Effectu super omnia desiderabilia desideremus eum Les. above ten thousand worlds We may and must love holy men and the better any man is the more we must love him but there is none holy as the Lord therefore we must love none equally with him We may love the drop and love the sea but our love to the drop must not be equal with our love to the sea We must love God simply for himself and other things in relation to him The more excellent any thing is the greater object it is of our desire now Gods excellency is infinite therefore he is an object worthy of our choicest See more Burrouâ—…s Gratious spi. p. 285 286 c. love and veneration 3. Dost want purity thou seest whither thou must go for it even to God who is the fountain of holinesse Whither should we go for water but to the sea or for light but to the sun All purity is in God and none to be had out of him So that what James 1. 5. saith of wisdom is true of sanctification If any man lack it let him ask it of God who giveth to all men liberally and upbra deth none either for present defects or former failings Go not to men go not to creatures who are cisterns broken cisterns but go to God who is a fountain a living fountain having all excellencies in himself originally and abundantly The diseased woman spent all she had upon Physitians yet remained uncured till she came to Christ Mark 5. 25 26. Hence the Lord to encourage us to the work hath promised Ezek. 36. 25 c. that from all our Idols and from all our filthinesse he will cleanse us But we must not then sit still and think to have such a jewell without some pains we must beg it and beg it earnestly at Gods hand who hath said he will be inquired of by the house of Israel to do it for them v. 37. Spare to speak and you shall never speed You must ask for holinesse before ever you can have it if asking will not do you must seek more earnestly if seeking will not do Matth. 7. 7. you must knock with violence till God hear you it is a gradation and implies fervour of spirit it is not a simple repetition Hac vis grata Dâ—…o est Tertul. God loves to see his people imporâ—…unate for spiritual blessings 4. Dost finde any purity wrought in thy soul Know to whom thou must ascribe it even to the God of holinesse James 1. 17. Every good and perfect gift Naturae depravationem no potest reparare nâ—…sae author naaturae Fabritius comes from above Purity grows not in natures garden we do not gather such grapes of thorns and therefore if thou finde any measure of sanctification in truth begun in thy soul praise the holy One of Israel for it Psal. 71. 22. 99. 9. He hath given thee that which will stand thee in more stead then if he had given thee all the Kingdoms of the world 5. Dost see holinesse in others Oh let not thine eye be evil because Gods is Omnes plurimi 〈◊〉 eâ—…s qui luâ—… cent luce haâ—… mundana quanti igitur faciendi qui lucenl caelestiilla luce Rol loc in Ioh. 7. 36. good but love it prize it honour it for the givers sake we should be so farre from envying that we should wish that all the Lords people were holy Hast thou a son a daughter a servant a neighbour that begin to make conscience of their waies do not censure them vex them hinder and upbraid them like the Pharisees that would neither go to heaven themselves nor suffer others but pray for them comfort quicken and encourage them in the way and work of the Lord it will not repent you when you come into your Kingdom To rejoyce in the holinesse of others makes us like the Angels of heaven when envying at the graces of others makes us like the devils in hell 6. This may humble us in all our approaches to this high and holy One Dei cognitio gignit in nobis humilitatem videt hic quantum distet a Deo quam parum imo quam nihil sit A Lap. when we seriously consider his absolute purity and our impurity his righteousnesse and our unrighteousnesse his Majesty and our misery this will make us little in our own eyes and to come with fear and trembling before him Many when they come to pray hear c. they come as to a Fair or to a Market to see and to be seen they sleep when they should hear they dresse and pray wash and pray work and pray durst they do thus to a Prince Did people but consider into what a presence they come when they come to Gods Ordinances they would quake and tremble when they come And if so holy a man as Moses did exceedingly quake and tremble when he came near the Lord Heb. 12. 21. And when the Seraphims proclaimed the thrice holy God Isaiah cries presently Wo is me for I am undone though he were an holy man and free from the grosse sins of the time yet the sense of his originall uncleannesse made him faint when he had but a glimpse of this most holy God Oh then How dreadfull will the sight of this Holy Holy Holy One be to such as lie still in the dreggs of nature meer lumps of sinne and masses of uncleanness 7. Do not murmurre at his dispensations towards thy self or the Church of God for he is perfectly holy in all his waies and righteous in all his works he is holinesse it selfe and can do no iniquity Hence we are commanded to praise him for his holinesse Psal. 99. 3. Let the people praise thy great terrible Name Why for it is holy q. d. Though the Lord be great in power and terrible in his dispensations to us yet they all call for praise because in them all he doth manifest himself to be holy just and righteous in all his waies and works towards us Upon this account we ought to exalt him Psal. 99. 4 5 9. Exalt the Lord. Why so for he is holy in all his administrations to his people and therfore when thou art brought low do not murmur but let thy soul keep silence to Jehovah for he is the righteous Lord and can do no iniquity Carnall fathers may chastise according to their pleasure but he for our profit that we might be partakers of his holinesse Heb. 12. 10 Say then in the midst of all thy trials with David Psal. 119. 137. Righteous art thou Lord and iust are thy iudgements for though they may be secret yet they are alwaies just And this upheld David when he was in distresse and cried night and day but the Lord heard not Psal. 22. 1 2. yet v 3 But thou art holy thou art righteous and just in thy dealings with me therefore I submit to thy dispensations chearfully 8. Beware of offending
to Mutantur gaudia non tolluntur See Bur. Moses Choice c. 15 p. 181 to 211. M. A. Burg. Ser 70. the impairing of thy health wilt thou not obey him for the good of thy body And shall God not perswade thee to forbear such things as tend to the hurt of thy soul Is it not more pleasure to obey God then obey sinne and Satan Yea do not Gods servants finde more joy and comfort in their penetentiall tears then the wicked do in their greatest merrriments For as piety brings the greatest sorrow for sinne so it brings the greatest consolation and where sinne in the sight and sense of it See more Bolton Direct for Walking p. 154. to 380. coâ—…fort to 〈◊〉 conscâ—… p. 204 c abounds their comfort abounds much more Gods Spirit is a Spirit of consolation though it lay its foundation in humiliation 2. 'T is not piety but sin and impiety that fils the soul full of sadness horrouâ—… amazement despair witnesse Adam See Sibbs Ser on Isa. 256 p 26 27 when he had sinned Caâ—…n Saul Iudas c. As piety is the path-way to peace Isa 32. 17. Psal. 119. 165. Gal 6. 16. so impiety and sinne brings terrour and disquietment Were people more zealous and religious they would have more peace and comfort both in their temporals and spirituals 3. Many to shun melancholy as they The checks of conscience caused by the word or works of God are commonly counteâ—… fits of melancholy and when such qualmes come over their hearts a pairâ—… of Cards or Tables or merry company is sought to drâ—…ve them away fearefull is this sin and such as is a forerunner of a Reprobate minde D. Slatyr on Rom 1. 19. call it i. when the Spirit of God stirs their consciences and would convince them of sin that he might fit them for mercy to shun this Preparative to grace which the blinde world cals melancholy they run themselves on many rocks they runne to drunken companions gaming idlenesse c. yea for fear of melancholy runne almost mad and bring themselves into a thousand sorrows they omit holy duties forsake holy company cast away good books neglect closet prayer meditation self-examination c. Thus to avoid a misery they runne into a mischief and to avoid affliction runne into sin and bring that sadnesse which they fled from upon themselves in a more desperate irrecoverable manner of two evils we should chuse the least and if it cannot otherwise be avoided better undergo ten thousand melancholies then the least sin c. The third Objection Obj. SHould I be thus pure and precise I should lose my friends and may make them all against me c. Ans. 1. By thy wickednesse rudenesse and prophanesse thou maiest make father and mother and friends against thee for as when a mans waies please the Lord he makes even his enemies to be at peace with him so when our waies are dissolute and displeasing unto God he makes even our best friends to be at variance with us 2. He that will be Christs disciple must be ready in affection at least when the Lord shall call him to forsake father and mother and wife and children c. not simply but when they come in competition with Christ and his honour if Christ should call thee to him thou must say with Jerom Though my father should lie in my way and my mother should hang about my neck I would go over my father and shake off my mother and runne unto Christ. Levi in Gods cause knew neither father nor mother Deut. 33. 9. The Spouse of Christ must forget her own people and her fathers house then shall the King desire her beauty Psal 45. 10 11. 3. Admit thou do lose carnall friends See more fully M. A. Burgess Ser. 71. yet thou shalt have spirituall friends better and truer friends Thou shalt have God for thy friend his Angels for thy guardians and all his servants through the world on thy side with all their praiers and labours Change we say is no robbery but this change is thy rich advantage The fourth Objection Obj. SHould I walk so strictly I might shorten my life and bring diseases upon my self c. Ans. Many by their wickednesse have shortened their daies some by gluttony and drunkennesse others by whores consume the radicall moistute get the pox consumptions c. God hath said that bloody and deceitfull men shall not live out half their daies Psal. 55. ult A wicked man never lives out half his daies for either he is cut off before he hath lived half the course of nature or he is cut off before he hath lived a quarter True some wicked men live long but no wicked man can promise himself long life because he is undrethe curse Stocke In a Religious life are joyes not sensuall wholsome feares Noble hopes sweet sorrows contemplations of heavenly things continual renovations c. all which are very powerfull to prolong life L. Uirulam Nat. Hist. Temperantia sanitatis longaevitatis mater of the course of his desires So then it is not mens piety but their impiety which shortens their daies 2. Piety prolongs our daies the promise runs only to the obedient Deut. 6. 2. 30. 19 20. Psal. 34. 12. Prov. 1 2. 16. 22. 4. They honour God with their godly lives and therefore God will prolong their lives God will not thrust them out of their dwellings that pay their rent so well Besides piety teacheth us temperance in eating and drinking moderation in our passions anger sadnesse fear c. which in the excesse infeeble the spirits dry up the bones and shorten our daies but piety makes us peaceable patient pleasant and so is a means to prolong our life Pro. 15. 13. 3. We may not prize or preferre our lives before the glory of God when our life comes in competition with Godly Beza was so healthfull that he never kept his bed one day nor ever knew what head-ach meant Christ Religion a good conscience then he that will save his life by denying Christ and his cause shall lose it In such cases we must not only part with our goods but with our lives for Christ who parted with his for us Hence Rev. 12. 11. the Sants loved not their lives unto the death and Forti nihei timenduÌ„ praeter scelus Aristot. Licitum est jeiuniis vigiâ—liis carnemdomare ut spiritus pareat etiamsi vita breviùs hoc pactofiniatur sed non licet macerationes eas assumere per se eâ intentione ut vita citiùs finiatur Alsteed CC. cap. 18. Cui astipulatur Salvian l. 1. p 14 c. Non retarduit pium Danielis animum ab instituta orandi consuetudino aut Magistratûs amplissimi aut vitae periculum Sanctius Paul counted not his life dear for Christ Acts. 20. 24. 21. 13. Better die honourably then live basely and unusefully We may not
Schismes though it is true the Magistrate should not tolerate them in the Church of God Yea 't is not only there May be but there Must be not only Schismes and lesser rents but Heresies and such Tenents as strike at the very Foundations of Religion and why is all this That they that are approved might be made manifest and their sincerity appear in their constancy 1 Cor. 11. 19. Schismes will creep in to disturb the Churches unity heresies to corrupt the doctrine but God will so dispose ofall that the issue shall be prosperous D. Prideaux Ser. on 1 Cor. 11. 19 God suffers false Prophets to come in amongst us to try and prove us that men may see who are for Christ and who for Baal Deut. 13. 3. There will be a Jannes and a Jambres to oppose Moses and an Hananael against the Prophet Jeremiah View all the Acts of the Apostles and see what uproars attended the Preaching of the Gospel for though the Gospel per se in it self bring that peace which passeth all understanding yet per accidens accidentally meeting with mens corruptions it causeth tumults in so much that there are sometimes dissentions amongst Gods own people as between Peter and Paul Gal. 2. 11. and Paul and Barnabas though they were holy men and Apostles Acts 15. 39. So Luther and Zuinglius c. Now these divisions must not make us cast off Religion he was never sound that will forsake Christs Church for them but make us more carefull what we receive 1 Thes. 5. 21. When we come to a Market and hear of Pick-purses we do not run from the Market because of them but we are moâ—… watchfull because we hear of so many varlets abroad So though our divisions be great and the errors amongst us many which is our grief yet if they were ten thousand times more they would be no ground for us to dislike Religion but only be matter of caution to us to make us walk more humbly and watchfully before the Lord. II. Whereas you say there is unity in other Religions unity amongst Turks Jews Papists c. I answer 1. It is no wonder all is at peace amongst them because the devil who is the strong man keeps house there the devill is wiser then to disturb his own Unitas 1. Satanica 2. Ethnica 3. Belluina 4. Iscariotica 5. Tyrannica 6. Herodiana 7. Ventris causa Illyricus See Whitcs Way p. 154. Mortons Apol P. 1. p. 300. Illyricus hath observed a seven-fold unity in the Papacy 1 A divellish 2. Heathenish 3. A beastly 4. A trayterous 5. A tyrannicall 6. An Herodian and 7. A selfish unity This they make one chief mark of their Church but unity without verity can be no note of a true Church for there may be unity amongst a company of thieves the Jews with one consent cry Crucifie him and all the world was mad after the beast Rev. 13. 16. 2. Recrimination is no purgation their accusing us will not excuse them for were we fuller of divisions then we Quis tuleris Gracchâ—…s c. be yet they are the unfittest of any to accuse us for who knows not that their erroneous Religion abounds with divisions Pappus hath observed 237 differences amongst them Bishop Hall in his Peace of Rome 300. The Thomists are against the Scotists they against the Occamtsts the Dominicans against the Franciscans yea Pope against Pope what one hath set up another hath pulled down they differ not only in V. Paraei 〈◊〉 Bernards â—…ag p. 1â—…8 circumstantials but in fundamentals about God about Christ Scripture Angels Originall sinne Free-will Predestination Justification Antichrist Images the Pope the Church the Sacraments c. 3. Yet must we labour after unity and bury our own private opinions as low as hell and not broach them in a season that cals so much for union for though heresies and scandals will arise See more Bur. Moses Choice p. 295. c. p. 308 309. yet wo to those that raise them Let us walk humbly keep the bounds of our callings receive the truth in love c. So shall Gods spirit lead us into all truth and preserve us from Soul â—…estroying errours The tenth Objection Obj. VVE see many of your holy ones as vile as any they can for a need lye cozen dissemble be drunk covetous cruel Whore c. Ans. If there be any such that cause Religion to be evil spoken of as there are too many in all paces yet Vitiuâ—… 〈◊〉 non transit in 〈◊〉 1. You must know that this is the fault of the Professor and not of the Profession It is the fault of the Person and not of the Religion The principles of our Religion give no toleration of Stews no prophanation of the Sabbath by gaming dancing c. but teach all men to live soberly godlily and righteously to do to all men as we would be done by wine in it selfe is good though some abuse it to drunkennesâ—…e and our Religion in it selfe is good though some prophane persons abuse it to licentiousnesse 2. We must not condemn all for some there was Iudas an hypocrite amongst the Apostles it doth not follow that therefore all the Apostles were hypocriâ—…es Suppose one of thy kinsmen were a thief a drunkard c. it doth not follow that all are so You would count him a simple man that should judge of London by the sinks and filthy gutters that are there and should over-look the curious building c. Yet thus do many in Religion they over-look such as are truly-godly and if there be any prophane scandalous person they cast their eye presently on him like beetles that fly over all the fine flowers and if there be any dung they creep in that Or like flies that passe over the sound places and light on that which is galled Be not thou offended to see tares amongst the wheat hypocrites in the Church it ever hath been so and will be so to the end of the world Christs Church on earth is a mixt society there wil be some false brethren amongst them some that are carnal and cause Gods name to be blasphemed Rom. 2. 24. only we should be carefull to give no just cause of offence remembring that of Solomon Pro. 25. 26. The righteous falling before the wicked are as a corrupt and troubled spring i. They offend and poyson many and do much mischief The eleventh Objection Obj. THese precise ones are the troublers of our Israel enemies to Caesar pestilent fellows movers of sedition mad men such as turn the world up-side-down c. Ans. This hath been an old slander of the devil his agents against the people of God as appears Mark 3. 21. John See Watsons Charter chap. 15. p. 778 Si Tiberius non ascendit ad maenia si Nilus non ascendit in arva c. Statim Christianos ad leones Tertul. Apolog. c. 40. See Prideauâ—… Ser. on Luke 7.
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