom that is Christ having not seen ye love in whom though now ye see him not yet believing ye rejoice with joy unspeakable and full of glory Faith opens a crevis of light and springs a Mine of * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Exultatis gaudio ineffabili gloriosa Beza exulting joy in the most insulting danger When once a Believer is justified by faith and hath peace with God hee then rejoiceth in the most glorious Hope viz. in the hope of the glory of God and not only so but he glories also in tribulations hee glories in them and he glories over them because the love of God is shed abroad 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 effusa est is poured forth into his heart by the Holy Ghost Rom. 5. 1 2 and 5. verses by faith in Christ and by communion with Christ in his Conquests hee knows he shal be more than a Conqueror over all his Enemies Rom. 8. 37. * Neque enim simpliciter dixit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 idest ut vertit Cyprianus Epist 26. supervincimus Amplius quam victores sumus Beza 't is not only said Conquerours but more than Conquerors as Cyprian and Beza on the place Thus I have endeavoured to present you with some of the precious properties and vital operations of precious Faith which every one that is born of God or sanctified doth enjoy to his inestimable benefit Faith is an inseparable Concomitant with and an infallible evidence of our Sanctification for whosoever believeth that Jesus is the Christ is born of God 1 John 5. 1. This is the third Adjunct and evidence of our Regeneration 4th Effect and evidence of our sanctification is love to God and to the Brethren As Christ dwels in the heart by faith Ephes 3. 17. so the soul
sanctified is now made Membra sunt Arma ready for every good work to which before sanctification it was altogether reprobate Beloved Friends are your souls thus well and healthy are they recovered to their right temper are ye sound in the faith are ye sincere at heart is the habitual frame of your hearts right with God and for God or not deal impartially with your own souls 'T is true a man that is generally lively and healthy may now and then by accident get colds and surfets have fits of weakness and for some time labour under some infirmities but a strong Constitution will â—ub along wear off and cast out the disease at last so an holy a spiritually healthy man through humane frailty and strong temptation may for a time decay in grace yea languish very much hee may get cold his love to God his zeal for God may chil and cool his faith may weaken his hope may almost fail his patience may tire c. And through the immoderate cares of this life and inordinate affection to the Creature he may get a Surfet he may fall into sin yea fowly fall into great sins and labour Nemo esse sine delicto potest quamdiù indumento carni oneratus est Lactant. de vero cultu 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 conoborate 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 in a word the withering stock of Grace within like a Psalm 1. 3. Rev. 22. 1. 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 Sanctificatio est Ingreslus in Regnum Dei Caâ—v Phil 3. 20. of God 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 the Life of God whilst his body is here on earth it is life eternal in the present 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 hereâ—ftâ—r 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 and it also quickens the soul Semen manenâ— 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 spâ—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 Hymenâ—â—â— and Philetus hypocrites and hereticks may err concerning the truth overthrow the faith of some and throw themselves and others down to Hell 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 and Calling of God are without Repentance Joh. 13. 1. Rom. 11. 29. 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
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 as his elect or Isa 42. 1. 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 God hath saved us according to his own Purpose and Grace given us in Christ Jesus God 2 Tim. 1. 9. Joh. 17. 2. 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 Donatâ—ve To her it was granted to be covered with fine Linnen the Rev. 19. 18. Rithteousness 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 the Son loveth See Stella at large de amore Dei cap. 18. 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 't is 1 Joh. 2. 23 24. 2 Ep. Joh. 9. 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 pleased 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 and 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 Now it is sweet to Joh. 17. 2. 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. he concludes all under the Will of God The Eph. 1. 11 12. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 wherefore God makes the Domine errare per me potui redire non potui Aust Meditat. 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 Christ must come from Heaven and open a Fountain in his own side and heart Zech. 13. 1. for our purification Nothing but the blood of Christ can purge your Consciences from Heb. 9. 14 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. a making of things out of nothing but Luke 11. 21 22. 1 Joh. 4. 4 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