this hope doth purifie himself even as he is pure Faith exerts the office of all the senses and if all the members 't is the eye the hand the mouth the foot of the Soul c. as might be proved easily if I should exspatiate As Christ is all in all to the soul in the sanctification of it so Fai h of all graces is all in all in the out-going of the soul to Christ and in the Incomes of grace from him 2. As Faith is the Instrumental Causa Administra Evangelium est medium ceâ— instrumentum quo Spiritus sanctus efficaciam suam exerit fidem conversionem operatur Syntag Polan so the Word is the ministring cause or medium of sanctification Psa 19.7 The Law of the Lord is perfect converting the Soul the Law in all its Exhortations Commands Consolations Prohibitions Comminations and Promises is a perfect Law serving as a perfect means for conversion But the Promissory and Consolatory part â—h reof is pâ—incipally more purifying Having these promises let us cleanse our selves c. 2 Cor. 7.1 2 Pet. 1.4 The Gospel or Law of Faith is vehiculum spiritus the Chariot in which the spirit rides to give your souls a gracious visit Gal. 3.2 Received ye the spirit by the works of the Law Fides quae creditur He that makes the Clouds his Chariots makâ—s also his Word his Ordinances and his Ministers his Chariots wherein he â—â—des down into these lower parts to give the world a meeting Mr. Alâ—ens Heaven Opened p. 172. or by the hearing of faith i. e. by the hearing of the Gospel which is the doctrine of faith The sanctifying spirit accompanying the holy Word then the Word is sanctifying Joh. 17.17 Sanctifie them by thy truth thy Word is truth When the Gospel is spoken and heard in the evidence and demonstration of the Spirit and of Power then is the Arm of the Lord revealed Isa 53.1 then the Word of God works and grows mightily for sanctification and salvation then the blind eyes are opened then are the captives released then are the dead raised then are the lepers cleansed then are the devils dispossessed then are filthy souls washed unholy souls sanctified 7. Causa Exemplaris The Exemplar or Pattern to which our Sanctification in the two parts of it viz. our mortification and vivification is conformable is the Death and Resurrection of Jesus Christ by vertue of the force and energy whereof through the operation and application of the spirit of faith our sanctification is effected The Apostle Paul holds forth a clear Analogy or proportion between our dying to sin and Christs dying for sin and between our newness of life or vivification and Christs Resurrection Rom. 6.4 5 6 7 8. where ye may see at large the parallel between them And the Apostle Peter tells us We are begotten again unto a lively hope by the Resurrection of Jesus Christ from the dead 8ly and lastly The glory of Gods Grace in the Consecration and Salvation of a sinful creature is the supreme end or final cause of our Sanctification there is a mutual intimate coherence and relation of these three to oâ—e another 1. The glory of Gods Grace is the Supreme end as of our Election in Christ so of our Sanctification by him All the Acts of Gods love in Christ whether immanent or transient they are all for the praise of the glory of his grace both in this and in the other world Eph. 1.4.6 And specifically Sanctification hath a direct tendency unto and termination in the glory of God When we keep our bodies and spirits chaste and holy we are then said to glorifie God 1 Cor. 6.20 Glorifie God in your bodies and in your spirits which are Gods 2. Consecration This is finis qui the end for which quoad nos we are sanctified and necessary necessitate medii to our Salvation Jam. 1.18 We are begotten by the Will of God that we might be a kind of the first fruits of his creatures that is as Beza Polanus and others observe that we might be consecrated and devoted to the Lord separated from the common lump of mankind as an holy offering at the first fruits under the Law were presented to the Lord as an holy Offering as the Lords own portion 3. Salvation This is our ultimate end the Apostle Peter acquaints us 1 Pet. 1.3 We are begotten again unto a lively hope by the Resurrection of Jesus Christ c. What is that lively hope we are begotten and born to in Regeneration he tells ye in ver 4. Even to an inheritance incorruptible undâ—filed that fadeth not away reserved in heaven for you This incomparable Inheritance See Dr. Owens Death of Death p. 119 120 121 122 c. dignified with all these transcendent Epithets is comprehended in one word Salvation 2 Thes 2.13 14. God hath from the beginning chosen us to Salvation that is the end through sanctification of the Spirit and belief of the truth that is the way and means Thus having cleared our way now we come to the plain and full definition of Sanctification Sanctification in the sense of the Text and of this Tract is a new inward habitual frame of grace infused by the power of the Eternal Spirit into the heart of a justified person united to Christ whereby he is renewed after the Image of Christ in knowledge righteousness and true holiness and thereby enabled to die to sin and to live to God for the praise of Gods glorious grace in his Consecration and Salvation This definition is the sum of the former discourse every part and branch of this description hath been already proved in the aforegoing particulars therefore I shall not actum agere do over the same things again only give me leave to acquaint you Holiness is not any single grace alone but a Constellations conjunction of all graces together in the Soul our Sanctification or Inherent Holiness consists in these two things 1. In the infusing of holy principles divine qualities or supernatural graces into the soul such as the Apostle mentions in Gal. 5.22 23. But the fruit of the spirit is love joy peace long-suffering gentleness goodness faith meekness temperance against such there is no Law These habits of grace which are severally distinguished by the names of faith love hope meekness patience temperance c. are nothing else but the new nature the new creature the new man which after God is created in righteousness and true holiness Ephes 4.24 1 Joh. 3.9 2 Cor. 1.21 1 Joh. 2.27 These seeds of holiness these habits of grace are those sweet oyntments wherewith all must be annointed that ever expect to be glorified Though men may talk much of God and brag much of their Interest in heaven and happiness yet without these habits and seeds of holiness I am sure they shall never reap a crop of blessedness 2. Holiness lies in the use and lively exercise of those
imbecillity and prolixity with thy Humanity and Christian candor though the Porch of Entrance may seem too large yet I trust thy passage may be more light some into the body of this choice Epistle and more facile into the bowels of the discourse at hand The first Chapter of the first Epistle to the Corinthians may be divided into three Parts 1 Proâ—mium The first is the Proem containing the inscription subscription and salutation as also a Gratulation or Thanksgiving to God on their behalf with a commendation of them and his hearty desire for them carried on from the first to the tenth verse 2 Propositio Dehortatoria The second is a Proposition Dehortatory that they cherish not Schismes among themselves least Viper-like they eat out their own bowels whence he had information and what their Schismes or Divisions were he explains in ver 10 11 12. 3. Confirmatio The third is a Confirmation of his Dehortatory Proposition many of his Arguments are taken ab absurdo as they call it 1. Because to cherish Schismes is as it were to divide or tear Christ in pieces v. 13. 2. Because none of their Teachers was crucified for them v. 13. 3. Because they were not baptized in the name of any of their Teachers v. 13. Neque Baptizando nec praedicando Par. Non cum dicendi peritiâ Beza 4. Because the Apostle had given them no occasion of abusing his name to Schismes neither by baptizing for he baptized but few of them v. 14 15 16. nor by his Preaching for he preached not with ostentation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not in the wisdome of speech not in quaint terms not with Rhetorical flourishes Visus autem fuisset Christi crucifixi Spiritus nihil agere si humanae facundia vi homines ad Christianismum essent adducti Beza 1 Ab effectu contrarii or humane Eloquence lest the Cross of Christ should be made of none effect v. 17. that is lest the Doctrine of Christ crucified should become fruitless for as a learned Author well observes The Spirit of Christ crucified would have seemed to have done nothing if men should have been brought to Christianity by the force of Humane Eloquence 1. This is the first reason and 't is drawn ab effectu contrarii from the effect of the contrary Now least any should think that plainness of speech did render the Doctrine of the Cross contemptible a tacit Objection is answered in v. 18. by a distinction Though the Doctrine of the Cross be foolishness to the Reprobates yet 't is the Power of God to such as shall be saved 2. From the miserable condition of worldly wisdome it is an Enemy to God 2 A conditione mundanae sapientae and God an Enemy to it and threatens to destroy it I will destroy the wisdome of the wise ver 19. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 tollam è medio The Prophet Isa 29.14 from whence these words are taken there useth a Verb Neuter which the Greeks have turned into a Verb Active 3. From the good pleasure of God 3 A Ben placito Dei. willing to save by the foolishness of Preaching them that believe and though the obstinate Jews and Philosophical Greeks reputed the Gospel foolishness for how can blind men distinguish colours yet 't is in very deed and truth infinitely wiser than humane wisdome and infinitely stronger than humane power for 't is the Wisdome and Power of God himself Psa 110.2 The Lord shall send the Rod of thy strength out of Zion Rule thou in the midst of thine Enemies Here vocatio pro vocatis metony nicè ponatur sicut passim circumcisio pro circumcisis praeputium pro incircumcisis Beza in loc Marl. in loc to the same purpose A Finc ultimâ— ver 21 22 23 24 25. The Publication of the Gospel is the Scepter by which the Lord Reigns the Rod of Christs strength by which he doth and shall rule in the midst of his Enemies 4. From the blessed effect of Gods good pleasure exprest in calling Not many wise not many Mighty not many Noble though some few of these in all Ages have been called but rather the poor the foolish persons and things that in the eye of the carnal world are contemptible and counted of no account meer nothings ver 26 27. Ye see your calling Brethren that is what way or manner the Lord hath taken in calling you or rather quinam ex vobis sint vocati who or what kind of men among you are called not the wise and Mighty but commonly and generally the foolish and weak for the poor receive the Gospel as Christ speaks 5. From the ultimate or last end That no flesh should glory in his presence but in the Lord himself of whom we are in Christ Jesus who of God is made unto us Wisdome Righteousness Sanctification and Redemption Thus by this Clue of five Threads I mean the five last Heads I have brought you to the Text. 1 Cor. 1.30 But of him are ye in Christ Jesus who of God is made unto us Wisdome and Righteousness and Sanctification and Redemption THe Sacred Scriptures do hold forth our Lord Jesus Christ to be both the Treasurer and the Treasury of all our blessedness both in this and in the other world all our Treasures are in him as well as from him 2 Col. 3. In him are hid all the treasures of wisdome and knowledge He is our life and our life is hid with Christ in God Col. 3.3 4. The beloved Apostle that leaned upon Jesus his bosome tells us 1 Joh. 5.11 12. This is the Record that God hath given to us eternal life and this life is in his Son Could we ever have wisht it in a surer or sweeter place than in the bosome of our blessed Saviour the Son of God and Prince of Life And farther He that hath the Son hath life and he that hath not the Son of God hath not life c. Our life of righteousness our life of holiness our life of glory or our eternal life our spiritual life in these three considerations is wrapt or bound up in Jesus Christ the bundle of life As sin and death came by Adam so righteousness and life came by Jesus Christ according to that of the Apostle 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. This pregnant Text which I am now discoursing from more rich than Hermes Table bespangled with Emeraulds presents ye with these four most Orient Jewels the Jewels of Heaven the choice blessings of the Covenant viz. Wisdome Righteousness Sanctification and Redemption and that which is the glory of all this Text acquaints ye with to your inexpressible comfort that Christ Jesus is all these in himself and by himself to ye and for ye God the Father hath made him your All in All Col. 3.11 Christ is all in
all all in all in in Illumination all in all in Justification all in all in Reconciliation all in all in Adoption all in all in Sanctification 2 Tim 4.10 all in all in Redemption all in all in preservation to his heavenly Kingdome And though it be saâ—d of the Saints enjoyment of God in heaven that God i. e. God the Father is all in all 1 Cor. 15.28 yet certainly as God the Father is pleased to communicate himself in the riches of his grace through the Son to his Saints here so he will everlastingly communicate himself in the treasures of his glory through the Son to his Saints in heaven as Christ is the Medium of your spiritual union with God here so he will continue the eternal Medium of your glorious communion with God hereafter in his lâ—ght ye shall see light The Soul-ravishing Vision of Jesus the Mediator of the New Covenant Heb. 12.24 Domine fecisti nos pro te cor irrequietum est denec venial ad te Aug. and the Beatifical Vision of ever-blessed and glorious Deity in and through the Mediator is no small part or portion of the Saints Coelestial happiness God indeed is the Essence of the Soul the Eternal Entity of our happiness the Father of Spirits is the only rest and centre of our immortal Spirits for 1 Pet. 3.18 Christ once suffered for sins the just for the unjust that he might bring us to God our approximation or drawing nigh to God being the ultimate end as to us of Christs passion yet the seeing of Christ as he is when he shall appear in his Fathers glory when he shall come in power and great glory to see him as he is in his greatest glory and fullest Majesty sitting at the right hand of the Father and to see our humane nature in him as far exalted above so far more glorious than those glittering morning stars the Angels will be no small part or measure of our blessedness though not the quintessâ—nce compendium or complement thereof 1 Joh. 3.2 Beloved now are we the Sons of God and it doth not yet appear what we shall be But we know that when he shall appear we shall be like him for we shall see him as he is But to return Our Lord Christ is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by way of Eminency called that one Pearl of great price Mat. 13.46 which the wise Merchant-man sold all that he had and bought This Pearl eminently and virtually contains all other Pearls in it is comprehensive of all excellent and Soveraign good which our souls stand in need of infinitely more precious and excellent than the rest and infinitely to be prized and preferred above the rest Christ not only hath but is wisdome to the simple rayment to the naked riches to the poor rest to the weary bread of life to the hungry water of life to the thirsty righteousness to the guilty sanctification to the filthy redemption to the captive peace and reconciliation to the enemy power to the faint a rock and refuge to the afflicted a shineing Sun to the disconsolate a saving shield to the assaulted in a word a full fons of living water of rich supply to those that labour under any distress or misery whether inward perplâ—xity or outward calamity Philosophers brag much of their Elixir Naturalists boast much of their Panacea and Catholicon and they would bear the world in hand as though these were Soveraign remedies against all maladies good against all diseases but these and all other whether natural artificial or moral excellencies are less than Cyphers to Jesus Christ compared with him they are less than nothing and vanity Isa 40.17 1. As Christ is God the worlds were made by him and for him by his power and for his glory Heb. 1.2 Col. 1.16 2. As Christ is Mediator God-man so he is Heir of all things Heb. 1.2 whom he that is the Father hath appointed heir of all things by whom also he made the worlds Now can he want light that lives in the midst of the Sun Can he want air that lives upon the top of the highest Mountain Can he want water that lives at the Well head No more can he want light life grace strength comfort or any good thing that lives in union and communion with Jesus Christ in whom dwelleth all the fulness of the Godhead bodily Col. 2.9 * Qui habet habentem omâ—ia habet omnia He that hath him that owneth and possesseth all things hath all things 'T is an old and true saying Si Christum noscis nihil est si caetera nescis Si Christum nescis nihil est si caetera noscis Hath the Father given us the Son the Son of his eternal love of his eternal bosome then we may safely make with the Apostle this sweet inference How shall he not with him freely give us all things Rom. 8.32 All things pertaining to life and godliness as the Apostle expresseth and explaineth it elsewhere 1 Cor. 3.21 22 23. presents ye with a Christians Inventory and with a Christians tenure 1. A Christians Inventory All things A Christian hath a large dominion a great possession all things are yours 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for all things are yours Descend from generals to particulars then all things must be referred to or subdivided by persons and things All persons are yours that is for your good and benefit whether Paul or Apollo or Cephas whether Ecclesiastical or secular persons whether godly or ungodly whether spiritual men or carnal men therefore v. 22. he adds the world the wicked World or rather the wicked of the world who ere long shall be judged by the Saints as Assessors with Jesus Christ the Supreme Judge 1 Cor. 6.2 shall be subservient to Gods glory and to the Saints good Those Slaves and Scullions that rub off the rust and scoure and cleanse the Vessels of Honor by temptations afflictions imprisonments persecutions c. though not intentionally as to them yet accidentally and eventually by the blessing of God shall really promote and carry on their spiritual and eternal interest 2. As all pâ—rsons so all things are theirs whether life or death or things present or things to come all are yours ver 22. What can a soul either have or wish for more for a man not only to enjoy the comforts of life but also to find sweetness in death to find meat in this Eatâ—r to find honey in this Lyon to live in the midst of death to lie down in peace in the arms or rather Jaws of the King of Terrors for this deadly Enemy by the death of Christ to be made one of our best friends Again For a man to be rich in possession and rich in reversion too for a man to have an interest in all things present and an interest in all things future also to have Territories as broad as the earth and a treasure as high as heaven and returns
1.6 In Christo Jesu id est per Christum Jesum pâ—opter Christum Jesum nâ—m per Christum propter Christum accepti grati samus Patri in Christ Jesus that is by Christ Jesus and for Christ Jesus for indeed we can be no way amiable or acceptable to the Father but in the beloved We are said not only to be Elect in Christ Jesus but also to be sanctified in Christ Jesus 1 Cor. 1.2 For indeed all our good the Father hath laid up in him and daily dispenseth the same to us by him and through him Thus I have considered the former clause of the Text in haec verba But of him are ye in Christ Jesus Now the latter fall under an Analytical Examen in these words Who of God is made unto us wisdome righteousness sanctification and redemption For the better explaining whereof I shall briefly speak to these four 1. Quis. 2. Quid. 3. A Quo or unde 4. Quomodo 1. The Quis Who is made of God unto us Wisdome who or what is the Antecedent to this relative who why Christ Jesus Of him are ye in Christ Jesus who or which Christ Jesus is made of God unto us wisdome c. Valde observandus est hic locus in quo ad quatuor praecipua capita revocantur omnia quae in Christo adipiscimur beneficia Beza 2. The Quid What is Christ Jesus made to the Saints he is made indeed in effect all in all and all things to the Saints specifically in this Text these four wisdome righteousness sanctification and redemption to which four chief Heads all the benefits dignities and priviledges we obtain by Christ may be reduced as a learned Writer well observes Though the believing Corinthians and all other truly sanctified in Christ Jesus as men are as vile as the dung and as low as the dust Factus est nobis à Deo sapientia c. i. e. ut sapientes justi sancti liberi simus Theohylact in loc yet as Christians they shine as the stars and are exalted as high as heaven 1. Their understandings are enlightened by the Spirit of Wisdome and Revelation their darkness is scattered their ignorance healed by Jesus Christ their Wisdome and they in their measure like the Angels of God for wisdome though they are foolish both in the worlds matters and in the worlds accompt for commonly the children of this world are wiser in their Generation than the children of light yet they are wise with the wisdome of Christ the highest and purest wisdome they are wise for heaven wise for eternity wise unto salvation This is the first excellency 2. They are freed from the guilt and punishment of sin both from the dominion of sin and condemnation and reputed righteous in foro coeli in the Court of heaven justified acquitted and accepted as Heirs of eternal life and glory by Jesus Christ their righteousness The Lord their righteousness Jer. 23.6 3. They are delivered from the power of sin and cleansed from the filth of sin decked with grace endued with inward holiness beautified with this purest glory by Jesus Christ their Sanctification 4. They are delivered from the power of darkness from the bondage of corruption from all the pollutions of this world from the slavish fears of death and hell redeemed or â—t leastwise ere long actually shall be from all the sins sorrows sufferings and miseries attendant upon or contingent unto this mortal and frail life and lastly saved from all their enemies and from the hands of all that hate them Luke 1.71 by Jesus Christ their Redemption These are the special dignities the Saints are advanced to and the spiritual Royalties the Saints by Christ Jesus are invested with who of God is made unto us wisdome righteousness c. Here is Christ displayed in all his glory a Mine discovered in all its Treasures a Fountain opened in all its fulness our Mediator revealed in all his Offices our illumination or wisdome belongs to the Office of Christ as Prophet both our Justification and Sanctification belong to the Office of Christ as High-Priest and great Apostle of our profession Heb. 3.1 our Redemption externally from all Enemies and internally from all sins and sorrows respect the Office of Christ as Lord and King for our Saviour must be a Princely Saviour a Saviour and a Prince Acts 5.31 And the Father hath made him both Lord and Christ Lord over the dead and living 't is he that delivers us from the power of darkness and translates us into his own Kingdome Col. 1.13 3. A Quo or unde By whom is Christ made unto us wisdome righteousness c. I answer by God the Father who of God is made unto us c. Christ the Son in the Oeconomy or Dispensation of the Mediatorship must be considered as Gods servant he is so called Isa 42.1 Behold my servant whom I uphold The Father broke the business to him of our Salvation 't was the Father that sent him into the world and annointed him Isa 61.1 He had both his Mission and Commission from his Father him hath God the Father sealed 't was the Father that gave him the Spirit without measure that filled him with an overflowing fulness of all good to us and for us therefore we have this phrase here who of God is made unto us wisdome c. Neque enim Christus creatus aut factus est quoad essentiam divinam sed ordinatus donatus nobis ad haec bona conferenda ergo dicitur factus nobis Par. 4. Quomodo How is Jesus Christ or may Jesus Christ be said to be made unto us wisdome c. who is made to us non creatione sed ordinatione not by Creation but by appointment he is constituted ordained or appointed by the Father to be our Wisdome that is to be our Prophet to open our ears to Discipline and teach us wisdome to be our Righteousness that is to be our Justifier our High-Priest to reconcile us to God and make an attonement for us to be our Sanctification that is to be our Sanctifier for whom he justifies by his Merit them he sanctifies by his Spirit to restore our souls for us to renew us in the Spirit of our minds by the Spirit of holiness Postremo dicitur nobis factus Redemtio quod ita per cum justificati sanctificati certam Redemtionem tandem assequamur Beza to be our Redemption that is to be a perfect and compleat Redeemer to us by being all this before he will be Redemption in the abstract a glorious Redeemer or Saviour to the uttermost at the last Heb. 7.25 Factus est nobis à Deo c. id est qui datus est nobis à Deo who is made to us of God that is who is given to us of God c. to be our Wisdome c. Christ is not here given of the Father to us empty or scanty but he
serve for Tryals of your estate What are the precious Fruits that grow upon this Tree of Sanctification You may also call them the inseparable Concomitants and Adjuncts of Sanctification if you please 1. If you have received the spirit of Sanctification ye have also received the spirit of Supplication Zech. 12.10 The Spirit is entitled both the spirit of Grace and the spirit of Supplication where he is the former there he is the other also where he dwels as the spirit of holinesse there he dwels as the spirit of prayer Every sanctified heart is an Harp or Cymbal to sound forth Gods praises an habitation of God through the Spirit Ephes 2. ult and the Temple of the Holy Ghost The Temple of old was an holy place a place of relative and Typical holiness and an house of Prayer Every gracious heart like Gods Altar offers up to God the sweet sacrifice and incense of praises and Prayers Every new-born Babe for the most part comes into the world crying The word Abba signifieth Fa her in the Syriack tongue which the Apostle here reteineth which also young Children retein almost in all Languages Annotat. I am sure every spiritual new-born Babe cryes Abba Father Rom. 8.15 Gal. 4.6 And because ye are sons God hath sent the spirit of his Son into your hearts crying Abba Father Now if ye are Prayer-less persons ye are graceless persons persons without Prayer 'T was the saying of an old Disciple A man of much prayer is a man of much Grace are persons without Holiness or though ye pray yet if ye pray not in the Spirit according to the caution Ephes 6.18 i. e. in Faith in fervency with the vigor and intension of the Spirit or inner-man if it be not Jam. 5.16 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 If ye have no Communion ravishing have yee Communion sanctifying an inwrought prayer as the phrase is if yee wrestle not with God in the strength of God as Jacob did if ye have no holy boldness or Confidence at Gods Throne if ye never feel the sweet melting quickening warming moving breathings of the Spirit in your souls In a word if ye find no growing conformity in your hearts to the divine Nature by Duty no sweet sanctifying refreshing communion with God in Duty 't is an evident sign to me the Spirit of holiness dwels not in yee and consequently if ye have not the spirit of Christ ye are none of his Rom. 8.9 But as for such as pray in the Spirit as make conscience of this Duty and of the spiritual performance of it and find the rellish of God and Heaven in private prayer 't is one happy sign and symptome of their translation from death to life from a state of Nature to a state of Grace There are diversities of Gifts but the same Spirit 1 Cor. 1â— 4 Secondly If the spirit of Sanctification dwels in thee the same Spirit as a spirit of Illumination dwels in thee If Jesus Christ be thy sanctification he is thy wisdome also as thy holiness to sanctifie thee so thy wisdome to instruct thee It is the godly or holy man that feels the vertue and influence of that blessed Promise I will instruct then and teach thee in the way that thou shouldst go I will guide thee by mine eye Psalm 32.6 8. verses compared together That Text is famous for this purpose * Non acumine proprii sensus rectè sâ—pere homines sed illuminatione Spiritus Buling in loc What Unction is per unctionem Gratiam So. S. intelligit Beza in loc 1 Joh. 2.20 Ye have received an Unction from the Holy One and ye know all things By this Unction or annointing is meant the gracious operation of the holy Spiriâ— whereby they that are regenerate or sanctified are also enlightened with the saving Knowledge of Christ This is compared to the pâ—uring out of costly Ointment Psalm 45.8 and 137.2 Unction properly signifies the separation and consecration of a person to the Lord tog ther with the gifts of Wisdome Knowledge Faith Love c. Wherefore it must follow that a person annointed consecrated unto God is also illuminated by God if his person be sanctified his eyes are opened annointed with Eye-salve if annoâ—nted with Grace then instructed in Knowledge 2 Cor. 1.21 Rev. 3.18 if a V ssel full of Grace then a Vessel full of oyl a burning lamp and shining light For in Vnction sanctification and illumination are both together inseparably and indivisibly as light and heat in the Sun-beams The holy oyl of Grace casts a sweet perfume and splendid light in the hearts and lives of the annointed By vertue of this Unction Darkness is now in a great measure scattered and the man is made light in the Lord Ephes 5.8 An enlightned soul admires how foolish he was and ignorant even bruitish in his knowledge before Conversion he neither knew God nor himself he neither knew his present danger nor his future misery he neither saw sin as a vicious or as a Penal evil neither the evil in it nor the evil after it but went on like a Fool to the stocks like an Oxe to the slaughter and ran like a mad man toward the Gulf of Ruine Before sanctâ—fication he neither saw his want of Christ nor knew the worth of Christ The glory of Christs Person the beauty of his wayes the merits of his Blood the benefits of his Offices the comforts of his Spirit the sweetness of his Fellowship the savour of his Ointments the blessings of his Kingdome All these before Conversion were hid from his eyes for the God of this world had blinded him 2 Cor. 4.4 Besides the natural Veil of darkness he brought into the world with him he is blinded by another viz. a diabolical but in and by Conversion comes in illumination in turning from Satan to God his eyes are opened and his understanding turns from darknesse to light Acts 26.18 Now the eyes of his understanding being enlightned by the spirit of Wisdome and Revelation Ephes 1.17 18. He comes to know what is the hope of his Calling and the riches of the glory of his Inheritance in the Saints Every word is a word of weight 1 John 5.20 Phil. 1.9 10. he hath now a visive faculty an understanding given him to know things that are excellent he hath now a new spiritual clear affectionate knowledge of and a more distinct piercing knowledge in the Mysteries of the Gospel than ever he had before An enlightned head and a sanctified heart go both together This is the second effect or rather sweet Concomitant of Sanctification viz. Illumination 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 id est eandem fidem ex ejusdem spiritus afflâ—tu dono Beza 3. The third Effect or rather Concomitant or Adjunct of our Sanctification is Faith hee that hath the spirit of Holiness hath also the spirit of Faith 2 Cor. 4.13 wee having the same spirit of Faith the spirit of
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 Psalm 4.6 7. Caâ—t 5. â—0 All other Beloveds are no body to Jesus 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 Foxes Acti and Monuments 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 propter eminentiam cognitionis Christi Iesu Mont. None 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 Amore dâ—sideris A sanctified heart loves God with a 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 Amore unionis as the heart of Shechem 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 Amor non est nisi donum amantis in amatum God bestows himself 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 Amore Benevolentiae give and ascribe all honour and 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 Cant 2.16 let all thine be mine and let all mine be thine and let thine be for thy glory let every person and creature and thing in Heaven above and in earth beneath be a shril Trumpet a loud Cymbal to sound forth thy praises Amore complacentiae acquiescentiae Fourthly A sanctified heart loves God with 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 eye we are still looking where we love Anima pluâ— est ubi amat quà m ubi animat When I awake saith the Psalmist 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 here will I dwell the Saint saith of God Psal 132.14 Psal 116.7 Psal 91 9â— Ephes 2 ult Return to thy rest O my soul A Saint 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 Psal 16. ult but there both love and 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 Psal 36.9 Psal 87.7 Col. 3.3 and serve who is the fountain of his life and blessedness 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 I give you and a new spirit will I put within you which new heart I take to bee the Genus of all the following graces And where there is this new heart there will bee new Affections new longings and earnest breathings of soul after God Christ Heaven and Immortality for behold saith Christ I make all things new Rev. 21.5 Love of the Brethren an evidence of Regeneration Secondly As a sanctified person loves his God so also he loves his Brother this is made one great evidence of our happy and new Translation 1 John 3.14 We know that we have passed from death to life because we love the Brethren he that loveth not his Brother abideth in death Qui diligit fratrem magis novit d lectionem quâ diligit quam fratrem quem diligit Aug de Trinit Many a be-nighted soul I have read and heard upon the plank of this evidence have been kept from sinking down into the Whirl-pool of despair it
Surfet he may fall into sin yea fowly fall into great sins Nemo esse sine delicto potest quamdiù indumentâ— carni oneratus est Lactant. de vero cultu and labour 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 corroborate 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 Psalm 1.3 Rev. 22.1 in a word the withering stock of Grace within like a 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 of God Sanctificatio est Ingâ—estus in Regnum Dei Caâ—v Phil 3.20 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 rhe Life of God whilst his body is here on earth it is life eternal in the ptesent 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 hereafter 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 Semen manenâ— and it also quickens the soul 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 sp 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 Hymenaeus and Philetus hypocrites and hereticks may err concerning the truth overthrow the faith of some and throw themselves and others down to Hâ—ll 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 Joh. 13.1 Rom. 11.29 and Calling of God are without Repentance 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 Saints 1. For himself I will not turn away from them to do them good 2. For his Saints I will put my fear into their hearts that they shall not depart from me Though they fall they shall rise again though they step aside into the wayes of death God will bring them back and give them repentance unto life They may turn from God for a season but they shall never finally depart from him The Gates of Hell shall never prevail against them that is either the infernal spirits Eph. 6.12 called principalities and powers or the strength of Death and powers of the Grave shall never dissolve the Union between Christ and them for I am perswaded that neither Death nor Life nor Angels nor Principalities nor Powers nor things present nor things to come Rom. 8.38 39. nor height nor depth nor any other creature shall be able to separate us from the love of God which is in Christ Jesus our Lord. 2. It is a flourishing and progressive Principle Psalm 92.12 13 14. The Motto of the Palm-tree is Depressa Resurgo The Righteous shall flourish like the Palm-tree he shall grow like
Harmony between the divine Attributes righteousness and mercy do sweetly embrace and kiss each other the Glory of both shine forth most illustriously in and by the bloody passion of the Son of God Now the Acts of God the principal Efficient cause are to be distinguished according to the distinction of the three persons 1. The Father justifies as the primary Cause and Authour he gave his only begotten Son for our justification and salvation John 3.16 2. The Father justifies as Legislatour enacting by his Soveraign Authority that sweet Law of the New Covenant by vertue whereof every believing sinner is justified from the guilt of sin from which he could not be justified by the Law of Moses This Law of justification by Faith is Gods own act and Deed Acts 13.38.39 the great Instrumentum pacis betwen God and man the Tenour of the Gospel our Magna Charta runs that he that believeth shall be saved 3. The Father justifies as a Judge in absolving those that believe and in pronouncing them just in Christ and that in three respects 1 God jâ—stifies upon believing actually 1. God justifies a believing sinner upon his believing actually by Faith we are thus justified Rom. 5.1 Gal. 3.8 By believing he hath a Title good in Law an indefesible right to all the promises of the Covenant God then owns and approves of him as a person justified 2. Particularly at Death Heb. 12.23 2. At the moment of dissolution God justifies a Believer particularly as the Judge of all and the Judge of all the Earth passing a particular private Sentence of everlasting life upon every believing Soul 3. Eminently at the Day of Judgment 3. Eminently at the day of judgment God justifies at the last day by the man Christ Jesus Act. 17.31 when the Antient of Dayes shall take the Throne when the Son of Man appearing in power and great Glory shall in open Court before all the world by publick Sentence for ever acquit and discharge Believers at that solemn and Great Day Thus the Father justifies 2. Jesus Christ the Son justifies as the Mediatour and meritorious Cause of our justification and that in two respects 1. As our Surety he paid our Debt Christ is both 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Surety and a Mediatour 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 redemptionis precium and as our Redeemer he laid down the price of our Redemption Rom. 3.23 wee are justified freely by the Grace of God and yet through the redemption that is in Christ His blood was the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the price of our redemption Ephes 1.7 in whom we have redemption through his blood even the forgivenesse of sins according to the riches of his Grace he is the Mediatour of reconciliation between God and Man 2. Christ justifies as our Advocate and Intercessor presenting our persons pleading our cause prevailing with his Father by the speakings of his blood that the vertue of his merits may be applied to us Rom. 8.34 It is God that justifies who shall condemn 't is Christ that died yea rather that is risen again who also maketh intercession for us there is a rather put upon the resurrection and ascention of Christ 1 John 2.2 we have an Advocate with the Father Jesus Christ the righteous Thus Christ justifies 3. The Spirit justifies as the Applicatory Cause he doth reveal and apply to us the righteousness of Christ for our justification 1. The Spirit as the Spirit of Wisdome and Revelation reveals and discovers this Robe of Glory to us this Garment of Salvation Though the Father hath given the Son and the Son hath given himself for our righteousness yet 't is the Spirit that applyes this righteousness Revelation and Application is his peculiar Office 2. As the Spirit of Regeneration working in us the grace of Faith Directly which is one of the fruits of the Spirit whereby we receive and apprehend Christ the Lord our righteousness Causa Causae est etiam causa Causati unto our justification in the Court of Heaven the Spirit justifieth as he is the cause of the cause the Author of Faith that justifies 3. As a Spirit of Adoption by confirming our Faith Reflectively by working in us the assurance of our justification by sealing us up unto the day of Redemption the Spirit it self beareth witness with our spirits that we are the children of God Rom. 8.16 17. Thus the righteousness of God by the revelation of the Spirit is revealed from Faith to Faith Rom. 1.17 Thus much for the principal efficient cause 2. The instrumental or ministring causes are the Word of God and Faith 1. The ministry of the Word is the instrumental cause on Gods part The Gospel is manus Dei â—fferentis faith cometh by hearing and hearing by the Word Rom. 10.17 and in Gal. 3.2 the Gospel is called the hearing of Faith God in his Word by his Ministers doth as it were beseech sinners to be reconciled to him 2 Cor. 5.19 20. The Word of God is the vehiculum spiritus the Charriot of the Spirit wherein he rides the Word is the Wardrope Isa 61.10 Matth. 14.44 wherein this glorious Robe of Righteousness is laid up 't is the goodly Field wherein this heavenly treasure is to be found 2. The second instrumental cause is Faith Faith is manus accipientis Faith is the hand of the Soul whereby we receive Christ and apply his righteousnesse John 1.12 Faith justifies * Non 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1. Primo per se ut qualitas propriè aut motus actio vel vel passio aut opus aliquod bonum eximii precii quasi ipsa sit justitia aut ejus pars aut etiam justitiae loco ex censu estimatione Dei sed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 secundario secundum aliud nempe ut modus medium instrumentum ceu oculus manus qua Christi ejusque participes reddimur adeoque relativè ad objectum Iesum ipsius justitiam promissiones gratiae Synop. Pur. Theol. p. 442. Rom. 5.1 But how doth faith justifie Faith justifies as one expresseth it vi legis latae as it is our evangelical righteousness or our keeping the Gospel Law Faith pretends to no merit nor vertue of its own but professedly avows its dependance upon the merit of Christs satisfaction as our legal righteousness on which it layeth hold its excellency ariseth from Gods Sanction who made choyce of this act of Believing to the honour of Justification because it layes the creature low and so highly exalteth Christ The Act of believing is as the Silver Gods Authority in the Gospel-Sanction is as the Kings Image stampt upon it which gives it all its value as to justification without this stamp it could never have been currant Faith doth not justifie as an habit act work or quality as the Papists say but as an instrument or hand
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 't is called the righteousness of God This I must profess to or 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 Rom. 9.5 is the root and off spring of David that '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 justificâ—tion is the blood of God that he that was in the form of God Acts 20.28 and thought it no robbery to be equal with God did humble himself and became obedient to the death of the Crosse for me Phil. 2.6 8 Gal. 2.20 which whole humiliation of Jesus Christ God-man from his conception to his crucifixion especially his bloody passion Some say it consists both in applicatione pronunciatione ipsius Dei Justitia Dei est non peccare â—ustitia bominis est non impaâ—â—ni peccarum Bernard Serm 23. â— Cantic 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. St. Ambrose Bish p Downame and others do express it by this simile When Rebecca cloathed her son Jacob with the garmenâ—s of her elder son Esau 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 Rom. 5.17 18 19. how could 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 postquam 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 subordinate Utriusque enim misericordiae justitiae admirabile hic temperamentum relucet 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 might be just Rom. 3.25 26. and the justifier of him that bélieveth 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 Deus Pater nos justificat ut judex quidem sed sedens in Throno Gratiae c. Synops Rom. 3.25 and 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 redeemed 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 Receâ—pts 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 say 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