Imatges de pÓgina

dedication ;, cither of perfons to a boly office, and so the MiniAers of Chritt are fan&ified in their Ordination (which is a Confecration) and their fe4.dedication to God. (And it is high facriledge in themselves, or any other, that shall alicnate them unjuftly from their facred calling and work.) Or of things to holy uses; (as places and utenfils may be fanctified: Or it may be a dedication of persons to a boly state, relation and sfe ; as is that of every Christian in his Baprifm : and shis is either an external dedication; and so all the baptized are finchifi:d and koly; or an internal Dedication, which if it bc sincere, ic is both adual and babitual; when we both give up our felves to God in Covenant, and are allo disposed and inclined to him; and our hearts are set upon him ; yea and the life also confittech of the exercise of this difpofition, and porformance of this covo. nant. This is the Sanctification which here I speak of. And

. Co much for the name.

The doctrinal Propofitions acceflary to be understood about it, are there (more largely and plainly.laid down in my Confeffin, Clap. 3)

Prop. 1. So much of the appearance or Image of God as ibere is upon any creature, so much it is good and amiable to God and



Obje&. God lozalb us from eternity, and mpben me were bio enemies ; not because we were good, but to make us beitir than we

Answ. Gods Love (and all Love) confiftech formaly in complacenty. God hath no complacency in any thing but in good; or according to the mcılure of its goodness : From elernity God foreseeing the good which would be in us, loved us as good in effe cognito ; and not as adually good, when we were nor, When we were his enemies, he had a double love to us (or complacency) the one was for that natural good which remained in us as we were men, and repairable, and capable of being made Saints. The other was for that foreseen good as in offe cognito, which he purposed in time to coms, to put upon

This complacexcy excccded not at all the good which was the objc&t ofic : But with it was joyacd a wit and purpose to give us grace and glory hercafter; and thence it is called, A Lon of Benevolence : Not but that complacency is the true norion of Love ; and Bonevolence, or a purpose to give benetics,' is buc the fruit of it. But if any will needs call ihc Benevolence alone by the name of Love, we deny not in that sense that God lovech Saxl a persecutor, is well as Paul an Apoflc; ia that his purpose to do bim good is the lame.

Obje&. God laveth us in Cbrift, and for bis rigbreousness, and not only for our own inberene boliness.

Answ. 1. The Benevolence of God is exercised towards us in and by Chrift; and the fruits of his Love are Cbrift bimself, and the mercics given us wil b Cnrilt, and by Chrift. And our Pardon, and Justificatica, and Adoption, and Acceps ce is by bis meritorious nightcousness : And it is by bim that we are pofselcd with Gods Spirit, and renewed according to his Image,in Wisdom, and Righ courriels, and Holiness : And all this relative and inberent mercy we have as in Cbrift, relaced to him, without whom we have nothing. And thus it is that we are accepied and beloved in him, and for his righ'cousness. But Chrilt did not die or merit ro change Gods Nature, and make him morc indifferent in bis Love to the holy and the unholy, or equally to the more holy, and to the loss holy. But his complacency is ttill in no-man further than he is made truly amiable in his realboliness, and his relation to Chrift, and to the Father. (The Do&rine of Imputation is opened bclore.) Jobs 16. 27. The Farber bimself loverb you, because ye bave lived me, and believed, &c. And 14.21. Het bat loverb me, mall be loved of my Farber As God loved us with the love of benevolence, and so much complacence as is before described before we loved bim ( 1 John 4. 10. Ephcl. 2. 4.) fo he now loveth us compla. Centially for his Image upon us, and fo much of his grace as is found in us; and also for our relation to his Son, and to himfelf, which we Atand in by this grace : But as he loveth noc Saul a persecutor, under the norton of a fulfiler of his Law in Cbrift fo neicher doch he love David in his fin, under the notion of onc char is soitbout sm, and perfc&t, as having fulfilled the Law in Chrift: Buc co lovcth him in Chrift, as to pardon bis fixe, and make him more lovely in himself, by creating a clean boørt, and renewing & righe Spirit within tim, for inc fake of the fatisfa&ion and merits of Christ.

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3. 10.

Prop. 3. Holiness is Gods Image upon us, and that which

was our primitive amiablencls, Col, Prop. 3. The loss of Holiness, was the loss of our imiable.

acls, and our ftate of enmity to God. Prop. 4. Holiness confifteth in 1. Our rchgnation of our

felves to God as our Owner, and submission to his Providence :” 2. And our subjcction to God as our Ruler ; and obedience to his Teaching and his Laws: 3. And in Thankfulness and Love to God as our Chief Good,

cfficiently and finally. Prop. 5. Love is chat final perfective a&, which implyech

and comprehendesh all the reft; and so is the fulfilling of the Liw, and the true state of fan&ification, Rom

13. 10. Matib. 22. 37. Mark 12. 33. 1 Joben 7. 16. Prop. 6. Heaven it self, as it is our ultimate end and per

fcation, is but our perte & Love to God maintained by perfect vision of him, with the perfeæ reception of his

Love to us. Prop. 7. Therefore it was Chrifts great bufinals in the

world, to deftroy the works of the Devil, and to bring

us to this perfect Love of God. Prop. 8. Accordingly the grcatelt usc of Faith in Chrift is

to lubferve and kindle our Love to God. Prop. 9. This ir doch iwo special waics :: 3. By procuring

ihc pardon of fin, which forfeited the grace of the Spirit ; that foche Spirit may kindle the Love of God in us: 2. By adual beholding the Love of God, which shincth to us most gloriously in Chrift, by which our Love muft be excited, as the most suitable and cffcual means,

Jobon 3. 1. do 4. 10. Prop. 10. Our whole Religion therefore confiftcth of two

parts : 1. Primitive Holincfs, restored and perfe&ted : 2. The restoring and perfecting means : Or 1. Love to God, the final and more excellent part: 3. Faith in Chrift, the mediate part. Faith caufing Love, and Love caused by Faith, 1 Cor. 12. laft, & 13. Rom. 8:35. Epbes. 6. 23. 1 Tim. 1:5:2 Tbes. 3. 5. 1 Cor. 2.9.& 8. 3. Rom.

3 8:28. James i. 12. & 2.5.1 Pet. 1. 8. Prop. 11. Repentance towards, God, is the souls retułnco


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God in Love; and Regeneration by the Spirit, is the Spiries begetting us to the Image and Nature of God our heavenly Father, in a hcavenly Love to him : So char che

1 Holy Ghost is given us to work in us a Love to God, which is our fan&tification, Rom. 5.5: Titu.3.4, 5,6,7.

2 Cor. 13. 14. 1 Jobon 4. 16. Prop. 12. When San&ification is mentioned as a gift con

foquent to Faith, it is the Love of God as our Father in Chrift, and the Spirit of Love, that is principally mcanc

by thac San&ification. Prop. 13. The pardon of fin consisteth more in forgiving

the panem damni, the forfeiture and loss of Love, and the
Spirit of Lovc, than in remitciog any corporal pain of
sense. And the reftoring of Love,' and the Spirit of
Lovc, and the perfe&ting hereof in Heaven, is the moft
eminent part of our executive Pardon, Juftification and
Adoption. Thus far Sanctification is Pardon it self,
Rom. 8.15,16,17. Gal.4.6. 1 Cor. 6.10, 11. Titus 3. 6,7

Titus 2. 13, 14. Rom. 6. Rom. 8.4,10,13,
Prop. 14. The pardon of the pain of fonte, is given us as a

meins, to the executive pardon of the pain of loss, char
is, to put us in a capacity, with doubled obligations and

advantages to Love God, Luke 7. 47. Prop. 15. San&tification thercforc biing b:eter. shar all

other pardon of fio, as being its cad; we must-value it
*more, and muft make it our firft dcfire to be a's holy as
may be, that we may need as little forgivenefs as may be,
and in the second place only delire the pardon of that
which we had rather not have committed, and not make
pardon our chief defixe, Rom. 6, & 7, & 8. throughout,

Gal. 5. 17. to the end.
Prop. 36. Holiness is the true Morality; and they that pre-

for the preaching, and pri@icc of Faith in Chrift, ba-
fore the preaching and practice of Holiness, and fleigh
this as meer morality, do prefer the means before the
end, and their phyGck before their health : And they
that preach or think to practise Holiness, without
Faith in Chrift, do dream of a cuire without the only
Phytician of souls. And they thar preach up Morality

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as conliling in meer juftice, charity to men, and compesance, without the Love of God ip Chrift, do take a branch cut off and withcrcd, for the tree.

Somcignorine Scarics cry down all Preaching, as meer "morality, which doch not frequently toss the name of Cbrit, and Free Grace.

And some ungodly Preachers, who never felt the work of Fai hor Love to God in their own souls, for want of holy experience, favour not, and understand oor holy Preacbing; and therefore spend almoft all their time, in declaiming againft some particular vices, and speaking what they have learned of some vertues of Cobriety, justice of mercy. And when they have done, cover over thcir ungodly unbelieving course, by reproaching the weaknesses of thc former fort, who cry down Prcaching meer morality. But let fuch know, that those Minifters and Christians, who justly lament their lifeless kind of Preaching, do mcan by morality, that which you commonly call Esbicks in the Schools, which Icaveth our not only Fairl in Cbrift, but the Love of God, and the Sandtification of the Spirit, and she beavenly Glory. And they do not cry down true morality, bar shesc deed branches of it, which are all your

, morality: It is not morality it fell inclusively that they blame, but meer morality, that is, so much only as Ariftoiles Etbicks (cach, as exclusive to the Christian Faith and Love. And do you think with any wilc men (or with your own consciences long to find it a cloak to your lofidel or unholy hearts and dodrine, to mistake them that blame you, or to take advan. fage of that ignorance of others ? Ibe Grace of our Lord Jesus Cbrift

, and thc Love of God the Faber, and the Communion of ibe Holy Ghoft, do shut up your Liturgy by way of Benediction ; but it is almost all thut out of your Sermons, unless a few heart. Icls customary paffages: And when there is nothing lels in your preaching, than chat which is the fubftance of your Bap. tismal Covenant and Christianity, and your customery Benedidion ; you do but tell the people what kind of Cbriftianity you have, and what Benediâion : that is, that you are ncicher truly Cbriftians, nor Blefjed, True Morality, or the Christian Ethicks, is the Love of God


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