The Progress of Saints to Full Holiness, Verse 23

The Progress of Saints to Full Holiness · Verse 23

p. 169VERSE 23. Now the very God of peace sanctifie you throughout: and J pray God that your whole spirit, and soule, and body may be kept blamelesse unto the comming of our Lord Jesus Christ.

THE Apostle here proceedeth to the conclusion of the Epistle, and annexeth a fervent and heavenly prayer to the former precepts. For the Thessalonians might say, you have heaped up a number of excellent precepts together, but how should we that are but flesh and blood, and weake to any thing that is good, performe them? You command much more than we can attaine: You have given us not onelyonly many precepts, but of such nature and strictnesse, as are rather fit for Angels and Saints in heaven, than flesh and blood, weake p. 170and fraile creatures on earth; wee must Try all things, hold all and onelyonly that which is good, and abstaine from not evill onelyonly, but all appearance of evill, which seeme to us impossible commandements: All which and the like allegations our Apostle meetes withall, and tells them it is his meaning indeede, First, that they should ayme at full holinesse, which is conversant in every good duty, and shunneth the least sinfull defilement. Secondly, he sends them out of themselues, to God who can sanctifie them throughout. Thirdly, seeing he onelyonly can teach them their duties, but cannot goe further to give them grace, and enable them to performe it, he goes to God with them, that by their joynt prayers they might be established in them, and to sanctifie them throughout: for if God sanctifie you throughout, you shall be able to performe the former duties.

Whence note, that it is the duty of godly Ministers not onelyonly to preach,Doctr. Ministers must not preach only, but pray for their people. exhort, and admonish men in their duty, but earnestly to pray for them, and with them, for the obtaining of good things which they have commended unto them. It was the usuall manner of the Apostles to pray to God for the obtaining of those graces they had exhorted unto.

In this Text, having, chap. 4.3. shewed that this is the will of God, even their sanctification, and hauing laid downe the parts of sanctification in the particulars till this verse: now prayes that according to the precepts they may be wholly sanctified. So Rom. 12.16. hauing exhorted to p. 171like mindednesse; in the 15.6. prayeth that they may be like minded. Ephes. 3.14, 15. having exhorted the Ephesians not to faint at his troubles, he prayes for strength: For this cause (saith hee) I bow my knees unto the Father of our Lord Iesus Christ, that yee may be strengthened by the Spirit in the inner man. And chap. 1.8. hauing shewed how abundant God was toward us in wisdome and understanding, and in opening the mystery of his will, he ceaseth not to pray, verse 17. that God would giuegive to them the spirit of wisdome and reuelation, that their eyes might be opened. And in the 1 Pet. 5.10. Resist stedfastly in the faith, &c. then prayes, the God of all grace make you perfect, stablish, strengthen, settle you. And this doubtlesse the Apostle learned of the Lord Iesus himsele, whose custome was to teach and instruct in the day-time, and to goe out in the night to pray for a blessing upon his Ministery, Luke 21.35.

1. God is hereby glorified,Reason 1. and acknowledged the father of lights, from whom every good and perfect gift is, Iames 1.17. for now wee depend on him for wisdome, and draw somewhat from his fulnesse.

2. It is not in man to make his doctrine effectual, he cannot reach the heart,Reas. 2. much lesse renew it. Man may hold forth the light, but God must giuegive eyes to see it: man may speake to the eare, but God onelyonly can speake to the heart; Paul may plant, and Apollos may water, but God must give the increase, 1 Cor. 3. It is his priuiledge to write his law in the hearts of his people, Ierem. 31. Lydia p. 172heard the word from Paul, but not hee but God opened her heart, Acts 16.14.

Reas. 3.3. As in all other labours and workes, so much more here, we must doe that which is our part, and leaue God his. The husbandman must plow, and sowe, and plant, and water, but hee must leaue all the successe to God, hee cannot command raine nor blessing. So in this spirituall husbandry Gods seeds-men must doe their worke cheerefully, being co-workers with him, but commend the successe to God; in which sense the Apostle (1 Cor. 3.7) saith, He that plants is nothing, neither he that waters, that is, if hee be compared with that divine action which is all in all; or nothing without him.

Vse 1.Hereby wee see how necessary it is to begin and end our Ministery and Sermons with prayer to God, who is all our sufficiency. The Apostles begin and end their doctrine and Epistles with prayer; and hauehave not wee more neede? I know not what pride of selfe-sufficiency, or whether profanesse shut the hearts, and cover the mouthes of many Preachers, who are almost ashamed to pray for this blessing, nay reproach and scorne them which doe: Sure I am, whether he shall doe more good to others by his prayers or preaching, I will not determine, but hee shall certainely by his prayers reape more comfort to himselfe. And he that neglects prayer with his preaching, may well be suspected that he more aymes at his owne glory than Gods.

Vse 2.Let people also joyne willingly and conscionably p. 173in their Ministers prayers, which strive for a blessing upon themselves, and importune God who makes his Sunne shine upon the just and unjust, to let the Sun of grace shine into their hearts, saying, O Lord, if thou build not the house, Psal. 127, 1.Ps 127:1it shall never stand; as those that waite for all successe from God. It is recorded that Pope Adrian having built a stately Colledge at Lovaine, did set in golden letters on the gate this poesie, Trajectum plantavit ibi natus, Lovanium rigavit, ibi literas didicit: Caesar dedit incrementum, ex praeceptore Cardinalis factus: One tooke a pen and wrote under, Hic Deus nihil fecit.

Now to the prayer it selfe: where we have to consider:

1. To whom the Apostle prayeth: The very God of peace.

2. For what he prayeth, in two particulars.

1. For full sanctification.

1. In generall, sanctifie you throughout.

2. In a speciall enumeration of parts, spirit, soule, body.

2. For finall sanctification: untill the comming of our Lord Iesus Christ.

First, of the person to whom our Apostle prayeth: the very God of peace.

Consider here three things.

1. Why he useth this Attribute, peace.

2. What is the peace here meant.

3. How he is the God of peace.

1. This is not an idle epithite, but well fitted p. 174to the matter in hand; because our Apostle had in verse 13. exhorted them to peace among themselves, and hath in all the precepts hitherto directed them how to uphold both outward peace, vers. 14, 15. and inward peace, from the 16. to this verse. And he notably in this title confirmes their faith, and strengthens their prayers, that so long as they aske nothing but things pertaining to the peace of the Church, and the peace of every mans conscience, the God of peace will surely grant their requests. See Rom. 15.13, 14.

2Secondly, What peace is meant. Peace is threefold:

1. Externall.

2. Internall.

3. Eternall.

1. Externall, which is nothing but an outward prosperity and tranquility in our outward estate; and this is, 1. In the Church, when it hath rest from heresie, schisme, persecution, and tyranny, Acts 9.31. this is called the peace of Ierusalem, which we must pray for, Psal. 122.6. 2. In the Commonwealth, in the peace whereof we have peace, when we are free from civill warre within, and forreine enemies without, Ier. 29.7. 3. In the family, and speciall places where we live, which is a private agreement with all sorts of men, good and bad, so farre as may be: Rom. 12.18. Have peace with all men.

2. Internall, and spirituall, and this is the sweet quiet and comfort of conscience, rising out of our assurance of our attonement with God through Iesus Christ, and out of remission of sinnes by his p. 175blood, which peace passeth all understanding, Phil. 4.7. and in which the Apostle placeth the kingdome of God, Rom. 14.17.

3. Eternall, which is the perfect rest, peace, joy and glory that the Saints shall enjoy in heaven: Esay 57.2. Peace shall come, but it is when we sleepe in our beds, called Rom. 8.6. life and peace.

Our Apostle here aymes especially at the second kinde of peace, which is a steppe and degree to the third.

For the third, why is he called the God of peace? 3Answ. First, because hee hath the fountaine of peace in himselfe, peace in him is as in a fountaine. Secondly, as the Author and communicatour of all peace unto us in all kindes: As 1. In Church, the peace of Ierusalem must be begged of him, he stills all warres, and maketh all stirrs in the Commonwealth to be husht and gone. And it is hee that makes men dwell together in one house. 2. He is authour, and the God of eternall peace; for eternall life is the gift of God. 3. After a speciall manner is he the God of internall peace, the peace of conscience, at which our Text aimeth, which is a quietnesse of minde and conscience through our reconciliation with God. First, because hee sent his Sonne: 1. To merit it for us, when wee lay in the horrour of an accusing conscience; who is therefore called in himselfe (Esa. 9.6.) the Prince of peace, and in respect of us, our peace. And therefore Ambrose expounds here the God of peace to be Christ himselfe. If it be asked, how Christ merited our peace, the Apostle answereth, Ephes. p. 1762.15, 16. He made peace by slaying hatred on the crosse, by his perfect obedience overcomming and abolishing whatsoever God might hate in us. 2. To preach and publish this peace, and invite men unto it: And that first in his owne person, Esay 61.1. The spirit of the Lord is upon me, to preach good tidings to the poore, to binde up the broken-hearted, to preach liberty to the captives, &c. And how this Prophecie was accomplished, see Luk. 4.18. Secondly, in the person of his Ministers Christ preacheth peace, Ephes. 2.17. Christ came and preached peace to you which were farre off. Object. Why? Christ never preached to the Ephesians. Answ. Yes hee did in the persons of the Apostles, and so now in the Pastors and Ministers of his Church to the 2end of the world. Secondly, because hee sent his Spirit to apply and seale this peace onelyonly in the hearts of his elect, therefore it is called a fruite of the Spirit, Gal. 5.22. and the Spirit cryes in our hearts, Abba, Father: chap. 4.6. He workes faith in the heart, and so we have peace with God, Rom. 5.1. and bold accesse to the throne of grace, Eph. 3.12. This is that creating Spirit, which creates the fruit of the lippes to be peace, Esay 57.19. Thirdly, because 3God doth not onelyonly command and commend to us this peace, but approoves and delights in it, and no where else; but there he sets up his throne and dwelling, his Temple is in Ierusalem the vision of peace: his Disciples must onelyonly abide among the sonnes of peace, Matth. 10. and much more doth himselfe.

How we are to looke upon God in our prayers. p. 177First, in all our prayers we are to behold him a God of peace:1 Note. labour to see him reconciled unto us.In all our prayers behold God a God of peace. And 1. this beholding of God reconciled gives us assurance of obtaining whatsoever is good for us. 2. The sence of his infinite essence, and power and presence with us confounds us, unlesse the sense of his grace and favour susteine us; and hence our Lord taught us to begin our prayer with this title, Our Father. 3. Our chiefe unhappinesse were to be neare God, if hee be not at peace with us; for our God offended is a consuming fire.

Then wee must beware of sinne which is the breach of peace betweene God and us;Vse 1. especially before prayer let every one that calls upon the name of the Lord depart from iniquity.

2. Wee must acknowledge our happinesse to consist in our peace with God.Vse 2. Make peace with him, and thou shalt have prosperity, Iob 22.21. If they of Tyrus and Sidon made so much of outward peace, that they by all meanes desired it of Herod; and if the Iewes having by Felix obtained outward peace and quiet, acknowledged it wholly in all places with all thankes: much more should wee for spirituall, inward and heavenly peace.

Secondly, 2 Note.in our prayers we must labour to conceive of God in such Attributes as may strengthen our faith in our speciall suites: Behold him not onelyonly the God of all grace, 1 Pet. 5.10. but of this and that particular grace.

1. To this end the Scripture denominates him p. 178from particular vertues, that in the want of any of thē, we may resort to him confidently, as the Scripture stileth him the God of love, the God of patience, the God of hope, the God of all consolation, of wisdome, &c. that in our want of any speciall grace, wee may cast our eye upon these titles or Attributes.

2. The Scriptures are stored with many names and titles of God, that we might so conceive of him affected to us in our prayers, as hee hath declared himselfe to be.

Doe wee begge the accomplishment of any promise: come to him in the name IEHOVAH, who gives being as to all things so to his promises.

Doe wee pray for any thing, but see many things stand in the way of our good, publike or private: now come to him in the name of EL, a strong God, who can quickly bring mountaines to plaines, and effect by a mighty power whatsoever he will.

Lacke we any blessing, and are destitute of all meanes and comfort; now come to him in the name of of EL-SHADDAI, I am God All-sufficient, and that is meanes enough.

Findest thou thy selfe beset with severall wickednesses, and armies of wicked Angels in high places, and invironed with temptations or dangers: now come to him in the name of EL-TSEBAOTH, Lord of hosts, who hath armies of Angels to set round about the tents of his people: this name of the Lord is an assured strength, when the righteous fly unto it.

p. 179Hast thou received any blessing, or promise, now come to him in the name IAH, as wee are commanded, Psal. 135. who is thy good Lord and bountifull benefactour: If the Apostles had neede thus to encourage their prayers, much more wee.

Whosoever would have true peace,Doctr. All peace must be from the God of peace. must have it from the God of peace; as he that would have water, must goe to the well or fountaine. Iob 22.21. Acquaint thy selfe with God, be at peace with him, so shalt thou have prosperity. The Apostles in all their salutations pray for peace from God, and from our Lord Iesus Christ.

1. Because God himselfe and our Lord Iesus challenge this peace to be their owne prerogative to give, neither can it be had elsewhere.Reason 1. For the former: as God is called the God of peace, 2 Cor. 13.11. &c. so this peace is called the peace of God, Col. 3.15. Phil. 4.7. as whereof he is the sole Authour. For the latter: our Saviour saith to his Disciples, Ioh. 14.27. My peace I give unto you, my peace I leave with you, not as the world giveth, give I unto you. Where he first, challengeth it to be his owne, having clearely purchased it. Secondly, his owne to give; men may wish peace, but he can give it: men wish the peace of God or Christ, he gives his owne. Thirdly, hee sheweth, that this peace cannot be elsewhere had: [not as the world giveth,] plainly distinguishing his peace from the worlds, both in the gift, and the manner of giving. The world, 1. gives a kinde of peace, but that is a false peace, mine is a true p. 180peace. 2. That is a peace in externall things, mine in internall.Difference betweene the peace of Christ and the peace of the world in 6 things. 3. That is temporary and inconstant, mine lasting, yea everlasting; For your joy shall none take away from you. 4. That is given most to wicked men, for the world loves her owne; but this is given onelyonly to beleevers, being a fruite of faith, against whom the world bends all her forces. 5. That peace is against Gods glory; and indeede the worlds peace is the keenest warre against God, the very foment and cherisher of lusts and impiety: This peace is for God and his glory, and a warre against sinne, a cherisher of grace and piety. 6. That peace ends in destruction, though men cry peace, peace, &c. This is given for salvation, and for the fruition of perfect peace.

2. As this peace is onelyonly Gods to give, so is it onelyonly the portion of the children of God, who are called sonnes of peace: this is onelyonly childrens bread, and must not be cast to doggs, Matth. 15.26. And it is a gift of promise, Gal. 6.16. Peace shall be to all the Israel of God. Such onelyonly as have God for their Father, and the Church for their Mother, have right unto this, and that because they be sonnes: Esay 54.13. Much peace shall be to her children, that is, of the Church: and because they be beleevers, for this peace is the fruite and undivided companion of faith, Rom. 5.3. leaning upon the merciemercy of God in Iesus Christ for the pardon of sinne. The wicked man hath none of this peace of God, Esay 57.21.Isa 57:21because he hath not mercy nor grace with the God of peace.

p. 181The seate and place where this peace resteth, 3prooves plainly that it is a proper and peculiar gift of God, and that is the heart, soule, and conscience, which none can reach but God himselfe: Col. 3.15. foreign, The peace of God must take the chiefe command in the heart: and Phil. 4.7. The peace of God which passeth all understanding, foreign, shall preserve your hearts: A military word, taken from souldiers that come in to ayde an army; so this peace shall bring ayde to the heart, and strengthen it, when Satan, and sinne, and temptation, and persecution lay siege to it. And who else can revive the heart, but he that made it? Who can reach comfort to the conscience, but the Lord of it? Who can say to the soule, I have pardoned thy sinne, but the Lord the party against whom it is committed, and so pacifie it? Who can worke faith in the heart, but the Spirit of God? and who can preserve this gift there, being by so many enemies surprised, but the hand that creates it, by the power of which we are preserved to salvation? 1 Pet. 1.5.

Then are wicked men most unhappy,Vse 1. who being estranged from the God of peace, can have no true peace. Esay 57.21. The wicked are like the raging sea, that cannot rest, whose waters cast up myre and dyrt: there is no peace to the wicked man, saith my God.

Object. Who have more peace than they? they have outward prosperity and abundance, even p. 182what their hearts can wish, and their consciences within are quiet, and they die like lambes, &c.

Answ. 1. Their outward prosperity deserves not the name of peace, it is at the best but a truce with God. 2. They be not inwardly so quiet as they seeme; there is a conscience within that sometime tells them unpleasant tales and tidings. 3. When it is quiet, it is not at peace but benummed, slumbring, or feared, and shall one day be wakened, and as a wilde beast fly in the face of his master. 4. All this seeming peace, being not in God, but against God, must needes be, 1. uncertaine, as a dreame, Iob 20.5.7. or as the crackling of thornes under a pot, Eccles. 7.6. 2. Vnsound, in the face, not in the heart, In laughter the heart is heavy, Pro. 14.13. or at least hath cause so to be. 3. Miserable in the end: Their Sun must fall at noon, Amos 8.9 their end is woful, yea fulnes of wo: and therefore let us never affect, nor extoll this peace.

This reprooves such as content themselves with a kinde of peace,Vse 2. but contemne God the Authour of true and lasting peace. Many affect peace, but not that which is an effect of Gods mercy in Iesus Christ: whereas the foundation of all true peace is our peace with God through the Prince of peace, Iesus Christ. Many content themselves to be counted peaceable men, quiet neighbours, who never tooke the course to attaine this true peace, which is gotten by sorrow, strife, and warre against sinne; by stirring up the heart to embrace the prom…ses of the Gospell, and to beleeve the truth of Gods word: by going to God p. 183in frequent and fervent prayer: by hungring after reconciliation and mercy above all things in the world.

Againe,Vse 3. if thou hast attained this peace of conscience, be thankfull and blesse the God of peace: for since that old Serpent had disturbed the peace of heaven, from which hee was cast downe with his Angels, his next worke was to dissolve the peace on ear…h by plucking man from his God: whereby Satan the Authour of all enmity hath corrupted the whole nature of man, and ever since hath watered these seedes, and brought them forward; so as all the sonnes of Adam are children of wrath, turned naked into the fury of God, and ly under the same as vessels filled with wrath, and the fruites of it, in his soule, minde, conscience, will, and all his motions; being at enmi…y with God, with his owne happy estate, with all the creatures: And this is our estate of nature, till it pleased God by his Sonne Iesus Christ, (called the Lord of peace) to lay the foundations of our peace in his blood; and to bestow the blessed Spirit in the hearts of beleevers, witnessing peace betweene God and us; by the which Spirit, now renewing their hearts, they become sonnes of peace, united againe unto God, at agreement in themselves, and in all their faculties; and knit and joynted together among themselves in the unity of the Spirit and the bond of peace.

Quest. My conscience (I thanke God) is quiet and still: but how may I know it to be true and sound peace, that I may rest in it, and be thankfull for it?

p. 184Differences between sound and sencelesse peace.Answ. 1. The question is the more necessary, because every quiet conscience is not a good conscience, and every peace in the conscience is not 1from the God of peace. A dead peece of flesh, pricke it with a needle, it feeles nothing: So that is a dead conscience, which feeles no sinne, nothing at all: but that is a pacified conscience, which is alive, and indeed feeles sinne, but forgiven, and apprehendeth God not onelyonly offended, but now againe pacified.

22. A dead man is quiet enough, makes no noyse, or motion: So a dead conscience may be still; but sound peace of conscience is comfortable, and hath joy and refreshing in it, as a man at a feast: it rejoyceth that it hath gotten a sweete glimpse of light and favour from God: it rejoyceth in that it hath got a sight of Iesus Christ, and in that happy present condition it hath by him obtained. These are sound causes of peace and quietnesse.

33. Sound peace from the God of peace, hath sound fruites and effects as well as sound causes. A conscience may be quiet, because for the present it hath no enemy disturbing it, and no molestation, because the strong man hath carried all away: But a good conscience is therefore peaceable, because it is strong and stirring in temptation, it outstandeth, and hath prevailed against temptations.

4. A bad conscience may be quiet because of 4the darknesse or senslesnesse of it: for it neither sees nor feares any danger; it sees not the offence p. 185of God by sinne, nor feares his wrath and damnation though never so justly deserved: But sound peace of conscience sees the offence of a Father, and feareth now transgression more than damnation.

5. A sleepy conscience may be so much the 5more quiet, because it can secure it selfe from the worlds enmity, which hateth nothing but the light: It can avoid persecution, and sleepe secure (as we say) on both sides. But sound peace of conscience sheweth it selfe most in greatest afflictions and persecutions, and makes the Saints sing in sorrow, and rejoyce in suffering for the name of Christ, as Paul and Silas in prison, and the Apostles rejoyced that they were counted worthy to suffer for the name of Iesus, Acts 5.41. Here is the peace of Christ himselfe, which, when the world by all meanes, of persecution, and indignities, seeke to interrupt it, (as in our head himselfe) yet none can take it away: whereas light persecution sends packing the peace of hypocrites, who are soone unsettled.

3. If the God of peace have possessed thee with this sweete peace, make much of it, preserve it,Vse 4. do nothing to disturb or forfeit this happy peace, or to provoke God to withdraw it.

Rules of furtherance herein.Meanes of maintaining true peace.

1. Beware of security: peace is maintained by an expectation and preparation for warre. Many are the examples of them, who by a secure peace have lost peace and all. Therfore preserve in thee a feare of not offending God.

p. 1862. Beware of falling into any grosse actuall sinne. How did David and Peter disturbe their peace by foule sinnes? And daily experience shewes, that the godly are often by Gods just correction for sinne, sometimes inwardly, sometimes outwardly, as men set on a racke; or in an hell of horrours and sorrowe till they undoe by repentance some foule offence: witnesse the 32 and 51 Psalmes: especially presumptuous sinnes prevaile against our peace.

3. Prepare and arme we our selves against temptation; for Satan if he cannot hinder us of our inheritance, will surely give us as little peace in the way as he can; and therefore hee will and doth often terrifie Gods people with hellish temptations, with which he brings them so low, that they see nothing lesse than peace of heart: sometimes they be as men in a swone, who live, and yet know not they doe live. Therefore how had wee need keepe on our armour, to keepe our peace.

4. Doe all duties sincerely and uprightly: Marke and behold the upright man, his end is peace, Psal. 37.37. Be it never so weakely or imperfectly, yet doe things uprightly; humbly in respect of thy selfe, and heartily in respect of God, approving thy selfe to him.

5. Suffer all affliction and hard measure joyfully, for well-doing and good conscience, rather than lose thy peace: So did the Saints of God suffer joyfully the spoyling of their goods, Heb. 10.34. and so did our owne Martyrs.

Vse 5.5. This is a comfort for Gods children, as p. 187Christ intimates, Ioh. 14.27. My peace I give unto you, let not you hearts be troubled: Their God is a God of peace: for the godly heart will say, you speake of peace which is the onelyonly portion of Gods people, but alas! who have lesse peace than they? Sure I am (will some say) I have so many and so great afflictions in the world, that I can scarce stand upright under them; what may I thinke of my selfe?

Answ. 1. Is thy expectation of a peace outward, in outward things? if so, where hath God promised thee such a peace, without exception of the crosse? 2. Is thy lot and portion other than the Disciples of Christ, or Christ himselfe? had they this outward peace? No, In the world (saith he) yee shall have tribulation, but in mee ye shall have peace. 3. Whatsoever or how great soever thy afflictions be, thou hast the God of peace with thee, and for thee, yea and in thee, and shalt not want a strengh to deliver thee out of all.

Object. Yea, but were my trialls onelyonly outward, from the world, I could rejoyce; but Satan molests me and disquiets the peace of my conscience, by such strong and violent temptations as wound my soule; and by such motions and thoughts as seeme to be brought out of the bottome of hell.

Answ. 1. Let not thy heart be troubled; thou maist be at peace that Satan is thy enemy, thou art not yet in his power. 2. Thou maist have peace, that thou seest and sorrowest for the uglinesse of these temptations, and outstandest the violence p. 188of them: thus they shal be thy exercise, but not thy sinne. 3. Thou hast a God of peace whom thou servest, this God of peace will shortly tread Satan under thy feete, Rom. 16.20.

Object. But neither the world nor the Divell could hurt me without my owne sinne: but that which grieves my heart, my owne sinnes doe daily disturbe my peace, and grow to such a number and strength, that I doubt I shall lose it quite.

Answ. Sinne indeede is the great trouble-house and enemy to peace: But 1. know this to thy comfort, that no sinne shall destroy peace, but that sinne which hath peace. 2. Consider that of the Prophet, Esay 54.10. The mountaines may fall, but Gods covenant of peace shall stand. This God of peace hath made an everlasting covenant of peace, and that must stand.

Lastly, if God be the God of peace, then godlinesse makes not any man unpeaceable,Vse 6. or turbulent; though the world condemne the godly as authours of dissention, and the world would be quiet were it not for them. But indeede the cause that they are unpeaceable in the worlds eye, is, because they will not lose their peace, nor offend the God of peace, nor exchange the peace of God and good conscience with the peace of the world. But let such as love this God of peace, labour to shew themselves sonnes of peace, and shew this worke of God in their love of peace, to which they are called, Col. 3.15. shunning as rockes brawlings, and contentions, and fury, and fiery affections, with all pevish and sowre behaviours. p. 189And if for not running with the world, and for standing for the peace of God, they shall bee accounted unpeaceable, the God of peace will justifie them; and they shall take their enemies booke of accusation, and binde it on their shoulders, and weare it as a crown on their heads, Iob 31.36, Now to the petition.

1. For full sanctification.

2. For finall sanctification.

The former is set downe,

1. In generall: sanctifie you throughout.

2. In speciall enumeration of parts: spirit, soule, and body, blamelesse.

For the meaning of the words, we are to search and finde out foure things.

1. What is this sanctification prayed for.

2. What it is to be sanctified throughout.

3. What be these parts enumerated, spirit, soule, and body.

4. How the Christian in all these parts may be kept blamelesse.

For the first: Sanctification is the abolition of our naturall corruption,Description of sanctification. and the renovation of IGods image in beleevers by the Spirit of God, begun by grace in this life, and perfected by glory in the life to come.

Here wee have foure things to be further explained.

First, the Authour of this grace; God himselfe:1. Authour. Levit. 20.8. I am the Lord that sanctifieth thee. And p. 190especially or more immediatly the Spirit of God, whose peculiar worke it is, 1 Cor. 6.11. and therefore hee is called the Spirit of sanctification, Rom. 1.4. and it selfe the sanctification of the Spirit, 2 Thess. 2.13. 1. Because it is an effect of the Spirit who is the immediate worker of it. 2. Because it is a signe and note of the Spirits presence, even as the beames argue the presence of the Sunne.

And good reason: for 1. in the beginning of this worke man is meerely passive: for what can a dead man doe to his owne quickning and raising? Eph. 2.1. 2. Who can repaire nature depraved, but the Authour of nature? who can bring backe Gods image but he that at first made man in it? This is to be borne of God, and who begets the childe but the father? 3. Our Apostle goes to God for it, from which Ocean all streams come.

2. The Subiect.Secondly, the Subject of this grace; the elect onelyonly: for this worke is peculiar to such as shall attaine the perfection of it in glory. It is true there is somewhat like sanctification in the hypocrite and reprobate, some work of the Spirit, by which they are said to be sanctified, Heb. 6.4. and 10.29. But wee must know, that sanctification is twofold: 1. Externall, in outward calling, outward profession of Doctrine, and administration of the Sacraments: the very best of which is generall illumination, and some slight reformation: and this is common to reprobates. 2. Internall, a speciall renovation, or a change of the whole man, p. 191raising up the heart to holinesse, by which gracious worke the true Christian is separated from all the profane and hypocrites of the world: therefore 1 Pet. 1.2. hee calls the beleevers elect to the sanctification of the Spirit: so as this is a sanctification appropriate to the elect.

Thirdly, the forme of sanctification:3. The forme. And that is, 1. in putting off of corrupt qualities. 2. In bringing in new and inherent holinesse, which daily changeth the beleever into the image of God: as Col. 3.10. Seeing yee have put off the old man with his workes, and put on the new man, which is renewed in knowledge, after the image of him that created him. This new quality, created in the hearts of the elect, by the Spirit of God, whereby they can in some measure truly hate and forsake sinne, and truly love the Law of God, with an indeavour to keepe it, is the very being of sanctification.

Fourthly, the processe of sanctification:4. Processe. It is begun in grace here, and not perfected till hereafter in glory: Which is added, 1. to distinguish it from justification, which is perfect in one act. 2. To note the toughnesse and strong heart of sinne, which is slowly weakned here, and never here perfectly subdued: for in the most perfect the flesh lusteth against the Spirit, Gal. 5.17. 3. To shew, that the matter of sanctification, is, to be in perpetuall motion, as a living water: Hee that is righteous, must be righteous still, Rev. 22.11. 4. To shew, that sound holinesse never gives over till it attaine perfection; perfection is a fruite of soundnesse p. 192in grace: The way of the righteous shines more and more untill perfect day, Prov. 4.18.

IIFor the second: What it is to be sanctified throughout.

Answ. 1. These Thessalonians were already sanctified, and therefore the Apostle prayes, that they might happily proceede to full sanctification. 2. This full sanctification is partly in this life, partly in the life to come: the Apostle intendeth both, the former first as a way to the latter: The through sanctification in this life is the imperfect sanctification of parts, the other is the perfect sanctification in degrees.

Through sanctification in this life wherein it consisteth.The former is, 1. in respect of the whole rule of sanctification, which is the Law of God, when a beleever can truly say with David, that hee hath respect to all the commandements, Psal. 119.6. and 18.22. for all his lawes were before mee, and I did not cast away his commandements from me. 2. In respect of all sinnes: it is a through change from all sinne; not a turning out of one sinne into another, nor a turning from all sinnes save one, as Herod; but an hating of all appearance of evills, yea of darling and bosome sinnes, yea of right eyes and hands, Matth. 5.29. 3. In respect of all gifts of sanctification, which the Spirit gives in part to every beleever, not onelyonly knowledge, faith, love, which are eminent, but other inferiour also, as patience, meeknesse, temperance, peace, with every other fruite of sanctification. 4. In respect of all the parts of the man, in which the Spirit of God putteth forth this noble p. 193worke: as Cant. 4.1. &c. the Church is described to be faire in all parts, eyes, hayre, teeth, lippes, temples, &c. the sanctified person must be foreign, wholly perfect.

The latter, Through sanctification in the life to come wherein it stands▪i. full and through sanctification in the life to come, stands in the perfection of degrees, and in these particulars. 1. An utter abolishing of sinfull flesh. 2. A perfect freedome from all the causes and workes of repentance. 3. Perfect and speciall communion with God, and Christ, and good Angels, and elect men. 4. Perfection of all graces, both in kinde and in measure. 5. A perfect exercising of our graces in glory and happinesse. And all this our Apostle seemes to ayme at in the last words, where he mentions the comming of Christ, in which he shall attaine through and full sanctification.

For the third: What be these parts mentioned, IIIspirit, soule, body?

Answ. 1. Some by Spirit understand the third person in Trinity, as Ambrose: What is here meant by spiritSome a third part of man: But the Scripture speakes but of two, namely a body and a soule; and Aquinas saith, the spirit and the soule differ, non secundū essentiam, sed potentiam, not in essence, but as divers faculties. Others by the spirit understand the whole man regenerate, so farre as hee is opposed to flesh; the man considered not according to the parts of nature, but according to the parts of grace: So Athanasius said, Spiritus est donum quod jam per baptismum accepistis, the Spirit is the gift of God received p. 294in baptisme: for, keep this gift (saith he) and both soule and body wil be unblamable. This exposition is not unfit: yet I take another to be fitter; thus: It is common in Scripture for our better apprehension of our duty to distinguish those faculties which God hath put in the soule of man, that we might take notice of the worke of sanctification, in the severall faculties. There be two parts of man, a soule and a body. Of the soule there are two noble faculties, under which all the rest are comprehended: 1. the spirit, 2. the will, here called the soule by a Synecdoche of the whole for the part. By spirit in this and all places where the spirit and soule are mentioned together, is meant that noble and eminent faculty of mans soule, called the understanding or minde: the Philosophers call it foreign, the leader and ruler of all other parts and faculties, and the most noble of all. VnderUnder this is the conscience included, which being renewed is called also by the name of Spirit, Rom. 8.16. The spirit witnesseth to our spirits: and Eph. 4.23. Be renewed in the Spirit of your minde.

2. The other superiour faculty, but not so noble, is that whereby we doe will, affect, or desire that which wee understand and conceive to bee good. This they call foreign, under which is comprehended the will and affections. So these words are used elsewhere, Luke 1.46. My soule doth magnifie the Lord, and my spirit rejoyceth in God my Saviour, 1 Sam. 18.1. The soule of Ionathan was knit to David, that is, his heart, affections, desires.

p. 1953. The body is that part of man, which is the house of the soule, consisting of flesh, bones, humours, and the like.

Now then the whole man is sanctified throughout, 1. When the minde, thoughts, cogitations,The whole man sanctified throughout, how. and conscience, are pure and holy, wisely to think and meditate, and guide safely, by wise discerning of things profitable and pertinent. 2. When the heart, affections and desires are rightly composed, and given up to the guidance of right and renewed reason, when a sound heart and a sound minde meete together. 3. When the whole body as the soules instrument is in all the members of it obedient, to act and effect good actions, according to the dictate of right reason, and the command of renewed will; when the members are weapons and servants of righteousnesse: Or more briefly, when the spirit thinkes nothing, the will affects nothing, the body effects nothing contrary to the will of God.

For the fourth. Quest. Here is perfection of IVholinesse indeede! Did ever any, or can ever any attaine to this perfection?

Answ. This question brings us to the explication of the fourth thing in the Text, How a man may be said to be blamelesse in spirit, soule, and body, in this life. Whereto we say: No man ever attained to this unblameable perfection of degrees in this life, except the first Adam in his innocency, and the second Adam, who had sanctification in all parts and degrees: for Paul a most holy man after regeneration confesseth how farre hee p. 196was from perfection, Rom. 7. and Phil. 3. But a man regenerate may be said to be blamelesse, and throughly renewed.

1. In respect of his relation with Christ his head, who is made to him sanctification, 1 Cor. 1.30. and in whom hee is perfectly holy and unblameable: Ezek. 16.14. Thy Beauty was made perfect by my Beauty.

2. In respect of open and grosse crimes, which might impeach the honour of his profession:Dicit sine qu…rela, non sine peccato, quod est solius Christs. Aquin. so Zachary and Elizabeth walked in Gods ordinances without reproofe, Luk. 1.6. so did Samuel and Iob, and other holy men. For though no man can be without sinne, yet a man may be without crime, when after his conversion hee carries himselfe so uprightly, as he cannot be noted for any reigning sinne before men.

3. In respect of Christian indeavour and inchoation, when the beleever labours and aymes at full sanctification in all his faculties and parts: for sanctification produceth holy motions in the soule, and holy actions in the body. See it

1. In the spirit.

1. In the soule.

First, the spirit, i. the minde and understanding of a sanctified man is indued with a sound and distinct knowledge of heavenly things, and he still indeavours to a further measure: Psal. 119.33, 34. Teach mee, give mee understanding, &c. Matth. 13.11. To you it is given to know the mysteries of the kingdome, not to others. And it is joyned with a speciall faith, applying the promises, which maketh p. 197his person and worke acceptable: Ioh. 20.28. My Lord, and my God. Heb. 11.6. Without faith it is impossible to please God.

VnderUnder the spirit include the conscience, in the purging of which the beleever striveth, and loseth not his labour: For 1. it is a tender conscience, and remorsefull for sinne: 2 Chron. 34.27. Iosiahs heart melted at the reading of the Law. 2. It is calme and peaceable; it blameth not, nor accuseth seth it selfe, but giveth good witnesse, first, that the person may be assured of his reconciliation with God, Rom. 5.12. and 8.36. And secondly, that he walketh with God sincerely: 2 Cor. 1.12. This is our rejoycing, even the testimony of a good conscience, that in simplicity and good sincerity wee have had our conversation in the world. 1 Ioh. 3.21. If our heart condemne us not, we have boldnesse with God.

The second faculty, called the soule here, includeth the will and affections, in both which this worke of sanctification is begunne, and increased.

1. In the will, when being renewed, it is now subject and pliable to God in all things: Rom. 7.18. To will now is present with mee; not onelyonly in doing, but in suffering, as 1 Pet. 4.9. in suffering it can commit the soule to God in well-doing as unto a faithfull Creatour.

2. In the affections: herein is a change, being guided and carried by the minde and will renewed. His love is not the olde carnall love, of himselfe and the world, but a new affection, Love out of a pure heart, a good conscience, and faith unfained, p. 1981 Tim. 1.5. His hatred which was against God and his Saints, is now against the haters of God, and things which God hates, Psal. 139.21. His joy which was sensuall and earthly, is now delightfull in doing the will of God, yea in suffering it, Rom. 5.3. We rejoyce in tribulation. His sorrow which was for worldly losses, crosses, &c. is now for sinne, and for the afflictions of Gods people: His delights which were in carnall profits, pleasures, corne, wine, or prosecuting his lusts, are now in Gods countenance, in Gods Law, in Gods house, in Gods Ordinances, the Word and Sacraments, and in Gods children above all persons, as those that are excellent on earth. His desires are answerable: what ever his former desires were, now he desires the presence of God, the pleasing of God, pardon of sinne, softnesse of heart, the constant fruition of the meanes of salvation, with a blessed successe of them: Hee desires the prosperity of Zion, the salvation of the Israel of God, and the comming of Iesus Christ to his full redemption.

Thus we see how a sanctified man profiteth and prospereth in the whole inner man.

But fire within will breake out, and so will grace which is like fire, and the body shall be a weapon of righteousnesse, his outward actions shall be done in an holy manner, his whole life is changed.

1. For the matter of his actions; Gods word is the rule of them all: Psal. 119.35. Direct me in the path of thy commandements, for therein is my delight. p. 1992. For the manner: they are done, first, in humility, Mich. 6.8. Walke humbly with thy God: Luke 17.10. Say thou art an unprofitable servant. Secondly, in sincerity, without guile of spirit, Psal. 32.2. Thirdly, with cheerefulnesse, delighting greatly in his commandements, Psal. 112.1. 2 Cor. 9.7. as every man wisheth in his heart: The Lord loves a cheerefull giver. Fourthly, with courage and stoutnesse: Dan. 3.17. We are not carefull …f this matter, our God whom we serve will deliver us: Acts 4.19. Peter and Iohn said to the Rulers: Whether it be meet to obey God or men, judge yee: Gal. 2.11. I withstood him to his face.

3. For the end: first, hee will approove his heart to God, and lookes not so much to men; for his praise is not of man, but of God. Secondly,Rom. 2. ult.Rom 2 hee desires to please God in that hee doth: Acts 11.23. w…th fall purpose of heart cleave unto God. Thirdly, he doth not good things for his private ends, as ease, profit, credit, but even against all these, if he be called thereunto.

The 4. respect, in which a beleever may be called unblameable even in this life, is, in Gods account and gracious acceptation. Where himselfe workes and sees such beginnings, proceedings, and indeavours, it is accepted as perfection, by meanes of Christs merit, promise, and intercession. Thus Paul saith, Rom. 7.17. It is not I that doe evill. Whence our Lord pronounceth of his Church, that she is all faire, and that no spot is in her.

5. In respect of that perfect sanctification in all degrees, which is growing unto, and shall attaine p. 200in the day of Christs second comming, when every beleever shall be free from all blame and staine, and set into the glorious liberty of the sonnes of God;Voto, fide, promissione, arrhabo…e, inchoatione which now they have onelyonly in desire, in in faith, in promise, in an earnest, and inchoation; the Lord mercifully accepting them for that they are growing unto.

And thus we have expounded this worthy petition of the Apostle: The summe and substance whereof is this; that God by his Spirit, who onelyonly can raise the dead in sinne, would bestow this grace, not belonging to the wicked, upon these Thessalonians, by which they putting off all the corrupt qualities of nature, might by a new created quality in their hearts, grow up in the image of God, standing in knowledge, true righteousnesse, and holinesse. And because they were already sanctified in part, hee prayeth that they may goe on to through sanctification, both here and hereafter: for the present, that they may attaine full holinesse, in respect of all sinne which they must forsake, and of the whole law and word which they must set before them, in respect of all gifts, principall and lesse principall, and of all parts and faculties, here expressed to be the spirit, the soule, and body: that thus they may be blamelesse, in respect of relation with Christ their head, in respect of grosse crimes and reigning sinnes, in respect of Christian inchoation, of the Lords acceptation, and of perfect consummation of whole sanctification at the comming of Iesus Christ.

p. 201In that the Apostle prayeth for through sanctification, and enumerateth the parts, in which it is, and desireth they may be kept blamelesse in every of them, we learne, that

No Christian must content himselfe with the beginnings of holinesse,Doctr. Christians must proceed to full sanctification. but must proceede to full sanctification, as vessells of honour, to be full of goodnesse and knowledge, Rom. 15.14. 2 Cor. 7.1. Let us cleanse our selves from all filthinesse of flesh and spirit, and grow up unto full holinesse in the feare of God. 2 Pet. 3.18. Grow in grace, and in the knowledge of our Lord Iesus Christ: Eph. 4.13. In all things grow up into him which is the head. All which places shew, that the whole life of a Christian must be a continuall progresse in sanctification.

1. Our Text sets downe the orderly proceeding in this worke:Reason 1. It must begin in the spirit and minde, and then change the heart and will, and so come forth into the body and actions, that the whole man consisting of these parts, may be blamelesse. And further, this care must be nourished untill the comming of Iesus Christ, either to the generall or particular judgement. All which shewes, that the highest and most noble parts in man, are corrupt and unholy; and as the Apostle saith, even the minde and conscience is polluted, Titus 1.15.Titus 1:15till this new quality be created: for whatsoever is borne of flesh is flesh, Ioh. 3.6. Who can bring a cleane thing out of filthinesse? And therefore our whole life is little enough for the renewing of all these parts so corrupted.

p. 2022.2. Sanctification is but in part in this life: for God would have sinne left in the best; our best duties spotted, and a pricke left in our flesh to buf…et, and humble us, who else through the abundance of grace, would be proud and lifted up out of measure; and that wee might goe out of our selves to the Lord, and begge the increase of grace and sanctification from him.

Adde hereunto, that the weake measure of grace present is often interrupted, our daily lapses disturbe it, sinne makes daily b…eaches in it, Satan incessantly plants his great Ordnance against it; experience shewes how easily we lose both many degrees of it, and all sense of it: and therefore we had neede still to be repairing our selves. A beggars coate needes continuall patching. We cannot be rid of our ragges wholly, and therefore we must ever be mending. Souldiers that keepe a fort or hold, looke what batteries and breaches are made by skirmishes and assaul…s on the day, they will repaire them in the night, else could they not hold out; no more could we against Satan and our owne corruptions without daily repaire: And as our houses, so our hearts, they will grow dusty and nasty if they be not daily swept and cleansed.

3. Sanctification is a continuall act and proceeding in grace so long as we live;3. because it is nothing else but a returne to our first estate and image, to which wee cannot possibly attaine till death. And therefore if wee would proceede to the glory of the Saints, we must proceed in sanctification p. 203to the full measure of it: for glorification is nothing but the end and perfection of sanctification.

4. God hath set apart many excellent and glorious meanes for the perfecting of this his owne worke;4. by all which if we rise not to full holinesse, we shall frustrate him of his end. The holy Scripture is able to make the man of God perfect to every good worke, 2 Tim. 3.15. the holy Ministery of the Word and Sacraments are able both to beget and strengthen faith,Acts 15.9.Acts 15:9 which purifieth the heart; holy meditations, conference, prayers, with promises of blessing and successe, if wee rightly use them: all these witnesse to us, that the Lord would have us to be still adding what is lacking to our graces, and rise up to full assurance and holinesse; and as those that are planted in the house of God, to be more fruitfull and flourishing in our age.

5. The necessity and utility of this practise imposeth it on all the godly.5. 1. In respect of the wickednesse of their hearts, and a number of beloved and darling sinnes, against which all care, watchfulnesse and strength is too little. 2. In respect of the steine and soyle of sinne, which is like a crimson dye, hardly fetched out of those that are the Lords: for when the sting of sinne is gone, and the guilt of sinne is taken away, and washed in the Kings bath,Zech. 13.1.Zech 13:1 even the fountaine of the blood of the Sonne of God, opened to the house of Iudah and Ierusalem for sinne and uncleannesse: yet is there a staine of sinne left, which remaineth to be washed with p. 204the fountaine of water, (for Christ came by water and blood) this fountaine of pure water is the grace of sanctification, which is as the flood Iordan to wash the soules leprosie, which stickes faster than Naamans; so as we had neede wash seven times, that is often, yea continually; and yet for all that it shall be with the faces of our soules, as with the faces of our children, the dyrt shall sticke till it be washed off, and being washed, soone growes foule and dyrtie againe. 3. In respect of good duties, wherunto we shal ever be unapt & unready, further than by profiting in sanctification wee are kept in a readinesse: For as a man in fetters and irons cannot doe any service to his Prince, till his fetters be knockt off; so here, our corruptions and lusts are heavier, and presse us downe harder than a thousand chaines; onelyonly the grace of sanctification unties us, and gives us liberty in good duties. 4. In respect of finall perfection, which is not attained in justification, but by sanctification▪ It is true, that justification heales the wound, but sanctification shuts the skarre; justification brings pardon, but sanctification brings peace: neither was there ever any justified person, who had received the first fruites, but hee longed for his full harvest in perfect sanctification. Paul himselfe being justified, presently attained not perfection, but laboured hard towards it, Phil. 3.12. And an inseparable note of a justified person, is, that he longeth, waiteth, and sigheth, to put off all corruption and misery, and to put on fulnesse of grace and glory. Rom. 8.23. We that have received p. 205the first fruites of the Spirit, doe sigh, waiting for the adoption, even the redemption of our body. 2 Cor. 5.4. Wee desire to he cloa…hed upon, that mortality might be swallowed up of life: and verse 8. Wee love rather to remoove out of the body, and dwell with the Lord.

This Doctrine thus prooved unto us, serves for the reproofe of sundry sorts of people.

First, those are reprooved,Vse 1. who content themselves with some illumination,Illumination is not sanctification, why. as if it were sanctification. For 1. A man may be enlightened, may come to a great measure of knowledge in the mysteries 1of the Gospell, and make a profession among the Saints, as Iudas and Simon Magus, yet his heart and life remaine foule and uncleane. 2. 2Through sanctification is indeede no such thing, it is entire, as the blood in all veines of the body, so is it in all the powers of the soule, and every part and member of the body. 3. It is not enough to praise a Sermon, or speake well of points in 3Divinity: for wee heare the Divell speake well sometime of Christ, Marke 1.28. 4. Knowledge 4is either literall, without reformation, onelyonly enlightening, or spirituall, enlightening and changing, 2 Cor. 3.18. Therefore deceive not thy selfe, sanctification begins in the understanding and minde, but goes on to renew the thoughts, the desires, affections, speeches and whole life.

Secondly, such are reprooved as thinke civill life to be holinesse,Civility is farre from sanctity. and content themselves with it as sanctification: the world generally embraceth this shadow for the body, and this image and p. 206livelesse carkasse for the life and being of sanctification; betweene which there is as great difference as betweene a man and an ape.

Differences 6.1. Sanctification orders the whole way, and 1every steppe of it, by the light of the word: for the image of God is renewed in knowledge, Col. 3.10. Civility goes not so high for the rule, but depends on the reputation of men, and estimation in the world, he would neither be too forward, nor yet of no religion: It is too strict to take the word with us to guide every word, every fashion of apparrell, every thought, than which what is more free?

22. Sanctification is most conversant, and chiefly carefull in religious duties which concerne God, and his worship, and his owne salvation: this is the one thing necessary, Luke 10. and the good part, yet will it not be negligent in the workes of his speciall calling. Civility is most in things for the naturall and civill life, there is his spirit, his soule, his body, and all; and yet he must not be an Atheist, he must sometimes doe religious duties, but how seldome, or how coldly, tediously, and of custome?

33. Sanctification labours against the roote of sinne, kills it in the birth, blasts it in the budde, draines the fountaine, and renewes the spirit of the minde; the eye of it spares no sinne, but avoides the sinnes of the time, of the trade, his naturall and darling sinnes, pluckes out eyes, and cuts off hands. Civility makes no great matter of the rooted and originall sinne, it would stoppe p. 207some foule issues, but it is loath to meddle with the fountaine; it would not be noted for great sinnes, foule adultery, manifest theft, noted lying, drunkennesse, &c. but some gainfull or pleasurable sinne it cannot be without: and as for smaller sinnes, as idlenesse, vaine talking, evill speaking, gaming, lesser oathes, and the like, hee takes no notice of them, nor is ever humbled for them.

4. Civility may cover sinne, but cures it not; 4it may wrappe a clout on a wound, but layes no plaister on it: But sanctification is healing as well as cleansing, as was shadowed in the Law, concerning leprosie, which was then pronounced to be cured, when the uncleannesse was confessed, and went no further.

5. Sanctification is busie both to stocke up sin, 5and enlarge the stocke of grace, to get more strength against corruption, more power to obey God in all things; it markes the increase of grace, and is thankfull for it; it conscionably useth meanes of repairing graces decayed; it renewes daily warre against the reigne of sinne, and riseth to full sanctification in a most glorious victory and conquest over it. Civility lets sinne alone, to see if it will die it selfe, it is too pittifull to kill it: It is afraid of too great a stocke of grace, because it is afraid of mortification; it knowes a man cannot dye without paine, no more can the olde man; it observes as little increase as it cares for: it holds it no conquest to get victory over secret lusts, and so continues a willing slave unto them.

p. 2086. Sanctification in all the good it doth, & in all 6the evill it abstaines, hath a pure end, and aymeth to please God, with the displeasure of men, and deniall of his owne corrupt heart, will and affections. Civility cares more for the offence of such men as in whose favour he would live, than the offence of God, is more strict in mans lawes than Gods; must not displease or deny himselfe, hath more care to be thought good, than to bee good.

And thus wee see, how civill men who seeme to themselves to outrunne others to heaven, are quite out of the way, and never set foote in the path of holinesse that leades to happinesse: A civill man seemes a sheepe of Christ by his fleece, but his liver is rotten.

Thirdly, those are here reprooved, who thinke this Doctrine needlesse, perhaps impossible; they meane not to be Saints till they be dead, and never looke after full sanctification till they come to heaven; and so they frame their lives as if it were absurd to thinke we could be Saints upon earth. But no Saint on earth, none in heaven, such as shall attaine perfect sanctification in heaven, are described to be such as must be written among the living in Ierusalem, Esay 4.4. Thou must be such a one as must feele the power of the Spirit, renewing thy soule, body, and spirit, by which if thou findest not a mastery of all coruptions, yet thou shalt finde a weakening of them all, and a desire and indeavour to subdue them all, with some successe: so as this full sanctification p. 209shall be thy ayme, and so as it shall come forward every day more than other.

Lastly, those are reprooved, who seeme to come to some measure of sanctification, but either fall backe, or rest in these beginnings, caring for no increase in spirituall things. There is no comfort at all in such standing: for 1. Saving grace is alway growing: 2. As covetous men never think they have golde enough, so Gods children must and doe thinke they have never grace enough.

Therefore let us stirre up our selves to grow up in holinesse;Vse 2. as plants and children naturally grow, so also doe the children of God being planted in his courts.

To helpe us herein we will somewhat at large consider three things.

1. Meanes of obtaining a full measure of holinesse.

2. Markes of one that hath attained it.

3. Motives to provoke us thereunto.

The meanes are five.

I. Meditation and sound consideration,Meditation a meanes of holinesse. concerning, 1. God, 2. thy selfe, 3. grace it selfe.

First, in God thinke 1. of his will, 1 Thess. 4.3.1. Of God. This is the will of God, even your sanctification. We ought to follow God, if he should call us through hell it selfe, much more in the sweete practise of sanctification, which hath a happy fruite. 2. Of his promises, 2 Cor. 7.1. Seeing we have these promises, let us cleanse our selves from all filthinesse of flesh and spirit, and grow up unto full holinesse. All the promises are made to the practisers of holinesse: p. 210Matth. 5.8. Blessed are the pure in heart. 3. Of his glory, which thou oughtest by all thy endeavour to promote, being the end of thy life, and of thy selfe: but herein especially is our heavenly Father glorified, when our light shines before men, Matth. 5.16.

2. Of thy selfe.Secondly, in thy selfe consider these things: 1. In thy creation thou receivedst a soule, a body, faculties and sences, with parts and members from him, and in him thou now livest, movest, and hast thy being; and canst thou doe him too much service in them? Doth any man build an house, but he will looke to dwell in it? Doth any plant an orchard or vineyard, and not looke for usefull fruites to himselfe? Thy selfe art Gods house, thy soule Gods garden, and doth not hee expect not onelyonly fruite of holinesse,Iohn. 15.8.John 15:8 but much fruite? 2. In thy redemption: the end of which was not onelyonly to deliver thee from the condemnation of sinne, but from thy vaine conversation, 1 Pet. 1.18. redemption is not onelyonly from the guilt and punishment, but from the service and corruption of sinne; and sanctification is an inseperable companion of justification. 3. In thy life and present estate: thou art a Christian, and professest Christian religion, which onelyonly prescribes the rule of holy life, whereby thou must walke; thou must life like a Christian, that hast communion with Christ, that walkest in the light as hee is in the light, 1 Iohn 1.5. that hast the Spirit of Christ, which perfecteth daily his owne worke, and beautifieth his owne dwelling. 4. In thy death and future p. 211estate: remember thou must die, and onelyonly holinesse of heart and life shall attend thy soule, when all things else shall leave it; and without holinesse thou shalt never see God, Heb. 12.14. If death shall leave thee unholy, the last judgement shall so find thee. So therefore live now, as thou maist ever live hereafter.

Thirdly, 3 Of the grace it selfe.meditate on the grace and worke of holinesse it selfe: 1. what a difficult worke it is, and therefore thou must goe seriously about it; oh the worke of mortification is a painefull work, a man cannot die without paine, no more can the olde man; sinne hath a strong heart, and is loath to die: and therefore as to die is no dallying matter, so he that meanes to dally in this businesse, shall never happily proceede in the degrees of holinesse. 2. What an excellent worke it is: for hereby we shall be daily partakers of the divine nature, 2 Pet. 1.3. which is not in respect of the nature and essence of God which is incommunicable, but in respect of the most excellent and precious qualities and gifts, bestowed by the Spirit of God on those that are regenerate, wherein we shall be like unto our heavenly Father, and grow up to the similitude of Iesus Christ till he shall be all in all unto us.

II. Meanes of growing to a full measure of holinesse is in our Text, Prayer: First, Praier a means of growth in holinesse.for the grace it selfe, Psal. 51.10. Create in me a cleane heart, O God, and renew a right spirit within me. Secondly, 1for the increase of the grace, Phil. 1.9. And this I 2pray, that yee may abound yet more and more in knowledge p. 212and judgement: verse 11. being filled with the fruites of righteousnesse: 1 Thess. 3.13. The Lord make your hearts stable and unblameable in holinesse. 3Thirdly, for continuance and confirmation in grace: as in the Text. Ephes. 3.14. I bow the knee, that yee may be strengthened by the Spirit in the inner man. Psal. 51.12. Oh stablish me with thy free Spirit. Let it be thy daily prayer, as Davids, Psal. 86.11. O Lord knit my heart unto thee, let thy good Spirit leade mee, even to the land of the living. Fourthly, for a blessing on the meanes of grace: 4Psal. 119.18. Open mine eyes, that I may see the wonders of thy Law.

Word and Sacramēts means of growth.III. Meanes: An holy use of the word and Sacraments. For the word in generall: Iohn. 15.3. Now you are cleane by the word which I have spoken unto you: and chap. 17.17. Father, sanctifie them in thy truth, thy word is truth. Rom. 1.15. by preaching the Gospell the righteousnesse of God is revealed from faith to faith. Now there be in the word foure things, which specially helpe forward our sanctification.In the word 4 things.

1. The commandements and precepts: Psal. 1119.4. Thou hast commanded, that wee should keepe thy precepts diligently. These let us see what wee ought to ayme at, and how farre we are off from our duty.

2. The promises and comforts of it: Psal. 19.11. 2In keeping of them there is great reward. Revel. 20.6. Blessed and happy is hee that hath part in the first resurrection, on such the second death hath no power.

p. 2133. The threats and denunciations of judgement 3that are in it: Revel. 22.15. Without shall be dogges, and enchanters, and whoremongers, and murtherers, and idolaters, and whosoever loveth or maketh lyes. 2 Pet. 3.11. Seeing all these things shall be dissolved, what manner of persons ought we to be in holy conversation and godlinesse?

4. The examples that are in it: Heb. 12.1. Seeing 4we are compassed with such a cloud of witnesses, let us cast off every thing that presseth downe, and the sinne that hangeth fast on us. Examples of holy men will make us trust in God, Psal. 22.4. Our forefathers trusted in thee, and thou didst deliver them: this confirmeth our confidence. Godly women must shew the holy and hidden man of the heart, as Sarah did, 1 Pet. 3.5.

Observe in the reading or hearing of the word these particulars, for the decay of corruption, and the increase of sanctification.

The Sacraments or visible words helpe forward sanctification, because by baptisme we are borne into the Church, and notably it both representeth and sealeth our mortification and quickning, Rom. 6.4. and by the Lords Supper wee are fed and nourished in the grace of the covenant, in faith, love, and comfortable assurance.

IV. Meanes. Godly company. That man goes apace in the grace of sanctification, who is a companion (as David) of all them that feare God, Psal. 119.63.Godly company a meanes of growth, three wayes. Now godly company furthereth sanctification 3 wayes: 1. By their instructions and exhortations; 1 Thess. 5.11. Wherefore exhort and p. 214edifie one another. One Christian stirres and whets up another by gracious and edifying speech, Eph. 4.29. and the lippes of the wise feede many: as one sticke kindles another, Pro. 13.20. hee that walketh with the wise shall be wise: He that is in the Sunne shall be coloured though hee finde it not; and he that sits long in a sweete shoppe, shall carry 2away some smell. 2. By their prayers, making mention one of another, wherein were there not much force, the Apostles would not with such instance every where call for the prayers of meane Christians, that by them they might get increase of holy graces: as here after the Text, 3verse 25. Pray for us. 3. By their example: we are commanded to marke the upright man, and behold the just, in his proceedings, and end; for this is a notable meanes to stirre up our selves: Psal. 37.37. Heb. 13.7. Remember them which hauehave the oversight of you, whose faith follow, considering what hath beene the end of their conuersation. Pro. 2.20. Walke in the way of good men: sort thy selfe with such as fight against the corruptions of the world.

Sanctified afflictions set forward sanctification, 5 wayes.V. Meanes. Afflictions and corrections in their holy use: Heb. 12.10. Hee chasteneth us for our profit, that wee may be partakers of his holinesse. Psal. 94.12. Blessed is the man whom thou chastenest, and teachest in thy Law. Dan. 11.25. Some that are of understanding, shall fall, to try others, and purge them, and make them white.

Now afflictions doe set forward sanctification 1sundry wayes: 1. When they are as touchstones, and set us on the worke of searching and examining p. 215our selves: Zeph. 2.1. Search your selves, search (I say) before the decree come forth. Iosephs brethren could finde out a sinne that was unrepented of many yeares, when they were troubled in Egypt. So when the mariners in the shippe were troubled for Ionas, they went to a narrow search, for whom the trouble was; Ionas his sinne had not beene found out but for the tempest. 2. When 2they are as bridles, to pull us backe from sinne: Psal. 119.71. Before I was afflicted I went astray, but now I doe keepe thy statutes. Therefore the Prophet Hosea calls afflictions an hedge of thornes set before Ephraim, Hos. 2.6. 3. When they are as Vshers, 3to teach us many lessons which wee are loath to get, and ready to forget: Psal. 119.71. It is good for me to be afflicted, that I might learne thy statutes: They make a man humble, and fit him to be taught; for God teacheth the humble. Psal. 25.9.Ps 25:9And many things which a man will not learne by the vocall word, hee shall be taught by this reall word. 4. 4When they are as whetstones, to put an edge in our prayers: for in afflictions the worst will seeke God diligently, Esay 26.16. they powred out a prayer, when thy chastening was on them. Hard-hearted Pharaoh, while the plague is upon him, will begge prayers of Moses: Much more will David, feeling the hand of God, and terrour of conscience for his two sinnes upon his repentance exceede himselfe in holy and fervent prayer, Psa. 51.1. and Paul finding the prick in his flesh, will pray the Lord thrice, 2 Cor. 12.8.2 Cor 12:8that is, often and earnestly. 5. When they are as fire, to purifie the golde, and burne up the drosse p. 2165of their corruptions: 1 Pet. 1.7. Yee are in heavinesse through manifold temptations, that the tryall of your faith being much more precious than golde might be found to your glory and praise. Gods flaile purgeth wheate, and drives away the chaffe: As we doe with our vessells, so doth God with his vessells of honour, oyle and soyle them, but all to make them brighter. When is the time for starres to shine but in the darke night? so doe graces in the darkest night of adversity.

Wee see the Meanes: Now wee come to the Markes, whereby wee may know, whether wee grow up to full holinesse or no.

Tryalls of growth in holinesse, 5.These Markes are five.

The first is Separation: if wee finde our selves separated from the profane courses of the world,1. Separation. gathered out of the world, Iohn 17.6.John 17:6and dedicated to good and holy services: Come out from among them, and separate your selves, 2 Cor. 6.17.2 Cor 6:17saith the Lord, and touch no uncleane thing, and I will receive you. For sanctification consists in three things: 1. The imputation of Christs holinesse, who of God is made to us sanctification, 1 Cor. 1.30. His sanctified nature healeth our corrupt nature. 2. The infusion of morall holinesse into our natures, peculiar to the elect, a receiving of his fulnesse by meanes of union. 3. Separation from the common courses of the world, unto speciall service; this is made a marke of such as are made partakers of the divine nature, to fly the corruption which is in the world through lust, 2 Pet. 1.4. The farther thou gettest thee from the evill fashions of the world, the farther thou proceedest in holinesse.

p. 217The second Marke of full holinesse, is,2. Alteration. an Alteration and change in thy selfe, both in thy spirit, and soule, and body.

1. The spirit is altered, first, when the minde having a sound and distinct knowledge in heavenly things, and the light of renewing grace, doth grow brighter and brighter till perfect day. Secondly, when the conscience is tender and peaceable, as we heard before. 2. The soule is altered, when the heart, the will and affections are ordered as before. 3. The body is altered, first, in respect of the members, when the same that the flesh most abused, doe most glorifie God in some speciall manner. Zachary by his mouth sinned in distrusting God, therefore so soone as hee could speake, with the same mouth hee glorified him. So the woman, Luke 7. that had abused her eyes, haire, and lippes, to wantonnesse, now takes them from Satan, to wash, and wipe, and kisse her Saviour Christ. So in Bishop Cranmer, that hand that subscribed was first burnt. Secondly, in respect of the outward fashion there will be a change: if the body have abused meate and drinke for surfetting and drunkennesse, if garments and apparell for pride and wantonnesse, if sports and recreations in excesse or for covetousnesse, you shall see even in the outward man a checke of all such excesses, and a manifestation that they be not the men they were before sanctification. Thirdly, in respect of the deedes to be done by the body, both for matter, manner, and end, as wee heard before.

p. 2183. Affection to grace knowne by 4 signes.The third Marke of full holinesse, is sound Affection and singular love of grace; which affection where it increaseth, holinesse increaseth accordingly. This love and measure of it we may 1know, 1. By striving not onelyonly to preserve the measure of holinesse received, but to grow daily to the measure that is wanting, accounting that as yet he hath not attained, Phil: 3.12, 13 I count not my self that I have attained, but one thing I do, I presse hard to the marke, &c. Keepe still in thee a thirst after the water of the well of life, and Christ will give it thee freely, Rev. 21.6. A tast of that which is delicate, makes a man long after his fill. 2. By a diligent 2and constant using the meanes of increase. A worldly man, because hee loves wealth, and money, will take great paines for it, and be laborious in the meanes. Now faith purifieth, Acts 15.9. therefore a godly man labours still for the increase of faith: the word sanctifieth, Iohn 17.17. a property of Saints is, they are humbled at his feet to heare his word, Deut. 33.3. see Exod. 19.5, 6. 33. When we envie not grace to another, but rejoyce in it, and love it because it is Gods image, Iohn 3.30. Hee must increase, but I must decrease. Moses the more grace himselfe had, the more hee wished to others, Num. 11.29. Enviest thou for my sake? yea I would all Gods people were Prophets. 4. 4True love of holinesse longeth, and wayteth, and sigheth to put off all the corruption of sinne, and attaine that perfect happinesse, wherein is perfection of holinesse. Rom. 8.23. Wee that have received the first fruites of the Spirit, sigh in our selves, p. 219waiting for the adoption of sons. Find in thee this affection to the first fruits here, and full fruits hereafter, to receive daily strength and increase, and thy holinesse increaseth with thy hunger and thirst after it: Never was there so happy an hunger, the more hungry the more full.

The fourth Marke is Detestation, 4. Detestation of evill manifest in 6 thingsor dislike of opposites of holinesse; which as it increaseth, so doth holinesse also. Now this is manifest, 1. In 1carefull avoiding things which quench, shake, or hinder grace and holinesse: 1 Iohn 5.18. Hee that is begotten of God, keepeth himselfe, and the evill one toucheth him not. 2. By rising into greater dislike 2of corruption, without seeking base extenuations, as to say, this is a little sinne, or a small sinne; no, every sinne will swell as a toade in his eyes. 3. By crying out on the law of the members rebelling 3against the law of the minde, Rom. 7.23. 4. By complaining of secret and lesser evills, which 4were never wont to trouble him. 5. By ceasing from particular and beloved sinnes, as Ephraim 5said to his idols, Get you hence, what have I to doe with you, Hosea 14.8. my house is taken up already, here is no roome for you. 6. By the spirit of 6judgement and burning, Esay 4.4. judging and condemning sinne. The Spirit keepes an Assize in the soule, pronounceth sentence against corruption, and kindles a fire to burne up those bewitching evills, and a fire of zeale and indignation against them.

Thou growest not in holinesse, who growest not in the measure of hatred of evills, answerable p. 220to thy former love and liking of them.

5. Disposition to good tryed by 5 signes.The fifth Marke is Disposition to good duties: this is an argument of soundnesse of sanctification. 1. When thou canst ever set the Lord before 1thee, walking with God, contented and glad to have him witnesse and judge of all, both inward sincerity, and outward innocency. 2. When in 2all the workes of thy calling thou seekest not so much thine owne things, as the things of Christ, 3Phil. 2.21. 3. When in the sober use of all Gods creatures thou art led to the contemplation of 4the Creatour, Psal. 8.1. 4. If when thou hast performed any good duty in any good measure, thou rest not therein, but labour more earnestly to doe 5it better. 5. If when thou hast either omitted or slightly performed any good dutie, thou be humbled, and so bewailest that which is past, as thou makest it up in duties behinde.

Now if these be the markes of proceeding in sanctification, how rare is this duty? 1. Where is the man that takes up this order of God, that begins this worke at the spirit of the minde, notwithstanding that God being a Spirit begins his chiefe worke in the Spirit, and the law the rule of holinesse being spirituall, especially requireth inward sanctity. Ier. 4.14. O Ierusalem, wash thine heart, first, loathe sinne inwardly, and then outwardly. Many will mend their lives, but let their hearts alone: which is all one as to cut off a waste bough, and not to strike at the roote; to seeke to draine a streame, but not meddle with the fountaine. 2. Where is the man, that having changed p. 221his understanding from errour to truth, changeth also his will from evill to good? Here many faile, who see what is good and approove it, but themselves are as bad as ever they were. 3. How few refine every part of their life, and bring all the members within the whole rule? who can say, I hate all the evill which I loved, and all the good which like a swine I trampled under feete, offered in the meanes, I now in some measure imbrace and practise? I was intemperate, now sober; wanton and foule, now chaste and pure; a great swearer, now I tremble at an oath: and so in the rest. One that is a foule monster still, may reforme some things, yea many things, yea most; but to come to through sanctification, casts off many: some are just, not mercifull; some have care of honesty, not of godlinesse; some are better in some company than in other:Psal. 119.6.Ps 119:6 few have respect to all the commandements. 4. How many be there, who have made some faire offers of beginning in the Spirit, but have ended in the flesh? They made men beleeve they had the substance of holinesse, and would goe through the businesse, but end in meere ceremony, nay scarce that, but are haters of holinesse. Better it had beene for them that they had never beene inlightened, never washed, never purged, than forget they were cleansed. Now let him that filthy be filthy still, and let him that is holy be holy still, Rev. 22.11.

The third generall thing proposed, is,Motives to full sanctification. Motives to grow up unto full sanctification.

I. Motive. Consider, that whatsoever thou p. 222castest thine eyes upon, it calls upon thee to proceede in thy sanctification. If thou lookest upward to God, the further thou proceedest, and the greater measure of sanctification thou attainest, the more thou art like him, and the more is he glorified: Iohn 15.8. In this my Father is glorified, that ye bring forth much fruite. If to the Angels, these holy and ministring spirits incessantly expect his charges, and unweariably execute the same: besides, they are joyfull witnesses of thy profiting in grace and holinesse: for if they rejoyce at the first peeping of holinesse in thy conversation, how joyfull will they bee when it proceedeth to perfection in conversation? If thou lookest round about thee to thy brethren, thou must bee so farre from offending or scandalizing them, that thou must be ready by all good offices to helpe them, to edifie them, especially by a godly and zealous example: these must behold the shine of thy light, both for the glorifying of God, and their owne direction and encouragement; at least thou must be blamelesse in the midst of a naughty generation, holding out the word of life, Phil. 2.14, 15. If to the creatures, even the whole world, heaven and earth, Sunne, Moone and stars, beasts, fishes and plants, all these stand and proceede in the service of their Creatour; and all these have a voice by which they continually cry, Hallelujah, Praise yee the Lord, Psal. 148. All these being created and given for our use, call us unto constant thankfulnesse, to uphold his glory who made them for us, as all they doe in their kinde.

p. 223If thou lookest …thin thy selfe, thou hast three things which …ondl… call for this duty: 1. The joy of the holy Ghost, which is unspeakable and glorious: Psal 97.11. Light ariseth to the just in darknesse, and joy to the upright of heart. If Gods Spirit by thy increase of grace be gladded and cheared, he will make thee a glad man; but if he be grieved or quenched, thou shalt smart for it, yea suppose thou be the Lords. 2. The testimony of thy conscience: this is the sweete Paradise, in which God is familiar with man, and that hony which (as Augustine saith) is sweete in it selfe, and makes all other things sweete, let them be never so tart or sowre in themselves. Paul in great affliction had a sweete relish, 2 Cor. 1.12. For this is our rejoycing, euen the testimony of our conscience, that in simplicity and godly purenesse wee hauehave walked. 3. Gods approbation and acceptance: who would not be allowed of God? but hence thou shalt be allowed, that thou art made a Disciple of Christ, if thou beare much fruite, Iohn 15.8. as a Schoole-master commends them for good schollers, who stand not at a stay, but goe on in learning with diligence, climbing to the highest formes. And if God worke in the hearts of his children a delight in those that excell in vertue, Psal. 16, 3.Ps 16:3how much more will himselfe delight in them, who the longer they live the more they excell?

Lastly, if thou lookest as low as hell, there thou shalt see the Divells and wicked Angels as busie as bees to promote their kingdome, and to pull all men, yea even thy selfe into their corruption p. 224and condemnation: And should not this adde courage to thee to set up the kindome of God with all thy power, every where, but especially in thy selfe.

II. Motive. Consider why God hath elected, called, justified us, whereas he might have left us in our common masse, and passed by us as well as a great part of the world, as good every way as our selves?

Election.First, he hath elected us, that wee might be holy, and that not in a small measure, but also unblameable before him in love, Eph. 1.4. and Rom. 8.29. God hath predestinate us to be made like the image of his Sonne: How and wherein? Answ. Partly in humility, partly in holinesse, that as hee by an humble and holy life went on to his glorie, so must we.

Vocation.Secondly, why or to what hath God called us, but unto holinesse? 1 Thess. 4.7. God hath not called us to uncleannesse, but unto holinesse, yea unto full holinesse, that as obedient children we should resemble our heavenly Father, who is holinesse it selfe: 1 Pet. 1.15. As he which hath called you is holy, so be ye also in all manner of holy conversation, because it is written, Be yee holy as I am holy, Levit. 26.6. Now the word (as) signifies not an equality in measure, which we can as little attaine, as a spoon can containe the Ocean; but onelyonly a conformity, or resemblance in our nature renewed and made obedient to the rule. 1. He is throughly holy, without want or sinne: so must thou strive to be. 2. He is holy at all times, in the day, and in p. 225the night: so thou must never lay aside thy holinesse, neither on the Saboth, nor on the weeke day or night. 3. He is holy in all places, in earth, and in heaven: so must thou as well in earth as in heaven, as well in the market as in the Church. 4. He is holy in his word, in his workes, in all his wayes: so must thou in thy words, workes, and whole conversation. Heare this thou that hearest the Gospell, which is Gods voice calling thee to holinesse: Leade henceforth a profane life at thy perill: He that calls thee is holy;Heb. 12, 14.Heb 12:14 the calling is to holinesse, yea to conformity in his owne holinesse: aime at it, else thou shalt never partake of it hereafter.

Thirdly, thy justification tells thee, that Christ dwells in thee by faith,Iustification. and that thy heart is built up to be an habitation of God by the Spirit, Eph. 2. ult. Now the blessed Spirit cannot dwell any where but in a Temple dedicated unto him, where the olde man is daily put off, and the new man put on daily; where the power of sinne is daily weakened, and the grace of holinesse daily getteth power and strength; for Gods Spirit will not dwell any where, but as the Master of an house, as a ruler and commander: Neither can any attaine the comfort or sense of his justification, but by the undivided companion of it, which is sanctification: and as this growes, so ariseth the measure of sense and comfort of this present happinesse: for he that doth righteousnesse, is righteous, saith the Apostle, 1 Iohn 3.7.

III. Motive. Consider what thou art, namely, p. 226a Christian: in the very name thou professest communion with Christ, and consequently to walke in the light, 1 Ioh. 1.7.1 John 1:7as hee is in the light. A Christian must adorne Christian profession by Christian life and conversation. A Christian, called so of Christ, must shew in his whole course, that hee is partaker of Christs annoynting, 1 Ioh. 2.20. 1. Shew thy selfe a Christian Prophet, by profiting in the knowledge of God, and instructing others in the same. 2. Shew thy selfe a Christian Priest, who hast received the annoynting, by offering thy selfe an holy, Rom. 12.1.Rom 12:1acceptable, living, and reasonable sacrifice. Offer thy prayers, and the sacrifices of prayses, those calves of thy lippes. Offer the sacrifices of almes and mercy; for with such sacrifices God is well pleased, Heb. 13.16. Offer thy life and dearest blood a sweete sacrifice for the chiefe and high Priest of our profession, if God call thee unto the same. 3. Shew thy selfe a Christian King, by raising all thy power against thine enemies, and aduersaries of salvation; by defending and maintaining thy Christian liberty, in which thou art set; by ruling over thy selfe, and keeping a strait hand and authority over thy lusts and affections; make them subjects: by carrying thy selfe as a King, with clemency, meeknesse, liberality, measuring and judging every thing according to the Lawes of Christ enacted in the Parliament of heaven. What? a Christian, and an epicure? a Christian swearer? a Christian adulterer? a Christian gamester, lyer, &c. quàm malè conveniunt? how harsh is this to the eare of men, of God much more?

p. 227IV. Motive. Consider, that hee that is once truly good, growes from good to better, and so is best at last. Our Saviour plainly prooves, that he who hath the least measure of sound fruite, his fruite shall increase: Ioh. 15.2. Every branch that beareth fruite, the Father purgeth it, that it may beare more fruite. And this is the property of such as are planted in the house of our God, to flourish in his courts, and be more fruitfull in their age, Hosea 6.4.Hos 6:4which is cleane against the course of nature, Psal. 92.13. Such therefore as seemed to come on, but within a while their righteousnesse is as the morning dew, or fall backe and wither; who are worst at last, (as evill men must be) were never good. Were they ever good, that are so soone remooved to another Gospell, even in dayes of peace, to whom Christ was preached, of whom professed, into whom they were baptized? or what hath bewitched them to such apostacy? Gal. 3.1. Were they ever good, who in stead of reading, prayer and sermons formerly frequented, are growne to cards, dice, drinking, swearing, and a distaste of faithfull Preachers and sermons? Were they ever good that hate goodnesse, or to heare of fulnesse of holinesse, or of their owne idlenesse? Alas empty tubbs! here was never any thing but a sound, no soundnesse at all.

V. Motive. Consider how wee are affected in inferiour things, and shame our selves for want of the like affection for the increase of better things than they. 1. We never thinke our grounds, our orchards, our gardens, our cattell fruitefull p. 228enough: If a man have a peece of land that brings forth but a small croppe, he will be at paines and cost to make it more fruitfull: Alas! shall wee have more care of our grounds than of our hearts, to make them fruitfull and yeelding to the laud and praise of the great husbandman? Or thinke we our hearts lesse barren than the worst conditioned ground? Let this provoke us, if we have gotten our hearts to bring forth thirty folde, to labour them till they bring sixty fold, and let them not rest there till they yeeld an hundred fold. This Christ commends to us in that good ground, Matth. 13.8. This the Apostle calls for, 1 Thess. 4.1. to exceede more and more. 2. In the matter of money and wealth:foreign. Aristoph. in Pluto. how doe men bestirre themselves to adde to their gaines, to make one pound five, and from five to ten, and so adde hundreds, and rise to thousands, sucking profit from every thing insatiably as the horse-leach? How thrifty husbands, 1. forecast to get, and plod to increase their stocke? 2. Carefully save that which is gotten, avoiding expences, & much more excesses? 3. Having got a good portion, yet still desire and seeke more? for hee would have none before him in wealth, if hee had his minde. 4. Lay out part or whole of that he hath, for a greater gaine? Should not wee be now as thrifty for our soules as for our bodies? Is not a stocke of grace better than a stocke of goods? Who but a doting worldling would not thinke wisdome better than wealth, and a graine of holinesse better than a talent of earthly happinesse? p. 229Is a graine of grace so precious, and is not an eternall weight of it worth our sweate and labour? Why doe wee not as thrifty Christians awaken our dull spirits, to forecast with the wise Virgins to get such store of this oyle, as to carry us through to the wedding chamber? Should wee neede to be stirred to save that which wee get so hardly, avoiding the expences, and sinfull excesses which eate out our stocke, and prodigally waste our estate in grace? Why stand wee still, having found a little veine of golde, namely of grace much more precious than golde, and not holde on our labour to finde the rich mine which it leadeth unto? Why doe not wee with the wise Merchant resolve to lay out our whole estate for this pearle? Or should wee hide our talent in a napkin, and not lay it out, or employ it, seeing by use and returne it increaseth? It would grieve a man to see so many good husbands for the world, to be such starke unthrifts for their soules.

VI. Motive. Consider we the meanes that God hath affoorded us for our growth in sanctification: 1. Gods readinesse and care to fit us for the duty, so as no want is in him: for while hee pleaseth to continue any meanes unto us, hee shewes his readinesse (though wee faile in using the meanes) to bring us to the end; seeing hee supplieth meanes of growth, he is ready in them to adde more grace. This blessed meanes is the sweete liberty of the preaching of the Gospell, by which he offereth to make our hearts of evill p. 230good, of good better; he offereth by it not onelyonly to worke faith where it is wanting, but to adde to faith that which is wanting to it, and so to bring it to certainty and assurance. So also the assistance of his Spirit in prayer:1 Thess. 3.10.1 Thess 3:10 Spirituall guides and Pastors: and the example of the godly as a cloud going before us. Why should we frustrate God and our owne soules of the end of so happy meanes? 2. Our owne reckoning and account, which will bee expected answerable to such meanes: Luk. 12.48. To whom more is given, of him shall more be required: so to whom God affoords more meanes of holinesse, hee expects more fruite of holinesse. Never any Nation, never any Age was before us, no nor neare us, in the glorious meanes: Never had our fathers that light, that constant Ministery, those encouragements, those precepts, those many examples which we enjoy: they counted the crummes of our table liberall fare. To heare the prayers read in English made them weepe for joy. To have a peece of Scripture translated was the hazard of their lives. We reade of some that did give a whole loade of hay for a few chapters of Saint Iames in English. Two or three could not conferre together of any good thing in those tyrannous times, but they might have scaped farre better for felony. Yet oh the holinesse, the honesty, the zeale and grace of those godly men, whose crowne is, that they were as farre afore us in grace as wee are before them in meanes: If ever Age could blush, ours might be it. And as the Land in generall, so this p. 231place hath beene before other places in constant and glorious meanes: what our growth is, the world sees, very unanswerable to them, very unthankfull to God for them. Capernaum needed nothing but Christs great workes to condemne her: Looke upon her, and learne in time to loathe her unthankfulnesse.