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dedication ;, cither of persons to a boly offices and so the Minifers of Chritt arc fan&ified in their Ordination. (which is a Confecration) and their felf-dedication to God. (And it is high facriledge in themselves, or any other, that shall alicnate them unjuftly from their facred calling and work.) Os of things to holy, ufe's ; (as places and utenfils may be fanctified: Oric may be a dedication of persons to a boly state, relation and sefe ; as is thar of every Christian in his Baptism : and this is cither an external dedication; ord so all the baptized are fonctified and boly; or an internal Dedication, which if it be sincere, it is borb adual and babitual; when we both give up our selecs to God in Covenant, and are allo difpoled and inclined to him; and our hearts are set upon him ; yea and the hfc alfo confuttech of the excrcise of this difpofition, and p:rformance of this conc. nant. This is the San&ification which here I speak of. And so much for the name.
The doctrinal Propofitions acceffary to be understood about it, are these (mere largely and plainly laid down in my Confellen, Clap. 3)
Prop. 1. So much of ibe appearance or Image of God as ibere is upon any creature, so much it is good and amiable to God and mam.
Obje&. God lozarb us: fron eternity, and oben me were bir enemies; not because we were good, but to make us bertir than we
Answ. Gods Love (and all Love) confiftech formaly in complacenty. God hath no complacency in any thing buc in good; or according to the measure of its goodness: From clernity God foreseeing the good which would be in us, luued us as good in effe cognito ; and not as adualy good, when we were nor, When we were his enemies, he had a double love to us (or complacency) the one was for that natural good which remained in us as we were noen, and repairable, and capable of being made Saines. The other was for that foreseen good as in olle cognito, which he purposed in time to come, to put upon as. This complacency exceeded not at all the good which was the object ofic : But with it was joyned a wil and purpose so give us grace and glory hercaster; and thence it is called, A Lon of Benevolence : Nor but that complacency is the true no
rion of Love ; and Benevolence, or a purpose to give benchies, is but the fruit of it. But if any will needs call the Benevolence alone by the name of Love, wc deny not in that sense that God lovech Saxl a persecutor, as well as powl an Apoftlc ; ia that his purpose to do bim good is the fame.
Obje&. God loverb us in Cbrift, and for bio rigbteousness, and not only for our opon inberent boliness.
Answ. 1. The Benevolence of God is exercised towards us in and by Chrift; and the fruits of his Love are Cbrift bimself, and the mercics given us will Christ, and by Chrift. And our Pardon, and Juftification, and Adoption, and Accepta) ce is by bis meritorious rightcousnels : And it is by bim that we are pofsefled with Gods Spirit, and renewed according to his Image, in Wisdom, and Rightcousrefs, and Holiness : And all this relative and inberent mercy we have as in Cbrift, related to him, without whom we have nothing. And thus it is chat we arc acccpied and beloved in him, and for his righreousness. But Christ did not die or merit to change Gods Nature, and make him morc indifferent in bis Love in the holy and the unhaly, or cqually to the more holy, and to the less holy. But his
complacency is still in no-man further than he is made truly amiable in his realtoliness, and his relation to Christ, and to the Father. (The Do&rine of Imputation is opened bclorc.) Jobno 16. 27. Tbe Farber bimself lovet b you, because ye bave lived me, and believed, dc. And 14.21. Het bat loverb me, mall be loved of my Fatber-As God loved us with the love of benevolence, and so much complacence as is before defcribed before we loved bim ( 1 John 4. 10. Ephcl. 2. 4.) fo he nom loveth us compla. Centially for his Image upon us, and fo much of his grace as is found in us; and allo for our relation to his So., and to himfelf
, which we fand in by this grace : But as he loveth noc Saul a persecutor, under the norson of a fulfiler of bois Law in Cbrift ; fo neither doch he love David in his fin, under the notion of onc chat is witbout fin, and perfect, as having fulfilled the Law in Chrift: Buc lo loveth him in Chrift, as to pardon bis fit, and make him morc lovely in himself, by creating a clean boort, and renewing a right spirit within tim, for the Cake of the fatisfa&ion and merits of Christ.
Prop. 3. Holiness is Gods Image upon us, and that which was our primitive amiablencls, col,
3. 10. Prop. 3. The loss of Holiness, was the loss of our amiable
nels, and our ftatc of enmity to God. Prop. 4. Holiness confitieth in s. Our rchgnation of our
felves to God as our Owner, and submission to his Providence : 2. And our subjc&tion to God as our Ruler ; and obedience to his Teaching and his Laws: 3. And in Thankfulness and Love to God as our Chief Good,
efficiently and finally. Prop. s. Love is chat final perfe&ive ad, which implych
and comprchendech all the reft; and fo is the fulfilling of thc Law, and the true ftatc of sandification, Rom.
13. 10. Mattb. 22. 37. Mark 12. 33. 1 Joon 7. 16. Prop. 6. Heaven it self, as it is our ultimate end and per
fe&tion, is but our perte & Love to God maintained by perfect vision of him, with the perfe& reception of his
Love to us. Prop. 7. Therefore it was Chrifts great business in the
world, to destroy the works of the Devil, and to bring
us to this perfect Love of God. Prop. 8. Accordingly the greatest use of Faith in Chrift is
to fubferve and kindlc our Love to God. Prop. 9. This it doth iwo special waies : 1. By procuring
The pardon of fin, which forfeited the grace of the Spiriti that foche Spirit may kindle the Love of God in us: 2. By a&ual bcholding the Love of God, which shineth to us moft gloriously in Chrift, by which our Love muft be excited, as the moft suitable and cffc&ual means,
Foba 3. 1. 4. 10. Prop. 10. Our whole Religion therefore confifteth of two
parts : 1. Primitive Holinefs, restored and perfe&ted : 2. The restoring and perfecting means : Or 1. Love to God, the final and more excellent part : 3. Faith in Chrift, the mediate part. Faith caufing Love, and Love caused by Faith, 1 Cor. 12. laft, & 13. Rom. 8:35. Epbes. 6. 23. 1 Tim. 1.5.2 Tbes. 3. 5. 1 Cor. 2.9. & 8. 3. Rom.
8:28. James 1. 12.& 2.5.1 Pet. 1. 8. Prop. 11. Repentance towards, God, is the souls retuinto
God in Love; and Regeneration by the Spirit, is the Spirics begetting us to the Image and Nature of God our heavenly Father, in a heavenly Love to him : So that the Holy Ghost is given us to work in us a Love to God, which is our fanctification, Rom. 5.5: Titus 3.4,5,6,7.
2 Cor. 13. 14. 1 Joben 4. 16. Prop. 12. When San&ification is mentioned as a gift con
liquent to Faith, it is the Love of God as our Father in Chrift, and the Spirit of Love, that is principally mcanc
by that San&ification. Prop. 13. The pardon of fin consisteth more in forgiving
the pænam damni, the forfeiture and lots of Love, and the Spirit of Love, than in remitriog any corporal pain of sense. And the restoring of Love,' and the Spirit of Love, and the perfc&ing hereof in Heaven, is the moft cminent part of our executive Pardon, Juftification and Adoption. Thus far San&ification is Pardon it felf, Rom. 8.15,16,17. Gal.4.6. I Cor. 6.10, 11. Titus 3. 6, 7.
Titus 2. 13, 14. Rope 6. Rom. 8.4,10,13. Prop. 14. The pardon of the pain of fonte, is given us as a
means, to the executive pardon of the pain of loss, char is, to put us in a capacity, with doubled obligations and
advantages to Love God, Luke 7:47. Prop. 15. San&tification therclorc biing bieter, char all
other pardon of fio, as being its cad; we must value it more, and muft make it our firft dchire to be a's holy' a's may be, that we may need as little forgivenefs as may be, and in the second place only delire the pardon of thar which we had rather not have committed ; and not make pardon our chief defise, Rom. 6, &7, & 8. throughout,
Gal. 5. 17. to the end. Prop. 36. Holiness is the true Morality; and they that pre
for the preaching, and pra@icc of Faith in Chrif, bafore the preaching and practice of Holiness, and fleigh this as meer morality, do prefer the means before the end, and their phyfick before their health: And they that preach or thiok to practise Holiness, without Faith in Chrift, do dream of a cure without the only Phytician of souls. And they that preach up Morality
as conlling in meer justice, charity to men, and compesance, without the Love of God in Chrift, do take a branch cut off and withcrcd, for the tree.
Somc-ignorint Sc&arics cry down all Preaching, as meer "moroliry, which doch not frequently toss the name of Cbrift, and Free Grace..
And some ungodly Preachers, who never felt the work of Faish or Love to God in their own souls, for want of holy experience, Savour not, and understand oor holy Preacbing; and therefore spend almoft all their time, in declaiming again some particular vices, and speaking what they have learned of some vertues of Cobriety, justice of mercy. And when they have done, cover over their ungodly unbelieving course, by reproaching the weaknesses of the former fort, who cry down Preaching meer morality. But let fuch know, that those Minifters and Christians, who justly lament their lifeless kind of Preaching, do mean by morality, that which you commonly call Esbicks in the Schools, which Icaveth out not only Fairy in.cbrift, but thc Love of God, and the Sanctification of the Spirie, and the beavenly Glory. And they do not cry down true morality, bar these dead branches of it, which are all your morality: It is not morality it fell inclusively that they blame, but meer morality, that is, so much only as Ariftoiles Erbicks (cach, as exclufivc co chc Christian Faith and Love. And do you think with any wife mça (or with your own consciences long to find it a cloak to your Infidel or unholy hearts and do&rinc, to mistake them that blame you, or to take advan. fage of that ignorance of others? Ibe Grace of our Lord Jesus Cbrift, and thc Love of God the Faber, and the Communion of ibe Holy Ghoft, do shut up your Liturgy by way of Benediction ; but it is almost all shut out of your Sermons, unless a few heart. Icls customary paffages: And when there is nothing less in your preaching, than chat which is the fubftance of your Baptismal Covenant and Christianity, and your customery Benedidion ; you do but tell the people what kind of Cbriftianity you have, and what Benediâion : that is, that you are ncicher truly Cbriftians, nor Blefjed, True Morality, or the Christian Echicks, is the Love of God