Christ Inviting Sinners to Come to Him for Rest, Treatise · Chapter 40
CHAP. XL.
Shewing how Sanctification comes from Chriſt, in ſix Particulars more. 1. It is he that reveals the Father to the Soul. 2. Through Chriſt the Love of God is ſhed abroad into the heart. 3. All the Promiſes are made to us through him. 4. In him all the Ordinances are effectual. 5. He ſends the Spirit into the heart. 6. Chriſt Rules in the heart.
SEventhly: Chriſt comes to be our Sanctification, we have the reſt of ſanctification in Chriſt thus: It's Chriſt that doth make known the Father unto the ſoul: No man knows the Father (ſaith Chriſt) but the Son, and him to whom the Son reveals him. I ſuppoſe you know the Scripture; And if you have ſeen me (ſaith Chriſt) you have ſeen the Father, in John 14. It is Chriſt that makes known God unto the ſoul, and there is a mighty power to work Holineſs in the heart by the knowledg of God. Saith the Apoſtle St. John, in 1 John 2.4. He that ſaith, I know him, and keepeth not his Commandements, is a lyar. The knowledg of God cannot ſtand with the neglect of Gods Commandements. There is a mighty power in the knowledg of God for the Sanctifying of the heart, the very looking upon Gods Holineſs hath a great deal of power to ſanctifie the heart; and the reaſon of al the wickedneſs and prophaneſs in the world, it is becauſe men know not the Lord, know not what an infinite, bleſſed, glorious God they have to deal withal: They that know thy Name, will truſt in thee, ſaith the Pſalmiſt. So may we ſay, Thoſe that know thy Name, O Lord, will fear thee, they will ſerve thee, they will walk before thee in obedience and Holineſs. Now the knowledg of God, it is in Chriſt, there may be ſome kind of Natural knowledg of God out of Chriſt, in beholding the Works of God, we may know ſomwhat of him. But as the Scripture ſaith in 1 Cor. 1.21. After that in the Wiſdom of God, that is, in the Creature, in the Glory of God that ſhines in the Creature, the World by Wiſdom knew not God. The World by Wiſdom, that is, the World by all their Natural Underſtanding, by al Learning that Phyloſophers had, that ſaw much of the Glory of God ſhining in the Creature, yet ſaith the Text, by al their wiſdom they knew not God; but yet it pleaſed God by the fooliſhneſs of preaching to ſave them that beleeve. And what preaching was this? verſe 23. We preach Chriſt crucified, &c. So that there is no ſaving knowledg but only in Chriſt, when the Soul comes to Chriſt, then the Lord Jeſus Chriſt reveals the Father to him, reveals the Counſels of God unto the Soul, reveals the very heart of God unto the ſoul; and hence it is that many poor people that are very ignorant before they come to know Chriſt, know little or nothing of God at al, but had ſtrange thoughts of God; yet as ſoon as ever the things of the Goſpel come to be revealed to them, they begin to have high thoughts of God, high and honorable thoughts of God; and thoſe high and honorable thoughts of God, do mightily prevail upon their hearts to purge out ſin, and ſanctifie their hearts exceedingly. Do but conſider of thoſe places where the preaching of the Goſpel hath been but very little, what poor thoughts they have of God, they know not God, and therfore they live in all manner of Ungodlineſs. But now, when the preaching of the Goſpel comes to any place, and God comes to be known, there the Devil is caſt out, and the hearts of people being filled with the knowledg of God, they come to be ſanctified unto the Service of God. That is another thing, It is Chriſt that reveals the Father unto the Soul, and ſo comes for to ſanctifie the heart.
Eighthly, It is through Chriſt that the love of God is ſhed abroad into the heart of a beleever, and that hath a mighty power to ſanctify the heart, the ſhedding abroad of the love of God into the heart, this only can be in Chriſt. There may be, though out of Chriſt, common fruites of Gods bounty, general patience, goodneſs, and the like, but the ſpecial love of God, that hath a ſanctifying power that goes along with it, it is that only that is in Chriſt, and when the ſoul comes once to have union with Chriſt, there flowes the ſweet ſence of the love of God unto the heart, it is ſhed abroad, according unto the ſcripture Phraſe, that the heart being filled with the ſweetneſs of Gods love, and comes to be ſanctified thereby, then al baſe love of the creature, and the love of ſin comes to be eaten out, and the heart comes to be carried on, in a bleſſed, ſweet, and gracious manner after the Lord. Al the terror of the Law cannot ſanctifie, ſo as the ſhedding abroad of the love of Chriſt in the heart can. Indeed, by the terror of the Law ſin may be reſtrained, but by the terror of the Law the heart can never be ſanctified. This is a certain truth, the terror of the Law may reſtrain from ſin, but it can never ſanctifie the heart, the terrors of the Law are uſeful to be preached in that way, for to reſtrain Sin, but when we preach them, we do not think that we can thereby poſſibly ſanctifie the heart, corruption may be reſtrained for a while, but, that which muſt ſanctifie the heart muſt be the love of God in Jeſus Chriſt, As I remember. Fulgentius, compares the love of God in Chriſt in the heart of a beleever, to the fire that is within the furnace, and the love of God in his common bounty, to a few ſparkes that fly out at a diſtance from the mouth of the furnace; take al the love of God that is in the creature ſuppoſe the Lord ſhould give unto you the poſſeſſion of al the world, and ſhould make a thouſand worlds and give thee poſſeſſion of them al, this were but as a ſpark from the furnace; but the love of God in Chriſt is as the heat of the furnace: and as the heat (you know) conſumes ſtubble, & combuſtible matter put into it, ſo there is that heat in the love of God ſhed abroad in the heart by Chriſt, that conſumes the luſt of the heart, and the ſoul growes up into holineſs thereby.
It is with the heart of a Beleever, as it is with the fruites of the earth, you know, that the froſt may keep down ſome weeds, but it is the ſun-ſhine, it is the beams of the ſun, and the warme beames that makes the fruit to ripen and to grow up, that fruit that growes in the ſun is ſooneſt ripe, your graſſe that growes in the orchard is ſowre and the beaſt wil not eate it, and other herbs that grow in the ſhade comes to no maturity, nor to be ſo good as thoſe that grow in the ſun, fruit that growes upon the wal, how quickly doth that grow ripe, whereas the other that grows in the ſhade withers; ſo there are ſome that live altogether under Legal feares, and trouble of conſcience perhaps they have ſomtimes fruite but it is ſour fruit, it is not ſo ſweet fruite as comes from thoſe that are under the ſun-ſhine of the Goſpel, that have the ſhine of the love of God upon their hearts, their fruite is ſweet, and they thrive better, and looke more lovely and live a more amiable and lovely life then the lives of others. And this is another way, how Chriſt comes to be our ſanctification in ſhedding abroad the love of God into the heart; and that the ſcripture is ful of, how the love of God is ſhed abroad in Jeſus Chriſt.
Ninthly, Chriſt is our Sanctification in this reſpect, becauſ al the promiſes of the Goſpel are made to us in him he is the foundation of al the promiſes that are in the Goſpel, they are al made good in him, they have a boundance of ſanctifying power in them, Chriſt is our ſanctification, I ſay, becauſe it is through him that the promiſes are made, which hath a mighty ſanctifying power. As for the Firſt? In 2. Cor. 1.20. For al the promiſes of God in him are yea, and in him Amen unto the glory of God by us. Al the promiſes of God in him are yea & in him amen: al Goſpel promiſes are made unto us by chriſt & that is a very uſeful & a notable meditation, to conſider of al promiſes that they come unto us from Chriſt, an excellent meditation to ſet out the excellency of Jeſus Chriſt that in him are al the promiſes, they are in him yea, what is the meaning of that? That is they are confirmed to us in Chriſt, in him they are made certain to us, they are made good in him, or as ſome of your books read it thus, For al the promiſes of God in him are yea, and I find it is, I know not whether it be in your books, but Calvin, Beza, and other interpreters ſay, it is read in ſome copies thus, Therefore in him let them be yea and Amen, unto the glory of God by us. Al the promiſes of God in him are yea, that is, they are made certain things in Chriſt as the foundation, therefore foreign; ſo Beza ſaith it is read, therefore, let them be Amen in him unto the praiſe of God. That is, as God hath made al promiſes in him as certain, ſo let us look upon Chriſt, and ſee the promiſes of God in him, and beleeve in them, and ſo by our faith ſay Amen unto the promiſes that are made in him unto the glory of God, ſo ſhal we Glorifie God, when we ſhal look upon the promiſes by our faith, and ſay, Amen unto our ſoules. Now the word, Amen ſignifies firme and ſure, that is, the meaning of the word Amen. Sometimes it ſignifies at the end of our prayer, ſo be it, Amen, it is an Hebrew word that ſignifies, ſo be it, let it be, O Lord, as we have prayed, and according to thy promiſe, that is the meaning of the word Amen, when you conclude your prayer with Amen. It is a word that is uſed for faith, and it is the expreſſion of faith after we have made our prayer, and that is the meaning here, therefore al the promiſes in him are yea, they are made in Chriſt and affirmed in Chriſt as certain, therefore in him let them be Amen unto the ſoul, let them be as firme and certain things unto us, for us to reſt upon, unto the glory of God by us, and thereby ſhal we glorifie God, ye have ſo many precious promiſes in Chriſt, but now they are unto the glory of God by us, we by faith ſay Amen to them, and we make them as firme and ſure unto our ſoules by the exerciſe of our faith upon them. So you may underſtand in ſome meaſure this ſcripture, which hath exceeding much in it, thus you ſee by Chriſt the promiſes are made to us.
Queſt. I but you wil ſay, How doth this help our ſanctification.
Anſw. I anſwer, exceeding much, there is nothing helps the ſanctification of the ſoul of a beleever, more then the promiſes of the Goſpel, thoſe that are exerciſed in the promiſes of the Goſpel, they grow more abundantly in ſanctification then others. The promiſes of the Goſpel are channels, not only of mercy for our ſalvation, but of holineſs for our ſanctification, and for that you have a moſt excellent ſcripture, 2. Cor. 7.1. Having therefore theſe promiſes, dearly beloved let us clenſe our ſelves from al filthineſs of fleſh and ſpirit, perfecting holineſs in the fear of God. It is as ful a ſcripture as I know any, here you may ſee, what uſe the holy Ghoſt would have you make of the promiſes of the Goſpel, and of mercy. It may be you think that ſeeing there is ſuch promiſes of mercy you may take more liberty to the fleſh, but that is not the reaſoning of the ſpirit, he would not take more liberty therby, but ſeeing we have ſuch promiſes, ſaith he, let us clenſe our ſelves from al filthineſs, filthines cannot ſtand with beleeving of promiſes. And marke, he ſaith, from al filthineſs of the fleſh and of the ſpirit. So that it is not enough for you to ſay, you have as good a heart towards God as any others, I thank God my heart is right, my ſpirit is right, I but you muſt clenſe from al filthineſs of the fleſh, as wel as of the ſpirit, and theſe promiſes if you have the right uſe of them, they wil be mighty clenſing. And marke, from al filthineſs, it is not enough to clenſe from ſome groſs filthineſs, that is, that you do not live in the groſt ſins that others of the world live in, and that your neighbors live in, that you are not whoremungers, drunkards cheaters, prophaners of the ſaboth, and the like, but theſe promiſes wil cleanſe from al filthineſs, that is, there ſhal be no filthineſs that ſhal ſtick to you as to the wicked and ungodly, but it wil clenſe gradually, by degrees from al Filthineſs of the fleſh. And ſpirit, or of ſpirit, not to make you make conſcience of wicked actions, but cleanſe you from your very thoughts, theſe promiſes wil clenſe from the filthineſs of the fleſh. I perhaps they may a little ſerve the turne for them, I but from the filthineſs of the ſpirit, the filthineſs of the thoughts, the Filthineſs of the affections, thoſe inward ſpiritual wickedneſſes. Of pride, malice, and the like. May be you would count it a vild thing to be accuſed of whordom, the Filthineſs of the fleſh, I but what ſay you to the filthineſs of the ſpirit, of pride, malice, diſtruſt, earthly mindedneſs, and ſuch like, theſe promiſes are to clenſe from the filthineſs of the ſpirit, aſwel as of the fleſh. And then perfecting holineſs in the feare of God, it makes them fear God more, and then it perfects holineſs, ſuch a one as is acquainted with the promiſes of the Goſpel, is content with no meaſure of holineſs, but growes higher and higher til he comes to perfection. Here you ſee the uſe of promiſes, what a clenſing nature promiſes have, Oh my brethren, be much exerciſed in promiſes, lay up promiſes, if you would get power over your corruptions.
And then one ſcripture more for this is that, in 2. Pet. 1.4. Whereby are given unto us exceeding great and precious promiſes. The promiſes of the Goſpel they are precious, more worth then a world, a beleever that knows the preciouſneſs of the promiſes, accounts more of them then of his eſtate. What do you account precious? that you may have your ſhips laden home with precious things, I but to have your hearts filled with precious promiſes, it is far better then theſe. But now, wherein do theſe promiſes appeare to be ſo precious? It appeares by this, whereby are given unto us exceeding great and precious promiſes, that by theſe you might be partakers of the divine nature, that by theſe great and precious promiſes you might be partakers of the divine nature, that is of holineſs of ſanctification, that is called the divine nature, having eſcaped the corruptions that is in the world through luſt. By theſe the ſoul eſcapes the corruption that is in the world by luſt, and not only eſcapes the corruption of the world, that is, doth not live ſo wickedly as others do, but comes to be made partaker of the divine nature through theſe promiſes. So that Chriſt is the reſt of ſanctification, becauſe in him al promiſes are made, they have a mighty clenſing virtue to ſanctifie the heart, you would willingly have intereſt in promiſes, and have the mercy that the promiſe holds forth, now as you would have the intereſt in the promiſes, and have the mercy that the promiſes holds forth, ſo you muſt labor to feele the efficacy of the promiſes to clenſe your hearts and make you partaker of the divine nature.
Tenthly, Chriſt is ſanctification, becauſe in him al the ordinances are effectual, the ordinances are effectual only in Chriſt, Chriſt gave his ordinances unto his Church at firſt, and then they come to be effectual through him, It is not what you come to heare in the word, but how much of Chriſt you have in the word, you come to the ſacrament, it is not what you partake of there, but what of Chriſt you get there, it is not what you partake of there, but what of Chriſt you get there, it is Chriſt in the word, ſacrament, and prayer, that is the efficacy of al the ordinances, the ordinances are but al as the vehiculum Chriſti, the conveyance of Chriſt unto the ſoul. And therefore we ſhould when we come to any ordinance think with our ſelves, what have we of Chriſt, what have we of Chriſt here? have we met with any thing of Chriſt here? In the word, prayer, ſacraments, hath my heart been drawn neerer to Chriſt in them? For certain it is, that it is Chriſt, that is the virtue and kernel of al the ordinances. Hence it is that thoſe that are acquainted with Chriſt, and have been brought to him, they come to profit more in one month now by the ordinances, then they did in al their lives. Before the ordinances were as empty things, and liveleſs things to you, but in Chriſt they come now to be made effectual.
Eleventhly, Chriſt is our ſanctification, by ſending the holy Ghoſt into our hearts, for the holy Ghoſt comes from the father and the ſon, we can never expect the ſaving work of the holy Ghoſt, nor the ſanctifying worke of the holy Ghoſt, but through Chriſt, for ſo Chriſt ſaith in that place in John 16.14. concerning the ſpirit He ſaith he wil ſend his ſpirit, He ſhal glorifie me for he ſhal receive of mine. The ſpirit, the holy Ghoſt doth receive of Chriſt, when he comes into the heart, therefore if there be any ſanctification by the Holy Ghoſt, it muſt be through Chriſt, he muſt receive of Chriſt, he works from the father and from the ſon. And therfore the ſcripture hath that phraſe, We are baptiſed into one ſpirit, that is by being baptiſed into Chriſt, having the inward work of baptiſme, we are made partakers now of that one ſpirit, the Holy Ghoſt. Now ſuch is the excellency of ſanctification, as it cannot be wrought by any natural meanes, but it muſt have the Holy Ghoſt to be ſent into the heart, and therefore the ſaints are ſaid to be the temple of the Holy Ghoſt. Now what ever worke of the Holy Ghoſt there is required for ſanctification that muſt be in and through Chriſt, and from Chriſt. The Holy Ghoſt never comes to ſanctifie any, but the members of Jeſus Chriſt, for he is the ſpirit of Chriſt, as wel as of the father, and never comes to any but to the members of Chriſt in this work of ſanctification.
There are ſome common gifts of Gods ſpirit, that the heathens have, but for this gift of true holineſs it is only in the members of Chriſt, that the holy Ghoſt doth come into.
Laſtly, Chriſt is our ſanctification by his Kingly power, ſwaying his ſcepter in our hearts, and ruling there, ſubduing our luſts as a king ſubdues rebels, and walking and governing the hearts of his people. Chriſt doth exerciſe a kingly power when any ſoul doth beleeve, when Chriſt comes into any heart, he comes into the heart to exerciſe a kingly power there, to ſet up his throne in a kingly manner, and by this he comes to ſanctifie the heart, and give reſt. And, as in a kingdom, there are mutinies, ſeditions, and the like, ſo in the hearts of ſinners, there are mutinies and ſeditions, even againſt God himſelfe. But now, whenas the king ſends forth power, that very power prevailes againſt al things, if it prevail in a way of juſtice, al things are brought into right and due order again: So here, when Chriſt comes into the heart as king of righeouſneſs, and then as king of peace, hereby he comes to bring reſt and quiet unto the heart by his kingly power. Carnal hearts, they think, that the kingly power of Chriſt would be a diſturbance to Chriſtians, but certainly, the government of Chriſt in the heart brings the only reſt and quiet unto the ſoul. Now theſe and ſeveral other particulars might be named, but joyning theſe with the other that went before, you may ſee, how Chriſt is reſ… …nto the ſoul in ſanctification, and thus we have done with that particular.