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endure for ever. John. 6. 29, Labour not for the meat which perisheth: but for that meat, which endurrth unto everlasting life. 1 John 2. 15, 17, Love not the world: the world paleth away, and the left thereof : but be, that doth the will of God, abideth for ever. And in: deed, what can be more powerful to excite to repentance than this reflection ? “ As long as I ain to distracted with the anxious cares of this life, let

my success be ever fo great, I can only amals perihing treasures, of which I may perhaps be

deprived in this very life, and the remembrance of “ which shall certainly torment me in the next. “ But if I diligently pursue the work of my con“ version, I shall, from the very first moment of that, " obtain that love of God in Chrift, from which no" thing shall ever be able to separate me again: and ise the Tooner I enjoy that, the sooner I acquire thắt

supreme good, which is possessed without any

“ danger of having my misery renewed." Whofe XLV. Buc the opposite doctrine is adapted to conversion procrastinate endeavours after repentance. For, when the oppo- it is inculcated on a man, thar a child of God by refile doc. trine is a generation, after having for some time, been en.

engaged in the practice of holiness," not only may, but actually has often fallen away, and become a child of the devil, been disinherited by his heavenly father, and is with greater difficulty renewed to repent. ance, the further progress he had made in holiness: this thought will easily be entertained by those, who hear of exhortations to repentance, that there is no occasion to press the matter of their conversion fo ftrenuously, in their tender years, leaft perhaps, confidering the great inconstancy of unitable youth, they be overtaken by some great sin, and their condition be far worse than it was before that it is more adviseable, to wait for those years (for we generally promite ourselves long life), in which both our judgment is tiper, and the mind usually pursues, with more conItancy, what it has once applied-10, enjoying.in the

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mean time the delights of this world. Now, nothing
can be more pestilential, than this thought, which
yet this doctrine suggests.
XLVI. Thirdly, Our doctrine is also very power- erful to

3. Is powo ful to confirm the Elect, already converted, in the confirm fpiritual life, and to quicken them to the constant the conpractice of religion. Which may be proved various verted in Ways. ift, All the arguments, which are raised the spiri

tual life from the possible apoftacy of the saints, are taken from the fear of punishment, and the terror of dreadful threatnings : but those taken from God's most powerful conservation, breathe nothing but his love and the incredible sweetness of divine grace. Moreover, it is certain, that the children of God, who have not received the Spirit of bondage again to fear; but the Spirit of adoption, whereby, they cry, Abba, faitber, Rom. 8. 15, are more powerfully drawn by the cords of love, than driven by the scourge of terror: for, that love of Cbrift conftrainetb us, 2 Cor. 5. 14. ozdly, All our religion is nothing but gratitude :. but it is clear, that that person more effectually promotes gratitude, who proves by cogent arguments, that the happiness bestowed from grace, thall be -perpetual, by the help of the same grace, than he who maintains, that though it be truly great, yet it may be loft. 3dly, It is equitable, that the better fecured the reward of our duty is, we should be the more diligent in the practice of religion. For, the confideration of the reward is among those things, which render the commands of God sweet, Pf. 19. 10. But we assure the faithful worlippers of God, from his own word, that, from their very first entrance on the course of sincere godliness, their reward is sure ; calling upon them with the Apoftle, 1 Cor. 15. 58, therefore, my beloved bret bren, be yei fedfast, unmoveable, always abounding in the work of the Lord, FOR AS MUCH AS YE KNOW, that your labcur is not in vain in the Lord. But our adverfaries, unhappily discourage

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all diligence, while they teach, that we know not, "whether our labour shall be in vain, or not, since it

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I. S all God's works tend to his glory, so alla The glory, of God,

to 'the GLORIFICATION of his chosen peoand che ple. This doubtless is the glory of God, to manifeft głcritica-himself in his Elect, to be what he is to himseif, the tion of the faints con

fountain of consummate happiness. When he does joined.

this, he is glcrified in his saints, and admired in all them ibat believe. 2 Thes 1. 10. Believers exult in this hope of their salvation, which is so connected with the glory of God, that it is called by that very name in the holy fcripture: we rejoice in hope of the glory of God, Rom. 5. 2. Our glorification is called the glory of God, not only because it comes from, and is freeJy bestowed on us by God; but also, because the magnificence of the divine majesty displays itself no where more illustriously, than in that glorious hap piness, which he makes to shine in his beloved peos

ple. 2 Pet.1.3, II. Some would prove, that we are called to this explain." by God, from 2 Pet. I. 3, .wko bath called us to glory ed,

and virtue : but the Greek runs, dra Suns racà aperäs, by glory and virtue ; which may be understood either of our glory and virtue, or of the glory and yirtue of God, and of Christ. If we understand ic of ours, the meaning will be, that God hath called us to communion with himself

, by fuch a clear display of the glory, to be revealed in the faints, and by the proposal af

true

true virtue, which is made in the Gospel, that none
can be acquainted with it, but must be infiamed
with a desire after it. But it will be better to apply
them to God, as Peter elsewhere calls them, tas
apelas tê xarécailos muăs; the virtues( praises)of him who bath
called us, i Pet. 2. 9. And fome manuscripts have
Bidos díža rael áperñ bis own glory and virtue : and then the
nieaning will be, he hath called us by his own glo-
rious virtue: or, what I take to be fulleft, the Lord
Jesus hath called us by glory, while he presents unto
us a glory in himself, as of the only begotten of the,
father, and by virtue, while he discovered a life full
of every instance of virtue, which, as they are fet
forth in a preached Gofpel, clearly shew, that he
was the Son of God and Saviour of the world. And
thus we keep to the proper signification of the para
ticle dià, which I have not yet feen proved by any ex-
ample, to signify the fame, as éis to Indeed, the vene-
rable Beza adducès Rom. 6.4: where Christ is said to
be raised from the dead, dià rñs dons tã acelpos, that is,
Pays he, to the glory of the father. But such an expli-
cation is unnecessary : let us say, as the words bear,
by the glory of the father. Which admits a twofold
fense, and both of them very agreeable. As first,
by glory, to mean the strength, and glorious power of
God, for fometimes the Greek word ta answers to
the Hebrew it isa. 45. 24. Thus God is said to
bave raised Christ dà ras du váy sus ávrã by his own power,
1 Cor. 6. 14, in the same sense. Again, if by glory
we understand the display of the divine superemineno
excellency, we will say, that Christ was raised by tha
glory of the father, because it was for the father's
glory, that the only begotten and righteous Son of
God should live a glorious life in himself, and a
holy life in his members.

II. But whatever be Peter's meaning, it is evi. Believers dent, we are both called and justified, in order to glory; called to and for thac end powerfully preserved by God. Paul glory, jufti fpeaks of our calling, 1 Thef. 2. 12, whe bath called fied, pre16 Vol. II.

X

you

Glorifica

next.

with Of GLORIFICATION. Book 3: you unto his kingdom and glory : of justification he says, Rom. 8. 30, whom he justified, them he also glorified: of conservation Peter speaks, 1 Pet. 1. 5, who are kept by the power of God, through faith unto salvation, ready to be revealed in the last tinie.

IV.GLORIFICATION is the gracious act of God, tion, part- whereby he actually translates his chosen and redeemed ly in this people, from an unhappy and base, to a happy and wife, partly

19

, first-fruits of the spirit, Rom. 8. 23, who is the spirit of glory, i Pet. 4. 14, are even in this life, granted to the children of God: not only, that by these they might comfort themselves in adversity, but also that, from these, they might in some measure, infer, what and how great that future happiness is, which is reserved for them in heaven; and that, hav. ing had a foretaste of that great reward, they expect, they may be the more chearful, in the course of faith and holiness: now, these first fruits consist in the following things.

V. First, In that most excellent beliness, which is freely bestowed on the Elect, and was described, chap. XII. For, as there is the greatest filthiness in sin, it being contrary to the most just and righteous law of God; and the greatest vileness and mifesy, as it makes man most unlike the infinitely głorious and blessed God. Accordingly these two things are conjoined, they have finned, and come short of the glory of God, Rom. 3. 23, and fin is called ibat shameful thing, fer. 3. 24. On the contrary, in righteousness and holiness, there is not only fome moral goodness, in so far as they agree with the law and with God, the pattern of them ; but also an excellent glory, in so far as there is in then a refemBlance of the moft blessed God; whom Mofes reprefents as wmpa 775 magnificent, glorious in boliness, Exod. 15. 11. Accordingly, the image and glory of God, 1 Cor. 11. 7, are conneted, See what we have said

1. Holinefs.

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