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for the Levites, was to shew that, in the days of Christ, every believer, Jew or Gentile, should be a priest, or a Levite, (Ifa. Ixvi. 2i.) yea, the whole Church a royal priesthood, (i Pet. ii. 9.) made kings and priests to God, (Rev. i. 6.) to offer up spiritual facrifices, i Pet. ii. 5.
Again, fanctifying, under the Law, consisted in abstaining from wives, washing the flelh, wasting the cltaibs, and having a sacrifice offered for sins: which facrifice pointed to the Sacrifice of Christ; and the viashing pointed out Regeneration, that believers in Christ's days should be faved "by the washing of
regeneration, and the renewing of the Holy Ghost." Washing the cloaths typified the clean linen garment! of praise, of humility, and of imputed righteousness, in which the believer mould approach a Mercy-feat, and minister to God in private, in his family, and at the house of God. Abstaining from wives, was to sliew, that the lawsul embraces of a wise would be kept in their proper place; and that (he should be loved with a moderate, and not with an inordinate affection, when the foul is espoused to Christ; and this to be given up, noise and all, when the worship, service, or cause of God, required it: "He thatlov'* eth wife, or children, better than me, is not worthy "of me;" and he that faid, "I have married a wife, "and therefore I cannot come," was excluded the supper.
Sanctification, as it respects us, is, in the highest sense, God's act of predestinating us to the adoption
of of sons by Jesus Christ, his chusing us in him, appointing our redemption by him, and our meetnese for glory by the Spirit through him: all which was compleat in God's secret purpofe, and as sure to be done as he willed it to be done; on which account we are faid to be "sanctified by God the Father, [in *' his purpose] .preserved in Jesus Christ, [in whom "we were chofen] and called," by God, to the fellowship of Christ, as our Covenant Head; as it is written, To them that are fanfllfied by God the Father, preserved in Christ Jesus, and called, Jude, i.
Such were the fowls, four-footed beasts, and creeping things, in Peter's sheet; which he refused to kill and ear, calling them things common and unclean; till the voice told him, What God bath clean/ed, that call thou not common.
Again, Sancttfication is by the death of Christ, who by his death blotted out the penal sum of our fins, magnified the Law, and appeased the offended Majesty of Heaven: in whose death God viewed the whole mystical body of Christ redeemed and cleansed in their Head; who is one with the Elect; who, by his one offering, bath for ever perfeffed them that are Janctified, Heb. x. i4. Thi9 was according to the predetefminate counsel, purpose, and will, of God; by the which will we aresanctified, through the offering of the body of Jesus Christ once for all, Heb. x. i0.
Once more. Sanctification is by the Holy Ghost; who subdues the will, renews the mind, enlightens the understanding, and sheds abroad the love of God in
the the heart: That the offering up of the Gentiles might he acceptable, beingsantlified by the Holy Ghost, Rom. xv. i6. All this is willed and determined by the secret counsel of God; as it is written, And this is the Will of God, even your Sanctification. I Thejs. iv. 3.
Lastly, That such an highly-favoured soul should live, walk, and act, becoming an object of God's choice, the purchase of a Saviour's blood, and as a living temple of the Holy Ghost, redeemed from among men, set apart by the Spirit, and ordained for heaven, is called walking in Sanctification: That every man should know how to poffess his vejfel in SancTification and honour, i Thess. iv. 4.
This appears to me to be, in short, a scriptural account of Sanctification, and so far I understand it. But, as to the Sanctification that most men preach up in our days, I know no more what they mean by it, than they do who preach it.
Lastly, Thou wilt sind, Reader, the Introduction to this Sermon to be new, not mentioned when it was preached; but I was rather obligated to this by some few texts that have been handled against me. The Method likewise diTfers from the Discourse when delivered, but the Substance is nearly the fame. That thou mayest read without prejudice, and profit by reading, is the desire of,
Thine to command,
In the Lord Jesus Christ,
WM. HUNTINGTON. THE
NOT INJURED BT THE
MATTHEW v. 17, 18, 19, 10.
THINK NOT THAT I AM COME TO DESTROY THE LAW AND THE, PROPHETS: I AM NOT COMB TO DESTROY, BUT TO FULFIL.'
TOR VERILY I SAY UNTO YOU. TILL HEAVEN AND EARTH PASS, ONE JOT OR ONE TITTLE SHALL IN NO WISE PASS FROM THE LAW, TILL ALL BE FULFILLED.
WHOSOEVER THEREFORE SHALL BREAK ONE OF THESE LEAST COMMANDMENTS, AND SHALL TEACH MEN SO, HE SHALL BE CALLED THE LEAST IN THE KINGDOM OF HEAVEN: BUT WHOSOEVER SHALL DO, AND TEACH THEM, THE SAME SHALL BE CALLED CREAT Itf THE KINCDOM OF HEAVEN.
tOU I SAY UNTO YOU, THAT EXCEPT YOUR RIGHTEOUSNESS SHALL EXCEED THE RICHTEOUSSESS OF THE SCRIBES AND PHARISEES, YE SHALL IN NO CASE ENTER INTO THE KING* POM OF HEAVEN,
THIS text has been no less than three times handled, or rather mangled, to knock your humble Servant about the head, by a certain Minister of the Gofpel. 1
When I was dismissed from Greenwich Tabernacle, (which was done through the instrumsntallty of the
A 2 above
above gentleman, and other holy men, who refused td occupy a pulpit defiled by an Elect Sinner) I •went and opened a place ac Deptford. The good man, previous to this, gave the people a timely warning* telling them to "Go, and read the fifth chapter of ** Matthew's Gofpel, before they came to hear me. M What, had nobody any brains, till he came!" &c. Soon aster my opening the place at Deptford, I went to give them a lecture on a Wednesday evening: and some of my friends were informed that the fame person intended to oppofe me and my doctrine in an adjacent meeting-house the fame night; which was accordingly done, and the oppofition to my doctrine was drawn from the last verse of my text. And since that, the fame text has been handled ae Hammersmith; so that, upon the whole, Antinomianism-—as the Gofpel is called^—has received a deadly blow: therefore, it is needful that we examine the text, and fee what it fays against us and our doctrine, and so let my Antinomianism appear in public print.
In the beginning of this chapter, the Saviour ascends a certain mountain," and his disciples follow him . and, when he was seated, he opened his mouth and taught them, This was done in allusion to the two mountains, Ebal andGw'ziww Six. tribes of Israel were to stand on Mount Ebal, to cyrse.; and six. on Mount Gerizim, to bless, Deut, xxvii, ia. Afld when they Jud so doncj.thc blessing was to be