be saved And 13. 48. As many as were ordained to life believed Rom. 8. 30. Whom he predestinated them also he called Tit. 3. 5. Not by works of righteousnesse but of his own mercy Ianeâ—… 1. 18. Of his owne will begat he us by the word of truth 7. The parts of Calling are two The offer of Christ and the receiving of him Iohn 1. 11. He came to his own and his own received him not But to as many as receive him he gave to them c. 8. The offer is an objective propounding of Christ as of a meanes sufficient and necessary to salvation 1. Cor. 1. 23. 24. We preach Christ the Power of God and the wisdome of God Heb. 7. 25. He is able perfectly to save those that come to God by him Acts 4. 12. Neither is there any other name under Heaven which is given among men by which we must be saved 9. But there is nothing propounded nor ought to be propounded of Christ in the Calling of men to be believed as true which is not simply and absolutely true For this is both against the nature of a testimony as it is an object of that Faith which is in the understanding the formall reason whereof is truth and also is against the nature of the Gospell it selfe which by an excellency is called the word of truth Eph. 1. 13. 10. The offer of Christ is outward or inward 11. The outward is a propounding or preaching of the Gospell or of the promises of Christ. Acts. 9. 15. That he may beare my name in the sight of the Gentiles 12. Yet that man be prepared to receive the promises the application of the Law doth ordinarily goe before to the discovery of sin and inexcusablenesse and humiliation of the sinner Rom. 7. 7. I knew not sinne but by the Law 13. Those promises as touching the outward promulgation are propounded to all without difference together with a command to believe them but as touching the propriety of the things promised which depends upon the intention of him that promiseth they belong only to the elect who are therefore called the sonnes and heires of the promise Rom. 9. 8. 14. The inward offer is a spirituall enlightning whereby those promises are propounded to the hearts of men as it were by an inward word Iohn 6. 45. Whosoever hath heard of the Father and hath learned commeth to me Eph. 1. 17. That he might give unto you the spirit of wisdome and revelation the eyes of your mind being enlightened that ye may know what is that hope of your calling 15. This also is sometime and in a certaine manner granted to those that are not elected Hebrewes 6. 4. 10. 29. Mat. 13. 20. 16. If any one oppose himselfe out of malice to this illumination he commits a sin against the Holy Ghost which is called unpardonable or unto death Hebr. 6. 6. 10. 29. 1 Iohn 5. 16. Mat. 12. 32. 17. The receiving of Christ is that whereby Christ being offered is joyned to man and man unto Christ. Iohn 6. 56. He abides in me and I him 18. In respect of this conjunction we say that we are in Christ 2 Cor. 5. 17. And to put on Christ. Gal. 3. 27. To be dwelled in by Christ. Eph. 3. 17. The house of Christ. Hebr. 3. 6. the Temple of Christ 2 Cor. 6. 16. To be espoused to Christ. Eph. 5. 23. Branches of Christ Iohn 15. 5. Members of Christ 1 Cor. 12. 12. And the Name of Christ is a certaine manner communicated to us 1 Cor. 12. 12. So also is Christ. 19. By reason of this receiving Calling is called conversion Acts 26. 20. Because all they who obey the call of God are wholly converted from sin to grace from the world to follow God in Christ It is also called regeneration as by that word the very beginning of a new life of a new Creation of a new Creature is often set forth in the Scriptures Iohn 1. 13. 3. 6. 1 Iohn 3. 9. 1 Pet. 1. 23. 22. As in respect of the offer it is properly called Calling as God doth effectually invite and draw men to Christ. Iohn 6. 44. 20. Receiving in respect of man is either passive or active Philippians 3. 12. That I may apprehend I was apprehended 21. Passive receiving of Christ is that whereby a spirituall principle of grace is begotten in the will of man Eph. 2. 5. He hath quickned 22. For this grace is the foundation of that revelation whereby a man is united with Christ Iohn 3. 3. Except a man bee borne againe hee cannot see the Kingdome of God 23. But the will is the most proper and prime subject of this grace because the conversion of the will is an effectuall principle of the conversion of the whole man Phil. 2. 17. It is God that worketh in you both to will and to doe of his own good pleasure 24. The enlightning of the mind is not sufficient to produce this effect because it doth not take away that corruption which is in the will neither doth it communicate unto it any new supernaturall principle by vertue whereof it may convert it selfe 25. Yet the will in respect of this first receiving hath not the consideration either of a free agent or a naturall patient but only of obedientiall subjection 2 Cor. 4. 6. Because God who hath said that light should shine out of darkenesse he it is who hath shined in our hearts 26. Active receiving is Actus olicitus an act of Faith drawn forth whereby he that is called doth now wholly leane upon Christ as his Saviour and by Christ upon God Iohn 3. 15. 16. Whosoever believes in him 1 Pet. 1. 21. Through him believing in God 27. This act of Faith doth depend partly upon a principle or habit of grace ingenerated and partly upon the operation of God moving before and stirring up Iohn 6. 44. None can come to me unlesse the Father draw him 28. It is indeed drawen out and exercised by man freely but certainly unavoydably and unchangeably Iohn 6. 37. Whatsoever my Father giveth mee shall come unto mee 29. With this Faith wherewith the will is turned to the having of the true good there is alwayes joyned repentance by which the same will is turned also to the doing of the true good with an aversnesse and hatred of the contrary evill or sinne Acts 19. 4. Marc. 1. 15. Repent and believe the Gospell 30. Repentance hath the same causes and principles with Faith for they are both the free gifts of God Eph. 2. 8. Faith is the gift of God 2 Tim. 2. 25. Whether God will at any time give them repentance They have the same subject because both have their seat in the heart or will of man Rom. 10. 9. 1 Kings 8. 48. With the heart man believeth They shall returne with all their heart They are also begotten at the same time But first they have divers objects for Faith is properly
our neighbour 4. Yet we use the names of Religion Iustice because Religion is a word most generall containing all those duties which are owing to God and it is most emphaticall because it expresseth that proper and distinct way whereby they are due to God Acts 26. 5. Iames 1. 26 27. And often in the Epistle to the Hebrewes 5. Religion is Observance whereby we performe those things which doe directly pertaine to the bringing of honour to God Romans 1. 21. When they knew God yet they glorified him not as God neither were they thankefull 6. Therefore this neme is not amisse by some said to be derived à Religando from binding againe because in this part of obedience we doe directly and immediatly tend unto God that we may cleave and as it were be tied to him 7. It hath the first place in observance 1. Because obedience towards God must necessarily begin from God himselfe and from those affections and acts whereby we are caried towards him 2 Cor. 8. 5. They gave themselves first to the Lord and then to us by the Will of God 2. Because Righteousnesse towards men must be performed by force and vertue of Religion that it may be true obedience towards God for it would not be obedience towards God unlesse it did bring honour to God neither could it bring honour to God unlesse it should proceed from a religious affection 1 Cor. 10. 31. Doe all to the glory of God whereunto that phrase also belongeth In the Lord in the Name of the Lord. Col. 3. 17. And as to the Lord and not to men There Verse 23. 3. Because Religion hath command over the acts of Iustice and is the cause of them not only virtually effecting but also directing and ordering Iames 1. 26. If any seeme to be religious among you not refraining his tongue but deceiving his own heart this mans religion is vaine 4. Because religion is in a certaine manner the end of all the acts of Iustice as far forth as they dispose to the act of religion as a certaine greater thing 8. Hence Iustice it selfe is sometime called religion in the Scriptures There Verse 27. But religious worship pure and without spot before God and the Father is to visite the fatherlesse c. Not only because it is a signe which is not separated from true religion but also because it ought to be exercised by the command of religion and have its beginning from it 9. Hence the offices of religion a re the first and chiefest Mat. 6. 33. 22. 37. First seeke the kingdome of God The first and great Commandement 10. They are the first in order so that they ought to be taken care for in the first place There 11. Hitherto pertaines that phrase which every where we meete with in the Psalmes of seeking God early in the morning 12. Also they are chiefe in dignity and so chiefly to be cared for Mat. 10. 37. He that loveth father or mother above me is not worthy of me 13. Hence the duties of religion ought to be performed with more intent and stirred up forces then the duties of Iustice for that rule pertaines properly to them not to these to love with all the heart all the soule and all the thought Mat. 22. 37. 14. Which yet must not be so understood as if all the strength were not also required in performing and fulfilling the duties of the second table but. 1. Because this is principally required in the duty of Religion 2 Because it is not required in the other dut is in respect of our neighbour whom they doe immediatly respect bâ—… in respect of God and by vertue of religion 3. Because one may love his neighbour with too much intention as touching the very materiall act of loving although this cannot be done under the respect of vertue and love but we can no way love God with too much intention 15. Hence if some duties of piety and justice cannot be performed together an equall and prudent comparison being used the duties of piety are to be preferred Mat. 12 46 47 48. Luke 2. 49. Behold my mother and my brethren why did ye seeke me knew ye not that I must goe about my fathers businesse 16. But an equall comparison is when a just proportion is observed of the greatest to the greatest and of the lesser to the lesse 17. But because God is more worshipped with the inward affection then with the outward worke but men doe more need the outward worke therefore the outward worke of religion may sometime be omitted that a necessary worke of Iustice and mercy may be fulfilled Matthew 12. Verse 1. 3 4. 7. 10. 12. I will have mercy and not sacrifice c. 18. Neither yet is religion in the meane while by this meanes violated because religion it selfe doth command to omit an externall worke that a necessary may be performed 19. The immediate object of religion unto which it is caried is God and that so adequate that no duty of religion may be referred to any other object without greatest injury to God hitherto pertaines that title of God whereby he is said to be Zelotes Zelotypus zealous or Iealous 20. But that respect under which religion doth consider God is that Divine excellency which shines fâ—…rth in his sufficiency and efficiency it is not some one attribute but a perfection arising of all his attributes Ex. 34. 6 7 8. Iehova Iehova the strong God mercifull and gracious long-suffering full of loving kindnesse and truth c. Therefore all the attributes of God have some power to beget religion in us so in the Scriptures the speciall respect of it is referred sometime to mercy Psal. 130. 4. with thee is pardoning that thou mayest be reverently worshipped sometime to Iustice. Deut. 4. 24. Heb. 12. 29. Let us have grace by which we may so serve God that we may be accepted of him with reverence and feare For our God is a consuming fire And so also to all the other attributes 21. Hence religion doth immediatly flow from that Faith wherewith we believe in God as in the sufficient and efficient cause of life 22. So is that to be understood which is wont to be said that religion respects God as the first beginning and supreame Lord of life And so that distinction of the Papists is too empty whereby they confesse that those acts of religion which respect God as the first beginning of life are to be performed only to God but they contend that other acts of religion may be communicated to the Creatures also when there is no act of religion which doth not belong to God as the first beginning of life 23. The proper act of religionis to bring honor to God and it is called worship Exod. 12. 25 26. and adoration Iohn 22. 23. For it must containe in a certaine manner good unto God otherwise it should not be obedience towards him but there can be no
the devills themselves 14. The second fourth and fift are in the will and doe make Faith as it is a vertue and act of religion 15. The third as in the understanding but as it is moved by the will neither is it properly the vertue of Faith but an effect 16. But the perfection of Faith is not but in election or apprehension and so is to be defined by it 17. Hence the nature of Faith is excellently opened in Scripture when the faithfull are said to cleave to God Ioshua 23. 6. Acts 11. 23. 1 Corinthians 6. 17. And to choose the way of truth and to cleave to the testimony of God Psal. 1â—…9 30 31. 18. For by Faith we first cleave to God and then afterward consequently we cleave to those things which are propouâ—…ded to us by God so that God himselfe is the first Object of Faith and that which is propounded by God the secundary Object 19. But because Faith as it joynes us to God is our life but as it is a vertue and our duty towards God it is a act of life therefore in the former parâ—… we have defined it only by that respect which it hath to obtaine life and salvation but here we have defined it by thaâ—… generall respect which it hath to all that which God propounds to us to believe Hence Faith cannot exercise all its act about the threatnings of God considered in themselves because they doe not propound the good to be received by us nor about the precepts of God simply considered because they declare the good to be done not to be received nor about meere predications because under that respect they propound no good to us But it is perfect in the promises because in them there is propounded good to be embraced whence also it is that our Divines are wont to place the object of Faith chiefly in the promises 20. They who place Faith in the understanding doe confesse that there is some necessary motion of the will to the yeilding of that assent even as in humane Faith it is said to be a voluntary thing to give credit to one But if Faith depend upon the will it must needs be that the first beginning of Faith is in the will 21. The Objectum quod or materiall object of this Faith is whatsoever is revealed and propounded by God to be believed whether it be done by spirit or by word publickly or privatly Acts 24. 14. I believe all things that are written in the Law and the Prophets Iohn 3. 33. He that receiveth his testimony 22. Hence the propounding of the Church is not absolutly necessary no not in respect of us to make an object of Faith for then Abraham and other Prophets had not given assent to those things which were revealed to them from God without any helpe of the Church comming between which is both against the Scriptures and all sound reason and yet is necessarily admitted and defended by the most learned of the Papists that they may defend the fained authority of their false Church from such arguments 23. This object is alwayes immediatly some axiom or sentence under the respect of truth but that in which Faith is principally bounded of which and for which assent is yielded to that axiom by Faith is Ens incomplexum under the respect of some good Rom. 4. 21. Being fully perswaded that he who had promised was able also to doe it Heb. 11. 13. Not having received the promises but seeing them a far off after they had bin perswaded of them and had embraced them 24. For the act of the believer is not bounded in the Axiom or sentence but in the thing as the most famous Schoole-men confesse The reason is because we doe not frame axioms but that by them we may have knowledge of things Therfore the principall bound unto which the act of the believer tends is the thing it selfe which is chiefly respected in the Axiom 25. The Objectum Quo or formall object of Faith is the Truenes or faithfulnesse of God Heb. 11. 11. Because he judged him faithfull who had promised For the formall and as they say the specificative reason of Faith is truth in speaking that is the Truenes or faithfulnesse of God revealing something certainly because it is a common respect of Faith that it leaves upon the authority of him that witnesseth in which thing Faith is distinguished from opinion science experience and sight or sence but the authority of God is his Truenes or faithfulnesse Tit. 1. 2. God that cannot lie had promised Hence that proposition is most true what soever we are bound to believe with a Divine Faith is true For because nothing ought so to believed unlesse God doe witnesse the truth there of but God testifieth as he is true but Truenes in a witnesse that knoweth all things cannot be separated from the truth of the testimony therefore it must needs be that all that which we are bound to believe with a Divine Faith is true This whole demonstration is manifestly confirmed and used by the Apostle Paul 1 Cor. 15 14 15. If Christ be not raised our preaching is vaine your Faith also is vaine we are also found false witnesses of God because we have witnessed of God that he raised up Christ. That is If the testimony be not true the witnesse is false Unlesse this be admitted that whatsoever God witnesseth is true that consequence which is most firme should availe nothing at all God doth witnesse this or that therefore it is true Hence Divine Faith cannot be a principle or cause either directly or indirectly either by it selfe or by accident of assenting to that which is false or of a false assent 26. Hence also the certainty of Faith in respect of the object is most firme and by how much more it is confirmed in the heart of him that believeth so much the more glory it giveth to God Rom. 4. 20. But he doubted not at this promise of God through unbeliefe but he was strengthened in Faith giving glory to God and being fully perswaded that he that had promised was able also to doe it But in that somitime our Faith doth waver in us that is not from the nature of Faith but from â—…ur imperfeâ—…ion 27. A sufficient and certaine representation of both objects that is both of those things which are to be believed and of that respect under which they are to be belâ—…eved is propounded to us in the Scripture Rom. 16. 26. It is made manifest aâ—…d by the Scriptures of the Prophets according to the Commandement of the everlasting God mâ—…de knowen to all Nations for the obedience of Faith 2 Tim. 5. 15. The holy Scripture can make thee wise to salvation by Faith which is in Christ Jesus 28. For alâ—…hough in the subject that is in our hearts the lighâ—… and testimony of the holy Spirit stirring up Faith in us is necessary yet in the object which is to be râ—…ceived by
this feare if it be moderate and tempered by Faith although it be alwayes materially opposed to Hope yet in man that is a sinner it is not so formally opposed to Hope and vertue that it is simply a vice but rather puts on the consideration and nature of a vertue 2 Chron. 34. 27. Because thy heart was tender and thou didst cast down thy selfe before the Face of God when thou heardest his words against this place c. The reason is because the opposition is not Secundum idem ad idem according to the same and unto the same for hope respects the grace of God and feare respects the deserts of our sins 26. Also desperation is more directly opposed to hope in the defect which is a meere privation of hope joyned with a sence of that privation and apprebension of the thing hoped for as of a thing impossible or at least as to come such as was in â—…ne Gen. 5. 13 14. And in Iudâ—… Mat. 27. 4. 5. 27. This desperation is alwayes a grievous sin because it is not a privation of that hope which men are wont to have in themselves or other Creatures which is wont to be a laudable introduction to Divine hope but it is a privation of Divine hope having its beginning alwayes from unbeliefe as hope hath its beginning from Faith 28. Yet desperation in the Devills and damned hath not the consideration of a sin but of a punishment For desperation may either be taken privatively when one doth not hope that which he ought to hope and when he ought or negatively for a meere cessation of hope In the former sence it is alwayes a fin because it is contrary to the Law but in the latter sence not so 29. The reason of despairing may be divers either because the grace of God is not accounted sufficient to communicate that good to us or because God will not communicate it As desperation is grounded on the former reason it is alwayes a sin but in the latter sence it is not a sin if so be any be certaine of that will of God 30. But because it is seldome or never manifest to any one by ordinary meanes before the end of this life that God will not make him partaker of grace and glory Therefore there is no desperation of men in this life which is not a sinne 31. By way of excesse presumption is opposed to hope whereby wee doe expect some good rashly Deut. 29. 19. Ier. 7. 4. 8 9 10. Let there not be any man when he hath heard c. 32. This rash presumption doth in expectation of good sometime leane upon the Creatures Ierem. 17. 5. 1 Tim. 6. 17. Sometime also it doth leane on God in some sort but perversly without a promise and Faith as when any lookes for pardon and salvation although he remaine impenitent or retaine a purpose of living in his sins or expect some other thing of God which doth noth agree to his nature or revealed will 33. But one doth not therefore sin in this presumption because he hopes too much upon God namely with a true and religious hope for this can in no wise be done but because he hopes too lightly and rashly without any ground or hopes those things also which are not to be hoped 34. Also shame of face or confusion is opposed to hope in respect of the event Ps. 25. 2 3. CHAPTER VII Of Charity 1. CHarity is a vertue whereby we love God as the chiefe good Psal. 106. 1. And 118. 1. 136. 1. Praise the Lord because he is good for his mercy endures for ever The joy of praising which is an effect of Charity hath the same primary object with Charity its proper cause Therfore the goodnesse of God which doth specially shine forth in the effects of kindnesse is the proper object of Charity as it is of praising 2. It followes Faith and Hope in order of nature as the effect followes its causes for we therefore love God out of Charity because by Faith and hope we tast in some measure how good God is and his love shed abroad in our hearts 1 Iohn 4. 16. 19. We have knowen and believed the love which God hath towards us we love him because he loved us first 3. Therefore not love but Faith is the first founda tion of the spirituall building in man not onely because then the building begins but also because it sustaines and containes all the parts of it as also it hath the nature of a roote as it doth confer power to fructifie 4. A confuse and remote inclination towards God goeth before Faith a certaine shadow whereof is found in a certaine manner in all Creatures Acts 17. 27 That they might seeke the Lord if happily they might find him by seeking him but it is rather an ineffectuall Velleitas woulding as they call it to love God then a true love 5. That distinction of the Scholemen betweene the naturall and supernaturall love of God that is whereby they make one love of God as it is the beginning and end of nature and another as it is the beginning and end of grace is an idle figment Neither indeed can a man since the fall by the strength of nature without Faith love GOD above all no not with that love which they call naturall 6. The love of Charity is of Union well-pleasednesse and good will for those are as it were the parts of Charity and they are alwayes contained in it if it be true namely desire of Union wel-pleasednesse of enjoying and affection of good will 7. Love of Union is that affection whereby we would be joyned together with GOD. 2 Corinthians 5-8 It is our desire to be absent from the body and to be present with the Lord. 8. There is also love of Union in GOD towards us Eph. 2. 4. 13. He loved us with much love You who were far off are made neere But his love is out of the aboundance of goodnesse because he expects no profit out of us for we are unprofitable servants to GOD. Luc. 17. 10. Iohn 22. 2. 23. But our love towards him is out of the want of goodnesse because we stand in need of God 2. Cor. 5. 4. We groane being burdened that mortality may bee swallowed up of life 9. Therefore our love as it is love of Union with God is in part that love which is called love of concupiscence or desire because we doe properly desire God to our selves because wee hope to have profit from him and our eternall blessednesse 10. Yet the highest end of this love ought to be God himselfe 11. Love of wel-pleasednesse is that affection whereby we doe approve of all that that is in God and rest in his most excellent goodnesse Rev. 7 12. Blessing and glory and wisdom and thanksgiving and honour and power and strength unto our God for ever and ever Amen 12. God also hath love of wel-pleasednesse towards us Heb. 13.
â—…1 Phil. 3. 12. Because in the life to come the motion and progresse of sanctification ceaseth there is onely found rest and perfection so that in this life we are more properly said to have sanctification then holinesse and in the life to come holinesse only and not sanctification 17. Sanctification therefore hath two parts one in respect of the terme from which is called mortification and the other in respect of the terme to which is called vivification and resurrection Rom. 8. 5. 6. 18. Mortification is the first part of sanctification whereby sin is wasted Col. 3. 3. 5. Ye are dead mortifie therefore your earthly members 19. The meritorious and exemplary cause of it is the Death of Christ. Rom. 6. 5. 6. Being grafted into the likenesse of his death knowing this that our old manis crucified with him 20. The cause principally working is that spirit of God who communicates to the faithfull the efficacy of his death Rom. 8. 13. If by the spirit yee mortifie the deeds of the body yee shall live 21. The administring cause is Faith it selfe Rom. 6. 17. From the heart yee have obeyed that forme of doctrine unto which yee were delivered 22. From this mortification there followes in all that are sanctified a deniall of themselves and the World Luc. 9. 23. Gal. 6. 14. 23. Hence ariseth that inward difference which is betweene sin which remaines in the faithfull from that which remaines in others In others sin is raigning prevailing and predominating in the faithfull it is broken subdued and mortified 24. Vivification is the second part of sanctification wherby the Image or life of God is restored in man Col. 3. 10. Eph. 4. 24. Rev. 12. 2. Having put on the new man be ye transformed by the renewing of your mind 25. The exemplary cause of it is the Resursection of Christ. Col. 3. 1. 2. Ye are risen with Christ. 26. The cause principally working is the Spirit of God which raised Christ from the dead Rom. 8. 11. If the Spirit of him that raised Iesus from the dead dwelleth in you 27. The administring cause is Faith Gal. 2. 20. The life which I now live in the flesh I live by the Faith of the Son of GOD. 28. From this vivification there ariseth a strong tye in those who are sanctified of themselves to be addicted wholy to God and to Christ. 2. Cor. 8. 5. They give themselves to the Lord. 29. Because this sanctification is imperfect whilest we live here as infants therefore all the faithful lare informed as it were with a double forme sin and grace for the perfection of sanctification not found in this life unlesse in the dreames of some fantastick persons 1 Iohn 1. 8. If wee say we have no sin we deceive our selves and there is no truth in us Yet all that are truly sanctified doe tend unto perfection Mat. 5. 48. 1. Cor. 13. 11. 2 Pet. 3. 18. 30. Sinne or the corrupted part which remaines in those that are sanctified is called in Scriptures The old man the outward man the members and the body of sinne Grace or the renowed part is called the new man the spirit the mind c. 31. Hereupon there followes two things 1. A spirituall war which is made continually betweene these parties Gal. 5. 17. For the flesh lusts against the spirit and the spirit against the flesh and these are contrary one to the other 2. A dayly renewing of repentance 32. That flesh which remaines in the regenerate is not only in the vegetative and sensitive appetite but also in the will and reason it selfe 1 Thess. 5. 23. 33. The flesh or this concupiscence hath the true and proper reason of sinne in the regenerate themselves Rom. 7. 34. With this corruption even the best workes of the Saints are infected so as they have need of some remission 35. Yet the good works of the regenerate are not to be called sins but defiled with sin 36. That defilement of good workes by reason of Iustification doth not hinder but they may be accepted of God to be rewarded 37. That fight which is found in wicked men betweene conscience and the will is not the striving of the spirit against the flesh but of the flesh fearing against the flesh desiring CHAPTER XXX Of Glorification In the former disputation we spake of sanctification which is one part of the alteration of qualities which did respect that good that is just and honest the other part followes namely Glorification which respects that good that is profitable and honorable 1. GLorification is a reall transmutation of a man from misery or the punishment of sinne unto happinesse eternall Rom. 8. 30. And whom hee justified those hee glorified 2. It is called a reall transmutation that it may be distinguished from that blessednesse which is either virtuall onely in Election Calling Iustification and Adoption or declarative in holy workes Rom. 4. 6. David declares that man to be blessed to whom God imputeth righteousnesse c. Psal. 65. 5. Blessed is hee whom thou chusest and bringest to dwell in thy Courts Matthew 5. Blessed are the poore in spirit c. 3. In respect of the terme from which viz. misery or the punishment of sin it is called a redemption 1 Cor. 1. 30. Eph. 1. 14. Gal. 3. 13. Heb. 2. 14 15. 4. This redemption is a reall delivering from the evills of punishment which is nothing else in very deed but the execution of the sentence of Iustification for in Iustification as wee are judged to be just so we are judged to have life Now Glorification makes that life that was judged and pronounced ours by reall communication to be ours actually and by possession 5. It is said to be reall that it may be distinguished from that redemption which is in the paiment of the price of redemption and in application of the same to justification whereof mention is made Eph. 1. 7. Col. 1. 14. 6. In the Scriptures also it is wont to be called deliverance and preservation from the wrath of God from death and from the kingdome of darkenesse 7. In respect of the terme to which it is called beatification blessing life eternall glory Glorification the kingdome of our Lord and Saviour Iesus Christ and an immortall inheritance Eph. 1. 3. Iohn 3. 36. 6. 47. 2 Pet. 1. 3 11. 1 Pet. 1. 4. 5. 10. 8. The first degree of this Glorification begun is the apprehension and sence of the love of God shining forth in Christ upon the communion which the faithfull have with him Rom. 5. 5. The love of God is shed abroad in our hearts by the holy spirit which is given to us 9. Hence there ariseth a certaine friendship betweene God Christ and the faithfull Iohn 15. 15. I have called you friends because all that I have heard of my Father have I made known unto you Iames 2. 23. Abraham was called the friend of God 10. The second degree is undoubted hope
Fâ—…h there is nothing at all required either in respect of the things to be believed or in respect of the cause and way of believing which is not found in the Scripture 29. Therefore Divine Faith cannot be reduced or resolved into the authority of the Church or into other simple externall arguments which are wont to be called Motives by perswading and inducing things preparing to Faith but it is to be resolved into the Scripture it selfe and that authority which it hath imprinted upon it from the author God as into the first and proper cause which causeth the thing to be believed and into the operation of the holy Spirit as into the proper cause of the act it selfe believing 30. Hence that principle from which Faith doth first begin and into which it is last resolved is that the Scripture is revealed from God for our salvation as a sufficient rule of Faith and manners 2 Pet. 1. 19. 20. If you first know this that no prophecy of the Scripture is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of a private interpretation 31. Faith is partly Implicite and partly Explicite 32. Implicite Faith is that whereby the truths of Faith are believed not distinctly in themselves but in their common principle 33. That common principle wherein all things to be in this manner believed are contained is not the Chuâ—…ch but the Scripture Act. 24. 14. Who doe believe all things which are written in the Law and in the Prophets 34. He that believeth that the Scripture is every way true he doth implicitly believe all things which are contained in the Scriptures Psal. 129. 86. compared with Verse 28. 33. All thy precepts are truth it selfe open mine eyes that I may see the wonders of thy Law â—…each me the way of thy statuts which I will keepe unto the end David did believe that those were wonderfull and to be holily kept which he did not yet sufficiently understand 35. This implicite Faith is good and necessary but it is not of it selfe sufficient to salvation neither indeed hath it in it selfe the true reason of faith if it subsist by it selfe for it cannot be that the will be effectually affected and embrace that as good which it doth not at all distinctly know Rom. 20. 14. How shall they believe him of whom they have not heard 36. Explicite Faith is that whereby the truths of Faith are believed in particular and not in common only 37. Explicite Faith must necessarily be had of those things which are propounded to our Faith as necessary meanes of salvation Heb. 6. 1. 2. Cor. 4. 3. The foundation of repentance from dead workes and of Faith in God If our Gospell be hid it is bid to them that perish 38. There is required a more explicite Faith now after the comming of Christ then before 2 Cor. 3. 18. Of those who are set over others in the Church then of the common people Heb. 9. 12. Lastly of those who have occasion to be more perfectly instructed then of others Luc. 12. 48. To whom much is given of him much shall be required 39. The outward act of Faith is confession profession or manifestation of it which in its order and in its place is necessary to salvation Rom. 10. 9. 10. Namely in respect of the preparation and disposition of minde alwayes necessary 2 Peter 3. 15. And in respect of the act it selfe when the glory of God and edification of our neighbours shall require it 40. Persisting in confession of the Faith with losse of temporall life doth give testimony to the truth and doth bring most honour to God and so by excellency is called Martyrdome and they who doe so are called witnesses 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Martyrs Revel 2. 13. But this is as necessary in its place as confession of Faith so that it cannot be refused without denying of Christ. Mat. 10. 33. 39. 16. 25. 41. There are opposed to Faith Infidelity Doubting Error Heresie Apostasie 42. Infidelity is a dissenting of a man from the Faith who never professed the true Faith 1 Cor. 14. 22. 23. 43. Doubting in him who made profession doth either diminish or take away assent 44. Doubting that doth diminish only assent may stand with a weake Faith 1 Cor. 8. 10. 11. But not that doubting which takes away assent Iames 1. 6 7 8. 45. An error in Faith doth put some opinion contrary to Faith 1 Cor. 15. 46. Heresie addeth stubbornnesse to error Tiâ—… 3. 10 11. 47. Apostasie addes unto heresie universility of errors contrary to Faith 1 Tim. 1. 19. 20. 2 Tim. 1. 15. 48. These are opposed to Faith not only as they take away that assent of the understanding which is necessary to Faith but also as they bring and include a privation of that election and apprehension of Faith which is in the will CHAPTER VI. Of Hope 1. HOpe is a vertue whereby we are inclined to expect those things which God hath promised us Rom. 8. 25. 2. This Hope respecteth God 1. As the object which it doth expect for the principall object of Hope is God himselfe and those acts whereby he is joyned to us 1 Peter 1. 13. Hope in the grace which is brought to you Hence God himselfe is called the Hope of Israel Ier. 1. 4. 8. And Rom. 15. 13. The God of Hope not so much because he is the Author and Giver of hope as because it is he upon whom we hope 2. It respects God as the Author and Giver of all the good it doth expect Psal. 37. 5. 6. Roll thy way upon the Lord and trust in him for he shall bring it to passe For as it tends unto God to attaine good so also it respects him as to be obtained by his owne Grace Ieremiah 17. 7. Blessed is the man who trusts in the Lord and whose hope the Lord is 3. But the proper reason why we may not trust upon the Creatures in that manner as we trust in God is because the formall object of Hope is not foâ—…d in the Creatures Psal. 146. 3. Trust not in Princes nor in any sonne of man in whom there is no salvation For although some power of doing us good and helping us is placed by God in the Creatures yet the exercise of this vertue doth alwayes depend upon God Psal. 107. Sending his word he healed them And Psal. 137. 1. Unlesse the Lord build the house in vaine they labour that build it unlesse the Lord keep the City the watchmen watcheth in vaine 4. Therefore when one saith I hope this or that of such a man doth either signifie that he hopes for that from God by that Creature or it sets forth a humane hope not Divine or finally it is not Christian. 5. But as Faith so also Hope in God doth respect the grace of God and Christ only as causes of good to be commun cared 1 Pet. 1. 13. Col. 1. 27. Hope in the grace Christ the hope of glory 6. Yet Divine Hope
2 Pet. 1. 4. That we might be made partakers of the Divine nature for he that doth truth his workes are said to be done according to God Iohn 3. 2. 9. Hence the same obdience which is called obedience because it respects the Will of God with subjection and righteousnesse because it performes that subjection which is due is also called holinesse because it respects the same will with conformity and pure likenesse 1 Pet. 1. 14. 15. As obedient children as he that hath called you is holy be ye also holy in all manner conversation 10. Obedience lookes to the glory of God 1 Cor. 10. 31. Doe all to the glory of God as it doth acknowledge his chiefe authority and power in commanding 1 Cor. 6. 20. Yee are bought with a price therefore glorifie God c. And also as it hath in part relation to and doth represent the perfection of God 1. Pet. 2. 9. That yee may set forth his vertues in the manifestation of which things consists that glory which may be given to him of us 11. Also in this subjection there is a respect of feare as the Authority and Power of God is acknowledged whence also the feare of the Lord is in Scripture often â—…at for whole obedience Psalme 34. 12. I will teach you the feare of the Lord. 12. It is therefore said to be toward God both as God is the Rule of it and as hee is the Object of it and also as hee is the End 13. The principall efficient cause of it by way of an inward and inherent principle is mediatly Faith and immediatly sanctifying Grace 14. For Faith doth both prepare a way for us to God Heb. 10. 22. Let us draw nigh by assurance of Faith and Power to goe to him 2 Cor. 1. 24. By Faith yee stand whence obedience is called the obedience of faith Rom. 1. 5. And the faithfull are called the children of obedience 1 Pet. 1. 14. 15. Now Faith doth bring forth obedience in a threefold respect 1. As it doth apprehend Christ who is the Fountaine of Life and the Spring of all power to doe well and 2. As it receives and rests in those arguments which God hath propounded to us in Scripture to perswade obedience namely by promises and threatnings 3. As it hath power to obtaine all grace and so that grace whereby obedience is performed 16. But sanctifying grace is that very power whereby we are lifted up to apply our will to the will of God Whence also new obedience is alwayes included and understood in Scripture when there is mention made of the new man and the new creature Eph. 4. 24. Gal. 6. 15. 17. For nothing can be performed by man since sinne is entred acceptable to God as it comes from him or as a worke of spirituall life unlesse it be performed in Christ by Faith and the grace of sanctification Iohn 15. 4 5. Without mee yee can doe nothing 18. Yet these duties are not therefore to be omitted by a man that doth not yet believe because they are in themselves good they hinder the increase of sinne and punishments of sinners nay they are often reconpensed with divers benefits from God although 〈◊〉 by force of any determined Law but by a certaine abundant and secret kindnesse of him 19. The adjuvant cause by moving is 1. The dignity and majesty of God in it selfe to be observed Deut. 31. 3. Ascribe yee greatnesse to our God Psal. 29. 2. Give unto the Lord the glory of his name 2. The kindnesse of God toward us in which respect we owe to him whatsoever is in us 1 Cor. 6. 20. Know yee not that yee are not your owne which are Gods Rom. 12. By the mercy of God whence also it is that our obedience is nothing else then thankfulnesse due to God and it is rightly explained by Divines under that name 3. The authority of God commanding which hath universall and full dominion over us Iames 4. 22. There is one Law-giver who can save and destroy 4. The equity and profit of the things commanded which doe both agree with greatest reason Rom. 2. 15. Their conscience together bearing witnesse and also pertaine to our perfection and blessednesse Deut. 32. 47. It is your Life 5. The reward and promises by which obedience is perswaded 2 Cor. 7. 1. Seeing we have these promises let us purge our selves c. 6. The misery which they that doe otherwise doe incurre Deut. 28. 16. Heb. 12. 26. Cursed shalt thou be For our God is a consuming fire 20. The matter of obedience is that very thing which is commanded by God and so is summarily contained in the Decalogue for otherwise the Law of God should not be perfect 21. Therefore the Law of God altough in respect of the faithfull ithee as it were abrogated both in respect of the power of justifying which it bad in the state of integrity and in respect of the condemning power which it had in the state of sinne yet it hath force and vigor in respect of power to direct and some power also it doth retaine of condemning because it reproves â—…d condemnes sinne in the faithfull themselves although it cannot wholy condemne the faithfull themselves who are not under the Law but under Grace 22. The forme of obedience is our conformity to the Will of God therefore revealed that it may be fulfilled by us Mich. 6. 8. He hath 〈◊〉 â—…ee O man what is good 23. For neither is the secret Will of God the rule of our obedience nor all his revealed will for Ieroboam sinned in taking the Kingdome of Israel although the Prophet told him that God did in some sort will it 1 Kings 11. 31. with 2 Chron. 13. 5 6 7. But that revealed will which prescribeth our duty is therefore revealed that it may be fulfilled by us 24. But this Will of God in this very respect is said to be good perfect and acceptable to God Rom. 12. 2. Good because it containes in it selfe all respect of that which is honest perfect because there is nothing to be sought further for the instruction of life acceptable to God because obedience performed to this will is approved and crowned of GOD. 25. The knowledge of this will is necessary to true obedience Prov. 4. 13. Take hold of instruction and let her not goe keepe her for shee is thy life and Verse 19. The way of the wicked is darkenesse they know not at what they stumble Therefore the disire of knowing this will of God is commanded to us together with obedience it selfe Prov. 5. 1. 2. Attend to wisdom incline thine eare to understanding whereof a great part also is when it respects practise as on the contrary all ignorance of those things which we are bound to know and doe is sinne 2 Thess. 1. 8. Rendring vengeance to those that know not God and obey not the Gospell of our Lord Iesus Christ. 26. With knowledge of the will of God