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1. THE

קדש

1. "НЕ apostle Peter, 1 Pet. ii. 9. has, in very high terms,

declared, that the chosen, the regenerate, and the adopted sons of God, are a HOLY NATION. And this holiness being really the most excellent ornament of the house of God, Pfal. xciii. 5. is a subject which ought not to be passed over in filence, especially as it is none of the least of the promises in the covenant of grace, that God will be the sanctifier of his people Ifrael.

II. In order profitably to explain the nature of sanctification, we must consider, not so much the etymology and import of the Latin word, as of the Hebrew and Greek αγιότητος, αγιωσvoks, ayıæouē, and OCLOTNtos, with words of the like original, as most frequently made use of by the sacred penmen. It will be proper therefore to enquire more distinctly first, what is meant by holiness, and then, what by sanctification.

III. The word holy in fcripture is asserted first of whatever is. separated from a promiscuous and civil, but especially from a profane use: In this fenfe even the elect are called holy, as being separated from the profane world, Lev. XX. 26. “ And ye thall be holy unto me, because I have severed

you

from other people, that ye should be mine.”

« Wherefore come out from among them, and be ye separate, faith the Lord, and touch not the unclean thing, and I will receive you.” It is no less true of the myftical, than of the literal Israel, that they are a peculiar people, whose laws are divers from all people, Eph. üi. 8. Vol. II. A

2 Cor. vi. 17.

IV. Ba

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IV. Balaam has beautifully prophesied of them, Num. xxiii.

“Lo! the people shall dwell alone, and shall not be reckoned

among the nations.” Ifrael is called the people: ift, On account of their prodigious numbers, ver. 10.“ Who can count the dust of Jacob, and the number of the fourth part of Israel;" 2. On account of those sacred ties, by which this vast congregation was united together. They were not a promiscuous afsembly but a multitude, under a proper polity, or form of government, united together by covenant, governed by falutary laws, with rights and an inheritance, and having God himself for their head. Thus the apostle,

Pet. ii. 1ο, οι πότε ο λαος, vūv de necos Oss, which in time past were not a people, but are now the people of God. This is the meaning of op. Mæos

, the people, when used in its emphatical fenfe, and distinguished from o'p, Gentiles. And by x5, not a people, Deut. xxxii. 21. is a multitude that has no such privileges. Balaam testifies of the former that they dwell alone, or are separate, not reckoned among the nations : they are severed and distinguished from the rest of the world, by peculiar laws, customs, and institutions. Tacitus in his hiftory, book 5. says, “Moses, the better to attach the people afterwards to himself, appointed them new rites, contrary to those of the rest of the world. There all things are account, ed profane, which we look upon as facred ; and those things are allowed by them which we hold to be incestuous."

V. This feparation of the Jewish people, in as far as it was the effect of ceremonial institutions, constituted a ceremonial holiness; but if we consider it as the effect of the excellency of those laws, which prescribed moral duties, in that respect, they much furpassed other nations, yet that constituted a holiness common to the godly in all ages. Hence the church of the New Testament is called, “the flock of thine heritage, which dwell folitarily.” Micah vii. 14. And Christ fays of his people; “ they are in the world, but not of the world; for he has chosen them out of the world,” John xv. 19. « Delia vering them from this present evil world, according to the will of God, and our Father,” Gal. i. 4. To this purpose is the admonition of Paul, Rom. xii. 2. Μη συσχημαθιξεσθε τω ανων Txlw, “ Be.not conformed to this world.”

VI. And this is that fingularity of piety so recommended by fome, which does not confift' in external niceties of an over- trained will-worship, and an aufterity of discipline, as was generally the practice of the Pharisees among the Jews, and of the Ascetics formerly among the ancient Christians ; concerning whom Casaubon may be seen in his Esere, ad Baron, Exerc. 1. No. 9. A manner of life fignificantly called by

Ephiphanius,

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Epiphanius, stiroxxgolatu dirasoouons, the utmost piteb of self-righteoulness: but in fhunning the vices of the age, pride, drunkennels, luft, and vanities of every kind.

1 Pet. iv. 3,

" For the time paft of our life may suffice us, to have wrought the will of the Gentiles, when we walked in lasciviousness, lusts, excess of wine, revellings, banquetings, and abominable idolatries.” Eph. v. 7, “Be not ye therefore partakers with them:” and v. 11.“ and have no fellowship with the unfruitful works of darkness.” Tertullian, in his Apologetica, advises us, that in what we say, fee and hear, we correspond in nothing with the mada ness of the circus, the lewdness of the theatre, the sbocking cruelty of the amphitheatre, and the vanity of the Xyftus ; we are not to attend on such shows and representations as these. 2. That in opinions and sentiments we keep at a distance from those of the vulgar: that is what Paul hints in what follows: “ but be ye transformed by the renewing of your mind, that ye may prove what is the will of God." By the vulgar I mean, not only the lowest class of people, of whom Tacitus says, they have neia ther judgment ner truth; but even such as seem to themselves and others extremely wise in this world; from whom God generally conceals those mysteries of his, which he reveals to babes, Mat. xi. 25. 3. In will and affections, 1 Pet. i. 14. “Not fashioning yourselves according to the former lusts in your ignorance." 4. In the exercise of such a generous and noble virtue, or holiness, as is infinitely beyond the reach of other people, Phil. ii. 15. “ That ye may be blameless and harmless, the sons of God, without rebuke, in the midst of a crooked and perverse nation, among whom ye fhine as lights in the world.”

VII. Secondly, the word holy, denotes whatever is dedicated to, or set apart for God and his service. Thus the altar, and what belonged to it, are called most holy, Exod. xxx. 29: also, Aaron with his sons, i Chron. xxiii. 13. So in like manner the truly godly are “ a peculiar treasure to God above all people," Exod. xix. 5. In the Hebrew it runs : m50b Dowj. To Segullah the last of these, the Latin word figillum has an affinity: so that 150 SEGULLAH denotes a thing, which a person declares to be his own property, by impressing it with his feal; nay indeed, it denotes such a thing, on account of whichi, perfons and kings themselves are accounted rich, and by which they display their grandeur, Ecclef. ii. 8. " I gathered me also filver and gold bubap nbapt, and the seguLLAH peculiar trea. fure of Kings." Thus « God hath chofen Ifrael in5305 for his Segullah, or peculiar treasure,” Pi. «xxxv. 4. Con,

cerning

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cerning this word, fee Waferus de nummis, lib. 1. c. I. The
Septuagint express it by nigirolaspov iwutw, Deut. vii. 6. abad by,
“ a special people ;" which Paul, in imitation of the LXX.
calls Acostiprios, “a peculiar people;” Tit. ii. 14. And Jerome
affirms, he could not learn the meaning of that Greek word
from any one, that was conversant in profane literature ; but
gathered it from the above place in Deuteronomy, and the like.
Yet I think Grotius has not improperly observed, that Tipécios
is derived from Figseivai, which fignifies, to cxcel; and hence
Tigirçios denotes the same as eğééçélos, excellent : and Higiéssce fuper-
abundance : in which sense Clemens Alexandrius uses it in Adinoni.
ad Gentes p. 5. μιστον ημίν της μαθήσεως, έκπεριέσιας, βασιλεαν έρανών
Etayyid Atlan: promises to us, fuperabundantly, or over and above, the
kingdom of heaven, as the reward of our doctrine. And again,
p. 69. φερε υμίν, εκ περιουσίας, την περι τη λογα παραθησομαι πειθω;Ι
shall abundatly bring a convincing proof concerning the word. In
the same manner, as Demosthenes says, šros, Ex tipiscias, po
xelnyogei, he superabundantly accufes me: Polybius, book 4. c. 38,
oppofes περιεσια to the αι αναγκαιαι τε βια χρsναι, the neceflaries of
life. The godly therefore are God's excellent poffeflion, which
he claims and preserves, and in which he boalts, as his crown
of glory and royal diadem, Isa. Ixii. 3. Which he esteems as
his riches, and suffers not to become the property of another :
and in this sense also may holiness be ascribed to them : stros
αγιον, λαος εις περιποιησιν, α holy nation, a peculiar people, are joined
together, 1 Pet. ii. 9.

VIII. God also truly seals his servants, as his property, which he would keep from being loft, and in this sense, he likewise accounts such sacred or inviolable. Rev. vii. 2, 3, John saw an angel ascending from the east, distinct from the four ministring angels, and giving orders unto them : now Christ himself is ávaloan et infos, the day spring from on high, Luke i. 78. and the Gospel was published chiefly from Jerusalem to the west, namely to the isles of the fea, or to Europe. This angel had the seal of the living God, viz. the Spirit of God, who is also the spirit of the Son, Gal. iv. 6. and by whom the elect are sealed, Eph. i. 13. because he imprints upon them the character of holiness declared in the Gospel, whereby they are known to be the property of God. This angel gave his orders to the others not to hurt any one, till, says he, we have sealed the fervants of our God in their foreheads; from which words we are not to imagine, that God has any fellow labourers in this sealingwork, but Christ says this concerning himself and his Spirit; who may well call God the Father, their God, as both are fent from him, Isa. xlviii. 16. The Lord God hath finit me and his spirit;

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