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3. Called holy, be


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23. Whose I am, and whom I serve. In a word, the
chosen and called are all saints, because separated from:
the rest of the world, they are declared to be God's on
several accounts. But we have not yet mentioned
the principal thing:

X. Thirdly, Holiness denotes that purity of a caufe of man, in his nature, inclinations and actions, which their con consists in an imitation and expression of the divine formity to purity or holiness. God is the great patern of his rathe divine tional creatures. His will is exprefied in the law, purity, which was the patern shewn to Mofes in the mount,

according to which the sanctuary of our soul ought
to be framed. But his divine virtues or perfections
are a patern, which we are to contemplate with so
much diligence, attention and devotion, as to be
ourselves transformed according to that, i Pet. l,
15. 16. But as be which hath called you is holy. so be
ye holy in all manner of conversation : because it is writ-
ten, be ye boly, for I am holy. Virtue or holiness may
be considered in different respects. As it agrees wich
the prescription of the law, it is called righteousness;
but as it is a conformity to God, and an expression of
his purity, it is termed boliness. And it is chiefly in
this fense, that we shall now speak concerning holi;

nets. Sanctifia

XI. Having, thus previously explained these
cation de

things, it will not be hard to infer, what we mean
by SANCTIFICATION; namely, that real work of God,
by which they, who are chosen, regenerated and justified,
are continually more and more transformed from the tur;

pitude of fin, to the purity of the divine image. Diftin

XII. We distinguish this work of God from the guished first regeneration, and first effectual calling to Christ. from the For, the immediate term, or effect of regeneration, iş first rege- a principle of spiritual life, which, in a moment, iş nerațion

- put into the soul, by the immediate energy of the vion, Holy Spirit. The term, or effect of effectual calling is

the mystical union, and communion with Christ. But
the term or effect of SANCTIFICATION are the habits


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and voca

tion not

of fpiritual virtues or graces, and their lively exercise: and thus fanctification follows upon regeneration and effectual calling, at least in the order of nature, and fupposes those actions of God as going before it.

XIII. There is still a further difference between As also fanctification and justification : for justification is a from juftijudical act, terminating in a relative change of state ; fication. name'y, a freedom from punishment and a right to life: fanctification a real work, which is performed by a fupernatural influence, and which terminates in a change of state as to the quality both of habits and actions,

XIVYet we are to take notice, that the term, A distincsanctification, is not always taken, by divines, in this strict lense; fometimes they comprehend under ferved by

alwaysobit regeneration and the first infusion of a new life, and divines. take sanctification, renovation of the spirit, regeneration, the new creature, the first resurrection for synonymous terms; as the Leyden professors, Synops. Disput: 33. . 2. Sometimes also they include justification under the same term. It is well known, says the abridger of Chamierus, p. 860, that the terms, juftification and fan&tification are put one for the other. Gomarus in like manner, on i Pet. 1. 2. Sanēlification, taken in a general sense, comprizes regeneration and juftification. Nay fometimes, the word, fanctification, is taken fo largely, as to include the whole of man's salvation. Polonus in Syntagm. lib. 6. c. 37. Some. times both appellations, viz. regeneration and fan&tification, are taken in a larger sense, for the whole of our salvation, or beatification, if I may so speak, as Heb.


yet the accuracy of those is more commendable, who distinguish those terms in the manner I have explained: especially as the Scripture often distinctly mentions those benefits, and describes fanctification, as a continued work of God, leading the Elect gradually on to perfection, and as I do not remember, to have observed it speak fo of regeneraţion,

XV. Nor

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Sanctifica XV. Nor are we to omit, that sanctification is

pro sometimes held forth as a blefling from God to man, poled frimetimes 1 Thes. 5. 23, and the very God of peace sanɛtify you as a blef- wholly ; sometimes as 'man's duty towards God, fing, from 1 Thell. 4. 3. For this is the will of God, even your God, lome fanctification. The former God powerfully works in

us, according to the purpose of his gracious decrec. duty. The latter he juitly requires of us, by the will of his

holy command. When fanctification denotes the
first implantation of spiritual habits, it is a mere blef-
sing from God, in procuring which we do not co-
operate with him, but receive it from him. As it
signifies the activity, or lively exercise of infufed habits,
and their corroboration and progress, so far we are
active; but then it is, as we are acted upon, under
God, and dependently on him; for these things can

never be separated.
The term XVI. The term from which, in sanctification, is the
which is pollution of sin. Adam, in departing from the pre-
the pollu- icribed rule, forfeited the ornainent of the image of
tion of fin. Go!, in which he was formed, for himself and all his

posterity. And whilst he wickedly affected a forbidden
equality with God, came most to resemble the devil,
and, like that evil spirit, deformed himself by his
own crime: than which we can imagine nothing
more hideous or base. The foul of the finner is a
horrid monster, misshappen, huge and devoid of
light: mţre darkness, mere confusion, every thing.
disjointed and out of order there ; nothing properly
placed; the things we should defpile a e esteerned,
and what we should value most are neglected. Was
any to take a clear view of his inward disposition in
a faithful mirrour, he would, certainly, with the ut.
most horror, fly from himself, as from a most terri-
ble spectacle. And indeed, if holiness is the most
beautiful ornament of the divine perfections, that
thing must needs be the most deforined, which is
not only the most unlike, but diaetrically opposite to
that ornamental beauty. This is that "purcpic xxv nepusotice
xudies mentioned Jam. 1. 21. Filtliness and superfluity


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of naughtiness, To this it is owing, that man is be-
come abominable in the light of God, who cannot but
turn away the radiant eyes of his unspotted holinels.

Hab. 1. 13.

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XVII. Moreover, Adam propagated this vile refem- Propablance of the devil to his posterity, not excepting those, gatedfrom whom grace has sanctified. For he allo begat Seih Adam to in his own likeness, after his image, Gen. 5. 3. I do

not chiefly, apply this to the likeness of the human
nature, much less to the likeness of that holiness,
which God graciously restored to Adam, as Chry-
sostom, Lyranus and Clarius contend for. For, iít.
Holiness and righteousness are not the image of any
man, but of God. 2dlý, Adam is never proposed

in Scripture, as the patern or author of holiness, but
as the person, by whom sin entered into the world,
Rom. 5. 12. zdly, The'iinage of holiness, restored .
in the parent by grace, is never propagated to the
fon, by natural generation. Things natural, are
propagated, but things supernatural are alone of God
that bewetb mercy. Rom. 9. 16.

16. But by this like-
ness of Adam, I understand the vicious corruption of
his nature. ift. Because the image of Adam, after

Seth was begotten, is set in opposition to the image
of God, after which Adam was created. 2dly, Because
the Apostle, in like manner, opposes 1 Cor. 15. 49,
the image of the earthy Adam, as consisting of sin
and pollution, to the image of the heavenly Adam,
which consists in holiness and glory. 3dly, because
the whole analogy of Scripture evinces, that a clean
thing cannot be brought out of an unclean, and that what
is born of the fles is flesh, Job. 14. 4. John 3. 6.

XVIII. This turpitude of sin is, by Paul, called the Called the
old man, Eph. 4. 22. Col. 3. 9. Man, because it over- because it
{preads the whole man, and defiles both foul and defiles the
body; in the soul it has possession of the understanding, whole
will and affections.

XIX. It has involved the understanding in hor- Blinding rid darkness, whereby it is grony ignorant of divine the under



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With a love of

things, Eph. 4. 18. So that the är@gwtos fugir@ the 'na-
tural or animal man, or he that has no other spirit
but his soul, and destitute of the spirit of God,
Jud. v. 20, recciveth not the things of God, neither can
he know them, i Cor. 2. 14. And as he discerns no
wisdom in divine things, worthy of God, so, with in-
tolerable presumption, he represents them under
those disagreeable notions, which his own foolish, and
felf conceited wisdom hath devised; and while he at-
tempts to correct the wisdom of God, which he can-
not understand, he transfigures it, as much as he
can, to downright folly, And this is that, which is
faid, Rom. 1. 22, 23. Professing themselves to be wife,
they became fools: and changed the glory of the incor-
-ruptible God, &c.

XX. But the finner is not only under blindness,

but is in love with his blindness. He glories, that
that blind.
ness. he really sees, even when he is most blind, John 9,

40, 41. And when, to the utmost of his power, he
refifts the true light, tho' discovering itself, in a most
pleasing manner, by the works of divine providence,
by the word of God, and by some sparkling, rays
of the spirit; be loves darkness rather than light; baleth
the light, neither cometb to the light. John 3. 19, 20.
Of such Job witnesseth, that they are of those that re.
bell against the light, Job 24. 13. They have an aver-
fion to all light, both that which is natural, which
hinders them from perpetrating their crimes in the
fight of the world, and that which is moral, which
convinces them of the duty, they ought certainly to
perform, but which they wickedly neglect. They
endeavour to stile it, by disputing both against the
word of God and their own conscience. Hence,
those impious expressions of fome, who wish, that
this, or the other truth, that opposes their lufts, was
not to be found in the word of God.

XXI. And yet, those very persons, that are so fool-
wisdom to ish in that which is good, are most subtile and crafty
do evil.
is that which is evil. Jer. 4. 22. They commit evil


And a

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