Spiritual Refining, Religious treatise · Section 8 · Sermon 64
SERMON. LXIV.
The counterfeits of Sanctification. That Devotion, in ſuperſtitious Customes, or Gods own Ordinances, or being externally in Covenant with God, do not really ſanctifie a man.
1 COR. 6. 11.
And ſuch were ſome of you, but ye are Sadctified, &c.
YOu have heard the nature and properties of Sanctification: Now let us diſcuſs the counterfeits of it: for there are many things in Chriſtianitie which people do generally truſt in, as if they had power to ſanctifie them, in the mean while neglecting wholly true and real Sanctification. This point is of great conſequenco, if men would diligently attend to it: For as it was generally received among the Jews, that the Temple & Sacrifices did ſanctifie them, though their lives were ful of wickedneſſe: So there is ſcarce any one Chriſtian, but thinketh his Baptiſme, his Chriſtianity, the Goſpel, theſe do ſanctifie him. And as among the Jewes, this principle ingraffed in their hearts, was that bitter root which made all things elſe bitter; ſo it is now among Chriſtians. Let us go over in particular thoſe abuſed inſtruments for ſanctification.
And firſt, There are and have been many ſuperſtitious humane cuſtomes introduced, in the zealous performance of which men, have thought themſelves ſanctified. Theſe 1. Zeal in Superſtitious ceſtoms.things have abounded in Popery: Inſomuch that all the holineſſe almoſt they celebrate and commend, is this external holineſſe. Hence their holy images, holy veſtments, holy Altars, holy Croſſes, holy Water, and a world of ſuch Conſecrated things they have, in the devout uſe whereof they conceive themſelves made more holy. The accumulating and heaping of theſe conſecrated ſanctities, were brought in partly by an ignorant zeal to imitate the Jewiſh diſpenſations, as alſo a deſire to ſymbolize with Paganiſh rites: and partly for to ſatisfie the ambition and avarice of their holy Mother, the Church of Rome: And if we conſider the generall ignorance and ſuperſtitious diſpoſition in moſt people, It may ſeem a wonder of wonders, that ever ſuch a reformation could be brought in, as ſhould take people off from their accuſtomed ſuperſtitious ſanctification. But God calleth things that are not, as if they were: Now although I hope there are few that hear me, but have learnt better then to be addicted to ſuch conſecrated holineſſe, yet take theſe antidotes againſt it.
1. That if the inſtituted conſecrations, and ſanctifications in the Old Teſtament, Antidotes. I.and that by God himſelf, did not upon the meer uſe of them, or the work done, beget reall, and morall ſanctification; much leſſe can meer humane inſtitutions, introduced ſolely by the will of man. Now that it was ſo in the Old Teſtament, it is plain. We read of many purifications, and ſanctifications; They had holy veſſels, the holy Temple, the Prieſts Garments were holy; yet none of theſe inſtituted holineſſes did make the prieſts or people better; though they had holy Oyl poured on their bodies, yet if they were not anointed with the graces of Gods Spirit, all was nothing. Though they came to an holy Temple, yet if their bodies were not an holy Temple, this profited them not; and no remiſſion of ſin could be obtained by the killing of Sacrifices. If then Gods own Conſecrations did not make perſons inwardly, and in their lives ſanctified, How can we think that holy places, holy Oyl, holy Water, or holy times that have no Originall, but from Mans preſumption, ſhall be able to work ſuch effects in us.
2. Theſe can have no ſuch ſanctified operation, becauſe not appointed by God; and where there is no Divine inſtitution, we may not expect any Divine operation. II.In vain do they worſhip me, teaching for Doctrines the Traditions of Men, Mat. 15. 9. In vain, Oh what a Thunderbolt is this; Who can perſwade the ſuperſtitious man, that hath laboured and toiled himſelf in ſuch ignorant and formall Devotions, that all is but labour in vain? Why might not men appoint Sacraments, and adde more to thoſe two Chriſt left us, if ſo be that they could appoint any Uſages or Rites, which would work ſuch effects?
3. It argueth a people of a Divine and Noble diſpoſition, when they enquire into III.the Originall, and Divine inſtitution of things. Hath God put his ſtamp and ſeal upon ſuch a Cuſtome? Is there a Divine ſuperſcription upon ſuch a religious Rite? This would be like pulling off the ſcales from the eyes, and make them weary of Egyptian darkneſſe. The Hebrews call Idols ſometimes by a word that ſignifieth Terrors and Fears, becauſe the Worſhippers of them did excruciate themſelves by a thouſand of ſuperſtitious fears about them. And thus alſo are all the Traditions of men, perplexing the conſciences of men with endleſs ſcruples; whereas a true knowledge of God out of his word, ariſing in the heart of a Man, would like the light quickly diſpel this darkneſſe.
4. It is a dangerous thing to depend on theſe things for ſanctification, becauſe they fill the heart with opinions of merit, ſatisfaction, and compenſation made to God. IV.Hence where theſe Cuſtomes are introduced, there the Doctrine of Merits and Free-will, and of humane ſatisfactions, are vehemently aſſerted: Now the main ſcope of the Scripture is to pull down this pride of mans heart, to emptie him of all righteouſneſſe and worth; to make him to ſee Chriſts fulneſſe, and his emptineſſe. Oh, How farre was Paul from thinking of any ſatisfactions, or Compenſations, who admireth that Evangelicall Grace ſo much vouchſafed unto him a moſt grievous ſinner! The Godly heart cryeth out with the Centurion, he is not worthy Chriſt ſhould come within his roof.
5. The work of this externall adherent holineſſe is very eaſie. It is no greater V,labour or trouble to beſprinkle themſelves with ſo much Holy water, to be anoynted with ſo much Oyl. If this were all that Chriſt required of thoſe that would be ſaved, hell would be emptie. But to what purpoſe are conſecrated Croſſes, and Sannctified Beads, if thy tongue, and eyes, and whole bodie be not alſo ſanctfied. The Papiſts they give this reaſon, why ſo many turned Proteſtants, becauſe (ſay they) Proteſtantiſm chalks out an eaſie way to heaven, it is but Believe, and all will be well: but Popery holds out a more pleaſant and ſutable way to fleſh and blood; for what burthen is there in heaping up many Ceremonious and ſuperſtitious actions? The mortifying of one ſin, the crucifying of one Luſt, will be more heart-ache and trouble to fleſh and blood, then a thouſand ſuch Traditional ſervices.
Secondly, Well then, it may eaſily be granted, That ſuch petty ridiculous ſanctities that are by mens commandments, may be no more then dung, yea, an abomination unto the Lord. But what ſhall be thought of thoſe holy Duties which God hath appointed: there is holy praying, holy hearing. Theſe holy ſerevies which God himſelf hath Commanded, Doth not the conſtant, and diligent uſe of theſe ſanctifie a Man? No, theſe are not barely to be relied How the conſtant and diligent uſe of Gods Ordinances, do not ſanctifie. I.upon.
For 1. Theſe duties do not ſanctifie, except thou be firſt ſanctified inwardly. Prayer doth not make thee holy, but an holy prayer proceeds from holineſſ. Theſe duties do then onelyonly encreaſe, and adde to our Grace, when they are the exerciſes and effects of a ſanctified life within us. A wicked man who is ſpiritually dead in his ſins, can no more pray after a ſpiritual gracious manner, then a dead man can ſpeak or breath. Do not then miſtake in this buſineſſe: theſe religious Duties are called holy, not becauſe they ſanctifie every one that appeareth near to God in them; but becauſe God, who is the object of them, and on whom they are terminated, is an holy God, and becauſe they encreaſe holineſſe in thoſe who are endued with a ſupernatural life.
2. God in the Old Teſtament doth ſeverely rebuke all thoſe that draw nigh to Him II.in thoſe duties he commanded, and yet refuſe to be waſhed from their ſins. This is the main ſcope of all the Prophets in all their Sermons, upbraiding, and complaining that they would approach to him, as if they were his people, in a very ſolemn manner: They would hear, yet do nothing, Ezek. 33. 32. And thereupon God diſdaineth their Duties; God accounts of them no more then as heathens, and the vileſt of men: And do we not need ſuch Prophets again, to awaken our people? May not we ſay? The burthen of the Lord? the burthen of the Lord. To what purpoſe are thoſe multitude of Duties? Waſh ye, and make ye clean, and ſo will God accept you. What a ridiculous thing is it to comfort thy ſelf with an holy prayer, as thou thinkeſt, when thou haſt ſo many unholy words, and unholy actions? will God take notice of thy duties, when thy ſins cry ſo loud in his ears? but we have ſpoken heretofore of this.
We come to the Third thing intended, And that is the holineſſe of the Covenant 3. The being exreanally in Covenant with God, how it Sanctifies, and how it doth doth not ſanctifie a man.under which all paſſe that outwardly profeſſe God to be their God, and accept of Jeſus Chriſt to be their Lord. This is the higheſt holineſſe next to that of Sanctification, and true Godlineſſe: Now becauſe this is a controverted point, and many who confeſſe an outward Covenant-holineſſe that was Typical among the Jews, yet deny any ſuch federal holineſſe in the New Teſtament, and therefore ſay all the holineſſe in the Goſpel, is a Moral real holineſſe; we muſt be the more tender what we deliver herein.
And 1. Conſider, That God who is the ſupreme Lord and Governour of all, that I.might deal with man onelyonly in an abſolute way, as a Lawgiver, man being his Creature; yet ſuch is his gracious goodneſſe, that he enters into a familiar Covenant-way with us. God might have commanded us to do ſuch and ſuch things, but never have entered into a Covenant to promiſe and engage himſelf to be thus and thus, and to do thus and thus for us. This Covenaut of Grace is that which the Scripture doth ſo often ſpeak of and admire; the ſubſtance of it being to become our God, and to make us his people. Now what tongue can expreſſe the priviledge, and great glory of this condition, to own God for our God; ſo that thereby his wiſdome, his power, his goodneſſe, all is for our advantage; and we come in all duties unto God, not upon abſolute terms, but Covenant terms, and that of Grace: Where by God doth as it were lay aſide the glory of his Majeſty, and his terrible ſevere juſtice and becomes like one of us, condeſcending to us?
2. This Covenant is dispenſed in an external, and viſible adminiſtration, by II.the Word and Sacraments. The preaching of the Goſpel is the ſolemn promulgation of this Covenant, and invitation to enter therein: The Sacraments are ſeals to ratifie and confirm this holy and ſacred agreement. Now becauſe all know not the work of Grace, to whom this Covenant is externally adminiſtred, hence ariſeth that neceſſary diſtinction of an external Covenant, and an internall. The external Covenant is that whereby in an outward viſible manner God doth own a people, and they externally profeſſe their owning of him; but yet in duplicate page duplicate page their hearts and ſouls they do not ſtedfaſtly cleave unto God, and faithfully keep this Covenant in the Conditions thereof. The internal, or inward Covenant, i… that whereby God doth in a Spiritual powerful manner take a people to him, working in their hearts all thoſe gifts and graces promiſed in the Covenant, as regeneration, remiſſion of ſinne, adoption, and the like: And in this ſenſe onelyonly the truely godly are in the Covenant, and they are onelyonly Gods people, and he their God. This diſtinction of a Covenant into outward and inward, is not a diſtinction of a Genus into it's Species, ſo much as a diſtinction of a thing into the ſeverall adminiſtrations and diſpenſations of it. If Adam had ſtood firm in that ſtate of integrity, there had not been this diſtinction of an externall and internall Covenant: for all then would have been godly; and the outward diſpenſation of Gods love would have been to none, but thoſe that were indeed his. But ſince the fall, even in Gods own garden, there are weeds as well as flowers, there is Chaff as well as Wheat in his Floor: and therefore ſome are partakers of the Covenant only externally, ſome both externally and internally alſo.
3. By reaſon of this externall and viſible participation of the Covenant. All III.thoſe who live under it, and do not apoſtatize, or abſolutely revolt from it, have a kinde of externall Covenant-holineſs, and in oppoſition to Heathens and Pagans or Apoſtates may be called holy. This is indeed greatly doubted of by ſome; but if we conſider the Scripture, God doth own a people for his, though not inwardly godly, as long as they externally own him, and doe not plainly renounce his Worſhip and Service. It is true indeed, if we ſpeak of ſpirituall and gracious Communion with an enjoyment of God, ſo they are none of his; but we now relate to an externall ſociety onelyonly: Thus the Jews, though they were falſe and hypocrital in their hearts, yea full of many a…ominable …mpieties, yet God owned them as his people, till the conjugall bond at laſt was wilfully and perfidiouſly violated by them. Hence in that they were Circumciſed, and ſolemnly worſhipped the true God, God owned them as his people, though he did alſo at the ſame time reproove them ſeverely for their ſinnes. Hence the Heathens, Epheſ. 2. are ſaid to be ſtrangers from the Covenant and common-wealth of Iſrael; Implying, that all the Iſraelites by Birth and Education, till they made a manifeſt revolt, were under the Covenant. Therefore conſider what the Apoſtle ſaith of all the Jews Rom. 9. 4. Who are Iſraelites to whom pertaineth the adoption, and the glory, i. e. The Ark and outward teſtimony of Gods preſence, and the Covenants, and Adoption. They were all in Covenant, and ſo outwardly the ſonnes of God; and therefore God by the Propht complaineth that they had taken his ſonnes, and his daoghters, which they had brought forth …o him, and offered them up to M… loch. Thus you ſee in the old Teſtament, that even unregenerate men were in ſome ſenſe under the Covenant, and ſo had an externall holineſſe; and therefore ſomtimes they areall called Saints, Deut, 33. 3. in oppoſition to the world, that was deſtitute of the knowledge and true worſhip of God; and ſome again, that were the children of the Kingdome, ſhould yet be caſt forth, M…t…. 12. Under the New Teſtament, that ſuch an external, viſible enjoying of the Ordinances doth alſo bring a kind of external holineſſe, which Heathens and Pagans have not is apparent firſt by that place, 1 Cor. …. Elſe were your children unclean, but now they are holy. What holineſſe can this be?
Firſt, it cannot be a civil holineſſe, as ſome would expound it. That is, they are legitimate Children, and not Baſtards: for in that ſenſe the children of heathens are holy, i. e. they are not Baſtards, becauſe marriages are lawfull and val…d amongſt them.
The… ſecondly, Holineſſe cannot be underſtood of true inherent holineſſe, for ſo all the children of Believing Parents are not holy. How many godly Parents have wicked and ungodly children?
Therefore thirdly, it muſt be meant of an external Covenant-holineſſe, whereby Believers were in outward manner owned by God, and by that their children alſo had a right to Baptiſm, and ſo are not born as Children of Heathens in the outward power of Satan and wrath: For although by nature they are children of wrath, yet being born within the Covenant, they have an holineſſe; that is, a right to ſuch Ordinances they are capable of, which the Children of Pagans have not. Thus H…b. 10. 29. the Apoſtle ſpeaks there of an Apoſtate who never had true inward grace and ſanctification in him; yet he is ſaid to be ſanctified by the bloud of the Covenant. How was that? not really and in truth; for then he could never fall into that unpardonable ſin: but externally and in reſpect of the outward injoyment of the Goſpel, with their profeſſion of obedience thereunto. And hence it is, that the Apoſtle writing to all Believers, to all Churches which he had planted, he giveth them the title of Saints: eſpecially we are to take notice of that expreſſion, 1 Cor. 1. 2. To them that are ſanctified, called to be Saints. The Corinthians (you know) were many of them taxed for grievous and dangerous crimes, both in Doctrine and manners; yet he ſtileth them Sanctified, and Saints. As for the exception that ſome make, he ſpeaks thus in reſpect of the better part. I grant that to be true in part; yet becauſe the other did not wilfully renounce Chriſt, they might in ſome ſenſe be ſaid to be ſanctified; for they voluntarily owned that holy profeſſion and name of Chriſt, though in works they denyed him. Beſides, thoſe titles ſhewed what they ought to be, and what Obligations were on them to walk holily: But this requireth a more large and exact handling. Some reject the Tranſlation called to be Saints; becauſe in the Greek it is foreign, called Saints, but this is needleſſe; for in the firſt Verſe Paul is ſaid to be foreign, called an Apoſtle; which neceſſarily denoteth his Apoſtleſhip to be the end of his Calling; as Saintſhip is the end of ours.
4. The offer and tendring of this Covenant is not enough to make a people outwardly holy, but there muſt be an outward and viſible accepting of it. The Goſpel IV.hath been preached to many people, who yet rejected it; and therefore not taking the Covenant, continued ſtill in their naturall pollution and uncleanneſſe; and this is neceſſarily to be preſſed upon you: for moſt Chriſtians know not, or attend not to what they do. There is none of you who are Baptized, and own the title of Chriſtians, but ye have entred into a Covenant with God, you have promiſed to be his, you have reſigned up your ſelves unto him, as your Lord, whoſe Laws you will obey. Thus as many as are baptized, are ſaid, To put on Chriſt Jeſus, Gal. 3. 27 That is, their external profeſſion, and Sacramentall obligation, 1 Pet. 3. 21. That Anſwer of a good Conſcience is an alluſive expreſſion to Covenants and Contracts which are mutually made between parties. Oh then, that all you who glory in your Baptiſm and Chriſtianity, and thereby in a kind of holineſſe, would remember what thoſe ſtipulations were? Were not thoſe ingagements to …enounce the devil, to forſake all wicked ways, and to cleave only to him? Becauſe you entred into ſuch an agreement, and made ſuch an external profeſſion, therefore thou art in a ſenſe under the Covenant, and ſo haſt a Covenant-Sanctification. But all this will not avail without true, reall, and practicall holineſſe, and amendment of thy life.
Firſt, This holineſſe is but titular and nominal; and although it be of ſome dignity I.and priviledge, as it was to the Jewes, to have the Oracles and promiſes belonging to them; Yet it is not advantagious to the chiefeſt and moſt neceſſary good, which is the enjoyment of God, and eternal happineſſe. Now as in all other things the name doth not ſatisfie without the reality, the name of riches without r…ches; the name of health without health; ſo neither may the name of Sanctification, without the thing it ſelf. Put not then any confidence in this, that thou art under Gods Covenant, thou haſt given up thy ſelf to him in Baptiſm, thou weareſt this Badge and Mark; for all this is but a ſhadow and no ſubſtance, till thy affections and converſations be made really holy.
Secondly, This Covenant-holineſſe will not ſerve, becauſe it doth but aggravate II.and heighten the wickeaneſſe of thoſe who being under this bond, yet walk contrary to God. God will proceed againſt thee as a perſidious violator of that holy Covenant thou madeſt with him, for thee who haſt thus entred into Covenant with God, and brought all thy Children under this relation, to perform no Covenant-duties; how unpardonable is it? Therefore God doth greatly complain when his people are no better, and walk no more holily, then thoſe that never knew him, or drew nigh to him. Hoſ. 6. 7. But they like men, have dealt treacherouſly. Some expound it thus, They like Adam tranſgreſſed the Covenant; That as Adam placed in Paradiſe continued not faithfull to God, ſo the Iſraelites brought into a rich and plentifull land, flowing with Milk and Honey, brake thoſe holy bonds they were tyed in to God. But we rather take it as Rivet, They, like men, that is, as if they were none of my people, as if they had never covenanted with me, but were, like the common men of the world, that live without the knowledge of God, ſo oppoſite and rebellious are they againſt me. Oh how truely may this Text be verified of too many Chriſtians: Like men they tranſgreſſe Gods Law.
Uſe of Inſtruction. How prone men are, though it is very vain, to have hopes in a falſe counterfeit Sanctification. In Poperie the greateſt part of their religion Uſe 1.is placed in holy Images, holy Temples, holy Ceremonies; as if theſe things did ſanctifie them. And although Proteſtants are generally delivered from this blindneſſe, yet how do they lean upon external Signs or Badges of holineſſe, becauſe they partake of an holy Baptiſm, have a Covenant-holineſſe, which alſo is communicated to their Children, how ready to be puffed up with it! Oh but none of theſe holineſſes or ſanctifications, is meant in that place. Without Sanctification no man ſhall ſee God: And, Be ye holy as I am holy. Attend therefore to that which is true Sanctification, that to which the promiſe of grace and glorie is made.
Uſe 2. To rebuke ſharply all prophane and ungodly perſons, that yet are under the names and Titles of Chriſtians, and ſanctified perſons, Oh the Juſtice of Uſe 2.God will fetch thee from theſe very Altars and condemn thee. How can the patience of God any longer bear with thee, in the profeſſion of holineſſe, (for ſo thy Chriſtianity is) to be wicked and unholy. Many times haſt thou been admoniſhed herein; tremble at it, and know, the ſeaſons and opportunities of getting holineſſe will not continue alwayes.