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rally promise ourselves long life) in which both our judg ment is riper, and the mind usually pursues with more constancy, what it has once applied to, enjoying in the 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 powerful to confirm the elect, already converted, in the spiritual life, and to quicken them to the constant practice of religion. Which Which may be proved various ways. 1. All the arguments which are raised from the possible apostasy of the saints, are taken from the fear of punishment, and the terror of dreadful threatenings; 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, Father,* are more powerfully drawn by the chords of love, than driven by the scourge of terror: for that love of Christ constraineth us, 2 Cor. v. 14. 2. 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, shall be perpetual, by the help of the same grace, than he who maintains, that though it be truly great, yet it may be lost. 3. It is equitable, that the better secured the reward of our duty is, we should be the more diligent in the practice of religion. For the consideration of the reward is among those things, which render the commands of God sweet.+ But we assure the faithful worshippers of God, from his own word, that, from their very first entrance on the course of sincere godliness, their reward is sure; calling upon † Psal. xix. 10,

*Rom. viii. 15.

them with the apostle,* Therefore, my beloved brethren, be ye steadfast, unmoveable, always abounding in the work of the Lord, for as much as ye know, that your la bour is not in vain in the Lord. But our adversaries unhappily discourage all diligence, while they teach, that we know not, whether our labour shall be in vain, or not, since it is possible we may fall away, and so have all along laboured for nothing.

* 1 Cor. xv. 58,

As

CHAP. XIV.

Of Glorification.

S all God's works tend to his glory, so also to the glorification of his chosen people. This doubtless is the glory of God, to manifest himself in his elect, to be what he is to himself, the fountain of consummate happiness. When he does this, he is glorified in his saints, and admired in all them that believe.* 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 scripture: We rejoice in hope of the glory of God. Our glorification is called the glory of God, not only because it comes from, and is freely bestowed on us by God; but also because the magnificence of the divine majesty displays itself no where more illustriously, than in that glorious happiness, which he makes to shine in his beloved people.

II. Some would prove, that we are called to this by God, from 2 Pet. i. 3. who hath called us to glory and virtue: but the Greek runs, DIA DOXES KAI ARETES, † Rom. v. 2.

2 Thess. i. 10.

by glory and virtue; which may be understood either of our glory and virtue, or of the glory and virtue of God, and of Christ. If we understand it of ours, the meaning will be, that God hath called us to communion with himself, by such a clear display of the glory to be revealed in the saints, and by the proposal of true virtue, which is made in the gospel, that none can be acquainted with it, but must be inflamed with a desire after it. But it will be better to apply them to God, as Peter elsewhere calls them, TAS ARETAS TOU KALESANTOS HEMAS, the virtues (praises) of him who hath called us.* And some manuscripts have IDIA DOXA KAI ARETE, his oron glory and virtue: and then the meaning will be, he hath called us by his own glorious virtue or, what I take to be fullest, 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 set forth in a preached gospel, clearly shew, that he was the Son of God and Saviour of the world. And thus we keep to the proper signification of the particle DIA, which I have not yet seen proved, by any example, to signify the same as Ers, to. Indeed, the venerable Beza adduces Rom. vi. 4. where Christ is said to be raised from the dead, DIA TES DOXES TOU PATROS, that is, says he, to the glory of the Father. But such an explication is unnecessary: let us say, as the words bear, by the glory of the Father. Which admits a twofold sense, and both of them very agreeable. As first, by glory to mean the strength, and glorious power of God, for sometimes the Greek word DOXA, answers to the Hebrew NGODS.† Thus God is said to have raised Christ DIA TES DUNAMEOS AUTOU, by his own power,‡ + Is. xlv. 24. 1 Cor. vi. 14.

* 1 Pet. ii. 9.

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in the same sense. Again, if by glory we understand the display of the divine supereminent excellency, we will say, that Christ was raised by the 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.

III. But whatever be Peter's meaning, it is evident, we are both called and justified, in order to glory; and for that end powerfully preserved by God. Paul speaks of our calling, 1 Thess. ii. 12. Who hath called you unto his kingdom and glory. Of justification he says, Rom. viii. 30. Whom he justified, them he also glorified. Of conservation Peter speaks, 1 Pet. i. 5. Who are kept by the power of God, through faith, unto salvation, ready to be revealed in the last time.

IV. Glorification is the gracious act of God, whereby he actually translates his chosen and redeemed people from an unhappy and base, to a happy and glorious state. And it may be considered, either as begun in this life, or as consummated in the next. The first-fruits of the Spirit, who is the Spirit of glory,† 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, having had a foretaste of that great reward they expect, they may be the more cheerful in the course of faith and holiness. Now, these first-fruits consist in the following things.

V. First, In that most excellent holiness, which is freely bestowed on the elect, and was described chap. xii. For as there is the greatest filthiness in sin, as being contrary to the most just and righteous law of God; so there is in it the greatest vileness and misery, as it +1 Pet, iv, 14.

*Rom. viii. 23.

makes man most unlike the infinitely glorious and blessed God. Accordingly these two things are conjoined, They have sinned, and come short of the glory of God ;* and sin is called that shameful thing. On the contrary, in righteousness and holiness, there is not only some 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 them a resemblance of the most blessed God; whom Moses represents as NÆDAR BAKKODESH, magnificent, or glorious in holiness. Accordingly, the image and glory of Gods are connected. See what we have said chap. viii. sect. 9. To say nothing now about that incredible sweetness and boldness with God, which the consciousness of sanctification gives those who endeavour after it. On which account David described the statutes of the Lord, to be the rejoicing of the heart; sweeter than honey and the honey-comb.||

VI. Secondly, In that vision of God, with which he honórs the saints even in this life. We shall presently hear, that the complete happiness of the life to come consists in the perfect vision of God. That vision, therefore, which is the privilege of believers here, is certainly the beginning of that other. Now, God presents himself here to be seen, 1. By faith; which, indeed, is mere darkness, when compared with the light of glory, and, in that respect, is distinguished from sight, ¶ and said to be the evidence of things not seen ;** yet it is a clear and shining light, in comparison of the ignorance of unbelievers, in whom the God of this world hath blinded their minds.tt Hence Moses is said by faith to have seen him who is invisible.‡‡ By faith also, we all with

*Rom. iii. 23. + Jer. iii. 24. Exod. xv. 11. § 1 Cor. xi. 7. Psal. xix. 8, 10. 2 Cor. v. 7. ** Heb. xi. 1.

tt 2 Cor. iv. 4. ‡‡ Heb. xi. 27.

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