Sanctification and give distinct glory to each Person 1. Consider the love of the Father in Election 'T is from the love of the Father that we are blessed with all Spiritual blessings c. that Eph. 1. 3 4. we are chosen in Christ that we might be holy c. Christ himself was a gift of the Fathers love for God so loved the world that he gave his only begotten Son c. this was unutterable John 3. 16 and unconceivable love indeed wherefore give due praise to the Father 2. Consider the wonderful love and merit of the Son his love was transcendent his merit was Infinite wherefore to him that hath loved Rev. 1. 5 6 us and washed us from our sins in his own blood â—nd hath made us Kings and Priests unto God and his Father to him be glory and dominion for ever and ever Amen It was superlative love in Christ to lay down his precious life to spill his precious blood for you Gal. 2. 20. Christ by the merit of his blood the price of your Sanctification hath impetrated and obtained of the Father the holy Spirit with all the gifts and graces of the same for your sanctification and salvation see John 16. 7 13. John 14. 16 17. 3. Consider the infinite power and efficacy of the Spirit The same Spirit that raised Christ from the dead called the Spirit of Holiness Rom. 1. 4. quickens the Saints to a new life and dwelleth in them Rom. 8. 11. This new life of holiness which is in Christ Jesus is by the Spirit of life imparted to you Rom. 8. 2. For the Law of the Spirit of life in Christ Jesus Rom. 8. 2 hath made me free from the law of sin and death Holiness in us is the fruit of Christs Purchase the product of his merit the sprinkling of his Unction a parcel of his Fulness and a measure of his Spirit we have as great need of his Spirit to sanctifie us as of his blood to â—â—stifie us yea the Eternal Spirit was indispensibly needful to sanctifie and dignifie the blessed Sacrifice of Christs Humane Nature upon the Cross or else I must profess my Ignorance of that Text Heb. 9. 14. 'T is not only the power but the exceeding greatness of the Spirits power to raise up a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Supoâ—eminens magnitudo virtutis ejus So Montanus person morally dead to an estate of newness of life 't is a work proportionate to that power God wrought in Christ when he raised him from the dead and set him at his own right hand in the Heavenly places Eph. 1. 19 20. Notwithstanding the Fathers Election and the Sons Redemption yet without the Spirits Efficacy we had all at this day lain rotting like stinking Carrion in the Grave of sin and death Gods Mercy Christs Merit and the Spirits efficacy must have their distinct glory The Father is said to sanctifie the Son to Sanctifie It is very oâ—servable that all the three Persons challenge an equal share in the working of holiness in the creature it being such a part of Gods Gâ—orie Mr. Burroughs Saints Treasury p. 16. the Spirit to sanctifie but with their distinct Idioms or Characters our sanctification is from the Father in the Son and by the Spirit the Inchoation is from the Father he is the prime original the Dispensation is by the Son he is the way of Communication the Application and Consummation is by the Spirit he receives of the Father and the Son and shows it unto us that is he works grace or holiness in us Thus all the persons work jointly and yet distinctly the love of the Father makes way for the Mediatorship of the Son and the Mediatorship of the Son for the Officâ— of the Spirit The Sanctification of the Spirâ—t is as necessary as the blood of Jesus you may see 1 Pet. 1. 2. how all the persons have their distinct operations Communion with the Spirit is as sweet and choice a priviledge as the Grace of our Lord Jesus or the Love of God the Father 2 Cor. 13. 14. Thus sanctifie the Name of God give Glory to the Father Son and Spirit to the Triuni Deo the three one God three in Persons one in Essence and Nature for your Sanctification Use 2 It Jesus Christ be made of God Sanctification to us the Procuring Meritorious and Moral cause of our Sanctification then primarily and principally let your thoughts ascend to God the Father as the supreme original of your Sanctification let not your thoughts stop or stay till they center in him 'T is the Father who of his own will hath begotten us by the Word of Truth 't is God the Father of Jam. 1. 18. our Lord Jesus who of his aboundant Mercy hath 1 Pet. 1. 3 begotten us again c. Therefore we ought to bless and exalt his aboundant Mercy as the Apostle doth 'T is the Father the Heavenly John 15. 1 2. Husbandman that purgeth the Branches that they might bring forth fruit As we ought to believe in Christ the Mediatour so in God as the first Fountain and Authour of Grace and as the ultimate end of our happiness 1. As the Fountain of all Grace John 3. 16. God so loved the world that he gave c. Ephes 2. 4 5. God who is rich in mercy for his great love wherewith he loved us when we were dead in sins hath quickened us together with Ephes 2. 4 5. Rom. 4. 24 Christ We must believe in him that raised our Lord Jesus from the dead He that believeth in me believeth not in me but in him that sent me there not is not negative but corrective not So Dr. Manton Expounds it in his Commentary on Jude only in me but his thoughts must ascend to the Father also who manifests himself in me for God was in Christ reconcâ—ling the World to himself c. 2 Cor. 5. 19. 2. You must believe in God as the ultimate end of your happiness Christ suffered for sins the just for the unjust that he might bring us Pet. 3. 18 to God When the Mediatour brings the Soul into peace with God by Justification and into the likeness and fellowship of God by Sanctification he hath attained he utmost end of his Mediatourship and the Soul hath attained its chiefest good and utmost hâ—pâ—iness therefore is it said that the Saints by Christ do believe in God c. Pet. 1. 21 I would not wittingly or willingly speak a word for a world to detract any thing from the honour of my blessed Saviour or from the glory of the sacred Comforter but to rectifie your understandings and to heighten your apprehensions of the Fathers love because many Christians carry all things in the Name of Christ and of the Spirit being more apprehensive of the Sons love and of the Spirit 's grace than of the Fathers aboundant mercy Give me therefore leave to subjoin these
sweetly reposeth it self in the â—osome of God by love 1 John 4 7 8. Beloved let us love one another for love is of God and every one that loveth is born of God and knoweth God he that loveth not knoweth not God for God is Love You see love to God and to the Brethren is both a sure sign and a genuine effect of Regeneration which is synomminous with Sanctification This grace of Love is the very soul of all Religion the very life of the new Creature the closure of the soul with God in the sweetest manner he that hath most of this grace hath most of all graces This is one of the precious things promised in the new Covenant Deut. 30. 6. viz. An heart to love the Lord the Lord thy God will circumcise thine heart and the heart of thy seed to love the Lord thy God with all thy heart and with all thy soul This is made a special effect and evidence of thy spiritual Circumcision or Sanctification In Sanctification as the understanding is enlightned to know God so the will and affections are renewed changed rightly ordered and enclined to love God as his chiefest good and as his utmost End Corn and Wine and Oyl and all the world is then counted nothing to the light of Gods countenance All other Beloveds are no body to Jesus Psalm 4. 6 7. Cant. 5. 10. Christ the chiefest of ten thousands A sanctified soul exactly viewing and well weighing the glittering pomp and splendor of this world all natural and moral excellencies on the one hand and Jesus Christ on the other cryes out with the Martyr Lambert None Foxes Acts and Monuments 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 propter eminentiam cognitionis Christi Iesu Moâ—â— but Christ none but Christ Counts all things 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dogs-meat garbage to the excellency of the Knowledge of Jesus Christ Phil. 3. 8. A Christian loves himself his Relations and worldly comforts with a common love but God and Jesus Christ with a special love He loves his temporal Enjoiments secondarily and subordinately but he loves God and Christ primarily intensively and superlatively yea so highly intensive is his love to God his Father to Christ his Saviour to the holy Spirit his souls Comforter to Heaven and heavenly things his only Treasure that his love to other things comparatively may be called an Hatred i. e. a much inferiour a far more remiss love See Luke 14. 26. more distinctly First A sanctified heart loves God with a Amore desideriâ— love of desire The strength of the heart goeth out in love this is called the breathing thirsting and panting of the heart after God Psalm 42. 1 2. The soul that loves God above all things desires God above all things both intensivè with the greatest vigor and Adequatè as its Adequate and compleat Object Whom have I in Heaven but thee and there is none upon earth that I desire besides thee 2. A sanctified heart loves God with a love of Union as the heart of Shechem Amore unionis clave to Dinah Gen. 34. 3. So an holy soul cleaves unto God in Christ Barnabas exhorted the Disciples that with purpose of heart they would cleave to the Lord Acts 11. 23. As the soul of Jonathan was knit with the soul of David 1 Sam. 1. 18. So this Love is as it were a knitting of the soul with God Faith makes a mystical union of Persons Love makes a moral union of affections This is the very essence of Gospel-love God bestows himself Aâ—or â—oâ— est nisi dâ—num amantis in amatum on us and we freely surrender our selves to God Thirdly A sanctified heart loves God with a love of good will or Benevolence we wish and will give and ascribe all honour and 〈◊〉 Benevolentia praise all glory and dominion unto him This is the genuine product of his love in Christ to us as Revel 1. 5 6. Vnto him that loved us and washed us from our sins in his own blood and hath made us Kings and Priests unto God and his Father to him be glory and dominion for ever and ever Amen Lord saith an holy soul let all thine be mine and let all mine be thine and let thine be for thy glory let every person Cant â— 16 and creature and thing in Heaven above and in earth beneath be a shril Trumpet a loud Cymbal to sound forth thy praises Fourthly A sanctified heart loves God with Amore complacentiae acquiescentiae a love of Complacence and Rest Where we love the eye of the soul the mind is fixed with a delightful stay ubi amor ibi oculus the Object dwels in the 〈◊〉 we are still looking where we love When I awake saith the Psalmist Anima plus est ubi amat quà m ubi animat I am still with thee in my contemplations and affections My meditation of him shall be sweet I will be glad in the Lord Psalm 104. 34. Love goeth forth upon the feet of Desire and rests in the bosome of Delight There is an holy acquiescence of the heart in God God saith of his Saints This is my Rest for ever Psal 132. 14. Psal 116. 7. Psal 91. 9. Ephes 3. ult here will I dwell the Saint saith of God Return to thy rest O my soul A Saintt makes God the most High his Habitation and a Saints heart is the Habitation of God through the Spirit Here lyes the sweetness of holiness the marrow and fatness of Religion This World would be a Dungeon and Heaven it self a melancholly shade without the love of God 't is this that makes Heaven and Earth sweet unto the sanctified Heaven would be no Heaven God could not be the joy if he were not the love of Saints but there both love and Psal 16. ult joy shall be full But whilst the Saints are solacing themselves with Heaven and delighting themselves in God other men are following after other Lovers The covetous man makes Mammon his God the voluptuous man makes Pleasure his God the Ambitious man makes Honour his God the Formalist and Hypocrite makes Common grace self-righteousness a bare profession or the meer externals of Devotion his God and Saviour because every one of these make some of these their only Treasure and Happiness They dote upon them addict themselves to them trust to them and in them and love them more than God But a Saint that knows God makes Jehovah his God he hath but one the living and true God to honour love and serve who is the fountain of his life and blessedness Psal 36. 9. Psal 87. 7. Col. 3. 3. in whom all his springs are in whom with Jesus Christ all his Comforts live and from whom by Jesus Christ all his felicity is conveyed to make him happy in both worlds The new creature hath a new heart according to that full and free Promise Ezek. 36. 26. A new heart will
four weighty Reasons Reas 1. Because all grace begins with the Father he is the first in order of Being and the first in order of Working the Fountain of the Trinity as we may conceive 't is the Father that floweth out to us in Christ by the Spirit he is the Father of lights Jam. 1. 17. And the Text tells ye we are of God in Christ Jesus 't is true Christ as the second Person is coequal with the Father in power and glory but Christ as Mediatour must be considered as the Fathers Servant as his elect or Isa 42. 1. chosen Instrument Reas 2. Glorifie the Father for whatsoever good Christ hath done for you or in you all is done with respect to the Fathers love and grant God hath saved us according to his own Purpose and Grace given us in Christ Jesus God 2 Tim. 1. 9. Joh. 17. 2. gave Christ power over all Flesh that he should give eternal life to those God had given him Righteousness Holiness Heaven and Happiness is the Fathers free Grant or Donatâ—ve To her it was granted to be covered with fine Linnen the Rev. 19. 18. Rithteousness of the Saints and fear not little Flock 't is your Fathers good pleasure to give you 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Kingdome Luke 12. 32. or that Kingdome 'T is very observable that in all Christs expressions of love to us he still expresseth obedience to his Fathers Will there is a double ground of hope as Stella speaks the Son loveth See Stella at large de amore Dei cap. 18. us because the Father requireth it and the Father loveth us because the Son asketh it Reas 3. It is a great support and comfort to a Believer in the act of believing to consider the Love of the Father as well as the Merit of the Son Two are better than one 't is 1 Joh. 2. 23 24. 2 Ep. Joh. 9. often made a great priviledge to have both the Father and the Son The Fathers love the Sons Merit severally and apart considered will not yeild that full joy and peace in believing as both conjoyned There 's no coming to God but by Christ for God out of Christ is consuming fire Again Christ separated from the Father doth not yeild so firm a ground of confidence The Fathers Act with the Sons Merit gives us full security Christ and the Father also are a Believers Guardians John 10. 28 29 30. a double cord is not broken easily this two-fold custody is the best security The Father is represented as the offended Party by mans sin Conscience quakes and trembles now for a soul to know that God was in Christ reconciling the World to himself and that Christ came from Heaven to do his Fathers Will and that the Father hath made him over to us in all his fulness as wisdome righteousness sanctification and redemption This settles the soul in peace Thou wilt keep him in peace peace so it is in the Hebrew whose minde is stayed on thee Isa 26. 3. It pleased the Father that in him should all fulness dwell peace in perfect peace Isa 26. 3. Reas 4. Because in the Fathers love there are many engaging Circumstances not to be found in the other Persons 1. In the Fathers Love and Acts of Grace there is an Original fulness Christs fulness as Mediatour is but drawn out of the Fathers plenty Col. 1. 19. 2. The fulness of the Son in the dispensing of it is limited by the Fathers will all that Christ dispensed was according to the charge and commandment of the Father Mat. 20. 23. To sit on my right-hand and left is not mine to give saith Christ save to those for whom it is prepared of my Father Christ as Mediatour was limited by the Fathers Will To what end did God give Christ power over all Flesh but to give eternal life to as many a God had given him to none other Now it is sweet to Joh. 17. 2. think that the Father himself loveth us who is first in Order and whose Will is absolute and that he hath laid up an inexhaustible treasure in his Son for us 3. In the Fathers Acts you have the purest and freest apprehensions of love 'T was the Father that began and as we conceive broke the business of our Redemption and that sent his Son into the world to accomplish it The Son as Mediatour can have an higher motive than his own love viz. the Fathers Will but the Father can have no higher motive than his own Love After the Apostle had treated of Election Predestination to Adoption Remission of sins c. he concludes all under the Will of God The Eph. 1. 11 12. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or the good pleasure of the Fathers Will was the Well-head or Fountain Cause of all those acts of Grace that passed out unto the creature by the personal operations of the Son and Spirit The love of the Father was antecedent to the merit of Christ and to the operation of the Spirit therefore in the Fathers Acts of Grace ye have the apprehensions of the first and freest love you have great reason therefore from Spiritual Scriptural Considerations to glorifie and praise the Father as the original Authour of all your holiness and happiness Thus much for the second Use Use 3 If Jesus be given of God for our Sanctification then we may safely infer that Sanctification is neither an easie nor a common work 1. Sanctification is no easie work God takes it to be his prerogative I am the Lord that sanctifies you Levit. 21. 8. Grace is his own proper immediate creature mans Will contributeth nothing to the worke but resistance and rebellion wherefore God makes the Domine errare per me potui redire non potui Aust Meditat. soul willing in the day of his power Psal 110. 3. and outward means work not unless the mighty power of the Spirit works with them or else why should the same Word Preached by the same Minister mollifie some and harden others Christ must come from Heaven and open a Fountain in his own side and heart Zech. 13. 1. for our purification Nothing but the blood of Christ can purge your Consciences from Heb. 9. 14 dead works If any other means had been effectual Christ had never been made of God Sanctification to us 'T is observable Sanctification is not onely expressed by a Creation i. e. a making of things out of nothing but Luke 11. 21 22. 1 Joh. 4. 4 also by a victory or a powerful overcoming of opposition In Creation as there was nothing to help so there was nothing to resist or hinder but when God comes to sanctifie or convert a soul besides a Death in sin God finds a strength of resistance against Grace Therefore Sanctification is wrought by the power of the Almighty We deserve it not it comes from the Fathers Good-will and Christs Merit and we work it
THE CHRISTIANS Crovvn of Glory OR HOLINESS The Way to HAPPINESS Shewing the necessity of Sanctity or a Holy life from a serious consideration of the Life of the holy Jesus who is Christ our Sanctification Also a plain Discovery of the Formalist or Hyppocrite Together with the Doctrine of Justification Opened and Applied London Printed for Tho. Passinger at the Sign of the three Bibles on the middle of London-Bridge 1671. To all that are sanctified in Christ Jesus especially to my Christian Friends and Acquaintance in and near London The Authour wisheth all prosperity and true felicity the progress of Sanctification in this world with the perfection thereof in Glory Worthy and good Friends BY the wonderful over-ruling and sole-disposing hand of Providence which some call the Queen of the World I had the Providentia Dei Regina mundi â—â—nour and the happiness to be cast into your Acâ—uaintance with whom at a leastwise with â—any of you I have had for years through â—â—rcy comfortable and sweet sociey in the things God and from whom I have received so many 〈◊〉 and ample manifestations of cordial respect 〈◊〉 kindnesse for my support and succour in the â—â—â—s of my extremity For all which according â—y bounden duty in all humility and sincerity â—esire to blesse and Magnifie the Possessor of Heaâ—â—â—â— and Earth as also to thank you Begging Father of mercies to reward your labour of love hundred fold And to enrich you with the fulness of the Blessings of the Gospel of Christ 'T is I confess a duty incumbent on me To render Rom. 15. 29. ye a due acknowledgment of hearty thanks for your kindness to me not long since a perfect stranger to all your faces least otherwise I should contract Ingratum si dixeris omnia dixeris the stain and Odium of that monstrous and multiplied sin Ingratitude debating in my thoughts not how to make Compensation or requital for that as the case stands with me is impossible but how at most to make some small Testification of the unfeigned honour and love I bear you not onely for your Goodnesse to mee but primarily and principally for the spiritual worth and goodnesse the God of all Grace according to the riches of of his Grace hath I trust confer'd upon ye and infused into ye I knew no better expedient than the dedication of this ensuing Treatise which is not presented to ye or any mortals for Patronage or protection but for Acceptance and perusal at your most serious hours I never loved to dawb with untempered mortar nor to sew Pillows under mens elbows since I knew any thing of the mind of God in truth If this small piece doth not cannot speak for it self though in weaknesse I will not speak a word for it neither do I desire that any should 'T is an old and true Veritas non quaerit angulos Veritas stâ—t in aper to Campo Maxim Truth needs no Patronage and Errour I am sure desorves none What by the Word and rule of Truth ye finde consonant and consentaneous to the mind and will of God the prime Truth that call God's and Christ's and therefore prize and practice it But whatsoever you finde if errour obliquity and deflexion from the Rule that call mans and mine and carefully eschew it imputing to it humane frailty and weaknesse for humanum est errare I remember I have read of Artaxerxes a most Plutarth in the life of Artaxerxes noble and munificent King of Persia that such was the Princely condescension and sweetnesse of his disposition as not onely to give great Gifts unto his Friends and Favourites but also kindly to accept of mean Presents from mean persons so hoping with the like candour you will please to receive this small Tract I have presumed to dedicate and commend it to your Christian consideration I modestly confesse I have been sollicited to print some of my former Meditations though I know Apologies of this nature are little credited yet through sense of my own weaknesse I have forborn as judging none of my Grapes worth the Presse Besides the great numbers of profitable and practical Books of many famous men already extant But at length at the friendly desire of some sober Persons willing me to leave some Manifesto of my love or Legacies in their hands as they pleased to tearm it I have Adventured to make these Labours publick which I trust will not seem nauseous or unpleasant to a spirit truly sanctified I have long since thought that every faithfull labourer in the Lords Vineyard had principally a double work to do both tending unto and terminating themselves in holiness viz. 1. To convert Sinners 2. To confirm Saints 1. By the Spirit of Grace and word of Truth to beget holinesse in unholy souls to bring in them that are without who belong to the election of Grace Jam. 1. 18. 2. By the same effectual means the Word and Spirit to nourish and nurse up the new Man begotten to breed up those that are within I hope 1 Pet 2. 2. through grace this holy and blessed work hath been the white the mark I have aimed at in the series of my Employment and particularly in this undertaking of Sanctification here offered to your Judgments which is a Doctrine most Necessary most Excellent most Comfortable 1. 'T is a Doctrine most needfull for the sons of men to learn and practice 't is the one thing needfull 't is the principal thing there is no seeing the face of God without it for without holinesse Luke 10. 42. Pro. 4. 7. Heb. 12. 14. no man shall see the Lord. Consider the Decree of the Father the Mission of the Son the Office of the holy Spirit the publication of the Gospel the Jewels of the Covenant the nature of the great and precious Promises the Tendency of all Gods Dispensations Whether smiles or frownes mercies or afflictions do they not all respectively speak the same thing and mutually conspire yea meet and center in the same end viz. to make ye partakers of his Holiness nay they all tell ye in plain tearms ye must be Heb. 12. 10. holy God will not alter his Decree for you nor send another Saviour nor chalk out another new way to Heaven nor proclaim another Gospel for you nor for any Creatures breathing If Christ be not your sanctification as is held forth in this Treatise sin will be your condemnation you will perish and die eternally if there be a necessity of your salvation there is as absolute a necessity of your sanctification If the Lord hath revealed Christ to ye as the Lord your Righteousnesse he hath also revealed Christ to ye and in ye as the Principle and Prince of your Life as the High Priest your holinesse and ye must look up daily to Jesus Christ for both and receive of his fulnesse You see there is an indispensible John 1. 16. need of Holinesse and
above they have heavenly affections and heavenly conversations and shall have heavenly Mansions The Saints of Joh. 14 2. God among other Titles are called an holy Nation a Royal Priesthood and a Peculiar People 1 Pet. 2. 9. The Priests of old were men consecrated to Minister in Gods presence Now 1. This Consecration infers an holy preciseness and peculiar singularity in the Saints to keep themselves unspotted from the world Jam. 1. 28. 2. As God doth consecrate the Saints so they themselves having received grace from above do willingly dedicate and consecrate themselves to God They present their bodies i. e. their persons the body being put Synechdochically for the whole man as an holy and living sacrifice Rom. 12. 1. And for this dedication the Lord calls when he saith My Son give me thine heart c. he is pleased to call it by the name of a gift when 't is his due debt and because our free consent is a necessary fruit of his free grace every gracious soul doth voluntarily surrender or give up it self to God as the Macedonians did 2 Cor. 8. 5. Thus in the first place to sanctifie is to set apart and dedicate to an holy use 2. To sanctifie is to cleanse together with its positive act to renew endow or adorn with grace The privative part is cleansing the positive part is adorning First I shall consider the privative part of Sanctification as it is a cleansing work As the word Sanctifie signifies to separate so there is a difference between the Saints and others but as it signifies to cleanse so there is a difference between the Saints and themselves 1. They differ from others because they are a people set apart to live and act for God whether they eat or drink buy or sell they do all for God that is with respect to his glory 1 Cor. 10. 31. and so they are distinct from the men of the world who are meerly by assed by their own principles swayed by their own interests and act for Carnal Self in all they do 2. Sanctification makes a difference between them and themselves inter them unregenerate and themselves regenerate they were filthy before but washen now impure before but holy now Lyons before Lambs now Swine before but Doves now May not we say to and of the best of Saints that are extant as the Apostle speaks of the converted Corinthians 1 Cor. 6. 11. Such were some of you i. e. some of you had been Idolaters Adulterers Drunkards Covetous c. but now ye are washed justified and sanctified in the Name and by the Spirit of our Lord Jesus that is ye are not the same men and women that ye were before the grace of God having changed both their relations and their qualities As a man lately converted answered his old Companions when sollicited to excess of Riot Now I am not I As sin Ego non sam Ego Eras makes a wonderful cursed change in and upon the soul from good to bad yea to stark naught so grace makes a wonderful blessed change in and upon the soul from the worst to the best relation and condition that the rational creature can attain unto The deep and ingrained pollution of our nature is purged and done away 1. Inchoatively and generally at our grand bathing in Regeneration or first conversion Tit. 3. 5. when the soul doth begin at first to wash it self in the Fountain of Christs blood that Fountain opened for sin and for uncleanness Zech 13. 1. that is the first cleansing then the Leprosie begins to be abated and the soul to be made white in the blood of the Lamb then sin hath its mortal blow 2. Gradually and progressively by degrees the Image of Christ is drawn brighter and brighter goes on from glory to glory in the soul of man by the Pourtraicture of the spirit 2 Cor. 3. 18. and as the righteousness of Justification so the righteousness of Sanctification also is revealed and carried on from faith to faith The path of the just is a shining light Pro. 4. 18. that shineth more and more unto the perfect day As Naaman by the Prophets order went 2 Kin. 5. 10. 14. down and washt himself seven times in the streams of Jordan so the sinful soul of man must go down believingly and wash it self in the blood of Christ and in the water of the spirit in the stream of this Jordan if ever it will be clean Christ washt his Disciples feet Joh. 13. 11 12. alluding to the custome of the Jews who wearing Sandals and dirtying their feet daily were wont to wash their feet daily So every day while we converse in and with the world we contract dirt and filth daily we must be therefore washing off the dirt by the renewed acts of faith and repentance daily we ought to make recourse daily to the blood spirit word and promises of Christ for our Justification and thereby cleanse our selves from all filthiness of flesh and spirit 2 Cor. 7. 1. 3. Totally or wholly that is at our dissolution when we shall be glorified when the body of flesh shall lie in the dust of death then the body of sin shall lie down with it then the souls of the Saints shall be presented glorious without spot or wrinkle be pure from sin and perfect in holiness Now through grace the Saints are freed from the guilt and dominion of sin but at death they are perfectly free from the being of it As a worthy man well observes That as sin brought death into the world D. Manton in M. Loves Funeral Sermon with it so death by way of revenge carries out sin 'T is probable the time will be in the very moment of expiring saith the same Author As the soul in the moment of its conjunction with the body became sinful so the soul in the moment of its disjunction from the body becomes perfectly sanctified and is presented perfect by Christ to God for no unclean thing shall enter into the New Jerusalem Rev. 21. 27. Thus much for the privative part of Sanctification as it is a cleansing work 2. Something very briefly of the positive work of Sanctification as it is a decking or adorning the soul with grace under the Law as there was an Altar for Oblation so there was a Laver for Ablution and the Priests were commanded to wash in the great Laver before they came to minister at the Altar Exod. 30. 18 19 20. As the Oblation or Offering did note Justification so the ablution or washing did note our Sanctification And moreover the legal Priests were to be adorned with gorgeous attire with glorious garments when they appeared before the Lord which garments of glory and beauty without controversie did Exod. 28. figure out the glorious graces of Christ and all true Christians for as Christ is their King and Priest so they through the riches of grace have Communion with him in his Offices and therefore
Heb. 5. 2. or Standard-bearer among Ten thousand as the most mighty merciful and every way glorious and compleat Saviour God hath made him your All in All He is of God made unto us wisdome righteousnesse c. Now God requires you should honour the Son as he hath honoured him for in honouring the Son you honour the Father and that in the highest manner God expects you should receive him as he hath offered him Oh then give glory to him by receiving him * Justifying faith is defined in short to bee a Cordial accepting of Christ as Lord Saviour in all his Offices c. So Dr. Preston Mr. Wil. Strong Mr. Baxter c. by accepting of him for your Lord and Saviour Embrace your blessed Saviour in the armes of Faith vail your souls to him close with him cling and cleave to him glory and rejoice in him draw down vertue daily from him lay all your wants upon him the oftner you come to him the more welcome and the fuller and richer you shal go from him As God hath made him your All in All so believe Joh. 1. 16. in him and make use of him as your All iâ— All. Now is this precious faith this faith unfeigned this faith of Gods Elect wrought in your souls yea or not Know assuredly if you are sanctified in Christ Jâ—sus if you are Godâ— workmanship created in Christ Jesus c. Ephes 2. 10. This precious grace is wrought in yoâ— called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the work of God * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 John 6 29. This is the work of God that you believe in him whom he hath sent Where this precious Faith is 't is alwayes found with these precious principal properties or vital operations 1. It Animates 2. It Purifies 3. It Fructifies 4. It Pacifies 5. It Operates 6. Amplifies 7. It Corroborates 8. It Exhilarates 1. Faith Animates enlivens and quickens the soul of man it is such a principle of spititual Life that a Believer doth not so much live as Christ by faith lives in him The spirit of Faith I am certain if not faith it self which of all graces leads the Chorum is the forma informans whereby a man before both legally and morally dead is now enlivened and lives to God Gal. 2. 20. Hab. 2. 4. Rom. 1. 17. Heb. 10. 38. Our whole life here is a life of Faith our life hereafter is a life of Vision or Sight here we walk by faith and not by sight 2 Cor. 5. 7. How sweet and heavenly is that Life which is derived from and maintained by the life of Christ himself 2. Faith purifies where there is life there is motion where faith is there is purification A Believer having a vital principle like a living Fountain labours to work out the mud of sin to cleanse and purge it self from inward filthinesse so as not to approve it allow it or mingle with it Acts 15. 9. having purified their hearts by faith as sicknesse is poyson to the blood and spirits so is sin to the soul now as all the spirits in their natural motions tend to self-preservation so the spirit of faith or the spirit by faith musters together and stirs up all the powers of the Inner-man for self-purification without purification there can be no preservation and Faith is the principal grace that purifies 3. Faith fructifies a living faith is a working a fructifying or a fruit-bearing faith as the Apostle James demonstrates James 2. 14 to the end They that are purified by faith in the blood of Christ are zealous of good works Tit. 2. 14. How many Believers at large are there that look green and fair and make a brave flourish afar off but come near them and well observe them view their hearts and their lives or their hearts by their lives and works and you shall finde them like the barren Fig-tree which Jesus saw full of leaves but without fruit to relieve him in his hunger the Curse of barrenness will strike to the hearts of such Professors as it did to the heart of that Fig-tree By Faith we have Union with Psal 36. 9. Jer. 2. 13. Joh. 15. 1. Rev. 22. 2. Christ the fountain of Life the fountain of living waters the True Vine and Tree of Life that grows in the midst of the Paradise of God All these Metaphors bespeak abundant fruitfulness and that of the choicest fruit The grapes of Canaan the graces of the Spirit the works of Righteousness and Acts of charity and mercy to the praise and glory of God by Jesus Christ In a word have you faith in Christ Jesus and hope in Heaven why then yee bring forth fruit as they do all the world over that have recieved the grace of God in truth Consider well 1 Col. 4. 5 6. 4. Faith pacifies as well as fructifies as it fructifies a barren Desart and makes the wilderness and solitary place to blossom as the Rose as Lebanon Sharon and Carmel so it pacifies Isa 35. 1 2 a troubled Conscience it stils the rage and surges of this Sea As once Christ said to the Winds and Waves so faith in the name and power of Christ speaks to the perplexed soul peace and bee still and there is a great calm Christians would live more the life of peace if they lived more the life of Faith the more of faith the less of servile fear being justified by faith we have peace with God c. Rom. 5. 1. Phil. 4. 7. And this peace of God passeth all understanding When the Clouds of Temptation Dr. Tho. Goodwin in his Vanity of Thoughts and the winds and waves of passion are up a few thoughts of Faith will quiet all as * a worthy Man observes There is no peace saith my God to the wicked Isa 57. 21. but a true Believer hath peace with God through Jesus Christ the Prince of peace he hath peace in Heaven and peace on Earth peace with God and peace with his own conscience for the Kingdome of God is righteousness peace and joy in the Holy Ghost Rom. 14. 17. 5. Faith operates it acts and works by love Gal. 5. 6. for in Jesus Christ neither Circumcision availeth any thing nor uncircumcision but Magnes amoris amor faith which worketh by love Faith worketh love wee love God when by faith wee apprehend that God loveth us first 1 John 4. 19. we love him because hee first loved us and as faith works love so it works by love Faith is the great Wheel the principal Grace that animates actuates moves influences love patience zeal and every other grace that sets all other wheels a going that quickens and strengthens all other graces in their proper respective motions and operations In the 11 Chapter to the Hebrews Faith is represented as the principle of Obedience The words of Dr. Bates in his Sermon upon Heb. 11. 6. conveying vigor and strength to other graces whereby they
become operative to several ends and Objects Hence those Acts which immediately spring from other graces as their proper stock are attributed to faith that being the principle of their heavenly working in this respect as the success of an Army redounds to the Generals Honor so the victory which is effected by other Christian qualities is here ascribed to Faith which animates them and leads them forth as their chief Captain 6. Faith Amplifies dilates enlargeth the heart to run the wayes of Gods Commandments 1 John 5. 1. and 3. verses compared together whosoever believeth that Jesus is the Christ is born of God c. vers 1. For this is the love of God that we keep his Commandments c. verse 3. Faith is the ground of Love and Love the Author of Obedience holy obedience is the daughter of a lively Faith when and where Christ dwels in the heart by faith that soul being rooted and grounded in love comprehends with all Saints secundum quid what is the breadth and length and depth and heighth of the love of Christ Ephes 3. 17 18 19. Which love like a fire in his bones like a flame in his bowels enflames his soul with love to God and Christ opens and enlargeth his heart to duties of obedience to serve the Lord with a most free and Princely spirit The soul of an affectionate Believer runs swiftly chearfully nobly in the wayes of God like the Chariots of Aminnadib Cant. 6. 12. Faith thus argues Amminadib i. e. my voluntary free bounteous or noble people Ainsworth in Cant. 6. 12. Psal 103. 3 4. Ephe. 1. 3. Hath God loved me in his Son from everlasting and will hee love me to everlasting Hath God in Christ forgiven such a wretch as I all mine iniquities redeemed my life from destruction and crowned me even me with loving-kindness and tender mercies yea with all spiritual blessings in heavenly places in Christ Jesus Then what shall I render to the Lord for all his benefits Nothing I can do nothing I can suffer too much for him I am and will be his for ever at his Command and for his service Thus the faith of a sanctified Person reasons 7. Faith Corroborates it strengthens the weak it revives the faint it supports the desponding and sinking spirit The Psalmist in great tryals and troubles had great experience of the supports of faith Psalm 27. 13. I had fainted unless I had believed to see the goodness of the Lord in the land of the Living Love keeps you from dissembling Hope keeps you from desponding Patience keeps you from tyring but 't is Faith that keeps you from fainting When a * 2 Chron. 2. 20. Psal 57. 7. My heart is fixed in some translations 't is suffultum est cormeum my heart is underpropt great multitude from beyond the Sea on this side Syria came up against Judah and the people were in sore distress Jehosaphat their good King encouraged the people saying believe in the Lord your God so shall ye be established believe his Prophets so shall ye prosper 2 Chron. 20. 20. Faith in God is the souls establishment wherefore a Believer shall not be affraid of evil tydings his heart is fixed trusting in the Lord his heart is established he shall not be affraid until he see his desire upon his enemies Thus the Psalmist sweetly sings Psalm 112. 7 8. The fixation of the soul by faith on God on Christ on his Attributes on his Promises yields the surest strength the speediest and sweetest relief and succour in the Crisis of any Exigence When David for fear of Saul was got into a Wood Jonathan leaves his Father and privately came to David 1 Sam. 23. 16. into the Wood and strengthened his hand in God So when a Believer is in a wood of fears and dangers he strengthens his hand the hand of his faith in God and the more his faith is up the more his fears are down Divines use to compare the base fears of men and the embondaging fears of Death to the Lead that weighs the Net under water and faith to the Cork that keeps up the Net from sinking Hope the eldest daughter of Faith is an Anchor sure and stedfast Heb. 6. 19. but Faith is the Rock which this Anchor rests on according to the Proverb were it not for Hope heart would break and the Scripture tels us Rom. 8. 24. We are saved by hope but Hope receives all its subsistence strength Faith is both 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 substantia 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 argumentum Heb. 11. 1. from Faith Faith is the substance of things hoped for the evidence of things not seen Heb. 11. 1. 8. Faith exhilarates comforts cheers the soul fils it with joy and peace in believing Rom. 15. 13. The God of hope fils the soul with joy and peace in believing Faith is as a twinkling star in a dark Night as a shining Sun in a cloudy Day as Rivers of water in a dry place as the shadow of a great Rock in a weary Land The Apostle Peter elegantly expresseth the soul-exulting operation of saving faith 1 Pet. 1. 8. Whom that is Christ having not seen ye love in whom though now ye see him not yet believing ye rejoice with joy unspeakable and full of glory Faith opens a crevis of light and springs a Mine of * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Exultatis gaudio ineffabili gloriosa Beza exulting joy in the most insulting danger When once a Believer is justified by faith and hath peace with God hee then rejoiceth in the most glorious Hope viz. in the hope of the glory of God and not only so but he glories also in tribulations hee glories in them and he glories over them because the love of God is shed abroad 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 effusa est is poured forth into his heart by the Holy Ghost Rom. 5. 1 2 and 5. verses by faith in Christ and by communion with Christ in his Conquests hee knows he shal be more than a Conqueror over all his Enemies Rom. 8. 37. * Neque enim simpliciter dixit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 idest ut vertit Cyprianus Epist 26. supervincimus Amplius quam victores sumus Beza 't is not only said Conquerours but more than Conquerors as Cyprian and Beza on the place Thus I have endeavoured to present you with some of the precious properties and vital operations of precious Faith which every one that is born of God or sanctified doth enjoy to his inestimable benefit Faith is an inseparable Concomitant with and an infallible evidence of our Sanctification for whosoever believeth that Jesus is the Christ is born of God 1 John 5. 1. This is the third Adjunct and evidence of our Regeneration 4th Effect and evidence of our sanctification is love to God and to the Brethren As Christ dwels in the heart by faith Ephes 3. 17. so the soul
sanctified is now made Membra sunt Arma ready for every good work to which before sanctification it was altogether reprobate Beloved Friends are your souls thus well and healthy are they recovered to their right temper are ye sound in the faith are ye sincere at heart is the habitual frame of your hearts right with God and for God or not deal impartially with your own souls 'T is true a man that is generally lively and healthy may now and then by accident get colds and surfets have fits of weakness and for some time labour under some infirmities but a strong Constitution will â—ub along wear off and cast out the disease at last so an holy a spiritually healthy man through humane frailty and strong temptation may for a time decay in grace yea languish very much hee may get cold his love to God his zeal for God may chil and cool his faith may weaken his hope may almost fail his patience may tire c. And through the immoderate cares of this life and inordinate affection to the Creature he may get a Surfet he may fall into sin yea fowly fall into great sins and labour Nemo esse sine delicto potest quamdiù indumento carni oneratus est Lactant. de vero cultu under the sense of a wounded spirit a long time Notwithstanding all this the immortal seed of God in him of which he is begotten by the supplyes of the Spirit of Life will revive and conoborate the man again The divine Nature in him will get head exert its influence and repair the man again Grace like Leaven will ferment the whole lump the whole soul and work out the disease of sin in a word the withering stock of Grace within like a Psalm 1. 3. Rev. 22. 1. Tree planted by the River of Life will spring and flourish scent and bud again 8. Blessed effect or Priviledge If thou art sanctified or regenerated thou hast a true and undoubted Title to the Kingdome 3 Joh. 3. 5. Except ye are born again ye cannot see ye cannot enter into the Kingdome of God This Negative is inclusive of the Affirmative If ye are born again ye shall both see and enter into Gods Kingdome This Kingdome of God if born again is thy Inheritance If thou hast the sanctification of the Spirit thou art begotten again unto a lively hope this lively is also a most glorious hope here hope is put for the object hoped for and what is that the 3d. v. informs ye an inheritance incorruptible undefiled which fadeth not away reserved in hea-for ye The children of Regeneration are most certainly and unquestionably the children of the Kingdome Sanctification is the Genuine and Evangelical Title to salvation see 2 Thes 2. 14. When ye are born from above ye are at that instant born for above ye are born children of God brethren of Christ Companions with Angels and heirs of Glory Nay let me tell ye more Sanctification is the very entrance into the Kingdome Sanctificatio est Ingreslus in Regnum Dei Caâ—v Phil 3. 20. of God Holinesse is not only the way to Heaven but it is Heaven it self A sanctified person lives the life of Heaven * his conversation is in Heaven he lives the Life of God whilst his body is here on earth it is life eternal in the present tense in specie and in primitiis in the kind and first-fruits of it to know God in Christ John 17. 3. When ye begin to be holy ye then begin to enter into the white cloud of Glory Ah then seeing every one would be happy who would not be holy Holinesse becometh thine House O Lord for ever Without holinesse no man shall see the Lord that is with joy hereâ—ftâ—r Heb. 12. 14. No nor any enjoyment of the favour and fellowship with God here An unsanctified person is very miserable he misseth heaven in both Worlds he hath nether holiness nor happiness he hath neither the seed nor the flower neither the first-fruits nor the Vintage he hath not a grain of saving Grace no sweet dews falling from heaven on him not a drop of the water of Life to comfort him But his soul is like the Heath in the Desart and shall not see when good cometh but shall inhabit the dry and parched places in the wildernesse in a salt land and not inhabited Jer. 17. 6. A most dismal state saltness and barrenness is his doom here fire and brimstone is his portion for ever Certainly an unholy man must needs be very miserable Lastly True sanctification is an abiding flourishing progressive Principle 1. It is an abiding Principle it lives and abides in it self and it also quickens the soul Semen manenâ— in the life and keeps the soul in the love of God for ever 1 Pet. 1. 23. A man externally sanctified may fall away and come to nothing like a barren Tree he may lose in time both leaves and fruit but a man internally sanctified can never fall away neither totally nor finally for the Name and Nature of God the Mark and Seal of God the Image and Seed of God is in him And this is incorruptible and immortal * 1 Pet 4. 14. the spirit of Glory and of God rests upon him the spâ—rit of Holiness dwels and abides in his soul for ever the Father Son and Spirit according to their omnipotency faithfulness and immutability will never suffer their seed seal nature image to be lost Though Hymenâ—â—â— and Philetus hypocrites and hereticks may err concerning the truth overthrow the faith of some and throw themselves and others down to Hell Nevertheless the foundation of God standeth sure having this seal the Lord knoweth who are his 2 Tim. 2. 17 18 19. The love of God in Election and in Vocation or Sanctification is like himself unchangeable The Gifts and Calling of God are without Repentance Joh. 13. 1. Rom. 11. 29. There may be partial and gradual Apostacy in some of the Saints of God they may backslide in their apprehensions in their affections and in their conversations as is too too manifest by the Scripture-evidence and by sad experience but to backslide totally from all the truths of God and from all the profession of the Gospel and with the mind and will with the consent of the whole soul and finally to fall away bid an eternal farewell or depart from God for ever This cannot shall not be Among others consult these Texts Heb. 12. 6 2. He that is the Author will also be the Finisher of our faith 1 Phil. 6. Hee that hath begun the good work in ye will also perfect it And Jer. 32. 40. And I will make saith God an everlasting Covenant with them that I will not turn away from them to do them good but I will put my fear in their hearts and they shall not depart from me Here God in the Riches of his Grace through Christ undertakes both for himself and his
piaculum suum extenuat neque innocentiae suae vocationem tribuit sed aequitatem misericordiam praedicat quae miserta incredulitatis inscitiae peccantem sed errore potius quam mâ—levolentia revocavit Bulinger 1 Tim. 1. 13. Repentance there is mercy for such Paul was a blasphemer a persecutor and injurious and he obtained mercy because he did it ignorantly through unbelief but a knowing persecutor convinc'd of the Truth he persecutes and totally falling from it and maliciously hating the truth and persecuting the professors of it unto the death This mans Crime is I think unpardonable Satan hath set the seal of Hell upon him or else I know not what to make of that Text Heb. 10 26 27. For if we sin wilfully after we have received the knowledge of the Truth there remaineth no more sacrifice for sins but a certain fearful looking for of Judgment and fiery indignation which shall devour the Adversaries 3. This Point serves to convict and condemn the Scorner that scoffs at holinesse Prov 14. 9. Fools make a mock at sin and as the wise man speaks that is as Expositors upon the place make a laughing-stock or a may-game at it they slight Holinesse the highest Excellency and make nothing of it But 't is bad jesting with edg-tools Scoffing is the over-flowing Non tutum est ludere cum sanctu of Gall and malice and a black mark let it be found where it will especially when Religion or holiness is made a by-word or Reproach to fit in the seat of the Scorner is an high degree of wickedness and utterly inconsistent with a godly state and bespeak a man at present to be in a cursed state To fit in the Throne of the persecutor and in the Psal 1. 1. Chair of the Scorner are Diabolical preferments equally dreadful and damnable Indeed scorning seems to have some precedency for it makes way for persecuting First men hate and scorn the wayes of God which is the scum of Rancor and malice and then they persecute them Scorners do a sad work and they will have sad wages 1. They do a sad work when they deride men for their Holiness they deride men for that which is the express Image and Glory of God for God is Glorious in Holinesse Exod. 15. 11. yea in so doing they deride God in his highest Excellency and consequently sin against him with an high hand Holy Brethren as the Saints are called Heb. 3. 1. should be no more a disgrace than Holy Father as God himself iâ—stiled John 17. 11. You hate God more than his Saints if you hate them for their holiness for holiness in the Saints shineth but with a saint and weak lustre but God Qui facit tale magis est ille tale being the fountain of Holiness it must needs shine in him with infinite lustre splendour Holy and reverend is thy Name Psalm 111. 9. Gods Name is Reverend because holy so holiness ought to be matter of our greatest respect and reverence and not of reproach and scorn A word to Scorners Let all scorners return speedily yet there may be mercy for them The Spirit of God bewails your condition and calls upon ye to return You that are the worst sort of Sinners hear what the Spirit saith Prov. 1. 22 23. How long will scorners delight in scorning and fools hate knowledge turn ye at my reproof c. Now when God calls if you refuse and * Cum Deus loquitur cum risu lâ—gas cum luctu will not regard his Counsel he will laugh at your calamity and mock when your fear cometh See Prov. 1. 24 25 26 27. You that make a mock at holiness God will make a mock of you if ye turn not 2. Scorners will have sad wages if they turn not Prov. 3. 34. Behold he scorneth the scorners but giveth grace to the lowly as they scorn God maliciously so behold a note of Attention God will scorn them with perfect detestation and abhorrency As 't is the greatest mercy for God to accept a mans person to receive him into Grace and Favour so 't is the greatest misery for God to refuse and scorn a mans person with indignation 3. As a Consequent of the former the scoffing Ishmaels must be cast out as scorners cast themselves out of Gods love so God will cast them out of his presence and Kingdomt Without are dogs Revel 22. 15. the dogs not only that tear in pieces the Sainâ—s persons but the dogs that bark at the shining splendo of the Saints holiness these are without and shall without repentance be without for ever These dogs bark not at the Moon so much as against the Sun of Righteousness The son of the Bond-woman was cast out Gen. 21. 9 10. he must not be an Heir with the son Ejice Ancillam c. of Sarah the marrow of that Ejection Typical was spiritual and Eternal no more must scorners that live and die so have any co-partnership with the Saints in their inheritance So much is more than intimated in that Allegory Gal. 4. 30. Oh then let none that ever intend to be sanctified or saved presume to deride the Name of Holinesse but let them honour and reverence it as the most honourable Title under Heaven yea as a Divine thing for 't is the sparkling forth of 2 Pet. 1. 4. the Divine Nature Thus much for Conviction Now we are come to the last Use Lastly in the ninth and last place This Doctrine of Sanctification serveth for Caution 9th Use to prevent mistakes I shall lay it thus If Jesus Câ—rist be given of God for our sanctification then it concerns us all to look into our sanctification let us all be sure that we are sanctified if we miscarry here we miscarry irrecoverably we miscarry everlastingly and to use the Apostles words Let us therefore fear least a Promise being left us of entring into his Rest any of us should seem to come short of it Heb. 4. 1. Let us all concern our selves to know this that God hath set apart him that is godly for himself as the Psalmist speaks Psalm 4. 3. he is eternally set apart in Election and actually set apart for God in Vocation As the Beast worshippers have the Beasts mark so Gods Children have Gods seal and impress 2 Tim. 2. 19. The foundation of God standeth sure having this Seal the Lord knoweth who are his and let every one that nameth the Name of the Lord depart from iniquity Gods Seal hath a double Motto and noting his peoples preservation the Lord knoweth who are his the other noting their sanctification they depart from iniquity There are many wild flowers in the Field gay and beautiful that look like right flowers in the Garden but are not the same Some Mettals as Copper and Brass burnisht look like Gold at a distance but though all Gold glisters yet all is not Gold that glisters so many things at a
the world to seem and not to be just he converseth more with men than with God Yet the godly can appeal to God for their sincerity though they tremble at their defects and impurity like Peter John 20. 17. He appeals to Christs Omnisciency Lord thou knowest all things and thou knowest that I love thee So holy Job expostulates the case thus Let me be weighed in an even ballance that God may know mine integrity Job 31. 6. He could appeal to God the un-erring Rule of Righteousness in this matter he knew his integrity would hold weight And at another time he hath this self-abasing expression Mine eye seeth thee therefore I abhor my self in dust and ashes Job 42. 5. 6. As he could hold fast his integâ—ity so he could also loath and abhor himself in dust and ashes at the sight of Gods glorious Majesty and purity and in the sense of his own defects and failings Mark 3 3. False grace grows not better and better but rather worse and worse pretences wither rather than thrive an hypocrite goes backward rather than forward every day Jer. 7. 24. The Lord by the Prophet complains there that his people hearkned not nor enclined their ear but walked in the counsels and in the imaginations of their evil hearts and went backward and not forward False grace like bad salt grows worse and worse til it be cast out into the Dunghil but true grace from a grain groweth unto a Tree from a morning glympse to a perfect Noon Prov. 4. 18. The path of the just is as the shining light that shineth more and more unto the perfect Day from smoaking flaxe it is blown up to fragrant flame Nicodemnus that came to Christ at first by night for fear of the Jews afterwards openly declareth for him and bestowed much cost upon the dead body of our Lord. Grace gets John 19. 39. ground upon the flesh and by degrees advanceth to a Victory Now examine your hearts whether ye encrease or decrease whether ye go forward or backward whether your faith love zeal patience heavenly-mindedness Rev. 2. 4. c. thrive or not If ye have left your first Love if ye have lost your care of Duty sense of sin and hungring and thirsting appetite after Christ and his Righteousness 't is a sad sign Remember therefore from whence ye are fallen and repent and do your first works be also watchful and strengthen the things which remain that are ready to dye 'T is Christs Blessed Counsel Revel 2. 5. Revel 3. 2. Mark 4 4. False grace is not humble Formalists are commonly proud and self-conceited persons with true Grace there goeth alwayes Notare verò operae pretium est neminem spiritu esse pauperem nisi qui in nihilum apud se redactus in Dei misericordiam recumbit Calv. in Matth. 5. 3. a spiritual poverty or a sense of spiritual wants the poor in spirit are first in order of the Beatitudes Matth. 5. 3. The more knowledge the Saints have the more they discern their ignorance the more faith the more they bewail their unbelief Lord I believe help thou mine unbelief Mark 9. 24. The more they love him the more they blame their hearts for loving hâ—m no more they call upon their souls to love him most intensively Grace grows most and thrives best in a low and humble soyl the lowest Valleys are far more fruitful than the highest Mountains 't is a good sign when the soul is kept hungry and humble in the sense of its wants amidst the height of its enjoyments 3. The next is Restraining Grace which What restraining Grace is is nothing else but an awe put by God upon the Conscience constraining a man to forbear sin though he doth not hate it You may discern it by these signs Sign 1 1. Love is of little use and force with such spirits They are under a spirit of bondage chained up by their own fears not moved by the great Gospel Motive viz. Mercy 'T is our Rom. 12. 1. Duty to serve God with Reverence and filial fear but not with a servile and distrustful fear a servile fear hath little of Grace in it Heb. 12. 28. much of Torment We ought to fear God much but to love him more Love is the very life and soul of all Gospel-obedience Sign 2 2. Restraining Grace doth not destroy sin but only prohibit the acts of it Abimelechs lust was not mortified when God with-held him from Sarah Gen. 20. 6. 't was only suspended not subdued the heart was not renewed though the action was curbed as Israel had an adulterous heart towards other Lovers when their way was hedged up with Hos 2. 6. thorns But when the Spirit of holinesse in power comes he comes as a Spirit of Liberty 2 Cor. 3. 17. He frees the soul from the servitude of base lusts and mortifies them and both strongly and sweetly turns and enclines the heart to hate every false way and to run the wayes of Gods Commandments with an enlarged Psal 119. 32. heart 4. The fourth thing that looks like Sanctification and yet is not is common or temporary grace This is a distinct thing from all the rest 't is higher than all the former it differs from Civility because 't is more Christian and Evangelical it differs from Formality because that is in shew only but this is a real work on the soul 'T is better than restraining grace because that avoids sin and performs Duties out of slavish fear but this seemeth to have some affection for Christ his Word and Kingdom 't is good in it self but not the best not throughly sanctifying and saving this a man may have and yet fall away and depart from God so it was with the stony and thorny ground Matth. 13. This is the nearest to true Grace of all the former of this the Apostle speaks Heb. 6. 4 5. which is called an enlightning a taste of Christ and of the powers of the world to come and a partaking of the Holy Ghost i. e. of the common gifts of the Spirit abilities for holy duties great parts c. from whence I shall briefly note these three things 1. That the Light here spoken of is not Quam perniciosum sit inflari notitiâ— sine charitate in sacris legitur Prov. 26. 12. P. M. humbling 2. The taste is not ravishing 3. Their gifts are not renewing 1. Their light is not humbling Knowledge puffeth up love edifieth 1 Cor. 8. 1. Foundations sink that are not laid deep enough you can never magnifie Christ enough nor abase self enough Christ is most magnified when self is most abased This Dagon Isa 2. 19. must fall down before the Ark sound humiliation brings sure and solid Consolation we must not rashly close with Christ in the pride of our hearts as they did but be sure we have depth of earth broken and contrite spirits 2. Their tast was not ravishing nor
encreasing they had but loose and slight desires after happiness Glances upon the Glory of Heaven and the comforts of the Gospel and no more just as Balaam Oh that I might die the death of the Righteous c. and like that spiritual carnal Notion as a learned Dr. Faller man phraseth it Lord evermore give us of this bread John 6. 34. They were not serious desires not holy breathings after Christ proceeding from a sound principle neither were they transforming nor encreasing the Saints that have a tast groan for a full communion of Graces as well as Comforts but in temporary Believers there is a loose assent some slight affection profession for a while rejoicing in the light for a season c. But all at last like Blazing Meteors vanish and come to nothing 3. And lastly In Heb. 6. 4. it is said they Vocat participationem Spiritus quia is est qui unicuique distribuit prout vult quicquid est lucis ac intelligentia Calv. Heb. 6. 4 were made partakers of the Holy Ghost i. e. of some gifts of the Holy Ghost yea perhaps those eminent Gifts which in the Primitive times God imparted to his Disciples 1 Cor. 12. 4. There are diversities of Gifts but the same spirit Var iis dâ—â—is spiritus sancti Deus ornabat fideles in primitiva Ecclesiâ ut loqueuntur linguis ut prophetarent Cujusmodi enumerat Apostolus 1 Cor 12. 14. Pareus in loc Now these gifts of the Holy Ghost that hypocrites partake of are not renewing throughly sanctifying they may have good abilites for the edification and comfort of others but in the mean time being unsanctified they themselves may become Cast-awayes 1 Cor. 9. 27. Though a man could speak with the tongue of men and Angels yet having not charity true love to God he were but as sounding Brass and as a tinkling Cymbal 1 Cor. 13. 1. A man may pray sweetly preach excellently â—alk of the things of God knowingly and affectionately yet All is but as tinkling with â—â—d if there be no saving Grace Nay Beloâ—ed 't is possible a man may have the Spirit of God in a sense and yet be an Hypocrite a Reprobate and fall short of Heaven Quer. May a man have the Spirit and yet not throughly sanctified Answ 1. A man like Saul or Balaam may have the Spirit transiently but not abidingly * He is in all per divinitatis praesentiam in the Saints only per inhabitationis gratiam P. Lumb 1 sect dist 17. â—or a time but not for ever A Formalist may have some glympses of the Spirit like the glancing of the Sun-beams for a short time upon a Glass-window but a Saint enjoyes his â—n-dwelling presence the Spirit is in all and so he may be in an hypocrite by his divine presence but not by in-habitation he is in all â—ut be dwells in his Saints only 2. 'T is possible a man may have the Spirit only as a spirit of Bondage but a Saint only hath the Spirit as the spirit of Adoption Gal. 4. 5 6. the legal operation of the Spirit working fear and horror was in Cain and Judas the Evangelical operation of the Spirit working faith in God love to God boldness before God c. this is in every sanctified soul that shall be saved 3. And lastly To name no more for I For further satisfaction peruse Mr. Burgesses Refinings M. Roberts Believers Evidences Mr. Meads Almost Christian c. John 3. 5. 2 Cor. 3. 18. judge in these three lies the Characteristical difference between the Saints having the Spirit and the unsanctified an hypocrite may have the Spirit in some inferiour operation but the Saint only in effectual Regeneration and spiritual Transformation A man may have the Spirit and not be born of the Spirit A man may have the Spirit as a spirit of sharp Conviction but not as the spirit of compleat Conversion The Spirit may be in a a man by way of common illumination and yet not by way of saving Sanctification renewing the whole man reforming the whole life Grace is Conformitas cum Archetypo a conformity of the soul with God the Archetype or first pattern 2 Cor. 7. 1. See Dr. Goâ—den's Childe of Light c. Conforming and transforming both into the likeness of Jesus Christ This is the peculiar priviledge of the Saints no sinner shall share in this favour no stranger shall inter-meddle with this joy Finally my Brethren this Doctrine of Sanctification is not only essential to but is of the very essence of your happiness And the great and constant Duty you should be found in is to perfect holinesse in the fear of God Some truths belong ad bene esse to the well and comfortable being of a Christian as the doctrine of Assurance of Gods love peace of Conscience joy in the holy Ghost c. but sanctification belongs ad esse to the very being of Christianity 't is your life both spiritual and eternal If ye are not holy men my Brethren ye are dead men will be damned men no grace no glory no nor the least comfortable Heb. 12. 13. vision of God or Heaven wherefore let all labour as the wise King adviseth to get wisdome Prov. 4. 7. Wisdome Grace Holinesse is the principal thing therefore get wisdome and with all thy getting get understanding This is the one thing needful Luke 10. ult And let those that have received Grace exercise and encrease it Grace grows by its exercise be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 suppeditate sufficite suggerite Beza daily adding to your faith vertue and to vertue knowledge c. and that with all diligence as ye are exhorted 2 Pet. 1. 5 6. be daily cleansing your selves from all filthiness in the Fountain of Christs blood and in the Laver of the Promises and forgetting the things behind be Phil. 3. 14. daily pressing on towards the mark for the prize of the High Calling of God in Christ Jesus And daily keep your Garments clean and be alwayes ready for the coming of your Lord that ye may be found of him without spot and blameless enwrapped in his holiness For Conclusion that ye may all so be and do in the fear of God I commend ye to God and Acts 20. 32. to the word of his Grace which is able to build ye up and to give ye an inheritance amongst all them that are sanctified Amen and Amen FINIS 1 Cor. 1. 30. But of him are ye in Christ Jesus who of God is made unto us Wisdome and Righteousnesse and Sanctification and Redemption And Righteousnesse AT the Request of some serious Friends I have Adventured to make this Discourse publick which otherwise for ought I know had never seen the light If any Illumination Satisfaction Confirmation Consolation or any spiritual Good any way shall accrew to them that read it I shall and will rejoice Blesse and praise the Father of Lights for it
Polan Mat. 3. 15. Rom. 8. 3 4. but he on earth was in a strict sense legally just and righteous he only fulfilled all righteousness even the righteousness of the whole Law and the Holy Angels are thus justified 2. Evangelical That in short is this through faith in Christs righteousness a believing sinner is justified before God in foro coeli Rom. 5. 1. Finis perficiens non interficiens in the Court of Heaven And Christ is the end of the Law for righteousness to every one that believeth Rom. 10. 4. we ought directly to go to Christ for justification and not to go back to Moses by him all that believe are justified from all things from which ye could not be Acts 13. 38 39. justified by the Law of Moses a sense whereof a believer hath more or lesse in foro Conscientia in his own conscience Rom. 14. 17. The kingdome of God is not meat and drink but righteousness and peace and joy in the holy Ghost Rom. 5. from the 12. to the end proves at large our sole and whole justification by the righteousness of One even Jesus Christ In a word the Lord accepteth and reputeth a guilty unworthy sinner yet believing as righteous by the free imputation of the righteousness of Christ unto him Thus much for the Terms Justifie and Justification 3. We come in the third place to the definition of Justification I am not ignorant that the definitions thereof are many but the most clear and comprehensive I take to be this What is Justification Answ Justification is a most merciful and Definition of justification righteous Action of God as Judge whereby imputing the righteousness of Christ to a believing sinner he absolveth him from his sins and accepteth of him as righteous in Christ and as an heir of eternal life to the praise and glory of his own mercy and justice All which at leastwise for the most part is comprehended in Rom. 3. 23 24 25 26. I do not intend at this time to prosecute the parts of this Definition at large but only speak to two things in transicu 1. The justification of a sinner is an Act of God as Lord Law-giver and Judge Rom. 8 Opera Trinitatis ad extra sunt indivisa 33. it is God that justifieth the whole Trinity Father Son and Spirit Jam. 4. 12. There is one Law-giver who is able to save and to destroy none but the offended Majesty can pardon mans offences 'T is the injured Deity that saith I even I am he that blotteth out thy Transgressions for mine own sake and will not remember thy sins Isa 43. 25. O glorious and gracious Word Hee that will by no meanes clear the guilty having received satisfaction in his Son by the imputation of his Sons righteousness justifies the ungodly acquits them from the guilt of sin and accepts them as righteous Rom. 4. 5. in his sight 2. The righteousness of justification quaâ—â—us justification works not a real inherent â—hange in us which is done in sanctification but makes a relative change without us and upon us as it is a judicial act of God an act of God as Law-giver and Judge in opposition to Condemnation Justification makes a relative change or mutation in respect of a mans estate or condition a guilty person is pronounced righteous the sinful Debtor is discharged and Enemy is now reconciled a miserable captive is redeemed a childe of wrath is made a Son of God and an unworthy worm an heir of Glory These are relative mutations though they that are justified are also together sanctified in order of Time these acts of grace are wrought together but in order of Nature justification is the Antecedent and sanctification is the Consequent and mark it where justification changeth a mans Relation to God and Eternity there sanctification changeth a mans disposition and renews the soul with inward holiness both are the sacred effluxes from Christs righteousness the first is wrought by the righteousness of Christ imputed the other by the righteousness of Christ imparted one by Christs personal righteousness the other by way of influence and infusion from Christ is both caput eminentiae caput influentiae Christ as Head Wee ought to take great heed least we confound justification with sanctification as Bellarmine and the Papists do 4. In the fourth place we come to shew the essential parts of our justification and these are two 1. Absolution from sin 2. Acceptation as righteous in Christ Both which the Lord granteth by the plenary and perfect satisfaction made to his Law and justice by Jesus Christ both our Surety and Mediatour by which he satisfied the Law in both parts 1. He satisfied the Law in respect of the penalty by his Passion or passive righteousness undergoing the Curse for us Gal. 3. 13. 2. He satisfied the Law in respect of the Precept by his perfect active righteousnesse habitual and actual but neither of these can be severed any where from the other And Rom 3. 4. these which God hath so indissolvably joined let no man put assunder each hath its proper interest in and respective contribution toward the satisfying the injured honour of Gods Law for the honour of Gods Law is the equity of both its parts its Command and its threatning Christs active righteousness the obedience of the Great God-man hath honoured the equity of the first viz. repaired the honour of Gods Commandments broken by sinful man And his passive righteousness in like manner honours the equity of the Threatning Christ himself dies to justifie that the sinner is worthy of Death and by offering up himself as a sacrifice on the Crosse he proclaims to all the world that sin is exceeding sinful and that God is exceeding jealous Again Consider Christs See Wallebius his Body of Divinity with the Notes of Mr. Rosse p. 109. active Righteousness was every where passive the distinction of active and passive is needless and his passive righteousness every where active 1. His active Righteousnesse was every where passive because all of it was done in the form of a Servant in our nature he obeyed Christs obedience is an active Passion and a passive Action ibid. the Law in his very incarnation he was passive for therein he suffered an ecclipse of the glory of his God-head 2. His Passive Righteousness was every where active because what he suffered was not by constraint or against his will it was his own voluntary act and deed all along he eyed his Fathers Glory and the good of man-kind Ah! take that instance the Greatest of his sufferings his very dying was the product both of the freeness of his love and of the majesty of his power John 10. 17 18. Revel 1. 5. Read those melting Texes and chew the Cud upon them But to return The Law hath two branches 1. The Commination or the Curse 2. The Precept or Commandment so there are two parts
communicated to any creature much less can it become the accidental righteousness of any creature 2. Positively that which is our righteousness 2. Positively for justification It is the most Adeqâ—ate and perfect obedience of Jesus Christ the Mediatour God-man to the whole Law of God Gonsisting in a most exact conformity of his whole humane Nature with all its actions Justitia Iesu Christi per quam justificamur coram Deo est perfectissima totius leg is divinae obedientia consistens in exactissimâ totius naturae Humane Christi omaiumque Actionum passionum ejus internarum externarum conformitate cum tota lege Dei quam loco nostro perfectissime implevit ut nobis a morte aeternâ liberationem jus vitae aeternae acquireret Syntag Polan p. 457. and passions thereunto whereby both actively and passively he fulfill'd the Law most perfectly For proof you may please to read Rom. 8. 3 4. Gal. 4. 3 4. Rom. 5. 16 17 18 19. For as by one mans disobedience many were made sinners so by the obedience of one shall many be made righteous vers 19. O Believers this Garment of Sun-beams wrought out for ye by the Sun of righteousness must needs be glorious if ye consider 1. That Christs humane Nature was never stained neither with original nor actual sin for by his divine Conception by the Holy Ghost he received of his Virgin Mother a pure un-deflowred Virgin Nature which all along he kept immaculate 2. The Humane nature in him is dignified with Union to the Divine to the second person in the Trinity in which it doth subsist as God descended to the lowest to become man so now man viz. the humane Nature ascendeth to the highest to be personally one with God 'T is the righteousness of Christ the Mediatour 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God-man in one person though inherent in the Humane Nature and performed by it And this is that which by communication of properties gives infinite value vertue and eternal efficacy to the obedience of Jesus Christ wherefore ' â—is called the righteousness of God This I must profess to be the chief stay of my faith and the principal foundation of my comfort that He is Jehovah our righteousness Jer. 23. 6. that he who is God blessed for ever is the root and off spring of David that Rom. 9. 5. 't is the Prince of Life that died Acts 3. 15. that the Lord of Glory was crucified 1 Cor. 2. 8. that that blood which is the price of my redemption and justification is the blood of God that he that was in the form of God and thought Acts 20. 28. it no robbery to be equal with God did humble himself and became obedient to the death of the Crosse for me which whole humiliation Phil. 2. 6 8 Gal. 2. 20. of Jesus Christ God-man from his conception to his crucifixion especially his bloody Some say it consists both in applicatione pronunciatione ipsius Dei Justitia Dei est non peccare justitia bominis est non imputari peccatum Bernard Serm 23. in Cantic passion is the material cause of our justification Thus much for the essential material Cause of our justification 3. What is the formal Cause of our justification I answer 'T is the imputation of Christs Righteousness because by imputing and applying it to us he is pleased to justify us Rom. 4. 11. Psalm 32. 1. Rom. 4. 8. 2 Cor. 5. 19. Acts 10. 43. Acts 13. 28 29. Sr. Ambrose Bishop Downame and others do express it by this simile When Rebecca cloathed her son Jacob with the garments of her elder son Esan the matter of the action was the garment of Esau which being applyed to him did cover him but the form of the action was the applying it to him the indution or putting it upon him so the matter of our justification is Christs righteousness the formal cause of our justification is the Fathers imputing or applying Christs righteousness to us The Apostle most clearly argues by way of comparison between Adam and Christ how could Rom. 5. 17 18 19. the disobedience of Adam be made ours for condemnation or the obedience of Christ be made ours for justification unto life but only by imputation seeing they are both transient Acts. A learned Philosopher tells us Motus non est nisi dum fit postqâ—am factus est non est Jul. Scaliger That a motion whether action or passion hath no being but while it is in doing or suffering but after it is done it hath no being the disobedience of the one and the obedience of the other the transgression of Adam and the righteousness of Christ can be no way conveyed to us but by imputation which term of imputation of Christs righteousness notwithstanding the Papists scoffing at it and calling it putative righteousness is used ten times in Rom. 4. 4. The End or final Cause for which God doth justifie a sinner by imputation of Christs righteousness and that is either supream or Utriusque enim miseri cordiae justitiae admirabile bio temperamentum relucet subordinate 1. The supream End is the manifestation of the Glory both of his justice and mercy as both which concur in all his works so chiefly in this great work of Justification The Lord is righteous in all his works and holy in all his wayes Ps 145. 17. 1. That his Justice might be fully Glorified God sent and set forth his own Son to be a propitiation for our sins and hath punished them in his humane Nature I say saith the Apostle to declare his righteousness that he Rom. 3. 25 26. might be just and the justifier of him that believeth in Jesus 2. That his grace mercy also might eminently be magnified he hath sent his only begotten Son into the World that we might be justified freely by his Grace through the redemption that is in Christ Rom. 3. 25. and Deus Pater nos justificat ut judex quidem sed sedens in Throno Gratiae c. Synops that we should be to the praise of the glory of his Grace wherein he hath made us accepted in the Beloved Ephes 1 6. Wherefore not unto us not unto us not to any works of righteousness that we have done but to the Father of Mercies the Lord God omnipotent and to the Lamb that sits upon the Throne be all Honour and Glory Blessing and praise for evermore Revel 5. 13. 2 Tim. 1. 9. 2. The subordinate end is our Salvation Rom. 8. 30. whom he hath justified them also he Glorified Tit. 3. 7. That being justified by his Grace we should be made heirs of eternal life Though our salvation be our particular proper Our 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 supream end or chief good to which both justification and sanctification are referred yet it is subordinate to Gods Glory as to the Soveraign and universal End for such is the infinite goodness of God to believing sinners that he hath subordinated their salvation to his own Glory The precious properties of this Righteousness how it is a divine righteousness a temptation vanquishing and a World-overcoming righteousness a Law fulfilling and a justice satisfying righteousness a most perfect righteousness a Glorious Robe of righteousness an everlasting righteousness c. Ye have heard at large discussed from another Text therefore I shall forbear to enlarge herein Lastly What are the blessed fruits and consequences of Justification I answer 1. Sanctification inherent with good works apparent which non praecedunt justificandum sed sequuntur justificatum as Austin speaks they do not go before but follow after a state of justification 2. Peace with God that is an holy Tranquility and sweet serenity of conscience Rom. 5. 1. 3. A free Access to God Rom. 5. 2. 4. Certain hope of Glory Rom. 5. 2 5. 5. Consolation yea Gloriation in and over afflictions Rom. 5. 3. 6. The shedding abroad the love of God into the hearts of the justified Rom. 5. 5. 7. Conservation from wrath to come Ro. 5. 9. 8. Glorification and eternal life Rom. 8. 30. Rom. 5. 21. that as sin hath reigned unto death even so might Grace reign through righteousness unto eternal life by Jesus Christ our Lord. A word or two at parting to the Justified by way of Application 1. Walk up to your Duty 2. Live up to your Comfort 1. Walk up to your Duty Ye that are the tedeemed of the Lord the children of God by faith in Christ Jesus walk worthy of him who hath called you to his Kingdom and Glory As ye have received Christ Jesus the Lord so walk ye in him Col. 2. 6. Receive not this Grace of God in vain this is a certain evidence of your freedome from Condemnation if ye walk not after the flesh but after the spirit Rom. 8. 1. and herein is your father glorified if ye bring forth much fruit John 15. 6. As your Receipts are great so give me leave to tell you your duty is and your Accompt will be great also so live so act so work that ye may give up your accompt with joy 2. Live up to the Comfort of your state ye are already the sons of God and it doth not yet appear what ye shall be 1 Joh. 3. 1. who shall lay any thing to your charge whether men or Devils 't is God that justifieth it is Christ that died c. Ro. 8. 33. Behold thy Treasures thy Comforts thy Joys thy Portion thy Priviledges laid up for thee in that precious Cabinet Rom. 5. 1 2 3 4 5. Wherefore feed nay feast thy Soul by faith upon them wherefore in the worst of times the righteous shall be glad in the Lord and all the upright in heart shall glory Psalm 64. 10. Thus so far as one Exercise would permit I have endeavoured to give some satisfaction in the great Argument of Justification Consider what I have said and the Lord give ye understanding 2 Tim. 2. 7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 FINIS