[1.] In appearance only ; and so all the members of the visible church, that are in outward covenant with God, and bound to be holy, are called saints, and said to be sanctified : Exod. xxxi. 13, ' I am the Lord that doth sanctify you.' And thus apostates are said to trample the blood of the covenant underfoot wherewith they were sanctified, Heb. X. 29 ; that is, externally, in their separation from the world, and dedication to God's service by outward calling and covenant. Inforo externo, before men, these are sanctified ; yea, in his external dispensa- tion God speaketh to such an one, and of him, and dealeth with him as one of his own people.
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[2.] Keally and indeed. So sanctification is threefold — (1.) Meri- torious ; (2.) Applicatory ; (3.) Practical.
(1.) Meritorious sanctification is Christ's meriting and purchasing for his church the inward inhabitation of the Spirit, and that grace whereby they may be sanctified. So it is said, Heb. x. 10, ' By which will we are sanctified, through the offering of the body of Jesus Christ once for all' All those for whom Christ did offer himself are sancti- fied in due time by virtue of Christ's offering. So it is said, Heb. xiii. 12, ' Jesus, that he might sanctify the people with his own blood, did Buff'er without the gate.' This sanctification cannot be repeated or increased, but was done once for all, and that by one above, even Jesus Christ. There needeth no addition to his merit.
(2.) Applicatory sanctification is the inward renovation of the heart of those whom Christ hath sanctified by the Spirit of regeneration, whereby a man is translated from death to life, from the state of nature to the state grace. This is spoken of Titus iii. 5, * Not by works of righteousness which we have done, but according to his mercy he saved us, by the washing of regeneration, and renewing of the Holy Ghost.' This is the daily sanctification, which, with respect to the merit of Christ, is wrought by the Spirit and the ministry of the word and sacraments.
(3.) Practical sanctification is that by which they for whom Christ sanctified himself, and who are renewed by the Holy Ghost, and planted into Christ by faith, do more and more sanctify and cleanse themselves from sin in thought, word, and deed : 1 Peter i. 15, ' As he which hath called you is holy, so be ye holy in all manner of conversation ;' 1 John iii. 3, ' Every man that hath this hope in him pufifieth him- self, even as he is pure ; ' weakening the relics of sin, and getting more readiness and i)reparation of heart for all the acts of the holy life. In the former we are [jussive; we contribute nothing to the first, little to the second ; but in this we are operative.
Besides these two notions, to consecrate and purify, help us to under- stand the nature of true sanctification.
(Is^.) As to sanctify signifieth to consecrate or dedicate to God, so it eignifieth both the fixed inclination, or the disposition of the soul towards God as our highest lord and chief good, and accordingly a resignation of our souls to God, to live in the love of his blessed majesty and a thankful obedience to him. More distinctly — (1.) It implieth a bent, a tendency, or fixed inclination towards God, which is habitual sanctification. (2.) A resignation, or giving up ourselves to God, by which actual holiness is begun ; a constant using ourselves for him, by which it is continued ; and the continual exercise of a fervent love, by which it is increased in us more and more, till all be perfected in glory ; and perfect love is maintained by a perfect vision of him.
(2cZ.) As it signifieth to purify and cleanse, so it signifies the purifying of the soul from the love of the world. Omnis impuritas est ex mixlura vilioris. A man is impure because, when he was made for God, he doth prefer the base trifles of this world before his maker and ever- lasting glory ; and so he is not sanctified that doth despise and dis- obey his n)aker ; he despiselh him because he preferreth the most contemptible vanity before him, and doth choose the transitoiy pleasure
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of sinning before the endless fruition of God. Now lie is sanctified when his worldly love is cured, and he is brought back again to the love and obedience of God. Those that are healed of the over-love of the world are sanctified, as the inclinations of the flesh to worldly things are broken.
2. Why this appropriation ?
[1.] Becanse the relation is only reckoned to those that have benefit by it. Now none but the sanctified have benefit by Christ's incarna- tion. As Christ told Peter, John xiii. 8, ' If I wash thee not, thou hast no part with me.' Without this soul-washing men can prove no interest in Christ. This is the great evidence, if no interest in him, no communion with him, no share in tbe inheritance purchased by him ; and so it doth them no good to hear of a God in their nature. Alas ! if the secure world did mind this, they would more seriously study holiness, and not so easily presume on the grace of God in Christ.