The Bowels of Tender Mercy Sealed in the Everlasting Covenant, Religious treatise · Part 2 · Chapter 7
CHAP. VII. Sanctification promiſed as well as Juſtification.
AS the former words contained the promiſe of Juſtification in the forgiveneſs of all the ſins of all the people of God, ſo theſe words do contain the promiſe of Sanctification in the renewing of all the hearts of all the people of God.
In them there are three things very obſervable.
Firſt, The Connexion of this promiſe with the former in that particle (alſo) alſo a new heart will I give unto you.
Secondly, The Authour or undertaker of the particular good promiſed, viz. God himſelf (I will give you a new heart, and I will put a new ſpirit within you.)
Thirdly, The very bleſſing here diſtinctly promiſed by God unto his people, (a new heart, and a new ſpirit.)
From theſe Parts there are three Propoſitions which I would briefly diſcourſe upon.
I. That Sanctification is promiſed unto the people of God as well as Juſtification.
II. That God himſelf doth undertake to ſanctifie, or to renew the hearts of his people.
III. That a new heart, and a new ſpirit God will give unto all his people in Covenant.
SECT. I.
Doct. 1. THat Sanctification is promiſed unto the people of God as well as Juſtification, Sanctification is promiſed as well as Juſtification.or with Juſtification: God doth promiſe not only to pardon the ſins of his people, but alſo to ſanctifie and renew the hearts of his people (a new heart alſo will I give you.)
For the opening of this precious Truth, I will ſhew unto you
1. The diſtinction or difference between Juſtification and Sanctification; for the word (alſo) imports as much.
2. The Connexion between them both.
3. The Reaſons why God promiſeth the one with the other.
Firſt, The diſtinction or difference 'twixt Juſtification and Sanctification; for they The difference between Juſtification and Sanctification.are promiſed as two diſtinct or ſeveral gifts (I will alſo, &c.) which could not be ſpoken if they were both of them one and the ſame thing.
They differ thus,
Firſt, There is in Juſtification a change of the ſtate; he who was in the ſtate They differ in ſix things.of death, and wrath, being juſtified, is in the ſtate of life and love (he is paſſed from death to life) but in Sanctification of the heart, he who was unholy, is now made holy, his heart is changed.
Secondly, Juſtification looks at the guilt of ſin, and frees us from condemnation (There is no condemnation to them that are in Chriſt, Rom. 8. 1.) But Sanctification looks at the filth of ſin, and frees us from the dominion of ſin: Sin ſhall not have dominion over you; for ye are not under the Law but under grace, Rom. 6. 14.
Thirdly, In Juſtification there is the righteouſneſs of Chriſt imputed to us, for which God accounts us righteous; but in Sanctification there is grace infuſed into us, by which we are made conformable unto the image of Chriſt; that depends upon the merit of Chriſt, and this depends upon the Spirit of Chriſt.
Fourthly, The matter of …ification is perfect, and without any defect and exception (the juſtice of God cannot finde any want in the obedience of Chriſt which was full and compleat, and perfectly ſatisfied the Law of God) but the matter of our ſanctification is imperfect, and weak, and we cannot ſtand before Gods Judgment-ſeat with it.
Fifthly, All who are juſtified, are juſtified alike; there is no difference amongſt believers as to their Juſtification; one is not more juſtified than another (for every juſtified perſon hath a plenary Remiſſion of his ſins, and the ſame righteouſneſs of Chriſt imputed) but in Sanctification there is difference amongſt believers; every one is not ſanctified alike, but ſome are ſtronger and higher, and ſome are weaker and lower in grace.
Sixthly, In Juſtification there is nothing of ſin remaining, which hath any cotrariety to the juſtified eſtate; but in Sanctification there is ſomething of ſin remaining in the ſanctified perſon, which is contrary to that grace which is wrought in us by the Holy Spirit; Gal. 5. 17. The fleſh luſteth againſt the Spirit, and the Spirit againſt the fleſh, and theſe are contrary one to the other, &c.
2ly The Connexion of Sanctification with Juſtification. You may read in The connexion of Sanctification with Juſtification.Scripture of a four-fold conjunction of theſe two great gifts of God unto his people.
Firſt, In the promiſes of the Covenant, they joyn hand in hand, come forth like A four-fold cennexion. In the promiſes.twins out of the womb of grace; Jer. 33. 8. I will cleanſe them from all their iniquity whereby they have ſinned againſt me, and I will pardon all their iniquities whereby they have ſinned and whereby they have tranſgreſſed againſt me. Here you ſee them both expreſſed together in the ſame deed: I will cleanſe them from all their iniquity, there is our ſanctification promiſed: And I will pardon all their iniquities, there is juſtification promiſed: Mich. 7. 19. He will ſubdue our iniquities, and thou wilt caſt all their ſins into the depths of the ſea. Here you finde them again in promiſe: He will ſubdue our iniquities, this is ſanctifying; and he will caſt all, &c. there is juſtifying: Heb. 8. 10. I will put my Laws into their mindes, and write them in their hearts; (there is the promiſe of ſanctification? Ver. 12. And I will be mercifull to their unrighteouſneſs, and their ſins, and their iniquities will I remember no more (there is the promiſe of juſtification.) Rev. 2. 17. I will give him a white ſtone, and in the ſtone a new name written, &c.
Secondly, In people of the Covenant: All who are effectually called and In the people of the Covenant.brought into Covenant, they are juſtified, and they are ſanctified, they partake of mercy, and they partake of grace: If any man be in Chriſt, he is a new creature, 2 Cor. 5. 17. He is made holy; ſo 1 Cor. 6. 11. Such were ſome of you, but ye are waſhed, but ye are ſanctified, but ye are juſtified in the Name of the Lord Jeſus, and by the Spirit of our God. And in 1 Cor. 1. 30. Of him are ye all in Chriſt Jeſus, who of God is made unto us Righteouſneſs, and Sanctification. So Epheſ. 1. 7. In whom we have redemption through his blood, the forgiveneſſe of ſins, Chap. 2. 1. And you hath he quickned who were dead in treſpaſſes and ſins.
Thirdly, In the deſires of the people of the Covenant: Their hearts are drawn In the deſires of the people of the Covenant.forth with the deſires of both; Pſal. 51. 1. Have mercy upon me, O God, according to thy loving-kindneſs: according to the multitude of thy tender mercies, blot out my tranſgreſſions: Here is earneſt prayer for mercy to pardon ſin. Ver. 10. Create in me a clean heart, and renew a right ſpirit within me; here is earneſt prayer▪ for grace to ſanctifie.
Fourthly, In the Mediatour of the Covenant, who is the Head of his Church, as well In the Mediatour.as the Saviour of his body, Epheſ. 5. 23. And gave himſelf for it that he might ſanctifie and cleanſe it with the waſhing of water by the Word. Ver. 26. as well as to waſh it from its ſins in his own blood. Rev. 1. 5. And gave himſelf for us that he might redeem us from all iniquity, and purifie unto himſelf a peculiar people zealous of good works. Tit. 2. 19. And bare our iniquities in his own body on the tree, that we being dead to ſin, ſhould live unto Righteouſneſs; by whoſe ſtripes we are healed: 1 Pet. 2. 24. He was anointed not only to be our Prieſt to take away our ſins by his body, but alſo to be a Prophet to reveal unto us the whole will of God: (And this is the will of God, even our ſanctification, 1 Theſ. 4. 3.)
3ly The Reaſons why God doth promiſe theſe two great Gifts of holineſs and forgiveneſs; to ſanctifie his people as well as to juſtifie them. There Reaſons why God doth ſanctifie as well as juſtifie. Both have a neceſſary reſpect to our ſalvation.may be theſe Reaſons for their Connexion.
Firſt, Both of them have a neceſſary reſpect to the ſalvation of the people of God: A man muſt be juſtified if he will be ſaved; and a man muſt be ſanctified if he will be ſaved; he cannot be ſaved without both▪ he cannot be ſaved unleſs he be juſtified: Rom. 8. 30. Whom he called, them alſo he juſtified; and whom he juſtified, them he alſo glorified: None are juſtified: but ſuch as are called, and none are glorified but ſuch as are juſtified: Mar. 16. 16. He that believeth ſhall be ſaved, and he that believeth not ſhall be damned: He cannot be ſaved unleſs he be ſanctified: Joh. 3. 5. Jeſus anſwered. Verily, very, I ſay unto thee, except a man be born of water and of the Spirit, he cannot enter into the kingdom of God: Heb. 12. 14. And holineſs without which no man ſhall ſee the Lord: Here you ſee a neceſſity of both of them in reference to ſalvation; we many times think that if our ſins are pardoned, there needed no more to ſave us, but we are deceived; for as forgiveneſs is neceſſary, ſo is holineſs neceſſary to our ſalvation; as no unpardoned perſon, ſo no unſanctified perſon ſhall be ſaved.
Secondly, The people of God do ſtand in need of them both; neither can they be Gods people ſtand in need of both.reſtored or repaired without both; for the ſinnes which are in them, are
1. Guilty obligations; they bind them over to wrath and curſe.
2. Filthy pollutions; they do ſtain and defile them, and make them odious in the eyes of God: Under the firſt notion they are a debt; and under the other notion they are a diſeaſe; and under both they render us needy of mercy and of grace. Pardoning mercy alone doth not anſwer the ſinful condition of man, for that is a remedy only againſt the guilt of ſin; ſanctifying mercy is alſo required to be a recovery from the filthy pollution of ſin: As if one be a ſick Malefactor, this man hath a double need; he needs a pardon as he is a Malefactor, and he needs a healing medicine and plaiſter as he is ſick. Now the Covenant of grace is a full remedy to the ſinner, and it is a full recovery: Ergo, God promiſeth to ſanctifie as well as to juſtifie.
Thirdly, God doth intend an everlaſting communion twixt his people and himſelf God intends an everlaſting communion betwixt him a…d his people.in the Covenant; a communion in this life, and a communion in the other life; and indeed the people of God, their fellowſhip is with the Father, and with his Son Jeſus Christ: 1 Joh. 1. 3. They are made nigh by the blood of Chriſt, and have acceſſe unto him: But they muſt be ſanctified as well as juſtified for the enjoying of that communion; becauſe two things are oppoſite to our communion with God.
1. One is enmity.
2. The other is inconformity. Whiles God and we are enemies, how can there be communion between us? Therefore in juſtification that enmity is removed and ſlain by the blood of Chriſt; and whiles God is holy, and we remain unholy, there is ſuch a diſſimilitude, and inconformity of our natures, that there can be no communion neither; and therefore God doth ſanctifie our hearts by his Spirit, that we partaking of the Divine Nature by way of ſimilitude, may have fellowſhip and communion with him: Pardon of ſins only, makes not ſufficient way for this communion; for notwithſtanding that pardoning mercy, the heart of man is ſo ſinfull, that God cannot endure us, being of purer eyes than to behold ſin: Put away your iniquities from before mine eyes, and then come and let us reaſon together, &c. Iſa. 1.
Fourthly, We cannot glorifie God, unleſſe he ſanctifie us: Beloved, the people of God are formed by him to ſhew forth his praiſe; they are the only people We cannot glorifie God without ſanctificationthat do glorifie him, and honour him: But this cannot be unleſs he were pleaſed to ſanctifie them; God indeed can glorifie himſelf towards us, though we be not holy; but we cannot glorifie him untill we are made holy; we cannot glorifie him in our hearts; for what glory can God have by an unbelieving, impenitent, hardened, ſenſual, ignorant, proud, ungodly heart? Nor in our actions; for they are as our hearts are; the fruit is as the tree is, &c. What can a dead or a ſick man do for ſervice?
Fifthly, we ſhould have ſmall comfort and peace, if the Lord did not ſanctifie as well as juſtifie us; to have ſinfull luſts ſtill raigning, and ruling, and breaking out, this would make our life uncomfortable.
Sixthly, Are not the people of the Covenant his children? and would you have the holy Father to be the Father of unholy children? is this to be born of the Spirit? Whatſoever is born of the fleſh is fleſh; and whatſoever is born of the Spirit is Spirit, Joh. 3.
Ʋſe 1. This ſerves to reprove thoſe men who divide thoſe things which God Reproof o… thoſe who do divide theſe.hath jo…ned together; who are altogether for Juſtification, but nothing at all for Sanctification: They exalt the Righteouſneſs of Chriſt, but they cry down the holineſs of Chriſt: They would have men to be believers of Chriſt, but they would not have men to be holy; and why not holineſs as well as Faith? becauſe (ſay they) holineſs cannot juſtifie us: But this is both an Erroneous and Ridiculous Opinion; as if Chriſtians had nothing to look after but Juſtification; and as if the gracious works of the Spirit muſt therefore be rejected, becauſe they are not able to juſtifie us! Luther arguing upon this Point, ſaith, that we muſt give In Gal. 3 p. 356.unto every thing that which is proper unto it: would you (ſaith he) conclude that becauſe your monie, and lands, and eyes and hands, do not juſtifie you, therefore you muſt reject all theſe? So becauſe holineſs doth not juſtifie you, will you conclude that you muſt reject it! As the Righteouſneſs of Chriſt hath its proper excellency to juſtifie us, ſo hath holineſs its proper excellency to renew us, to conform us unto Chriſt; and to make us to walk as becometh men in Chriſt: Beſides, would God have made Chriſt to be our Sanctification as well as our Righteouſneſs, if holineſs did not concern us as well as faith? and would he have joyned Remiſſion of ſinnes with the ſanctifying of our hearts, if duplicate page duplicate page that alone were all that concerned us! Nay, Faith is ſaid to ſanctifie us, as well as to juſtifie us.
Ʋſe 2. It alſo reproves the general preſumption of men, who think of nothing Reproof of the general preſumption of men.in order to their ſalvation but Gods mercy; they talk much of mercy, and ſometimes ſeem affectionate for mercy to pardon their ſins, and never mind holineſs, nor how to get their hearts to be ſanctified? Nay, they oppoſe holineſs, and ſcoff, and ſcorn at holineſs. Theſe men will loſe their ſouls, becauſe both of theſe which God hath promiſed, are neceſſary for ſalvation; you muſt have your ſins pardoned, or elſe you cannot be ſaved; and ſo you muſt have your hearts ſanctified, or elſe you cannot be ſaved.
Queſt. 1. But you may ſay unto me, why do men look only after mercy, and Why men look after mercy and not holineſs.not alſo after holineſſe, ſeeing God hath joyned them together in his promiſe, and both muſt be in perſons which will be ſaved?
The Reaſons may be theſe:
Firſt, Holineſſe is more contrary to mans ſinful nature than mercy: Mercy indeed relieves the ſinner in a more eaſie and delightful way; but holineſs though it doth relieve the ſinner, yet it doth it in a way more croſs to our ſinfull love, for it fights againſt our ſins, and doth purge, and work them out from our hearts, and will not ſuffer ſin to bear Rule there.
Secondly, Though holineſs be the way to heaven, yet ſinfull men do not look on it as ſo; but they look on it as the way of trouble and reproach, as a way that is contradicted, and expoſing them to croſſes, loſſes, and contempts, and which is too ſevere againſt their carnal liberties, and pleaſures, and wills, and therefore they like it not. No man reproacheth another becauſe he is juſtified, but becauſe he is ſanctified; for ſanctification is a reproach and condemnation to the evil wayes of men.
Ʋſe 3. Doth God promiſe to ſanctifie his people as well as to juſtifie Be not content with the one, without the other.them? Then be not content with the one without the other, but joyn them in your prayers, which God hath joyned in his promiſes: Be not ſatisfied that you ſins are pardoned; neither be ſatisfied that your hearts be ſanctified; as he cryed out, Domine! de penitentiam & da indulgentiam; ſo do you, Lord give me grace, and Lord give me mercy. God is a holy God as well as a mercifull God; and Jeſus Chriſt came by water and blood, 1 Joh. 5. 6. Let your hearts be earneſtly carried out for both; To this end remember ſix Concluſions.
Firſt, Though your Right and Title to heaven lies in Juſtification, yet your meetneſſe and fitneſſe for heaven lies in your Sanctification: Col. 1. 12. Giving thanks unto God the Father, who hath made us meet to be partakers of the inheritance of the Saints in light. Acts 20. 32. I commend you to God, and to the word of his grace which is able to build you up, and to give you an inheritance among all them that are ſanctified. Is it meet or fit that an ungodly perſon ſhould be in heavenly glory! The Leper had a right to his houſe, yet was not fit to dwell in it untill he was cleanſed.
Secondly, When you look at the pardon of your ſins, you ſeem to look more at your ſelves (your own ſafety, your own peace, your own deliverance from wrath and hell) but when you look after ſanctification, you rather look more at Gods glory how you may be enabled to honour him more: 1 Pet. 2. 9. Yea are a choſen generation, a royal Prieſthood, an holy Nation, a peculiar people, that you ſhould ſhew forth the praiſes of him who hath called you out of darkneſs into his marvellous light.
Thirdly, We ſhould be compleat in Chriſt, Col. 2. 10. And in all the will of God, Chap. 4. 12. How can this be, if Chriſt be not your ſanctification, as well as Righteouſneſs, if you be not partakers of his Spirit, as well as of his merit! if you do not dye and live with him.
Fourthly, It is a ſign of a naughty heart; when mercy alone is deſired, and that only will ſatisfie: In an exigence the moſt wicked man will cry out for mercy, but he never cries for ſanctity. Pharaoh put Moſes upon it to pray that God would forgive his ſinne, but never that God would heale his hardneſs.
Fifthly, As God promiſeth the one as well as the other, ſo he will never give the one without the other: If he juſtifies you, he likewiſe ſanctifies you; and if you are not ſanctified, aſſuredly you are not juſtified: when you are by Faith united to Chriſt, your communion immediately falls in for ſanctification as well for Righteouſneſs: And it is impoſſible that Chriſt ſhould be yours, but you muſt have the Spirit of Chriſt; (Rom. 8. 9. If any man have not the Spirit of Chriſt, he is none of his) and that Spirit quickning us with a new life, and mortifies our luſts: Some hold that ſanctification is an inſeparable effect of juſtification, but unqueſtionably it is a companion of it, and a lively teſtimony of it.
Sixthly, Becauſe he promiſeth both, therefore ſeeke for both; Conſider,
1. God promiſeth nothing that is ſuperfluous, or uſeleſs; but it is good, and for our good.
2. He promiſeth no good, which he 1. Is not able to perform: And 2ly willing to perform.
Holineſs is an excellent good; it is the image of God, it is the glory of God, it is called glory, 2 Cor. 10. it is the glory and excellency (an unholy perſon is but vile and baſe) the Saints are the excellent on the earth; Pſal. 16. 2. It is our perfection, it is the higheſt elevation of our names here on earth, and hereafter in heaven; it is the prime work of the Spirit, it is the ſcope of election▪ he hath choſen us that we ſhould be holy. Epheſ. 1. 4. It is the ſcope of vocation; God calls us unto holineſs, 1 Theſ. 4. 7. And this God hath promiſed to give, &c.
But I ſhall ſpeak no more at preſent of this general Obſervation; I will touch a little alſo upon the next general Propoſition, and then I will come to the principal matter in the Text.
SECT. II.
Doct. 2. THat God himſelf undertakes in promiſe to ſanctifie the hearts of his people (I will give you a new heart, and I will put a new ſpirit within God himſelf undertakes to ſanctifie his people.you) Levit. 20. 8. I am the Lord that ſanctifieth thee. Luke 11. 13. How much more ſhall your heavenly Father give the holy Spirit to them that ask him! Joh. 17. 17. Sanctifie them through thy truth, thy Word is truth. 1 Theſ. 5. 23. The very God of peace ſanctifie you wholly.
Queſt. Why God undertakes it?
Firſt, Elſe it were impoſſible to be effected. Conſider
Firſt, That no creature can make it ſelf holy; it cannot change it ſelf, no man Why God undertakes it, Elſe it were impoſſible. No creature can make itſelf holy.can change his own ſinful heart, Who can ſay I have made my heart clean? Prov. 20. 9. And this will appear by two particulars.
1. No ſinful man hath any ſupernatural power in him to produce any ſuperdatural work in himſelf; he is without all ſtrength; without me (ſaith Chriſt) ye can do nothing, Joh. 15. 5. We are not ſufficient of our ſelves to think any thing as of our ſelves. ſaith the Apoſtle in 2 Cor. 3. 5. And we are dead in treſpaſſes and ſins, Epheſ. 2. 1.
Secondly, There is in every natural man a reſiſtance, a contrariety and oppoſition to the work of holineſſe: Rom. 8. 7. The carnal minde is enmity againſt God, for it is not ſubject to the Law of God, neither indeed can be. Epheſ. 4. 18. Being alienated from the life of God through the ignorance that is in them. Jer. 13. 27. Wo unto thee O Jeruſalem, wilt thou not be made clean?
Secondly, That no creature can make another holy; we may wiſh holineſs to N… … can make another ho…y.others, and we may pray the Lord to ſanctifie others, and we may direct others to the wayes of holineſſe, but make them holy we cannot. For
1. No man can impart any of his own grace unto another; he cannot divide the grace which he hath, as he can the earthly eſtate which he hath amongſt his children: The actings of his grace may extend to others; but the habit or quality of his grace he can no more impart to others, than he can his own ſoul or life.
2. All that we can do for others (to work grace in them) is but in a moral way of counſel, and exhortation, and entreaty, and reaſoning; but we cannot open their ears to hear that counſel, nor their hearts to receive that grace unto which they are by us exhorted; nor can we expect that our exhortations ſhould have more power to prevail with men than Gods exhortations; yet theſe alone were not ſufficient to change any ſinner without ſome inward workings of his Spirit, upon the ſpirits of men.
3. Beſides, to change the heart of a ſinner by grace, is a work proportionable This is a work of Omnipotency.with Creation, and with the reſurrection of the dead (ſo the Scripture ſtiles our converſion or ſanctification) for which Omnipotency muſt put forth it ſelf, to ſanctifie us.God can do it.
Secondly, God can ſanctifie, or graciouſly change the heart of a ſinner; which may thus appear.
1. He hath dominion and power over the heart; he can turn, and command, and rule it as he pleaſeth.
2. He hath dominion over all grace; he can give it, and work it in the heart of men by his Almighty Spirit and Power. If he will ſay to the dead, Live, the dead ſhall live; if he will ſay to the blind, See, the eyes of the blind ſhall be opened, and they ſhall ſee: If he will ſay to the deaf, Hear, the ears of the deaf ſhall be opened, and they ſhall hear. If he will ſay to the moſt wicked heart, Be thou changed, it ſhall be changed and healed; for by his Spirit he can infuſe that grace into the heart, and with that power, and with that efficacy, as ſhall be ſufficient to beat down and ſubdue all the reſiſtances of ſin, and to renew and alter the whole ſoul.
Thirdly, God doth undertake this ſanctifying work in promiſe for his people;God undertakes this work
1. That they may know that be alone is the Original and Author of all their Spiritual good: No Fountain of mercy, but their God of mercy; and no Fountain of grace, but their God of grace; no Fountain of peace, and ſalvation, and comfort, but their God of peace, but their God of ſalvation, but their God of comfort.
2. That their hearts might be ſupported under the ſenſe of their ſinfulneſs, and under the ſenſe of their want of holineſs, and under the ſenſe of their own inſufficiency, and inability to give themſelves any holineſs. Though they cannot, though no creature can help their hearts to holineſs; yet their God can and will; for he hath promiſed it to them, and he is able to perform what he hath promiſed, and is alſo able, and will do it.
3. That he might have the glory, that we may glory in him, and not in our ſelves; for what have we that we have not received?Let no man take this work upon him, upon a confidence of his own ſtrength.
1. Ʋſe. Doth God himſelf undertake to ſanctifie the hearts of his people? Then let none take upon him this work upon a confidence of his own will, and power, and ſufficiency: will you take the work of God out of his hand! When Rachel ſaid to Jacob, Give me children or elſe I dye? he ſaid, Am I in Gods stead! Gen. 30. 1, 2. So when the King of Syria ſent Naaman to the King of Iſrael to heal him of his leproſie, ſaid he, Am I God, to kill, and make alive, that this man doth ſend to me to recover a man of his leproſie! 2 Kin. 5. 7. So, will you be in Gods ſtead! will you be Gods to yourſelves, that you take on you to change and ſanctifie your own hearts! and yet men are frequently preſumptuous in this, they will change their hearts, and they will become new men. Is not this a preſumptuous, nay is it not an impoſſible work? will you create, will you quicken the dead?
Object. But doth not God bid us? Make unto your ſelves a new heart, and a new ſpirit? Ezek. 18. 31.
Sol. The Precepts of God in this kind,
1. Shew our impotency, and convince us thereof; they do not imply our power.
2. He commands us this, for this very end, that we ſhould ſeek unto him to work this.
3. That we might apply our ſelves to the means through which he will work this.
2. Ʋſe. In the ſenſe of want of holineſs, be not diſcouraged, give not up the work Be not diſcouraged in the ſenſe of the want of holineſs.as impoſſible; ſay not I ſhall never ſee a change in my heart, my ſins are ſo ſtrong, and my power is nothing; but go to God, remember that he hath undertaken to ſanctifie; Maſter, If thou wilt, thou canſt make me clean, ſaid the poor Leper; ſaid Chriſt, I will, be thou clean;
Remember five things in this that God himſelf undertakes to give grace or holineſs by promiſe.
Firſt, He intends to give what he promiſeth in any Particular.
Secondly, He is able to work it; nothing is able to ſtand againſt his promiſe; nothing can hinder it; all the power of hell, and of thy ſinful heart cannot hinder him from the healing and ſanctifying according to promiſe.
Thirdly, He doth put thee but upon coming, and asking, and truſting: He will give hiss holy Spirit to them that ask, Luke 11. 13. Believe only and thou ſhalt be ſaved, and thou ſhalt ſee his power.
Fouthly, You cannot put up a requeſt that doth more concern his own glory; Lord let me not diſhonour thee any more, grieve thee any more; ſanctifie and change my heart that I may bring thee glory.
Fifthly, He never denied any heart that was ſerious and fixed in deſires of holineſſe.
Ezek. 36. 26.
A new heart alſo will I give you, and a new ſpirit will I put within you, &c.
I Now come to the principal matter (here) diſtinctly promiſed by God unto his people, viz. A new heart, and a new ſpirit.