The apostle is now led to illustrate the hope of salvation.

I. ITS SOURCE. "For God did not appoint us to wrath, but to the obtaining of salvation."

1. The calling is according to the purpose. "Whom he predestinates, them he also calls." The security of the believer depends, not upon himself, but upon God's unchangeable and loving purpose.

2. The purpose is not to wrath, but to salvation. Though believers were once '"children of wrath," they are now reconciled to God, and saved from wrath to come.

3. God's purpose of mercy toward us does not free us from the necessity of being watchful concerning the means of salvation.

II. THE CHANNEL OF SALVATION. "By our Lord Jesus Christ."

1. The covenant was "ordained in the hand of a mediator. (Galatians 3:19.)

2. His death, not his doctrine or example merely, was necessary to our salvation. Who died for us."

3. His death was substitutionary. It was "for us."

III. THE END OF THIS SALVATION. "Who died for us, that, whether we wake or sleep, we should live with him together." This was "the joy set before him" for which "he endured the cross" (Hebrews 12:2) that we might live to him in order to our living with him.

1. It is life with Christ. Not merely life in him, but life with him in glory. "I desire to depart and be with Christ, which is far better" (Philippians 1:23). It is the greatest joy and glory of heaven (Romans 14:8, 9; 1 Corinthians 5:9).

2. It is life with all believers. They are to live with him, unsevered from one another; for whether they "are alive and remain," or whether they are of those who "have fallen asleep," they will be together, in Christ's society. Thus the great salvation is the "common salvation."

IV. THE CONSOLATORY ASPECT OF THESE TRUTHS. "Wherefore comfort yourselves together, and edify one another, even as also ye do. These truths afforded a grand basis for mutual comfort and edification. The Thessalonians ought, therefore, to dismiss their despondency and alarm, and encourage each other with the blessed hopes of the gospel. - T.C.

I. GOD'S PURPOSE is —

1. That we should not be lost. We all deserve wrath. All have sinned, and every sin the Divine indignation will avenge. The longer we live in sin, therefore, the greater the amount of wrath our iniquities are treasuring up. And yet, although we are daily provoking the Divine anger, God has not appointed us to wrath. He willeth not the death of a sinner.

2. That we should be saved. The kingdom He has prepared from the foundation of the world.(1) This should comfort us in trial. God's purpose none can frustrate. "Fear not, little flock," etc.(2) Don't distress yourselves about election. God has told you that His will is that all men should be saved , and, therefore, if any one perishes, it is not because of God's secret purpose, but His own want of inclination. "Ye will not come."

II. ITS ACCOMPLISHMENT.

1. There is only one way in which God's purpose can be effected: "By our Lord Jesus Christ." "Neither is there salvation in any other." The grand subject of Christianity is Christ; and those who do not make Christ all in all are like those Jewish builders who refused "the headstone of the corner," or like the foolish man who built on the sand.

2. In what respect salvation is through Jesus Christ is plainly told us: "Who died for us." Christ's death rescues us from wrath. That which our sins provoked was borne by Christ.

3. How sad the mistake of those who think little or nothing of Christ's atonement, on which hinges our salvation. "He that believeth," and he only, "shall be saved."

III. ITS EFFECTS.

1. Life with Christ on earth. "Whether we wake." "To me to live is Christ." To this end Christ was called Emmanuel. This life is in union with Christ. Wherever you go, Christ goes. He never leaves or forsakes you.

2. Life with Christ in heaven. Our bodies sleep, but not our souls. "Absent from the body," etc. "This day shalt thou be with Me in paradise." This association will be —

(1)More intimate than that on earth.

(2)More blessed.

(3)More enduring.Conclusion: We hence perceive —

1. The nature of our present existence. If we are Christians, this life is only the porch to a better; if not, a porch to a worse.

2. The readiness of God to save. "He willeth not the death of a sinner."

(C. Clayton, M. A.)

God is pleased to day to put up before your eyes the white flag of mercy, calling you to come to Jesus and live. But recollect, if you do not yield to it, He will put up the red flag of threatening, and then the black flag of execution will not be far off. Perhaps some of you have been suffering under bodily disease — take that as a warning. When our vessels of war would stop a suspicious vessel, they fire a shot athwart her bows as a warning. If she does not haul to, perhaps they give another; and if no notice is taken of this, the gunners go to their business in real earnest, and woe to the offender. Your affliction is the gospel's warning gun. Pause awhile, I beseech you; ask the Lord in mercy to look upon you, that you may be saved! As I think upon some of you here who are not saved, I feel some thing like the boy I read of yesterday in the newspapers: Last week there were two lads on the great rocks of Lundy Island, in the Bristol Channel, looking for seagulls' eggs; one of them went far down the cliff, and lost his footing, and when his brother, hearing a faint voice, looked down, he saw him clinging to a jutting crag, and striving in vain to find a place for his feet. There stood the anxious brother, alarmed and paralyzed with dread, quite unable to help the younger one in so much peril below, who soon relaxed his hold and was dashed to pieces far beneath. I feel somewhat like that alarmed brother, only there is this happy difference: I can hope for you, and bid you hope for yourselves. You are clinging now, perhaps, to some false hope, and striving to find a rest where rest is not to be found; but the strong-winged Angel of the everlasting gospel is just underneath you this morning, crying, "Drop now; simply, drop into My arms; I will take you and bear you aloft in safety." That Angel as the Angel of the Covenant, the Lord Jesus Christ. You must be dashed to pieces forever unless you rest in Him; but cast yourself upon Him, I pray you, and then, as you are carried in safety far off from every fear, you will magnify the grace of God and extol the glorious gospel.

(C. H. Spurgeon.)

More exactly watch. So popular a motto of early Christian life — caught as it was from the lips of Christ (Mark 13:34-37) — that it took the form of a name — Gregory. It has been said that there are three sleeps for man — those of nature, sin, and death; and three corresponding awakenings — those of nature, righteousness, and life eternal. It is of the second that Paul speaks here. Salvation is through our Lord Jesus Christ, who died for us for this purpose, in order that, whether we keep life's long toilful watch, or fall asleep in what is called death, we should have our true life together with Him.

(Bp. Alexander.)

Salvation: —

I. It is LIFE We shall live. This is the common Scripture designation of all we include in Spiritual and eternal life. All that is opposed to death; the holy, happy, and immortal existence of the whole man, soul and body.

II. LIFE WITH CHRIST. Association or communion. Companionship with Christ.

2. Participation of His life, its power, holiness, blessedness, glory.

III. THE LIFE OF ALL. We shall all — all the redeemed, all those dear to us who belong to Christ, all in every age and nation who love Him, are to be made the subjects of this life.

(C. Hodge, D. D.)

The Thessalonians had groundless fears for their departed friends (1 Thessalonians 4:13).

I. GOD'S PURPOSE.

1. We are not appointed to wrath.

2. We are appointed to salvation.

3. We are appointed to salvation obtainable by our Lord Jesus Christ.

II. NOTHING CAN FRUSTRATE THIS PURPOSE.

1. Because Christ has died for us. A continent of truth is spread out in this one fact.

III. OUR SALVATION IS ASSURED TO US.

1. In this present existence — "whether we wake."

2. In death — "or sleep." Salvation has two parts — that which is present, or the state of grace; and that which is future, or the state of glory.

IV. WE ARE UNITED TO CHRIST, and our life is joined to His life; and thus, whether we live or die, we are the Lord's. It should be noticed, however, that the glory and chief hope of the Church are not to be realized at death (of the individual), but at the Lord's coming: one is not to anticipate the other, but all are to be glorified together at Christ's coming (1 Thessalonians 4:14-17; Colossians 3:4; Hebrews 11:40). Death affects the mere individual, but the coming of Christ, the whole Church. At death our souls are invisibly and individually with the Lord; at Christ's coming, the whole church, with all its members, in body and soul, shall be visibly and collectively with Him."

V. HERE IS AN ENDURING BASIS FOR HOPE AND COMFORT.

1. Salvation is sure — as sure as Omnipotence can make it in view of Christ's death.

2. Salvation will be complete. The body shall be raised in im mortal strength and beauty, and the soul shall be sinless and happy in the service of God.

3. Grief over the dead is natural (John 11:31-35; Philippians 2:27); but, with the hope of resurrection and recognition hereafter, it should be moderated.

4. In all this we perceive the immense benefits revelation and grace have conferred upon us.(1) In contrast with heathenism. The Greeks believed in the immortality of the soul, but knew nothing about the resurrection of the body. Their dead were called "shades." Even the Egyptians did not believe in the resurrection of the body, unless the return of the spirit, as it was believed, to inhabit the mummified body, can be called a resurrection.(2) As culminating in the Gospel. The Old Testament presented the two doctrines as counterparts to each other — the immortality of the soul and the resurrection of the body. But these two doctrines were not so clearly understood in the Old Testament times as in the New. That they were revealed is evident from such passages as relate to Enoch and Elijah, the raising of the dead, and from Psalm 16:9, 11; Psalm 17:15; Psalm 73:24; Proverbs 14:32; Isaiah 38:18, 19, etc. These doctrines were made illustrious by the death, resurrection, and ascension of the Lord Jesus Christ, and by explicit statements in the New Testament. Hence, in its clearer light, there is more of hope, joy, and comfort than was possible before the coming of Christ. He is the first fruits of them that slept.

(L. O. Thompson.)

How all-inclusive the passage is! The whole of that grand purpose for which the Bible was written is contained in these few lines. What have you not in this verse? You have Christ, His death, His substitutionary work, His resurrection, the fact of His present life, the assurance of His return, the saints' salvation, the saints' eternal glory. This text is also a window through which we look into the heart of Christ, and behold the Saviour's great desire that all His people should live together with Him.

I. LOVE'S DESIRE. That we should live together with Him.

1. Viewed from one stand point, this is only natural. Grant love, and you are necessarily compelled to grant something else — desire for the presence of the object beloved. I cannot imagine it possible for the two ever to be separated. Love is always restless until the object of affection is close by. In proportion as the love is pure and intense, so will the delight in the nearness of the object become intensified; and Christ finds His greatest happiness in having His people near Him. Have you joy in communion? He joys more. As you look up to Him, do you feel constrained to sing? He, too, when He looks down on you, feels that He must sing; for "the Lord thy God in the midst of thee is mighty: He will joy over thee with singing."

2. And yet it is very marvellous.(1) Where did the love spring from? Why did He love me at all? Has any friend on earth treated any of us half so ill as we have treated Christ? And yet His choicest desire is that we shall live together with Him. Is it not strange that, though there are some people who would not care to have you in their house, yet Christ wants to have you in His home?(2) Mysterious? More so still when I call to mind the fact that I do not like to live with myself. Self is my plague. And yet how strange that, though I want to get away from self, Christ wants me to go and live with Him.

3. How all-inclusive the desire is. It is that we should not only live with Him, but together with Him. What is that?(1) Take it as including all His people, and then it teaches us that Christ is not content for one to be absent. He wants to see all the members of His family brought round the table. Is it not always so when there is love to all? What is the bliss of heaven? All His people together. Fathers united once more to the children who went before, husbands reunited with wives, friends with friends — all together; and then all together with Him. To Christ's eye that is the most beautiful picture that heaven itself can present — Christ and all His numerous family, without an absentee.(2) Or does "together" apply to Christ? And, if so, there is a beautiful thought in it. You may live in the same house with a person, and yet not live together. "Together" implies a certain amount of intimacy. When Christ brings His people together He brings them to a home. He does not merely collect a multitude of people. No; in heaven there will be holy familiarity.

II. LOVE'S METHOD TO OBTAIN ITS DESIRE. Christ's was most costly. "Greater love hath no man than this," etc. If you would measure Christ's love, you can only do so by the Cross. Here is the explanation of Calvary. If you say that Christ died in order to satisfy Divine justice, to make an atonement for sin, to deliver from hell — all that is true. But now put it in a more beautiful way: that I might live together with Him "who died" not on a soft bed, but hanging on hard timber; not with loving friends around, but a hooting crowd; not with death lit up by His Father's smile, but crying, "Eloi," etc., out on a felon's hill. And He died in my place. If He had not, I must. Now there is no room for doubt. If, when you were a sinner, Jesus loved you enough to die for you, do you not think that now you are one of His friends, He will love you enough to bring you home?

III. THE ONLY CONDITIONS THAT CAN SATISFY CHRIST'S DESIRE. Christ is not going to be disappointed. Any way, whether we wake or sleep, He means that we shall be with Him. What is intended by these words?

1. Take them literally. Sleeping or waking, conscious or unconscious, the saint and the Saviour are never far apart.

2. "Awake or asleep" means living or dying. Christ will have our company living. Christ would not be satisfied merely to have our company in the glory. He wants it down here. His delight is to commune here with His ransomed ones. And suppose we fall asleep in death. Death is but the Lord's black chariot that He sends to bring His darlings home. The billow of death never washed a soul from the Saviour's arms. It washes the soul from a thousand other hands that try to retain it, but it only sweeps the spirit away to its eternal home.

3. The chief meaning is that, whether by resurrection or translation, we shall be with Him (1 Thessalonians 4:16). Then there are some who will fall asleep in death, and there are others who will be alive and awake at Christ's coming. Will He be satisfied only to have one of the companies with Him.? No; He died for us that, whether we wake or sleep, we should live together with Him. We shall pass either through the portals of death, or over them as did Elijah; but, either way, the goal reached will be the same.

(A. G. Brown.)

A well built stone gets to be one with the foundation. In the old Roman walls the mortar seems to be as hard as the stones, and the whole is like one piece; you must blow it to atoms before you can get the wall away. So is it with the true believer; he rests upon his Lord till he grows up into Him, till he is one with Jesus by a living union, so that you scarce know where the foundation ends and where the upbuilding begins; for the believer becometh all in Christ, even as Christ is all in all to him.

(C. H. Spurgeon.)

Paul, ThessaloniansThessalonicaAcquiring, Anger, Appoint, Appointed, Christ, Destined, Didn't, God's, Meet, Obtain, Obtaining, Pre-destined, Purpose, Receive, Salvation, Suffer, Wrath1. He proceeds in the description of Christ's coming to judgment;
16. and gives various instructions;
23. and so concludes the epistle.

1 Thessalonians 5:9

     2321   Christ, as redeemer
     2324   Christ, as Saviour
     5334   health
     5790   anger, divine
     6634   deliverance
     6708   predestination
     6745   sanctification, nature and basis
     9511   hell, place of punishment

1 Thessalonians 5:1-9

     8211   commitment, to world

1 Thessalonians 5:8-9

     8486   spiritual warfare, armour

Sleep Not
"Lord, when we leave the world and come to thee, How dull, how slur, are we! How backward! How prepost'rous is the motion Of our ungain devotion! Our thoughts are millstones, and our souls are lead, And our desires are dead: Our vows are fairly promis'd, faintly paid, Or broken, or not made. * * * * * * * Is the road fair, we loiter; clogged with mire, We stick or else retire; A lamb appeals a lion, and we fear Each bush we see's a bear. When our dull souls direct our thoughts to …
Charles Haddon Spurgeon—Spurgeon's Sermons Volume 17: 1871

"Pray Without Ceasing"
Observe, however, what immediately follows the text: "In everything give thanks." When joy and prayer are married their first born child is gratitude. When we joy in God for what we have, and believingly pray to him for more, then our souls thank him both in the enjoyment of what we have, and in the prospect of what is yet to come. Those three texts are three companion pictures, representing the life of a true Christian, the central sketch is the connecting link between those on either side. These …
Charles Haddon Spurgeon—Spurgeon's Sermons Volume 18: 1872

Awake! Awake!
"Tired nature's sweet restorer, balmy sleep." Sleep God hath selected as the very figure for the repose of the blessed. "They that sleep in Jesus," saith the Scripture. David puts it amongst the peculiar gift's of grace: "So he giveth his beloved sleep." But alas! sin could not let even this alone. Sin did over-ride even this celestial metaphor; and though God himself had employed sleep to express the excellence of the state of the blessed, yet sin must have even this profaned, ere itself can be …
Charles Haddon Spurgeon—Spurgeon's Sermons Volume 3: 1857

Fenelon -- the Saints Converse with God
Francois de Salignac de La Mothe-Fenelon, Archbishop of Cambray, and private tutor to the heir-apparent of France, was born of a noble family in Perigord, 1651. In 1675 he received holy orders, and soon afterward made the acquaintance of Bossuet, whom he henceforth looked up to as his master. It was the publication of his "De l'Education des Filles" that brought him his first fame, and had some influence in securing his appointment in 1689 to be preceptor of the Duke of Burgundy. In performing this …
Various—The World's Great Sermons, Vol. 2

Consecration: what is It?
The second step that must needs be taken by those of us who have been living without the Fullness, before it can be obtained, is Consecration, a word that is very common and popular; much more common and popular, it is feared, than the thing itself. In order to be filled with the Holy Ghost one must first be "cleansed," and then one must be "consecrated". Consecration follows cleansing, and not vice versa. Intelligent apprehension of what consecration is, and of what it involves, is necessary to …
John MacNeil—The Spirit-Filled Life

Thirty-First Lesson. Pray Without Ceasing;'
Pray without ceasing;' Or, A Life of Prayer. Rejoice evermore. Pray without ceasing. In everything give thanks.--I Thess. v. 16, 17, 18. OUR Lord spake the parable of the widow and the unjust judge to teach us that men ought to pray always and not faint. As the widow persevered in seeking one definite thing, the parable appears to have reference to persevering prayer for some one blessing, when God delays or appears to refuse. The words in the Epistles, which speak of continuing instant in …
Andrew Murray—With Christ in the School of Prayer

Early Afflictions
"Misery stole me at my birth And cast me helpless on the wild." The words of this hymn express my condition from my first advent into the world. My mother had overworked before I was born; and, as a result, I suffered bodily affliction from infancy. I was scarely two years old when I began having spasms. My eyes would roll back in my head, I would froth at the mouth, the tendons of my jaws would draw, causing me to bite my cheeks until the blood ran from my mouth, and I would become unconscious. …
Mary Cole—Trials and Triumphs of Faith

Third Sunday after Epiphany
Text: Romans 12, 16-21. 16 Be not wise in your own conceits. 17 Render to no man evil for evil. Take thought for things honorable in the sight of all men. 18 If it be possible, as much as in you lieth, be at peace with all men. 19 Avenge not yourselves, beloved, but give place unto the wrath of God: for it is written, Vengeance belongeth unto me; I will recompense, saith the Lord. 20 But if thine enemy hunger, feed him; if he thirst, give him to drink: for in so doing thou shalt heap coals of fire …
Martin Luther—Epistle Sermons, Vol. II

The Alarum
That is not, however, the topic upon which I now desire to speak to you. I come at this time, not so much to plead for the early as for the awakening. The hour we may speak of at another time--the fact is our subject now. It is bad to awake late, but what shall be said of those who never awake at all? Better late than never: but with many it is to be feared it will be never. I would take down the trumpet and give a blast, or ring the alarm-bell till all the faculties of the sluggard's manhood are …
Charles Haddon Spurgeon—Spurgeon's Sermons Volume 17: 1871

Peace
Grace unto you and peace be multiplied. I Pet 1:1. Having spoken of the first fruit of sanctification, assurance, I proceed to the second, viz., Peace, Peace be multiplied:' What are the several species or kinds of Peace? Peace, in Scripture, is compared to a river which parts itself into two silver streams. Isa 66:12. I. There is an external peace, and that is, (1.) (Economical, or peace in a family. (2.) Political, or peace in the state. Peace is the nurse of plenty. He maketh peace in thy borders, …
Thomas Watson—A Body of Divinity

Getting Ready to Enter Canaan
GETTING READY TO ENTER CANAAN Can you tell me, please, the first step to take in obtaining the experience of entire sanctification? I have heard much about it, have heard many sermons on it, too; but the way to proceed is not yet plain to me, not so plain as I wish it were. Can't you tell me the first step, the second, third, and all the rest? My heart feels a hunger that seems unappeased, I have a longing that is unsatisfied; surely it is a deeper work I need! And so I plead, "Tell me the way." …
Robert Lee Berry—Adventures in the Land of Canaan

Exhortations to Christians as they are Children of God
1 There is a bill of indictment against those who declare to the world they are not the children of God: all profane persons. These have damnation written upon their forehead. Scoffers at religion. It were blasphemy to call these the children of God. Will a true child jeer at his Father's picture? Drunkards, who drown reason and stupefy conscience. These declare their sin as Sodom. They are children indeed, but cursed children' (2 Peter 2:14). 2 Exhortation, which consists of two branches. (i) Let …
Thomas Watson—The Beatitudes: An Exposition of Matthew 5:1-12

The Christian Prayer
Scripture references: Matthew 6:5-15; Luke 11:1-13; John 17; Matthew 26:41; Mark 11:24,25; Luke 6:12,28; 9:29; 1 Thessalonians 5:17,25; 1 Corinthians 14:13,15; Psalm 19:14; 50:15, Matthew 7:7; 1 Timothy 2:1; Ephesians 3:20,21; John 16:23; 14:14; James 5:16. THE PROVINCE OF PRAYER Definition.--Prayer is the communion of man with God. It is not first of all the means of getting something from God, but the realization of Him in the soul. "Seek ye first the Kingdom of God and His righteousness" (Matthew …
Henry T. Sell—Studies in the Life of the Christian

Paul a Pattern of Prayer
TEXT: "If ye shall ask anything in my name I will do it."--John 14:14. Jesus testified in no uncertain way concerning prayer, for not alone in this chapter does he speak but in all his messages to his disciples he is seeking to lead them into the place where they may know how to pray. In this fourteenth chapter of John, where he is coming into the shadow of the cross and is speaking to his disciples concerning those things which ought to have the greatest weight with them, the heart of his message …
J. Wilbur Chapman—And Judas Iscariot

Be Ye Therefore Perfect, Even as Your Father which is in Heaven is Perfect. Matthew 5:48.
In the 43rd verse, the Savior says, "Ye have heard that it hath been said, Thou shalt love thy neighbor, and hate thine enemy; but I say unto you, Love your enemies, bless them that curse you, do good to them that hate you, and pray for them which despitefully use you and persecute you, that ye may be the children of your Father which is in heaven: for he maketh his sun to rise on the evil and on the good, and sendeth rain on the just and on the unjust. For if ye love them which love you, what reward …
Charles G. Finney—Lectures to Professing Christians

Concerning Peaceableness
Blessed are the peacemakers. Matthew 5:9 This is the seventh step of the golden ladder which leads to blessedness. The name of peace is sweet, and the work of peace is a blessed work. Blessed are the peacemakers'. Observe the connection. The Scripture links these two together, pureness of heart and peaceableness of spirit. The wisdom from above is first pure, then peaceable' (James 3:17). Follow peace and holiness' (Hebrews 12:14). And here Christ joins them together pure in heart, and peacemakers', …
Thomas Watson—The Beatitudes: An Exposition of Matthew 5:1-12

Sanctification
'For this is the will of God, even your sanctification.' I Thess 4:4. The word sanctification signifies to consecrate and set apart to a holy use: thus they are sanctified persons who are separated from the world, and set apart for God's service. Sanctification has a privative and a positive part. I. A privative part, which lies in the purging out of sin. Sin is compared to leaven, which sours; and to leprosy, which defiles. Sanctification purges out the old leaven.' I Cor 5:5. Though it takes not …
Thomas Watson—A Body of Divinity

The Hindrances to Mourning
What shall we do to get our heart into this mourning frame? Do two things. Take heed of those things which will stop these channels of mourning; put yourselves upon the use of all means that will help forward holy mourning. Take heed of those things which will stop the current of tears. There are nine hindrances of mourning. 1 The love of sin. The love of sin is like a stone in the pipe which hinders the current of water. The love of sin makes sin taste sweet and this sweetness in sin bewitches the …
Thomas Watson—The Beatitudes: An Exposition of Matthew 5:1-12

Concerning Worship.
Concerning Worship. [780] All true and acceptable worship to God is offered in the inward and immediate moving and drawing of his own Spirit which is neither limited to places times, nor persons. For though we are to worship him always, and continually to fear before him; [781] yet as to the outward signification thereof, in prayers, praises, or preachings, we ought not to do it in our own will, where and when we will; but where and when we are moved thereunto by the stirring and secret inspiration …
Robert Barclay—Theses Theologicae and An Apology for the True Christian Divinity

Letter cxx. To Hedibia.
At the request of Hedibia, a lady of Gaul much interested in the study of scripture, Jerome deals with the following twelve questions. It will be noticed that several of them belong to the historical criticism of our own day. (1) How can anyone be perfect? and How ought a widow without children to live to God? (2) What is the meaning of Matt. xxvi. 29? (3) How are the discrepancies in the evangelical narratives to be accounted for? How can Matt. xxviii. 1 be reconciled with Mark xvi. 1, 2. (4) How …
St. Jerome—The Principal Works of St. Jerome

How Christ is to be Made Use Of, in Reference to Growing in Grace.
I come now to speak a little to the other part of sanctification, which concerneth the change of our nature and frame, and is called vivification, or quickening of the new man of grace; which is called the new man, as having all its several members and parts, as well as the old man; and called new, because posterior to the other; and after regeneration is upon the growing hand, this duty of growing in grace, as it is called, 2 Pet. iii. &c. is variously expressed and held forth to us in Scripture; …
John Brown (of Wamphray)—Christ The Way, The Truth, and The Life

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