though you are in, you are not of the world. Nor will you have any reason to be surprised, or ashamed, if the world should hate you. Whatsoever things are true; whatsoever things are honest, grave or venerable; whatsoever things are pure; whatsoever things are lovely; whatsoever things are of good report: if there be any virtue, and if there be any praise, the children of God undoubtedly ought, above all others, to think on these things. For no man can free himself from the odious charge of being a dishonour to Christ and a reproach to his christian profession, if he live under the dominion of sin, and be a servant of Satan. Such a person, whatever speculative knowledge he may have of the doctrine of grace, or whatever his professions of love to it may be; is destitute of the faith of the gospel, and an enemy to the cross of Christ; is a stumbling block in the way of young converts, and leaving the world in this condition, will feel a severer vengeance, will fall under double damnation to all eternity.

CHAP. VIII.

Of Grace, as it reigns in our Sanctification.

HAVING

AVING treated upon that relative, change, which takes place in the state of God's people in justification and adoption; I now proceed to consider that real change, which is begun in sanctification and made perfect in glory. This real change is absolutely requisite. For though Christ is proclaimed in the gospel, as entirely free for the sinner; and the though we are considered as ungodly,

when the obedience of the righteous Jesus is imputed to us for our justification before God; yet, before we can enter the mansions of immortal purity, we must be sanctified. Christ, indeed, finds his people entirely destitute of holiness, and of every desire after it; but he does not leave them in that state. He produces in them a sincere love to God, and a real pleasure in his ways. Hence they are called, an holy nation. As holiness is the health of the soul, and the beauty of a rational nature; as it is the brightest ornament of the church of God, and essential to true blessedness; so, in a treatise on Reigning Grace, it must by no means be overlooked ; for we may assure ourselves that grace reigns in it.

The vast importance of sanctification, and the rank it holds in the dispensation of grace, appear from hence. It is the end of our eternal electiona capital promise, and a distinguished blessing, of the covenant of grace-a precious fruit of redemption by the blood of Jesus-the design of God in regeneration-the primary intention of justification -the scope of adoption-and absolutely necessary to glorification. So that, in the sanctification of a sinner, the great design of all the divine operations respecting that most glorious of all works, REDEMPTION, are united.

Sanctification, therefore, may be justly denominated a capital part of our salvation; and is much more properly so termed, than a condition of it. For, to be delivered from that bondage to sin and Satan, under which we all naturally lie, and to be renewed after the image of God, must certainly be esteemed a great deliverance and a valuable blessing. Now, in the enjoyment of that deliverance, and in the participation of this blessing, consists the very escence of

sanctification. Hence the word is used to signify, That work of divine grace by which those that are culled and justified are renewed after the image of God. The effect of this glorious work is true holiness: or a conformity to the moral perfections of the Deity. In other words, love to God, and delight in him as the chief good. The end of the commandment is love out of a pure heart. So to love the supreme Being, is directly contrary to the bias of corrupt nature. For as natural depravity radically consisits in our aversion to God, which manifests itself in ten thousand various ways: so the essence of true holiness consists in love to God.This heavenly affection is the fruitful source of all obedience to Him, and of all delight in Him, both here and hereafter. Nor is it only the true source of all our obedience; for it is also the sum and perfection of holiness. Because all acceptable duties naturally flow from love to God; nor are they any thing else, but the necessary expressions of that divine principle.

Though justification and sanctification are both of them blessings of grace, and though they are absolutely inseparable; yet they are so manifestly distinct, that there is in various respects a wide difference between them. This distinction may be thus expressed. Justification respects the person in a legal sense, is a single act of grace, and terminates in a relative change; that is, a freedom from punishment, and a right to life. Sanctification regards him in a physical sense, is a continued work of grace, and terminates in a real change, as to the quality both of habits and actions. The former is by a righteousness without us; the latter is by holiness wrought in us. That precedes, as a cause; this follows, as an effect. Justification is by Christ

as a priest, and has regard to the guilt of sin; sanctification is by him as a king, and refers to its dominion. The former annuls its damning power; the latter its reigning power. Justification is instantaneous and complete, in all its real subjects; but sanctification is progressive, and perfecting by degrees.

The persons on whom the blessing of sanctification is bestowed, are those that are justified, and in a state of acceptance with God. For concerning them it is written, and it is the language of reigning grace; I will put my laws into their minds and write them in their hearts. The blessing here designed, and the favour here promised, are that love to God, and that delight in his law and ways, which are implanted in the hearts of all the regenerate; constantly inclining them to obey the whole revealed will of God, so far as they are acquainted with it. Sanctification is a new covenant blessing; and in that gracious constitution it is promised as a choice privilege, not required as an entitling condition.

Those happy souls who possess the invaluable blessing, and are delivered from the dominion of sin, are not under the law; neither seeking justification by it, nor obnoxious to its curse: but under grace; are completely justified by the free favour of God, and live under its powerful influence. This text strongly implies, that all who are under the law, as a covenant, or are seeking acceptance with the eternal Judge by their own duties, are under the dominion of sin; whatever their character may be among men, or however high their pretences may be to holiness. And as those that are under the law have no holiness, they can perform no acceptable obedience. For they that are in the flesh, in their carnal, unregenerate state, cannot please God. Every one that

is under the law, is condemned by it; and while his person is accursed, his duties cannot be accepted. A man's person must be accepted with God, before his works can be pleasing to him.

To set the subject in a clearer light, it may be of use to consider, that to constitute a work truly good, it must be done from a right principle, performed by a right rule, and intended for a right end.—It must be done from a right principle. This is the love of God. The great command of the unchangeable law is, Thou shalt love the Lord thy God. Whatever work is done from any other principle, however it may be applauded by men, it is not acceptable in the sight of Him who searches the heart. For by Him principles, as well as actions, are weighed. It must be performed by a right rule. This is the revealed will of God. His will is the rule of righteousness. The moral law, in particular, is the rule of our obedience.* It is a complete system of duty; and considered as moral, is immutably the rule of our conduct. However chargeable therefore any work may be to him that performs it; or however diligent he may be in its performance; yet, if it be no where commanded by the authority of Heaven, it stands condemned by that divine query; Who hath required this at your hands? And though it be pretended, that the love of God is the principle, and the glory of God the end, as the dupes of superstition, both ancient and modern, have generally done; yet, being no where enjoined in our only rule of faith and practice, it is no better than reprobate silver, and will certainly be rejected of God. So that however highly the performer may

*See my Death of Legal Hope, the Life of Evangelical Obedience, Sect. vii. where this subject is professedly discussed, in opposition to the Antinomians.