THE
CHRISTIANS
Crown
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
.
●●nour
and
the
happiness
to
be
cast
into
your
Ac●uaintance
;
with
whom
(
at
a
leastwise
with
●any
of
you
)
I
have
had
for
years
(
through
●●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
●●●s
of
my
extremity
:
For
all
which
(
according
●y
bounden
duty
)
in
all
humility
,
and
sincerity
,
●esire
to
blesse
and
Magnifie
the
Possessor
of
Hea●●●●
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
st●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
whence
,
and
in
whom
all
your
springs
and
supplies
are
,
against
the
guilt
,
punishment
,
dominion
,
and
filth
of
sin
,
(
viz.
)
in
your
Mediatour
Christ
Jesus
.
2.
Holinesse
is
most
excellent
,
most
excellent
in
Col.
1.
19.
-
1.
It
s
Authour
.
-
2.
It
s
Nature
.
-
3.
It
s
End
.
1.
T
is
excellent
in
its
Authour
,
it
hath
a
divine
Origination
:
The
High
and
lofty
One
that
Isa.
57.
15.
Ephes.
2.
10.
inhabiteth
Eternity
,
his
Name
is
Holy
;
he
that
is
the
Creatour
,
and
former
of
all
things
,
is
the
former
and
Creatour
of
the
new
Birth
.
2.
'T
is
excellent
in
its
Nature
:
more
precious
than
Rubies
,
than
the
Topaz
of
Aethiopia
,
than
the
Treasures
of
the
Indies
,
or
any
sublunary
excellency
whatsoever
;
it
hath
the
Image
and
Life
of
the
Authour
in
it
;
it
hath
the
Name
and
Glory
of
God
upon
it
,
't
is
divine
Nature
;
Therefore
2
Pet.
1.
4.
most
excellent
,
because
divinely
Excellent
.
3.
'T
is
excellent
in
its
end
,
salvation
.
We
use
1
Pet.
1.
9.
Finis
Coronat
opus
.
to
say
,
that
is
well
,
which
ends
well
,
for
the
end
Crowns
the
work
.
If
Holiness
be
implanted
in
ye
,
it
will
not
only
march
about
the
world
with
ye
in
all
conditions
and
estates
of
Life
,
and
be
your
Companion
in
labours
,
but
it
will
also
follow
ye
;
yea
,
go
along
out
of
the
World
with
ye
,
and
be
your
Companion
in
Glory
,
as
Samuel
Revel.
14.
13.
1
Sam.
16.
13.
annointed
Saul
aforehand
for
the
Kingdome
;
so
the
Holy
Oyl
of
Grace
sets
ye
apart
aforehand
,
for
the
fruition
of
Glory
;
it
never
leaves
ye
,
till
it
hath
placed
▪
ye
on
Thrones
,
arrayed
ye
with
Robes
,
put
Palmes
into
your
hands
,
and
incircled
your
heads
with
a
Crown
of
Life
,
and
immortality
.
The
perfection
of
Grace
is
Glory
.
3.
The
Doctrine
of
Sanctification
(
or
Holiness
)
is
very
Comfortable
.
There
are
two
Rivers
of
joy
springing
,
or
having
their
Well-head
,
in
the
precious
side
and
heart
of
Christ
:
-
1.
The
Blood
for
Justification
.
-
2.
The
Water
for
Sanctification
.
Both
streaming
from
one
Fountain
equally
cheering
,
refreshing
and
making
glad
the
City
of
Psalm
46.
God
,
and
nourishing
up
the
Believer
to
eternal
life
.
Amongst
my
Acquaintance
,
I
have
observed
two
sorts
of
dejected
souls
,
as
also
two
sorts
of
Causes
of
their
dejection
,
and
two
sorts
of
means
,
or
helps
for
their
Cure
and
recovery
.
1.
Some
trembling
hearts
do
much
despond
,
and
droop
,
for
want
of
the
sense
of
pardon
;
their
justification
is
dark
unto
them
,
they
know
not
whether
God
hath
pardoned
them
;
The
children
of
Light
may
sometime
walk
in
darkness
.
And
then
they
would
give
millions
of
worlds
(
did
they
Isa.
50.
10.
possess
them
)
for
God
the
fathers
face
to
shine
upon
them
,
and
for
the
holy
Spirit
the
Comforter
,
to
pronounce
peace
,
and
proclaim
pardon
to
them
.
2.
Other
deserted
souls
,
mourn
sore
like
Doves
for
want
of
holinesse
:
Comparing
their
hearts
with
the
perfect
nature
of
God
,
and
their
lives
with
the
pure
shining
Law
of
God
,
they
are
alwayes
complaining
for
their
defects
and
decays
of
Grace
,
for
the
strength
and
prevalence
of
corruption
,
and
for
the
manifold
spots
and
staines
of
their
conversations
.
Wherefore
they
are
afraid
,
their
spot
is
not
the
spot
of
Gods
Children
,
Deut
32.
5.
and
that
such
deadness
,
dulnesse
,
vanity
of
thought
,
and
disorders
of
spirit
and
life
,
cannot
be
consistent
with
saving
grace
.
And
hereupon
they
wander
in
Meanders
of
perplexities
and
disquietments
:
The
Indies
(
if
they
had
them
)
they
would
freely
part
with
,
for
the
plentifull
effusion
and
influence
of
Christs
Unction
,
and
to
see
him
clearly
to
be
made
of
God
sanctification
to
them
.
But
O
yee
Bruised
reeds
,
and
smoaking
flax
,
the
Captain
of
your
Salvation
will
bring
forth
judgement
unto
Victory
,
and
perfect
your
Grace
in
Glory
.
There
is
Balm
in
Gilead
,
there
is
a
Physitian
there
.
Christ
is
a
Saviour
,
and
a
Sanctifier
to
the
uttermost
;
The
Plaister
is
as
Heb.
7.
25.
broad
as
the
soar
,
the
blood
of
Christ
is
both
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
the
price
of
our
Redemption
,
and
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
the
Laver
of
Regeneration
also
.
1.
Let
the
first
sort
,
Trust
in
the
Name
of
Isa.
50.
10.
See
Dr.
Goodwins
Childe
of
Light
,
the
Lord
;
and
stay
themselves
upon
their
God
.
Trust
in
the
name
of
the
Lord
,
that
is
the
infinite
mercy
of
God
,
through
the
merit
of
Christ
▪
God
is
rich
in
Mercy
,
Plenteous
in
Redemption
,
abundant
in
goodnesse
and
Truth
;
the
mercy
of
God
is
the
Name
of
God
;
yea
,
the
very
first
letter
of
his
Name
:
Mercy
leads
the
Exod.
34.
6
chorum
in
that
Catalogue
of
the
Divine
Attributes
.
Exo.
34.
6.
2.
Trust
in
the
infinite
Merit
and
Righteousnesse
of
Jesus
Christ
;
for
this
is
his
Name
,
the
Lord
our
Righteousnesse
.
Let
Faith
drive
Jer.
23.
6.
thee
quite
out
of
self
,
and
thy
own
righteousnesse
,
and
lay
fast
hold
on
Christs
Righteousnesse
.
Know
,
that
Christ
is
the
end
of
the
Law
for
righteousnesse
Phil.
3.
8
,
9
to
every
one
that
believeth
.
Consider
him
that
hath
satisfied
Justice
,
fulfilled
all
righteousness
Rom.
10.
4.
in
his
own
Person
,
and
brought
in
everlasting
righteousnesse
for
thee
;
who
loved
thee
,
Dan.
9.
24.
and
gave
himself
for
thee
:
And
so
let
faith
grow
up
unto
Assurance
,
for
this
Righteousnesse
is
Gal.
2.
20.
revealed
from
Faith
to
Faith
,
called
the
Righteousnesse
of
God
,
because
't
is
the
righteousnesse
Rom.
1.
17.
of
God
,
as
well
as
man
,
and
which
God
appointeth
and
accepteth
for
thy
justification
.
This
divine
Righteousness
thou
must
live
upon
,
as
thy
daily
food
,
and
bread
of
life
.
2.
Let
the
second
sort
of
disconsolate
souls
,
consider
these
Particulars
.
1.
That
an
enlightned
soul
that
communes
with
his
own
heart
,
seeth
more
vileness
,
filthiness
,
and
contrariety
in
himself
to
the
holy
nature
and
Law
of
God
,
than
such
as
are
in
a
state
of
gross
darkness
,
who
are
strangers
to
God
,
and
(
in
this
sense
)
perfect
strangers
to
their
own
hearts
.
2.
Let
such
consider
,
a
Christian
state
in
this
world
is
militant
;
there
must
be
warring
and
wrastling
,
not
only
with
flesh
and
blood
,
but
also
with
Eph.
6.
12.
Principalities
and
Powers
,
(
i.
e.
with
the
Devils
of
hell
)
and
the
corruptions
of
the
world
every
day
.
Shall
any
say
,
because
I
fight
I
am
a
Coward
?
because
I
finde
a
law
in
my
members
,
warring
against
the
law
of
my
minde
;
a
double
interest
,
flesh
and
spirit
lusting
in
the
same
soul
,
yea
,
in
the
Luke
11
,
21
,
self-same
faculty
,
therefore
I
am
no
Christian
?
this
very
warring
evinceth
the
clean
contrary
,
for
when
the
strong
man
armed
keeps
the
house
,
all
things
are
in
peace
;
thy
very
sensibility
of
sin
,
and
Gal.
5.
17.
groaning
under
the
burden
and
bondage
of
it
,
thy
strugling
with
it
,
and
sincere
endeavours
to
subdue
it
,
are
evident
signs
of
sanctification
begun
in
thee
.
3.
Consider
Grace
begun
,
destroyes
not
sin
utterly
,
nor
carries
away
a
compleat
Victory
presently
;
thou
must
be
trained
and
exercised
a
long
time
in
Christs
School
,
and
endure
hardness
like
a
good
Souldier
of
Christ
Jesus
,
before
thou
dost
rout
the
enemy
totally
,
and
come
off
with
a
final
Conquest
.
Thou
must
strive
long
,
and
strive
lawfully
2
Tim.
2.
5.
Quo
seme●
est
imbuta
recens
,
servabit
odorem
,
Test●
diu
,
&c
,
too
,
before
thou
art
crowned
.
Grace
by
the
supplies
of
the
Spirit
is
daily
working
out
corruption
,
and
cleansing
the
soul
of
filthiness
,
but
the
Vessel
(
thy
heart
)
is
so
deeply
tainted
,
that
it
cannot
be
perfectly
cleansed
presently
.
Sanctification
in
the
power
of
it
,
brings
down
the
dominion
of
sin
,
dethrones
it
,
casts
it
down
,
though
not
quite
cast
it
out
;
Grace
weakens
the
power
of
sin
,
but
not
dissolves
1
Cor.
1●
.
53.
the
being
of
it
,
till
mortal
shall
put
on
immortality
.
4.
Consider
the
Cloud
of
Witnesses
:
The
most
,
and
the
best
of
Saints
have
had
the
stain
of
sin
,
as
well
as
the
stamp
of
Grace
;
there
have
been
Ecclipticks
in
their
Zodiacks
,
Abraham
,
Isaac
,
Jacob
,
Moses
,
Aaron
,
Job
,
David
,
Solomon
,
Peter
,
Paul
,
&c.
retain
blots
in
their
Escutcheons
to
this
day
,
not
to
encourage
sinners
,
(
that
's
a
devillish
use
)
but
to
comfort
Saints
,
and
keep
them
from
despairing
,
when
they
finde
themselves
overtaken
with
infirmities
:
The
7th
.
to
the
Romans
is
little
other
than
a
dolefull
Elegy
of
the
in-being
,
concupiscence
,
and
motions
of
sin
in
holy
Paul
,
(
as
a
Pattern
of
all
other
Christians
)
who
was
a
man
2
Cor.
12.
of
as
high
Attainments
,
Revelations
,
and
Communion
with
God
,
as
any
other
.
This
may
a
little
comfort
thee
,
that
such
Temptations
,
such
corruptions
as
thou
dost
feel
,
the
most
eminent
Saints
have
felt
,
the
same
afflictions
are
accomplished
in
your
Brethren
.
1
Pet.
5.
9.
5.
Look
up
to
Jesus
Christ
for
sanctification
,
(
as
well
as
for
Righteousness
)
He
is
thy
Redemption
,
as
thy
King
,
but
he
is
thy
Righteousnesse
and
Holiness
as
thy
Priest
,
which
is
more
fully
handled
in
the
ensuing
Treatise
;
Oh
that
the
eye
of
thy
faith
might
see
him
in
all
his
Excellencies
,
and
the
hand
of
thy
faith
might
receive
him
in
all
his
Offices
;
who
is
made
of
God
to
be
thy
Wisdome
;
Righteousness
,
Sanctification
and
Redemption
;
Some
poor
souls
look
on
Christ
to
be
their
Righteousnesse
,
but
are
dark
in
respect
of
Holinesse
;
this
makes
them
wander
in
melancholly
shades
,
and
desert
paths
,
but
the
Scripture
tells
us
we
are
compleat
in
Christ
the
Head
Col.
2.
10.
(
an
Head
of
Influence
as
well
as
Eminence
)
and
that
he
of
God
is
made
unto
us
sanctification
,
as
well
1
Cor.
1.
30.
John
17.
19.
as
Righteousness
,
and
that
for
our
sakes
he
sanctified
himself
,
that
we
might
be
sanctified
through
the
Truth
;
and
that
Christ
as
our
High-Priest
,
appears
Heb.
9.
24.
Col
3.
3.
1
John
5.
11
,
12.
in
Heaven
for
us
,
and
that
he
is
our
Life
(
both
of
Holiness
and
Righteousness
)
,
and
that
he
that
hath
the
Son
,
hath
Life
;
were
not
Christ
our
sanctifier
as
well
as
justifier
,
he
were
not
a
perfect
Saviour
,
but
he
is
both
;
he
is
All
in
All
to
us
,
by
our
mystical
Union
with
him
:
and
what
would
your
souls
have
more
?
we
are
justified
by
Christ
,
but
sanctified
in
Christ
Jesus
,
because
of
the
wonderfull
spiritual
intimate
Union
between
us
and
Christ
.
1
Cor.
1.
2.
Ego
verò
malui
servare
proepositionem
▪
,
quod
melius
declaret
quomodò
nos
Pater
per
Christum
sanctificet
,
nempe
donando
nos
filio
suo
,
ut
ipse
sit
in
nobis
,
&
nos
in
eo
.
Reverend
Beza
in
1
Cor.
1.
2.
Oh
that
every
contrite
heart
would
live
purely
by
faith
on
Christ
as
the
Lord
their
Righteousness
,
and
as
their
Head
and
fountain
of
Holiness
;
the
just
must
live
by
faith
,
and
is
not
he
the
Author
Heb.
12.
2
▪
and
finisher
of
your
Faith
?
Thus
your
Sanctification
and
Consolation
will
grow
up
,
and
encrease
together
.
My
chief
design
in
this
Publication
,
is
to
advance
Holiness
in
the
world
,
and
thereby
God's
Honour
,
which
is
so
much
fallen
to
decay
,
Partly
by
the
abominable
prophaneness
and
debanchery
of
some
,
and
partly
(
yea
chiefly
)
by
the
horrid
Hypocrisie
and
Apostacy
of
others
,
who
Dema's-like
have
made
gain
godliness
,
and
so
shipwrackt
faith
and
a
good
Conscience
.
The
Lord
recover
such
out
of
the
snare
of
the
Devil
,
and
give
them
repentance
2
Tim.
2.
25
,
26.
unto
life
,
for
his
infinite
mercies
sake
.
I
might
tell
ye
,
that
Families
,
Cities
,
Countries
,
Thrones
,
Kingdomes
,
yea
the
whole
world
stands
See
Prov.
20.
28.
Pro.
14.
34.
Isa.
1.
9.
Fiat
justitia
,
aut
rua●
Coelum
.
Jer.
31.
23.
by
Holiness
,
and
for
the
sake
of
holy
Ones
,
and
that
we
can
never
expect
to
be
an
Happy
,
unless
we
are
an
Holy
Nation
;
Oh
that
that
most
blessed
Blessing
might
be
pronounced
upon
this
Kingdome
;
The
Lord
bless
thee
O
Habitation
of
justice
,
and
Mountain
of
Holiness
,
This
would
be
the
consternation
of
wicked
men
and
Devils
,
but
the
rejoycing
of
Saints
and
of
all
the
Holy
Angels
;
The
Lord
accomplish
it
in
his
time
.
The
Blessing
of
Heaven
attend
these
poor
labours
to
their
intended
and
desired
end
;
And
Grant
this
Word
,
(
like
the
rain
and
snow
from
Heaven
)
may
be
prosperous
to
Isa.
55.
10
,
11.
them
that
read
it
.
If
any
shall
be
hereby
enlightned
,
quickned
,
awakened
,
reproved
,
comforted
confirmed
,
or
any
way
edified
.
Let
she
Father
of
Lights
,
from
whom
comes
down
every
good
and
perfect
Gift
,
have
all
the
Glory
,
And
be
pleased
to
remember
at
the
Throne
of
Grace
,
Jam.
1.
17.
Your
affectionate
Friend
and
Servant
in
the
Lord
,
T.
C.
Christ
our
Sanctification
.
1
Cor.
1.
30.
Some
part
of
that
verse
.
—
Who
of
God
is
made
unto
us
—
Sanctification
.
—
The
whole
verse
runs
thus
.
But
of
him
are
ye
in
Christ
Jesus
,
who
of
God
is
made
unto
us
Wisdome
,
and
Righteousness
,
and
Sanctification
,
and
Redemption
.
But
the
words
which
(
συν
θεῶ
)
we
shall
insist
on
at
this
time
,
and
in
this
small
Tract
,
are
these
:
—
Who
of
God
is
made
unto
us
,
Sanctification
.
—
THe
Apostle
Paul
,
Rom.
1.
14.
confesseth
himself
a
debtor
both
to
the
Greeks
,
and
to
the
Barbarians
,
(
i.
e.
)
to
all
sorts
of
Gentiles
,
(
for
he
was
the
great
Apostle
to
the
Gentiles
)
both
to
the
wise
,
and
to
the
unwise
;
i.
e.
to
all
kinds
and
sorts
of
men
in
particular
amongst
them
:
for
all
sorts
of
men
may
be
ranged
into
these
two
Ranks
or
Orders
,
the
wise
,
and
unwise
.
In
imitation
of
the
holy
Apostle
,
I
who
am
the
lowest
and
least
of
Saints
,
and
the
unworthiest
of
all
the
servants
of
the
Lord
,
most
unfit
for
so
honourable
and
high
a
Calling
,
as
the
Ministry
of
the
Gospel
,
must
reckon
my self
a
debtor
both
to
the
wise
and
unwise
,
to
the
learned
and
unlearned
;
as
well
to
the
more
acute
and
perspicacious
,
as
to
the
less
judicious
and
enquiring
Christian
:
And
therefore
(
as
in
duty
bound
)
must
cast
in
my
Mite
into
the
Saints
Treasury
,
and
imploy
my
Talent
(
though
but
one
,
and
a
small
one
)
as
for
the
information
of
the
more
ignorant
,
so
also
for
the
satisfaction
of
the
more
ingenious
and
learned
Reader
:
For
his
satisfaction
therefore
,
or
at
least
wise
for
an
Essay
thereunto
,
I
think
it
neither
unnecessary
nor
inexpedient
,
before
I
come
to
the
words
themselves
,
to
preface
the
subsequent
Discourse
with
these
(
I
think
)
convenient
Prolegomena
.
THE
PROLEGOMENA
TO
THE
Ensuing
Discourse
.
ALl
I
have
to
say
in
the
Proem
to
the
Text
,
I
shall
reduce
to
these
Heads
following
.
I
shall
endeavour
to
shew
-
1.
By
whom
this
Epistle
was
written
.
-
2.
To
whom
it
was
written
.
-
3.
Vpon
what
occasion
the
Apostle
wrote
this
Epistle
.
-
4.
What
is
the
Argument
of
this
Epistle
.
-
5.
At
what
time
,
and
where
this
Epistle
was
written
.
1.
By
whom
this
Epistle
was
written
.
The
Apostle
Paul
,
a
[
](A31258-e12630-b)*
*
Act.
9.
15.
chosen
Vessel
of
God
,
was
the
Author
of
this
Epistle
,
a
man
that
was
caught
up
to
the
third
heaven
,
(
where
he
heard
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
;
which
Montanus
and
the
Vulgar
translate
,
arcana
verba
:
But
Beza
,
ineffabilia
verba
,
unspeakable
words
;
as
our
English
Translators
do
well
render
;
such
words
[
](A31258-e12690-b)†
†
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
;
id
est
,
quae
fando
explicari
à
quoquam
homine
non
possint
.
Beza
.
which
no
man
can
explain
by
speaking
.
)
A
man
inspired
with
the
Spirit
of
God
,
as
he
testifies
of
himself
in
this
Epistle
,
1
Cor.
7.
40.
Therefore
by
the
inspiration
of
the
Spirit
of
God
he
wrote
this
Epistle
.
Paul
,
and
all
other
holy
men
of
old
that
wrote
the
Canonical
and
Divine
Scriptures
,
were
but
Amanuenses
Penmen
,
or
Secretaries
to
the
Spirit
,
the
Spirit
was
the
immediate
Author
,
Inditer
,
and
Composer
of
the
Scriptures
:
All
Scripture
is
of
Divine
Inspiration
,
[
](A31258-e12770-b)*
*
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
2
Tim.
3.
16.
1
Pet.
1.
21.
For
the
Prophesie
came
not
in
old
time
,
or
rather
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
aliquando
,
at
any
time
,
by
the
will
of
man
,
but
holy
men
of
God
spake
as
they
were
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
acti
,
inspirati
;
acted
or
moved
by
the
Holy
Ghost
.
[
](A31258-e12850-b)†
†
D.
Owen
expounding
this
Text
in
his
Divine
Original
of
the
Scripture
,
p.
25.
One
of
our
Worthies
hath
an
excellent
gloss
upon
this
Text.
When
the
Word
came
,
or
rather
was
brought
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
to
the
holy
men
that
wrote
the
Scriptures
,
it
was
not
left
to
their
understandings
,
wisdomes
,
minds
,
memories
;
to
order
,
dispose
,
and
give
it
out
;
but
they
were
born
,
acted
,
carried
out
by
the
Holy
Ghost
,
to
speak
,
deliver
,
and
write
all
that
,
and
nothing
but
that
,
to
every
tittle
that
was
so
brought
to
them
;
they
invented
not
words
themselves
,
suited
to
the
things
they
had
learned
,
but
only
expressed
the
words
that
they
received
.
And
a
little
after
he
saith
,
Not
only
the
Doctrine
they
taught
was
the
Word
of
Truth
,
Truth
its
self
,
Joh.
17.
17.
but
the
words
whereby
they
taught
it
,
were
words
of
truth
from
God
himself
,
&c.
Thus
this
Epistle
,
and
other
sacred
Scriptures
,
being
of
Divine
Authority
,
and
thereupon
of
uncontroulable
Soveraignty
,
and
of
Eternal
Verity
,
ought
to
be
received
and
entertained
of
us
with
holy
respect
and
reverence
,
to
be
heard
and
read
as
the
Oracles
of
God
.
2.
To
whom
this
Epistle
was
written
,
together
with
a
Description
of
Corinth
.
This
Epistle
was
written
to
the
men
of
Corinth
,
but
more
specifically
,
the
Apostle
himself
tells
ye
,
1
Cor.
1.
2.
Unto
the
Church
of
God
which
is
at
Corinth
,
to
them
that
are
sanctified
in
Christ
Jesus
,
called
to
be
Saints
,
with
all
that
in
every
place
call
upon
the
Name
of
Jesus
Christ
our
Lord
,
both
theirs
and
ours
.
The
Corinthians
were
Achaians
.
Corinth
Corinthii
Achaici
fuerunt
.
was
a
famous
and
rich
City
of
Achaia
,
not
only
one
of
the
chief
,
but
the
Metropolitan
,
or
chiefest
of
that
Region
;
it
was
a
City
placed
in
an
Isthmus
,
or
narrow
streight
,
going
into
Peloponnesus
,
now
called
Morea
;
and
being
scituate
between
[
](A31258-e13130-b)*
*
Both
Poets
and
Geographers
use
to
call
her
Corinthus
Bi-maris
,
Corinthus
Achaiae
,
Metropolis
olim
erat
,
ob
portuum
commoditatem
Emporium
totius
Asiae
,
tum
celeberrimum
,
tum
opulentissimum
.
Marl.
two
Seas
,
the
Aegean
,
and
Ionian
,
having
fair
Havens
towards
these
two
Seas
,
a
great
concourse
of
people
from
many
Countries
resorted
thither
,
whereupon
it
was
called
Nobilissimum
Emporium
,
opibus
abundans
,
a
most
Noble
Mart-Town
,
overflowing
with
a
confluence
of
wealth
and
worldly
prosperity
;
yea
,
so
famous
and
flourishing
was
this
City
,
that
the
Romans
themselves
began
to
suspect
her
greatness
;
but
the
Corinthians
were
as
insolent
as
the
Romans
were
suspitious
,
for
they
uncivilly
abused
the
Roman
Embassadors
,
and
cast
Urine
upon
their
heads
as
they
passed
through
the
[
](A31258-e13200-b)†
†
So
Cicero
relates
it
.
City
.
Upon
this
disgrace
the
Romans
sent
Lucius
Mummius
,
then
Consul
,
who
burnt
the
City
,
and
made
it
level
with
the
ground
:
In
the
burning
of
it
,
so
many
rich
and
costly
Images
of
sundry
sorts
of
mettal
were
melted
,
that
thereof
was
found
a
very
precious
Brass
called
Aes
Corinthium
,
more
esteemed
than
Silver
among
the
Romans
.
At
last
it
was
(
say
some
)
re-edified
by
Julius
Caesar
;
(
say
others
)
by
Augustus
Caesar
:
because
of
the
excellent
fitness
and
scituation
of
the
place
,
it
quickly
encreased
to
its
former
wealth
and
splendour
.
It
was
a
place
famous
for
the
profession
of
Christianity
,
but
of
late
it
fell
into
the
hands
of
Turks
and
Infidels
,
and
by
them
it
is
at
this
day
called
Corinto
Anno
Ch.
1451.
and
Coranto
.
To
this
City
the
Apostle
Paul
came
from
Athens
,
where
he
converted
to
the
Faith
of
Christ
Act.
18.
1.
Crispus
and
Sosthenes
,
two
chief
Rulers
of
the
Jewish
Synagogue
,
and
many
of
the
Corinthians
Act.
18.
8.
17.
hearing
believed
,
and
were
baptized
,
for
the
Lord
had
by
a
Vision
in
the
night
told
him
,
he
had
much
people
in
that
City
;
and
withall
,
for
his
encouragement
,
to
preach
there
uncessantly
,
and
to
abide
there
patiently
.
The
Lord
bids
him
be
not
afraid
,
but
speak
,
Act.
18.
9.
and
hold
not
thy
peace
.
These
words
were
Pillars
of
Support
,
and
Cordials
of
Comfort
to
his
fainting
heart
:
Gods
words
are
not
empty
or
a●ery
Dictates
,
like
[
](A31258-e13400-b)*
*
Vox
&
praeterea
nihil
.
mans
,
a
voice
,
and
no
more
;
but
creating
,
corroborating
,
comforting
,
soul-renewing
,
and
soul-quickning
,
and
soul-restoring
,
and
reviving
precepts
,
where
,
when
,
and
in
whom
he
pleaseth
;
for
his
word
He
upholdeth
all
things
by
the
Word
of
his
Power
.
Heb.
1.
3.
is
the
word
of
his
power
,
and
therefore
a
word
with
power
:
The
words
that
I
speak
(
saith
Christ
)
they
are
spirit
,
and
they
are
life
,
Joh.
6.
63.
Again
,
the
Lord
promiseth
to
be
with
Paul
,
for
I
am
with
thee
,
and
no
man
shall
Act.
18.
10
set
on
thee
to
hurt
thee
,
&c.
God
did
not
only
promise
the
assistance
of
his
Spirit
to
his
Ministry
,
(
though
that
is
rather
implied
than
expressed
)
but
God
also
promiseth
his
Protecting
Presence
to
his
person
,
that
no
man
should
set
on
him
to
hurt
him
.
How
valiantly
and
chearfully
may
a
soul
fight
after
such
a
Leader
,
and
under
such
Ensigns
?
under
the
promise
of
the
faithful
God
,
and
in
the
presence
of
the
Mighty
God
.
He
to
whom
God
is
a
Sun
of
influence
,
and
a
Shield
of
defence
,
(
as
he
hath
promised
)
Psa.
84.
11.
may
go
on
in
the
face
of
the
greatest
difficulty
with
courage
and
success
,
and
fear
no
colours
,
because
one
single
God
is
eminently
and
infinitely
more
,
more
for
strength
,
support
and
succour
,
than
all
the
enemies
are
for
fear
and
terror
.
When
the
snares
of
death
prevent
thee
,
and
Psa.
18.
4
,
5.
the
floods
of
the
ungodly
make
thee
afraid
,
call
upon
God
,
cry
to
the
Lord
in
thy
distress
,
as
David
did
,
Psa.
18.
6.
Act
faith
on
God
by
the
Warrant
of
his
own
precious
Promises
;
these
among
others
are
ver●●●●rtment
and
pregnant
,
Isa.
41.
10
,
11.
Fear
thou
not
,
for
I
am
with
thee
,
&c.
Isa.
43.
2.
When
thou
passest
through
the
waters
,
I
will
be
with
thee
,
&c.
Isa.
8.
12
,
13
,
14.
Neither
fear
ye
their
fear
,
nor
be
afraid
,
but
sanctifie
the
Lord
of
Hosts
himself
,
and
let
him
be
your
fear
,
and
let
him
be
your
dread
.
This
is
Gods
Precept
,
and
your
Duty
;
v.
14.
And
he
shall
be
for
a
Sanctuary
.
This
is
Gods
Promise
,
and
your
Priviledge
.
But
to
return
;
the
Apostle
hereby
animated
,
continued
at
Corinth
a
year
and
six
moneths
,
Act.
18.
11.
teaching
the
Word
of
God
among
them
;
during
which
space
of
time
,
by
the
blessing
of
God
upon
his
Ministry
,
(
or
in
his
own
phrase
)
by
the
grace
of
God
which
was
with
him
,
1
Cor.
15.
10.
he
had
gathered
and
planted
a
most
flourishing
Church
at
Corinth
,
to
whom
he
gives
many
Encomiums
,
or
Titles
of
praise
,
in
the
beginning
of
this
Epistle
,
Chap.
1.
5
,
6
,
7.
God
had
indeed
much
people
in
this
City
,
whom
he
sanctified
in
Christ
Jesus
,
and
called
to
be
Saints
.
A
Quis
,
Quaeso
Electos
multos
in
perversissima
c●vitate
quaesivisset
?
Deus
tamen
noverat
quos
●iegisset
,
&
qui
sui
essent
.
Pareus
.
German
Divine
admiring
at
Gods
goodness
,
and
Paul's
success
,
cryes
out
,
Who
(
I
pray
)
would
have
sought
for
many
Elect
in
a
most
perverse
City
?
But
God
knew
whom
he
had
elected
,
and
who
were
his
.
No
place
is
so
prophane
(
saith
the
same
Author
)
in
which
God
hath
not
his
.
This
passage
puts
me
in
mind
of
an
excellent
note
of
a
[
](A31258-e13780-b)†
†
M.
Caryl
in
his
Exposition
upon
the
three
first
Chapters
of
Job
,
p.
23.
●
In
cor●●●tissima
&
〈…〉
.
Worthy
Divine
of
ours
,
where
he
observes
;
God
hath
his
servants
in
all
places
,
in
the
worst
of
places
:
There
was
never
any
air
so
bad
,
but
that
a
servant
of
God
may
breathe
in
it
.
God
had
a
choice
piece
even
in
the
Land
of
Uz
,
a
place
of
prophaneness
;
here
was
Bethel
in
Bethaven
,
an
House
of
God
in
a
Land
of
wickedness
;
and
so
he
goes
on
excellently
.
There
were
Saints
in
Caesars
(
wicked
Neroes
)
houshold
;
so
there
were
Saints
,
many
Saints
,
at
leastwise
many
,
which
the
Lord
did
intend
actually
to
call
and
sanctifie
by
Paul's
Ministry
,
and
consequently
to
save
and
glorifie
,
that
were
Inhabitants
even
in
Corinth
,
in
that
most
*
corrupt
and
most
perverse
City
,
infamous
for
luxury
,
effeminateness
,
and
many
other
vices
,
as
a
good
Author
doth
observe
.
3.
Upon
what
occasion
this
Epistle
was
written
.
The
occasion
was
twofold
.
First
was
,
Those
grievous
and
great
scandals
and
vices
which
crept
in
,
and
invaded
the
Church
of
Corinth
after
the
departure
of
the
Apostle
;
of
which
,
throughout
the
whole
Epistle
,
we
hear
at
large
.
The
Apostle
having
planted
a
great
Church
there
,
went
forward
in
his
Ministerial
Circuit
,
(
according
to
his
Commission
)
from
thence
to
preach
the
Gospel
in
other
Cities
of
Asia
,
and
after
a
considerable
time
,
being
now
at
Ephesus
,
as
may
be
gathered
from
1
Cor.
16.
8.
he
understood
there
from
some
of
the
[
](A31258-e14050-b)*
*
A
Cloes
familiaribus
Apostolus
edoctus
esset
.
Par.
This
Cloe
seems
to
have
been
an
honest
Matron
,
and
of
esteem
among
the
Church
of
Corinth
.
So
the
Dutch
Annotat.
houshold
of
Cloe
,
that
there
were
divisions
among
them
;
wherefore
because
he
could
not
come
himself
in
person
at
present
to
apply
healing
plaisters
to
their
sores
,
he
sends
them
this
Epistle
,
wherein
he
doth
gravely
advertise
them
,
put
them
in
mind
of
their
duty
;
he
shews
them
their
fall
and
folly
,
and
directs
them
to
the
right
cure
and
recovery
;
and
that
the
cure
might
be
wrought
effectually
,
he
labours
to
effect
it
several
wayes
,
if
possibly
he
might
take
them
with
honest
guile
.
1.
Sometimes
he
praiseth
,
commendeth
,
and
speaks
them
fair
,
as
a
Father
.
2.
Sometimes
he
speaks
roughly
,
and
reproves
sharply
,
with
Power
and
Authority
,
as
an
Apostle
.
3.
Sometimes
he
prayes
,
entreats
,
and
gently
instructs
them
,
as
a
Brother
,
and
all
to
make
them
sensible
of
their
sinful
malady
,
and
receptive
of
a
spiritual
remedy
.
2.
The
other
occasion
was
the
Epistle
sent
to
him
from
the
Corinthians
,
as
appears
from
1
Cor.
7.
1.
wherein
they
asked
the
Apostles
advice
and
counsel
touching
divers
matters
;
as
Cum
primis
de
Matrimonialibus
de
Idolothytis
,
de
Spiritualibus
charismatis
,
de
modo
Prophetandi
,
de
collecta
denique
faci●ad●
,
touching
Matrimonials
,
or
the
affairs
that
have
reference
to
Marriage
,
of
Meat
dedicated
or
offered
up
to
Idols
,
of
Spiritual
Gifts
,
of
the
manner
of
Prophecying
:
Lastly
,
touching
a
collection
to
be
made
for
the
poor
Saints
at
Jerusalem
,
as
is
evident
from
1
Cor.
16.
3.
As
this
last
from
this
Text
,
so
all
the
former
are
very
clear
and
manifest
to
every
eye
that
reads
,
and
to
every
serious
mind
that
notes
the
Series
of
this
Epistle
.
4.
What
is
the
Argument
of
this
Epistle
.
The
whole
Argument
of
this
Epistle
is
corrective
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
and
hortatory
,
consisting
of
[
](A31258-e14370-b)*
*
Hujus
Epistolae
variae
est
ac
multiplex
utilitas
:
multos
enim
insignes
locos
conti●e●
.
Calv.
divers
parts
,
as
that
Church
did
labour
under
divers
distempers
:
All
may
be
reduced
to
these
eight
Heads
.
1.
In
the
four
first
Chapters
,
the
Apostle
reproves
the
factious
spirits
and
courses
of
the
Corinthians
,
whereby
they
had
rent
themselves
into
Sects
and
Parties
,
and
exhorts
them
to
concord
and
unity
:
he
also
excuseth
the
plainness
,
simplicity
,
and
purity
of
his
Doctrine
;
and
on
the
contrary
,
nips
and
sharply
checks
the
vanity
of
the
false
Apostles
in
the
ostentation
of
their
Grandiloquence
,
i.
e.
their
lofty
and
stately
Eloquence
;
by
which
Artifice
,
they
thought
to
bring
the
Apostle
into
contempt
among
the
people
,
as
though
he
had
been
(
in
comparison
of
them
)
a
very
illiterate
and
rude
Preacher
.
2.
In
the
fifth
and
sixth
Chapters
he
chargeeth
them
with
three
vices
.
1.
In
that
they
continued
the
incestuous
person
in
their
company
and
communion
,
who
ought
rather
to
have
been
delivered
over
unto
Satan
,
and
ejected
out
of
the
Society
of
the
Church
.
2.
In
that
they
went
to
Law
,
and
contended
De
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
de
secularibus
,
aut
ad
hanc
vitam
pertinentibus
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Plenty
begets
strife
.
one
with
another
even
before
the
Heathen
Judges
,
about
things
pertaining
to
this
life
:
This
(
saith
the
Apostle
)
I
speak
to
your
shame
,
1
Cor.
6.
4
,
5.
For
indeed
this
contentious
practise
of
theirs
,
brought
an
odium
and
shame
upon
the
Christian
Religion
,
and
made
that
pure
and
peaceable
profession
to
stink
in
the
Nostrils
of
the
Heathen
.
There
were
indeed
at
Corinth
many
Merchants
,
who
are
(
as
one
observes
)
[
](A31258-e14600-b)*
*
Hominum
genus
delicatum
,
quaestuosum
,
habendi
cupidissimum
,
injuria
impatientissimum
.
&c.
a
delicate
kind
of
men
,
very
desirous
of
gain
,
most
greedy
of
having
,
and
most
impatient
of
injury
and
loosing
.
This
scandal
he
reproves
,
and
labours
to
remove
.
3.
He
reprehends
them
,
for
that
they
took
fornication
for
an
indifferent
thing
,
or
for
a
matter
of
no
great
moment
;
against
which
filthy
sin
,
as
well
dishonourable
to
their
bodies
(
which
ought
to
be
the
Members
of
Christ
,
and
the
Temple
of
the
Holy
Ghost
)
as
damnable
to
their
souls
,
he
inveighs
severely
,
and
presseth
them
by
many
cogent
reasons
to
Chastity
,
and
Sanctimony
.
3.
In
the
seventh
Chap.
he
comes
to
answer
their
Epistle
,
and
delivers
many
Apostolical
Precepts
,
as
to
divers
Matrimonial
cases
,
and
as
to
the
private
condition
of
every
individual
.
The
Questions
which
the
Corinthians
by
their
Corinthiorum
dubia
de
Matrimonialibus
.
Letter
desired
a
Solution
of
,
seem
(
to
me
)
to
be
these
:
-
1.
Whether
a
Christian
might
marry
?
-
2.
Whether
Christian
yoke-fellows
ought
to
render
to
one
another
due
benevolence
?
-
3.
Whether
it
be
lawful
for
a
married
person
to
leave
or
withdraw
from
his
yoke-fellow
?
-
4.
Whether
a
single
life
be
not
better
than
a
married
state
?
-
5.
Whether
Divorces
are
lawful
?
-
6.
Whether
it
be
lawful
for
a
believer
to
dwell
with
an
unbeliever
?
-
7.
Whether
a
Believer
being
forsaken
by
the
unbeliever
,
may
be
held
in
bondage
?
-
8.
Whether
it
were
the
best
or
wisest
course
for
Virgins
to
marry
?
Lastly
,
whether
second
Marriages
are
lawful
for
Widdows
?
4.
In
the
eighth
,
ninth
and
tenth
Chapters
,
he
reprehends
those
,
who
by
pretence
of
Christian
liberty
,
did
very
scandalously
,
and
to
the
offence
of
others
,
communicate
with
the
Gentiles
in
things
offered
up
to
Idols
;
from
which
unlawful
and
unchristian
communion
he
doth
strongly
dehort
them
,
and
that
he
doth
two
wayes
.
1.
By
his
own
example
,
shewing
,
that
sometimes
we
ought
to
abstain
from
things
that
are
in
themselves
lawful
,
(
in
case
of
scandal
)
much
more
from
things
unlawful
,
as
he
himself
forbore
to
receive
any
stipend
salary
,
or
wages
for
preaching
to
them
;
to
avoid
thereby
the
least
colour
of
calumny
;
for
he
knew
,
the
false
Teachers
were
ready
to
catch
at
any
thing
that
might
defame
his
Person
,
or
traduce
his
Doctrine
,
being
filled
with
rancour
and
emulation
.
2.
He
dehorts
them
from
communion
with
the
Idols
,
and
meats
offered
to
them
,
by
a
most
convincing
Argument
,
that
they
could
not
,
nor
should
not
,
be
partakers
of
the
Lords
Table
,
and
of
the
Table
of
Devils
;
for
to
have
fellowship
with
Idols
,
was
to
have
fellowship
with
Devils
;
for
the
things
the
Gentiles
sacrificed
,
were
sacrificed
to
Devils
,
and
not
to
God
,
1
Cor.
10.
19.
20
,
21.
5.
In
the
eleventh
Chapter
he
reproves
and
corrects
two
abuses
.
1.
One
about
seemly
behaviour
in
the
Church
,
which
both
women
and
men
did
violate
,
Circa
decorum
Ecclesiasticum
.
and
thereby
both
created
scandals
:
The
women
praying
and
prophecying
with
their
heads
uncovered
in
the
Congregation
,
acted
against
modesty
,
and
became
allurements
to
the
men
:
And
the
men
praying
and
prophecying
in
the
Church
with
their
heads
covered
,
acted
against
Reverence
,
and
against
the
Light
of
Nature
;
both
was
uncomely
.
2.
The
other
was
about
the
Supper
of
the
Circa
coenam
Dominicam
.
Lord
,
which
the
richer
sort
did
mingle
with
prophane
feasts
,
eating
and
drinking
even
to
excess
and
luxury
;
the
poorer
sort
,
in
the
mean
time
,
being
shamed
,
despised
,
and
left
hungry
.
6.
In
the
twelfth
,
thirteenth
,
and
fourteenth
Chapters
,
the
Apostle
layes
down
several
Precepts
,
both
concerning
the
difference
,
and
use
of
Spiritual
Gifts
,
and
declares
by
the
Allegory
of
the
members
of
a
natural
body
,
that
all
things
are
to
be
referr'd
to
unity
,
and
edification
of
the
whole
:
Having
spoken
much
of
the
variety
and
excellency
of
gifts
,
he
concludes
,
that
all
gifts
are
nothing
without
the
Grace
of
Love
,
in
the
praises
whereof
he
makes
a
pathetical
and
sweet
digression
:
of
all
gifts
,
he
seems
both
to
commend
and
exhort
unto
the
gift
of
Prophecy
;
as
also
,
that
a
convenient
and
due
order
should
be
kept
in
Prophecying
.
Mulieres
à
Muniis
Ecclesiasticis
arcet
.
Lastly
,
he
bars
women
from
medling
with
Ecclesiastical
Offices
or
Functions
.
7.
In
the
fifteenth
Chapter
,
he
corrects
the
prophane
error
of
some
in
denying
the
Resurrection
Resurrectio
carnis
,
spes
nostra
.
Tertul.
of
the
flesh
,
and
confirms
and
fortifies
the
contrary
truth
,
an
Article
of
our
Faith
,
with
most
weighty
and
grave
Arguments
;
and
excellently
shews
in
many
things
the
specifical
differences
,
between
the
body
now
vile
,
and
the
body
glorious
then
;
and
how
this
Doctrine
of
the
Resurrection
may
very
profitably
and
practically
be
accommodated
to
the
Consolation
of
the
Saints
.
8.
In
the
sixteenth
Chapter
,
he
minds
them
of
a
contribution
for
the
poor
Saints
and
Brethren
at
Jerusalem
,
which
he
enforceth
by
the
example
of
the
Churches
of
Galatia
,
and
after
several
godly
Exhortations
,
he
closeth
the
Epistle
with
Salutations
,
and
with
a
Benediction
.
5.
At
what
time
,
and
where
,
or
at
what
place
was
this
Epistle
written
?
Although
by
reason
of
the
defect
of
History
,
it
cannot
be
positively
known
at
what
time
,
or
in
what
order
the
Epistles
of
Paul
were
written
;
yet
relation
being
had
unto
,
Epistolarum
Paulinarum
ordo
.
and
collation
of
them
being
made
with
the
Apostles
Race
or
Circuit
described
in
the
Acts
,
affords
some
probable
guesses
or
conjectures
.
First
and
foremost
.
The
first
of
all
the
Epistles
written
by
Paul
,
seems
to
be
the
first
Epistle
to
the
Thessalonians
.
The
next
,
the
second
Epistle
to
the
Thessalonians
,
sent
from
Athens
.
The
third
in
order
is
reputed
the
first
Epistle
to
Timothy
,
sent
from
Laodicea
.
The
fourth
is
deemed
to
be
this
first
Epistle
to
the
Corinthians
,
before
his
passage
through
Macedonia
,
1
Cor.
16.
5.
The
Greek
Copies
relate
it
to
be
written
from
Philippi
,
but
many
hold
it
was
written
at
Ephesus
before
Pentecost
:
For
he
saith
,
1
Cor.
16.
8.
I
will
tarry
at
Ephesus
until
Pentecost
,
which
happened
in
the
year
of
Christ
64.
and
of
Nero
9.
in
which
year
coming
to
Jerusalem
,
he
was
cast
into
prison
.
Of
this
Opinion
,
(
of
the
Ancient
)
is
Athanasius
and
Chrysostome
;
(
of
the
Modern
)
Dionysius
,
Sixtus
Senensis
,
Martyr
,
Illyricus
,
Stapleton
,
&c.
Thus
much
(
if
not
too
much
)
for
the
Prolegomena
:
Palliate
(
good
Reader
)
my
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
lightsome
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
.
The
first
is
the
Proem
,
containing
the
inscription
,
1
Pro●mium
.
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
.
The
second
is
a
Proposition
Dehortatory
,
that
2
Propositio
Dehortatoria
.
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.
The
third
is
a
Confirmation
of
his
Dehortatory
3.
Confirmatio
.
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
praedi●ando
.
Par.
Non
cum
dicendi
peritiá
.
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
,
or
Visus
autem
fuisset
Christi
crucifixi
Spiritus
nihil
agere
si
humanae
facundiae
vi
homines
ad
Christianismum
essent
adducti
.
Beza
1
Ab
effectu
contrarii
.
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
2.
A
conditione
mundanae
sapientiae
.
wisdome
,
it
is
an
Enemy
to
God
,
and
God
an
Enemy
to
it
,
and
threatens
to
destroy
it
;
I
will
destroy
the
wisdome
of
the
wise
,
ver.
19.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
tollam
●
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
,
willing
to
3
A
Beneplacito
Dei
.
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
,
ver.
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
metonymicè
ponatur
,
sicut
passim
circumcisio
pro
circumcisis
&
praeputium
pro
incircumcisis
.
Beza
in
loc.
&
Marl.
in
loc
to
the
same
purpose
.
A
Fine
ultima
.
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
o●
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
Emeraules
,
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
Illumination
,
all
in
all
in
Justification
,
all
in
all
in
Reconciliation
,
all
in
all
in
Adoption
,
all
in
all
in
Sanctification
,
all
in
all
in
Redemption
,
all
in
all
2
Tim
4.
10.
in
preservation
to
his
heavenly
Kingdome
.
And
though
it
be
said
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
light
ye
shall
see
light
.
The
Soul-ravishing
Vision
of
Jesus
the
Mediator
Heb.
12.
24.
●omine
fecistinos
pro
te
,
&
cor
irrequic●um
est
,
donec
veniat
ad
te
.
Aug.
of
the
New
Covenant
,
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
quintessence
,
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
perplexity
,
or
outward
calamity
.
Philosophers
brag
much
of
their
Elixir
,
Naturalists
boast
much
of
their
Panaecea
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.
[
](A31258-e17430-b)*
*
Qui
habet
habentem
omnia
,
habet
o●nia
,
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
persons
,
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
Eater
,
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
of
glory
coming
in
unto
him
,
and
upon
him
,
to
all
eternity
;
this
is
an
incomparable
rich
person
,
and
an
incomparable
blessed
estate
indeed
.
2.
Note
the
Tenure
:
Ye
hold
all
in
Caepite
,
in
and
by
union
with
him
who
is
Gods
Heir
,
and
your
Head
,
Ephes.
1.
last
;
and
ye
are
Christs
,
and
Christ
is
Gods
,
v.
23.
Ye
are
the
Bride
,
Christ
is
the
Bridegroom
;
ye
are
the
Body
,
Christ
is
the
Head
;
as
the
Head
of
Christ
is
God
,
so
the
Head
of
the
Church
is
Christ
.
The
Father
in
an
ineffable
manner
communicated
(
as
of
old
,
the
Divine
Essence
and
Nature
)
so
at
his
Incarnation
,
an
unmeasurable
measure
,
an
overflowing
fulness
of
the
Spirit
and
Grace
to
the
Son
;
yea
,
it
pleased
the
Father
,
that
in
him
should
all
fulness
dwell
,
even
as
Mediator
,
Col.
1.
19.
And
the
Son
by
the
Ordination
and
appointment
of
the
Father
,
communicates
,
derives
,
and
by
his
Spirit
imparts
unto
his
Saints
,
all
those
spiritual
Eph.
1.
3.
Eph.
3.
8.
blessings
,
all
those
unsearchable
riches
,
all
those
riches
of
glory
,
or
glorious
riches
,
Ephes.
3.
16.
which
he
hath
received
of
his
Father
for
them
.
Some
of
which
heavenly
and
choicest
treasures
we
find
lying
in
the
field
,
or
rather
Mine
of
this
Text
,
(
viz.
)
Wisdome
,
Righteousness
,
Sanctification
,
and
Redemption
.
I
shall
now
(
Deo
juvante
)
consider
the
Text
it self
,
open
the
sense
of
the
words
,
and
draw
some
practical
conclusions
from
the
whole
.
The
Apostle
having
humbled
and
dejected
the
Corinthians
,
ver.
26
,
27.
of
this
Chap.
in
calling
upon
them
to
see
or
consider
their
calling
,
(
for
ye
see
your
calling
Brethren
,
&c.
)
where
calling
is
put
metonymically
for
the
persons
called
,
that
is
,
what
manner
of
men
they
themselves
were
,
and
generally
are
,
which
God
calls
by
the
Gospel
;
not
the
wise
after
the
flesh
,
not
the
Mighty
,
not
the
Noble
,
but
commonly
the
foolish
,
weak
,
and
base
,
for
the
poor
receive
the
Gospel
.
Now
in
this
verse
the
Apostle
comforts
and
cheers
them
,
and
lifts
up
their
heads
Quos
antea
dejecerat
,
nunc
supra
omnes
mortales
evehit
,
sed
ita
ut
omnem
ipsorum
dignitatem
doceat
,
non
ab
ipsis
,
sed
à
Christo
emanare
,
idque
à
Deo
,
id
est
,
Dei
unius
vi
,
ac
beneficio
.
Beza
in
loc
above
all
other
mortals
,
by
informing
them
of
their
Origination
from
God
,
their
Vnion
with
Christ
,
their
spiritual
descent
from
him
in
Christ
Jesus
.
But
of
him
are
ye
in
Christ
Jesus
.
Here
the
Apostle
shews
them
the
true
rise
of
true
honour
,
and
of
divine
dignity
,
Corinthiorum
animos
dejecerat
revo●ando
eos
ad
intuendam
suam
ipsorum
vocationem
:
quod
fuit
propemodum
acsi
dixisset
,
eos
insipientes
,
ignobiles
,
infirmos
omnes
fuisse
,
&
quasi
non
essent
,
quum
ad
Christum
vocarentur
.
Quare
nunc
illos
erigit
,
&
pulchrè
consolatur
,
dicens
,
licèt
ex
vobis
ipsis
tales
fueritis
ut
modò
estis
à
me
descripti
;
Attamen
jam
ex
Deo
estis
.
P.
Martyr
in
loc
not
springing
from
noble
birth
,
or
liberal
breeding
;
not
from
any
natural
,
moral
,
or
secular
accomplishments
or
considerations
whatsoever
.
But
from
the
special
grace
of
God
,
the
Father
in
Christ
Jesus
,
manifested
and
put
forth
in
a
double
act
of
divine
love
.
-
1.
In
Election
.
-
2.
In
Regeneration
.
1.
In
Election
.
God
the
Father
did
chuse
all
believers
in
Christ
before
the
foundation
of
the
world
,
Ephes.
1.
4.
in
that
eternal
compact
,
or
Foederal
transactions
between
the
Father
and
the
Son
,
commonly
called
the
Covenant
of
Redemption
:
Ye
are
of
God
in
Christ
Jesus
;
(
viz.
)
Emphasis
est
in
verbo
estis
.
q.
d.
à
Deo
vobis
est
principium
qui
ea
quae
non
sunt
,
vo●at
in
Christo
verò
subsistentia
,
&c.
Calvin
.
by
vertue
of
the
Eternal
Purpose
and
Decree
of
God
:
The
gracious
purpose
of
God
the
Father
in
Christ
,
is
the
beginning
of
the
wayes
of
God
;
the
Original
and
highest
Well-head
of
all
our
holiness
and
happiness
,
as
appears
2
Tim.
1.
9.
where
ye
shall
find
,
that
both
our
Salvation
and
Calling
are
no
other
than
the
genuine
efflux
and
products
of
Gods
purpose
and
grace
given
us
in
Christ
Jesus
before
the
world
began
.
So
Tit.
1.
2.
In
hope
of
eternal
life
,
which
God
that
cannot
lie
,
promised
before
the
world
began
.
D.
Jacomb
in
his
Sermon
upon
Isa.
55.
10.
How
was
this
life
promised
before
the
world
began
,
but
in
this
everlasting
Covenant
,
wherein
the
Father
promised
unto
Christ
eternal
life
for
all
his
Seed
?
Though
the
Decrees
of
God
are
immanent
,
Decreta
Dei
nihil
ponunt
in
Actu
.
and
not
transient
acts
,
abiding
(
with
reverence
)
in
the
Mind
or
Breast
of
God
,
and
not
actually
passing
upon
the
creature
,
yet
Gods
eternal
purpose
in
electing
us
in
Christ
is
the
primum
mobile
,
the
great
wheel
that
sets
all
the
other
inferiour
wheels
at
work
,
that
animates
,
quickens
,
and
actually
moves
and
influenceth
,
and
constantly
carries
on
and
perfects
all
other
intermediate
acts
of
grace
in
order
to
our
Salvation
.
Gods
blessing
us
with
all
spiritual
blessings
in
heavenly
things
and
places
,
is
said
to
be
in
relation
unto
,
in
correspondence
with
,
in
pursuance
of
his
electing
us
in
Christ
,
according
as
he
hath
chosen
us
in
Christ
,
Ephes.
1.
3
,
4.
They
are
all
Emanations
from
this
Fountain
.
Thus
in
the
first
place
,
(
and
I
think
not
improperly
)
we
may
be
said
to
be
of
God
in
Christ
Neque
hoc
intelligit
quoad
creationem
,
sed
ait
de
eo
,
quod
per
gratiam
&
Regenerationem
consequuti
erant
.
P.
Martyr
.
Jesus
,
viz.
)
of
God
,
originally
and
primarily
,
in
Christ
Jesus
,
vertually
and
radically
,
by
vertue
of
Gods
electing
love
to
us
in
Christ
before
the
world
began
.
2.
More
principally
,
according
to
the
purport
of
this
place
;
we
are
of
God
in
Christ
Jesus
by
the
grace
of
Regeneration
;
we
are
Gods
workmanship
,
created
in
Christ
Jesus
unto
good
works
,
Ephes.
2.
10.
Believers
are
of
God
,
i.
e.
born
of
God
in
Christ
Jesus
;
for
the
Father
of
our
Lord
Jesus
,
as
our
Spiritual
Father
,
is
said
to
have
begotten
us
again
unto
a
lively
hope
,
by
the
Resurrection
of
Jesus
from
the
dead
,
1
Pet.
1.
3.
Eadem
sententia
est
cum
illa
,
qui
non
ex
sanguinibus
neque
ex
voluntate
carnis
,
&c.
Pomeran
.
By
vertue
of
his
Will
we
are
elected
;
and
by
the
Power
of
the
same
Will
we
are
called
and
regenerated
,
Jam.
1.
18.
Of
his
own
will
begat
he
us
by
the
word
of
truth
,
&c.
One
saith
,
This
sentence
is
the
same
with
that
Joh.
1.
13.
which
were
born
not
of
blood
,
nor
of
the
will
of
the
flesh
,
nor
of
the
will
of
man
,
but
of
God
.
Let
it
not
grieve
the
Saints
in
that
they
are
not
born
of
Nobles
,
nor
descended
of
the
blood
of
Princes
,
but
rather
rejoyce
and
raise
up
their
spirits
in
the
midst
of
all
reproaches
and
sufferings
,
in
that
they
are
the
Sons
of
God
by
faith
in
Christ
Jesus
,
a
Divine
Off-spring
,
of
an
heavenly
Extraction
;
rejoyce
in
this
,
that
your
names
are
written
in
heaven
:
Ye
are
wise
,
noble
,
honourable
,
every
way
glorious
creatures
in
Christ
Jesus
;
in
Christ
Jesus
,
that
is
,
by
Eph
1.
6.
In
Christo
Jesu
;
id
est
,
per
Christum
Jesum
,
propter
Christum
Jesum
,
nam
per
Christum
,
&
propter
Christum
,
accepti
&
grati
sumus
Patri
.
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
,
yet
Factus
est
nobis
à
Deo
sapientia
,
&c.
i.
e.
ut
sapientes
&
justi
,
&
sancti
,
&
liberi
simus
.
Theohylact
.
in
loc
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
(
at
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.
4.
Quomodo
.
How
is
Jesus
Christ
,
or
may
Neque
enim
Christus
creatus
aut
factus
est
quoad
essentiam
divinam
:
sed
ordinatus
&
donatus
nobis
ad
haec
bona
conferenda
;
ergo
dicitur
factus
nobis
.
Par.
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
;
to
be
our
Redemption
,
Postremo
dicetur
nobis
factus
Redemtio
quod
ita
per
cum
justificati
,
&
sanctificati
certam
Redemtionem
tandem
assequa●ur
.
Beza
.
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
da●us
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
comes
to
us
laden
and
fully
fraught
with
the
blessings
of
heaven
,
and
treasures
of
the
Gospel
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Christ●s
sidelibus
non
est
datus
va●●us
,
●ed
ad
eos
cum
amplissimis
is
the
sauris
venit
.
P.
M
▪
Christ
is
not
given
as
an
ordinary
,
but
as
a
supereminent
and
transcendent
gift
,
Joh.
4.
10.
He
is
that
gift
of
God
;
he
the
Peerless
Pearl
,
and
personal
Gift
,
came
down
from
the
Father
of
Lights
,
and
brought
all
other
good
and
perfect
gifts
,
real
,
spiritual
,
divine
,
immortal
excellencies
from
heaven
along
with
him
,
Jam.
1.
17.
Joh.
1.
16
,
17
,
18.
Christ
doth
not
give
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
giftless
gifts
,
as
commonly
the
men
of
the
world
give
,
but
gifts
of
the
highest
nature
,
and
of
the
greatest
moment
:
As
the
Father
gives
the
Son
,
so
the
Son
gives
himself
,
Tit.
2.
16.
He
gave
himself
for
us
,
that
he
might
redeem
us
from
all
iniquity
,
and
purifie
unto
himself
a
peculiar
people
,
zealous
of
good
works
:
And
with
himself
he
gives
us
the
most
suitable
,
the
most
profitable
,
the
most
permanent
,
the
most
magnificent
and
noble
gifts
;
in
a
word
,
all
spiritual
blessings
in
heavenly
things
and
places
,
Ephes.
1.
3.
Thus
have
ye
the
Analysis
of
the
Text
;
the
Propositions
most
obvious
from
the
Text
,
are
these
:
-
1.
That
Christians
are
of
a
Divine
Origination
,
they
are
of
God
in
Christ
Jesus
.
-
2.
That
Christ
Jesus
is
given
of
God
the
Father
in
all
his
fulness
to
true
Christians
.
-
3.
That
Christ
Jesus
is
given
of
God
the
Father
for
our
wisdome
,
for
our
illumination
.
-
4.
That
Christ
Jesus
is
given
of
God
the
Father
for
our
justification
or
righteousness
.
-
5.
That
Christ
Jesus
is
given
of
God
the
Father
for
our
sanctification
or
holiness
.
-
6.
That
Christ
Jesus
is
given
of
God
the
Father
for
our
redemption
,
or
for
our
deliverance
from
all
our
enemies
and
miseries
.
To
all
these
Propositions
I
have
in
some
measure
(
so
far
as
I
have
received
)
spoken
:
But
the
Argument
I
intend
(
God
assisting
)
at
this
time
,
and
in
this
Tract
to
dilate
upon
,
is
contained
in
the
fifth
Proposition
,
(
That
Christ
Jesus
is
made
,
i.
e.
is
ordained
,
is
given
of
God
the
Father
for
our
sanctification
.
)
Reserving
the
rest
for
another
Treatise
,
if
these
poor
labours
shall
find
acceptance
with
the
Saints
.
—
Who
of
God
is
made
unto
us
—
Sanctification
.
—
Doct.
Christ
Jesus
is
given
of
God
the
Father
for
our
sanctification
.
In
the
prosecution
of
this
precious
point
,
I
shall
observe
this
method
.
-
1.
I
shall
prove
the
point
.
-
2.
Endeavour
to
shew
how
,
or
in
what
sense
Jesus
Christ
is
our
sanctification
.
-
3.
Shew
what
sanctification
is
.
-
4.
The
difference
between
justification
and
sanctification
.
-
5.
The
transcendent
excellencies
of
sanctification
.
-
6.
The
blessed
fruits
of
sanctification
.
-
7ly
and
lastly
,
Make
application
of
the
whole
.
1.
For
the
proof
of
the
point
,
this
Text
is
plain
and
clear
enough
;
Christ
is
made
of
God
unto
us
sanctification
.
I
need
call
in
but
two
or
three
more
Scriptures
for
farther
confirmation
,
That
out
of
the
mouth
of
two
or
three
witnesses
every
word
might
be
established
.
The
Testimonies
I
shall
alledge
,
are
these
;
Tit.
2.
14.
Who
gave
himself
for
us
,
that
he
might
redeem
us
from
all
iniquity
,
and
purifie
unto
himself
a
peculiar
people
,
zealous
of
good
works
;
concerning
which
Text
we
may
say
,
as
one
hath
Hen
in●
.
Com.
in
loc
done
before
us
,
Singula
verba
singularem
emphasin
habent
;
every
word
hath
a
special
emphasis
:
The
particulars
herein
may
be
reduced
to
these
four
Principals
.
-
1.
The
Donum
or
Donativum
.
-
2.
The
Donans
.
-
3.
The
Donati
.
-
4.
Finis
Donationis
.
1.
The
Donum
or
Donativum
;
the
gift
here
said
to
be
given
is
the
great
God
,
and
that
is
here
,
even
our
Saviour
Jesus
Christ
.
The
Particle
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
here
,
is
not
to
be
construed
disjunctively
,
but
exegetically
.
2.
The
Donans
;
the
giver
or
restorer
of
that
gift
is
also
Christ
himself
,
who
gave
himself
.
3.
The
Donati
;
the
persons
on
whom
this
gift
is
bestowed
;
i.
e.
us
,
who
gave
himself
for
us
.
4.
Finis
Donationis
;
the
end
wherefore
this
gift
was
given
,
is
here
expressed
to
be
twofold
.
For
Redemption
.
For
Purification
.
-
1.
For
Redemption
:
That
he
might
redeem
us
from
all
iniquity
.
-
2.
For
our
Purification
:
And
purifie
unto
himself
a
peculiar
people
,
zealous
of
good
works
.
Where
Christ
is
a
Redeemer
,
he
is
also
a
Purifier
;
whom
he
justifies
by
his
Merit
and
Blood
from
the
guilt
and
punishment
of
sin
,
those
he
sanctifies
by
his
Spirit
and
Word
,
from
the
contagion
and
filth
of
sin
:
And
this
he
doth
two
wayes
.
-
Sacramentally
.
-
Really
.
1.
Sacramentally
:
By
instituting
divers
kinds
of
offerings
and
washings
,
and
other
ceremonial
observances
in
the
daies
of
old
;
of
these
the
Apostle
tells
us
,
that
they
sanctified
to
the
purifying
of
the
flesh
,
Heb.
9.
13.
making
such
as
used
them
externally
and
Ecclesiastically
In
foro
Ecclesiae
.
pure
and
holy
.
And
thus
Christians
may
be
said
to
be
purified
in
and
by
the
Ordinances
of
Baptisme
,
under
the
Gospel
now
.
2.
Really
:
By
inward
,
real
and
spiritual
washing
and
purifying
of
the
inner
man
,
which
consisteth
in
two
things
:
In
washing
away
the
Guilt
and
Filth
of
sin
.
The
one
is
done
away
in
Justification
,
the
other
in
Sanctification
.
1.
In
Justification
.
The
blood
of
Christ
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
cleanseth
us
from
all
sin
,
1
Joh.
1.
●
.
So
Heb.
1.
3.
Christ
by
himself
purged
our
sins
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
;
having
made
a
purgation
,
or
purification
,
that
is
,
by
making
satisfaction
to
Divine
Justice
by
the
sacrifice
of
himself
.
2.
In
Sanctification
.
Christ
takes
away
the
filth
of
sin
;
sin
is
called
,
but
never
out
of
its
own
name
,
pollution
,
uncleanness
,
superfluity
of
naughtiness
,
the
scum
of
filthiness
;
and
in
order
to
our
purification
from
it
,
the
Blood
and
Spirit
,
Word
and
Ordinances
of
our
Lord
Jesus
are
called
and
compared
to
water
,
to
cleanse
us
from
all
filthiness
of
flesh
and
spirit
;
and
as
God
hath
given
us
many
promises
to
act
faith
upon
,
through
Christ
,
for
our
purification
;
as
Ezek.
36.
25.
F●om
all
your
filthiness
,
and
from
all
your
Idols
will
I
cleanse
you
;
and
in
v.
29.
I
will
save
you
from
all
your
uncleanness
:
So
Jesus
Christ
hath
undertaken
(
by
Gods
appointment
)
to
see
these
purifying
promises
performed
in
his
Saints
,
in
whom
they
are
all
Yea
and
Amen
;
and
to
bless
and
sanctifie
his
Word
and
Ordinances
for
his
peoples
purification
,
according
to
the
Commandment
he
hath
received
from
his
Father
.
Again
,
Ephes.
5.
25
,
26
,
27.
Who
loved
his
Church
,
and
gave
himself
for
it
,
that
he
might
sanctifie
and
cleanse
it
with
the
washing
of
water
by
the
Word
,
that
he
might
present
it
to
himself
a
glorious
Church
,
not
having
spot
or
wrinkle
,
or
any
such
thing
,
that
it
should
be
holy
,
and
without
blemish
.
Christ
gave
himself
,
that
is
,
to
death
,
(
by
the
will
of
God
,
as
't
is
expressed
,
Gal.
1.
4.
)
that
he
might
sanctifie
it
,
that
is
,
(
say
the
Dutch
Annotations
)
that
he
might
separate
her
from
all
worldly
men
,
and
appropriate
her
to
himself
,
and
cleanse
it
with
the
washing
of
water
by
the
Word
;
that
is
,
by
his
Blood
and
Spirit
,
whereof
the
washing
of
water
in
Baptisme
is
a
sign
and
seal
,
and
withall
,
the
means
whereby
the
Spirit
of
Christ
doth
more
and
more
strengthen
this
cleansing
.
The
sum
whereof
is
this
;
Christ
by
the
will
of
God
,
and
our
Father
gave
himself
to
death
for
his
Church
.
The
Blood
of
Christ
is
the
meritorious
cause
,
the
Spirit
of
Christ
is
the
efficient
cause
,
the
Instrume●ta
in
divinis
operantu●
acsi
non
operant●r
.
Word
and
Ordinances
are
as
subservient
causes
;
they
work
as
Instruments
in
the
hands
of
Christ
for
the
Churches
sanctification
;
all
the
vertue
that
is
in
them
,
or
flows
out
to
the
Saints
from
them
,
they
receive
from
the
efficiency
of
Jesus
Christ
.
These
Pipes
receive
the
Golden
Oyl
from
this
Candlestick
.
Lastly
,
the
end
of
all
is
this
,
that
he
might
present
her
to
himself
a
glorious
Church
without
spot
,
or
wrinkle
,
&c.
Thus
the
Church
must
be
prepared
by
the
Bridegrooms
grace
,
and
so
fitted
for
the
Bridegrooms
glory
.
As
the
Virgins
in
Esther
were
to
be
purified
with
Oyl
of
Myrrhe
,
and
sweet
Odours
,
before
Esther
2.
12.
they
entred
into
the
Kings
Palace
,
or
stood
in
the
Kings
presence
:
So
all
the
Virgins
and
followers
of
the
Lamb
are
to
be
purified
and
refined
by
the
Spirit
and
grace
of
the
Lamb
,
and
perfectly
sanctified
,
compleatly
glorified
at
the
Marriage
Supper
of
the
Lamb
,
Rev.
19.
7.
9.
Christians
,
your
blessed
Saviour
is
made
of
God
,
both
righteousness
and
sanctification
to
ye
;
he
hath
both
a
glorious
Robe
of
justification
to
impute
,
and
a
glorious
Robe
of
sanctification
to
impart
to
all
believers
;
and
this
,
without
controversie
,
is
the
white
Linnen
of
the
Saints
,
which
render
them
truly
glorious
,
which
commends
them
to
God
,
to
good
men
,
to
the
holy
Angels
,
which
garment
of
glory
and
beauty
they
shall
wear
for
ever
in
their
Fathers
presence
.
The
believing
Corinthians
,
called
to
be
Saints
,
are
said
to
be
sanctified
in
Christ
Jesus
,
1
Cor.
1
,
2.
The
Church
considered
in
her
Inherent
Grace
,
is
but
fair
as
the
Moon
,
hath
many
spots
in
her
,
but
in
her
Relation
to
Christ
;
so
she
is
clear
as
the
Sun
,
&c.
Wherefore
,
though
the
Church
in
her self
may
be
said
to
be
poor
,
forlorn
,
deformed
,
needy
.
yet
by
Union
with
Christ
,
being
implanted
into
him
,
[
](A31258-e21410-b)*
*
Ecclesia
omnem
suam
sanctitatem
venustatem
&
pulchritudinem
,
omnia
sua
bona
in
ge●ere
à
Christo
Jesu
sponso
suo
accipore
&
habere
dicitur
.
P.
Mart.
she
is
rich
with
her
Husbands
riches
,
holy
with
his
holiness
,
comely
with
his
comeliness
,
illustrious
with
his
glory
,
replenisht
with
his
fulness
:
He
that
is
in
Christ
is
a
new
creature
,
2
Cor.
5.
17.
When
by
faith
unfeigned
we
are
united
,
ingrafted
into
Christ
the
true
Vine
,
we
really
partake
of
spiritual
life
and
sensation
from
him
;
we
are
sanctified
in
him
,
and
by
him
:
Wherefore
speaks
a
worthy
[
](A31258-e21530-b)†
†
Sanctificamur
ergo
,
dum
in
Christi
corpus
inserimur
,
extra
quod
non
nisi
pollutio
est
:
nec
aliundè
etitiamnobis
confertur
spiritus
,
quam
à
Christo
,
per
quem
Deo
adharemus
,
&
in
quo
simus
nova
creaturae
.
Calv.
Author
,
we
are
then
sanctified
,
when
we
are
ingrafted
into
Christs
body
,
out
of
which
,
instead
of
sanctification
,
there
is
nothing
else
but
pollution
,
and
no
other
way
but
from
and
by
Christ
is
the
Spirit
of
Holiness
conferr'd
upon
us
,
&c.
Christ
in
his
most
heavenly
prayer
,
solemnly
confesseth
,
that
his
Father
sent
him
into
the
world
for
the
sake
of
true
believers
.
Joh.
17.
18.
and
that
for
their
sakes
he
did
sanctifie
himself
,
i.
e.
dedicate
and
give
up
himself
for
an
holy
Sacrifice
,
that
they
(
viz.
)
believers
might
be
sanctified
by
the
truth
,
(
that
is
,
as
most
render
it
)
might
receive
remission
of
sins
,
and
sanctification
of
the
Spirit
;
and
in
fine
,
the
salvation
of
their
souls
,
as
evidently
appears
from
Heb.
10.
10.
Through
the
which
will
we
are
sanctified
,
through
the
offering
of
the
Body
of
Jesus
Christ
once
for
all
:
And
v.
14.
For
by
one
offering
he
hath
perfected
for
ever
them
that
are
sanctified
.
All
which
Scriptures
seem
to
a
judicious
ear
to
joyn
in
Consort
,
and
speak
one
voice
and
language
with
the
Text
and
point
in
hand
;
That
Jesus
Christ
is
given
of
God
the
Father
for
our
Sanctification
.
Thus
much
for
the
first
thing
promised
,
(
viz.
)
the
proof
of
the
point
.
We
come
to
the
second
general
.
2.
How
,
or
in
what
sense
Jesus
Christ
may
be
said
to
be
our
Sanctification
;
or
made
,
ordained
,
constituted
,
or
given
of
God
to
be
our
Sanctification
?
I
conceive
Christ
may
be
said
to
be
our
Sanctification
in
Scripture
sense
,
these
four
wayes
.
-
1.
By
Imputation
.
-
2.
By
Vnion
.
-
3.
By
Assimilation
.
-
4.
By
Influence
and
Communication
.
1.
By
Imputation
.
'T
is
the
saying
of
a
Reverend
man
(
now
with
God
,
)
That
the
perfect
purity
of
Christs
Humane
Nature
is
reckoned
unto
M.
Wilson
in
his
Christian
Dictionary
believers
by
free
imputation
of
faith
:
Christ
is
made
unto
us
Sanctification
;
this
is
,
(
saith
he
)
Sanctification
imputed
.
Jesus
Christ
being
consecrated
,
and
set
apart
of
God
to
be
the
Messiah
and
Mediator
for
mankind
,
and
having
for
that
purpose
all
the
bounty
and
fulness
of
the
Father
poured
on
him
,
being
truly
God
,
and
truly
Man
;
and
as
Man
,
being
conceived
of
the
Holy
Ghost
without
sin
,
ordained
to
be
a
Sacrifice
for
sin
,
and
to
sanctifie
and
make
his
people
holy
,
is
worthily
in
Scripture
called
,
That
Holy
One
,
Psa.
16.
10.
Act.
3.
14.
Joh.
1.
2.
20.
Also
he
is
termed
the
Holy
of
Holies
,
or
most
Holy
,
Dan.
9.
24.
And
to
annoint
the
most
Holy
.
The
poor
imperfect
Church
of
Christ
,
notwithstanding
all
her
blots
and
spots
,
blains
and
Uxor
illucescit
radiis
mariti
.
Qui
justificantur
sanctificantur
,
hae
gratiae
individuo
nexu
cohaerent
.
Calv.
blemishes
contracted
by
original
and
actual
sins
,
is
reputed
as
a
glorious
Church
without
spot
or
wrinkle
,
or
any
such
thing
,
as
she
shines
by
the
rayes
of
the
Sun
of
righteousness
,
through
the
sanctification
or
perfect
holiness
of
her
Bridegroom
Jesus
Christ
.
Jesus
Christ
is
a
believers
righteousness
for
Justification
,
and
his
holiness
for
sanctification
also
:
These
two
are
Twins
inseparable
.
The
Lamb
of
God
without
spot
was
slain
,
1
Pet.
1.
18.
to
purge
us
from
the
guilt
of
sin
,
for
without
shedding
of
blood
there
could
be
no
remission
,
Heb.
9.
22.
And
it
must
be
a
Lamb
without
spot
and
blemish
,
and
offered
up
to
God
by
the
Eternal
Spirit
:
This
Lamb
must
be
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
God-man
,
or
else
your
pollutions
had
never
been
removed
,
your
Natures
never
sanctified
,
your
consciences
never
purged
from
dead
works
,
Heb.
9.
14.
But
Christ
by
the
Hypostatical
union
is
eminently
qualified
,
to
be
both
vertually
and
efficiently
your
sanctification
.
As
the
benefits
of
Redemption
accrue
to
us
by
the
Kingly
Office
of
Christ
,
so
the
benefits
of
Justification
and
Sanctification
do
accrue
to
us
by
the
Priestly
Office
of
Christ
,
as
Pareus
notes
:
Such
an
High-Priest
it
became
us
,
who
is
holy
,
harmless
,
separate
from
sinners
,
Heb.
7.
26.
And
such
an
one
is
Christ
:
He
did
not
only
satisfie
divine
Justice
,
pacific
the
Fathers
wrath
,
make
reconciliation
for
the
sins
of
the
people
;
but
also
,
as
the
High-Priest
of
old
,
he
did
,
and
doth
still
appear
before
the
Lord
in
garments
of
glory
and
beauty
.
See
Exod.
28.
2
,
3
,
4
,
5.
Those
garments
of
gold
,
blew
,
purple
,
scarlet
&c.
did
consecrate
Aaron
to
his
Priestly
Office
:
Those
glorious
garments
,
without
controversie
,
did
typifie
the
pure
habitual
and
actual
holiness
of
our
great
High-Priest
Jesus
Christ
,
expressed
by
his
annointing
,
Isa.
61.
1.
and
receiving
the
Spirit
without
measure
,
Joh.
3.
34.
That
unction
and
unmeasurable
effusion
of
the
Spirit
upon
him
,
did
consecrate
and
sanctifie
him
to
all
his
Offices
,
he
was
annointed
for
us
,
to
be
a
Prophet
to
us
,
to
be
a
King
in
us
,
to
be
a
Priest
for
us
;
which
fulness
of
the
Spirit
of
grace
in
our
Head
Christ
,
is
reputed
to
every
one
sanctified
in
Christ
Jesus
for
their
sanctification
or
holiness
,
which
doth
also
expiate
and
purge
out
of
the
sight
of
God
,
all
their
impurity
or
unholiness
:
This
holy
person
described
by
his
glorious
titles
,
(
viz.
)
the
Son
of
God
,
the
Heir
of
all
things
,
the
Maker
of
the
worlds
,
the
brightness
of
his
Fathers
glory
,
the
express
Image
of
his
person
,
the
upholder
of
all
things
by
the
Word
of
his
Power
,
is
said
by
himself
to
have
purged
our
sins
,
Heb.
1.
1
,
2
,
3.
As
by
the
merit
of
his
passive
righteousness
to
purge
us
from
the
guilt
of
sin
,
so
by
the
influential
efficacy
of
his
sanctity
,
or
inherent
righteousness
,
to
purge
us
from
the
filth
of
sin
,
and
take
down
the
power
of
it
.
God
accepts
of
believers
in
themselves
impure
and
imperfect
,
as
perfect
and
compleat
in
him
,
who
is
our
Head
and
fulness
.
Thus
Christ
is
our
Sanctification
,
by
way
of
Imputation
.
2.
Jesus
Christ
is
our
sanctification
by
way
of
Union
:
Union
with
him
is
the
ground
or
Basis
both
of
our
Justification
and
Sanctification
by
him
:
He
that
hath
the
Son
,
hath
life
,
Joh.
1.
5.
Dulcius
ex
ipso
fonte
.
12.
With
him
is
the
fountain
of
life
,
Psa.
36.
9.
by
Faith
(
through
the
spirit
)
a
believer
hath
union
with
Christs
person
,
and
so
communion
with
his
life
:
He
that
believeth
on
the
Son
,
hath
everlasting
life
,
Joh.
3.
ult.
Whereupon
Jesus
Christ
is
called
the
life
,
Joh.
14.
6.
and
our
life
,
Col.
3.
4.
our
life
of
righteousness
,
our
life
of
holiness
,
our
life
of
glory
,
or
happiness
;
and
this
life
is
in
his
Son
,
1
Ioh.
5.
11.
By
believing
we
are
united
to
Christ
,
who
is
our
Head
,
Fountain
,
and
Principle
of
spiritual
life
,
or
holiness
,
as
the
Head
is
the
Principle
and
Fountain
of
sense
and
motion
,
Ephes.
4.
15
,
16.
From
him
,
the
Head
,
the
Apostle
tells
us
,
the
whole
body
is
fitly
joyned
and
compacted
together
,
and
so
maketh
encrease
to
the
edifying
of
it self
in
love
.
All
the
grace
that
is
in
us
is
but
a
measure
or
overflowing
of
his
fulness
.
Christ
is
—
principle
of
holiness
,
by
which
it
is
wrought
,
and
also
the
rule
unto
which
it
is
proportioned
.
Dr.
Reynolds
in
his
life
of
Christ
.
Heb.
12.
2.
Christ
is
the
Author
and
finisher
of
our
faith
;
he
is
the
first
and
the
last
,
the
Alpha
and
Omega
,
both
the
beginner
of
our
sanctification
here
on
earth
,
and
the
perfecter
thereof
in
heaven
.
As
the
members
by
nerves
and
ligaments
are
firmly
knit
to
the
Head
,
the
superstructure
to
the
foundation
,
the
branches
to
the
Vine
,
the
Wife
to
the
Husband
by
the
Marriage-knot
,
so
are
the
Saints
of
God
firmly
and
closely
united
to
Jesus
Christ
in
the
spirit
,
1
Cor.
6.
17.
By
vertue
of
which
union
they
cannot
but
derive
and
draw
down
continual
supplies
of
spiritual
life
from
him
;
for
he
is
the
life
,
and
he
is
their
life
.
Consider
a
little
the
nature
of
this
wonderful
Union
,
I
shall
but
touch
it
in
transitu
.
1.
It
is
an
Union
of
Nature
;
we
are
members
of
his
body
,
of
his
flesh
,
and
of
his
bones
,
Heb.
2.
14.
because
the
children
are
partakers
of
flesh
and
blood
,
he
also
himself
likewise
took
part
of
the
same
:
Christ
condescended
to
assume
our
Humane
Nature
,
that
we
might
partake
of
his
Divine
Nature
;
he
took
upon
him
our
rag
of
flesh
,
that
he
might
cloath
us
with
his
robe
of
glory
.
2.
It
is
an
union
of
and
in
the
spirit
,
1
Cor.
6.
17.
He
that
is
joyned
to
the
Lord
is
one
spirit
;
as
man
and
wife
united
make
one
flesh
,
so
Christ
and
believers
united
in
and
by
the
spirit
,
make
up
one
spiritual
Christ
.
3.
It
is
an
union
of
relations
,
and
that
of
the
neerest
and
sweetest
:
Christ
is
the
everlasting
Father
,
Isa
9.
6.
and
begets
children
to
God
in
his
own
likeness
.
Christ
is
the
Son
of
God
,
believers
are
the
Sons
of
God
,
but
Christ
is
the
Son
of
Gods
Nature
,
but
we
are
the
Sons
of
Gods
will
;
he
by
eternal
Generation
,
but
we
by
the
grace
of
Regeneration
,
to
conformity
to
whose
Image
we
are
predestinated
,
Rom.
8.
29.
He
is
the
first-born
among
many
Brethren
,
and
is
not
ashamed
to
call
us
Brethren
,
Heb.
2.
which
relation
also
bespeaks
likeness
,
for
brethren
for
the
most
part
resemble
brethren
.
Lastly
,
Christ
is
our
redeeming
Kinsman
,
and
Husband
,
and
we
are
his
redeemed
Kindred
and
Spouse
:
These
relations
also
import
similitude
,
and
proportion
between
Christ
and
us
:
Christ
as
our
Redeemer
came
to
deliver
us
,
&c.
that
we
might
be
like
him
,
and
serve
him
in
holiness
and
righteousness
,
Luke
1.
74
,
75.
he
came
not
only
to
justifie
,
but
also
to
sanctifie
,
Tit.
2.
16.
he
came
as
Redeemer
,
not
only
to
save
from
hell
,
but
also
to
save
from
sin
,
Mat.
1.
21.
not
only
to
deliver
us
from
eternal
condemnation
,
but
also
from
our
vain
conversation
,
1
Pet.
1.
18.
not
only
to
proclaim
liberty
to
the
Isa.
61.
1
,
2
,
3.
Captives
,
and
the
opening
of
the
prisons
to
them
that
are
bound
,
but
also
to
pull
off
their
rotten
rags
,
their
nasty
prison
garments
,
and
to
cloath
Zech.
3.
3
,
4.
them
with
change
of
rayment
;
to
cleanse
and
wash
them
from
the
pollution
of
sin
,
and
put
upon
them
a
robe
of
righteousness
,
and
renew
them
with
inward
holiness
,
and
so
to
present
them
as
beautiful
and
glorious
,
without
spot
or
wrinkle
,
&c.
To
shew
consent
,
I
shall
take
the
boldness
M.
Jeremy
Burroughs
in
his
Saints
Treasury
.
p.
46.
to
transcribe
the
words
of
a
Famous
man
(
now
in
heaven
:
)
Our
Sanctification
(
saith
he
)
is
not
only
from
Christ
meritoriously
,
but
efficiently
,
and
in
a
kind
materially
too
;
he
doth
not
only
merit
it
,
and
work
it
by
his
spirit
,
but
through
our
union
with
him
,
there
is
a
kind
of
flowing
of
Sanctification
from
him
into
us
,
as
the
principle
of
our
life
;
as
from
the
liver
there
flows
blood
into
all
the
parts
of
the
body
,
so
through
our
union
with
Christ
,
he
having
the
fulness
of
the
Godhead
in
him
,
from
him
,
as
from
a
Fountain
,
sanctification
flows
into
the
souls
of
Saints
;
their
sanctification
comes
not
so
much
from
their
strugling
,
and
endeavours
,
I
wish
all
disconsolate
souls
,
desponding
for
want
of
holiness
,
would
(
in
the
strength
of
the
Lord
)
take
his
counsel
.
vows
,
and
resolutions
,
as
it
comes
flowing
to
them
,
from
their
closing
with
Christ
,
and
union
with
him
:
There
may
be
(
saith
he
)
a
great
de●
of
striving
and
endeavouring
that
may
be
utterly
ineffectual
for
want
of
having
recourse
to
Christ
,
as
the
Spring
and
Well-head
of
all
grace
and
holiness
.
Thus
Jesus
Christ
is
our
Sanctification
;
by
union
with
him
,
we
are
sanctified
in
him
,
and
daily
receive
supplies
of
grace
from
him
.
3.
Jesus
Christ
may
be
said
to
be
our
Sanctification
,
and
to
be
given
of
God
for
our
Sanctification
,
in
regard
of
Assimilation
.
1.
As
Christ
is
the
Author
,
so
Christ
is
the
1
Christ
is
the
pattern
of
our
Sanctification
.
Rule
and
Pattern
of
our
Sanctification
;
formal
and
compleat
Sanctification
consists
in
a
souls
conformity
to
Jesus
Christ
,
as
the
Exemplar
or
Pattern
of
his
obedience
,
Heb.
12.
3.
Consider
him
that
endured
,
&c.
i.
e.
consider
him
as
the
Pattern
and
President
of
your
obedience
,
both
active
and
passive
:
Wherefore
ye
shall
find
that
Christ
propounds
his
own
example
,
as
the
pattern
of
our
obedience
,
Ioh.
13.
15.
I
have
given
you
an
example
,
i.
e.
of
meekness
and
humility
,
that
you
should
do
as
I
have
done
to
you
.
So
Mat.
11.
29.
Learn
of
me
,
for
I
am
meek
and
lowly
.
Again
,
Phil.
2.
5.
Let
the
same
mind
be
in
you
as
was
in
Christ
;
i.
e.
the
same
opinion
,
judgement
,
affections
,
compassions
.
Once
more
,
1
Pet.
1.
15.
As
he
who
hath
called
you
is
holy
,
so
be
ye
holy
in
all
manner
of
conversation
.
Christ
throughout
his
whole
life
was
a
standing
rule
,
a
walking
Bible
,
a
visible
Commentary
on
Gods
Law
,
whose
ordinary
communicable
works
and
duties
,
are
recorded
for
our
imitation
.
2.
Holiness
is
the
Image
of
Christ
:
Now
as
2.
Holiness
is
the
Image
of
Christ
.
the
face
is
both
the
fountain
of
that
Image
or
Species
which
is
shed
upon
the
glass
,
and
likewise
it
is
the
exact
pattern
and
example
of
it
too
;
so
Jesus
Christ
is
both
the
principle
of
holiness
,
by
whom
it
is
wrought
,
and
the
pattern
to
which
it
is
conforme
.
Now
in
an
Image
there
are
two
things
.
-
1.
Proportion
.
-
2.
Deduction
.
1.
Proportion
.
A
similitude
of
one
thing
to
another
.
2.
Deduction
.
A
derivation
,
or
impression
of
similitude
upon
the
one
from
the
other
,
and
with
relation
thereunto
.
Now
our
Renovation
is
after
the
Image
of
Christ
,
1
Cor.
15.
49.
As
we
have
born
the
Image
of
the
earthly
,
so
we
shall
bear
the
Image
of
the
heavenly
Adam
,
begat
a
Son
in
his
own
likeness
,
i.
e.
his
Son
was
like
him
in
corruption
and
mortality
;
so
in
the
Regeneration
,
Christ
begets
children
to
himself
in
his
own
likeness
,
i.
e.
like
him
in
grace
and
holiness
,
in
spirituality
and
immortality
,
for
the
seed
of
which
we
are
begotten
is
incorruptible
.
When
man
had
lost
that
glorious
Image
1
Pet.
1.
23
of
God
wherein
he
was
created
,
he
became
an
ugly
and
a
miserable
creature
presently
;
ugly
,
because
he
had
lost
his
holiness
;
miserable
,
because
full
of
guilt
and
horror
;
he
durst
no
more
draw
neer
to
the
most
holy
inaccessible
Majesty
,
than
stubble
before
the
flames
:
No
man
can
see
his
face
,
and
live
:
We
all
by
sin
are
come
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
deficiuntur
.
short
of
Gods
glory
,
Rom.
3.
23.
both
of
the
glory
of
his
Image
,
and
of
the
glory
of
his
Kingdome
.
Now
unless
the
Lord
be
pleased
to
exhibit
this
Image
to
us
through
some
glass
or
veil
,
we
must
be
for
ever
both
desolate
and
destitute
.
And
this
the
Lord
hath
graciously
been
pleased
to
do
by
the
veil
of
Christs
flesh
;
he
is
God
manifest
in
the
flesh
,
1
Tim.
3.
16.
The
glory
of
God
now
shines
in
upon
us
,
and
before
us
,
in
and
from
the
face
of
Iesus
Christ
,
2
Cor.
4.
6.
Christ
is
the
Image
of
Col.
1.
15.
the
invisible
God
,
and
he
that
hath
seen
him
,
hath
seen
the
Father
:
So
that
now
by
the
Incarnation
of
the
Son
,
there
is
a
Vision
of
Gods
glory
,
and
a
restauration
of
Gods
Image
,
Ioh.
1.
18.
No
man
hath
seen
God
at
any
time
,
the
only
begotten
Son
,
who
is
in
the
bosome
of
the
Father
,
he
hath
declared
him
.
The
glittering
beamings
of
the
Invisible
and
Eternal
Glory
,
did
and
do
shine
most
resplendently
through
the
transparent
medium
of
Christs
Humane
Nature
,
which
seen
,
and
taken
in
by
the
eye
of
Faith
,
do
strangely
irradiate
and
enlighten
,
beautifie
and
glorifie
the
soul
of
man
▪
and
renew
it
according
to
the
Image
Ephes.
4.
23
,
24.
of
God
,
in
righteousness
and
true
holiness
.
4ly
and
lastly
,
Jesus
Christ
is
our
Sanctification
,
by
way
of
influence
and
communication
:
This
is
more
general
,
and
hath
some
connexion
with
,
and
dependance
upon
the
former
:
Ye
have
received
an
Vnction
from
the
Holy
One
,
i.
e.
Christ
,
&c.
Ioh.
1.
2.
20.
This
Unction
is
like
that
oyntment
that
ran
down
from
the
head
of
Aaron
unto
the
skirts
of
his
garments
,
to
note
the
plentiful
effusion
of
the
Spirit
on
Christ
,
and
from
Christ
,
unto
his
lowest
members
.
1.
The
Spirit
of
holiness
was
Christs
right
jure
proprio
,
by
vertue
of
the
personal
union
;
so
that
Christ
had
a
plenitude
or
fulness
of
the
spirit
in
him
,
like
the
fulness
of
a
fountain
;
but
to
us
the
spirit
belongs
by
an
inferiour
union
So
Bishop
Down●m
in
his
Justification
.
through
Christ
our
Head
,
by
way
of
influence
from
Christ
our
Head
:
from
the
grace
of
the
Spirit
is
derived
in
such
proportion
,
as
Christ
is
pleased
to
communicate
,
yet
't
is
the
same
holiness
for
truth
and
substance
:
As
it
is
the
same
light
which
breaketh
forth
in
the
dawning
Simile
.
of
the
day
,
with
that
which
inhereth
in
the
body
of
the
Sun
,
shining
in
his
strength
;
't
is
in
Christ
in
fulness
,
in
us
in
measure
:
The
Apostle
tells
us
,
2
Cor.
3.
18.
We
are
changed
into
the
same
likeness
with
Christ
by
the
Spirit
of
the
Lord
.
2.
Of
this
fulness
of
the
Spirit
which
is
in
Christ
,
believers
do
receive
,
and
grace
for
grace
,
Ioh.
1.
16.
As
the
Child
receives
member
for
member
from
the
Father
,
and
as
the
paper
receiveth
letter
for
letter
from
the
Press
,
&c.
so
a
sanctified
soul
receives
grace
for
grace
,
i.
e.
all
manner
of
grace
,
exactly
and
proportionably
from
Jesus
Christ
.
The
glorious
Image
of
Gods
holiness
in
Christ
,
fashioneth
and
produceth
it self
in
the
hearts
of
the
faithful
;
as
Simile
.
an
Image
or
species
of
light
shining
on
a
glass
,
doth
from
thence
fashion
it self
upon
a
wall
by
reflexion
:
As
the
head
communicates
real
influences
to
the
body
,
so
Iesus
Christ
,
who
is
both
an
head
of
eminence
and
of
influence
,
communicates
his
spirit
,
grace
,
light
,
life
,
comfort
to
his
Body
the
Church
;
for
he
that
sanctifieth
and
they
that
are
sanctified
,
are
both
of
one
:
As
they
are
one
in
Nature
,
so
one
in
Spirit
,
and
in
spiritual
likeness
also
.
For
the
farther
explication
and
illustration
of
this
deep
and
illustrious
truth
,
(
viz.
)
The
Jesus
Christ
is
our
Sanctification
.
Before
I
come
to
the
definition
of
Sanctification
,
I
shall
subjoyn
these
particulars
.
Causa
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
Causa
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
quae
&
meritoria
.
-
1.
That
the
will
of
God
is
the
inward
impulsive
cause
of
our
Sanctification
.
-
2.
That
the
blood
of
Christ
is
the
moral
and
meritorious
cause
of
our
Sanctification
.
-
3.
That
the
holiness
of
Christ
is
the
material
Causa
materialis
.
cause
.
-
4.
That
the
infusion
of
Holiness
,
or
giving
of
Causa
formalis
.
the
Spirit
,
is
the
formal
cause
.
-
5.
That
the
Spirit
of
Christ
is
the
efficient
cause
.
Causa
Efficiens
.
Causae
Administrae
.
Polan
.
Causae
exemplares
.
-
6.
That
the
Word
,
Ordinances
and
Faith
,
ar●
the
ministring
instrumental
causes
.
-
7.
That
the
Death
and
Resurrection
of
Christ
,
are
the
exemplary
causes
or
patterns
.
-
8ly
and
lastly
,
That
the
glory
of
God
in
th●
D.
Ames
in
Medulla
.
Theolog.
Consecration
and
Salvation
of
a
sinful
creature
,
i●
the
supreme
end
,
or
final
cause
of
our
Sanctification
.
1.
The
Will
of
God
is
the
principal
internal
1
The
principal
moving
cause
.
moving
cause
of
our
Sanctification
,
Heb.
10.
9
,
10.
Then
,
said
he
,
●o
I
come
to
do
thy
wi●●
O
God
:
He
taketh
away
the
first
,
that
he
may
establish
the
second
;
that
is
,
he
taketh
away
the
first
sort
of
Sacrifices
and
Propitiations
,
which
was
the
blood
of
Bulls
and
Goats
,
&c.
and
establish
the
second
standing
Sacrifice
,
(
which
is
)
the
offering
up
of
the
body
of
Jesus
Christ
once
for
all
,
by
the
which
will
we
are
sanctified
,
v.
10.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
i.
e.
it
was
the
good
pleasure
of
the
Fathers
will
,
to
appoint
and
accept
this
precious
Sacrifice
for
our
Justification
,
Sanctification
,
and
compleat
Salvation
.
This
is
the
will
of
God
,
even
our
Sanctification
,
1
Thes.
4.
3.
This
is
the
will
of
his
Precept
,
that
Christ
Jesus
should
be
our
Sanctification
;
this
is
also
the
will
of
his
Purpose
,
and
Eternal
Counsel
:
Why
did
God
chuse
us
in
Christ
before
the
foundation
of
the
world
?
the
Apostle
tells
us
,
that
we
should
be
holy
,
Ephes.
1.
4.
The
principal
moving
cause
of
our
Regeneration
,
is
the
will
of
God
;
Of
his
own
will
begat
he
us
,
&c.
1
Jam.
18.
What
more
clear
?
2
The
meritorious
cause
.
Omne
donum
gratiae
Dei
in
Christo
est
.
Ambr.
in
Ephes.
1.
Causa
efficiens
interna
propter
quam
Deu●
nos
regenerat
,
est
meritum
,
justi●ia
obedientia
Christi
.
Polan
.
2.
The
blood
of
Christ
is
the
moral
and
meritorious
cause
of
our
Sanctification
;
all
blessings
and
graces
come
down
from
the
Father
of
Lights
through
the
Sun
of
Righteousness
;
both
grace
and
glory
,
holiness
and
happiness
,
flow
in
to
us
through
the
Channel
of
Christs
blood
:
The
blood
of
Christ
is
both
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
and
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
;
both
the
Price
of
our
Redemption
,
and
the
Laver
of
Regeneration
also
;
as
is
evident
by
these
Scriptures
,
Heb.
9.
14.
How
much
more
shall
the
blood
of
Christ
,
who
by
the
Eternal
Spirit
offer'd
up
himself
without
spot
to
God
,
purge
your
consciences
from
dead
works
,
&c.
1
Joh.
1.
7.
The
blood
of
Christ
cleanseth
from
all
sin
,
f●om
the
guilt
and
filth
of
sin
.
Heb.
1.
3.
He
by
himself
hath
purged
our
sins
;
Heb.
13.
12.
And
that
he
might
sanctifie
the
people
with
his
own
blood
,
he
suffered
without
the
gate
.
As
a
price
is
said
to
do
that
,
which
a
man
doth
by
that
power
the
price
purchaseth
,
so
the
blood
of
Christ
is
said
to
cleanse
us
,
because
the
Office
or
Power
whereby
he
sanctified
us
,
was
conferr'd
upon
him
sub
intuitu
pretii
,
under
the
condition
of
suffering
;
for
it
was
necessary
,
that
Remission
and
Purification
should
be
Morte
sua
Christus
est
meritus
,
resurrectione
efficaciter
regenerations
in
nobis
applicat
.
Syntag.
Polan
.
p.
467.
both
by
blood
,
Heb.
9.
22
,
23.
Christ
by
his
bloody
death
merited
,
impetrated
,
and
obtained
of
his
Father
the
spirit
of
holiness
,
faith
,
the
word
,
promises
,
and
all
spiritual
blessings
,
in
order
to
his
peoples
sanctification
,
Ephes.
1.
3
,
4.
Phil.
1.
29.
Had
it
not
been
for
this
moral
and
meritorious
cause
,
(
the
blood
of
Christ
)
which
is
the
sole
foundation
of
the
Spirits
efficiency
,
of
the
Faiths
existence
and
instrumentality
,
of
the
Word
and
Promises
operation
and
efficacy
,
we
should
never
have
felt
the
efficiency
of
the
Spirit
,
nor
the
working
of
Faith
,
nor
the
effectual
operation
of
the
Word
and
Promises
in
the
Purification
of
our
Natures
,
or
in
the
conversion
of
our
souls
to
God
.
This
purifying
vertue
of
the
blood
of
Christ
was
typically
held
forth
by
divers
kinds
of
offerings
,
and
washings
,
oblations
,
and
ablutions
under
the
Law
,
and
other
ceremonia
observances
,
which
the
Apostle
hath
reference
to
,
Heb.
9.
13.
The
blood
of
Bulls
and
Goats
,
an●
the
ashes
of
an
Heifer
,
sprinkling
the
unclean
sanctified
to
the
purifying
of
the
flesh
;
that
is
,
legally
and
carnally
sanctified
them
,
and
made
them
externally
pure
and
holy
,
as
to
the
Church
,
into
which
they
were
incorporated
:
But
that
which
was
legally
and
carnally
in
the
Type
,
was
really
,
substantially
,
and
spiritually
effected
in
the
Antitype
,
the
sacrifice
of
Christs
body
,
typified
by
that
bloody
sacrifice
of
beasts
;
as
ver.
14.
following
asserteth
;
How
much
more
(
saith
he
)
shall
the
blood
of
Christ
,
&c.
Thus
't
is
clear
,
that
the
blood
of
Christ
is
the
moral
and
meritorious
cause
of
our
Sanctification
;
yea
,
and
the
procuring
cause
of
all
other
blessings
,
causes
,
helps
,
and
means
,
which
by
divine
order
and
appointment
concur
to
,
co-operate
in
the
production
and
progress
of
our
Sanctification
.
3.
What
is
the
material
cause
of
our
Sanctification
?
I
answer
.
As
the
Filiation
or
Sonship
of
3
The
material
cause
.
Christ
is
the
material
cause
of
our
Adoption
,
and
as
the
full
satisfaction
of
Christ
to
the
Justice
of
God
,
is
the
material
cause
of
our
Reconciliation
;
and
as
the
perfect
righteousness
of
Christ
,
as
God-man
;
is
the
material
cause
of
our
justification
,
so
(
I
humbly
suppose
)
the
perfect
purity
of
Christs
Humane
Nature
,
by
the
Hypostatical
Union
,
united
to
the
divine
in
one
pers●n
,
and
the
unmeasurable
fulness
of
the
spirit
in
him
,
is
the
material
cause
of
our
Sanctification
;
all
the
holiness
that
is
in
us
,
is
but
the
beaming
forth
of
his
holiness
,
a
ray
of
his
glory
,
a
measure
of
his
spirit
,
a
sprinkling
of
his
Unction
,
an
over-flowing
of
his
fulness
,
for
of
his
fulness
we
receive
,
and
grace
for
grace
,
Joh.
1.
16.
In
a
word
,
't
is
the
communication
of
the
Divine
Nature
,
2
Pet.
1.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Divine
consortes
naturae
.
So
Montanus
.
4.
The
Saints
are
there
said
to
be
partakers
of
the
Divine
Nature
:
But
how
?
not
that
we
are
Christed
into
Christ
,
or
Godded
into
God
,
as
some
of
late
daies
have
most
absurdly
(
if
not
blasphemously
)
imagined
.
We
cannot
be
partakers
of
Gods
Substance
,
or
Essence
,
for
that
is
incommunicable
to
any
creature
,
but
believers
partake
(
per
Christ
)
of
the
communicable
divine
qualities
and
perfections
,
as
wisdome
,
knowledge
,
righteousness
,
holiness
,
&c.
Col.
3.
10.
Ephes.
4.
24.
This
glorious
Image
of
God
we
lost
in
the
first
,
and
have
it
restored
in
the
second
Adam
.
Christ
received
the
spirit
above
measure
,
we
have
but
some
drops
or
drams
of
it
;
he
was
Joh.
3.
34.
annointed
with
the
Oyl
of
gladness
above
his
fellows
,
yet
for
his
fellows
,
whole
Christ
was
given
to
us
,
Isa.
9.
6.
To
us
a
Child
is
born
,
to
us
a
Son
is
given
:
His
sanctification
also
must
needs
be
for
us
,
for
our
good
and
benefit
;
For
their
sakes
I
sanctifie
my self
,
(
saith
Christ
)
that
they
might
be
sanctified
by
the
truth
,
Joh.
17.
19.
Holiness
in
Christ
is
as
the
light
in
the
Sun
ever
shining
,
and
as
water
in
a
living
fountain
never
failing
,
ever
running
:
He
is
both
an
ever-flowing
,
Simile
.
and
an
over-flowing
fountain
of
grace
to
us
;
as
't
is
endless
and
boundless
in
Christ
,
so
it
is
diffusive
and
communicative
to
his
members
:
Jesus
Christ
is
the
Candlestick
,
from
whence
the
Golden
Pipes
do
empty
the
golden
oyl
through
themselves
,
Zech.
4.
11
,
12.
Christ
is
this
Candlestick
;
the
two
Olive-trees
See
the
Dutch
Annotat
.
on
the
place
.
signifie
his
Kingly
and
Priestly
Offices
;
the
Golden
Oyl
,
signifieth
the
gifts
and
graces
of
the
Spirit
:
It
must
needs
be
so
,
because
it
is
the
pleasure
of
the
Father
,
that
in
him
should
all
fulness
dwell
,
Col.
1.
19.
What
is
this
fulness
?
It
is
all
the
fulness
of
the
Godhead
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
bodily
,
i.
e.
personally
,
substantially
;
for
as
the
Hebrews
put
souls
for
persons
,
as
so
many
souls
went
down
into
Egypt
,
&c.
so
the
Greeks
put
bodies
for
persons
.
Our
Lord
Jesus
is
his
Fathers
Gazophylacium
,
the
great
Magazine
of
infinite
riches
and
treasures
.
Note
here
a
Climax
,
yea
three
gradations
,
the
Godhead
,
the
fulness
of
the
Godhead
;
yea
,
all
the
fulness
of
the
Godhead
dwells
in
Christ
bodily
.
Now
our
holiness
is
a
stream
derived
from
this
Fountain
,
a
part
or
parcel
of
this
fulness
.
4.
What
is
the
formal
cause
of
our
Sanctification
?
4
The
formal
cause
.
I
answer
,
'T
is
the
infusion
of
the
habits
of
grace
into
us
,
(
as
the
School-men
call
them
)
't
is
the
endowment
of
the
soul
with
inward
holiness
:
So
Mr.
Perkins
,
'T
is
the
infusion
of
or
communion
with
the
spirit
:
So
D.
Reynolds
,
'T
is
the
operation
of
the
spirit
dwelling
in
us
,
as
a
spirit
of
sanctification
,
Luke
11.
13.
Joh.
14.
16
,
17.
'T
is
the
deriving
or
drawing
down
the
holiness
that
is
in
Christ
our
Head
,
by
the
spirit
of
holiness
,
who
is
the
Bond
of
union
and
communion
between
him
and
us
;
't
is
the
spirits
transforming
of
us
into
the
likeness
of
our
Lord
Jesus
,
or
the
delineation
of
the
Picture
of
Christ
,
by
the
spirit
of
Christ
in
the
The
spirit
looks
directly
upon
the
glorious
Image
of
Christ
represented
in
the
Gospel
,
and
draws
exactly
the
picture
thereof
in
a
Saints
heart
.
Mr.
Rich.
Vines
in
●oc
.
Zech.
13.
1.
soul
of
man
,
2
Cor.
3.
18.
It
s
Synonima's
in
Scripture
are
very
emphatical
,
't
is
called
a
quickning
,
Ephes.
2.
1.
a
birth
,
Joh.
3.
3.
a
forming
of
Christ
,
Gal.
4.
19.
a
Regeneration
,
or
begetting
again
,
1
Pet.
1.
3.
a
new
heart
,
and
a
new
spirit
,
Ezek.
36.
26.
a
renewing
of
the
mind
,
Rom.
12.
2.
a
new
creature
,
2
Cor.
5.
17.
the
new
man
,
Ephes.
4.
24.
the
renewing
of
the
Holy
Ghost
,
Tit.
3.
5.
And
the
Divine
Nature
,
and
the
Image
or
likeness
of
Christ
,
in
respect
of
its
Divine
original
and
transcendent
excellency
.
The
Father
sends
the
Son
into
the
world
to
work
out
eternal
Redemption
for
us
;
and
to
that
end
,
to
open
a
fountain
in
his
side
and
heart
for
our
purification
;
he
furnisht
him
with
an
instrumental
fulness
and
fitness
,
to
be
the
Lord
our
righteousness
,
and
our
Fountain
of
grace
and
holiness
;
the
Son
finisheth
his
Joh.
17.
4.
Eph
4.
8.
work
,
ascends
up
on
high
,
receiveth
gifts
for
men
,
sends
the
holy
spirit
,
the
sanctifier
and
comforter
,
as
his
Vice-Roy
,
to
dwell
in
us
,
and
abide
with
us
for
ever
;
and
not
only
to
dwell
in
us
,
as
our
heavenly
companion
and
comforter
,
but
also
to
work
in
us
as
our
Sanctifier
,
Joh
14
16
17.
and
therefore
called
,
The
Spirit
of
holiness
,
Rom.
1.
4.
He
receives
from
the
Son
wisdome
,
righteousness
,
holiness
,
all
gifts
and
graces
wherewith
Joh.
16.
14.
He
shall
glorifie
me
(
saith
Christ
)
for
he
shal
receive
of
mine
.
Christ
was
annointed
,
and
bestows
them
upon
the
Saints
,
annoints
them
with
this
Unction
,
implants
in
them
these
gifts
and
graces
,
imprints
upon
them
the
Divine
Nature
,
and
therewith
sanctifies
them
;
which
very
impression
of
the
Divine
Nature
(
or
likeness
of
Christ
)
on
the
soul
of
man
,
by
the
energy
of
the
spirit
,
I
conceive
to
be
the
very
formality
of
sanctification
.
For
the
better
explication
and
dilucidation
of
this
Argument
,
give
me
leave
to
shew
what
it
is
to
sanctifie
.
The
word
Sanctifie
hath
many
acceptions
,
the
most
famous
are
these
two
:
-
1.
To
set
apart
.
-
2.
To
cleanse
.
In
each
of
which
we
suppose
something
privative
,
and
something
positive
.
1.
When
it
signifies
to
set
apart
,
we
must
conceive
,
not
only
a
setting
a
thing
or
a
person
apart
from
a
common
or
prophane
use
,
but
also
it
s
or
his
actual
dedication
to
holy
uses
,
or
setting
apart
for
God
,
which
is
the
proper
notion
of
it
.
2.
When
it
signifies
to
cleanse
,
you
must
not
only
conceive
a
purgation
from
filthiness
,
but
also
a
plantation
of
the
seed
of
grace
,
called
the
seed
of
God
.
The
abolition
of
natural
corruption
is
the
privative
part
;
the
renovation
of
Gods
Image
is
the
positive
part
of
Sanctification
.
1.
To
sanctifie
,
is
to
set
apart
,
and
dedicate
.
Thus
Gods
people
are
set
apart
,
and
dedicated
by
God
,
and
for
God
.
-
1.
Before
time
.
-
2.
In
time
.
1.
Before
time
.
They
are
set
apart
by
Gods
Decree
to
be
an
holy
seed
to
himself
in
and
by
Christ
,
separate
from
the
reprobate
and
perishing
world
,
to
be
Vessels
of
Honor
;
whereas
the
Reprobates
are
called
Vessels
of
wrath
,
and
dishonour
,
Psa.
1.
4.
Him
that
is
godly
,
God
M.
Burroughs
in
his
Saints
Treasury
.
hath
set
apart
for
himself
;
i.
e.
as
a
good
man
saith
,
Not
only
actually
set
apart
in
vocation
,
but
vertually
set
apart
by
God
from
eternity
in
Election
,
Ephes.
1.
4.
Having
chosen
us
in
him
before
the
foundation
of
the
world
,
&c.
2.
In
time
.
They
are
regenerated
,
called
,
or
actually
sanctified
,
or
set
apart
to
be
Vessels
of
Honour
,
sanctified
,
and
meet
for
the
Masters
service
,
2
Tim.
2.
21.
Sanctification
is
an
actual
W●llebius
in
his
Body
of
Divinity
.
Election
,
by
which
we
are
set
apart
from
the
miserable
and
vain
world
,
to
act
for
God
by
Jesus
Christ
,
and
to
seek
the
things
that
make
for
his
glory
.
Thus
by
Regeneration
we
are
called
his
First-fruits
,
which
under
the
Law
were
the
Lords
portion
,
Jam.
1.
18.
Of
his
own
will
begat
he
us
,
by
the
word
of
truth
,
that
we
should
be
a
kind
of
the
first
fruits
of
his
new
creatures
;
as
they
are
born
from
above
,
Joh.
3.
3.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
so
they
are
born
for
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
byassed
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
called
a
Royal
Priesthood
,
1
Pet.
2.
9.
To
be
sanctified
,
is
more
than
to
be
purified
;
for
besides
the
expulsion
of
sin
in
Sanctification
,
there
is
an
infusion
of
grace
,
a
new
disposition
and
frame
of
soul
,
called
a
new
heart
,
and
a
new
spirit
,
Ezek.
36.
25
,
26
,
27.
(
i.
e.
)
a
new
mind
,
new
apprehensions
,
a
new
will
,
new
desires
,
new
affections
,
from
whence
there
follows
newness
of
life
and
conversation
.
1.
There
is
a
new
heart
,
that
is
conformity
to
Gods
Nature
,
when
the
heart
of
man
is
like
the
heart
of
God
,
as
David
is
said
to
be
a
man
after
Gods
own
heart
:
Conformity
to
the
2
Pet.
1.
4.
Divine
Nature
,
is
this
new
heart
:
The
Nature
of
God
,
is
the
pattern
of
that
Sanctification
which
is
wrought
in
the
heart
of
man
.
2.
There
is
a
new
life
,
that
is
,
our
conformity
to
Gods
Law
,
or
revealed
Will
,
whose
will
is
our
Sanctification
,
1
Thes.
4.
3.
An
holy
heart
breathes
and
breaks
out
into
an
heavenly
conversation
,
Phil.
3.
20.
Our
conversation
is
in
heaven
:
The
first
is
our
habitual
holiness
,
the
second
is
our
actual
.
The
sum
is
this
,
our
habitual
conformity
to
the
Nature
or
Image
of
God
,
and
our
actual
conformity
to
the
Will
of
God
,
(
thereon
depending
)
is
formally
our
Sanctification
.
Thus
I
have
shewed
what
it
is
to
sanctifie
,
and
have
opened
the
more
eminent
acceptations
of
it
:
We
come
now
to
the
fifth
thing
propounded
.
5.
The
Spirit
of
Christ
is
the
efficient
cause
of
our
Sanctification
.
The
work
of
Creation
is
commonly
ascribed
to
God
the
Father
,
the
work
of
Redemption
to
God
the
Son
,
and
the
work
of
Sanctification
to
God
the
Holy
Spirit
;
yet
Sanctification
being
a
work
ad
extra
,
is
common
to
all
the
persons
.
1.
It
is
ascribed
to
God
the
Father
,
Jude
1.
to
them
which
are
called
and
sanctified
of
God
the
Father
.
1
Pet.
1.
3.
Blessed
be
God
the
Father
of
our
Lord
Jesus
Christ
,
which
according
to
his
abundant
mercy
,
hath
begotten
us
again
unto
a
lively
hope
,
&c.
2.
Christ
is
said
to
sanctifie
us
;
He
is
made
of
God
to
us
Sanctification
,
1
Cor.
1.
2.
To
the
Church
of
God
which
is
at
Corinth
,
to
them
that
are
sanctified
in
Christ
Jesus
,
Heb.
13.
12.
Wherefore
Jesus
,
that
he
might
sanctifie
the
people
with
his
own
blood
,
suffered
without
the
gate
.
3.
The
Spirit
is
said
to
sanctifie
:
Hence
these
phrases
,
the
sanctification
of
the
Spirit
,
1
Pet.
1.
2.
2
Thes.
2.
13
,
14.
and
the
spirit
of
holiness
,
Rom.
1.
4.
The
Sanctification
of
the
Spirit
,
is
as
necessary
as
the
mercy
of
the
Father
,
or
the
sprinkling
of
the
blood
of
Jesus
.
Christ
by
the
redundancy
of
his
Merit
hath
impetrated
,
and
obtained
the
Spirit
of
the
Father
,
to
sanctifie
those
whom
he
means
to
save
,
to
purifie
,
and
make
them
meet
for
glory
,
whom
he
died
for
,
and
justified
by
his
blood
,
The
Inchoation
is
from
the
Father
,
the
Dispensation
is
by
the
Son
,
the
Consummation
by
the
Spirit
:
'T
is
from
the
love
of
the
Father
,
and
by
vertue
of
the
Merit
of
the
Son
,
that
we
are
sanctified
;
but
't
is
properly
the
Office
,
and
the
distinct
personal
operation
of
the
spirit
of
holiness
to
sanctifie
;
and
it
must
be
the
mighty
power
of
the
eternal
spirit
,
that
converts
or
sanctifies
,
because
't
is
such
a
power
as
is
commensurate
and
proportionate
to
the
raising
of
the
dead
,
Ephes.
1.
19
,
20.
called
the
exceeding
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
Supereminens
magnitudo
.
Montan.
greatness
of
his
power
,
&c.
We
are
not
sanctified
or
converted
,
as
the
Papists
and
Arminians
say
,
by
a
moral
suasion
,
or
by
the
bare
improvement
of
our
own
free
will
,
nor
by
the
accession
of
some
additional
help
to
Nature
,
but
by
the
most
strong
,
and
yet
most
sweet
efficacy
of
the
Almighty
Spirit
,
Psa.
110.
3.
Thy
people
shall
be
willing
in
the
day
of
thy
power
;
or
as
some
render
it
,
in
the
day
of
thy
Armies
;
't
is
therefore
called
a
Regeneration
,
a
begetting
In
die
Copiarum
.
So
M.
Ainsworth
.
a
soul
again
,
't
is
a
new
Creation
,
't
is
a
Vivification
,
or
quickning
a
man
before
dead
in
sins
and
trespasses
,
not
languishing
and
declining
,
but
in
a
moral
sense
stark
dead
;
nay
,
't
is
a
Resurrection
,
a
rising
out
of
the
grave
of
sin
and
death
:
All
these
works
of
wonder
,
or
rather
this
one
mysterious
work
of
Sanctification
,
illustrated
by
these
Metaphors
,
bespeaks
no
less
than
the
Almighty
power
of
a
God
,
who
is
able
to
subdue
all
things
to
himself
.
Phil.
3.
2●
1.
'T
is
a
Regeneration
,
or
a
begetting
again
,
1
Pet.
1.
3.
Jam.
1.
18.
2.
'T
is
a
Creation
,
Ephes.
2.
10.
We
are
his
workmanship
,
created
in
Christ
Jesus
to
good
works
:
2
Cor.
5.
17.
He
that
is
in
Christ
is
a
new
creature
:
Behold
,
(
saith
Christ
)
I
make
all
things
new
.
3.
'T
is
a
vivification
,
or
quickning
,
Eph.
2.
1.
You
hath
he
quickned
,
who
were
dead
in
sins
and
trespasses
.
A
natural
man
is
both
legally
an
morally
dead
,
till
the
Spirit
of
Life
breaths
upon
him
,
and
quickens
him
,
Joh.
5.
25.
That
promise
is
still
in
fulfilling
now
,
that
the
dead
shall
hea●
the
voice
of
the
Son
of
God
,
and
they
that
hea●
shall
live
.
4.
'T
is
a
Resurrection
,
Col.
3.
1.
If
ye
then
●●
risen
with
Christ
,
seek
the
things
that
are
above
yea
,
't
is
more
,
a
kind
of
con-session
,
or
sitting
together
with
Christ
,
Eph.
2.
6.
And
hath
raised
us
up
together
,
and
made
us
sit
together
in
the
heavenly
places
in
Christ
Jesus
.
If
we
live
to
God
we
live
the
life
of
heaven
:
Now
to
regenerate
to
create
,
to
make
all
things
new
,
to
revive
a
m●●
dead
,
to
raise
up
a
man
out
of
the
grave
(
●
Lazarus
)
both
dead
and
buried
;
all
these
ar●
the
Acts
of
Omnipotency
,
the
works
of
●
God
,
and
all
those
works
are
done
in
this
o●●
work
,
by
the
invincible
efficiency
of
the
Spirit
.
6.
The
word
and
faith
are
the
Ministring
are
Instrumental
causes
of
our
Sanctification
The
Spirit
is
called
the
Spirit
of
Faith
.
Aristotle
calls
the
hand
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
the
instrument
of
instruments
.
Faith
being
the
gift
of
God
,
and
wrought
by
the
operation
of
the
Spirit
,
unites
the
soul
to
Christ
,
the
Fountain
of
Holiness
,
and
Hea●
of
Influence
,
and
having
united
the
soul
●●
him
,
continually
receives
supplies
from
him
'T
is
the
hand
of
the
soul
,
that
useful
instrument
,
whereby
we
apprehend
Christ
,
and
whereby
we
draw
down
vertue
from
Christ
Hence
,
as
an
Organ
or
Instrument
,
it
is
said
to
purifie
,
Acts
15.
9.
Having
purified
their
heart
by
faith
.
As
Faith
hath
the
Noblest
Objects
so
Faith
for
its
use
and
●ffice
here
,
is
the
Noblest
grace
;
Faith
indeed
infused
and
created
in
us
by
the
Spirit
,
is
commonly
called
the
See
Dr.
Owens
death
of
death
,
p.
126.
Simile
.
Mother
grace
,
and
is
it self
formally
a
great
part
of
our
sanctification
.
As
the
woman
sick
of
the
Bloody
Issue
put
forth
her
hand
,
and
touching
the
Hem
of
Christs
garment
,
drew
vertue
from
him
,
and
was
healed
:
So
that
soul
to
whom
Christ
hath
given
the
hand
of
Faith
,
doth
put
it
forth
,
make
application
of
the
Merits
,
and
mediation
of
Jesus
Christ
for
his
Purification
,
and
doth
in
truth
draw
in
vertue
by
that
application
,
1
Joh.
3.
3.
He
that
hath
this
hope
doth
purifie
himself
,
even
as
he
is
pure
.
Faith
exerts
the
office
of
all
the
senses
,
and
of
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
Faith
,
(
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
,
so
the
Causa
Administra
.
Evangelium
est
medium
,
ceu
instrumentum
,
quo
Spiritus
san●tus
efficaciam
suam
exerit
,
&
sidem
,
&
conversionem
operat●r
.
Syntag.
Polan
.
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
thereof
,
is
principally
more
purifying
:
Having
these
promises
,
let
us
cleanse
our selves
,
&c.
2
Cor.
7.
1.
2
Pet.
1.
4.
The
Go●pel
,
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
,
or
by
the
hearing
of
faith
,
Fides
quae
creditur
.
He
that
makes
the
Clouds
his
Chariots
,
makes
also
his
Word
,
his
Ordinances
,
and
his
Ministers
,
his
Chariots
,
wherein
he
●ides
down
into
these
lower
parts
,
to
give
the
world
a
meeting
.
Mr.
Allens
Heaven
Opened
.
p.
172.
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
.
8●y
and
lastly
.
The
glory
of
Gods
Grace
in
the
Conservation
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
o●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
Salva●ion
,
Jam.
1.
18.
We
are
begotten
by
the
Will
of
God
,
●hat
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
;
as
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
h●pe
we
are
begotten
and
born
to
in
Regeneration
?
he
tells
ye
in
ver.
4.
Even
to
an
inheritance
incorruptible
,
und●filed
,
that
fadeth
not
away
,
reserved
in
heaven
for
you
.
This
incomparable
Inheritance
,
dignified
with
all
these
transcendent
Epithets
,
See
Dr.
Owens
Death
of
Death
,
p.
119
,
120
,
121
,
122
,
&c.
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
,
our
Sanctification
,
Holiness
is
not
any
single
grace
alone
,
but
a
Constellation
,
●
conjunction
of
all
graces
together
in
the
Soul
.
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.
These
seeds
1
Joh.
3.
9
2
Cor.
1.
21.
1
Joh.
2.
27.
of
holiness
,
these
habits
of
grace
,
are
those
sweet
oyntments
where
with
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
supernatural
graces
,
or
holy
habits
in
the
soul
:
Holy
habits
must
be
brought
forth
into
holy
acts
,
gracious
habits
are
,
and
and
must
be
attended
with
gracious
motions
,
gracious
operations
,
and
a
gracious
Conversation
;
Act.
10.
35.
1
Joh.
1.
3.
7.
2
Pet.
1.
8.
Tit.
2.
12.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Eth
c.
1.
outward
works
must
be
suitable
to
inward
habits
;
as
the
Phylosophers
speak
concerning
the
summum
bonum
,
it
consists
(
say
they
)
neque
in
Idearum
contemplatione
,
neque
in
virtutis
habitu
,
neither
in
the
contemplation
of
Idea's
,
nor
in
the
habit
of
vertue
:
But
the
summum
bonum
,
or
chief
good
,
(
say
they
)
is
the
operation
or
action
of
the
reasonable
soul
,
according
to
the
best
and
most
perfect
vertue
in
a
perfect
life
.
I
am
sure
,
Sanctification
,
which
is
the
true
felicity
and
beauty
of
the
soul
of
man
,
consists
in
both
(
viz.
)
in
internal
holy
principles
,
and
in
external
holy
practises
.
Holy
habits
are
golden
Talents
that
must
be
imployed
and
improved
;
they
are
the
Candles
of
the
Lord
set
up
in
us
,
not
to
idle
by
,
but
to
work
and
Where
there
are
the
seeds
,
there
will
appear
the
Flowers
of
Holiness
.
and
walk
by
:
Where
is
holiness
of
disposition
?
there
is
,
and
will
be
holiness
of
Conversation
:
An
holy
heart
expresseth
it self
in
an
holy
life
.
In
the
next
place
I
shall
endeavour
,
(
as
I
promised
)
to
shew
the
difference
between
Justification
and
Sanctification
,
and
then
the
transcendent
excellencies
of
Sanctification
,
as
appears
by
the
honourable
and
excellent
title●
the
Scriptures
put
upon
it
,
and
cloathe
it
with
them
,
as
its
proper
Robes
,
and
due
Ornaments
.
And
then
something
as
to
the
Concomitants
,
adjuncts
,
and
fruits
of
sanctification
.
And
then
lastly
,
Close
all
with
Application
.
1.
Wherein
Justification
and
Sanctification
differs
.
How
Justification
and
Sanctification
differ
.
-
1.
They
differ
in
their
kind
.
-
2.
In
order
of
Nature
.
-
3.
In
the
manner
,
or
form
,
-
4.
They
differ
in
degrees
.
1.
They
differ
in
their
kind
.
The
righteousness
1
●n
genere
.
of
Justification
is
in
the
Category
of
Relation
;
the
righteousness
of
Sanctification
is
in
the
predicament
of
quality
:
Justification
is
a
change
of
a
mans
Relation
and
estate
,
not
a
change
of
a
mans
person
;
't
is
a
change
without
a
man
,
or
upon
a
man
,
not
a
change
within
a
man
:
But
Sanctification
is
not
properly
a
Relative
,
but
a
real
inherent
change
;
not
a
change
without
a
man
,
but
a
change
within
a
man
;
't
is
the
expulsion
of
sin
,
and
the
infusion
of
grace
or
holiness
into
the
soul
of
Man
.
2.
They
differ
in
the
order
of
nature
;
in
order
2
In
ordine
Naturae
.
of
nature
(
Divines
hold
)
justification
precedes
sanctification
,
though
in
order
of
time
,
they
are
both
wrought
together
.
In
the
description
of
the
order
of
causes
,
Rom.
8.
30.
the
Link
of
Justification
is
set
before
Glorification
in
that
golden
Chain
:
The
best
Expositors
I
Beza
,
Polanus
,
M.
Jeremy
Burroughs
,
cum
multis
aliis
,
&c.
have
met
withall
,
(
and
many
I
have
read
upon
the
place
)
do
generally
conclude
,
that
sanctification
is
essentially
(
though
not
gradually
)
the
same
with
Glorification
,
and
must
of
necessity
be
included
in
it
,
because
sanctification
is
the
seed
,
glorification
is
the
flower
;
sanctification
is
the
first
fruits
,
glorification
is
the
full
crop
or
vintage
;
sanctification
is
the
New-born
Babe
,
Glorification
is
the
perfect
Eph.
4.
13.
man
arrived
to
the
measure
of
the
stature
of
the
fulness
of
Christ
.
Sanctification
is
like
the
dawning
of
the
day
,
like
the
early
glittering
and
guilding
of
Cum
sol
medium
superaverat
axim
.
the
Mountains
by
the
Sun-beams
;
but
Glorification
is
the
Sun
shining
in
the
Meridian
,
in
his
greatest
strength
and
splendour
:
The
difference
between
Glorification
and
Sanctification
is
not
specifical
,
but
gradual
:
We
are
justified
by
the
Merit
of
Christ
from
the
guilt
,
and
punishment
of
sin
,
in
order
of
Nature
,
before
we
are
sanctified
by
the
spirit
from
the
pollution
and
filth
of
sin
,
and
endowed
with
inward
holiness
,
though
in
order
of
time
,
Qui
justificantur
sanctificantur
.
Hae
gratiae
individuo
nexu
cohaerent
,
as
Calvin
speaks
,
they
are
wrought
together
,
as
the
most
precious
effects
of
the
free
grace
of
God
through
the
blood
of
Christ
.
3.
They
differ
in
their
form
.
Take
three
3
Modo
ceu
forma
.
Notes
.
1.
In
Justification
,
a
believer
by
the
hand
of
Faith
receives
Christ
,
and
layes
hold
upon
him
as
the
Lord
his
righteousness
,
and
inwrappeth
his
soul
with
this
glorious
Robe
,
and
Garment
of
Salvation
;
but
in
Sanctification
Faith
is
considered
as
a
new
quality
,
formally
a
part
of
our
holiness
,
and
as
the
root
and
beginning
of
good
works
.
In
Justification
Faith
is
considered
as
an
useful
instrument
,
in
Sanctification
as
a
special
grace
,
or
new
quality
.
2.
In
Justification
sin
is
taken
away
,
in
respect
of
guilt
,
and
condemnation
,
that
it
be
Ne
imputetur
.
not
imputed
;
but
in
Sanctification
sin
is
taken
away
,
as
to
the
dominion
,
or
reigning
Ne
regnet
.
power
of
it
,
that
it
may
not
reign
;
as
in
glorification
,
(
which
is
the
perfection
of
sanctification
)
sin
,
all
the
remainders
of
it
shall
be
quite
taken
away
,
that
it
shall
not
exist
,
or
have
any
Ne
restet
.
being
left
.
3.
In
Justification
Christs
righteousness
is
imputed
to
us
;
in
Sanctification
,
a
new
inherent
righteousness
is
implanted
in
us
;
in
the
first
our
sins
are
pardoned
,
our
persons
absolved
,
acquitted
,
and
accepted
,
through
the
imputation
of
Christs
righteousness
,
Rom.
4.
6
,
7.
By
the
second
our
souls
are
renewed
,
our
Natures
changed
,
decked
and
adorned
with
the
graces
of
the
Spirit
,
Eph.
4.
23
,
24.
by
the
participation
of
Christs
holiness
.
Thus
Justification
and
Sanctification
do
differ
in
their
form
.
4.
Justification
and
Sanctification
do
differ
4
In
gradibus
.
in
degrees
.
1.
Justification
is
one
individual
perfect
act
,
contingent
to
all
the
godly
:
Some
of
our
best
Divines
do
hold
,
that
Justification
is
transacted
in
our
first
union
and
incorporation
into
Christ
,
when
the
pardon
of
sin
is
sealed
to
a
believer
at
once
:
How
at
once
?
I
answer
with
Reverend
Downam
,
at
once
,
as
excluding
Bishop
Downam
on
Justification
.
Burgess
upon
Justification
.
degrees
;
our
justification
is
perfect
at
first
as
well
as
at
last
:
Or
as
Learned
Burgess
,
at
once
,
as
connoting
a
state
we
are
put
into
,
upon
our
believing
;
And
indeed
thereupon
,
some
godly
learned
persons
take
Justification
for
one
continued
act
,
from
our
vocation
to
our
glorification
,
and
in
that
sense
we
are
justified
but
once
.
A
justified
person
is
rectus
in
curia
,
acquitted
by
God
the
Judge
of
all
,
in
foro
coeli
,
he
hath
shot
the
Gulph
,
he
is
gone
beyond
the
Gun-shot
of
condemnation
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
Rom.
8.
1.
to
him
there
is
not
one
condemnation
:
But
Sanctification
is
an
inchoate
and
successive
act
,
carried
on
by
degrees
,
and
compared
with
Justification
;
't
is
but
imperfect
,
(
though
it
be
an
immortal
principle
,
an
incorruptible
seed
,
growing
up
and
tending
to
perfection
)
for
here
we
know
but
in
part
,
we
see
but
in
part
,
we
see
as
1
Cor.
13.
9
,
10
,
11
,
12.
in
a
glass
darkly
.
Now
the
dust
is
in
our
eyes
,
much
blindness
and
darkness
in
the
eyes
of
the
most
enlightned
,
our
understandings
are
partly
light
,
and
partly
darkness
;
our
wills
are
partly
flesh
,
and
partly
spirit
:
we
find
,
do
we
not
?
a
contrary
Principle
working
,
a
contrary
Law
rebelling
,
that
when
we
would
do
good
,
evil
is
present
with
us
,
Rom.
7.
21.
There
is
a
Law
in
the
members
,
and
a
Law
of
the
mind
;
Rom.
7.
23
There
is
a
double
Enemy
carrying
on
a
double
interest
in
one
soul
;
there
is
a
Jacob
and
an
Esau
,
strugling
and
striving
for
Mastery
in
one
heart
;
there
remains
the
being
of
sin
,
concupiscence
,
evil
lusting
and
motions
,
many
sins
of
ignorance
,
negligence
,
and
of
invincible
infirmity
in
the
Saints
;
for
whilest
they
abide
in
earthly
,
they
abide
in
sinful
Tabernacles
:
The
bitter
moans
,
groans
,
complaints
,
tears
,
together
with
the
sad
lapses
of
the
Saints
,
do
sadly
evidence
the
truth
of
this
,
besides
the
1
Kin.
8.
46.
Jam.
3.
2.
1
Ioh.
1.
8.
Eccl.
7.
20.
As
a
child
,
as
soon
as
born
,
is
a
true
man
,
though
not
a
perfect
man
,
he
hath
all
the
parts
of
a
man
,
not
the
strength
and
stature
.
ample
testification
of
many
Scriptures
:
The
Saints
that
are
sanctified
in
Christ
Jesus
,
are
in
a
sense
perfect
,
and
in
a
sense
imperfect
,
they
are
perfect
as
to
perfection
of
parts
,
every
part
and
faculty
of
soul
and
body
is
sanctified
,
and
yet
they
are
in
a
sense
imperfect
,
(
i.
e.
)
as
to
perfection
of
degrees
:
thus
the
word
perfect
is
differently
to
be
understood
,
Phil.
3.
12.
15.
In
the
12th
ver.
it
notes
the
fullest
measure
,
or
highest
Achme
of
perfection
attainable
by
a
Christian
:
In
the
15th
ver.
it
notes
sincerity
or
integrity
,
which
is
a
Christians
Evangelical
perfection
.
God
(
according
to
the
tenour
of
the
New
Covenant
)
accepting
his
person
in
Christ
as
perfect
,
(
viz.
)
in
and
through
Christs
perfect
righteousness
and
intercession
;
and
thereupon
a
believers
gracious
desires
and
endeavours
for
performances
,
his
will
for
the
deed
,
and
his
sincerity
for
perfection
.
Perfection
of
degrees
being
too
great
a
priviledge
for
a
Militant
estate
,
is
reserved
as
one
of
the
peculiar
Flowers
or
Jewels
of
the
Triumphant
Crown
for
the
Saints
to
wear
in
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
A
precious
jewel
which
nothing
can
defile
,
or
dull
its
shining
;
so
is
the
state
above
.
their
Fathers
Kingdome
:
wherefore
among
the
singular
distinguishing
Epithetes
given
by
the
Spirit
of
God
to
our
inheritance
,
this
is
one
,
an
inheritance
undefiled
,
1
Pet.
1.
4.
By
our
Justification
now
we
have
peace
with
God
,
Rom.
5.
1.
all
our
sins
past
and
present
are
actually
pardoned
,
and
this
favour
received
,
is
a
pledge
of
assurance
,
that
for
the
future
,
by
applying
our selves
to
Christ
,
we
shall
receive
remission
of
daily
sins
;
and
that
at
the
last
day
we
shall
be
for
ever
free
from
all
accusations
and
condemnation
.
Our
Justification
is
perfect
now
;
(
though
the
most
solemn
pronunciation
of
it
in
a
magnificent
manner
,
is
the
work
of
the
great
day
)
but
our
Sanctification
is
inchoate
,
imperfect
and
progressive
here
;
by
the
supplies
of
the
Spirit
of
Grace
,
there
must
be
a
going
on
from
faith
to
faith
,
from
strength
to
strength
;
but
it
shall
be
most
compleat
and
perfect
at
Christs
appearing
:
the
Picture
of
Christ
will
be
gloriously
drawn
,
even
to
the
life
then
;
We
know
,
that
when
he
shall
Phil.
1.
6.
appear
,
we
shall
be
like
him
,
for
we
shall
see
him
as
he
is
.
2.
The
righteousness
of
justification
is
equally
perfect
,
and
equally
impured
to
all
believers
;
my
meaning
is
,
all
believers
are
alike
justified
,
one
as
well
and
as
much
as
another
,
the
weak
as
much
as
the
strong
,
the
new-born
Babes
so
much
as
the
old
Fathers
,
the
feeblest
Lambs
as
much
as
the
Hee-goats
of
the
Flock
;
he
that
hath
the
least
,
as
well
as
he
that
hath
the
greatest
measure
of
the
Spirit
:
A
Giant
holdeth
a
jewel
,
and
so
doth
Gemmam
amplectitur
Gigas
,
&
puerulus
;
licet
Gigas
fortiùs
eam
amplectitur
,
quàm
puerulus
,
tamen
manet
gemma
aequè
preciosa
.
Luther
a
Child
;
the
jewel
is
the
same
,
though
the
Giant
holdeth
it
with
a
stronger
hand
:
So
here
the
righteousness
of
justification
is
the
same
though
the
faith
of
believers
is
not
the
same
some
being
weak
,
and
others
strong
in
faith
:
As
to
inherent
righteousness
,
there
is
much
difference
;
but
as
to
imputed
righteousness
,
all
the
Saints
are
equal
,
none
have
purer
linnen
than
the
rest
.
A
believer
,
of
the
lowest
form
in
Christs
School
,
of
the
meanest
stature
or
growth
in
Christ
,
of
the
weakest
and
dullest
capacity
in
the
mysteries
of
the
Kingdome
of
Christ
,
is
in
point
of
justification
,
equal
with
So
M.
Burroughs
on
the
Beatitudes
,
Matth.
5.
Abraham
,
Isaac
,
and
Jacob
,
Moses
,
Samuel
,
and
David
,
equal
with
all
the
most
glorious
Patriarchs
,
Prophets
,
Martyrs
,
and
eminent
Saints
that
are
.
Thou
(
if
a
believer
)
art
as
much
acquitted
from
sin
,
and
as
much
accepted
as
righteous
in
the
sight
of
God
,
and
as
undoubted
an
Heir
of
,
and
hast
as
true
a
title
to
the
Inheritance
of
heaven
,
as
the
most
famous
Saints
that
are
.
But
there
is
a
great
deal
of
difference
among
the
Saints
themselves
,
as
to
sanctification
;
some
Saints
are
children
,
some
are
strong
men
,
some
are
fathers
;
one
star
1
Cor.
15.
41.
excelleth
another
star
in
glory
:
There
are
stellae
primae
&
secundae
magnitudinis
,
&c.
Some
Saints
are
more
sluggish
and
dull
of
hearing
,
more
dull
and
dark
in
understanding
,
others
are
more
acute
and
quick
;
some
are
younglings
,
weaklings
,
and
have
need
of
milk
,
(
viz.
)
the
principles
of
the
Oracles
of
God
;
others
are
strong
men
,
and
have
need
of
meat
,
can
dive
into
,
and
digest
the
deepest
mysteries
revealed
in
the
Gospel
,
God
having
given
them
senses
Heb.
5.
12
,
13
,
14.
exercised
to
discern
both
good
and
evil
:
Some
are
more
dead
to
duty
,
and
in
duty
,
others
are
more
vigorous
,
more
fervent
in
spirit
,
and
lively
;
some
walk
more
humbly
with
God
,
more
holily
before
God
,
more
exactly
and
venerably
before
the
world
,
than
others
do
.
Some
do
much
fully
and
stain
their
garments
,
others
(
comparatively
)
walk
in
white
,
and
keep
their
garments
clean
,
and
also
keep
themselves
unspotted
from
the
world
,
Jam.
1.
ult.
Thus
great
is
the
difference
between
Saint
and
Saint
in
sanctification
,
as
great
is
the
Cant.
5.
10
My
beloved
is
white
and
ruddy
,
white
in
the
glory
of
his
Deity
,
ruddy
in
the
preciousness
of
his
Humanity
,
and
white
in
the
beauty
of
his
purity
,
and
ruddy
in
the
blood
of
his
Oblation
.
Owens
Communion
.
p.
52
,
53.
difference
between
man
and
man
in
growth
and
stature
;
but
in
justification
,
the
infant
of
daies
,
and
man
of
grey
hairs
,
the
shrub
,
and
the
Cedar
,
the
smaller
,
and
greater
stars
,
the
Saints
of
all
dimensions
and
denominations
,
of
all
ages
and
statures
,
are
equally
perfect
,
and
shine
equally
bright
and
glorious
,
because
the
glory
of
that
righteousness
is
not
inherent
in
them
,
as
the
light
is
inherent
in
the
body
of
the
Sun
;
but
this
robe
of
righteousness
(
so
't
is
called
,
Isai.
61.
10.
)
is
imputed
to
them
,
and
put
upon
them
by
the
Sun
of
righteousness
,
their
Elder
Brother
,
who
wove
this
garment
of
Sun-beams
for
them
out
of
his
own
Mediatorial
holiness
,
both
in
life
and
death
.
Thus
you
have
had
some
representation
or
Adumbration
,
something
shadowed
out
,
of
the
difference
between
Justification
and
Sanctification
:
Our
knowledge
of
these
mysteries
ought
to
be
distinct
,
and
clear
,
and
not
intricate
and
confused
,
for
the
clearer
our
knowledge
is
,
the
stronger
and
greater
will
our
comfort
be
.
The
great
Apostle
handles
these
two
great
Doctrines
,
(
viz.
)
Justification
and
Sanctification
,
distinctly
,
and
in
order
.
First
he
begins
with
Justification
,
and
treats
on
that
Argument
throughout
the
3
,
4
,
and
5th
Chap.
to
the
Romans
.
Then
he
falls
upon
the
Doctrine
of
Sanctification
,
and
insists
on
that
necessary
argument
,
throughout
the
6
,
7
,
and
8th
Chap.
to
the
Romans
,
as
a
German
Divine
Pareus
.
well
observes
.
And
in
this
method
,
since
I
have
pitcht
upon
this
Text
,
I
have
endeavoured
,
or
made
an
Essay
to
handle
them
,
beginning
with
Justification
first
,
expressed
by
its
Synonima
,
in
the
Text
righteousness
,
and
then
proceeded
to
sanctification
afterwards
.
Let
thus
much
suffice
for
the
critical
differences
between
Justification
and
Sanctification
.
We
now
come
in
the
next
place
,
to
the
next
general
propounded
to
be
spoken
to
,
(
viz.
)
to
the
excellency
of
Sanctification
,
illustrated
by
the
high
and
Honourable
Encomiums
,
wherewith
we
find
it
dignified
in
the
Scriptures
,
in
which
,
(
as
in
a
glass
or
Mirror
)
you
may
behold
the
incomparable
beauty
and
worth
of
holiness
.
1.
Holiness
is
the
Name
of
God
,
Isa.
57.
15.
Thus
saith
the
High
and
lofty
One
,
that
inhabiteth
Eternity
,
whose
name
is
Holy
,
I
dwell
in
the
high
and
holy
place
,
&c.
Gods
Name
is
holy
,
Psa.
111.
9.
Holy
and
Reverend
is
his
Name
,
How
often
is
he
called
Holy
One
,
and
the
Holy
One
of
Israel
in
the
Scriptures
?
His
holi●●ss
is
himself
,
when
he
swears
by
his
Holiness
;
(
as
Psa.
89.
35.
Once
have
I
sworn
by
my
holiness
,
that
I
will
not
lie
unto
David
)
he
swears
by
himself
;
for
whatsoever
is
in
God
,
is
God
:
Quicquid
est
●n
D●o
,
Deus
est
.
God
is
essentially
,
infinitely
,
and
primitively
holy
,
the
Saints
only
by
participation
of
his
holiness
,
they
are
called
godly
from
God
,
Christians
from
Christ
,
and
Saints
from
the
sanctification
of
the
Holy
Spirit
:
The
chosen
Generation
are
an
holy
Nation
,
1
Pet.
2.
9.
they
partake
of
Gods
Name
(
Holiness
.
)
2.
It
is
called
the
Seed
of
God
,
1
Joh.
3.
9.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
peccatum
non
operatur
,
or
,
peccato
non
dat
operam
.
As
Beza
(
i.
e.
)
doth
not
make
sin
his
work
and
business
.
1
Pet.
1.
3.
whosoever
is
born
of
God
,
doth
not
commit
sin
,
for
his
seed
remaineth
in
him
,
&c.
And
this
seed
,
(
viz.
)
the
Word
of
God
,
(
i.
e.
)
of
which
we
are
begotten
and
born
again
,
is
incorruptible
or
immortal
,
1
Pet.
1.
23.
Jam.
1.
18.
Sanctification
by
these
Texts
,
and
elsewhere
,
is
held
out
by
the
Metaphor
of
Generation
.
God
the
Father
of
Spirits
,
is
the
Spiritual
Father
that
begets
a
soul
to
himself
in
Christ
,
the
Word
is
the
Seed
of
God
,
of
which
the
soul
is
begotten
again
,
the
Ordinances
are
the
Bed
wherein
the
soul
is
begotten
,
Can.
1.
16.
also
our
Bed
is
green
,
(
viz.
)
flourishing
Ordinances
.
Holiness
is
a
Divine
Seed
.
3.
Holiness
is
the
Will
and
Word
of
God
,
or
rather
the
Will
of
God
revealed
in
his
Word
:
The
word
of
God
is
the
signification
of
his
will
,
and
't
is
the
Royal
Mandatory
will
of
God
,
that
we
should
be
holy
,
1
Thes.
4.
3.
This
is
the
will
of
God
,
even
your
sanctification
,
1
Pet.
1.
15
,
16.
As
he
which
hath
called
you
a●
holy
,
so
be
ye
holy
in
all
manner
of
conversation
;
for
it
is
written
,
be
ye
holy
,
because
I
am
holy
.
'T
was
the
great
Honour
of
King
David
,
tha●
he
served
his
Generation
,
according
to
the
will
of
God
,
Acts
13.
22.
yea
,
he
fulfilled
all
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
;
qui
faciet
omnes
voluntates
meas
.
Gods
wills
,
for
the
Greek
is
plural
.
So
't
is
the
highest
honour
of
any
creature
,
as
well
as
duty
,
whether
of
Angel
or
man
,
to
fulfill
the
wills
of
God
,
the
whole
pleasure
of
his
will
especially
his
main
design
,
and
great
command
,
in
being
holy
.
4.
Holiness
is
the
work
of
God
:
All
Gods
works
(
as
in
Creation
and
Providence
)
are
like
himself
,
honorable
and
glorious
,
so
the
Psalmist
cals
them
,
Ps.
111.
2
,
3.
and
't
is
our
bounden
duty
to
consider
,
and
admire
them
:
But
here
that
old
rule
holds
good
,
the
work
is
like
unto
the
Operari
sequitur
esse
.
worker
;
next
to
the
highest
of
all
Gods
works
,
viz.
the
Incarnation
of
the
Son
of
God
,
the
second
person
in
the
Trinity
,
the
work
of
sanctification
,
without
controversie
,
is
the
most
great
and
glorious
,
as
appears
by
these
Scriptures
,
2
Cor.
5.
5.
He
that
hath
wrought
us
for
the
self-same
thing
,
is
God
.
This
is
called
by
way
of
eminency
,
Gods
workmanship
,
Ephes.
2.
10.
We
are
his
workmanship
,
created
in
Christ
Jesus
unto
good
works
,
&c.
Holiness
is
the
special
,
peculiar
work
of
the
holy
God
.
5.
Holiness
is
the
very
Image
of
God
,
and
this
is
more
than
all
the
former
:
The
soul
a●
a
spirit
may
be
said
(
in
a
sense
)
to
be
the
Image
of
God
;
but
the
soul
,
as
qualified
with
grace
or
adorned
with
knowledge
,
wisdome
,
righteousness
,
holiness
,
(
in
which
the
Image
of
God
Col.
3.
10.
Eph
4.
24.
●onsisteth
)
is
the
most
lively
likeness
,
and
Image
of
God
in
the
world
:
By
these
graces
we
should
shew
forth
Gods
vertues
,
1
Pet
2.
9.
'T
is
in
the
Greek
vertues
,
and
not
praises
.
Now
note
:
An
Image
represents
a
thing
in
its
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
virtutes
.
highest
excellency
;
an
Image
doth
not
represent
the
legs
,
feet
,
or
inferiour
parts
of
a
man
,
but
his
countenance
,
head
,
face
,
breast
,
the
most
Noble
parts
:
So
our
sanctification
,
or
inherent
righteousness
,
represents
God
in
his
chiefest
excellency
,
as
he
is
glorious
in
holiness
,
Exod.
15.
11.
In
the
works
of
Creation
,
and
Providence
,
we
see
the
footsteps
,
at
most
,
the
back-parts
of
the
Almighty
;
but
in
the
Saints
we
see
his
face
or
Image
,
though
not
perfectly
drawn
,
and
to
the
life
.
An
holy
soul
represents
God
in
the
most
lively
way
,
as
the
Simile
.
Image
of
a
man
in
his
child
is
more
lively
seen
than
in
a
piece
of
wood
,
or
stone
;
so
the
Image
of
God
is
more
lively
seen
,
and
more
gloriously
drawn
in
the
hearts
of
his
Saints
(
next
to
Christ
,
who
is
the
Image
of
the
Invisible
Col.
1.
15.
Heb.
1.
3.
God
,
)
&c.
than
in
all
the
creatures
in
the
world
besides
.
6.
Holiness
is
the
life
of
God
,
and
this
is
more
,
a
man
may
see
his
Image
,
but
no
man
can
see
his
life
.
Grace
is
called
the
life
of
God
,
Ephes.
4.
18.
Being
alienated
from
the
life
of
God
.
Now
what
is
Gods
life
?
and
what
is
a
Saints
life
?
Gods
life
consists
in
this
,
in
willing
himself
the
chiefest
and
highest
good
,
and
in
acting
for
his
own
glory
,
as
the
ultimate
end
,
and
Vita
est
in
se
reflexio
in
ordering
all
things
to
this
blessed
end
;
this
is
the
excellency
of
the
life
of
God
;
and
a
Saint
(
through
grace
)
lives
this
life
,
he
propounds
God
to
be
his
chiefest
good
,
and
the
glory
of
God
,
as
the
utmost
end
of
all
his
actings
,
and
the
w●ll
of
God
revealed
in
the
Word
,
he
makes
his
Rule
,
and
drives
on
all
his
designs
to
this
end
:
And
this
is
the
excellency
of
the
life
of
Sanctification
which
a
Saint
(
in
his
measure
)
lives
;
he
acts
from
right
principles
by
a
right
line
,
to
a
right
end
;
the
perfection
of
which
life
the
blessed
spirits
live
in
heaven
.
7.
Sanctification
or
holiness
is
the
Nature
of
God
;
we
are
said
to
be
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
partakers
,
or
Communicants
of
the
Divine
Nature
,
a
very
2
P●t.
1.
4.
high
expression
.
This
place
I
have
already
opened
,
and
cleared
it
of
absurdities
:
By
Divine
Nature
,
in
a
word
is
meant
,
the
Divine
qualities
,
&c.
Grace
is
nothing
else
but
the
reflexion
,
or
the
sparkling
forth
of
the
Divine
Nature
that
is
in
God
himself
;
't
is
a
ray
from
his
glory
,
a
beam
from
his
Sun
;
every
Saint
is
a
Diamond
of
Christs
own
pointing
,
shining
with
light
and
lustre
(
in
some
measure
)
like
himself
:
One
spark
of
this
Divine
Nature
is
of
greater
worth
and
value
,
than
rubies
,
than
the
Topaz
of
Ethiopia
(
in
a
word
)
than
all
the
treasures
of
the
earth
;
nil
,
to
be
compared
to
it
.
8.
Sanctification
is
the
Glory
of
God
in
the
soul
of
man
,
which
is
higher
yet
than
all
the
former
,
Rom.
3.
23.
all
have
sinned
,
and
are
come
shor●
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
deficiuntur
.
of
the
glory
of
God
,
(
i.
e.
)
of
the
glorious
estate
of
holiness
,
in
which
we
were
created
;
and
also
of
the
glorious
estate
of
happiness
.
Adam
was
planted
in
a
glorious
place
,
Paradise
,
&
adorned
with
a
glorious
Ornament
(
viz.
)
holiness
,
the
Image
and
Glory
of
God
,
but
through
sin
he
fel
from
both
.
Now
holiness
the
glory
of
man
,
and
the
glory
of
God
(
as
to
man
)
lieth
in
the
dust
,
but
when
in
sanctification
the
Image
of
God
is
renewed
in
,
and
restored
to
the
soul
,
the
glory
of
God
and
man
returns
again
.
Holiness
is
Gods
great
Title
of
Honour
,
Exod.
15.
11.
Who
is
like
unto
thee
among
the
Gods
,
glorious
in
holiness
?
&c.
God
is
said
in
Scripture
to
be
rich
in
mercy
,
plenteous
in
redemption
,
great
in
Eph.
2.
4.
Psa.
130.
7.
Psa.
147.
5.
Exod.
15.
11
power
,
infinite
in
understanding
,
but
glorious
in
holiness
.
'T
is
the
glory
of
all
his
works
,
Psal.
145.
17.
The
Lord
is
righteous
in
all
his
wa●es
,
and
holy
in
all
his
works
;
his
holiness
shines
forth
in
all
his
Providences
:
'T
is
the
glory
of
all
his
Attributes
;
his
blessed
Attributes
are
,
as
it
were
,
enamelled
with
holiness
;
else
his
Soveraignty
would
look
like
Tyranny
,
else
his
patience
would
look
like
indulgence
of
sin
,
else
his
Justice
would
look
like
cruelty
,
else
his
special
distinguishing
mercy
would
look
like
respecting
of
persons
,
or
partiality
:
All
the
Attributes
of
God
run
in
the
Channel
of
his
holiness
,
and
partake
of
its
tincture
:
This
glorious
Attribute
is
the
ground
of
the
Songs
of
praise
,
which
are
sung
to
his
glory
by
the
Seraphins
,
Isa.
6.
2
,
3.
Holy
,
holy
,
holy
is
the
Lord
of
Hosts
,
the
whole
earth
is
full
of
his
glory
,
which
is
repeated
,
Rev.
4.
8.
Holy
,
holy
,
holy
Lord
God
Almighty
,
which
was
,
and
is
,
and
is
to
come
.
Why
is
Gods
day
honourable
,
but
that
't
is
holy
?
Why
is
Christs
Spouse
beautiful
,
but
that
she
is
holy
?
Why
are
the
Angels
of
God
such
glorious
creatures
,
but
that
they
are
holy
?
take
away
holiness
,
and
they
would
soon
turn
devils
of
darkness
:
As
sin
is
the
basest
filth
,
dishonor
,
and
shame
,
so
è
contrario
,
holiness
is
the
highest
honour
,
the
greatest
glory
,
in
or
upon
any
rational
soul
.
Upon
all
these
considerations
,
how
glorious
is
Holiness
?
But
to
proceed
.
9.
Sanctification
exalts
a
Saint
above
his
Neighbour
,
it
lifts
him
up
above
the
Sphere
and
Region
of
other
men
,
Prov.
12.
26.
The
righteous
is
more
excellent
than
his
Neighbour
.
Perhaps
a
Saint
is
a
poor
mean
man
in
the
world
,
and
his
Neighbour
a
rich
man
,
a
great
man
,
a
Knight
or
Lord
,
worth
several
hundreds
or
thousands
a
year
;
but
yet
the
righteous
,
a
person
vested
with
the
righteousness
of
Sanctification
,
is
far
more
excellent
in
the
esteem
of
God
,
than
the
graceless
great
ones
of
the
earth
,
for
all
their
Lands
and
Lordships
,
for
all
their
their
Noble
Parentage
,
for
all
their
Eschutcheons
,
Ensigns
,
and
Titles
of
Honour
,
the
Saints
are
the
excellent
in
the
earth
:
The
Saints
,
in
regard
Psa.
16.
3.
of
Saintship
,
are
Gods
peculiar
treasure
,
his
choice
Jewels
;
all
others
God
reckons
but
Mal.
3.
17.
as
Luggage
and
Lumber
:
The
vast
difference
between
man
and
man
,
lies
in
this
;
one
in
all
his
glory
,
is
but
a
branch
of
the
old
stock
,
and
hath
but
the
Image
of
the
earthly
;
but
the
other
is
transplanted
into
a
new
stock
,
the
tree
of
life
,
and
hath
the
Image
of
the
heavenly
engraven
1
Cor.
15.
49.
in
his
soul
.
10.
Sanctification
must
needs
be
excellent
,
because
't
is
one
great
end
,
and
precious
attainment
of
the
death
of
Christ
,
Tit.
2.
14.
Christ
gave
himself
for
us
,
not
only
to
redeem
us
,
but
also
to
purifie
us
.
Again
,
Christ
came
into
the
world
,
and
was
incarnate
,
not
only
to
save
us
from
our
enemies
,
and
from
the
hands
of
all
that
hate
us
,
which
implies
Redemption
;
but
also
,
that
we
might
serve
him
without
fear
in
holiness
,
and
righteousnesse
all
the
dayes
of
our
life
,
and
this
takes
in
Sanctification
.
Further
,
the
Apostle
John
tels
us
,
that
for
this
purpose
the
Son
of
God
(
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
)
appeared
,
that
he
might
unloose
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Dissolvere
opera
Diaboli
.
Montan
.
See
the
Dutch
Annot
on
the
place
.
or
dissolve
the
works
of
the
Devil
,
1
Joh.
3.
8.
What
are
these
works
of
the
Devil
,
which
Christ
came
to
dissolve
?
they
are
lusts
,
and
sins
:
Christ
dissolves
these
works
two
wayes
:
1.
By
suffering
the
punishment
of
them
in
his
own
person
,
Heb.
2.
14.
15.
2.
By
regenerating
his
people
by
his
Spirit
,
and
thereby
delivering
them
from
the
dominion
and
slavery
of
sin
.
The
Apostle
Paul
tels
us
,
that
Christ
gave
himself
for
his
Church
that
he
might
sanctifie
it
,
and
present
it
a
glorious
Church
,
without
spot
or
wrinkle
,
&c.
Ephes.
5.
25
,
26.
And
without
controversie
,
Sanctification
is
as
honourable
and
glorious
Attainment
,
as
any
of
the
Benefits
that
accrue
to
the
Heb.
12.
14.
Saints
by
the
death
of
Christ
;
for
,
(
in
short
)
there
is
no
seeing
the
Face
of
God
without
it
:
without
holinesse
●o
man
shall
see
the
Lord
.
11.
The
excellency
of
Sanctification
consists
in
this
,
in
that
it
is
a
principle
of
union
,
and
communion
with
God
;
None
but
the
sanctified
1
Joh.
1.
3.
in
Christ
Jesus
can
have
fellowship
with
the
Father
,
and
his
Son
Jesus
Christ
.
Whilst
a
person
is
prophane
,
unsanctified
,
what
communion
can
be
between
Light
and
Darkness
,
between
Christ
and
Belial
?
between
an
holy
God
,
an●
It
was
an
old
saying
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
an
impure
sinner
?
God
is
Light
in
the
abstract
,
1
Joh.
1.
5.
and
an
impure
sinner
is
darkness
in
the
abstract
,
Ephes.
5.
Holinesse
is
th●
principle
of
Union
and
Communion
between
God
and
man
;
Ephes.
2.
13.
when
we
are
converted
,
sanctified
,
the
soul
is
made
nigh
to
God
1
Cor
6.
17
He
that
is
joined
to
the
Lord
is
one
Spirit
.
(
who
before
was
afar
off
)
and
is
now
joine●
to
the
Lord
in
the
Spirit
.
As
a
man
cannot
have
communion
with
the
Beasts
,
because
they
live
not
the
same
life
,
no●
the
Beasts
with
the
Plants
,
because
they
live
a
contrary
life
,
no
more
can
a
natural
man
have
communion
with
God
,
because
he
lives
not
the
s●me
life
;
but
the
Saints
,
through
sanctification
of
the
Spirit
,
live
a
spiritual
life
,
the
life
of
God
,
and
are
therefore
fitted
for
Communion
with
him
,
and
for
the
communications
of
his
goodnesse
to
them
.
12.
Sanctification
turns
moral
Vertues
into
Graces
:
Some
persons
are
naturally
meek
,
patient
,
sober
,
temperate
,
&c.
Some
natural
As
't
was
said
of
Augustus
Caesar
;
He
turned
brick
into
Marble
.
persons
are
morally
just
and
righteous
in
their
dealing
and
Conversation
in
the
World
,
honest
Dealers
,
good
Pay-masters
,
make
their
word
their
deed
.
All
this
a
man
may
be
,
and
do
,
&
yet
perish
for
ever
:
but
when
once
Wisdom
:
enters
into
thy
heart
,
whence
once
Sanctification
in
the
power
of
it
,
comes
into
thy
soul
▪
there
is
a
great
change
wrought
.
The
new
soul
acts
and
works
in
natural
and
motal
Actions
,
from
inward
renewed
principles
.
The
principle
of
Grace
(
the
true
Elixir
)
turns
moral
Vertues
into
Graces
,
and
dignifies
a
mans
natural
Endowments
,
and
moral
actions
with
a
tincture
of
holinesse
,
which
makes
a
sweet
perfume
in
Gods
Nostrils
:
hee
now
acts
from
God
,
and
for
God
in
all
he
doth
;
whether
he
eats
,
or
drinks
,
or
buys
,
or
sels
,
all
1
Cor.
10.
31.
is
for
the
glory
of
God
.
As
carnal
hearts
are
alwayes
carnal
in
spiritual
performances
,
(
for
the
streams
never
run
higher
than
the
Head
)
:
so
on
the
contrary
,
gracious
hearts
are
spiritual
in
natural
and
moral
actions
:
The
reason
is
,
the
new
man
hath
a
new
principle
to
act
from
,
and
a
new
End
to
act
for
,
and
aim
at
,
but
before
he
was
sanctified
,
he
had
neither
.
13.
Another
excellency
of
Sanctification
,
is
this
,
That
the
righteousnesse
of
Sanctification
,
next
to
the
righteousnesse
of
Christ
for
justification
,
will
be
of
the
greatest
worth
,
and
value
,
support
and
comfort
at
death
and
judgment
.
At
Death
and
Judgment
,
the
rich
mans
Riches
,
the
wise
mans
wisdome
,
the
ambitious
mans
honours
,
the
voluptuous
mans
pleasures
,
the
hypocrites
formality
,
the
civil
mans
civility
,
and
the
moral
mans
morality
:
These
Lying
Idols
and
rotten
sticks
which
unholy
persons
have
made
their
hope
,
their
stay
,
and
the
Rock
of
their
Confidence
,
shall
then
all
fail
them
,
and
sink
quite
under
them
:
but
then
shall
the
pure
in
heart
see
God
,
Mat.
5.
8.
then
shall
the
Righteous
lift
up
their
heads
like
Mat.
13.
43.
Princes
,
and
shine
as
the
Sun
in
the
presence
of
their
Father
;
a
dram
of
saving
Grace
will
be
then
more
valuable
and
more
comfortable
▪
than
mountains
of
Gold
,
than
millions
of
Worlds
.
This
was
a
River
of
comfort
flowing
in
upon
Ezekiahs
heart
,
as
he
lay
upon
his
sick-bed
(
for
ought
he
then
knew
)
upon
his
death-bed
,
(
viz.
)
the
review
of
his
sanctified
heart
&
life
:
Remember
,
O
Lord
,
how
I
have
walked
Isa.
38.
3.
before
thee
in
truth
,
and
with
a
perfect
heart
,
&c.
Beloved
,
There
will
be
a
great
Cry
at
midnight
,
the
Bridegroom
comes
,
go
forth
to
meet
him
,
Matth.
25.
6.
The
coming
of
Christ
to
Judgment
will
be
very
sudden
,
and
very
terrible
to
secure
sinners
:
if
you
,
with
the
foolish
Virgins
,
have
only
oyl
in
your
Lamps
,
a
blaze
of
profession
without
:
and
not
with
the
wise
,
oyl
in
your
Vessels
,
the
true
stock
,
and
treasure
of
grace
in
your
hearts
,
you
will
cry
Mat.
25.
12.
Mat.
7.
22.
23.
Read
those
words
,
and
Tremble
.
most
dolefully
,
and
shrick
most
dreadfully
at
that
day
;
but
Christ
will
not
hear
you
,
hee
will
take
no
notice
of
you
;
The
King
of
glory
will
enter
his
Presence-chamber
with
all
his
Saints
:
and
shut
the
door
against
you
,
ver.
10.
And
the
door
was
shut
,
then
knock
never
so
hard
,
cry
never
so
loud
,
the
door
is
shut
,
there
's
no
hope
of
entrance
,
the
Lord
will
Answer
,
I
Grace
is
the
Bridegrooms
favour
,
by
which
they
are
admitted
into
his
Chamber
of
Glory
.
know
you
not
,
vers.
12.
Then
your
sop
will
be
sorrow
;
weeping
and
wailing
,
and
gnashing
of
teeth
,
for
madnesse
and
anguish
will
be
your
portion
;
no
grace
,
no
glory
.
Wherefore
Sirs
,
for
the
Lords
sake
,
and
for
your
own
souls-sake
,
look
about
you
,
the
coming
of
the
Lord
draweth
nigh
;
If
ever
ye
hope
in
earnest
to
be
saved
,
be
sure
you
are
truly
and
throughly
sanctified
,
for
there
is
no
hope
of
salvation
without
sanctification
of
the
Spirit
,
and
belief
of
the
Truth
,
2
Thes.
2.
13
,
14.
14.
And
lastly
,
To
name
no
more
:
Sanctification
is
the
early
dawning
of
Salvation
,
the
very
beginning
of
Heaven
.
In
that
golden
Chain
,
Rom.
8.
30.
there
is
mention
made
of
Calling
,
Justification
,
and
of
Glorification
,
but
nothing
of
Sanctification
,
to
note
,
that
sanctification
is
Heaven
begun
already
:
it
is
not
only
the
way
to
Heaven
,
but
't
is
Heaven
it self
,
the
more
holy
thou
art
,
the
more
thou
dost
live
the
life
of
God
;
and
the
more
thou
dost
anticipate
the
life
of
Heaven
,
that
Glorious
life
,
which
the
Angels
of
God
,
and
the
blessed
spirits
of
just
men
made
perfect
,
live
there
.
Heb.
11.
22.
23.
Thus
through
the
assistance
of
God
,
wee
have
hinted
something
of
the
transcendent
excellency
of
Sanctification
,
which
we
have
in
,
by
,
and
from
our
Lord
Jesus
,
who
is
made
of
God
,
(
or
given
of
the
Father
to
be
)
our
Sanctification
.
Holinesse
is
the
Name
of
God
,
the
Seed
of
God
,
the
Will
and
Word
of
God
;
it
is
the
Work
of
God
,
't
is
the
very
Image
of
God
,
it
is
the
Life
of
God
,
't
is
the
Nature
of
God
,
't
is
the
Glory
of
God
.
Again
,
Sanctification
renders
one
man
far
more
excellentthan
another
:
't
is
one
grand
Attainment
of
the
death
of
Christ
,
't
is
the
principal
of
Union
and
Communion
with
God
,
Sanctification
turns
moral
Vertues
into
Graces
:
'T
is
the
second
best
Cordial
of
Comfort
at
Death
and
Judgment
.
Lastly
,
't
is
the
dawning
of
Salvation
,
the
Aurora
of
Glory
.
THat
Christ
is
given
of
the
Father
to
be
our
Sanctification
,
we
have
proved
:
how
Christ
may
be
said
to
be
our
Sanctification
we
have
shewed
:
what
are
the
several
Causes
concurring
to
our
Sanctification
,
we
have
explained
:
The
definition
of
Sanctification
wee
have
given
:
Something
of
its
glory
and
excellency
we
shadowed
forth
in
the
last
Discourse
:
and
now
are
arrived
at
the
last
Stage
,
the
last
General
,
in
the
doctrinal
part
propounded
,
(
viz.
)
what
are
the
sweet
streams
that
issue
from
this
Fountain
?
What
are
the
precious
Fruits
that
grow
upon
this
Tree
of
Sanctification
.
They
may
also
serve
for
Tryals
of
your
estate
.
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
found
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
.
I
am
sure
every
spiritual
new-born
Babe
cryes
The
word
Abba
,
signifieth
Father
,
in
the
Syriack
tongue
,
which
the
Apostle
here
reteineth
,
which
also
young
Children
retein
almost
in
all
Languages
.
Annotat.
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
,
are
'T
was
the
saying
of
an
old
Disciple
,
A
man
of
much
prayer
,
is
a
man
of
much
Grace
.
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
[
](A31258-e33990-b)*
*
Jam.
5.
16.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
If
ye
have
not
Commun●on
rav●sh●ng
,
have
yee
Communion
sanctifying
?
an
in-wrought
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
Spiri
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
o●
Grace
.
Secondly
,
If
the
spirit
of
Sanctification
dwel●
in
thee
,
the
same
Spirit
,
as
a
spirit
of
Illumination
There
are
diversities
of
Gifts
,
but
the
same
Spirit
.
1
Cor.
12.
4.
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
,
[
](A31258-e34130-b)*
*
Non
acumine
proprii
sensus
rectè
sapere
homines
sed
illuminatione
Spiritus
.
Buling
.
in
loc.
What
Unction
is
?
per
unctionem
,
Gratiam
Sp.
S.
intelligit
.
Beza
in
loc.
1
Jo●
.
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
Spiri●
,
whereby
they
that
are
regenerate
or
sanctified
,
are
also
enlightened
with
the
saving
Knowledge
of
Christ
.
This
is
compared
to
the
pouring
ou●
of
costly
Ointment
,
Psalm
45.
8.
and
137.
2.
Unction
properly
signifies
the
separation
and
consecration
of
a
person
to
the
Lord
,
together
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
annointed
with
Grace
,
then
instructed
in
Knowledge
;
if
a
Vessel
full
of
2
Cor.
1.
●1
.
Rev.
3.
18.
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
sanctification
,
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
:
he
hath
now
a
visive
faculty
,
an
understanding
given
him
to
know
things
that
1
John
5.
20.
Phil.
1.
9
,
10.
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
bef●r●
.
An
enlightned
head
,
and
a
sanctified
heart
go
both
together
.
This
is
the
second
effect
,
or
rather
sweet
Concomitant
of
Sanctification
;
(
viz.
)
Illumination
.
3.
The
third
Effect
,
or
rather
Concomitant
,
or
Adjunct
of
our
Sanctification
is
Faith
;
hee
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
id
est
.
eandem
fidem
ex
ejusdem
spiritus
afflatu
&
dono
.
Beza
.
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
Sanctification
is
also
the
Author
of
Faith
,
for
Faith
is
formally
a
special
part
of
Sanctification
,
1
Joh.
5.
1.
Whosoever
believeth
that
Jesus
is
the
Christ
.
is
born
of
God
;
that
is
,
our
faith
in
Christ
,
is
a
certain
sign
and
evidence
of
our
Regeneration
.
He
that
believeth
that
Jesus
is
the
Christ
,
i.
e.
the
promised
Messiah
,
is
born
of
God
.
The
learned
Blasphemia
,
&
pessima
Haeresis
erat
apud
Judaeos
Consiteri
Iesum
Mariae
filium
esse
Christum
.
upon
the
place
observe
,
that
there
was
a
great
Controversie
in
the
Apostle
Johns
days
,
whether
Jesus
the
Son
of
Mary
,
was
the
Christ
the
promised
Messiah
,
or
not
?
And
the
blasphemous
and
blinded
Jewes
counted
it
the
worst
of
Heresies
,
to
confess
Jesus
the
Son
of
Mary
to
be
Christ
.
The
Jews
were
many
wayes
offended
in
him
,
offended
in
the
vileness
of
his
Appearance
,
in
the
humility
of
his
Conversation
,
in
the
ignobleness
of
his
Parentage
,
in
the
sharpness
and
Authority
of
his
Doctrine
,
in
the
knowledge
of
his
Countrey
,
(
as
I
might
demonstrate
easily
)
;
when
Christ
shall
come
(
say
they
)
we
know
not
whence
hee
is
,
but
we
know
,
whence
this
man
is
,
i.
e.
of
what
Parentage
,
and
of
what
Countrey
,
John
7.
27.
The
Scriptures
had
fore-told
,
that
the
promised
Messiah
,
when
he
came
should
redeem
Israel
,
restore
all
things
,
pardon
sins
,
seek
and
save
that
which
was
lost
,
proclaim
liberty
to
the
Captives
,
Comfort
,
those
that
mourn
,
bind
up
the
broken-hearted
,
bring
in
everlasting
Righteousness
,
and
save
his
people
with
an
everlasting
salvation
.
But
the
obstinate
and
heretical
Jewes
would
not
grant
all
this
to
the
son
of
Mary
;
They
denyed
Christ
to
be
the
true
Messiah
;
They
Traduced
the
Son
of
God
,
and
blasphemously
in
thought
and
word
reputed
him
an
Impostor
.
Therefore
't
is
said
,
1
John
11.
12
,
13.
verses
:
He
came
to
his
own
,
and
his
own
received
him
not
;
Hee
came
to
his
own
creature
man
,
and
generally
the
generation
of
mankind
did
not
receive
him
,
but
refuse
him
,
so
some
expound
it
:
but
others
,
as
Calvin
give
a
better
sense
;
Thus
,
he
came
to
his
own
,
(
i.
e.
)
to
his
own
Country
men
the
Jewes
(
of
whom
according
to
the
flesh
he
came
,
who
is
over
all
,
God
blessed
for
ever
)
but
they
received
him
not
,
(
i.
e.
)
[
](A31258-e34880-b)*
*
Rom.
9.
5.
Sed
rectius
sentiunt
,
qui
referunt
ad
solos
Judaeos
,
Calvin
.
1
Joh.
11.
as
their
King
and
Saviour
,
but
to
as
many
as
received
him
,
to
them
gave
he
power
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
not
only
power
,
but
also
dignity
,
priviledge
to
b●come
the
sons
of
God
,
even
to
as
many
as
believed
▪
his
Name
;
and
who
are
these
that
thus
believe
in
Christ
,
and
receive
him
into
the
hearts
?
Why
,
such
as
are
not
born
of
blood
of
an
high
and
noble
Parentage
,
which
the
Jews
gloried
in
,
being
descended
from
Abr●ham
,
nor
of
the
flesh
,
nor
of
the
will
of
man
;
n●●
by
any
principle
of
corrupted
nature
,
not
b●
the
meer
power
of
our
own
will
,
but
by
the
will
and
grace
,
or
gracious
will
of
God
,
we
Jam.
1.
18.
Ephes.
2.
4.
are
born
again
,
or
sanctified
.
Now
who
are
they
,
that
born
of
the
will
of
God
?
Why
,
they
that
believe
in
Christ
,
and
receive
him
by
Faith
into
their
hearts
,
as
God
hath
promised
,
and
propounded
him
in
the
Gospel
,
as
Prephet
,
Priest
and
King
,
in
all
his
Offices
;
or
a●
the
Text
hath
it
,
as
wisdome
,
righteousness
,
sa●ctification
and
redemption
.
Through
Faith
the
soul
doth
receive
in
,
and
Secundum
diversos
respectus
fides
regenerationis
nostrae
pars
est
:
ex
regeneratione
tanquam
ex
fonte
manat
fides
.
Calv.
conceive
with
the
incorruptible
seed
of
the
Word
of
God
,
whereby
Christ
is
formed
,
the
new
creature
is
produced
,
the
soul
is
regenerate
,
or
born
again
into
a
new
and
divine
life
wherefore
,
if
you
are
born
again
,
or
sanctifie●
(
which
is
the
same
)
you
have
faith
in
Chri●●
crucified
at
Jerusalem
.
-
1.
You
do
believe
that
Jesus
is
the
Christ
.
-
2.
You
do
believe
on
Jesus
Christ
.
1.
You
do
believe
that
Jesus
is
the
Christ
that
Jesus
is
the
Saviour
,
that
there
is
no
sa●vation
by
any
other
,
Acts
4.
12.
That
he
was
●nointed
by
the
Father
,
as
Prophet
,
Priest
and
Ki●●
Isa.
61
,
1.
for
the
perfecting
of
your
salvation
,
〈◊〉
the
obtaining
of
eternal
Redemption
for
you
,
Heb.
9.
12.
Luther
hath
a
notable
speech
upon
Psal.
Ego
saepe
&
libenter
hoc
inculco
,
ut
extra
Christum
,
oculos
&
aures
claudatis
,
&
dicatis
,
nullum
vos
scrire
Deum
,
nisi
qui
fuit
in
Gremio
Mariae
,
&
suxit
ubera
ejus
.
Luther
.
Credere
quod
sit
Christus
,
est
ab
eo
sperare
quaecunque
de
Messia
promissa
sunt
.
Calv.
Comment.
in
1
John
5.
1.
130.
Often
and
willingly
(
saith
he
)
do
I
inculcate
this
,
that
you
should
shut
your
eyes
and
your
ears
,
and
say
,
you
know
no
God
out
of
Christ
,
none
but
he
that
was
in
the
lap
of
Mary
,
and
sucked
her
breasts
:
He
means
none
out
of
him
.
I●
is
not
a
mystical
Christ
within
you
,
but
the
man
Christ
Jesus
without
you
,
who
was
conceived
by
the
Holy
Ghost
,
born
of
the
Virgin
Mary
,
crucified
at
Jerusalem
,
rose
again
,
and
ascended
up
into
Glory
,
that
you
must
believe
in
for
the
remission
of
all
your
sins
,
for
the
justification
of
your
persons
,
and
for
your
eternal
life
.
Wee
finde
it
recorded
in
Scripture
,
and
in
History
,
that
this
was
the
Grand
Test
of
a
Believer
in
the
Primitive
times
.
Dost
thou
believe
that
Jesus
is
the
Christ
,
or
that
Jesus
Christ
is
the
son
of
God
?
because
in
those
dayes
it
was
little
less
than
Death
among
the
Jews
,
thus
to
own
and
confesse
Christ
.
2.
If
you
are
born
again
or
sanctified
:
you
do
believe
on
Jesus
,
you
believe
on
the
Name
of
the
Son
of
God
.
This
is
Gods
great
Commandment
,
and
our
great
Duty
,
1
John
3.
23.
As
God
doth
offer
and
propound
him
in
the
Gospel
,
so
accordingly
ye
do
receive
him
into
your
hearts
,
with
all
his
Offices
,
with
all
his
Graces
,
with
all
his
inconveniencies
.
You
look
upon
Gods
Terms
as
holy
,
equitable
,
and
most
advantagious
to
you
;
Ye
trust
to
Christ
,
and
rely
on
him
alone
for
wisdome
,
righteousnesse
,
sanctification
,
and
redemption
.
God
tenders
his
Son
in
the
Gospel
as
the
desire
of
all
Nations
,
a●
the
chiefest
,
Hag.
2.
7.
Cant.
5
10.
Isa.
63.
1.
Heb
7.
25.
Heb.
2.
17.
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
,
[
](A31258-e35390-b)*
*
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
i●
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
J●sus
,
if
you
are
God●
workmanship
,
created
in
Christ
Jesus
,
&c.
Ephes.
2.
10.
This
precious
grace
is
wrought
in
yo●
called
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
the
work
of
God
[
](A31258-e35550-b)*
*
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
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
[
](A31258-e36360-b)*
*
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
[
](A31258-e36730-b)*
*
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
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.
[
](A31258-e36820-b)*
*
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
sweetly
reposeth
it self
in
the
●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
.
Mo●●
.
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
desideri●
.
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
A●or
.
●o●
est
,
nisi
d●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
●
.
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
,
quàm
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
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
foul
after
God
Christ
,
Heaven
,
and
Immortality
,
for
behold
,
saith
Christ
,
I
make
all
things
new
,
Rev.
21.
5.
Secondly
,
As
a
sanctified
person
loves
his
God
,
so
also
he
loves
his
Brother
;
this
is
made
Love
of
the
Brethren
,
an
evidence
of
Regeneration
.
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
.
Many
a
be-nighted
soul
(
I
have
●ad
Qui
diligit
fratrem
magis
novit
dilectionem
,
quá
diligit
,
quam
fratrem
quem
diligit
.
Aug
de
Trinit.
and
heard
)
upon
the
plank
of
this
evidence
;
have
been
kept
from
sinking
down
into
the
Whirl
pool
of
despair
;
it
hath
been
a
refreshing
Cordial
to
many
a
doubting
Christian
upon
their
Death-beds
:
1
Joh.
4.
7.
Every
one
that
loveth
is
born
of
God
,
and
knoweth
God
;
and
in
v.
20.
the
Apostle
draws
down
a
negative
inference
from
the
Premises
:
If
a
man
say
,
I
love
God
,
and
hateth
his
brother
,
he
is
a
lyar
;
for
he
that
loveth
not
his
brother
whom
he
bath
seen
,
how
can
he
love
God
whom
he
hath
not
seen
?
That
interrogation
is
a
plain
Negation
:
if
the
amiable
and
visible
workmanship
of
God
be
not
loved
,
't
is
impossible
the
invisible
Author
of
that
workmanship
should
.
Query
,
Who
are
the
Brethren
intended
in
this
Epistle
?
Answ.
1.
There
are
Brethren
by
Nation
,
Acts
7.
23.
25.
Rom.
9
3.
2.
Brethren
by
Nature
descended
of
the
same
Parents
,
Matth.
1.
2.
3.
Brethren
by
Office
,
2
Pet.
3.
15.
2
Cor.
1.
1
,
&c.
4.
Brethren
by
Grace
and
super-natural
Relation
,
and
so
understand
the
Term
here
.
Query
,
How
shall
we
know
whether
we
truly
love
the
Brethren
,
which
is
so
great
a
sign
of
our
new
birth
?
Answ.
I
answer
Affirmatively
:
1.
When
we
love
them
as
such
.
The
Brethren
for
their
spiritual
brotherhood
,
Christians
for
their
Christianity
,
the
Saints
for
their
Sanctification
,
1
John
5.
1.
He
that
loveth
him
that
begat
,
loveth
him
also
that
is
begotten
of
him
;
he
that
loves
the
Father
,
loves
the
Image
of
the
Father
in
the
Childe
;
Hee
that
loves
the
Person
,
loves
the
picture
for
the
Persons
sake
.
Grace
must
be
the
principal
Load-stone
of
our
affection
:
not
Beauty
,
birth
,
sweetness
of
disposition
,
Breeding
,
Learning
,
Wealth
,
Honour
,
or
any
outward
,
or
carnal
accomplishments
whatsoever
.
Secondly
,
When
we
love
and
delight
in
them
above
all
other
people
:
Psalm
16.
2
,
3.
David
a
King
,
cals
them
the
Excellent
,
in
whom
was
all
his
delight
;
and
Christ
prefers
his
spiritual
before
his
own
natural
Relations
,
Mat.
12.
47
,
48
,
49
,
50.
3.
When
wee
love
those
of
the
Brotherhood
most
,
that
are
most
gracious
,
if
grace
allures
Love
,
(
Caeteris
paribus
)
the
more
of
the
former
,
the
more
of
the
latter
.
Christ
loved
all
his
Disciples
,
John
13.
1.
but
John
eminently
gracious
,
was
eminently
beloved
:
wherefore
called
the
beloved
Disciple
,
John
21.
20.
4.
When
we
singularly
and
peculiarly
love
their
society
above
all
other
;
I
am
(
said
David
Noscitur
ex
Com●te
,
qui
non
dignoscitur
ex
se
.
)
a
Companion
to
all
them
that
fear
thee
.
The
sanctified
can
have
no
intimate
contenting
fellowship
with
the
unholy
;
Psalm
26.
4
,
5.
I
have
not
sate
with
vain
persons
,
&c.
I
have
hated
the
Congregation
of
evil
doers
,
●
,
and
will
not
sit
with
the
wicked
.
Again
,
Psalm
15.
4.
In
whose
eyes
a
vile
person
is
contemned
;
but
he
honoureth
them
that
fear
the
Lord
.
This
is
one
Character
of
an
Inhabitant
in
Gods
holy
Hill
.
5.
When
we
are
willing
in
some
cases
to
lay
down
our
lives
for
the
Brethren
:
A
Christian
is
bound
not
only
to
lay
down
his
life
for
Christ
,
and
for
his
Gospel
,
when
God
cals
him
to
it
,
but
also
in
some
special
Cases
for
the
Brother-hood
,
[
](A31258-e38370-b)*
*
Significat
in
eo
probari
nostram
charitatem
,
si
amorem
nostri
in
fratres
transferimus
,
ita
ut
sui
quisque
quodammodo
oblitus
,
aliis
Consulat
.
Calv.
in
loc.
1
John
3.
16.
Hereby
perceive
we
the
love
of
God
,
because
he
laid
down
his
life
for
us
:
and
wee
ought
to
lay
down
our
lives
for
the
Brethren
.
If
our
love
to
the
Brethren
be
singular
,
and
to
the
life
,
(
as
Christs
was
to
us
)
we
shal
lay
down
our
lives
for
them
;
't
is
not
a
common
or
cold
love
of
the
Brethren
that
evinceth
your
Regeneration
,
every
new
born
babe
doth
(
with
John
)
desire
to
decrease
,
so
that
Christ
Mystical
may
encrease
,
that
the
Kingdome
of
Christ
be
enlarged
,
the
generation
of
the
Righteous
multiplied
,
amplified
,
and
preserved
,
though
it
be
,
(
that
in
the
promoting
of
it
)
he
himself
,
his
Honour
,
his
Name
,
his
Life
must
lie
in
the
dust
of
Death
.
To
these
things
I
have
spoken
more
fully
from
another
Subject
,
I
pass
on
to
the
fifth
particular
.
5.
A
sanctified
,
or
regenerate
person
overcomes
the
world
,
1
John
5.
4.
Hee
that
is
born
of
God
overcometh
the
world
.
1.
Here
we
have
two
Adversaries
,
the
Regenerate
,
and
the
World
.
Secondly
,
the
Victor
,
1.
The
regenerate
who
are
chiefly
defensive
,
as
the
whole
Armor
of
God
is
chiefly
defensive
,
Ephes.
6.
14.
to
19.
verses
.
2.
The
world
on
the
other
part
,
principally
offensive
,
John
15.
18
,
19
,
20.
Now
,
what
is
the
world
?
1.
Partly
,
the
men
of
the
world
;
these
lie
in
wickedness
,
1
Joh.
5.
19.
these
hate
the
Saints
,
because
they
are
not
of
the
world
,
but
chosen
out
of
the
world
by
Christ
,
John
19.
19.
1.
By
the
world
understand
wicked
worldlings
with
their
persecutions
of
the
Saints
.
2.
Partly
,
the
lusts
of
the
world
,
in
Charms
So
Calv.
&
Zanch.
in
loc
and
Allurements
,
1
John
2.
16.
the
lust
of
the
flesh
,
the
lust
of
the
eyes
,
and
the
pride
of
life
,
i.
e
,
all
the
delights
,
pleasures
,
and
Contentments
,
which
the
flesh
or
body
desires
.
Thus
the
world
with
all
its
oppositions
and
insinuations
,
frowns
and
flatteries
sets
upon
the
Saints
.
Secondly
,
The
Victor
,
he
that
is
born
of
God
overcometh
the
world
,
he
carrieth
away
the
Conquest
.
Whilst
the
Saints
are
in
the
world
,
●●ey
are
in
an
estate
militant
,
there
is
carried
on
a
spiritual
War
between
two
Antagonists
,
(
viz
)
the
Spirit
of
Regeneration
in
the
Saints
,
and
the
Spirit
of
the
World
with
all
his
worldly
lusts
and
allurements
:
which
Syren
songs
do
draw
in
,
and
drown
,
which
Cups
of
fornication
do
choak
and
poyson
millions
in
the
world
.
Now
hee
that
is
born
of
God
by
the
spirit
of
faith
dwelling
in
him
,
both
as
the
Forma
informans
,
&
forma
Assistens
,
is
empowred
to
subdue
corruptions
within
,
and
to
vanquish
temptations
from
without
:
so
that
by
partaking
of
the
divine
Nature
,
he
escapes
the
pollutions
that
is
in
the
world
through
lust
,
2
Pet.
1.
4.
as
the
Apostle
speaks
.
A
sanctif●●d
man
hath
in
him
the
spirit
of
sanctity
,
and
a
spirit
of
magnanimity
(
indeed
his
sanctity
is
his
Magnanimity
)
which
makes
him
so
high
,
that
the
world
cannot
master
him
,
and
so
holy
,
that
Inimicos
dei
,
jam
hoc
ipso
quod
non
cessimus
,
vicimus
.
Cyprian
.
the
World
cannot
(
in
some
sence
)
defile
him
.
Thus
in
his
measure
he
keeps
himself
unspotted
from
the
world
,
James
1.
ult.
by
the
world
is
here
meant
,
whatsoever
resists
the
Commands
of
God
:
Neither
the
worlds
frowns
,
nor
favours
,
neither
its
Comminations
,
nor
its
Invitations
,
neither
the
fears
of
the
world
,
not
Quicquid
mandatis
Dei
resistit
.
Polan
.
the
flatteries
of
the
world
can
turn
a
regenerate
person
from
the
faith
of
Christ
,
nor
from
obedience
to
the
Gospel
,
nor
bring
him
unto
their
Bow
.
In
the
German
Reformation
,
when
some
perswaded
Erasmus
to
write
to
Luther
,
to
bring
him
back
to
Popery
,
or
else
at
least
wise
to
write
against
his
Doctrine
;
Erasmus
answers
,
●uther
was
too
great
for
him
to
write
to
,
or
against
.
A
Gracious
spirit
is
too
great
a
spirit
,
for
the
great
Ones
of
the
world
to
force
by
power
,
or
to
bribe
by
favour
,
into
a
base
compliance
with
them
against
the
honour
of
their
God
,
and
the
conscience
of
their
Duty
.
The
Aegyptians
were
wont
to
paint
their
Judges
without
hands
,
and
eyes
:
without
hands
,
they
must
not
take
bribes
:
without
eyes
,
in
judgment
they
must
not
be
partial
.
Thus
a
godly
man
that
hath
made
God
his
portion
,
is
hand-less
and
eye-less
:
he
is
hand-less
,
the
world
doth
not
,
shall
not
bribe
him
:
he
is
eye-less
,
he
beholds
none
of
the
worlds
Terrors
,
so
as
to
daunt
him
.
Thus
a
sanctified
,
or
regenerate
person
,
in
the
strength
of
Christ
overcomes
the
world
.
6.
A
regenerate
or
sanctified
person
hath
the
honour
of
Sonship
.
Sanctification
layes
the
foundation
of
our
Adoption
:
when
we
are
born
again
,
we
are
born
Gods
Children
;
we
bear
the
Image
of
Christ
by
grace
,
as
we
have
have
borne
the
Image
of
Adam
by
nature
,
when
we
are
converted
,
(
ipso
facto
)
we
are
adopted
.
Regeneration
is
the
root
or
stock
from
which
,
and
on
which
,
this
Peer-less
,
and
never
fading
flower
Adoption
grows
.
When
a
sinner
becomes
a
Saint
,
at
that
very
moment
a
childe
of
wrath
is
made
a
son
of
God
,
a
member
of
the
first
is
made
a
member
of
the
second
Adam
;
a
relative
change
is
contemporary
with
a
real
.
Behold
(
ye
Saints
)
this
priviledge
with
admiration
;
Behold
!
What
manner
of
love
is
this
,
that
we
should
be
called
1
Joh.
3.
1.
the
sons
of
God
,
&c.
When
Christ
had
converted
the
Paralytick
,
he
cals
him
Son
;
When
Christ
had
converted
Mat.
9
2.
the
Menstruous
woman
(
which
appears
by
her
faith
in
touching
him
,
and
drawing
in
vertue
from
him
)
he
cals
her
daughter
,
daughter
,
be
Mark
5.
34.
of
good
chear
,
&c.
The
new
creature
hath
both
the
white
stone
,
and
the
new
name
,
the
white
stone
of
Absolution
,
the
new
name
of
Adoption
.
There
be
some
Honours
a
man
can
never
attain
to
,
unless
he
be
born
of
Nobles
,
or
descended
of
the
blood
of
Princes
:
I
cannot
Fortuitum
est
nasci
a
principibus
.
teach
you
to
be
Princes
in
this
sense
,
't
is
a
rare
thing
to
be
born
of
Princes
:
but
sure
I
am
,
unless
ye
be
born
again
,
not
of
bloods
,
or
of
the
will
of
man
,
but
by
the
will
,
and
of
the
Spirit
of
God
,
1
John
13.
3
John
3.
ye
shall
not
see
the
Kingdome
of
God
,
much
less
become
the
sons
of
God
,
or
Kings
and
Priests
to
God
,
Rev.
1
6.
and
least
of
all
live
and
reign
as
Princes
,
and
Peers
of
state
in
Glory
.
Now
every
sanctified
soul
to
his
great
Comfort
may
draw
up
this
Syllogisme
:
He
that
hath
the
disposition
,
and
the
Affections
,
and
doth
the
work
of
a
childe
of
God
,
is
a
childe
of
God
;
But
I
have
the
disposition
,
and
the
Affections
,
and
do
the
work
of
a
childe
of
God
;
Therefore
I
am
a
child
of
God
.
If
ye
are
right
in
the
Assumption
,
ye
are
thrice
happy
in
the
Conclusion
.
7th
.
Effect
of
Sanctification
.
Holinesse
brings
the
soul
to
its
right
frame
and
Temper
,
Psalm
23.
3.
He
restoreth
my
soul
,
&c.
Sanctification
〈◊〉
the
souls
restauration
,
not
only
to
joy
and
comfort
,
but
also
to
its
former
soundness
,
health
and
vigour
,
which
was
impaired
by
the
fall
.
The
health
of
the
Bodie
consists
in
the
right
and
sound
constitution
of
of
it
:
when
all
the
members
are
in
their
due
positure
,
and
all
the
humours
in
their
right
temperature
,
then
the
body
is
in
health
;
so
the
health
of
the
soul
consists
in
the
rectification
,
or
right
Constitution
of
all
the
faculties
.
So
Dr.
Sybs
.
By
the
fall
they
all
suffered
deordination
,
disorder
,
deformity
,
confusion
:
by
Regeneration
,
they
are
set
in
joint
again
,
renewed
,
rightly
ordered
,
and
re-inclined
to
their
proper
,
and
right
objects
.
Grace
coming
into
the
soul
(
like
Physick
taken
down
into
the
body
)
works
out
the
peccant
humours
,
heals
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
the
soul
of
its
old
distempers
,
cleanseth
it
of
its
former
filthiness
,
and
superfluity
of
naughtinesse
,
repairs
nature
by
restoring
to
it
the
divine
Nature
,
and
so
makes
the
soul
hail
and
healthful
in
Gods
service
;
for
indeed
,
none
but
the
vessel
of
Honour
,
which
is
sanctified
,
is
meet
for
the
Masters
use
.
Sin
is
the
souls
sickness
:
what
sickness
is
to
the
body
,
that
sin
is
to
the
soul
.
Sin
is
compared
to
the
worst
of
sicknesses
,
to
the
plague
of
the
heart
,
the
noysome
pestilence
,
the
running
Leprosie
.
A
sick
person
cannot
walk
,
nor
work
with
comfort
,
nor
rellish
the
sweetness
of
meat
and
drink
,
nor
enjoy
himself
in
any
of
his
enjoyments
.
Wherefore
health
is
counted
,
the
greatest
temporal
blessing
;
far
greater
than
wealth
,
honour
,
beauty
,
&c.
Now
sin
being
a
spiritual
distemper
,
like
a
disease
Physicians
call
a
Corruption
Corruptio
totius
substantiae
.
of
the
whole
substance
of
animals
,
vitals
,
naturals
;
an
unholy
sinner
cannot
walk
in
Heavens
way
,
nor
work
the
works
of
God
,
nor
savour
the
things
of
the
Spirit
,
nor
rellish
the
sweetness
of
Communion
with
God
,
nor
the
pleasures
of
Piety
;
his
spirit
is
corrupted
:
this
internal
Palate
and
appetite
are
vitiated
,
the
whole
man
is
quite
out
of
frame
and
order
,
he
loves
(
like
a
Swine
)
to
rowt
in
the
dung
and
filth
,
and
cannot
delight
in
God
,
not
in
his
holy
Law
.
Things
that
are
in
themselves
most
excellent
,
the
great
and
glorious
Mysteries
of
the
Gospel
,
he
looks
upon
as
things
contemptible
and
vile
;
but
sin
in
in
its
lusts
and
acts
,
viler
than
the
vilest
filth
he
lives
in
,
as
his
Element
,
and
counts
his
greatest
pleasure
and
Glory
;
he
glories
in
his
Phil.
3.
11
,
19.
shame
.
O
Lord
!
how
sadly
is
man
fallen
?
But
in
sanctification
the
man
is
quite
altered
,
the
minde
is
informed
,
the
will
is
reformed
,
the
affections
are
rightly
ordered
,
the
conscience
is
purged
,
the
Inner-man
is
recovered
to
its
right
temper
:
yea
,
the
members
of
the
body
(
which
before
were
weapons
of
unrighteousness
)
are
now
made
sub-servient
to
the
Spirits
Dictates
:
And
the
whole
man
(
body
soul
and
spirit
)
being
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
●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
.
Ca●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
here●ft●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
manen●
.
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
;
[
](A31258-e39660-b)*
*
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
Hymen●●●
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
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
,
nor
Rom.
8.
38
,
39.
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
Righteous
The
Morto
of
the
Palm-tree
is
,
Depressa
Resurgo
.
shall
flourish
like
the
Palm-tree
,
he
shall
grow
like
a
Cedar
in
Lebanon
:
Those
that
be
planted
in
the
house
of
the
Lord
,
shall
flourish
in
the
Courts
of
our
God
,
they
shall
bring
forth
fruit
in
old
age
:
they
shall
be
fat
and
flourishing
.
Cant.
8.
16.
Awake
,
O
North-wind
,
and
come
thou
South
,
blow
upon
my
Garden
that
the
spices
thereof
may
flow
out
:
in
adversity
,
in
prosperity
,
under
desertion
,
under
consolation
,
come
smiles
,
come
frowns
,
come
the
warm
summer
of
joy
,
or
the
cold
winter
of
sorrow
:
All
the
gales
and
blasts
of
Divine
Providence
,
shall
sweetly
conspire
to
open
the
Spices
of
Gods
Garden
to
ripen
,
and
diffuse
the
savour
of
the
graces
of
the
Spirit
in
the
hearts
of
Saints
:
the
North-wind
is
ripening
,
the
South
wind
is
refreshing
,
by
both
,
the
Spices
shall
flow
out
.
Grace
small
at
first
,
like
a
grain
of
Mustard-seed
,
in
tract
of
time
will
grow
to
a
Tree
of
so
great
a
bulk
,
that
the
Fowls
of
the
Ayr
may
lodge
in
the
branches
of
it
:
and
of
so
high
a
stature
,
sa
to
reach
from
earth
to
Heaven
.
A
spark
of
Grace
(
like
a
spark
of
fire
)
is
kept
alive
in
a
sea
of
water
;
[
](A31258-e40050-b)*
*
Cant.
8.
7.
Many
waters
shall
not
quench
it
,
neither
shall
the
floods
drown
it
.
I
give
to
them
(
saith
Christ
)
eternal
life
,
and
they
shall
never
perish
,
&c.
John
10.
28
,
26.
Lastly
,
Where-ever
the
Image
of
Christ
is
,
it
is
progressive
.
The
picture
or
likeness
of
a
man
in
a
frame
grows
not
,
't
is
alwayes
at
a
stand
,
but
the
image
of
a
man
in
his
childe
is
far
different
,
't
is
lively
,
vigorous
,
and
progressive
;
't
is
the
property
(
as
well
as
duty
)
of
every
real
Saint
,
to
perfect
Holinesse
in
the
fear
of
God
,
to
forget
the
things
behind
,
is
2
Co●
.
7.
1.
reach
forth
unto
those
before
,
to
press
on
towards
the
Mark
:
As
the
wicked
grow
worse
and
Phil.
3.
13
14.
Rom.
1.
17
,
Psal.
84.
7.
2
Cor.
3.
18.
Gratia
Consummata
est
Gloria
perficiens
.
worse
,
the
Saints
grow
better
and
better
,
they
go
on
from
faith
to
faith
,
from
strength
to
strength
,
and
from
Glory
to
Glory
,
till
they
are
swallowed
up
in
Heavens
Glory
.
The
path
of
the
just
is
as
the
shining
light
,
that
shineth
more
and
more
unto
the
perfect
day
,
Prov.
4.
18.
Well
then
,
cast
up
your
Accompts
,
examine
your
hearts
,
consider
your
wa●es
.
Are
ye
stars
or
Meteors
?
are
ye
burning
Lamps
,
shining
Lights
,
or
Dark-lanthorns
?
grow
,
(
I
am
sure
)
ye
do
,
either
in
sin
,
or
holiness
,
upward
,
or
downward
,
Hell-ward
,
or
Heaven-ward
:
And
go
ye
do
daily
,
either
forward
,
or
backward
,
either
toward
the
Mount
of
God
,
the
Hill
of
Holiness
,
,
or
towards
the
Lake
of
Fire
,
the
burning
Tophet
.
If
ye
are
Saints
,
rise
up
,
Ascend
,
your
Lord
is
risen
,
Why
seek
ye
the
living
among
the
dead
?
If
ye
are
sanctified
by
him
,
ye
are
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
:
Comes
of
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
privat
.
&
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
Terra
,
A
Saint
is
not
an
earthly
,
but
an
heavenly-minded
man
.
Grace
like
fire
,
is
alwaies
ascending
to
its
Center
.
risen
with
him
;
If
ye
then
be
risen
with
Christ
,
seek
those
things
which
are
above
,
Col.
3.
1.
Set
your
affections
on
things
above
,
and
not
on
things
beneath
,
or
on
the
earth
;
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
i.
e.
minde
the
things
above
,
and
not
the
things
on
,
or
of
the
earth
.
If
ye
are
redeemed
from
the
earth
,
your
Contemplation
,
your
Communion
,
your
Conversation
is
,
and
ought
to
be
above
,
where
Christ
●itteth
at
the
right
hand
of
God
;
And
the
nearer
home
,
the
[
](A31258-e40420-b)*
*
Omnis
ascensus
(
in
this
sence
)
as
well
as
descensus
,
velocior
in
fine
,
quam
in
principio
.
swister
should
your
pace
bee
:
Gird
your
Lions
,
Trim
your
Lamps
,
fill
your
Vessels
,
prepare
your
Souls
,
do
all
diligence
,
make
your
Calling
and
Election
sure
,
for
[
](A31258-e40450-b)*
*
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
doing
these
things
,
ye
shall
never
fall
,
but
have
in
abundant
entrance
into
the
everlasting
Kingdome
,
&c.
2
Pet.
1.
10
,
11.
so
doing
,
ye
shall
have
Magnificent
and
Royal
Entrance
,
the
Gate
of
Heaven
opened
,
full
Assurance
,
and
most
ample
Reception
into
Glorie
.
Thus
having
gone
through
the
Doctrinal
part
of
the
Proposition
,
we
proceed
to
Application
.
Now
for
Application
.
Use
1
If
Jesus
Christ
be
given
of
God
the
Father
or
our
Sanctification
;
Then
in
the
first
place
,
by
way
of
Information
:
Ye
that
are
the
Saints
of
God
,
hence
learn
to
give
distinct
Glory
in
Believing
,
to
the
several
Persons
in
the
Blessed
Trinity
.
Get
right
apprehensions
of
the
Divine
Persons
,
and
of
the
several
endearments
,
with
which
their
Personal
operations
are
clothed
and
represented
,
and
so
worship
,
and
glorifie
the
Trinity
of
Persons
,
in
the
Unity
of
the
Divine
Essence
.
God
is
most
honoured
,
your
minds
most
enlightened
,
and
your
hearts
most
warmed
and
comforted
,
when
your
thoughts
are
most
distinct
,
explicit
and
clear
in
this
matter
:
in
so
doing
[
](A31258-e40530-b)*
*
Tuum
Nomen
sanctificetur
recte
per
nomen
intelligimus
beneficia
personarum
Patris
officiū
,
me●ita
&
beneficia
fil●i
Mediatoris
,
&
officium
ac
ben●ficia
Spiritus
sancti
,
quae
in
Sc●ipturâ
revelantur
,
&
pradicantur
.
M.
Chemnit.
Harm
.
Evangel.
p
610.
Col.
1.
12
Joh.
16.
14.
you
hallow
,
or
sanctifie
the
Name
of
God
indeed
.
The
Saints
are
Gods
gift
,
the
Sons
purchase
,
the
Spirits
charge
.
God
in
the
Eternal
Compact
,
gave
the
Saints
to
Christ
,
to
save
,
and
Christ
gives
them
to
the
Spirit
to
sanctifie
,
and
so
*
fit
them
for
Glory
.
If
the
Father
had
not
loved
you
before
all
worlds
,
the
Son
had
not
Redeemed
you
,
and
if
the
Son
had
not
Redeemed
you
,
the
Spirit
had
never
Sanctified
you
;
and
the
Spirit
works
as
the
Sons
Spirit
,
He
(
that
is
the
Spirit
)
shall
glorifie
me
,
(
saith
Christ
)
for
he
shall
receive
of
mine
,
&c.
Now
Consider
the
love
of
the
Father
in
Election
,
the
merit
of
the
Son
in
Redemption
,
and
the
efficacy
of
the
Spirit
in
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
,
●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
●●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
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Supo●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
o●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
G●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
Offic●
of
the
Spirit
.
The
Sanctification
of
the
Spir●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
reconc●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
h●p●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
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
Donat●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
not
,
't
is
wrought
in
us
by
the
power
of
the
Holy
Ghost
.
2.
Sanctification
is
not
a
common
work
:
the
making
of
man
at
first
was
not
a
Common
but
a
special
work
,
let
us
make
man
after
Gen.
1.
26
our
own
likenesse
,
the
making
of
other
creatures
was
by
the
word
of
power
,
but
the
making
of
man
was
an
act
of
counsel
.
And
sure
I
am
the
forming
of
Christ
in
the
soul
,
the
new
workmanship
created
in
Christ
Jesus
,
to
good
Ephes.
2.
10
works
is
one
of
the
greatest
and
most
glorious
works
of
God
,
farre
surpassing
the
Creation
of
Heaven
and
Earth
:
Wherein
God
shews
himself
an
Artist
to
the
uttermost
.
Sanctification
is
the
decking
of
the
soul
with
Christs
Image
,
a
representation
of
God
in
his
highest
Excellency
:
and
this
is
not
a
common
but
a
special
Priviledge
,
a
divine
Ornament
which
God
bestows
on
none
,
but
upon
his
choice
Favourites
:
a
special
and
peculiar
people
.
1
Pet.
2.
9.
Use
4
Let
all
such
that
are
in
some
measure
sanctified
,
or
that
truely
desire
to
be
sanctified
,
wait
on
God
till
the
work
be
accomplished
.
Though
your
wills
be
perverse
and
obstinate
,
God
can
bend
and
bow
them
.
God
never
made
a
Creature
too
strong
for
himself
:
he
that
hath
begun
the
good-work
in
you
will
Phil.
1.
6.
perfect
it
:
he
is
able
to
do
this
thing
in
us
,
and
for
us
,
and
he
is
faithful
in
the
performance
of
his
Promises
to
us
.
1.
He
is
able
:
Who
hath
resisted
his
will
:
His
Rom.
9.
19
Isa.
59.
1
Phil.
3.
21
1
Thes.
5.
24.
Heb.
10.
23
hand
is
not
shortned
:
He
by
the
mighty
power
of
his
Spirit
can
subdne
us
and
all
things
to
himself
.
2.
He
is
faithful
,
Faithful
is
he
that
hath
promised
,
who
also
will
do
it
.
Believe
O
ye
doubting
desponding
Souls
in
the
veracity
,
fidelity
,
and
immutability
of
the
great
and
good
God
:
Hear
what
God
,
and
not
what
the
Tempter
speaks
.
God
hath
promised
to
work
in
you
to
will
and
to
do
,
Phil.
2.
13.
That
Assertion
carries
along
with
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Et
velle
,
&
perficere
.
These
words
are
a
Meiosis
.
it
the
nature
of
a
Promise
:
Hath
not
the
living
and
true
God
Promised
in
the
New
Covenant
to
sprinkle
you
with
clean
water
,
to
circumcise
your
hearts
,
to
put
his
Law
into
our
mindes
;
to
write
his
Law
in
our
hearts
;
to
take
away
the
heart
of
stone
;
to
give
us
the
ministration
of
his
Spirit
;
not
to
quench
the
smoaking
Flax
,
that
is
,
to
kindle
it
;
not
to
break
the
bruised
Reed
,
that
is
,
to
strengthen
it
:
and
to
send
forth
Judgement
unto
Victory
,
that
is
,
to
carry
on
the
work
of
Sanctification
in
the
Soul
,
(
in
spight
of
all
opposition
)
till
it
be
compleat
in
Glory
.
Oh
then
!
What
remains
?
but
that
we
should
all
act
Faith
upon
Gods
power
and
faithfulness
,
in
making
good
his
Promises
,
or
else
wee
shall
discomfort
our selves
needlesly
,
and
dishonour
God
exceedingly
.
And
withal
remember
,
't
is
very
expedient
to
turn
these
Promises
into
Prayers
,
and
act
Faith
on
them
in
Prayer
.
The
Promises
are
as
so
many
Bills
under
Gods
own
hand
,
which
in
the
name
of
Christ
we
ought
to
present
to
the
Father
,
and
to
put
them
in
suit
,
at
the
throne
of
Grace
.
Thus
come
in
Faith
,
and
ye
shall
go
away
with
Comfort
.
Use
5
(
As
a
consequent
of
the
former
)
let
such
as
are
distressed
through
the
sense
of
Sin
,
and
for
want
of
holiness
look
up
to
Christ
Jesus
for
Sanctification
:
he
of
God
is
made
unto
us
Sanctification
,
believe
in
the
Joh.
6.
Joh.
14.
1
Mediatour
,
in
him
whom
God
hath
sent
;
honour
the
Son
as
ye
honour
the
Father
,
God
hath
so
appointed
it
:
Look
up
to
him
all
ye
the
ends
of
the
Earth
and
be
saved
,
so
look
Isa.
45.
22
up
to
him
,
and
ye
shall
be
also
sanctified
:
be
daily
looking
up
to
Jesus
the
Author
and
Finisher
of
your
Faith
;
the
Alpha
and
Omega
of
your
holiness
,
Heb.
12.
2.
Look
up
to
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Aspicientes
in
illum
.
Isa.
61.
1.
1
Joh.
1.
7
Christ
,
for
the
Spirit
of
Sanctification
from
Christ
,
if
ever
ye
would
partake
of
his
Unction
.
The
Christal
stream
,
wherein
we
are
washed
and
made
clean
,
flows
out
of
Christs
own
heart
.
The
blood
of
Jesus
Christ
cleanseth
us
from
all
sin
:
Faith
makes
Application
of
this
blood
,
and
so
it
purifies
:
you
may
be
poring
long
enough
on
your
own
filthiness
,
and
be
filthy
and
dejected
still
,
unless
you
look
up
to
this
Fountain
,
and
see
Christ
given
of
God
for
your
Sanctification
;
you
must
apprehend
him
as
the
Lord
your
Righteousness
,
and
also
as
the
High-Priest
of
your
holiness
,
else
your
Consciences
will
never
be
pure
,
nor
peaceable
:
Naaman
by
the
Prophets
order
,
was
to
go
down
and
dip
himself
seven
times
in
Jordan
,
if
he
would
be
cured
,
2
Kings
5.
10.
So
by
Gods
order
and
appointment
you
must
go
down
daily
by
the
renewed
Acts
of
believing
to
this
Fountain
,
and
bathe
and
wash
thy
unclean
Soul
in
the
streams
of
this
Jordan
,
(
I
mean
Christs
blood
)
if
ever
thou
wouldest
be
healed
of
thy
sinful
Leprosie
.
Use
6
My
sixth
Use
shall
be
to
press
us
all
to
a
serious
sense
of
our
absolute
need
of
holiness
:
Sanctification
is
not
a
thing
indifferent
,
which
a
man
may
have
,
or
not
have
,
and
yet
be
happy
;
no
such
matter
:
You
must
be
holy
,
if
ye
will
be
happy
;
't
is
the
unum
necessarium
,
the
one
thing
needful
.
Luk.
10
42
Prov.
4.
7
Sanctification
is
the
principal
thing
:
Sanctification
is
the
Wedding-Garment
,
which
renders
ye
amiable
in
the
eyes
of
the
King
of
Heaven
:
without
this
,
the
King
will
say
,
Binde
him
hand
and
foot
,
and
cast
him
into
outer
darkness
.
Mat
22.
12
,
13.
Certainly
,
this
Wedding-garment
is
woven
of
the
glorious
beams
of
the
Sun
of
Righteousness
,
't
is
both
the
Righteousness
of
Christ
imputed
and
imparted
;
Christs
Righteousness
(
say
others
)
with
Faith
and
Holiness
.
So
Calvin
and
other
Modern
Writers
.
The
Graces
of
the
Spirit
are
as
Parliament
Robes
.
The
Peers
(
say
some
)
by
rule
of
Peereage
,
are
not
to
sit
in
Parliament
without
their
Robes
.
The
Graces
of
the
spirit
are
the
Jewels
of
the
Covenant
,
and
Robes
of
Heaven
;
No
living
or
reigning
there
;
no
sitting
in
Heaven
as
Peers
of
State
,
as
Kings
and
Priests
without
these
Robes
of
Glory
;
the
Righteousness
of
Christ
for
Justification
,
and
the
Graces
of
Christ
for
S●nctification
,
without
all
this
white
Linnen
,
the
Righteousness
of
the
Saints
.
Sanctification
is
the
Seal
or
Mark
of
Heaven
.
There
is
a
Necesse
est
put
upon
Sanctification
.
-
1.
For
the
honour
of
God
,
of
each
Person
in
the
Trinity
.
-
●
.
For
our
own
happiness
.
-
1.
For
the
honour
of
the
Father
,
that
his
choice
be
not
disparaged
.
-
2.
For
the
honour
of
the
Son
,
that
his
Members
be
not
deformed
,
nor
polluted
.
-
3.
For
the
honour
of
the
Holy
Spirit
,
that
his
charge
may
not
miscarry
,
or
fall
short
of
Glory
.
1.
For
the
Honour
of
the
Father
whose
choice
we
are
,
we
are
chosen
in
Christ
to
be
holy
,
Ephes.
1.
4.
and
chosen
to
the
Sanctification
of
the
Spirit
,
2
Thes.
2.
14.
Meere
morality
hath
something
of
Majesty
in
it
in
the
eye
of
nature
.
Those
abominable
Bruits
at
Rome
could
not
practice
their
filthy
lascivious
pranks
,
while
grave
Cato
was
on
the
Theat●e
;
the
most
carnal
men
have
some
inward
respect
for
holiness
,
for
all
their
quarrelling
with
it
,
and
dislike
of
it
.
Now
should
not
Gods
chosen
be
an
holy
People
,
and
live
holily
,
they
would
be
a
dishonour
to
his
Name
,
a
scandal
to
his
Gospel
a
cloud
to
his
Glory
.
God
therefore
chiefly
aims
at
our
holiness
in
all
his
dispensations
.
I
shall
instance
in
these
three
.
1.
God
Chuseth
us
.
2.
Calleth
us
,
3.
Correcteth
us
,
that
we
might
be
holy
.
1.
God
Chuseth
us
,
the
chosen
Generation
are
to
be
an
holy
Nation
,
and
to
shew
forth
Gods
vertues
.
God
chuseth
us
that
we
should
be
of
a
choice
Spirit
,
he
loved
us
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
virtutes
,
1
Pet.
2.
9
with
a
singular
love
,
that
we
should
be
persons
of
singular
lives
to
him
.
2
God
calleth
us
that
wee
may
be
holy
,
that
hee
may
put
the
honour
of
holiness
upon
us
,
in
the
eye
of
the
whole
world
;
Be
ye
holy
in
all
manner
of
conversations
,
as
he
is
holy
;
Let
your
light
so
shine
before
men
,
that
they
seeing
your
1
Pet.
1.
15
Mat.
5.
16
La
demum
est
vera
religio
imitari
Deum
quem
Colis
.
Lactan.
good
works
&c.
That
is
true
Religion
,
when
we
imitate
God
whom
we
worship
.
'T
is
impossible
God
should
set
his
love
upon
a
person
altogether
unlike
himself
,
similitude
is
the
ground
of
Fellowship
,
can
two
walk
together
except
they
are
agreed
,
for
what
communion
hath
light
with
darkness
,
or
Christ
with
Belial
?
Surely
,
none
at
all
.
3.
Why
doth
the
Lord
many
times
correct
his
people
,
but
that
they
might
be
holy
;
this
is
the
sweet
fruit
that
grows
upon
the
sowre
tree
of
affliction
;
this
is
all
the
fruit
to
take
away
their
sin
,
Isa.
27
9.
and
more
expresly
,
Heb.
12.
10.
To
make
them
partakers
of
his
Holiness
.
We
are
Threshed
,
that
ou●
husks
may
fly
off
;
Winnowed
,
that
we
may
be
purged
;
Tried
in
the
Fu●nace
,
that
our
Graces
may
be
brightned
,
and
our
dross
,
our
lusts
consumed
,
God
never
afflicts
his
people
but
for
their
profit
;
(
Though
we
may
not
)
yet
God
many
times
seeth
we
have
great
need
of
affliction
,
because
1
Pet.
1.
6
we
have
need
of
sanctification
,
many
times
the
Saints
get
such
deep
spots
in
their
Consciences
,
and
stains
in
their
Garments
,
that
nothing
but
the
Salt
and
Vinegar
of
afflition
will
rub
them
out
:
God
had
rather
see
his
people
in
a
suffering
,
than
in
a
sinful
state
;
he
had
rather
hear
them
cry
,
than
see
them
filthy
:
and
better
a
thousandfold
to
be
preserved
in
Brine
,
than
to
rot
in
Honey
.
2.
Sanctification
is
absolutely
needful
for
the
honour
of
God
the
Son
,
least
his
members
should
be
deformed
,
and
polluted
;
head
and
members
must
be
proportionate
like
to
one
another
;
it
were
monstruous
that
Christ
should
have
such
Dan.
2.
3●
,
32
,
33
a
strange
body
;
as
Nebuchadnezars
Image
,
which
he
saw
in
his
Dream
,
the
head
of
Gold
,
the
arms
and
breasts
of
Silver
,
the
thighs
of
Brasse
,
the
feet
of
Iron
and
Clay
:
so
strange
and
odd
it
is
,
that
Christ
should
have
such
a
mis-shapen
Body
,
altogether
unlike
himself
:
't
is
not
for
Christs
honour
to
be
the
head
either
of
a
monstrous
or
ulcerous
body
:
by
how
much
we
retain
of
sin
,
by
so
much
we
dishonour
our
Redeemer
,
and
put
him
to
shame
:
therefore
all
Christs
aim
is
to
make
us
holy
.
Christ
pitched
on
Sanctification
as
the
fittest
blessing
to
bestow
upon
us
,
to
make
us
holy
and
so
to
make
us
in
and
with
himself
honourable
.
Every
distinct
society
must
have
some
distinct
honour
;
now
Christ
hath
set
apart
his
Church
as
a
distinct
society
to
himself
;
He
bestows
not
on
her
worldly
pomp
or
splendour
,
other
societies
have
enough
of
that
,
but
he
beautifies
her
with
holiness
the
best
Ornament
:
For
holiness
becometh
thine
House
O
Lord
for
ever
,
Psal.
93.
5.
This
is
a
farre
greater
gift
,
than
any
outward
greatness
,
for
moral
excellencies
do
far
transcend
civil
or
natural
.
God
is
said
to
be
rich
in
Rom.
10.
12
Eph.
2.
4
Rom.
11.
33
Exod.
24.
6
Mercy
,
plentious
in
Redemption
,
aboundant
in
Goodness
and
Truth
,
infinite
in
Power
,
unsearchable
in
Counsel
,
but
he
is
glorious
in
Holiness
,
Exod.
15.
11.
Gods
Goodness
is
his
Treasure
,
but
his
Holiness
is
his
Glory
.
Again
Christ
in
giving
us
Sanctification
,
did
not
onely
respect
its
Excellency
,
but
also
out
want
of
it
.
Christ
came
into
the
world
to
repair
and
make
up
the
ruines
of
the
Fall
;
in
the
Fall
we
lost
not
onely
Gods
Love
,
but
also
Gods
Image
;
therefore
that
the
Plaister
might
be
as
broad
as
the
fore
,
he
died
not
onely
to
reconcile
us
,
but
also
to
sanctifie
us
,
that
he
might
sanctifie
the
people
with
his
own
blood
,
he
suffered
without
the
Gate
,
Heb.
13.
12.
His
blood
was
Exod.
30.
17
,
18
,
19
,
20
,
21
not
only
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
a
Price
,
but
also
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
a
Laver
,
wherein
to
wash
us
,
and
make
us
clean
;
as
under
the
Law
there
was
both
a
Laver
,
and
an
Altar
;
to
shew
that
we
must
bee
sanctified
as
well
as
justified
.
Christ
came
into
the
world
not
only
to
abolish
the
guilt
of
sin
,
which
makes
against
The
Son
of
God
appeared
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
ut
dissolvat
opera
Diaboli
.
Si
hodie
quoque
in
Helvetiis
Thermae
Taberic●ses
,
&c.
vatetudinarios
restituunt
,
id
quidem
divina
tribuendum
est
b●nignitati
;
nam
nuste
res
Terrenae
vim
in
se
habent
salu●arem
hominibus
,
nisi
essicaces
redd●ntur
per
po●entiam
omnipotentis
.
Buling
.
in
Joh.
5.
4
Numb.
35
6
,
25.
our
Interest
,
Peace
,
and
Comfort
;
but
also
to
destroy
the
power
of
sin
,
and
cleanse
us
of
the
filth
of
sin
,
which
makes
against
Christs
Glory
:
Christ
dyed
that
the
Gospel
,
and
all
the
precious
Ordinances
and
Promises
of
the
●ame
might
be
under
a
blessing
and
conduce
to
the
advancement
of
holiness
,
Ephes.
5.
26.
That
he
might
Sanctifie
us
by
the
washing
of
water
through
the
Word
.
Christ
hath
procured
a
Treasure
of
Grace
to
be
conveyed
to
the
Church
by
the
spiritual
use
of
Ord●nances
,
John
17.
19.
I
Sanctifie
my self
for
their
sakes
(
saith
Christ
)
that
they
might
be
Sanctified
through
the
Truth
.
That
prophane
Wretch
Celsus
,
decries
Christianity
,
as
though
it
were
a
Nursery
of
wickedness
,
and
a
Seminary
of
all
looseness
;
such
abominable
thoughts
he
had
of
the
Doctrine
of
Free-Grace
.
Origen
wisely
answers
him
:
The
Gospel
is
not
an
Invitation
of
a
Thief
to
debauch
men
,
but
the
Invitation
of
a
Physitian
to
cure
men
of
their
enormities
:
'T
is
an
Hospital
,
to
heal
them
of
their
Diseases
,
a
Fountain
to
cleanse
them
of
their
Filthiness
When
ever
ye
come
to
hear
the
Word
,
or
to
the
use
of
any
Ordinance
,
expect
then
to
reap
the
fruits
of
Christs
purchase
;
look
upon
the
Ordinances
as
sprinkled
by
Christs
blood
,
as
influenced
by
Christs
Spirit
.
When
ye
come
to
this
Pool
of
Bethesda
there
wait
,
and
wait
earnestly
for
the
Angels
stirring
of
the
waters
,
as
the
impotent
folk
did
,
John
5.
2
,
3
,
4.
the
Angel
of
the
Covenant
,
Christ
in
his
Prophetical
Office
,
must
stir
in
these
waters
of
the
Sanctuary
,
manifest
his
Power
and
Presence
in
them
,
and
stir
in
thy
heart
also
:
Open
thy
immortal
Gates
,
move
and
melt
thy
bowels
for
thee
,
if
ever
they
are
effectual
.
'T
is
very
observable
,
that
under
the
Law
all
the
Cities
of
Refuge
,
were
Cities
of
Levites
,
and
Schools
of
Instruction
.
And
there
the
Man-Slayer
must
stay
till
the
death
of
the
High-Priest
;
So
,
in
like
manner
,
if
yee
flie
from
the
Pursuer
of
Blood
,
(
the
Law
and
Wrath
of
God
)
to
Jesus
Christ
for
Refuge
,
for
Reconciliation
,
for
Justification
,
as
your
High-Priest
;
you
must
come
to
Christ
also
for
teaching
,
as
your
Prophet
,
ye
must
learn
the
Trade
of
holiness
in
Christs
School
,
as
well
as
look
for
reconciliation
by
Christs
Crosse
.
To
conclude
,
Your
Head
is
holy
,
so
must
the
members
be
,
or
else
ye
exceedingly
dishonour
your
Head
,
and
disgrace
his
Glorie
.
3.
'T
is
for
the
honour
of
God
the
holy
Spirit
;
the
Father
and
the
Son
have
committed
the
Saints
to
the
Spirits
charge
,
to
this
very
end
and
purpose
,
that
they
might
be
sanctified
:
Sanctification
is
made
the
Spirits
personal
operation
,
2
Thes.
2.
14.
1
Pet.
1.
2.
The
Spirit
is
to
shape
and
fashion
all
the
Vessels
of
Mercy
,
and
prepare
them
for
Glory
,
he
is
to
deck
the
Spouse
of
Christ
with
the
jewels
of
the
Covenant
.
'T
is
the
great
advantage
the
Saints
have
in
the
Oeconomy
or
dispensation
of
Grace
,
that
they
have
the
Father
,
to
purpose
it
,
the
Son
to
purchase
it
,
and
the
Spirit
to
work
it
,
the
Father
,
Word
,
and
Spirit
are
all
one
,
and
agree
in
one
for
our
sanctification
.
Now
't
is
a
great
grief
to
the
Spirit
,
when
the
work
of
Grace
doth
not
go
on
and
prosper
in
the
soul
;
for
,
't
is
he
that
worketh
us
to
this
very
thing
,
and
therefore
is
called
the
Spirit
of
holinesse
.
'T
is
not
for
the
Spirits
honour
,
that
Gods
Nursery
or
Plantation
committed
to
his
care
and
charge
should
not
thrive
and
flourish
.
'T
is
not
for
the
Spirits
honour
to
dwell
in
defiled
Temples
,
nor
to
let
the
people
go
naked
without
their
Ornaments
:
'T
is
not
for
the
Spirits
honour
,
that
any
committed
by
the
Father
and
the
Son
to
his
charge
,
should
perish
or
miscarry
,
should
fall
away
either
totally
from
all
Grace
,
finally
for
all
time
,
for
ever
,
to
miss
of
heaven
in
the
end
.
The
Father
hath
left
the
Son
in
charge
to
be
the
Captain
of
our
salvation
,
and
to
bring
many
Heb.
2.
children
to
Glory
.
The
Son
hath
left
the
Spirit
in
charge
with
all
his
Fathers
children
,
to
guide
them
by
his
Counsel
,
and
to
bring
them
to
his
Glory
.
When
Christ
(
as
man
)
left
earth
,
and
went
to
Heaven
,
he
comforts
his
Disciples
by
sending
another
Comforter
,
and
who
he
is
,
Christ
tels
ye
,
even
the
Spirit
of
truth
,
to
guide
his
people
into
all
truth
;
for
he
shall
not
speak
from
himself
,
but
whatsoever
he
shall
hear
,
that
shall
he
speak
,
and
he
will
shew
you
things
to
come
,
he
shall
glorifie
me
,
for
he
shall
receive
of
mine
,
and
shall
shew
it
unto
you
;
all
things
that
the
Father
hath
are
mine
:
therefore
said
I
,
that
he
shall
take
of
mine
,
and
shall
shew
it
unto
you
,
John
16.
13
,
14
,
15.
The
Spirit
of
Christ
is
Christs
Pro-rex
,
or
Viceroy
by
Commission
from
his
Father
and
himself
,
to
rule
and
govern
the
affairs
of
his
providential
Kingdom
,
Ezek.
1.
20
,
21.
The
spirit
of
the
living
creature
was
in
the
wheels
:
The
Spirit
acts
the
Angels
(
called
living
Creatures
)
,
and
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
aux
viae
vobis
erit
in
omnem
veritatem
.
So
Beza
in
John
16.
13.
the
living
creatures
or
Angels
,
act
and
move
the
wheels
,
(
that
is
)
the
Transactions
of
divine
Providence
in
the
world
,
and
Christ
by
the
Spirit
governs
and
guides
his
Subjects
in
his
spiritual
Kingdome
;
*
the
Spirit
is
Dux
via
,
the
Captain
of
the
way
,
to
lead
his
people
into
all
truth
,
their
Glorious
Guest
to
dwell
with
them
,
and
to
abide
with
them
for
ever
,
John
14.
16
,
17.
and
by
his
inhabitation
▪
and
constant
influence
and
operation
,
to
perfect
his
own
work
in
them
,
and
ripen
their
souls
for
Heaven
.
Thus
our
sanctification
is
absolutely
necessary
for
the
honour
of
the
Father
,
Son
,
and
Spirit
.
2.
Our
sanctification
is
absolutely
,
and
indispensibly
needfull
,
as
for
the
honour
of
God
,
so
also
for
our
attainment
of
true
happines●
:
Grace
and
Glory
,
holiness
and
happiness
,
sanctification
〈…〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
Hom.
Negat
queaqua
posse
vi●
re
Deum
sine
sanct●●●o●a
〈…〉
oc●●is
v●debimus
Deum
,
quam
qui
reformati
fu●rint
ad
ejus
imaginem
.
Calv.
and
salvation
,
individuo
nexu
coh●rent
,
These
are
tyed
and
twisted
together
with
a
knot
inseparable
,
and
indissol●ble
.
There
is
no
going
to
Heaven
,
without
holiness
no
man
shall
see
the
Lord
,
Heb.
12.
14.
Some
there
are
,
which
ignorantly
,
and
fondly
do
restrein
the
word
Saints
,
to
the
Saints
departed
;
the
Saints
in
Heaven
;
but
we
must
be
Saints
here
,
or
else
can
never
expect
to
be
Saints
hereafter
.
The
Apostle
denyes
(
saith
Calvin
)
that
any
one
can
see
God
without
holiness
,
because
he
shall
see
God
with
●o
other
eyes
,
than
those
which
shall
be
renewed
according
to
his
Image
;
The
Image
of
God
,
is
but
begun
on
earth
,
't
is
perfectly
and
compleatly
drawn
by
the
Vision
of
God
in
Heaven
.
Be
sure
you
are
real
Saints
sanctified
in
Christ
Jesus
,
and
not
only
nominal
,
and
notional
,
as
too
many
are
:
your
Saintship
is
all
the
evidence
you
have
to
shew
for
your
inheritance
:
be
sure
then
,
you
keep
your
evidence
fair
,
and
clear
,
without
blots
and
blurs
:
Unless
ye
are
begotten
again
unto
a
lively
hope
;
what
have
ye
to
do
with
that
inheritance
,
gilded
with
so
many
glorious
Epithets
?
1
Pet.
1.
2
,
3.
How
can
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
&c.
Math.
5.
8.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
they
see
God
that
have
not
a
pure
heart
,
nor
a
pure
eye
(
indeed
,
the
pure
heart
is
the
pure
eye
)
The
Degree
of
Vision
will
be
according
to
the
degree
of
sanctification
;
the
more
gracious
we
are
in
this
,
the
more
glorious
wee
shall
be
in
the
other
world
.
The
Apostle
tels
us
,
Col.
1.
12.
we
must
be
made
meet
to
be
partakers
of
the
inheritance
of
the
Saints
in
light
:
What
should
a
carnal
heart
do
with
Heaven
?
that
knows
no
other
heaven
,
but
to
eat
,
drink
,
and
wallow
in
sensual
delights
:
(
as
the
Glutton
at
a
feast
cryed
,
There
's
no
heaven
like
to
this
)
;
We
must
not
look
for
a
Turkish
Paradise
in
Heaven
,
but
for
a
pure
sin
less
state
,
not
to
bathe
our
souls
in
carnal
pleasures
,
but
to
be
Consorts
of
the
immaculate
Lamb
,
and
Competitioners
with
the
Angels
:
Perfection
of
Grace
,
and
fulness
of
joy
in
the
presence
As
one
saith
,
Consortes
Agni
,
Angellorum
Candidati
.
of
Gods
Glory
is
the
Saints
heaven
.
Swine
know
not
what
to
do
with
Pearls
,
nor
carnal
creatures
with
the
life
and
joyes
above
.
Suppose
that
which
is
not
to
be
supposed
;
were
it
possible
an
unsanctified
person
should
go
to
heaven
,
that
holy
place
and
holy
Company
would
be
an
hell
to
him
,
he
would
be
as
Coelum
est
altera
Gehenna
damnatorum
.
weary
of
heaven
,
as
ever
water
was
of
running
,
(
according
to
the
Proverb
:
)
If
the
faint
Image
of
God
in
his
Saints
,
if
the
glympse
of
Gods
presence
in
his
Ordinances
,
be
so
irksome
and
unpleasant
to
an
unholy
soul
here
▪
Oh
how
terrible
and
contrary
to
his
spirit
,
would
the
most
glorious
Presence
of
God
in
heaven
be
?
where
the
Seraphims
cry
continually
,
Holy
,
holy
,
holy
,
Lord
God
of
Sabaoth
,
&c
,
where
God
displayes
his
holiness
in
the
greatest
splendor
and
glory
.
God
is
perfect
light
,
Isa.
6.
3.
Revel.
4.
8.
1
Joh.
1.
5.
the
man
is
darkness
,
they
could
never
agree
together
.
An
unsanctified
person
indeed
may
desire
Heaven
,
as
a
disproportionate
good
,
as
a
place
better
to
be
tolerated
than
the
torments
of
hell
:
he
may
desire
heaven
as
a
privation
of
suffering
and
misery
,
but
not
as
a
privation
of
all
sin
,
nor
as
the
perfection
of
Grace
and
holiness
;
nor
as
it
is
the
nearest
union
of
the
soul
with
God
,
and
the
highest
fruition
of
the
chiefe
good
.
Thus
for
him
to
desire
,
or
long
for
Heaven
,
is
against
the
very
grain
and
hair
of
his
spirit
,
altogether
inconsistent
with
,
and
contrary
to
his
old
untenewed
nature
.
Now
on
the
contrary
,
the
Saints
,
whose
eyes
are
enlighted
with
the
eye-salve
,
and
by
the
prospective
of
Faith
,
have
Rev.
3.
18.
had
a
view
of
this
King
and
Kingdome
,
these
Isa.
33.
17.
make
a
right
Scheam
or
draught
of
Heaven
,
and
their
believing
hopes
of
interest
in
this
2
Cor.
5.
17.
If
any
man
be
in
Christ
,
he
is
a
new
Creature
▪
Gloria
quam
habebunt
conformem
Christi
corpori
corpori
incomprehensibilis
est
.
Calv.
in
Phil.
3.
21.
Kingdome
,
and
of
communion
with
this
Company
that
is
above
,
do
engage
them
to
purification
,
1
John
3.
2
,
3.
He
that
hopes
and
longs
to
see
Christ
,
as
he
is
,
and
to
be
like
him
,
both
for
constitution
of
soul
and
temper
of
body
,
he
must
ever
labour
to
be
holy
,
and
he
will
be
trying
,
and
practising
here
on
earth
,
to
conform
to
Christ
before-hand
.
He
that
expects
that
his
vile
body
shall
be
made
like
Christs
Glorious
body
,
(1)
in
spirituality
,
purity
,
clarity
,
strength
,
splendor
and
Glory
,
he
will
possess
his
Vessel
in
sanctification
and
honour
;
hee
dares
not
use
his
body
meerly
as
a
streiner
for
meats
and
drinks
,
nor
as
an
unclean
channel
for
lusts
to
pass
through
;
but
he
will
honour
it
,
as
a
Temple
of
the
holy
Ghost
:
his
mind
that
shall
see
God
,
he
will
not
fill
with
chaffe
and
vanity
,
with
worldly
cares
,
or
unclean
thoughts
,
his
affections
that
should
cleave
to
God
intensively
,
and
inseparably
,
he
will
not
prostitute
to
every
base
object
:
he
will
labour
to
keep
his
garments
clean
,
to
walk
without
spot
,
and
blamelesse
,
till
the
coming
of
the
Lord
.
Thus
with
respect
to
the
fruition
of
our
hopes
,
and
the
attainment
of
our
happiness
,
we
are
engaged
,
and
not
engaged
only
,
but
enclined
,
and
sweetly
constrained
also
to
habitual
,
and
actual
holiness
,
or
as
the
Apostle
excellently
phraseth
it
,
to
cleanse
our selves
from
all
fil
hiness
of
flesh
and
spirit
,
and
perfect
holiliness
2
Cor.
7.
1.
in
the
fear
of
the
Lord
.
Use
7.
In
the
seventh
place
:
This
point
informs
us
of
the
excellency
of
Sanctification
,
or
Holiness
;
ye
have
heard
already
much
of
its
absolute
necessity
,
now
something
of
its
transcendent
Excellency
.
Holiness
is
the
Name
of
God
,
the
Will
of
God
,
the
Work
of
God
,
the
Seed
of
God
,
the
Nature
of
God
,
the
Image
of
God
,
the
life
of
God
,
the
Glory
of
God
,
the
lustre
and
splendor
of
the
soul
,
the
health
and
vigour
of
the
soul
,
the
soul
of
man
is
the
Physical
Image
of
God
,
but
the
holiness
of
the
soul
is
the
Ethical
or
qualitative
image
of
God
.
'T
is
the
seed
of
Glory
,
the
beginning
of
Heaven
,
the
first
fruits
and
fore-runners
of
eternal
Life
.
'T
is
a
known
Maxim
,
That
which
partakes
of
the
nature
of
the
whole
,
is
Quicquid
participat
de
naturâ
totius
,
est
pars
totius
.
a
part
of
the
whole
:
the
filings
of
Gold
are
Gold
ramenta
auri
sunt
preciosa
,
Grace
is
very
precious
,
true
sanctifying
saving
grace
is
Glory
;
The
holy
people
are
the
most
precious
honourable
people
in
the
world
;
Since
thou
wast
precious
Isa.
43.
4.
in
my
sight
,
thou
hast
been
honourable
,
and
I
have
loved
thee
,
&c.
The
righteous
is
more
excellent
Prov.
12.
26.
than
his
Neighbour
.
See
how
many
honourable
Titles
God
doth
honour
his
Saints
in
Scripture
with
;
-
1.
They
are
his
portion
,
Deut.
32.
9.
-
2.
They
are
his
pleasant
portion
,
Jer.
12.
10.
-
3.
They
are
his
inheritance
,
Isa.
19.
25.
others
are
the
works
of
his
hands
,
but
the
Saints
are
his
inheritance
.
-
4.
They
are
the
dearly
beloved
of
his
soul
,
Jer.
12.
7.
-
5.
They
are
his
Treasure
,
his
peculiar
treasure
,
Exod.
19.
5.
and
his
peculiar
people
,
1
Pet.
Segallah
,
et
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
are
the
same
.
2.
9.
Titus
2.
14.
-
6.
They
are
the
Apple
of
his
Eye
,
Zech.
2.
8.
whoso
toucheth
you
,
toucheth
the
Apple
of
mine
Eye
.
-
7.
They
are
his
Glory
,
Isa.
46.
13.
-
8.
They
are
the
house
of
Gods
Glory
,
Isa.
60.
7.
-
9.
They
are
a
Crown
of
Glory
,
Isa.
62.
3.
-
10.
They
are
the
Throne
of
God
,
Exod.
17.
16.
the
words
may
be
read
thus
:
because
the
hand
upon
the
Throne
of
the
Lord
,
and
so
by
many
they
are
translated
.
-
11.
The
Throne
of
Glory
,
Jer.
4.
21.
-
12.
The
Ornament
of
God
,
Exek.
7.
20.
-
13.
The
Beauty
of
his
Ornament
,
Exek.
7.
20.
-
14.
The
Beauty
of
his
Ornament
set
in
Majesty
,
Ezek.
7.
20.
-
15.
A
Crown
of
Glory
,
Isa.
62.
3.
-
16.
A
Royal
Diadem
,
Isa.
62.
3.
-
17.
Lastly
,
The
excellent
in
the
Earth
,
Psalm
16.
3.
the
Saints
that
are
in
the
earth
,
are
the
excellent
in
the
earth
,
the
Jewels
of
the
world
:
you
may
enlarge
in
your
own
Thoughts
.
This
then
serves
to
inform
the
mistaken
and
blind
world
,
that
Grace
is
no
disgrace
,
that
holiness
is
no
dis-enobling
,
but
a
most
generous
,
princely
and
glorious
thing
.
Brave
spirits
(
as
the
world
accounts
them
)
think
preciseness
,
an
inglorious
,
and
the
power
of
Godliness
a
base
thing
,
that
taketh
off
from
their
Grandure
and
Generosity
.
[
](A31258-e44110-b)*
*
Coguntur
esse
mali
,
ne
viles
habeantur
.
Salvian
.
Salvian
complains
that
in
his
time
,
the
Great
Ones
were
deter'd
from
serious
holiness
,
because
it
was
Contemptible
.
It
was
Gentleman-like
to
be
wicked
,
but
Peasant
,
or
Vassal-like
to
be
Godly
;
whereas
the
service
of
God
is
the
noblest
and
sweetest
liberty
,
but
the
service
of
sin
the
vilest
slavery
:
Though
your
jolly
spirits
think
they
are
the
freest
men
on
earth
;
The
Apostle
nips
their
Courage
with
that
Cooling-Card
,
2
Pet.
2.
19.
While
they
promise
them
liberty
,
they
themselves
are
the
servants
of
Corruption
;
for
of
whom
a
man
is
overcome
,
of
the
same
is
he
brought
in
bondage
.
They
are
the
slaves
of
Satan
in
the
bonds
of
lust
:
I
wish
that
all
Prodigals
and
presumptuous
sinners
,
would
seriously
mind
that
Text
:
But
(
my
Brethren
)
I
trust
,
that
ye
have
otherwise
learned
Christ
;
If
so
be
,
ye
have
heard
him
,
and
have
been
taught
by
him
,
as
the
truth
is
in
Jesus
,
then
ye
do
put
off
,
concerning
the
former
conversation
,
the
old
man
,
&c.
ye
do
put
on
the
new
man
,
which
after
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
in
sanctitate
veritatis
.
vulg.
God
is
created
in
righteousness
and
true
holiness
,
or
holiness
of
Truth
,
Ephes.
4.
22.
23
,
24.
I
trust
the
Lord
hath
given
ye
an
understanding
to
know
things
that
are
excellent
,
and
to
approve
them
,
that
ye
may
be
sincere
,
and
without
offence
till
the
day
of
Christ
;
as
the
Apostles
prays
for
the
Phillippians
,
Phil.
1.
9
,
10.
Many
excellent
Gifts
the
Father
of
Lights
bestows
upon
his
Children
;
indeed
every
good
and
perfect
gift
comes
from
him
.
Christ
himself
is
the
Jam.
1.
17.
first
Best
Gift
of
God
;
A
Gift
of
Gifts
,
and
sanctification
in
,
or
by
Christ
Jesus
,
I
take
to
Joh.
1.
10.
be
the
next
Best
.
Now
you
that
are
righteous
with
this
inherent
Righteousness
,
hold
on
1
Cor.
1.
2.
your
way
,
and
prosper
,
the
Lord
be
with
ye
,
The
Angel
of
his
presence
save
ye
,
The
Spirit
of
Jesus
guide
ye
to
the
Hill
of
holiness
,
and
help
you
to
perfect
holiness
in
the
fear
of
God
.
You
are
under
the
vertue
of
sure
and
sweet
promises
for
your
great
encouragement
in
Heavens
way
:
The
Righteous
shall
hold
on
his
way
,
and
he
that
hath
clean
hands
shall
be
stronger
and
stronger
,
Job
17.
9.
The
Lord
strengthen
your
hearts
,
and
quicken
your
See
these
Texts
:
Isa.
40.
2
last
verses
.
Phil.
1.
6.
Heb.
12.
2.
Ezek.
36.
27.
speed
,
by
these
powerful
and
precious
Promises
:
and
give
ye
a
prosperous
arrival
at
the
fair
Havens
of
rest
and
peace
.
Amen
.
We
come
now
to
close
the
whole
with
these
two
uses
:
1.
By
way
of
Conviction
,
2.
By
way
of
Caution
.
Though
I
know
the
Rules
of
Method
,
and
the
exigence
of
the
Subject
,
Command
me
,
yet
I
shall
not
proceed
directly
by
way
of
Examination
,
because
that
hath
been
already
done
,
from
that
Text
,
Rom.
1.
7.
To
all
that
be
at
Rome
,
beloved
of
God
called
to
be
Saints
:
from
whence
the
doctrine
of
calling
hath
been
discussed
,
the
nature
of
Saintship
,
and
the
signs
and
tryals
of
Sanctification
have
been
largely
shewn
.
We
shall
therefore
(
God
willing
)
proceed
to
the
next
in
order
,
viz.
the
Use
of
Conviction
.
Use
8.
This
Doctrine
of
Sanctification
we
have
so
long
insisted
on
,
serveth
for
Conviction
.
If
those
that
are
Gods
,
and
Christs
,
are
sanctified
in
Christ
Jesus
;
if
God
the
Father
hath
given
them
Christ
his
Son
for
their
sanctification
,
to
make
them
holy
:
Then
this
Point
brings
doleful
news
,
sad
tidings
in
the
mouth
of
it
to
three
sorts
of
Persons
:
To
the
Prophane
,
To
the
Persecutors
,
To
the
Scorners
.
1.
The
profane
,
who
mock
at
sin
and
slight
holiness
,
are
hereby
convicted
and
condemned
.
1.
The
prophane
.
God
hath
no
Birthright
for
such
profane
Esaus
.
The
people
,
who
are
the
Lords
portion
,
are
an
holy
Nation
,
washed
from
their
filthinesse
:
If
ye
are
converted
,
ye
are
washed
and
sanctified
,
in
the
name
and
by
the
spirit
of
the
Lord
Jesus
,
1
Cor.
6.
11.
but
prophane
ones
have
●
spot
upon
them
,
which
is
not
the
spot
of
Gods
Children
,
Deut.
32.
5.
see
what
St.
John
speaketh
of
such
kinde
of
persons
,
as
wallow
in
their
filthiness
.
1
John
3.
8.
He
that
committeth
sin
,
is
of
the
Devil
,
for
the
Devil
sinneth
from
the
beginning
;
he
that
tradeth
in
sin
,
and
maketh
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
:
qui
operam
dat
peccato
.
So
Beza
.
sin
his
constant
businesse
,
work
,
or
practise
,
as
a
workman
doth
his
calling
,
and
followeth
the
same
daily
and
deliberately
.
A
godly
man
may
slip
into
sin
through
humane
frailty
,
and
in
the
hurry
of
temptation
may
be
overtaken
with
a
fault
:
But
it
is
the
profane
man
that
is
a
trader
in
sin
,
and
a
constant
worker
of
iniquity
.
Though
such
men
may
presume
that
they
belong
to
God
,
yet
our
Saviour
expresly
speaks
,
they
are
the
Devils
Children
,
John
8.
44.
Ye
are
of
your
father
the
Devil
,
for
his
works
ye
do
,
&c.
These
men
have
not
the
least
pretence
of
a
claim
to
Heaven
,
they
come
exceeding
short
of
Hypocrites
,
who
pretend
to
holiness
,
and
seem
to
be
so
;
but
the
prophane
are
neither
civil
,
nor
moral
.
Such
gross
sinners
are
called
Dogs
and
Swine
.
They
are
wel●●ing
in
the
gall
of
bitterness
,
and
bound
fast
with
the
bond
of
iniquity
,
as
Peter
told
Simon
Magus
,
Acts
8.
23.
All
that
such
kinde
of
sinners
have
to
say
(
for
the
most
part
)
for
themselves
,
is
this
,
-
1.
That
God
is
merciful
.
-
2.
That
their
hearts
are
better
than
their
lives
.
To
the
first
I
answer
,
that
God
is
holy
,
and
just
,
as
well
as
mercifull
and
gracious
.
The
Lamb
will
turn
a
Lion
,
the
Saviour
of
the
world
will
come
as
a
terrible
Judge
in
flaming
fire
to
render
vengeance
to
the
ignorant
,
and
disobediext
,
2
Thes.
1.
8.
And
if
the
righteous
scarcely
be
saved
,
where
shall
the
wicked
and
ungodly
appear
?
1
Pet.
4.
18.
They
shall
appear
indeed
,
but
like
as
chaffe
before
the
Whirl-wind
,
and
as
stubble
before
the
flames
.
Sinners
do
little
All
the
Attributes
of
God
,
a●
justice
,
mercy
,
&c.
do
run
in
the
channel
of
his
Holiness
.
think
,
that
Gods
mercy
is
an
holy
mercy
,
which
in
a
saving
manner
he
will
dispence
to
none
out
of
Christ
;
Sinners
do
err
exceedingly
to
think
,
that
God
is
prodigal
either
of
his
own
mercy
,
or
of
his
Sons
Blood
;
't
is
only
the
sanctified
in
Christ
Jesus
,
exclusively
,
who
shall
be
the
objects
of
his
saving
mercy
,
the
mercy
of
God
,
and
the
merit
of
Christ
,
are
most
sacred
and
precious
things
,
1
Pet.
1.
18.
The
former
is
bestowed
on
none
,
the
latter
is
spilt
for
none
but
an
holy
and
a
peculiar
people
.
Justice
must
be
satisfied
,
else
mercy
can
be
never
1
Pet.
2.
9.
dispensed
:
if
the
merit
of
Christ
be
thine
,
then
the
mercy
of
the
Father
is
thine
,
otherwise
though
the
Ocean
of
Gods
pardoning
mercy
be
boundless
and
bottomless
,
thou
shalt
not
taste
one
drop
of
it
.
Well
then
,
wouldst
thou
know
that
God
will
be
mercifull
to
thy
soul
at
the
last
day
,
it
highly
concerns
thee
to
know
Christ
,
in
the
power
of
his
Resurrection
,
and
in
the
fellowship
of
his
sufferings
in
this
thy
Phil.
3.
10.
Day
.
2.
To
the
other
Plea
:
That
their
hearts
are
better
than
their
lives
.
I
answer
,
This
is
to
appeal
to
a
witness
,
that
cannot
be
found
;
to
a
witness
,
that
is
,
(
as
to
us
)
invisible
:
't
is
as
if
a
man
should
lay
claim
to
another
mans
Land
,
and
pretend
he
hath
lost
the
evidences
;
the
guilt
of
the
prophane
is
written
in
Capital
legible
letters
,
upon
the
frontispiece
of
his
Conversation
,
every
eye
may
see
it
:
As
a
good
tree
brings
forth
good
Vita
est
index
animi
,
index
futuri
,
&
index
aeterni
.
See
Mat.
12.
from
34
to
v.
37.
Cor
instar
Promptuarii
est
bonorum
,
&
malorum
.
Pareus
.
fruit
,
so
a
bad
tree
brings
forth
bad
fruit
:
Men
do
not
gather
grapes
of
thorns
,
nor
figs
of
thistles
.
As
a
good
man
out
of
the
good
treasure
of
his
heart
bringeth
forth
good
things
,
so
an
evil
man
out
of
the
evil
treasure
of
his
heart
bringeth
forth
evil
things
.
A
good
man
speaks
good
words
,
and
doth
good
works
;
and
the
Apostle
tels
us
,
Rom.
2.
6.
God
will
reward
every
man
according
to
his
deeds
.
Your
hearts
can
never
be
good
,
when
your
tongues
and
lives
be
bad
;
Your
Lord
Christ
speaks
expresly
,
out
of
the
abundance
of
the
heart
the
mouth
speaketh
.
The
doom
of
the
prophane
is
dreadful
,
to
instance
but
in
two
particulars
.
1.
The
unclean
shall
not
enter
into
,
or
pass
over
the
way
of
holiness
,
Isa.
35.
8.
And
an
high
way
shall
be
there
,
and
a
way
,
and
it
shall
be
called
the
way
of
holiness
;
the
unclean
See
the
Dutch
Annotat
,
on
the
place
▪
shall
not
pass
over
it
,
&c.
The
meaning
of
that
place
is
this
,
The
true
Church
shall
be
no
barren
Wildernesse
,
or
untrodden
Desart
,
but
in
it
shall
be
shewed
the
true
way
to
salvation
by
faith
in
Jesus
Christ
;
who
cleanseth
us
from
all
our
sins
,
and
giveth
us
his
holy
Spirit
,
to
regenerate
,
and
renew
us
to
an
holy
life
,
but
the
unclean
,
or
prophane
shall
not
pass
in
this
high
way
of
Holiness
;
The
dogs
shall
be
without
,
out
of
the
pale
of
the
true
Church
,
Revel.
22.
15.
2.
The
unclean
shall
not
enter
into
the
new
Jerusalem
.
That
most
holy
place
,
and
blessed
state
is
an
heavenly
Mansion
,
and
preferment
for
Doves
;
not
for
Vultutes
,
for
sheep
,
not
for
Goats
or
Swine
.
not
for
the
unclean
,
but
for
the
holy
.
No
Anathema
must
be
there
,
Revel.
Regnum
coelorum
clausum
est
incredul●●
,
blasphemis
,
execratis
,
&
iis
,
qui
secundum
carnem
,
ambulant
,
sed
idem
apertum
e●t
electis
,
&
vocatis
sanctis
.
Pignet
.
21.
27.
And
there
shall
in
no
wise
enter
into
it
any
thing
that
defileth
,
neither
whatsoever
worketh
abomination
,
or
maketh
a
lye
,
but
they
which
are
written
in
the
Lambs
book
of
life
.
The
inheritance
above
is
a
possession
for
the
sanctified
,
and
none
else
,
Acts
26.
18.
that
goodly
Countrey
the
Eternal
Canaan
,
is
divided
among
the
Saints
,
't
is
the
peculiar
portion
of
an
holy
peculiar
people
:
but
the
Flaming
Tophet
,
the
Lake
that
burneth
with
fire
and
brimstone
is
the
lot
of
the
prophane
.
2.
This
Point
brings
sad
tidings
to
the
persecutors
,
that
hate
holy
persons
,
and
holy
things
for
the
sake
of
holinesse
;
who
labour
2.
The
Persecutors
.
to
delace
the
Image
,
and
spiritual
worship
of
Christ
,
to
pull
down
the
honour
and
glory
of
God
in
the
world
,
and
to
root
ou●
holinesse
from
the
earth
.
Whatsoever
these
mens
pretences
Ch●istianos
ad
●ones
.
Et
pu●o●os
Deus
Apostolos
novissimos
elegi●
velut●
Bestiarios
.
Tertul.
John
19.
12.
are
,
as
1.
State-policy
,
as
Haman
told
King
Abasuerus
,
when
he
thought
to
exterminate
the
whole
Jewish
Race
;
't
is
not
for
the
Kings
profit
that
these
men
should
live
;
Or
2.
Fear
of
Rebellion
,
these
are
no
friends
to
C●sar
;
as
hath
been
the
old
Calumny
:
these
are
Enemies
to
Government
;
This
unjust
charge
the
Jews
insinuate
against
Christ
before
P●la●e
:
If
thou
let
this
man
go
,
thou
art
not
Cesars
friend
?
whosoever
maketh
himself
a
King
,
speaketh
against
Cesar
.
Whereas
the
Scepters
and
Crowns
of
Princes
have
no
better
friends
under
heaven
,
than
Religion
,
and
religious
men
:
Or
3.
Expediency
of
an
uniformity
in
all
modes
in
Religion
:
whereas
't
is
as
possible
for
all
men
to
come
into
the
world
with
the
self-same
faces
for
figure
and
feature
,
as
for
all
men
in
the
same
Nation
to
agree
in
the
same
,
and
in
all
the
modes
and
circumstances
of
the
same
Religion
:
as
the
Emperour
wisely
told
that
Satyrist
,
objecting
,
why
he
had
so
many
men
of
so
many
opinions
in
his
Army
,
yet
notwithstanding
't
is
the
white
of
holinesse
which
they
shoot
at
.
The
shining
lustre
of
the
Saints
spiritual
worship
,
and
holy
Conversation
draws
a
Cloud
over
theirs
,
and
puts
a
check
upon
them
:
therefore
they
hate
and
persecute
.
The
original
moral
cause
of
defaming
the
names
,
of
spoiling
the
goods
,
of
confiscating
the
estates
,
of
hating
and
persecuting
the
persons
of
the
Saints
,
is
the
inbred
enmity
in
the
seed
of
the
Serpent
against
the
seed
of
the
woman
,
Gen.
3.
15.
And
the
Apostle
speaking
of
Isaac
the
Son
of
the
Promise
,
and
of
Ishmael
the
Son
of
the
Bond
Woman
,
hath
this
expression
,
Gal.
4.
29.
But
as
then
,
he
that
was
born
after
the
flesh
,
persecuted
him
that
was
born
after
the
spirit
,
even
so
it
is
now
.
'T
is
said
of
the
Panther
,
that
he
hates
a
man
with
such
antipathy
,
that
he
will
run
at
the
very
picture
of
a
man
to
tear
it
in
peeces
;
so
vile
ungodly
wretches
,
acted
by
the
Divel
(
the
old
murtherer
,
John
8.
44.
)
hate
the
very
picture
of
Christ
whereever
they
see
it
.
These
(
beloved
)
are
very
far
off
from
the
blessed
estate
of
sanctification
(
of
which
we
have
been
speaking
)
that
(
were
it
in
their
power
)
they
would
not
suffer
a
Saint
to
breath
,
nor
permit
holiness
to
spring
,
and
blossome
in
the
earth
:
Oh
that
such
poor
creatures
were
made
sensible
,
what
sad
work
they
make
,
what
a
pittiful
trade
they
drive
.
Persecution
is
,
-
1
A
very
wicked
practise
.
-
2
A
very
fruitless
practise
.
-
3
A
very
dreadful
practise
.
1.
A
very
wicked
practise
,
condemned
not
only
by
Scriptures
,
by
the
light
of
Nature
,
▪
Hanc
veniam
petimusque
,
damusque
vicissim
.
by
the
Rules
of
common
Equity
,
but
also
condemned
by
the
Ancient
Fathers
,
and
Councels
.
First
,
we
begin
with
Tertullian
.
See
(
saith
he
)
doth
not
this
amount
to
the
elogy
of
irreligiousnesse
,
Videte
,
ne
,
&
hoc
ad
irreligiositatis
elogium
concurrat
,
adimere
libertatem
Religionis
,
&
interdicere
optionem
divinitatis
,
ut
non
liceat
mibi
colere
quod
velim
,
sed
cogar
colere
quod
nolim
.
Tertul.
Apol.
cap
23.
or
may
not
we
well
call
it
,
a
most
irreligious
thing
,
to
take
away
the
liberty
of
my
Religion
,
and
forbid
me
the
choice
of
my
Divinity
,
so
that
it
may
not
be
lawfull
for
me
,
to
worship
what
I
will
,
but
I
must
be
forced
to
worship
what
I
am
unwilling
to
.
And
in
many
other
places
this
external
compulsion
he
ascribes
to
prophaneness
.
[
](A31258-e45510-b)*
*
Lex
nova
non
se
vindicat
ultore
gladio
.
Clemens
Alexand.
Stromat
.
8.
Clemens
Alexander
,
and
Lactantius
also
consented
to
that
Maxime
of
Tertullian
,
The
Law
of
Christ
doth
not
right
it self
with
a
punishing
sword
.
Athanasius
,
speaking
of
the
Arians
,
who
at
first
forced
men
to
their
Heresie
by
prisons
,
and
Atque
ita
seipsam
quam
non
sic
pia
,
nec
Dei
cultrix
manifostat
.
Athan
.
in
his
Ep.
ad
Solitar
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Epiphan.
punishments
,
concludes
of
that
Sect
,
it
evidently
declares
it self
thereby
to
be
neither
pious
,
nor
to
have
any
reverence
of
God
.
Epiphanius
gives
this
as
the
Character
of
the
semi-Arrians
;
they
persecute
them
that
teach
the
truth
,
not
confuting
them
with
words
,
but
delivering
them
that
believe
aright
to
hatred
,
wars
,
and
swords
,
having
now
brought
destruction
,
not
to
one
City
,
or
Countrey
alone
,
but
to
many
.
Again
,
The
Councel
of
Sardis
Ep.
ad
Alexand
.
expresly
affirms
,
that
they
disswaded
the
Emperour
from
interposing
his
secular
power
Praecipit
sancta
Synodus
,
Nemini
deinceps
,
vim
infer●e
:
Cui
enim
vult
,
Deu●
miseretur
,
&
quem
vult
indu
,
rat
.
to
compel
them
that
dissented
:
And
the
Councel
at
Toledo
,
by
one
of
their
Canons
condemned
the
ugly
trade
of
persecution
.
The
holy
Synod
commandeth
,
that
none
hereafter
shall
by
force
be
compelled
to
the
faith
,
for
God
hath
mercy
,
on
whom
he
will
have
mercy
,
and
whom
he
will
he
hardneth
.
These
instances
(
among
many
more
producible
)
I
have
named
,
whereby
't
is
evident
,
that
persecution
was
long
since
condemned
,
as
wicked
,
both
by
Fathers
and
Councels
.
Ye
shall
ever
finde
it
the
black
mark
of
the
Beast
,
and
false
Prophet
,
to
persecute
the
Image
of
Jesus
.
2.
As
it
is
a
wicked
,
so
it
is
a
fruitlesse
Practice
.
The
silly
persecutor
doth
but
beat
the
air
,
plow
the
sand
,
and
kick
against
the
pricks
:
his
work
is
senslesse
,
and
fruitlesse
;
though
he
may
bring
others
to
the
fire
,
he
doth
but
labour
in
the
fire
,
(
as
the
Prophet
speaks
:
)
his
work
will
be
burnt
up
,
and
come
to
nothing
,
as
with
the
Children
of
Israel
in
the
Land
of
Aegypt
,
the
more
they
were
afflicted
,
the
more
Exod.
1.
12.
they
multiplied
:
So
the
more
the
Saints
are
persecuted
,
the
more
they
are
augmented
;
this
is
a
strange
(
yet
a
true
)
Paradox
;
the
more
they
are
depressed
,
and
oppressed
,
the
more
Depressa
resu●go
.
they
grow
(
like
Camomile
)
the
more
they
rise
up
(
like
the
Palm-tree
)
;
't
is
apparent
by
all
stories
in
all
Ages
,
that
the
more
precious
blood
hath
been
spilt
,
the
more
precious
seed
Sanguis
Ma●tyrum
semen
Ecclesiae
.
(
multiplying
into
an
innumerable
off-spring
)
hath
been
sown
.
All
along
,
the
Blood
of
the
Martyrs
hath
been
the
seed
of
the
Church
.
This
,
not
only
the
Pagan
Emperours
of
old
,
notwithstanding
all
the
havock
they
made
of
the
Lambs
of
Christ
;
but
also
the
mightiest
Christian
Emperour
,
that
ever
sweyed
the
Western
Scepter
had
experience
of
.
Charles
the
fifth
son
of
Pepin
,
King
of
France
,
Emperour
of
Germany
,
after
all
his
Warrs
,
Slaughters
,
stirs
,
and
B●zzles
in
the
world
to
extirpate
the
Protestant
faith
,
at
last
was
weary
,
and
left
the
matter
much
as
he
found
it
;
and
betook
himself
to
a
private
life
.
And
when
in
his
retirement
,
he
came
to
dye
,
he
dep●●ted
in
the
same
faith
,
(
as
the
renowned
Historian
Thaanus
relates
)
which
in
his
life-time
he
had
persecuted
;
Casting
himself
with
Se
quidem
indignum
esse
qui
prop●●is
meritis
regnum
coelorum
obtineret
,
sed
dominum
Deum
suum
qui
illad
duplici
jure
obtinuit
,
&
Patris
haereditate
,
&
passionia
merito
,
altero
contentum
esse
,
alterum
sibi
donare
,
ex
cujus
dono
,
illud
sibi
merito
vindicet
;
h●●què
●●duciá
fretus
,
minimè
confundatur
,
&
c.
●huan
.
Hist.
lib.
21.
his
whole
soul
upon
God
,
he
thus
reasoned
;
That
for
his
part
,
he
was
on
the
account
of
any
merits
of
his
own
,
unworthy
to
obtain
the
Kingdome
of
Heaven
;
but
his
Lord
,
and
God
,
who
had
a
double
right
unto
it
,
one
by
inheritance
of
his
Father
,
the
other
by
the
merit
of
his
own
Passion
,
Contented
himself
with
the
one
,
Granted
the
other
unto
him
;
by
whose
Grant
,
he
rightly
laid
claim
thereunto
,
and
resting
in
this
faith
,
or
Confidence
,
he
was
not
confounded
,
&c.
Another
instance
is
out
of
Sulpitius
Severus
,
*
Non
expressa
est
hae●esis
,
sed
confi●mata
&
latius
propagata
.
in
the
end
of
his
second
Book
,
Ithacius
,
with
some
other
Bishops
his
Associates
,
procured
Maximus
the
Tyrant
,
to
put
Priscillian●s
a
Grostick
,
with
some
others
to
death
:
and
to
banish
some
of
their
followers
:
what
follows
†
Inter
nost●o●
perpetuum
discordiarum
bellum
exa●si●
q●od
jam
per
quindecim
annos
foedis
dissentionibus
agitatum
nullo
modo
sopiri
poterat
.
Sulp.
Severus
.
thereon
?
Hoc
modo
,
(
saith
the
Historian
)
homines
luce
indignissimi
,
pessimo
exemplo
necati
,
aut
exiliis
mulctati
;
On
this
manner
,
were
those
most
unworthy
wretches
,
either
slain
,
or
punished
by
banishment
,
by
a
very
bad
precedent
:
and
what
was
the
success
of
this
Fury
?
He
tels
us
,
the
Heresie
,
was
so
far
from
being
expressed
by
it
,
that
it
was
the
more
confirmed
and
propogated
.
And
what
ensued
hereupon
in
the
Church
it self
?
the
Author
tels
us
in
the
end
of
his
Ecclesiastical
story
.
Amongst
ours
,
a
lasting
war
of
discord
was
kindled
;
which
after
,
now
it
hath
been
carried
on
for
fifteen
yeares
with
shameful
Contentions
,
could
by
no
means
be
allayed
.
Those
that
have
read
the
Germane
,
French
,
and
Brittish
Annals
,
will
set
to
their
seals
,
that
this
is
true
,
that
persecution
hath
ever
been
a
vain
unprofitable
Work
,
a
beggatly
,
poor
Trade
,
none
have
thriven
by
it
,
that
have
followed
it
,
yea
,
a
most
destructive
Trade
.
How
have
Countreys
,
and
Kingdomes
been
inveloped
in
blood
and
war
,
in
confusion
and
distraction
,
where
this
phrensie
hath
reigned
,
and
raged
.
3.
Persecution
of
the
Saints
of
God
for
Conscience-sake
,
is
not
only
a
most
wicked
,
and
fruitlesse
,
but
also
a
most
dreadful
practise
,
and
that
for
two
Reasons
,
(
to
name
no
more
:
)
1.
Christ
espouses
his
Saints
injuries
;
he
takes
them
as
done
unto
himself
:
Saul
,
Saul
,
why
persecutest
thou
me
?
said
Christ
to
Saul
.
As
a
Christian
shares
with
Christ
in
all
his
dishonours
,
Acts
9.
4.
Psal
69.
9.
He
that
toucheth
you
,
toucheth
the
Apple
of
mine
eye
,
Zech.
2.
8.
The
reproaches
of
them
that
reproach
thee
,
are
faln
upon
me
:
so
,
Christ
partakes
with
Christians
in
all
their
persecutions
,
he
accounts
himself
concern'd
in
all
their
injuries
.
Now
,
is
it
not
dreadfull
to
be
an
enemy
to
Jesus
Christ
?
Is
it
not
dreadfull
to
be
found
a
fighter
against
God
?
Is
it
not
dreadful
to
war
against
Heaven
?
to
pull
down
Almighty
and
eternal
Vengeance
on
a
mans
head
?
2.
As
the
Persecutors
ordain
their
Arrows
against
the
Saints
,
(
their
cruel
Laws
,
Edicts
,
Fines
,
Pains
,
Penalties
,
as
they
have
done
)
in
one
part
of
the
world
,
or
other
in
all
Ages
:
so
God
hath
(
by
way
of
requital
)
ordained
his
Arrows
against
the
persecutors
;
(
if
they
turn
not
)
God
hath
prepared
for
them
the
instruments
of
Death
,
the
Scripture
speaks
expresly
,
he
ordaineth
his
Arrows
against
the
Persecutors
,
Psalm
7.
13.
And
those
Arrows
,
(
viz.
divine
judgments
)
shall
be
sharp
in
the
hearts
of
Christs
Enemies
.
'T
is
confessed
,
an
ignorant
persecutor
may
be
pardoned
upon
great
Videtur
innuere
Paulus
,
nullum
esse
veniae
locum
,
nisi
ubi
suppet●t
ignorantiae
excusatio
.
Calvin
.
his
verbis
neque
Paulus
piaculum
suum
extenuat
,
neque
innocentiae
suae
vocationem
tribuit
;
sed
aequitatem
,
&
misericordiam
praedicat
,
quae
miserta
incredulitatis
&
inscitiae
,
peccantem
,
(
sed
errore
,
potius
quam
m●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
i●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
,
l●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
Sain●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
C●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
distance
Omne
simile
non
est
idem
.
look
like
Sanctification
,
but
at
a
nearer
view
,
and
by
an
exacter
tryal
,
and
scrutiny
,
they
appear
in
their
colours
,
to
be
quite
contrary
,
not
only
diversa
,
but
adversa
also
.
I
might
mention
many
,
but
I
shall
name
these
four
only
,
inclusive
of
all
the
rest
,
which
in
my
reading
I
have
received
from
worthy
hands
:
-
Civility
.
-
Formality
.
-
Restreining
Grace
.
-
Temporary
,
or
-
Common
Grace
.
1.
Civility
,
which
is
nothing
else
,
but
a
fine
,
smooth
demeanour
in
the
world
,
a
fair
Gal.
6.
12.
shew
in
the
flesh
,
as
the
Apostle
phraseth
it
,
rather
heathenish
strictness
,
than
Christian
holiness
;
it
is
something
to
be
a
Civilian
,
but
much
more
to
be
a
Christian
.
Ye
may
descry
it
by
these
Notes
:
Note
.
1
1.
Meer
Civility
,
is
usually
accompanied
with
ignorance
of
God
,
and
of
the
Mysteries
of
his
Kingdome
.
Men
may
be
no
Drunkards
,
no
Swearers
,
no
[
](A31258-e46990-b)*
*
As
Alexander
kept
himself
from
Darius
his
Virgins
,
and
Scipio
from
a
most
beautiful
Captive
Lady
.
Adulterets
,
no
rude
debauched
persons
,
and
yet
grosly
ignorant
of
spiritual
matters
,
as
Nichodomus
was
,
John
3.
10.
a
Ruler
in
Israel
,
a
strict
Pharisee
,
a
civil
Person
,
but
a
meer
Ignoramus
in
the
new
birth
,
Now
spiritual
life
,
or
holinesse
,
(
where-ever
it
is
)
begins
with
Knowledge
;
where
is
Quarta
expositio
●orum
est
,
qui
putant
allu●isse
Paulum
ad
mundi
creationem
,
&c.
Buling
.
in
2
Cor.
4.
6.
Life
,
there
is
Light
:
indeed
the
grace
of
God
is
the
light
of
Life
.
As
in
the
old
,
so
in
the
new
Creation
:
the
beginning
of
the
Creation
of
God
is
Light
,
Gen.
1.
3.
2
Cor.
4.
6.
A
sanctified
person
called
out
of
darkness
into
Gods
marvellous
light
,
he
sees
his
way
,
and
knows
his
Duty
,
he
hath
received
an
Unction
from
the
holy
One
;
And
what
he
doth
,
he
doth
1
John
2.
20.
Omne
bonum
fit
ex
integrd
Causá
.
upon
right
Principles
,
by
a
right
Rule
,
and
to
a
right
End
.
Civil
men
live
plausibly
,
but
know
not
the
ground
,
nor
end
of
their
Actions
.
Faith
in
God
through
Jesus
Christ
is
not
the
Principle
,
the
word
of
God
is
not
the
Rule
,
the
Glory
of
God
is
not
the
End
of
their
Actings
.
They
neither
live
to
God
,
nor
for
God
,
not
according
to
his
Will
revealed
in
his
Word
,
nor
for
the
honour
and
glory
of
his
Name
.
The
Spirit
of
Wisdome
and
Revelation
Ephes.
1.
17
,
18.
hath
not
enlightned
their
understanding
,
to
see
into
the
mysterie
of
his
Will
;
they
do
not
act
out
of
faith
in
Christ
,
and
pure
love
to
God
in
what
they
do
.
Note
.
2
2.
Jesus
Christ
is
little
prized
by
civil
men
;
they
are
satisfied
with
their
own
,
but
do
not
hunger
and
thirst
after
Christs
Righteousness
.
The
Law
is
more
natural
to
men
,
than
the
Gospel
;
men
naturally
are
more
for
doing
,
than
than
for
believing
.
Therefore
legal
straines
,
and
moral
Maxims
,
suit
more
with
them
,
than
Gospel
Doctrines
,
and
promises
that
breed
Faith
.
Men
naturally
desire
to
be
under
a
Covenant
of
works
,
because
ignorant
of
the
glory
of
the
Covenant
of
Grace
.
Meer
civil
men
see
not
the
mer
it
of
Christs
blood
,
they
apprehend
not
the
sweetness
of
his
fellowship
,
nor
the
efficacy
of
his
Spirit
,
but
go
on
smoothly
without
rub
,
and
difficulty
;
whereas
to
a
true
Christian
,
Jesus
Christ
is
All
in
All
,
the
Author
,
and
maintainer
of
his
Heb.
12.
2.
life
,
the
Alpha
and
Omega
of
his
happinesse
;
the
man
doth
not
live
so
much
,
as
Christ
lives
in
him
,
and
every
day
,
he
seeth
an
indispensible
Gal.
2.
20.
need
of
Christ
,
and
what
abundant
cause
he
hath
,
to
bless
God
for
Christ
,
who
is
made
to
him
wisdome
,
righteousness
,
sanctifitation
,
and
redemption
.
Note
.
3
3.
Usually
some
reigning
lust
keeps
company
with
Civility
.
Civility
,
is
but
a
freer
slavery
,
one
way
or
other
,
Satan
holds
them
captive
;
by
one
fetter
of
sin
or
other
,
they
are
entangled
:
I
have
observed
,
(
commonly
)
this
sin
is
Covetousness
.
The
young
man
in
the
Gospel
,
was
a
civil
honest
man
,
a
fair
Dealer
in
the
world
,
and
had
kept
all
those
sayings
from
his
youth
(
as
to
the
letter
of
them
)
;
but
his
possessions
were
a
snare
unto
him
;
at
the
narrow
Bridge
of
self-denial
,
Christ
and
Matth.
19.
22.
his
soul
parted
:
There
is
some
sweet
morsel
rolled
under
the
Tongue
,
some
delicate
Dalilah
lying
in
the
Bosome
,
some
reigning
sin
kept
with
greater
allowance
from
Conscience
.
Commonly
this
Viper
is
worldly-mindedness
.
Note
.
4
4.
Civil
men
take
more
care
about
their
actions
,
than
about
their
lusts
:
wrath
,
pride
,
concupiscence
,
vain
,
worldly
unclean
thoughts
,
and
affections
are
digested
:
because
the
conversation
seems
to
be
smooth
and
fair
,
these
crawling
Vermine
swarm
without
controul
.
Civilility
is
all
for
an
outward
carriage
,
it
minds
not
the
frame
of
the
heart
,
nor
the
right
tempering
of
the
affections
:
But
holy
Paul
complaines
of
the
law
in
his
members
,
and
of
the
motions
of
lust
within
him
,
which
fall
not
under
the
cognizance
of
the
light
of
Nature
;
Rom.
7.
7
,
23
,
24
,
25.
the
first
risings
of
sin
,
the
least
rebellion
of
Nature
forbidden
in
the
Tenth
Commandment
,
a
true
Saint
is
sensible
of
,
and
deeply
humbled
for
.
But
the
affairs
of
the
inward
1
King
.
6.
8.
man
,
the
workings
of
the
heart
,
are
not
minded
by
meer
civil
men
,
but
the
eyes
of
sound
Christians
,
like
the
windows
of
the
Temple
,
are
broad
inwards
,
they
look
much
within
:
they
mourn
over
the
sins
of
their
hearts
,
as
well
as
over
the
sins
of
their
lives
.
2.
Formality
,
or
pretended
grace
.
The
Apostle
speaks
of
true
holiness
,
Ephes.
4.
24.
in
opposition
to
that
which
is
feigned
,
and
counterfeit
.
Ye
may
discover
it
also
by
these
four
Marks
:
Mark
.
1
1.
False
grace
is
acted
from
forreign
considerations
.
The
Hypocrites
principles
of
motion
are
without
him
,
as
popular
applause
,
carnal
respects
,
by-ends
,
just
as
Puppets
that
want
the
natural
motion
of
life
within
them
,
and
are
artificially
moved
by
an
outward
He
may
be
forma
assistens
to
him
,
but
not
forma
informans
in
him
.
force
.
The
Spirit
of
God
may
assist
an
bypocrite
in
some
duties
,
but
he
is
not
in
him
,
as
an
informing
,
quickning
,
renewing
principle
.
But
true
Grace
,
in
the
heart
of
the
sanctified
,
is
like
a
living
Fountain
naturally
bubling
up
,
and
working
towards
God
,
and
heaven
,
out
of
his
belly
shall
flow
forth
,
Rivers
of
living
Joh.
7.
37.
38.
Waters
.
True
Grace
hath
an
inward
propensity
,
a
natural
tendency
to
comply
with
the
will
of
God
;
The
Law
of
God
is
written
in
his
heart
,
he
delighteth
in
the
Law
,
in
the
inner-man
,
Rom.
7.
22.
This
is
the
peculiar
Character
of
a
Saint
,
which
no
Formalist
,
or
hypocrite
in
the
world
can
do
.
Mark
.
2
2.
False
grace
is
shy
of
Gods
sight
and
presence
.
Hypocrites
neither
can
,
nor
do
appeal
Hypocrita
cupit
videri
justu●
.
Hypocrita
in
verbis
sanctus
,
in
corde
vanus
;
intus
Nero
,
foris
Cato
,
&c.
to
God
for
their
sincerity
,
nor
do
they
live
,
as
in
the
eye
of
his
Omniscience
and
Omnipresence
;
but
their
chiefest
care
is
to
blind
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
integ●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
h●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
notiti●
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
d●●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
,
●alk
of
the
things
of
God
knowingly
,
and
affectionately
,
yet
All
is
but
as
tinkling
with
●●d
,
if
there
be
no
saving
Grace
;
Nay
Belo●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.
●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
●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
,
●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.
Go●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
.
This
Argument
of
Justification
is
as
substantial
,
necessary
,
comfortable
,
and
sweet
a
Ac
primum
quidem
de
justificatione
peccatoris
corem
Deo
:
qui
locus
in
Theologiâ
facile
primarius
,
nobisque
maxime
salutaris
est
:
quo
obscurate
,
adulterato
,
vel
everso
,
fieri
nequit
,
ut
puritas
doctrinae
in
aliis
locis
retineatur
,
aut
vera
Ecclesia
Consistat
.
Synop.
Pur.
Theol.
P.
434.
Doctrine
,
as
any
in
the
whole
circuit
of
Divinity
;
for
,
whom
he
hath
justified
,
them
he
hath
also
glorified
,
Rom.
8.
30.
that
is
,
they
are
as
sure
and
certain
of
Heaven
,
as
though
they
were
already
in
it
;
Justification
being
the
next
Christus
factus
est
nobis
sapientia
,
justitia
,
sanctificatio
,
&
Redemptio
,
hoc
est
,
sapientes
,
nos
&
justos
,
&
sanctos
,
&
liberos
effecit
.
Theophylact
.
step
,
the
next
immediate
link
in
that
Golden
Chain
to
Glorification
.
Who
of
God
is
made
unto
us
Righteousnesse
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
righteousness
in
the
Abstract
,
that
is
,
(
saith
Theophylact
)
,
who
hath
made
us
righteous
:
who
is
made
unto
us
righteousnes
,
&c.
He
is
made
to
us
(
saith
Pareus
)
not
by
Creation
,
but
by
Ordination
:
for
Christ
is
not
created
or
made
as
to
his
divine
Essence
,
as
Hereticks
deprave
this
Scripture
:
but
he
is
ordained
,
and
bestowed
upon
us
to
confer
these
benefits
;
he
is
therefore
said
to
be
made
to
us
,
according
to
those
expressions
,
Isa.
9.
6.
Factus
est
nobis
,
non
creatione
,
sed
ordinatione
neque
enim
Christus
creatus
aut
factus
est
,
quoad
Essentiam
divinam
,
●t
haeretici
depravant
scripturam
hanc
:
sed
ordinatus
,
&
donatus
nobis
,
ad
haec
bona
conferenda
,
ideo
discitur
factus
nobis
:
sicut
Isaiah
9.
6.
puer
natus
est
nobis
,
Luke
2.
vobis
natus
est
servator
,
id
est
,
nostro
bono
.
Pareus
in
loc.
To
us
a
Childe
is
born
,
to
us
a
Son
is
given
;
And
Luke
2
,
To
you
is
born
a
Saviour
,
that
is
for
our
good
.
He
is
made
of
God
to
us
,
&c.
that
is
,
(
saith
[
](A31258-e49410-b)*
*
Factus
est
nobis
sapientia
a
Deo
,
&c.
id
est
,
qui
datus
est
nobis
a
Deo
,
ut
in
ipso
omnem
sapientiam
consequeremur
,
&c
,
idem
de
justitiâ
,
&
sanctificatione
statuendum
est
.
Beza
in
loc.
Beza
)
who
is
given
to
us
of
God
,
that
we
might
obtain
all
wisdome
,
righteousness
,
holiness
,
&c.
in
him
,
and
by
him
.
All
these
interpretations
,
are
significant
and
proper
enough
,
but
the
last
I
best
approve
of
,
as
the
most
genuine
and
consonant
to
the
scope
of
the
Text
,
and
to
the
sense
of
the
Apostle
:
only
by
the
way
note
thus
much
,
that
by
righteousness
here
,
is
,
and
must
be
meant
the
righteousness
of
justification
;
for
the
Apostle
immediatly
annexeth
to
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
importing
the
Righteousness
of
Sanctification
,
which
is
the
very
next
word
.
My
observation
shall
be
this
:
Jesus
Christ
was
given
of
God
to
be
our
Righteousness
,
(
or
for
our
justification
.
)
In
the
prosecution
of
this
precious
and
weighty
Doctrine
.
I
shall
endeavour
,
-
1.
To
prove
the
Point
.
-
2.
To
open
the
meaning
of
the
word
Justifie
.
-
3.
To
shew
what
the
justification
of
a
sinner
before
God
,
is
.
-
4.
What
are
the
essential
parts
of
our
justification
.
-
5.
The
several
Causes
of
our
justification
.
-
6.
The
Fruits
and
Consequences
of
our
justification
.
-
7.
And
lastly
,
Close
all
with
a
brief
Application
for
proof
.
1.
Jesus
Christ
was
decreed
,
designed
,
ordained
,
and
determined
to
be
his
peoples
righteousness
,
propitiation
,
and
redemption
:
the
justification
and
redemption
of
a
sinner
is
according
to
Gods
purpose
,
and
grace
,
given
us
in
Christ
Jesus
before
the
world
began
,
2
Tim.
1.
9.
which
according
to
the
immutability
of
his
Counsel
was
in
the
fulness
of
time
accomplisht
.
That
in
Daniel
is
very
emphatical
,
Dan.
9
:
34.
To
bring
in
everlasting
righteousness
;
't
is
in
the
original
,
a
Righteousness
of
Eternities
:
So
in
Heb.
9.
12.
it
it
said
,
that
Christ
obtained
eternal
Redemption
for
us
.
Our
Redemption
,
or
Righteousness
may
be
called
Eternal
a
parte
ante
,
&
a
parte
post
.
Eternal
,
upon
a
double
accompt
:
1.
Eternal
,
in
reference
to
the
eternal
Decree
of
God
,
and
so
a
Righteousness
from
Eternity
.
2.
External
,
in
reference
to
the
everlasting
duration
of
the
vertue
of
it
;
the
great
and
glorious
Benefits
that
accrue
to
Believers
by
vertue
of
this
Righteousness
,
extend
their
vertue
,
continue
their
influence
throughout
the
endless
duration
of
Eternity
.
'T
is
a
Righteousness
from
all
Eternity
,
and
a
Righteousness
unto
all
Eternity
,
Rom.
3.
25.
Whom
God
hath
set
forth
(
from
everlasting
,
or
fore-appointed
)
to
be
a
propitiation
through
faith
in
his
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
quem
proposuit
Deus
propitiationem
.
Montan.
blood
,
to
declare
his
righteousness
,
&c.
Christ
was
A
Lamb
slain
from
the
beginning
of
the
world
,
Rev.
13.
8.
(
viz.
)
in
the
eternal
purpose
and
Decree
of
God
.
2.
Consider
Christs
glorious
Name
.
This
is
his
Name
wherewith
he
shall
be
called
,
the
Lord
our
Righteousness
,
Jer.
23.
6.
This
is
like
his
other
Name
Jesus
,
the
same
in
substance
with
this
,
Matth.
1.
21.
by
the
Oracle
of
an
Angel
,
his
Name
must
be
called
Jesus
,
for
he
shall
save
his
people
from
their
sins
,
(
i.
e.
)
from
the
power
,
guilt
,
and
condemnation
of
sin
.
3.
'T
is
the
office
of
Jesus
Christ
as
our
High
Priest
,
to
be
our
Righteousness
.
Jesus
Christ
was
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
:
he
was
our
Redeemer
,
the
price
of
our
Redemption
,
a
Counter-price
;
our
Redemption
and
revocation
from
Captivity
,
he
was
both
the
propitiatory
and
propitiation
;
he
was
Priest
,
he
was
Altar
,
he
was
Sacrifice
,
he
was
All
in
All
,
to
Jam
fructum
ostendit
quem
ex
Christi
sacrificio
consequuti
sumus
,
nimirum
ut
justi
coram
Deo
essemus
,
qui
naturâ
impuri
,
&
peccatores
sumus
.
Marlorat
.
in
2
Cor.
5.
21.
make
us
the
righteousness
of
God
in
him
,
2
Cor.
5.
ult.
that
is
,
that
we
who
are
impure
sinners
by
nature
,
through
the
sacrifice
of
Christ
,
might
become
righteous
before
God
.
He
is
our
Advocate
,
and
propitiation
Jesus
1
Joh.
2.
2.
Christ
the
Righteous
;
yea
,
he
is
our
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
our
propitiatory
,
or
placatory
,
alluding
Rom.
3.
25.
to
the
Mercy-seat
.
He
is
our
Passeover
sacrificed
1
Cor.
5.
7.
for
us
;
he
is
the
Lamb
of
God
slain
for
us
,
that
the
wrath
of
God
might
pass
over
,
1
Pet.
1.
18.
and
pass
away
for
ever
from
us
,
and
not
fall
down
upon
our
heads
:
if
your
hearts
and
Consciences
are
sprinkled
with
the
blood
of
Christ
,
as
the
Door-posts
of
the
Children
of
Israel
were
with
the
blood
of
the
Paschal-lamb
,
Exod.
12.
7
the
wrath
of
God
will
for
ever
pass
by
you
,
and
not
pass
upon
you
.
Thus
Jesus
Christ
is
a
merciful
and
faithful
High-priest
,
Heb.
2.
17.
merciful
to
us
in
misery
,
pittying
us
in
our
guilt
and
blood
,
faithful
to
God
,
and
to
us
also
in
the
faithful
discharge
of
his
Priestly
Office
for
us
;
in
being
our
Price
,
our
Ransom
,
in
discharging
our
Bond
,
in
pacifying
the
Fathers
wrath
,
in
satisfying
divine
Justice
,
in
finishing
Transgression
,
in
making
an
end
of
sin
,
in
bringing
in
everlasting
Righteousnesse
,
and
so
in
bringing
us
to
God
.
1
Pet.
3.
18.
Now
as
he
is
our
merciful
and
faithful
High
Priest
:
so
he
is
our
Righteousnesse
,
(1)
our
Justifyer
,
endowing
us
with
a
perfect
Righteousness
Justitia
,
hoc
est
,
justificator
noster
,
donans
nos
vera
justitiâ
coram
Deo
per
fidem
.
Ad
sacerdotale
munus
Christi
hoc
pertinet
.
Pareus
in
1
Cor.
1.
30.
before
God
through
faith
;
this
belongs
to
the
Priestly
Office
of
Christ
.
Jesus
Christ
is
the
Author
,
or
the
procuting
cause
of
our
justification
,
as
he
is
the
Author
of
our
eternal
Salvation
.
And
this
he
Heb.
5.
9.
doth
two
wayes
:
1.
By
making
an
Atonement
for
us
on
Earth
.
2.
By
making
intercession
for
us
in
Heaven
:
He
hath
made
reconciliation
for
us
by
his
blood
upon
the
Crosse
,
Rom.
5.
10.
and
he
doth
continue
to
make
intercession
for
us
by
the
prevalent
and
loud
cryes
of
the
same
blood
in
Heaven
,
Heb.
12.
24.
He
is
gone
up
to
Heaven
to
appear
in
the
presence
of
God
for
us
;
just
as
Aaron
(
a
type
of
Christ
)
Exod.
Heb.
9.
24.
28.
12
,
29.
and
30.
verses
,
was
to
bear
the
name
of
the
children
of
Israel
(
a
figure
of
all
the
Elect
of
God
)
engraven
in
precious
stones
upon
his
Shoulders
,
and
upon
his
Heart
,
when
he
went
into
the
holy
Place
,
for
a
memorial
before
the
Lord
continually
.
So
our
Lord
Christ
is
entred
into
the
Heavens
,
with
red
and
glorious
Garments
,
to
appear
in
the
presence
of
God
for
us
:
there
is
not
the
least
Believer
but
his
name
is
(
as
it
were
)
engraven
upon
the
Shoulders
,
Breast-plate
,
and
Heart
of
Christ
.
Of
all
cryes
the
cryes
of
blood
are
the
strongest
,
the
loudest
,
whether
for
,
or
against
a
guilty
person
.
Abels
blood
cryed
aloud
to
God
for
vengeance
,
but
this
blood
of
Gen.
4.
10.
sprinkling
speaketh
better
things
than
that
of
Abels
:
it
pleads
,
sues
,
presses
hard
for
a
discharge
from
all
thy
sins
,
and
enemies
:
it
cryes
aloud
for
mercy
,
peace
and
pardon
.
Lord
(
saith
Christ
)
here
is
my
price
,
and
my
purchase
,
my
Redemption
,
and
my
redeemed
Ones
;
here
is
my
Righteousness
,
and
here
are
the
persons
justified
by
it
:
whatever
charge
or
guilt
lyes
upon
them
,
here
are
the
shoulders
that
have
sustained
the
weight
of
thy
wrath
,
which
was
their
due
,
upon
these
shoulders
,
and
in
this
heart
,
thou
mayest
behold
all
their
names
engraven
,
acquit
and
absolve
them
for
my
sake
;
Father
,
I
will
that
they
be
righteous
by
my
Righteousness
,
and
glorious
with
my
Glory
;
My
tears
,
my
stripes
,
my
wounds
,
my
groans
,
my
anguish
,
my
Blood
,
the
tortures
of
my
Body
,
the
torments
of
my
Soul
do
all
pray
,
and
plead
prevailingly
,
that
all
believing
sinners
be
justified
,
and
saved
.
Thus
Christ
appears
in
Heaven
,
with
red
Garments
,
with
Garments
rolled
in
blood
,
and
with
the
whites
of
peace
,
pardon
,
justification
,
and
absolution
upon
the
red
:
with
all
the
names
of
his
justified
,
sanctified
ones
engraven
upon
his
shoulders
,
and
upon
his
heart
before
the
Lord
continually
,
to
present
his
everlasting
Righteousness
to
the
Father
for
us
,
to
present
our
persons
as
righteous
,
and
spotless
,
enwrap'd
in
that
glorious
Robe
of
Righteousness
,
and
to
impropriate
and
apply
his
everlasting
Righteousness
▪
to
us
.
Thus
I
have
proved
,
that
Christ
is
our
Righteousness
.
2.
We
come
in
the
next
place
to
open
the
Vox
justificandi
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
&
inde
justificationis
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
propriè
,
&
fere
semper
forinseca
,
&
forensis
actio
est
,
judicis
,
&
judicii
,
scilicet
in
rei
absolutione
,
condemnationi
opposita
.
Synop.
Pur.
Theol.
p.
434.
Justificare
absolvere
à
est
,
morte
,
non
condemnare
.
Syntag.
Polan
.
p.
455.
meaning
of
the
word
(
justifie
.
)
Justification
is
a
Law-state
,
and
the
words
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
and
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
(
from
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
)
are
verba
forensia
,
or
judicial
,
or
Court-Terms
,
taken
from
Courts
of
Justice
:
It
imports
the
absolution
of
a
guilty
person
,
the
word
justification
,
is
in
holy
Writ
opposed
to
condemnation
.
To
justifie
,
saith
Polanus
,
is
to
absolve
from
death
,
not
to
condemn
.
Though
justificare
sometimes
may
note
as
much
as
justum
facere
:
if
you
respect
the
notation
of
the
Latin
word
,
as
magnificare
importeth
to
magnifie
,
or
make
great
;
neither
is
it
to
be
doubted
,
but
that
the
Lord
doth
constitute
,
or
make
those
just
,
whom
he
justifieth
,
they
are
just
,
both
by
the
imputation
of
Christs
Righteousness
,
which
is
out
of
them
in
Christ
,
as
being
his
personal
righteousness
,
and
by
infusion
of
righteousness
,
as
it
were
by
influence
into
them
from
Christ
their
Head
;
to
the
faithful
belongs
a
two-fold
Righteousness
,
the
one
of
Justification
,
the
other
of
Sanct●fication
:
I
shall
make
it
evident
(
saith
the
Reverend
Downam's
Treatise
of
Justification
.
p.
2
,
3.
learned
Bishop
Downame
)
that
the
Hebrew
Hitsdique
and
the
Greek
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
is
,
verbum
forense
,
a
judicial
word
taken
from
Courts
of
justice
,
which
being
attributed
to
the
Judge
is
opposed
to
Condemnation
,
and
signifieth
,
to
absolve
,
or
to
give
sentence
with
the
party
Justificare
est
justum
reputare
,
justum
pronunciare
.
questioned
.
Thus
far
he
.
So
that
to
justifie
both
from
Scriptures
and
the
writings
of
the
Fathers
,
is
as
much
as
to
absolve
,
or
a
quit
a
believing
sinner
from
guilt
,
and
condemnation
,
and
to
accept
him
as
righteous
through
the
righteousness
of
Jesus
Christ
.
To
justifie
,
is
to
repute
,
and
pronounce
a
man
just
or
righteous
.
Justification
is
opposed
to
Condemnation
,
Rom.
8.
33.
it
is
God
that
justifies
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
not
one
condemnation
to
them
that
are
in
Christ
Jesus
.
Rom.
8.
1.
i.
e.
acquits
,
absolves
,
who
shall
condemn
?
so
the
word
is
taken
,
Deut.
25.
1.
The
Judges
are
commanded
to
justifie
the
righteous
,
and
to
condemn
the
wicked
:
likewise
,
Prov.
17.
15.
he
that
justifies
the
wicked
,
and
condemns
the
righteous
,
they
are
both
an
abomination
to
the
Lord
.
So
also
is
this
word
taken
in
a
Law
sense
,
Psalm
143.
2.
Lord
enter
not
into
judgement
with
thy
servant
,
for
in
thy
sight
shall
no
man
be
justified
.
Rom.
5.
16.
Judgment
was
by
one
to
condemnation
,
but
the
free
Gift
is
of
many
offences
to
justification
.
Now
the
Scripture
speaks
of
a
righteousness
of
the
Cause
,
and
of
a
righteousness
of
the
Person
.
1.
Of
the
Cause
,
When
a
man
in
other
1.
Justitia
Causae
.
respects
sinful
,
may
be
said
in
this
,
or
that
particular
cause
,
or
matter
to
be
innocent
,
or
just
:
as
in
the
case
of
Abimelech
,
touching
the
Gen.
20.
5.
matter
of
Sarah
;
he
pleads
the
integrity
of
his
heart
,
and
the
innocency
of
his
hands
,
&c.
2.
Of
the
Person
.
That
is
the
universal
2.
Justitia
Personae
.
conformity
of
the
whole
man
,
and
of
all
his
actions
to
the
holy
Law
of
God
,
and
this
twofold
:
-
1.
Legal
.
-
2.
Evangelical
.
1.
Legal
,
By
the
Law
and
the
works
thereof
,
hereby
the
Man
Christ
Jesus
,
and
none
Hac
justificatione
Angeli
sancti
fruuntur
.
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
(
qua●●us
justification
)
works
not
a
real
inherent
●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
of
justification
.
1.
Absolution
from
the
Curse
of
the
Law
,
this
is
done
by
Christs
sufferings
:
the
Prince
of
Life
dyed
,
the
Lord
of
Glory
became
a
Curse
for
us
.
2.
Acceptation
as
righteous
in
Christ
,
this
is
done
by
the
imputation
of
Christs
perfect
righteousness
to
us
,
both
habitual
and
actual
.
Thus
Rom.
8.
3
,
4.
Rom.
5.
17
,
18.
Jesus
Christ
is
the
end
of
the
Law
for
righteousness
to
every
one
that
believeth
,
for
to
them
that
believe
in
him
he
hath
fulfilled
all
righteousness
:
but
I
must
confess
,
by
reason
of
the
most
strict
Connexion
between
these
two
,
(
viz.
)
imputation
of
righteousness
and
remission
of
sins
,
the
one
doth
comprehend
or
conclude
the
other
:
as
Rom.
4.
22.
and
justifi-fication
,
Propter
arctissimam
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
una
alteram
Complectitur
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
;
quamvis
,
justificatio
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
in
peccatorum
remissione
Constituatur
.
Synop.
Pur.
Theol.
p.
436.
justificatio
peccatoris
,
est
remissio
peccatorum
,
figuratè
nimirum
&
metonimicè
loquendo
,
quia
remissio
peccatorum
est
causa
formalis
justificationis
peccatoris
,
&c.
Syntag.
Polan
.
p.
445.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
is
oftentimes
placed
in
the
remission
of
sins
:
as
Psalm
32.
1.
Rom.
4.
7.
We
are
justified
by
Christs
obedience
,
both
active
and
passive
:
but
I
confess
chiefly
by
the
latter
:
The
Scripture
in
many
places
seems
to
lay
the
stress
principally
(
or
at
least
synechdochically
)
upon
the
Blood
,
the
Death
,
the
Crosse
of
Christ
,
Ephes.
1.
7.
Heb.
9.
12
,
14.
Rom.
5.
10.
Ephes.
2.
13.
Col.
2.
13
,
14.
Revel.
1
,
5
,
6.
Rom.
5.
8
,
9.
Cum
multis
aliis
,
&c.
Before
I
proceed
to
the
fifth
General
propounded
to
be
spoken
to
,
I
think
it
not
unnecessary
to
enquire
,
what
is
the
form
of
Christs
Forma
dat
esse
.
satisfaction
,
which
renders
it
satisfactory
to
God
,
and
justificatory
to
man
?
I
answer
,
The
infinite
merit
of
what
he
did
and
suffered
:
which
infinite
Merit
stands
.
1.
In
the
dignity
of
his
Person
,
the
fulness
of
the
God-head
dwelt
in
him
bodily
,
Col.
2.
9
,
14.
Now
for
the
work
of
a
servant
to
be
don
by
the
Lord
of
all
,
renders
his
active
;
and
for
him
to
suffer
as
a
Malefactor
between
Malefactors
,
who
was
God
blessed
for
evermore
,
Renders
his
passive
righteousness
infinitely
meritorious
;
No
wonder
the
blood
of
Christ
Acts
20.
28.
1
Joh.
1.
7.
cleanseth
from
all
sin
,
for
it
is
the
blood
of
God
,
by
the
figure
,
called
by
the
Ancients
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
Communication
of
properties
:
the
blood
of
the
Man
Christ
Jesus
,
is
called
the
blood
of
God
.
And
this
is
the
reason
,
why
the
righteousness
of
one
,
redounds
to
all
(
the
Elect
)
for
the
justification
of
life
,
Rom.
5.
18
,
19.
The
doings
and
sufferings
of
this
Glorious
Person
the
Lord
our
righteousnesse
,
(
though
for
a
few
years
)
were
infinitely
of
more
value
,
than
all
,
that
all
the
creatures
in
Heaven
or
Earth
could
have
done
or
suffered
to
eternity
;
Heb.
16.
the
very
Man
Christ
Jesus
is
above
all
the
Angels
,
for
he
is
the
Man
Gods
fellow
,
an
high
Word
.
And
this
infinite
worthiness
Zech.
13.
7.
of
the
Redeemers
Person
ye
have
excellently
described
,
as
the
irradiating
and
infinitely
exalting
all
he
did
and
suffered
.
Consult
these
Texts
,
Heb.
1.
1
,
2
,
3.
Phil.
2
,
6
,
7
,
8
,
9
,
10.
2.
The
righteousness
of
Jesus
Christ
is
of
infinite
merit
,
and
a
meer
supererogation
of
an
infinitely
Glorious
Person
.
1.
His
active
Righteousness
stood
in
his
obedience
to
the
Ceremonial
and
Moral
Law
.
1.
His
obedience
to
the
ceremonial
Law
,
was
a
meer
supererogation
;
What
?
for
the
substance
to
comply
with
the
shadows
?
for
the
Anti-type
to
do
homage
to
its
own
Types
?
besides
,
he
submitted
to
those
Ordinances
,
the
end
and
institution
whereof
supposeth
Guilt
;
what
sore-skin
of
iniquity
had
he
to
be
cut
off
by
circumcision
?
what
filth
to
be
wash't
away
in
Baptism
?
yet
he
was
circumcised
Luke
1.
21.
22.
Luk
,
3.
21.
and
baptized
,
and
his
Mother
offered
for
her
purification
.
2.
His
obedience
to
the
moral
Laws
;
Although
it
must
be
granted
as
man
,
it
was
his
duty
,
yet
it
was
not
his
duty
to
become
man
;
Gal.
4.
4.
his
incarnation
was
a
work
of
supererogation
,
the
Law
did
never
command
that
the
eternal
Son
of
the
living
God
should
take
upon
him
the
form
of
a
Servant
,
keep
the
Law
,
suffer
and
die
.
This
condescention
of
his
was
wholly
free
and
arbitrary
;
what
but
his
own
infinite
love
could
move
the
eternal
Word
to
pitch
his
Tent
in
our
Nature
?
What
else
could
move
the
Lord
of
the
World
to
become
a
servant
?
the
Antient
of
Dayes
to
become
a
Childe
?
or
the
Son
of
God
to
be
the
Son
of
Mary
?
And
as
his
Active
,
so
also
his
passive
righteousnesse
was
a
meet
supererogation
.
What
had
divine
Justice
to
do
with
the
holy
Childe
Jesus
?
Had
it
not
been
for
his
own
eternal
compact
with
the
Father
:
he
was
a
sinlesse
Person
,
the
Lamb
of
God
without
spot
;
he
suffered
not
for
himself
,
he
that
knew
no
sin
Dan.
9.
26.
was
made
sin
for
us
,
(
i.
e.
)
a
sacrifice
for
our
sins
,
that
we
might
be
made
the
righteousness
of
God
in
him
,
2
Cor.
5.
21.
3.
The
stamp
of
Gods
Appointment
highly
dignifies
(
as
to
us
)
Christs
righteousness
,
and
renders
it
acceptable
to
God
,
and
meritorious
for
our
benefit
.
The
Assignment
and
appointment
of
God
the
Father
sets
a
great
value
on
it
;
God
was
in
Christ
reconciling
the
world
unto
himself
,
not
imputing
to
men
their
trespasses
,
2
Cor.
5.
19.
the
reconciliation
,
or
justification
of
a
sinner
,
is
as
much
the
Fathers
as
the
Sons
Act.
Christ
frequently
declares
in
the
Gospel
of
John
,
that
he
came
John
6.
into
the
world
,
to
do
the
will
of
him
that
sent
him
.
Christ
received
his
mission
and
Commission
from
the
Father
for
our
justification
.
Mark
that
notable
place
,
Heb.
10.
6
,
7
,
9
,
10.
In
burnt-offerings
,
and
sacrifices
for
sins
,
thou
hast
had
no
pleasure
(
the
Lord
did
not
delight
in
the
blood
of
Bulls
,
Goats
or
Calves
,
those
bruitish
sacrifices
)
:
vers.
7.
then
,
said
l
,
(
the
words
of
Christ
)
Lo
I
come
,
(
in
the
Volume
of
the
Book
it
is
written
of
me
)
to
doe
Thy
Will
,
O
God
.
Mark
that
,
ver.
9.
Then
,
said
he
,
lo
,
I
come
to
do
thy
will
:
(
O
God
)
He
taketh
away
the
first
,
the
first
sort
of
sacrifices
,
that
he
may
establish
the
second
,
(
viz.
)
—
sacrifice
of
his
Son
,
vers.
10.
by
the
which
Will
,
we
are
sanctified
,
(
i.
e.
)
saved
,
through
the
offering
of
the
body
of
Jesus
Christ
once
for
all
.
Some
Dr.
Owen
,
in
his
Death
of
Deaths
:
and
Mr.
Caryl
,
in
his
Lectures
on
Job
.
of
our
Great
Divines
judiciously
judge
,
that
much
of
the
merit
of
Christs
Passion
doth
arise
from
the
eternal
Compact
,
and
assignment
of
the
Father
,
(
not
excluding
the
other
considerations
)
.
Now
we
pass
on
.
5.
To
the
fifth
Query
,
and
that
is
this
,
what
are
the
severall
causes
concurring
to
our
justification
?
A.
I
answer
,
The
causes
of
our
justification
are
these
four
chiefly
:
-
1.
The
Efficient
.
-
2.
The
Material
.
-
3.
The
Formal
.
-
4.
The
finall
Cause
.
1.
The
Efficient
cause
,
and
that
is
two-fold
,
either
principal
,
or
instrumental
.
1.
The
principal
.
God
,
the
whole
Trinity
,
Father
,
Son
,
and
Spirit
.
Justification
being
an
outward
action
,
ad
extra
,
respecting
the
creatures
,
is
the
common
Act
of
the
whole
Trinity
.
God
,
(
the
whole
Trinity
)
doth
justifie
as
Law-giver
,
and
Judge
,
Jam.
4.
12.
There
is
one
Law-giver
able
to
save
,
and
to
destroy
,
he
is
the
Judge
of
all
the
Earth
;
by
sin
we
became
Gods
Doctors
,
and
owed
him
many
thousand
Talents
,
Christ
our
Surety
payes
our
Debts
,
and
God
dischargeth
us
;
by
sin
we
were
enemies
and
ungodly
,
Christ
our
Mediatour
reconciles
us
enemies
,
and
justifies
In
summa
,
nemo
ad
fidei
justitiam
perveniet
,
nis●
qui
in
se
erit
impius
.
Calv.
in
Rom.
4.
5.
us
,
by
Nature
ungodly
,
yea
,
God
in
Christ
reconciles
us
to
himself
,
not
imputing
to
us
our
trespasses
,
2
Cor.
5.
19.
And
this
is
both
a
gracious
,
and
a
righteous
Act
of
God
;
1.
A
gracious
act
,
Rom.
3.
25.
we
are
justified
freely
by
his
Grace
,
2
Tim.
1.
9.
Ephes.
2.
5.
we
are
saved
by
Grace
.
2.
A
righteous
act
of
God
:
hereby
he
eminently
declares
his
Righteousness
,
Rom.
3.
26.
the
Apostle
brings
it
in
with
an
ingemination
,
to
declare
,
I
say
,
his
righteousnesse
,
that
he
might
be
just
,
and
the
justifier
of
him
that
believeth
in
Jesus
;
the
righteousness
of
Christ
making
plenary
,
yea
redundant
,
and
superabundant
satisfaction
to
offended
justice
;
his
justice
being
satisfied
,
yea
,
honoured
with
Christs
righteousness
.
Now
,
he
is
not
only
merciful
,
but
also
faithful
and
just
to
forgive
us
our
sins
,
1
John
1.
7.
Now
there
is
a
blessed
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
Iustrumentum
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
justifies
a
believing
sinner
upon
his
1
God
justifies
upon
believing
actually
.
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.
At
the
moment
of
dissolution
God
justifies
2.
Particularly
at
Death
.
Heb.
12.
23.
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
,
and
Christ
is
both
:
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
and
:
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
a
Surety
and
a
Mediatour
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
redemptionis
precium
.
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
,
which
is
one
of
the
Directly
.
fruits
of
the
Spirit
,
whereby
we
receive
and
apprehend
Christ
the
Lord
our
righteousness
,
Causae
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
Reflectively
.
our
Faith
,
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
,
faith
cometh
by
The
Gospel
is
manus
Dei
offerentis
.
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
,
wherein
this
glorious
Robe
of
Isa.
61.
10.
Matth.
14.
44.
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
,
Rom.
5.
1.
But
how
*
Non
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
1.
Primo
,
&
per
se
,
ut
qualitas
propri●
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.
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
to
receive
Christ
and
his
righteousness
;
*
Undè
fides
imputatur
ad
justitiam
,
ut
Paulus
loquitur
.
Rom
4.
5.
Non
quatenus
est
qualit
as
nobis
inhaerens
,
nec
quatenus
est
opus
,
multo
minus
quatenus
est
meritum
,
sed
metonymid
adjuncti
correlativè
intellectâ
per
vocem
fidel
justitia
Christi
,
quâm
fides
apprehendit
,
ut
patet
ex
codem
.
cap.
4.
v.
11
,
13.
And
again
,
nec
quatenus
est
cultus
Dei
,
&
radix
omnium
aliorum
bonorum
operum
:
sed
quatenus
nos
Christo
conglutina
:
&
unum
cum
illo
facti
,
participatione
justitiae
ej●●
f●uamur
.
Polan
.
p.
456.
Faith
is
an
empty
and
a
naked
thing
without
its
Object
.
Faith
puts
on
this
Robe
of
Glory
,
and
wraps
the
Soul
in
it
;
but
't
is
this
glorious
Robe
,
Christs
righteousness
that
justifies
.
'T
is
very
certain
,
that
the
To
credere
cannot
,
doth
not
justifie
,
as
Socinus
,
and
Arminius
teach
,
it
doth
:
'T
is
true
,
't
is
said
,
Rom.
4.
5.
Faith
is
imputed
for
righteousnesse
,
and
is
accepted
of
God
through
Christ
for
the
performance
of
the
whole
Law
:
but
this
is
to
be
understood
metonimically
,
and
relatively
in
respect
of
Christ
the
object
of
faith
,
who
is
the
end
and
perfection
of
the
Law
to
them
that
believe
,
by
fulfilling
the
righteousness
of
the
Law
for
them
.
Faith
invites
a
Soul
to
Christ
,
brings
it
into
Union
with
his
Person
,
and
so
into
communion
of
his
righteousness
.
And
then
for
works
:
what
shall
we
say
of
them
?
The
Apostle
is
peremptory
and
absolute
in
his
Conclusion
,
Rom.
3.
28.
Therefore
we
conclude
,
that
a
man
is
justified
by
faith
without
the
deeds
of
the
Law
.
So
also
,
Gal.
2.
16.
Knowing
that
a
man
is
not
justified
by
the
works
of
the
Law
,
but
by
the
faith
of
Jesus
Christ
,
&c.
that
is
,
by
the
works
which
Christ
hath
done
in
our
stead
,
by
the
obedience
of
Christ
,
which
we
apply
to
our selves
by
Faith
alone
:
saith
Polanus
.
*
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
scripserit
Paulus
pro
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
sicut
etiam
accipitur
.
Matth.
12.
4.
1
Cor.
7.
17.
Beza
in
loosed
tanium
per
fidem
Iesu
Christi
:
hoc
est
per
opera
qua
Christu●
loco
nostre
fecit
,
per
obedientiam
Christi
quam
solâ
fide
nobis
applicamus
.
Polan
.
Faith
justifies
a
sinner
before
God
,
and
works
justifie
Faith
,
and
demonstrate
to
the
world
,
and
to
our
own
consciences
that
our
faith
is
not
dead
and
barren
,
but
(
Jam.
2.
4.
)
Living
,
because
fruitful
;
●aith
as
working
,
doth
not
justifie
,
but
sound
justifying
faith
is
a
working
faith
.
2.
We
come
to
consider
the
essential
material
cause
of
our
justification
,
that
very
thing
,
which
is
our
righteousness
,
which
God
imputeth
to
us
,
and
accepteth
on
our
behalf
.
To
this
I
answer
.
1.
Negatively
,
what
it
1.
Negatively
.
is
no.
1.
It
cannot
be
our
own
righteousness
inherent
in
us
,
because
inchoate
and
imperfect
,
justitiam
,
qua-coram
Tribunali
Dei
Consistimus
,
perfectam
omnibus
numeris
partibus
,
&
gradibus
esse
necesse
est-Quid
enim
ex
se
agere
poterat
,
ut
semel
amissam
justitiam
recuperaret
,
●omo
servus
peccati
vinctus
Diaboli
?
assignata
est
proinde
aliena
qui
caruit
su●
.
Bernard
.
and
the
righteousness
of
justification
,
must
be
most
absolute
&
perfect
,
by
the
works
of
the
Law
shall
no
flesh
be
justified
,
(1)
no
meer
man
,
Rom.
3.
20.
We
may
therefore
cry
out
with
Bernard
;
what
is
man
that
is
a
servant
of
sin
,
a
Bondslave
of
the
Devil
,
able
of
himself
to
do
,
for
the
recovery
of
righteousness
once
lost
?
there
is
therefore
the
righteousness
of
another
assigned
to
him
,
who
hath
lost
his
own
.
2.
Nor
secondly
is
it
the
righteousness
of
Christ
,
meerly
and
solely
(
as
man
)
considered
:
though
that
was
pure
and
spotless
,
yet
it
was
not
infinite
,
and
meritorious
;
for
Christ
taking
upon
him
an
humane
nature
,
was
bound
to
keep
the
the
Law
,
being
made
of
a
woman
,
he
was
also
made
under
the
Law
;
under
the
Covenant
of
Works
:
the
obedience
of
Christ
meerly
as
Gal.
4.
3
,
4
man
,
had
been
no
work
of
supererogation
as
to
us
,
it
would
have
served
to
justify
himself
;
but
without
the
personal
Union
,
there
would
have
been
no
redundancy
,
or
over-flowing
of
merit
in
it
,
to
justify
those
millions
of
guilty
miscreants
,
who
through
the
infinite
Non
propter
seipsum
,
sed
propter
nostram
salutem
,
&
ab
demolitionem
mortis
,
&
Condemnationem
,
Christus
Advenit
.
Athanas
.
Orat
.
Tertia
contra
Arrian
.
gr●ce
of
the
Father
by
the
blood
of
the
Son
are
justified
.
Wherefore
Christ
came
not
for
himself
,
but
for
our
salvation
,
&c.
saith
Athanasius
.
2.
It
is
not
the
Essential
Righteousness
of
Non
est
essentialis
justitia
Dei
,
ut
Andreas
Osiander
contendebat
,
Cujus
errorem
refutavit
.
Calvin
.
Institut.
tertio
libro
.
the
God-head
,
not
that
righteousness
wherewith
God
is
righteous
,
't
is
not
the
righteousness
of
Christ
as
God
solely
,
though
it
is
called
the
righteousness
of
God
,
2
Cor.
5.
21.
Rom.
1.
17.
and
so
called
,
because
't
is
the
righteousness
of
him
,
who
is
truly
God
,
as
well
as
truly
man
,
in
one
person
:
and
't
is
the
righteousness
which
God
appointeth
,
and
ac●●p●eth
for
our
justication
.
But
it
is
not
the
Essential
uncreated
righteousness
of
God
,
which
being
the
Essence
of
God
,
cannot
be
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
Adeq●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
't
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
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
;
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
,
postq●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
.