peccatum summe odit Les. or not at all Psal. 96. 9. there is no pleasing him without it and none that ever had it in truth but pleased him Obi. We are justified What need we then care for sanctification Christ hath redeemed us therefore now we may live as we list we may sing and be merry for Christ seeth no sin in us c. Ans. We must shew the truth of our justification by our sanctification for Frustra de fide gloriantur qui fidem sanctitate non ornant Sibel where the one goes before the other alwaies follows they are inseparable When the tree is good it cannot but bring forth good fruit Where Christ is Obedienta Christi non tollit obedientiam Christianam Thesit Cantab. 1652. See seven Arguments for this and al objections answered by M. Ant Burgess in his last Sermon Ser. 9 10 11 12 13 14. M. Bedford ag Antinomians Chap. 5. p. 41. M. Baxter S. Rest. p. 20. made righteousnesse to them he is made sanctification 1 Cor. 1. 30. Where he forgives sin there he cleanseth from sin 1. Iohn 1. 9. 1 Cor. 6 11. Where he pardons sin there he gives power against sin he first drowns and then subdues them Micah 7. 19. according to those promises Jer. 31 33 34. with 33. 8. Ezek. 36. 25 26. As the effect alway followeth the cause light the sun and fruit springs from the root so sanctification ever attends on justification Where Gods Spirit dwels it is never idle but is alwaies changing us into the image of God from glory to glory working in us a detestation of sin with a love and delight in newnesse of life This is matter of singular Consolation to many gracious souls who doubt of their justification and yet they shew it by the fruits of sanctification they walk humbly with their God they have respect to all his Commandments they hate every false way they are fearfull to offend carefull to please they desire not only pardon for sin which a carnal man out of self-love may do but also power against sin they would be sanctified as well as justified they desire as freely to forgo their sins as they desire God should forgive them and to part with them as to have them pardoned they would be freed not only from the evil but from the filth of sin not only from the damnation but also from the dominion of sin When we see a man walk and move we conclude he lives when we see a tree bear fruit though it be but small we conclude there is life in the root it is not yet dead and therefore who ever thou art that findest the graces of Gods Spirit wrought in thy soul though they be but weak yet if they be there in truth and sincerity thou maist with comfort conclude that thou art justified for though works of Sani hominis act ones non sunt sanitatis causae sed indicia sanctification be not meritorious causes of our salvation yet they are signes and evidences of it so love and good works are not causes of our justification but * Non à Parte ante sed à Parte post signes of a man that is justified Christ only is the way by which we come good works are signs that we are in that way Hence the Apostle exhorts us to give all diligence to get assurance by doing the things named 1 Pet. 1 5 6 7. with 10. and blessednesse is pronounced to the doers of Gods commands Rev. 22 14. Psal. 15. 1 2. and the sentence at the day of judgement of absolution or condemnation will be pronounced according to our works because they best show our faith or infidelity Matth. 25. so 1 Iohn 3. 14. 2 Tim 2. 19. The foundation i. Gods decree of election stands firm and sure so that his elect shall never fall away But how shall we know that we are such By the effects if you be such as call on the name of the Lord and 2. depart from sin these may be a foundation evidentiall as 1 Tim. 6. 19. Though Christ only be a foundation fundamentall So that I conclude It is a safe and sure way to labour after assurance of our interest in Christ by the fruits of sanctification it is safe reasoning from the Effects to the Causes Here is heat therefore there is some fire the trees flourish therefore the spring is come here is light then the sun is risen here is good fruit growing therefore the tree is good here are spiritual desires spiritual affections spiritual ends and aims spiritual acts and operations therefore here is spiritual life These marks may See 20 Arguments for this Baxter cc. p. 74 75. contribute much to our Consolation though nothing to our Justification Obi. The Spirit will witnesse assure us of our salvation though we want these Marks Ans. It is a meer delusion to talk oâ—… the Spirits witnessing when men live remisly walk contrary to the word The spirit of the devil and the spirit of delusion may speak peace to them but Gods Word and spirit never will they never speak peace to presumptuous sinners nor to unmortified carnall loose professors Away then with those prophane Libertines Familists Antinomians c. These would be wiser then James or John who make works of sanctification evidences of our justification Iames 2. 1 Ioh. 2 3 4 5. See twelve convincing Arguments for the Necessity of works of holinesse Mr. Ant Burgess Vindic. Legis p. â—…0 11 c. Ruâ—…erf ag Antinom 2. part ch 38. p. 30. 61. 77. 81. See Ruthers ag Antinom 2 part ch 43. p. 46. of our times who under pretence of crying up justification do cry down sanctification They would have Christ for a Saviour but not for a sanctifier they would have him for a Jesus to save them but not for a Lord to rule them as a Priest to mediate for them but not as a Prophet to teach them or a King to â—…eign over them They separate what God hath joyned but they must know that he will not be Jesus to save where he may not be Lord to rule Heb. 5. 9. He will not justifie the persons when he may not sanctifie their natures It is therefore a very dangerous error to separate or confound justification sanctification as our Antinomians do whereas they are two distinct things differ in many particulars as you may see in B. Ushers Body of Divinity p. 202. 〈◊〉 〈◊〉 Rem ag Satans Devices p 205. c. We must not expect our Rest here Baxter Saints Rest p. 559. and Sibelius on Jude v. 1. p. 40. 2 As for your singing comfort joy and merriment you are too hasty we are yet but in the fight the warfare is not ended he that puts on his armour must not glory as he that puts it off We are but in the way we are not yet at home and therefore let none be mistaken
divine nature 2 Pet. 1. 4. i. Analogically and by way of similitude when we partake of those graces which make us like unto God when we are just patient mercifull pure as God is when we love what he loves and hate what his soul abhorres this is the image of God in us and by these God becomes as it were visible in man Hence sanctification say some is nothing else but the conformity of our hearts and lives to Gods will It is a created quality say Sanctitas est congruentia nostra cum lege Dei Les. S. est Realis mutatio hominis â—…a turpitudine peccati in puritatem â—…maginis Dei Alsted others of purenesse in the Saints wherby they resemble God being pure and severed in part from the mixture of sin and corruption So much the word Kadash implies one separated from a common to a Divine use because holinesse consists in a separation froÌ„ sin a dedication to God 1 Pet. 1. 14. 15. not fashioning your selves according to your former lusts in your ignorance What then But as he who hath called you is holy so be ye holy in all manner of conversation Hence some make this morall See more Mr. 〈◊〉 〈◊〉 Iudâ—… 2. p. 26 â—…7 holinesse to be two fold 1. Privative i. an immunity and purity from sin 2. Positive which is 1. Grace in the habit 2. 〈◊〉 iâ—… the act when God is known feared served 〈◊〉 and sin is hateâ—… and eschewed when there is the root of 〈◊〉 in the hearâ—… the fruit of righteousnâ—… 〈◊〉 〈◊〉 then is a person or people truly 〈◊〉 the utensiles in the Law were 〈◊〉 〈◊〉 holy when they were set apart froâ—… 〈◊〉 other service to God alone so a 〈◊〉 〈◊〉 said to be holy 〈◊〉 his heart and liâ—… are separated from all by-ends and aims and they are wholly devoted unto God Holinesse is a kinde of spiritual 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Purus 〈◊〉 〈◊〉 ab usâ—… commuâ—… ad a vinum separatus Rivet chastity when the soul is consecrated to God and goes not a whoring after the vanities of the world Hence the Saints are called Virgins for their purity and spiritual chastity Cant. 1. 3. Matth. 25. 1. Rev. 14. 4. The Apostle describing the holinesse of Christ shews us clearly what holinesse is Heb. 7. 26. Christ our High-Priest is holy What 's that he is harmlesse undefiled separated from sinners We see then that sanctity consists in discretion distinction and discrimination from common use by way of exaltation and preheminence Hence the Lord describing his own people cals them a people separated and severed from the wicked of the world to be an holy people to himself Levit. 20. 24. 25. Psal. 4. 4. The Lord hath set apart for himself the man that is godly therefore when the Lord cals his people to sanctity he cals to an holy separation 2 Cor. 6. 17. 18. Come out from amongst them and be ye separate God will have his people to Non requirit ut loca infidelium deserant fideles unde nulla contamintio est sed vt á superstitosis ritibus ac sceleratis illorum moribus separentur Muscut shew their sanctity by a discriminative manner of living since the Lord hath discriminated and severed them from the base people of the world who lie like beasts tumbling in their own filth 1 Job 5. 18 19. to be his own peculiar people therefore they must have different lives different waies and different aims from the men of the world though they live in the world yet must they not live like the world but must do such excellent things as the world cannot do this Christ expects from his Matth. 5. 47. What do ye more then * See this excellently enlarged by M. Bur. 〈◊〉 tious Spi. p. 189 c others implying that his disciples must do more then heathens more then civil men more then formalists or hypocrites Yet that I may make it clear to every capacity what sanctification is I shal define it and explain all parts of it in order because it tends much to the right understanding of this point Yet we must not rest in a bare notional Opto magis sentire sanctificationâ—… quám scire ejus definiâ—… tionem knowledge of the definition of sanctification but we must labour to finde the virtue and power of it in our hearts and lives Def. Sanctification is a grace of the Spirit wrought in all Beleevers whereby they are purified daily more and more from their native corruption and are restored to the Image of God daily dying to sin and living to righteousnesse 1. It is a grace gift or work of the Spirit sanctity grows not in natures See Ienkyn on Iude. 1. p. 48â—… c. garden but it is a quality or infused gift of the Spirit who is therfore called the Spirit of sanctification Rom. 1. 4. It washeth and cleanseth us 1 Cor. 6. 11. By it God takes away mens stony stubborn rebellious hearts and gives them hearts of flesh i. melting flexible obedient hearts Hence the Spirit is compared to Fire Water Winde 1. To * 8ee more Dr. Râ—…ynolds on the Sacrament ch 19. p. 183 to 187. Fire Matth. 3. 11. Isa. 4. 4. because it inlightens our mindes purgeth and refineth us from the drosse of sin and inflames our cold hearts with a zeal for Gods glory 2. To Water for its cleansing nature it makes our barren hearts fruitfull it refresheth us it cools and pacifieth the scorched conscience Isa. 44 3 4. 3. To the Winde * See Sibbs in locum Cant. 4. 16. which is 1. Free it bloweth where it listeth Iohn 3. 8. 2. It dries up dirty ground 3. It helps and drives us on in our journey 4. It cools and comforts in a time of heat 5. It purgeth the chaff from the wheat 6. It melts hard ice Psal. 147. 17. 18. 7. It purifies the aire 8. It increaseth the heat of fire All these operatitions hath the sanctifying Spirit of God on the soules of his people It is freeâ—…y given it dries up the unclean lusts of their hearts it helps them in their way to heaven it cools and comforts troubled conscienâ—…s c. II. It is not wrought in every soul but only in the hearts of beleevers Faith is the internall instrumentall cause by it we apply Christ to our selves for our sanctification All beleevers more or lesse are sanctified it is the nature of faith where it dwels to purifie the heart Acts 15. 9. III. The subject or seat of our sanctification is the * See that excellent Tract of M. Ambrose on the new birth p. 9 10 11 c. whole man body soul spirit 2 Cor. 7. 1. 1 Thes. 5. 23. Hence the spouse of Christ is said to be fair in all parts eyes hair teeth lips temples Cant. 4. 1 to 8. They are sanctified throughout in every part though every part be not throughout sanctified as sin
hath defiled and corrupted all the powers and parts of soul and body so all must be renewed and sanctified Burnt offrings must be whole not a head or a leg but all must be sacrificed Levit. 1. 8 9. Not that the substance of our bodies or souls are changed but the qualities corruption is purged out and 〈◊〉 non est mutatio naturae sed qualitatum non mutat substantiam sed corruptioneÌ„ non in nihilum sed in ordinem redigit affectus siquis naturâ fit 〈◊〉 non tollit tristitiaÌ„ sed moderatur c. Sibel 〈◊〉 IudaÌ„ p. 41. grace is planted in its stead our understandings which before were darkened now they are light in the Lord our judgements are rectified 1 Cor. 2. 15. our memories are renewed and made more retentive of the best things our wils are flexible and conformable to Gods will our affections are subdued and set on right objects Gal. 5. 24. 2. The body and all its members are sanctified and renewed sinne doth not reign there Rom. 6. 12 19. It s become a Temple for Gods Spirit to dwell in all its members are become servants of righteousnesse unto holinesse 3. The actions and outward conversation Nee satis est cor sanctificatum esse nisi tota nostra vita externa conversatio internae sanctitatis animi sit signaculum Sibel M Ant. Burgess Ser. 115. Our words and works which before were vain and sinfull are now sweet and savoury tending to Gods glory and the good of others So that all such as are truly sanctified are wholly sanctified Old things are past away and all become new new mindes new memories new judgements new affections new desires new fears new love new joy new sorrow new food new raiment new language new company new ends and aims c. He now answers as the young penitent man in Ambrose answered the courting Minion Cur non respicis ego sum Hearken 't is I Sed ego non sum ego Though you be still the same woman yet I am not the same man As an old Ale-house while a drunken tenant lived there 't was never empty of drunkards theeves whores c. But now an honest tenant is come in down goes the sign and when old guests call there 's no room for them for there 's another man dwels there Now the parts of sanctification are two 1. Mortification or dying to sin by the Robur tyranâ—…s vires peccati debilitantur paulatim abolentur Siâ—… spirit they mortifie the deeds of the flesh Rom. 8. 13. Col. 3. 3 5 9. 10. The death of Christ is the death of their sin sin is an underling in the soul it reigns not there This is called in Scripture a pulling out of the eyes a cutting off the hands a keeping under our bodies denying our selves purging out the old leaven putting off the old man 2. Vivification or living unto righteousnesse Generaâ—… unius est destructio alterius Aust when Gods Image is restored and we are made conformable to his will so that what pleaseth him pleaseth See both these parts fully handled â—…n Mr. Dovvnams Warf p. 285 Mr. Ienkyn on Jude 1. p. 21. to 46. us and what is displeasing to him is displeasing to us they do not only fly evil but they do good they have their part in the first resurrection therefore the second death shall have no power over them Rev. 20. 6. They draw virtue from Christs resurrection whereby they rise from sin to newnesse of life Colos. 3. 9. 10. Rom. 6. 10. 11. Now I come more particularly to the signes of sanctification and these call for our more special observation they are seven 1 Sign A holy man hath an holy heart he first makes clean the inside The heart wins all the Cards yea though it be the knave of Clubs with all his Ceremonies Latimer he knows that God delights most in a pure heart and commands us to keep that clean Isa. 1. 18. Jer. 4. 14. 13. ult Prov. 23. 26. Iames 4. 8. therefore his greatcare and desire is to keep it pure as becomes the Temple of God The hypocrite is all for externall holinesse to be seen of men the Pharisees could cleanse the outside but within they were full of wickednesse therfore Christ denounceth such woes against them Matth. 23. 25. 26. Amaziah did much but lost all because his heart was rotten 2. Chron. 25. 2. it ruined him v. 14 15 16. True holinesse is a plain and an even thing without false-hood guile perversnesse of spirit or starting aside it hath one end one rule one way one heart when hypocrites and double minded men they pretend to God but follow the world If ever then we would be truly holy we must put in practice the councell of the Lord Ezek 18. 31. We must cast away with an holy indignation not lay them aside for a time 2. Not some but All our transgressions great small profitable pleasing c. 3. Get a new heart A morte temporali spirituali Deus solutionem promittit modo de puriori vivendi ratione serio mediâ—… tentur Sanct. in loco sanctification must begin within if the heart be changed the outward man will soon follow 4 A motive from the danger Why will ye endanger the â—…ternall salvation of your souls by resisting the motions of Gods holy Spirit 2. His language is pure When the man is changed his language is changed God gives to pure men a pure language Zeph. 3. 9. He is now a good Qualis vir â—…alis oratio Loquere 〈◊〉 tâ—… videam man and therefore out of the good â—…reasure of his heart he bringeth forth good things as the wicked man out of â—…he evill treasure of his heart brings forth swearing cursing lying slandering c. Matth. 12. 34. 35. You may ghesse at a man by his talke a rotten man will have rotten talk Ephes. 4. 13. a gratious man hath gratious language 3. His waies are pure not only his Burgess last Ser. Ser. 94. words but his works are holy A hypocrite may have fine words but his Hypocrita odit peccatum non quà peccatum sed quà morbum poenam works are naught he may hate sin as it makes him sick or poor c. but not as it is sin and displeasing to God he hates not sin but he loves not burning A mans works and walking discover what he is a swine is known by his delighting in dirty puddles but a sheep loves fair pastures A holy man loves to keep communion with God by constant prayer but the prophane man will not once call on him Psal. 14. 4. for prayer will either make him leave sin or sin will make him leave praying He is jealous over himself fearfull to offend shuns the occasions of sin willing in all things to live honestly hating See more Harsnet on Repent p. 125 to 145 c. not one but every false way he
in qualibet re Bulling most beautifull and successfull in its season Davids blessed man brings forth fructum suum in tempore suo his fruit in due season and therefore all that he doth prospers Psal. 1. 3. Whilst then the day of thy youth the day of health and the day of grace lasteth whilst God stands knocking at the door of thy heart by the motions of his Spirit speedily entertain him embrace his motions suffer thy selfe to be led by his Spirit in waies of obedience resolve with David that God shall be thy God and that thou wilt seek him early Psal. 63. 1. Let it be your first work to seek his Kingdom else if you delay and Diaboli vox est Da peccato quod praesens est Deo quod futuruÌ„ peccato floremaetatis Deo reliquias Daven put off God from day to day your hearts will be hardened your sin increased Gods wrath provoked and Satan encouraged Learn wisdome then of the men of the world the Mariner observes his wind and tide the Lawyer his Term the Chapman his market the Husband man his seasons yea the Stork and the Crane and the Swallow know the time of their coming and the laborious Bee loseth no fair seasons Consider that time Nullus dum per caelum licuit otio perit dies Pliny it self is short but the seasons of grace are shorter and if you lose them you lose all This ruined Jerusalem because she knew not the day of her visitation See Madens Serm. on Luk. 19. p. 148 c. Gros Inducements to Christ. p. 25. 26. Luke 19. 44. Yea many that seek after heaven shall miss of it because they seek too late Luke 13. 24 God hath allotted to every man that lives in the bosoÌ„ of his Church a certain time for repentance and he that neglects that time comes not in to Christ then can never be saved and therefore be sure ever to second the Spirits motions with obedience lest if the Lord call and you will not hear the time come when you shall cry and shall not be heard Prov. 1 24. c. 2. Seek it earnestly with all thy heart and with all thy might with the highest intention of affection they are only wrastling Jacobs that become prevailing Israels Importunity will do much it made an unjust Judge to do justice no man ever sought God with his whole heart but he found him Deut. 4. 29. Ier. 29. 13. 2 Chron. 15. 15. God hath made many gracious promises that he will sanctifie and cleanse us urge them in thy prayers beseech him to remember the word which he hath spoken to his servants wherein he hath caused us to trust Ezek. 36. 25 26 27. Zach. 14. 20 21. Obad 1. 7. 1 Cor. 1. 30. Go unto Christ in him is a fulnesse of holinesse to answer for our unholinesse Christ is the Magazine and Store-house of all grace in him is not only a fulnesse of Plenitudo abundantiae Plenitudo redundantiae Abundance but a fulnesse of Redundance an overflowing fulnesse for me and thee and for all that come unto him 3. Seek it constantly never give over Non cepisse sed perfecissâ—… virtutis est but wait still in due time we shall reap if we faint not do not limit the holy One of Israel to thy time consider how long thou didst make him wait on thee before thou heardst him and then shouldst thou die in this waiting condition yet thou art blessed Deo confisi nunquam â—…onfvsi Isa 30. 18. Hold on thy suit take no deniall the comfort thou wilt meet with in the end will abundatly recompence all thy waiting and though hope deferred may make thy heart sick yet when it comes it will be as a Tree of Life Prov. 13. 12. II. If ever you would be holy you must take heed of offending and grieving Gods holy Spirit by your sins for sanctification is the most proper work of the Spirit and therefore he is called the holy Spirit for as the Father Elects and the Son Redeems so the holy Ghost doth most properly sanctifie 1 Pet. 1. 2. Titus 3. 4 5. 'T is the Spirit that must inlighten enliven strengthen quicken convince us of our spirituall See more Sibbs fount sâ—…aled p 112 c. nakednesse blindnesse poverty and misery it must enable us to all Duties and make all Ordinances effectuall and therefore as you love the In amore sempeâ—… cauâ—… tâ—…la nemo enim melius diligit quà m qui maximâ—… veretur offenâ—… dâ—…re Salv. Spirit of God and tender your own salvation quench not the motions of Gods Spirit in your souls when it would convince you of sin and humble you do not drink nor drive away those pangs of the New-birth but obey its motions surrender up all the keyes of thy soul unto him let him rule in thee and over thee and suffer thy self to be led by it and it will assure thee of thy Adoption III. Attend upon the Preaching See M Ant. Burg. Sers 83 of the holy word of God it is the ordinary means by which the Spirit of sanctification is conveyed into our souls Act. 10. 44. Whilst Peter was preaching the holy Ghost fell on those that heard the Word Gods Spirit breaths not in an Ale-house or in a Play-house but in the ordinances they are the vehiculum Spiritus the Spirits chariot God will be found in his own way and means and therefore we should sit in the winds way and though for the present we finde not that comfort we expect yet let us wait Lex sanctifiâ—…ationem promovet q. â—…ominem ad peccati agniâ—…ionem adducit Wendel I. 1. c. 26. Harsnet on Rep. p. 65. to 124. still the lame man that lay long at the Pool of Bethesda at last was cured Attend then to the whole Word of God to the Law as well as to the Gospel let its terrours humble thee and out thee of thy self that so the Gospel may comfort thee For Gods usuall method is to bring men to heaven by The Preaching of the Law not only preparatively but being blessed by God instrumentally works the conversion of men the gates of hell First to bring men to mount Sinai and then to mount Sion first to mount Ebal the mount of cursing and then to mount Gerizim the mount of blessing first the Spirit of bondage to convince men of sinne and make them fear and then the Spirit of adoption to cry Abba Father By the M. Ant. Burgess Vindie Legis p. 195. 261. assistance of the Spirit the Word will be a sword to kill our corruptions and a glass to discover our selves unto our selves for though morall truths may adorn the soul yet it is only Divine truth that purifies it Psal. 119. 9. John 17. 17. Nor is it all hearing that brings sanctification Quicquid recipitur id ad moduÌ„ recipientis recipitur Si vas est putiduÌ„ ci que