Iustification so the summe of this latter is Sanctification and in our prayer we are taught to ioyne them together 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as this particle AND doth import Reade for proofe of the indissoluble connextion of these two Rom. 6. 1 2 c. 1. Cor. 6. 11. Eph. 5. 25. The grounds hereof are 1. The manifestation of mercie and puritie in God 2. The cleansing vertue which accompanieth the merit of Christs sacrifice 3. The operation of the Spirit immediatly issuing from our incorporation into Christ 4. The efficacie of the Gospell 5. The vertue of faith All these are euidently set out by the coniunction of Sanctification with Iustification 1. Iustification commendeth the rich mercie of God in acquitting sinners freely and fully of all that debt wherein they stand obliged to his reuenging iustice Gods mercie puritie manifested by mans Iustification and Sanctification And Sanctification setteth out his puritie shewing that a Exod. 34. 6 7. that God which pittieth sinners will not boulster vp sinners in their sinnes His pittie moueth him to iustifie them and his puritie moueth him to sanctifie them 2. A merit and a vertue in Christs bloud That bloud of Christ which is b Mat. 26. 28. Shed for the remission of sinnes c Heb 9. 14. doth purge our conscience from dead workes to serue the liuing God This double vse of Christs sacrifice was manifested by that d Ioh. 19. 34. bloud and water which issued out of Christs side while he was on the crosse They therefore who are iustified are also sanctified That spirit which vniteth to Christ sanctifieth 3. By the Spirit of sanctification we are vnited vnto Christ and this spirit by vertue of that vnion is conueyed into euery of the members of Christs mysticall body Rom. 8. 9. Now if any man haue not the Spirit of Christ he is none of his But if his Spirit be in any it sanctifieth them 4. The grace of God which bringeth saluation that is The Gospell a word of righteousnesse the Gospell teacheth vs that denying vngodlinesse and worldly lusts we should liue soberly Tit. 2. 11 12. righteously and godly That word therefore whereby we are iustified giueth no libertie to any licentiousnesse but doth both direct vs in the way of righteousnesse and also giueth vs abilitie to walke in that way Hereby it appeareth that the Gospell is as pure and incorrupt as the Law Difference betwixt Law and Gospell Indeed the Law is so perfect a rule of righteousnesse as it curseth euery one that in the least degree swarueth from it Deut. 27. 26. which the Gospell doth not but offereth pardon to the transgressor Yet doth it no more tolerate or countenance the least sinne then the Law doth nay rather it bringeth the sinner that hath gone astray into the way of righteousnesse againe and enableth him to walke in that way which the Law cannot do So as herein the Gospell hath an excellencie ouer the Law But if the Gospell in shewing mercie should boulster vp a sinner in any one sinne the Law would triumph ouer the Gospell yea and condemne it It is therefore necessarie for iustification of the Gospell that sanctification continually follow iustification as an hand-maid her mistresse or rather that as two sworne friends and fellowes they alwaies keepe company together 5. Faith purifieth the heart Faith purgeth For that man which in truth beleeueth his sinnes to be pardoned Acts 15. 9. will not like a swine wallow in the mire A true apprehension of Gods Fatherly loue worketh a filiall loue in mans heart which loue maketh him as truly to desire and endeauour after Sanctification as Iustification They therefore who boast of their iustification and are not truely sanctified Reproofe of carnall Gospellers seuer Gods purity from his mercy and the vertue of Christs sacrifice from the merit thereof yea the operation of his Spirit from the vnion of his members vnto him they turne the grace of God into wantonnesse and proclaime their faith to be a fruitlesse and a liuelesse faith and in fine giue too iust cause to suspect that their pretence of iustification is a meere pretence Euidence of iustification Learne we then both to gaine sound assurance to our owne soules Iam. 2. 18. and also to giue good euidence to others of our iustification by sanctification Luke 7. 47. §. 190. Of maens pronenesse to sinne after forgiuenesse Q. VVHat may be obserued from the inference of the Siâ—t Petition in the Fift Ne fortè in eadem recidamus post acceptam veniam peccatorum orandus à nobis idem ipse est ne nosinducat in tentationem c. Bern. in Quadr. Serm. 6. A. After pardon men are proue to fall againe Otherwise there were no need for such as haue assurance of the pardon of sinne to pray against temptation or for deliuerance from euill As wofull experience in all Saints euen the best that euer liued doth verifie the truth hereof so also the dayly sacrifices which vnder the Law were appointed For euery propitiatorie sacrifice gaue the beleeuer assurance of a full discharge for his sinnes yet after one was offered vp another and another time after time was to be offered a Ioh 13. 10. Grace of iustification rooteth not out all remainder of sin He that is washed needeth not saue to wash his feet His feet therefore need to be washed And why should he that is iustified need to wash his feet if he were not subiect to foule them againe and againe The grace of iustification doth not vtterly root out all remainder of sinne Ne ipsis quidam apostolis licet Sanctificatis de fuit malitiae The flesh abideth in the best so long as they abide in this world Witnesse b Rom. 7. 18 c the complaint of that iustified Apostle Saint Paul Hilar. apud Aug. l. 2 cont Iuu 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Wickednesse remained in all the Apostles notwithstanding they were truely sanctified Aug. Har. 38. There were of old a certaine Sect called Puritans who indeed were plaine Hereticks Isidor Elym l. 8. c. de her and so adiudged by the Church who professed themselues to be perfectly holy and pure Their Heresie is plainely confuted by this Petition Rhem. on Luk. 15. 1. on Gal. 3. Yet is it againe reuiued by Familists yea and by Papists too For they hold that some are so righteous in this life as they need no repentance Ne quisquam si bi puro immaculo pectore blanaditur Quia nemo esse sine peccato potest quisquis se inculpatum esse dixerit aut superbus aut stultus est Cypr. apâ—d Aug. l. â— cont Iul. but keepe the Law of God and by their righteousnesse free themselues from the curse thereof If these be not Puritans I know not who be For our parts let none boast of a pure and immaculate
dishearten him 6. They who call on God must beare a child-like affection to him For they who with their lips call God Father and in their hearts respect him not as a Father do apparently mocke him On this ground saith God to his people Mal. 1. 6. If I be a Father where is mine honour 1 Pet. 1. 17. and Saint Peter If ye call him him Father passe the time of your soiourning here in feare Quum praeceperiâ— vt in oratione patrem tuâ—m dicaâ— nihil aliud quà m per diuinum vitae institutum te coelesti patri siâ—â—lem esse iubet Greg. Nys lib. de Orat. This child-like affection will prouoke vs to seeke both his fauour and his honour how to be accepted of him and how to please him This answerable disposition is a maine end of the relation betwixt God and vs. And when he commandeth thee in prayer to call him Father this he willeth thee that by a diuine course of life thou shouldest be like thy Father Thus much of the title Father The manner of expressing it followeth in the vocatiue case and second person §. 9. Of the prerogatiue of Gods children to speake vnto him face to face Q. VVHat doth the manner of expressing this title Father in the vocatiue case and second person import A. 1. A dignitie of Gods children 2. A dutie of Gods children Q. What is that dignitie A. Such a familiaritie with God as face to face to speake to him For this title Father is so set downe as directed to God himselfe in his owne presence Dauid doth excellently set forth this priuiledge Psal 38. 9. where he saith Lord I powre my whole desire before thee All haue not this libertie as an euidence where of they haue not abilitie thus to come into Gods presence They vpon whom God powreth the Spirit of grace Zach. 12. 10. he powreth also the Spirit of supplication but vpon no other It is therefore a gift appropriated to the Saints to call vpon God in faith by which * Acts 9. 14. stile they are described Others may vse this word 1. Cor. 1. 2. and with their lips say to God 2. Tim. 2. 19. ô Father but their supposed prayers are but meere iip-labour At the best their inward desires are but wishes Now there is a great difference betwixt wishing and praying Differences betwixt wishing and praying A wish may intimate some sence of that which a man wants and some desire of hauing it but small care in vsing the meanes to get it and lesse faith in obtaining it But the faithfull prayers of the Saints argue Sence Desire Care Faith and all Balaam could with and say Num. 23. 10. Let me die the death of the righteous Like to whom were they that said Psal 4. 6. Who will shew vs any good But Dauid goeth directly to God and thus expresly prayeth to him LORD life thou vp the light of thy countenance vpon vs. We know that any man may in any place wish and say I would the King would grant me this or that sute but at all times to haue a free accesse to the Kings presence and to say vnto him O my Leige I beseech thee grant me this sute is a great priuiledge appertaining onely to Kings fauourites and so much the greater when there is assurance of preuailing by this free accesse as there is assurance by that free accesse which Saints haue to Gods presence This is little considered of them who make all their prayers rather by exhortation vnto Prayer then by expresse Petition in the third person thus Let vs pray that God would do this or that which argueth too light an esteeme of the forenamed priuiledge and is a declaration of what ought to be done rather then an actuall performance thereof §. 10. Of their dutie who haue free accesse to God Q. VVHat is the Dutie that is expected of such as haue the forenamed free accesse to God A. That in Prayer especially their heart be strucke with a due respect of Gods presence Reuetence in Prayer For then they stand face to face before him This followeth as a iust consequence from the foresaid dignitie When dutifull children or loyall subiects stand in the presence of their Father or Soueraigne they will manifest all the due respect they can especially when they make a sute to them Should not we the children and subiects of God do it much more * §. 17. When we come to speake of the glorie and greatnesse of God we shall haue further occasion to presse this point Thus much of the relatiue title Father The correlatiue is noted in this particle OVR In handling whereof first we are to consider in generall the parties which are comprised vnder it and then more particularly the person and number wherein it is expressed §. 11. Of the parties comprised vnder this particle OVR Q. VVHom doth this correlatiue particle OVR set out A. Mortall men that liue on earth Q. What is hereby giuen to be vnderstood A. The loue of God and honour of those mortall men Q. How is Gods loue set forth A. By vouchsafing to be a Father to such base wretches Gods loue to man in vouchsafing to be called Father by them There is an infinite disparitie betwixt God and man God is a Lord of incomprehensible Maiestie and perfect puritie Man in regard of the mould whence he came and whither be must returne is but dust Quanta domini indulgetia quanâ—a circa nos dignationis cius bonitatis vbertas qui sic nos voluerit orationem celebrare vt Deum patrem vocemus Cypr. de Orat. Dom. §. 8 and in regard of the corruption of his nature is worse then the brutest beast and most vnreasonable creature May we not then on this ground with an holy admiration say Behold what manner of loue the Father hath bestowed vpon vs that we should be called the sonnes of God! Who durst call God Father if Christ had not warranted vs so to do Q. What is the honour that is hereby done vnto the sonnes of men A. The greatest that can be For what greater honour then to be the Kings sonne 1. Ioh. 3. 1. Dauid thought it a great matter to be Sauls sonne in law yet was Saul but a King on a small part of the earth An honour to call God father and Dauid was then annointed to be his successour What is it then to haue the King of heauen to be our Father 1. Sam. 18. 18. This is farre more then to be an Angell who is but a messenger and seruant Heb. 1. 14. Are they not all ministring Spirits sent forth to minister for them who shall be heires of saluation Herewith may all they who haue this honour vouchsafed vnto them 1. Cor. 4. 13. vphold themselues against that vile esteeme wherein the world hath them What need they care for the worlds despising
These are like the Luke-warme Laodiceans who can expect nothing but to be spued out of the mouth of Christ Reu. 3. 15 16. Let vs be otherwise minded and for that end 1. Well discerne betwixt things that differ Direction Till the vnderstanding be throughly enformed in the difference of matters and know which are the more excellent the will cannot encline it selfe to one more then to another This therefore doth the Apostle pray for in the Philippians behalfe Phil. 1. 10. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vt dignoscatis quae discrepant Psal 4. 6. To discerne things that differ 2. Wisely preferâ—e the more excellent As Dauid who when others said Who will shew vs any good meaning temporall goods thus prayed to God Lord lift thou vp the light of thy countenance vpon vs 3. Stirre vp the gift of God 2. Tim. 1. 6. That desire that loue that delight that in any measure is in thee towards the spirituall good things of thy soule nourish and encrease that they neither decay nor die in thee 4. Helpe the weaknesse of nature Mat. 26. 41. When the spirit is ready the flesh will be backward Rom. 7. 21 23. And when one would do good euill is present with him A law in the members warreth against the law of the mind This oft maketh vs dull heauie and sluggish Wherefore as the wise man aduiseth when the iron is blunt Eccl. 10. 10. put to more strength Hitherto of the generall matter common to the two last Petitions §. 159. Of the blessings which Pardon of sinne bringeth Q. VVHat proper thing is to be considered about the order of the fift Petition A. 1. The inference of it vpon the fourth 2. The Precedence of it before the sixt Q. What doctrine doth that inference afford A. By pardon of sinne the things of this world are made true blessings All the things which in this prayer we are taught to craue are so to be craued as blessings But sinne is as deadly poyson to daily bread while it remaineth vpon vs vnpardoned nothing that this world affordeth can be a true blessing for sinne bringeth a curse vpon euerie creature that we vse Deut. 28. 16 c. but pardon of sinne taketh away that curse and so maketh all that wee vse to be true blessings Psal 32. 1. That man therefore is pronounced blessed whose transgression is forgiuen Learne hereby in the vse of all temporall blessings to seeke for pardon of sinne It is one end of Grace before meate according to the * 1. Sam. 9. 13. Math. 14. 19. Luke 24. 30. Acts 27. 35. ancient and commendable custome of Gods people to haue the curse taken away from the creatures we vse and to haue them turned into a blessing Do the like craue pardon of sinne before thou goest about the worke of thy calling before thou takest a iourney before thou goest to any recreation though thou knowest it to be lawfull and meete before thou goest to bed when thou risest vp in all things at all times seeke remission of sinne Neuer thinke thy selfe well or safe no not in thy greatest abundance or best prosperitie till thou haue assurance thereof Gen. 4. 7. Sinne not remitted lieth as a bondage at the doore and keepeth all Gods blessings from entring Lam. 3. 44. Sinne like a cloud hideth from vs the bright Sunne-shine of Gods fauour Sinne like the accursed thing which Achan stole Ios 7. 11. c. 2. King 4. 40. maketh vs a prey to our deadliest enemies Sinne as the wilde gourdes bringeth death with it and that into such things as are otherwise wholesome Dan. 5. 5 6. and good Sinne like that hand-writing which on a wall appeared to Bel-shazzar in the middest of our greatest iolletie will change countenance trouble thoughts loose ioynts and make knees to smite one against another Is there not then great and iust cause in all things at all times to seeke pardon thereof This of the Inference of the fift Petition on the fourth §. 160. Of the precedence of Iustification before Sanctification Q. VVHat Doctrine doth the precedence of the fift Petition before the sixt import A. Iustification goeth before Sanctification For the former of the two last Petitions concerning our spirituall good setteth out our Iustification the latter our Sanctification This precedence is to be applyed rather to Order then to Time For at that very moment that Christ pardoneth sinne he conueigheth his Spirit into vs whereby sinne is mortified S. Paul therefore where hee setteth downe these two together setteth Righteousnesse before Sanctification Iustification causeth Sanctification 1. Cor. 1. 30. in which respect the Apostle saith that we are sanctified by faith in Christ Acts 26. 18. that is faith vniting vs to Christ by whom we are iustified receiueth grace for grace a further grace to sanctifie vs. Sanctification declareth Iustification Iam. 2. 24. in which respect Saint Iames saith that we are iustified by workes that is declared so to be As by vertue of our Iustification wee are presented blamelesse before God so by vertue of our Sanctification wee are declared to be righteous before men As the cause therefore goeth before the effect and as the effect followeth the cause so are Iustification and Sanctification in their order one to another 1. This order affordeth one sound argument against Iustification by workes Rom. 3. 28. 11. 6. All good workes are parts of Sanctification If by the merit of them we be iustified Sanctification must goe before Iustification 2. This order proueth our Iustification to be free Rom. 3. 24. Because in order of nature it goeth before any good thing that wee can do 3. It also demonstrateth the precedence of faith before acceptable repentance in order of nature Faith is the instrument of our Iustification Repentance a principall grace of our Sanctification 4. It layeth downe the ground of pardon of sinne Psal 51. 1. which is nothing in our selues but the meere free grace of God which is to be pleaded for obtaining pardon Thus much of the Order of the fift Petition The particular good things to be craued are next to be declared §. 161. Of graces to be prayed for in regard of the pardon of our owne sinnes Q. VVHat are the particular good things for which wee are taught to pray by vertue of the Fift Petition A. 1. Such as concerne the Petition it selfe 2. Such as concerne the condition annexed to it The things which concerne the Petition it selfe haue respect to the pardon both of our owne and of others sinnes For wee are taught to say in the plurall number and first person Forgiue VS OVR trespasses Q. What are the things that concerne the pardon of our owne sinnes to be prayed for A. 1. Knowledge of the nature of sinne how horrible a thing it is into what a wofull plight it bringeth the creature making it a debter to the reuenging