9. Whether is grace properly attributed to God in the second sense or no Yea most properly for God doth justifie us that is he doth account us for just through his Sonne Jesus Christ and that of his free grace and favour without any desert of our parts or any thing in us Rom. 3. 20. 24. 4. 16. What be the causes of this grace or favour of God The efficient cause is his goodnesse and free will the finall cause cause thereof is the salvation of his chosen children and the glory of himselfe and of his Son Christ Jesus What be the effects of Gods grace to us wards In generall the grace of God whereof there is no cause in us but onely his own goodnesse and will is the first cause the middle cause and the the last cause and the onely cause of all that belongs to our salvation Rom. 9. 11. And particularly it is the cause of our Election of our Redemption of the sending of Christ into the world of our Calling of the preaching of the Gospell Eph. 1. 4. John 3. 11. 34. Rom. 5. 8. It was the cause why the Apostles were called to the preaching of the Gospell Gal. 1. 15 16. Eph. 3. 8. 9. It is the cause of our Faith of the forgivenesse of our sinnes of our whole justification of our regeneration of our renovation of our love to God and our neighbour of the Holy Ghost in us of our good works of our obedience of our perseverance of the feare of God of eternall life and of life it selfe 2 Tim. 1. 9. Phil. 2. 13. Rom. 12. 6. 1 Cor. 12. 9. Rom. 3. 24. Tit. 3. 5. 1 John 4. 9. Ezek. 36. 27. Jerem. 32. 40. and in a word the begining the continuance and the accomplishment of our whole salvation doth depend wholly upon the grace and favour of God and what good thing soever we have or have had or may have belonging either to this life or to the life to come is to be attributed wholly to the grace and favour of God What is the love of God It is an essentiall property in God whereby he loves himselfe above all and others for himselfe 1 John 4. 16. Rom. 5. 8. John 3. 16. Tit. 3. 4. Mal. 1. 2 3. What learn you from hence That wee should love him dearely and other things for him That we may the better know what the love of God is declare first what love is in our selves It is a passion of the mind whereby we are so affected towards the party whom we love that we are rather his then our own forgetting our selves to doe him good whom we so love And is love such a thing in God No the true love of God is not such as our love is What difference is there There is great difference two wayes First in time for love was in God before it was in us or in any thing created for he loved himselfe and us also before the world was John 17. 23. Secondly they differ in nature and quality for that love which is in God is most perfect and pure Rom. 9. 13. without passion but in us it is imperfect and matched with passions with impure affections and grief of the mind After what manner doth the Scripture expresse the love of God In the Scriptures God doth compare himselfe to a father and to a mother loving their children to a hen gathering her chickens together under her wings to a good shepherd seeking up his sheep and to divers other things And wherefore serve these comparisons They are for our profit two wayes First to shew us that Gods love towards us is most vehement and sincere Secondly to make us bold in coming to him and calling upon him so for this love Christ Jesus calleth us by all the names of love as his servants his kinsmen his friends his spouse his brethren and by many names moe to shew that he loveth us with all loves the fathers love the mothers love the masters love the husbands love the brothers love c. and if all loves were put together yet his love exceedeth them all for all could not doe so much for us as he alone hath done If love doth not signifie any affection or passion in God as it doth in us what then doth it signifie In God it signifieth three things most perfect first the eternall good will of God towards some body for the love of God supposed towards the Elect is his everlasting good will or his purpose and determination to shew them mercy to doe them good and to save them as in Rom. 9. 11. 13. Secondly the effects themselves of his love or good will whether they be temporall concerning this life or eternall concerning the life to come as in the 1 John 3. 1. Thirdly the pleasure and delight which he taketh in that which he loveth and so it is taken in Psal. 45. 7. 23. What things doth God love besides himselfe Besides himselfe God loveth all things else whatsoever he made but he loveth not sinne and iniquity for he never made it as Saint John saith 1 John 2. 16. Again he loveth his Son being manifested in the flesh and he loveth his chosen children for his Sons sake with whom he is well pleased Mat. 3. last verse Obj. 1. The Scripture saith that God doth hate all that work iniquity how then can God both hate and love one and the same man In every wicked man we must consider two things First His nature Secondly his sinne His nature is the work of God and that he loveth but his iniquity is not of God and that he hateth Obj. 2. God doth afflict his children therefore he doth not love them Whom he loveth he correcteth and therefore he correcteth them because he loveth them even as a gold-smith tryeth his gold in the fire because he loveth it Whether doth God love all alike or no No he preferreth mankind before all his other creatures for which cause God is called Philanthropos that is a lover of men and this appeareth by three effects of his love First he made him according to his own Image that is in righteousnesse and true holinesse Gen. 1. 26. Eph. 4. 24. Secondly he made him Lord over all his creatures Psal. 8. 5 6. Thirdly he gave his own Son to death for his ransom Doth God love all men alike No for he loveth his Elect better then the Reprobate for the Elect he calleth effectually by his Spirit in their hearts when he calleth others but by the outward voyce of the Gospell c. Again amongst the Elect themselves some are actually wicked and not yet reconciled nor called as was Paul before his conversion but the rest are called and already made holy by Faith in Christ as Paul was after his conversion and of these he loveth the latter sort with a greater measure of love then the former as the Scripture testifieth in Prov. 8. 17. What manner of love doth God beare
mercy in God doth spring out of his free love towards us Why doe you say out of the free love of God are there more loves in God then one There are two kinds of love in God one is wherewith the Father loveth the Son and the Son the Father and which the holy Ghost beareth towards both the Father and the Son and this love I call the naturall love of God so that the one cannot but love the other but the love wherewith he loveth us is voluntary not being constrained thereunto and therefore is called the free love of God and thereof it commeth to passe that mercy is also wholly free that is without reward or hope of recompence and excludeth all merit How prove you that the mercy of God ariseth out of his love That the love of God is the cause of his mercy it is manifest in the Scriptures 1 Tim. 1. 2. Paul saluteth Timothy in this order Grace mercy and peace from God the Father and from the Lord Jesus Christ to shew that that peace which the world cannot give the mercy of God is the cause of it and the cause of his mercy is his grace and his grace is nothing else but his free favour and love towards us The same order doth Paul observe in Titus 3. 4 5. where he saith when the goodnesse and love of God our Saviour appeareth not by the works of righteousnesse which we had done but according to his mercy he saved us First he sets down the goodnesse of God as the cause of his love Secondly his love as the cause of his mercy And thirdly his mercy as the cause of our salvation and our salvation as the effect of all and therefore there is nothing in us which may move the Lord to shew mercy upon us but only because he is goodnesse it self by nature and to this doth the Psalmist bear witnesse Psal. 100. 5. saying that the Lord is good his mercy is everlasting and his truth is from generation to generation Towards whom is the mercy of God extended or shewed For the opening of this point we are to consider that the mercy of God is twofold First generall Secondly speciall God as a God doth shew mercy generally upon all his creatures being in misery and chiefly to men whether they be just or unjust Psal. 140. 147. and so doth succour them either immediately by himself or else mediately by creatures as by Angels or Men by the Heavens by the Elements and by other living creatures and this generall mercy of God is not extended to the eternall salvation of all but is only temporary and for a while Of this read Luk. 6. 36. What say you to the speciall mercy of God That I call the speciall mercy of God which God as a most free God hath shewed to whom he would and denyed to whom he would and this pertaineth only to the elect and those which fear him Psal. 103. 11. for he sheweth mercy upon them to their eternall salvation and that most constantly while he doth effectually call them unto himself while he doth freely and truly pardon their sins and justifie them in the bloud of the Lamb Jesus Christ while he doth sanctifie them with his grace and doth glorifie them in eternall life and of this speciall mercy we may read in Eph. 2. 4 5 6. How great is the mercy of God It is so great that it cannot be expressed nor conceived of us and that is proved by these Scriptures following Ps. 145. 9. James 2. 13. 1 Cor. 11. 32. Psal. 57 10. How long doth the mercy of God continue towards us Although the mercy of God be great and infinite in Christ yet for that mercy which pardoneth our sins and calleth us to faith and repentance by the Gospel there is no place after death but onely while we live in this world which is warranted by these places ensuing Gal. 6. 10. Let us doe good whilest we have time to shew that a time will come when we shall not be able to doe good Apoc. 7. 17. Be faithfull unto the death and I will give thee a Crown of life to shew that the time which is given unto death is a time of repentance and of exercising of faith and of works but after death there is no time but to receive either an immortall Crown if we have been faithfull or everlasting shame if we have been unfaithfull Besides these see Apoc. 14. 13. Mark 9. 45. Esa. ult 24. Luk. 16. 24 25 26. Mat. 15. 11 12. John 9. 4. What uses may we make of Gods mercies First it serveth to humble us for the greater mercy is in God the greater misery is in us Secondly we must attribute our whole salvation unto his mercy Thirdly we must flee to God in all our troubles with most sure confidence Fourthly we must not abuse it to the liberty of the flesh to sin although we might find mercy with God after death for the mercy of God specially appertains to those that fear him Psal. 103. 11. Fiftly the meditation of Gods mercies towards us should make us to love God Psa. 116. 1. Luk. 7. 47. fear God Psa. 130. 4. praise God Ps. 86. 12 13. 103. 2 3 4. Sixtly it must make us mercifull one to another Luk. 6. 36. Matth. 18. 32 33. What is the justice of God It is an essentiall property in God whereby he is infinitely just in himself of himself for from by himself alone and none other Psalm 11. 7. What is the rule of this justice His own free will and nothing else for whatsoever he willeth is just and because he willeth it therefore it is just not because it is just therefore he willeth it Eph. 1. 11. Psal. 115. 3. Mat. 20. 15. which also may be applied to the other properties of God Explain this more particularly I say that God doth not always a thing because it is just but therefore any thing is just that is just because God will have it so and yet his will is joyned with his wisdome as for example Abraham did judge it a most just and righteous thing to kill his innocent son not by the law for that did forbid him but only because he did understand it was the speciall will of God and he knew that the will of God was not only just but also the rule of all righteousnesse That wee may the better understand this attribute declare unto mee how many manner of wayes one may be just or righteous Three manner of ways either by nature or by grace or by perfect obedience How many ways may one be just by nature Two ways First by himself and of himself in his own essence and beeing thus we say that in respect of this essentiall righteousnesse there is none just but God onely as Christ saith none is good but God only Secondly derivatively by the benefit of another to be either made righteous or born just and in
far off and aliens from God are now brought neer through Christ Eph. 2. 12 13. 18. 19. 1 Joh. 1. 3. Heb. 12. 22 23. What is Adoption Adoption is the power and priviledge to be the sons of God Joh. 1. 12. Eph. 1. 5. derived unto us from Christ who being the eternal Son of God became by Incarnation our brother that by him God might bring many sons and daughters unto glory Heb. 2. 10. What are the benefits that flow to us from our Adoption 1. Some are privative immunities and freedome from many grievances as 1. We are freed from the slavery of sin Rom. 6. 14. 2 From condemnation Rom. 8. 1. 3 From all slavish fears and terrors Rom. 8. 15. We have not received the spirit of bondage to fear again but the spirit of adoption 4 From the law not Ceremoniall only Gal. 5. 1. but Moral freed I mean from the curse of it freed from the condemning power of it freed from the coaction and compulsion of it freed from the rigorous exaction inexorable demands of it as it is a Covenant of works But not freed from the doctrine of holinesse contained in it the justified and adopted are every way freed from the Law as it was an enemy and against us Luc. 1. but not freed as it is our guide and director containing the rule of Gods holy will Our Sonship doth not free us from service but from slavery not from holinesse but to holinesse There is a free service which benefits the condition of a son Gods service is perfect freedome 2. Some are positive dignities as 1. Free accesse to the throne of Grace that we may come to God in prayer as to a Father Gal. 4. 6. Rom. 8. 15. 2 We have an Interest in Gods particular and speciall Providence 2 Cor. 6. ult Rom. 8. 28. 3 We by our adoption have a free and sanctified use of all Godâ— creatures restored the right unto which we forfeited in Adam for no man hath any true right to any thing now by nature he may have the use of Gods creatures by Gods patience forbearance but not by Gods licence and allowance untill he be in Covenant with God in Christ and made a son and heir with him and then all things are restored 1 Cor. 3. 21. Rom. 8. 32. 4 From Adoption flows all Christians joy which is called the joy in the holy Ghost Rom. 14. 17. unspeakable and glorious 1 Pet. 1. 8 9. Rom. 5. 2. For the spirit of Adoption is first a witnesse Rom. 8. 16. 2ly A seale Eph. 4. 30. 3ly The pledge and earnest of our Inheritance Eph. 1. 14. setling a holy security in the soul whereby it rejoyceth even in affliction in hope of glory Doe the Justified children of God always then rejoyce Joy considered as a delightfull apprehension of the favour of God gladding the heart though it ought continually to be laboured for Phil. 4. 4. and preserved yet it may be at times not only darkned and daunted but for a time even lost and to be restored Psal. 51. 12. yet it is as all spirituall gifts of God perpetuall and without repentance if we regard 1. The matter of rejoycing which is Gods unchangeable love and grace Mal. 3. 6. 2. The causes and fountains of joy in the regenerate which are the never failing graces of Faith Luk. 22. 32. Hope Rom. 5. 5. and Love towards God in Christ 1 Câ—â— 8. 3. The valuation even in the deepest dismay of our part and hope in Christ above the pleasures of ten thousand worlds 4. The pretence and claim of a faithfull heart promising and challenging unto it self a comfortable harvest of joy for the present seed-time of sorrow Psal. 42. 5. Psal. 126. 5. 57. 11. So much of the first main benefit which Christians receive by their communion with Christ viz. Justification Now what is the second benefit which is called Glorification and Sanctification It is the renewing of our nature according to the Image of God in righteousnesse and true holinesse which is but begun in this life and is called Sanctification and perfected in the life to come which therefore is most strictly called Glory How far forth is our nature renewed in this life by Sanctification This renewing is of our whole nature 1 Thess. 5. 23. Rom. 12. 2. the understanding being enlightned the will rectified the affections regulated the outward man reformed But not wholly in this life and this is done by the powerfull operation of the Spirit of God who having begun a good work in us will perfect it unto the day of the Lord Joh. 13. 6. Psal. 51. 10. Ezek. 36. 26. What be the parts of our Sanctification Two answerable to the two powerfull meanes whereby they are wrought First Mortification or dying unto sin and thereby freedome from the dominion thereof by the death of Christ Rom. 6. 6 7. Secondly Vivification or quickning unto newnesse of life by the power of the resurrection of Christ In regard whereof it is also called our first resurrection Rev. 20. 6. How doth Sanctification differ from the former grace of Justification In many main and materiall differences as 1. In the order not of time wherein they goe together Rom. 8. 30. nor of knowledge and apprehension wherein this latter hath precedency 1 Cor. 6. 11. but of nature wherein the former is the ground of this latter 2 Cor. 7. 1. Secondly in the Subject the righteousnesse whereby we are justified being inherent in Christ for us but this of Sanctification in our selves from him Rom. 8. 10. Thirdly in the cause our Justification following from the merit our Sanctification from the efficacy of the death and life of Christ. Fourthly in the Instrument Faith which in Justification is only as an hand receiving in Sanctification is a co-working vertue Acts 15. 19. Gal. 5. 6. Fiftly in the measure Justification being in all Beleevers and at all times alike but Sanctification wrought differently and by degrees Sixtly in the end which being in both eternall life Rom. 6. 23 24. yet the one is among the causes of reigning the other onely as the high-way unto the kingdome What is the rule and square of our Sanctification The whole word of God Joh. 17. 17. Ps. 119. 9. as containing that will of his Rom. 12. 2. which is even our Sanctification 1 Thess. 4. 3 c. How doe you prove that Gods word is such a rule 1. By expresse warrant of Scripture 2 Tim. 3. 14. 17. 2. By the resemblances and things whereunto it is compared as to the way we walk in Jer 6. 16. Mark 12. 14. Act. 18. 24 25. to a Light and a Lanthorn in a dark place to guide our feet into the way of peace Psa. 119. 105. Prov. 6. 23. 2 Pet. 19. 20. Luc. 1. 77. 79. to a Glasse Jam. 1. 25. to a Rule Line Square Measure and Ballance whereby must be framed ordered measured and
sinnes and increase of faith Zach. 12. 10. Mark 9. 24. 5. An assurance of the forgivenesse of our sins by the testimony of the Spirit of Christ Rom. 8. 15 16. and exemplifying and applying the generall pardon of sins once for all granted unto us at our conversion unto the severall sins and debts of every day and moment of our life 6. We pray for remission of sin not as intending our selves to undergoe the punishment or any part thereof Jer. 14. 7. But contrariwise that the whole debt which is properly the punishment as hath been shewed may be accepted at the hands of Christ our Surety and we fully discharged and acquitted so that nothing may remaine on our account but the righteousnesse of Christ Psal. 3. 8 9. whereby the favour and kingdome of God is purchased for us So much of Petition What is set downe in the reason A true note to certifie us whether our sinnes are forgiven us or not by that we forgive or not forgive others that have offended us Doth this reason binde God to forgive us No otherwise then by his gracious and true promises this being a necessary consequent and fruit of the other and not a cause For when we say As we or for we also forgive c. we argue with the Lord not for merit but from the modell of Gods grace in us Matth. 6. 14 15. which being incomparably inferiour to the mercy and love of God and yet disposing us to forgive and let fall in regard of hatred or private revenge Rom. 12. 19. any wrongs and injuries of our brethren against us may both stirre up the compassion of the Lord towards us his children Neh. 5. 19. and assure us of the attaining of this our request Iames 2. 13. And therefore that we may not be destitute of so important an argument Marke 11. 25. 1 Iohn 3. 14. both to plead for mercy with God and to assure our selves of successe we desire of God a portion of that mercy which is so abundant in him that we may be tenderly affected one towards another forgiving one another even as God for Christs sake forgiveth us Eph. 4. 32. Col. 3. 13. But seeing God alone forgiveth sinnes Matth. 9. 2. Mar. 2. 7. Iob 14. 4. Esa. 43. 25. here understood by the word Debt How is it said that we forgive sinnes We forgive not the sinne so far as it is sinne against God but so far as it bringeth griefe and hinderance unto us we may forgive it Are we hereby bound to forgive all our Debts No verily we may both crave our debts of our debtors and if there be no other remedie goe to Law in a simple desire of Iustice yea in lawfull warre we may kill our enemies and yet forgive them being free from anger and revenge yet so that if our Debtors be not able to pay we are bound in a duty to forgive them or at least to have a conscionable regard of their inability How is this reason drawne From the lesse to the greater thus if we wretched sinners upon earth can forgive others how much more will the gracious God of heaven forgive us Matth. 5. 7. 6. 14 15. if we having but a drop of mercy can forgive others how much more will God who is a sea full of grace 1 Iohn 2. 10. 3. 14. especially when we by forgiving sometimes suffer losse whereas from God by forgiving us nothing falleth away Wherein appeareth the inequality between our debt unto God and mans debts unto us First in the number our debts to God being compared to ten thousand mens debts to us to one hundred Secondly in the weight our debts to God being compared to ten thousand Talents mens debts to us to an hundred pence How riseth this great inequality in the weight From the great inequality between God and man for if to strike a King be much more hainous then to strike a poore boy what is it then to strike God who is infinitely greater then all the Kings of the earth What is to be gathered out of this reason That we should daily pray unto God that he would mercifully worke in us a mercifull affection and give us loving and charitable hearts towards all men free from malice and revenge and desirous of their salvation And that as this is a testimony to our hearts that God will forgive us if we for his sake can heartily forgive such as have offended us so on the other side if we can shew no favour unto others we can look for none at the hands of God And therefore to pray without forgiving such as have offended us were not onely a meere babling but also a procuring of Gods wrath more heavily against us which condemneth the hypocrisie of many which assuring themselves in great confidence of the forgivenesse of their sinnes yet cannot finde in their hearts to forgive others end so by mocking the Lord bring a curse upon themselves in stead of a blessing seeing heart and hand and mouth should goe together What further learne we by this reason That as our forgivenesse is nothing unlesse the danger of imprisonment be taken away which inability of paying the debt doth draw with it so it availeth us nothing to have our sinnes forgiven us of God unlesse the punishment also bee forgiven Contrary to the Papists who teach that sinne and the guilt thereof is taken away by Christ but that we must satisfie for the punishment of it wherein they make God like unto those hypocrites here also condemned who will seem to forgive and yet keepe a prick and quarrell in their hands watching all occasions of advantage which say they will forgive but not forget So much of the former Petition belonging to the life to come What are the words of the latter which is the sixt and last Petition of the Lords Prayer And lead us not into temptation but deliver us from evill Matth. 6. 13. Luke 11. 4. What is the summe of it In it we pray for sanctification and strength against our sinnes that sinne may not onely be pardoned unto us but daily mortified in us Rom. 6. 1 2. and we either kept by the providence of God from temptations Prov. 30. 8. 2 Cor. 12. 8. are preserved by his grace from being hurt thereby 1 Cor. 10. 13. 2 Cor. 12. 9. and as we pray that by the power of God we may be strengthened against all tentations so do we also pray that by the same power we may be raised up to new obedience For under one part of sanctification that is the avoyding and mortifying of sinne is implyed the other part also which is ability unto new obedience 2 Cor. 7. 1. Rom. 6. 11. What is here to be observed in regard of the order that this Petition consequently followeth upon the former That therefore to strengthen our faith for the obtaining of this Petition we must be assured of the former that seeing God hath
to his elect It hath three adjuncts or properties First it is free without desert Secondly it is great without comparison Thirdly it is constant without any end How is the love of God said to be free It is free two wayes first because nothing caused God to love us but his own goodnesse and grace and therefore Saint John saith that his love was before ours 1 John 4. 7. Secondly it is free because God in loving us did not regard any thing that belonged to his own commodity for as David saith he hath no need of our goods but onely to our owne salvation he loved us Psal. 162. Wherein doth the greatnesse of Gods love appear to his Elect It appeareth two wayes First by the meanes which God useth to save us by that is the death of his Son and so John setteth forth his love 1 John 3. 16. when he saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is as if he should say so vehemently so ardently so earnestly so wonderfully did he love us that for our salvation he spared not his own only begotten Son but gave him to the death of the Crosse for our salvation What else doth set forth the greatnesse of Gods love towards us The consideration of our own selves for he did not only give his only Son to death for us but it was for us being his enemies and this circumstance is used by the Apostle to expresse the same Rom. 5. 7 8. Where find you it written that Gods love is constant and perpetuall That is manifestly shewed in these Scriptures following Hos. 11. 9. John 13. 1. Rom. 11. 29. for God is unchangeable in his love which is his essence and nature and therefore is God called love in the Scriptures 1 John 4. 8. What use must we make of Gods love First it filleth our hearts with gladness when we understand that our God is so loving and love it self and what is this but the beginning of eternall life if eternall life consist in the true knowledge of God as our Saviour Christ saith John 17. 3 Secondly out of the knowledge of this love as out of a fountain springeth the love of God and our neighbour for S. John saith he that loveth not knoweth not God for God is love 1 Joh. 4. 8. Thirdly when we consider that God loveth all his creatures which he made it should teach us not to abuse any of the creatures to serve our lusts and beastly affections for God will punish them which abuse his beloved as he punished the rich glutton which abused the creatures of God Luk. 16. Fourthly we are taught to love all the creatures even the basest of all seeing that God loveth them and for the love he beareth to us he made them and we must if we love them for Gods sake use them sparingly moderately and equally or justly to this end we are commanded to let our cattell rest upon the Sabbath day as well as our selves to this end we are forbidden to kill the damme upon her nest and to this end we are forbidden to musle the mouth of the Oxe which treadeth out the Corn Deut. 25. 4. 1 Cor. 9. 9. Fiftly we are taught from hence to love mankind better then all other creatures because God doth so and therefore we must not spare any thing that we have that may make for the safety of his body and the salvation of his soul. And for this cause we are commanded to love our enemies and to do them good because our good God doth so Sixtly from Gods love we learn to preferre the godly brethren and those that professe sincerely the same religion that we professe before other men because Gods love is greater to his elect then to the reprobate and this doth the Apostle teach us Gal. 6. 10. Seventhly whereas Gods love is freely bestowed upon us this teacheth us to be humble and to attribute no part of our salvation to our selves but only to the free love of God Eightly from hence ariseth the certainty of our salvation for if Gods love was so free great when we were his enemies much more will it be so and constant also to us being reconciled to God by Jesus Christ Rom. 5. 10. What is the mercy of God It is his mind and will always most ready to succour him that is in misery or an essentiall property in God whereby he is meerly ready of himself to help his creatures in their miseries Esa. 30. 18. Lam. 3. 22. Exod. 33. 19. Why adde you this word meerly To put a difference between the mercy of God and the mercy that is in men for their mercy is not without some passion compassion or fellow-feeling of the miseries of others but the mercy of God is most perfect and effectuall ready to help at all needs of himself But seeing mercy is grief and sorrow of mind conceived at anothers miseries how can it be properly attributed to God in whom are no passions nor griefs Indeed in us mercy may be such a thing but not in God mercy was first in God and from him was derived to us and so he is called the Father of mercies 2 Cor. 1. 3. and when it came to us it was matched with many infirmities and passions but it is improperly attributed to God from our selves as though it were first in us Declare then briefly what things of perfection are signified by this word mercy in God By the name of mercy two things are signified in God properly First the mind and will ready to help and succour Secondly the help it self and succour or pity that is then shewed Where in the Scripture is mercy taken the first way Those places of Scripture are so to be understood wherein God doth call himself mercifull and saith that he is of much mercy that is he is of such a nature as is most ready to free us from our evils Where is it taken in the other sense for the effects of mercy In Rom. 9. 15. where it is said God will have mercy on whom hee will have mercy that is he will call whom he will call hee will justifie whom hee will hee will pardon whom he will and will deliver and save from all their miseries and evils whom he will and these be the effects of Gods mercies Again in Exod. 20. 6. it is so taken From whence springeth this mercy of God The essence and beeing of God is most simple without any mixture or composition and therefore in him there are not divers qualities and vertues as there be in us whereof one dependeth upon another or one differs from another but for our capacity and understanding the Scripture speaketh of God as though it were so that so we may the better perceive what manner of God and how good our God is Well then seeing the Scriptures doe speak so for our understanding let us hear whereof this mercy commeth The cause is not in us but only in God himself and
hell for those that should trouble themselves with such vain and idle questions August lib. 1. Confess Chap. 12. What is that he hath revealed unto us concerning that he did before the beginning of the world Besides the inward works of the three Persons of the blessed Trinity whereof we have spoken and the mutuall delights which they took one in another and glory which they gave one to another this externall act of his is revealed unto us in the Scriptures that he hath in himselfe decreed all things together with all the circumstances of all things which have or shall be done from the beginning of the world unto the end thereof What then be the parts of Gods Kingdome The decree determining all things from all eternity and the execution thereof fulfilling the same in time for as from eternity he decreed so in time and everlastingly he accomplisheth all things unto the full execution of that his decree 1 Cor. 2. 16 Eph. 1. 11. Acts 4. 28. Psal. 99. 4. 135 6. So that the first is an eternall the second a temporall work of God What is the decree It is that Act whereby God from all eternity according to his free will did by his unchangeable counsell and purpose fore-appoint and certainly determine of all things together with their causes their effects their circumstances and manner of being to the manifestation of his own glory Psal. 99. 4. Mat. 10. 29. Rom. 9. 20 21. 11. 36. Prov. 16. 4. Eph. 1. 4. 11. Acts 2. 23. Jer. 1. 5. 15. What gather you of this that Gods decree is defined by his most perfects wâ—ll First that the things which he decreeth are most perfectly good Secondly that we must not subject his decree to our shallow and base capacity or measure it by our reason considering that the will of God from whence the decree cometh is unsearchable What be the parts or kinds of Gods decree That which God hath decreed concerning all his creatures generally for the declaration of his power wisdome and goodnesse in their creation and preservation and that which he hath decreed specially touching the good or evill of the chief or reasonable creatures Angels and Men to declare the glory of his grace and justice What note you in the former That God according to his good pleasure hath most certainly decreed every both thing and action whether past present or to come and not onely the things and actions themselves but also all their circumstances of place and time meanes manner and end so that they shall not come to passe in any other place or time then he hath ordained and then and there they shall come to passe necessarily Psalm 99. 4. Acts 27. 20 21 22 23 24 25 26 27. 31 32 33 34. Doth this necessity take away freedome of will in election or the nature and property of second causes No but onely brings them into a certain order that is directeth them to the determined end whereupon the effects and events of things are contingent or necessary as the nature of the second cause is so Christ according to his Fathers Decree dyed necessarily Acts 17. 3. but yet willingly and if we respect the temperature of Christs body he might have prolonged his life and therefore in this respect may be said to have died contingently What consider you in the especiall decree which concerneth the good or evill of the principall creatures The fore-appointment of their everlasting estate and of the means tending thereunto the former whereof is called Predestination What is Predestination It is the speciall decree of God whereby he hath from evelasting freely and for his own glory fore-ordained all reasonable creatures to a certain and everlasting estate of glory in heaven or shame in hell What creatures come within this decree Both Angels 1 Tim. 5. 21. Matth. 25. 41. and Men 1 Thess. 5. 9. Rom. 9. 13. 22 23. 1 Pet. 2. 8. Eph. 1. 5. John 17. 12. 22. Exodus 33. 14. What is the cause of this decree Only the meer will and free pleasure of God to dispose of his own work as he will Rom. 9. 21. Jer. 5. 14. 18. 22. Esay 64. 8. What manner of decree is this It is a deep and unsearchable an eternall and immutable decree Rom. 11. 32. Eph. 1. 4. Is this decree certain and unchangeable Yea it must needs be so because it is grounded on the eternall and unchangeable will of God and therefore there is a certain number of the elect and reprobate known only to God which cannot possibly be encreased or diminished John 13. 18. 2 Tim. 2. 19. How then doth Moses wish himselfe to be blotted out of the book of life Exod. 32. 32. He speaketh conditionally if it were possible to declare his love to Gods glory and his people as Paul did Rom. 9. 3. But if Gods decree cannot be altered then we may be secure and not care how we live No more then we may neglect and forsake our meat and drink because the tearm of our life is fore-appointed the end and the means are joyned together of God and cannot be separated by any man What are the parts of Predestination Election and Reprobation 1 Thess. 5. 9. Rom. 9. 13. 22 23. VVhat is Election It is the everlasting predestination or fore-appointing of certain Angels and Men unto everlasting life and blessednesse for the praise of his glorious grace and goodnesse 1 Tim. 5. 21. Joh. 15. 16. Rom. 9. 22 23. Eph. 1. 4 5 6. 9. Is there no cause reason or inducement of election in the elected themselves None at all it is wholly of free-grace without respect of any goodnesse that God fore-saw in us 2 Tim. 1. 9. Rom. 9. 16. Phil. 2. 13. Eph. 1. 9. for otherwise man should have whereof he might glory in and of himself as having discerned himself from others and God should not be the cause of all good nor should his counsell be incomprehensible Is not Christ the cause of our Election No not of Gods decreeing of it for that he did of his own free-will but of the execution of it that is our salvation is for and through Christ. What tokens have we of our Election A true faith and a godly life What use are we to make of our Election First it is our great comfort that our salvation standeth by Gods eternall decree that cannot be changed and not in our selves that daily might lose it Secondly it sheweth Gods infinite mercy that before we were or had done good or evill he elected us rather then others as good as wee Thirdly it should make us love God all our life to our uttermost for his love to us Fourthly it is a help against al temptations of Satan or our doubting nature and also against all afflictions and contempt of the world Rom. 8. 38 39. Fiftly it serveth to humble us that we had nothing of our selves for our salvation but it freely came from God
gather you from hence That the loathsomenesse of sin is hidden from our eyes untill it be committed and then it flasheth in the faces of our conscience and appeareth in its proper colours Was that well done that they sewed fig-tree leaves to hide their nakednesse In some respect forasmuch as they sought not remedy for the nakednesse inward it was not well but that they were ashamed to behold their own nakednesse of the body it was well for in this corrupt and sinfull estate there is left this honesty and shamefastnesse that neither we can abide to look on our own nakednesse and shamefull parts much lesse upon the shamefull parts of others although it be of those that are nearest joyned unto us What gather you from thence First that those that can delight in the beholding either of their own nakednesse or the nakednesse of any other have lost even the honesty that the sinfull nature of man naturally retaineth Secondly that such as for customes sake have covered their nakednesse with clothes doe notwithstanding with filthy words as it were lay themselves naked are yet more wretched and deeplier poysoned with the poyson of the unclean spirit and have drunk more deeply of his cup. Seeing our nakednesse commeth by sin and is a fruit thereof it may seem that little infants have no sinne because they are not ashamed So indeed doe the Pelagian hereticks reason but they consider not that the want of that feeling is for the want of the use of reason and because they doe not discerne between being naked and clothed What followeth That at the noyse of the Lord in a wind they fled from the presence of God and hid themselves where the trees were most thick What gather you from thence First that the guilt of an evill conscience striketh horrour into a man and therefore it is said that terrours terrifie him round about and cast him down following him at the heeles and leave him not till they have brought him before the terrible King Job 18. 11. 14. Thereof it is that the feast of a good conscience is so extolled as to be a continuall feast Prov. 15. 15. Secondly the fruit of the sinne comming from the feare which is to flye from God as from an enemy whereof it is that the Apostle affirmeth That having peace of conscience we have accesse and approach to God Rom. 5. 2. Their blindnesse which esteemed that the shadow or thicknesse of trees would hide them from the face of God whereas if we goe up into heaven he is there if into the deep he is there also Psal. 139. 7. 13. he being not so hidden in the trees but that a man might find him out What followeth That God asketh where he is which knew well where he was What learne you from hence First that we would never leave off running from God untill we come to the depth of hell if God did not seek us and follow us to fetch us as the good shepheard the lost sheep Esa. 65. 1. Luk. 15. 4. Secondly that the means of calling us home is by the word of his mouth What followeth That Adam being asked assigneth for causes things that were not the causes as namely the voyce of the Lord his feare and his nakednesse which were not the true causes considering that he had heard the voyce of God and was naked when he fled not dissembling that which his heart knew to be the true cause viz. his sin What learn you from thence That it is the property of a man unregenerate to hide and cloake sinne and therefore that the more we hide and cloak our sinnes when we are dealt with for them the more we approve our selves the children of the old man the cursed Adam Job 31. 33. What followeth The Lord asketh how it should come that he felt his nakednesse as a punishment and whether he had eaten of the forbidden fruit What note you from thence That before that our sinnes be knowne in such sort as the deniall of them is in vaine and without colour we will not confesse our sinnes What learn you out of Adams second answer unto God That the man unregenerate dealt with for his sinnes goeth from evill to worse for the sin that he did before and now cannot hide he excuseth and for excusing it accuseth the Lord as those doe which when they heare the doctrine of predestination and providence thereupon would make God partie in their sins What learn you further That howsoever Adam alledgeth it for an excuse because he did it by perswasion of another yet God holdeth him guilty yea dealeth vvith him as vvith the principall because his gifts vvere greater then his vvifes What learn you from the answer of Eve to the Lords question why she did so The same vvhich before that the unregenerate man doth goe about to excuse the sinne he cannot deny for shee casteth her sinne upon the Serpent and said that which was true but kept back the confession of her Concupiscence without which the Serpent could not have hurt her How commeth it to passe that the old Serpent the Authour of all is not called to be examined Because that the Lord would shew no mercy to him wherefore he only pronounceth Judgement against him What learn you from thence That it is a mercy of God when we have sinned to be called to accompt and to be examined either by the Father of the houshold or by the Magistrate or by the Governour of the Church and a token of Gods fearfull Judgment when we are suffered to rest in our sins without being drawn to question for them What observe you in the sentence against the Serpent That the first part contained in the 14. ver is against the Instrument of the Devil and that the other part contained in the 15 ver is against the Devil What learn you of this proceeding to sentence That after the cause well known Judgement should not be slacked Why doth God use a speech to the Serpent that understandeth it not It is for mans sake and not for the beasts sake Why for mans sake To shew his love to mankind by his displeasure against any thing that shall give any help to doe hurt unto him in which respect he commandeth that the Oxe that killeth a man should be slain and that the flesh thereof should not be eaten Exod. 21. 28. like a kind Father that cannot abide the sight of the knife that hath maimed or killed his child but breaketh it in peeces What manner of curse is this when there is nothing laid upon the Serpent but that he was appointed to at the beginning before he became the Devils Instrument to tempt Eve It is true that he crept upon his belly before and eat dust before as appeareth in the Prophet Esay 65. 25. but his meaning is that he shall creep with more pain and lurk in his hole for fear and eat the dust with lesse delight and more necessity
last judgement in the world to come Why is Christ Jesus also called our Lord Because he is the Lord of glory and life that hath bought us 1 Cor. 1. 2. our head that must govern us and our Soveraigne that subdues all our enemies unto us Act 3. 15. 1 Cor. 2. 8. 1 Pet. 1 19. Eph. 1. 22. Joshua 5. 14 15. Dan. 12. 1. Heb. 1. 10. 14 15. How hath he bought us Not with gold or silver but with his precious blood he hath purchased us to be a peculiar people to himself 1 Pet. 1. 18. What comfort have you by this Seeing he hath paid such a price for us he will not suffer us to perish What learn you from hence that Christ is our head to govern us To obey his Commandements and bear his rebukes and chastisements Luk. 6. 46. John 14. 15. Col. 3. 23 24. In what place of Scripture is the doctrine of Christs Kingdome specially laid down In Esa. 9. vers 6 7. For unto us a child is born and unto us a son is given and the government is upon his shoulder and he shall call his name Wonderfull Counsellour The mighty God The everlasting Father The Prince of Peace The increase of his government and peace shall have none end and he shall sit upon the throne of David and upon his Kingdome to order it and to establish it with Judgement and with Justice from henceforth even for ever the zeale of the Lord of hosts will perform this Psal. 110. 1 2. c. What are we here taught concerning Christs Kingdome The benefit that we receive by it and the cause of it How is the former set forth By declaration First of his person that he is a child born namely God made man whereof hath been spoken Secondly of his properties with the effects of the same How are his properties here expressed They are first generally set forth by comparison of the unlikelihood of his Kingdome with the Regiments of worldly Potentates VVhat difference or inequality is there That whereas other Kings execute matters by their Lievtenants and Deputies armed with their authority In our Saviours Kingdome although there be used instruments yet do they accomplish his will and purpose not only by his authority but also by his strength and vertue VVhat further doctrine doe you note hence That the man of sin or Pope of Rome is not the ministeriall head of the Church which is Christs Kingdom sith he is himselfe present yea and that most notably by his Spirit and more to the advantage of his Church then when he was bodily present Ioh. 16. 7. How are his properties set forth more particularly First that he should be called Wonderfull not that it should be his proper name which was only Jesus But that he should be as renownedly known to be Wonderfull as men are known by their names How is he Wonderfull Partly in his person as is before said and partly in his works namely First in the creation of the world Secondly in the preservation and especially in the redemption of it VVhat is the next that followeth It is shewed more particularly wherein he is Wonderfull and first that he is Wonderfull in counsell and The Counsellour VVhat is here to be observed First in the government of a Kingdom counsell and wisdom are the chief as that which is preferred to strength Esa. 9. 15. 2 Sam. 20. 16. Eccl. 7. 19. 9. 16. Prov. 21. 22. 24. 5. and therefore that we may assure our selves that in the Kingdom of Christ all things are done wisely nothing rashly in which respect he is said to have a long stoal and a white head Rev. 1. 13 14. Secondly a great comfort for the children of God that our Saviour Christ is our Counsellour who giveth all sound advice Thirdly that when we are in any perplexity and know not which way to turn yet we may come to our Saviour Christ who is given unto us for a Counsellour By what means may we come to him for advice By our humble supplications and prayers to him How may we receive advice from him By the doctrine of God drawn out of his holy word which is therefore termed the man of our counsell Psal. 119. 24. VVhat is the next property That he is wonderfull in might and the strong God having all sound strength VVhat have we here to learn 1. That as he is wise and doth all things pertaining to the good of his Church so he is of power to execute all that he adviseth wisely 2. That as there is in us no advice of our selves so there is in us no sound strength to keep us from any evill but that as he giveth good advice to his so doth he with his own power perform and effect it Phil. 2 13. And therefore although we be as the vine of all other trees the weakest or as the sheep of all other beasts the simplest yet we have for our vine a gardner and for our shepherd Christ Jesus the mighty strong God 3. That we should take heed how we depart from his obedience for he will do what he listeth for if to obey be a good means to help us into the favour of our earthly Princes it will much more help us in the favour of the King of Kings VVhat other properties follow Two other which are as it were the branches and effects of the former 1. That he is the Father of eternities 2. The Prince of Peace Sith he is called the Father of eternities is there not a confusion of persons In no wise for it is a borrowed speech signifying that he is the authour of eternity VVhat doe you here gather That where other Kingdomes alter his is everlasting Dan. 2. 44. What doctrine is thereof to be gathered First that the Kingdom of our Saviour Christ being perpetuall he dasheth crushes in peeces al other mighty Monarchies Regiments that shall rise up against him and therfore that his Church subjects generally and every particular member need not to feare any power whatsoever Secondly that whatsoever we have by nature or industry is momentany like unto the grasse that fadeth away and whatsoever durable thing we have we have it from Christ. What is the second property arising out of the former That he is the Prince of peace that is the procurer cause and ground of peace that causeth his subjects to continue in peace and quietnesse Of what nature is this peace It is spirituall Rom. 5. 1. Eph. 2. 14 15 16 17 1. When we have peace with God 2. When we have peace in our Consciences 3. When there is peace between men and men which ariseth out of both the former Where should this peace be established Upon the throne of David that is in the Church of God What is the cause of all this The love and zeal of God breaking thorough all lets either inward from our selves and our own sins or outward from the enmity of the Devill and
just condemned Prov. 17. 15. which for the most part hapneth because the Iudge is corrupted with bribes or accepteth persons both which are forbidden and condemned Deut. 16. 18 19. Exod. 23. 8. Prov. 24. 23 24. 28 21. Lev. 19. 15. Deut. 1. 16 17. What must Iudges doe to avoid this They must ever remember that in the Seat of Iustice they represent God himselfe and in that regard are called Gods Exod. 22. 28. Psal 82. 1 2. and therefore they must judge as God would if he were present 2 Chron. 19. 6. which if they doe not they must expect that woe threatened Isa. 5. 23. Neither must they protract suites but put as speedy an end unto them as the cause will permit Exod. 18. 17. 23. What is the duty of the Notary That they commit things truly to writing conserve them truly and truly recite them What are the Persons suing and contending in Law They are either the principall or lesse principall The principall are the Plaintiffe and Defendant to both which this common duty belongeth 1. That they doe not contend in Law unlesse in their consciences they are perswaded that their cause is good just yea and necessary also 2. That in pursuing of it they doe not say or doe any thing that is false and unjust What are the vices opposite hereunto First to commence suits out of a love and desire of contention Secondly to produce false instruments writings proofes seales and suborne false witnesses What are the speciall corruptions of the Plaintiffe First to calumniate upon a false or uncertaine ground Deut. 19. 16. So Haman Esth. 3. 8. So Acts 25. 7. Secondly when prevaricating and trifling in the cause they conceale and let passe weighty matters and hainous crimes and insist upon those which are light feigned and impertinent so as they may seem to dally and trifle with their adversary rather then to contend in a legall manner Thirdly when as they fall off and hang back from a just accusation once undertaken What are the speciall sinnes of the Defendant To defend himselfe in a false way which is done in a various manner First by false speaking in denying the fault whereof hee is accused and standeth guilty as it is usuall among us whereas wee should give glory unto God by confessing our sinne Ios. 7. 19. Iob 31. 33. and not by denying the truth to adde sin unto sins Secondly by concealing and hiding the truth which hee ought to confesse Thirdly by answering indirectly and so waving a just accusation So Adam Gen. 3. 12. How else doth the Defendant offend First by making an unjust appeale to protract the suit Secondly by resisting a just sentence which is to resist Gods Ordinance in a lawfull power instituted by him and so to make himselfe liable to damnation Rom. 13. 2. Who are the persons that are lesse principall The Lawyers who plead the cause of the parties and principalls What are their duties First to undertake the defence of such causes onely as in their judgement appeare to be good and just Secondly to defend them in a true and just manner VVhat are the corruptions opposite hereunto First wittingly to undertake the defence of ill and unjust causes wherein they sinne First against God whilst they labour to overturne truth and judgement Eccles. 5. 7. Secondly against their neighbour as First against the Iudge in seeking to corrupt his judgement that hee may passe an unjust sentence Secondly against his Client by incouraging him in a sinfull course if hee prevaile or defrauding him of his money if hee doe not Thirdly against his adversary whom he woundeth either in his body goods or fame Prov. 25. 18. Thirdly against his owne soule first in a sinfull defence of an unjust cause Exod. 23. 1. 2. Chr. 19. 2. Rom. 1. 31. 2. Secondly by setting his tongue to sale to speak lyes for fees Prov. 21. 6. and with their tongue their soules also What other vice doe Lawyers commit by handling of their causes in an evill manner They handle them ill First by lying either for their client or against their adversary in both which they are guilty of a false testimony Secondly by prevarication in betraying the cause of their Client whilst they seeme to defend it and this is the worst kinde of cousenage and theft What is the testimony of the witnesse which this Commandement specially respecteth and what is required unto it Two things First that he be ready and willing to give his testimony when need requireth Secondly that he doe give a true testimony When doth need require it Either when lawfull authority calleth for it or when thereby he can doe his neighbour good Prov. 24. 11. Psal. 82. 4. Prov. 14. 25. What are the vices opposite hereunto First to detract and with-hold a true testimony Secondly to give a false testimony What doe you thinke of this sinne That it is odious abominable to God Pro. 6. 18. and therefore God made choice of this sin as most hainous to comprehend under it also sins of the like kinde as in the other Commandements forbidding murther adultery theft Secondly because he addeth perjurie to his false testimonie Thirdly because he sinneth against the Iudge whom he laboureth to pervert against the Plaintiffe and the Defendant Prov. 25. 18. and most of all against his owne soule as before Prov. 19. 5. 9. 21. 28. Deut. 19. 16. 19. Apoc. 21. 15. 21. 8. You have spoken of publike testimonies in Courts of Justice Now what are those which are given out of Courts They are either open and manifest or else hid and secret What are those that are open and manifest They are either in the publick ministery of the Word or in publick Writings or in Elections How in the publick Ministery He giveth therein a false testimony who preacheth false Doctrine which is repugnant to Gods glory or hindreth mans salvation which God hath appointed to be punished with death Zach. 13. 3. And the same is to be said of those who in their publick writings broach errours or oppose the truth How in elections When those are not preferred that are worthy but those that are unworthy for in elections men testifie their excellency that are chosen before others What are the false testimonies that are hidden and in secret They are either in infamous Libels which by the Civill Law disable a man from giving any testimony or the spreading of false rumours and scandalous reports tending to the disgrace of our neighbours Exod. 23. 1. You have spoken of publike testimonies now what are private tectimonies or the private profession of the truth with charity It is either of the vertues or vices of our neighbours What is the duty which respects the vertues of our neighbours It is willingly to acknowledge and ingenuously to commend the vertues and good parts of our neighbours both absent and present to the glory of God that gave them and the encrease
he hath a warrant for his action from the Commandement of God 3. He that doth them must not only have a warrant for his action and know that it is lawfull but he must also doe it in that manner which God hath appointed 4. He that doth them must be perswaded in his heart that God alloweth them 5. They must be done to that holy end for which God hath commanded them namely to glorifie God and to assure our owne salvation Cannot all men doe good works No but only the regenerate who are for that purpose created anew and indued in some measure with the spirit of Christ and power of his resurrection and carry the Image of God in them Ephes. 2. 10. 2 Tim. 2. 21. What say you then of the good works of the unregenerate They doe no good works because they neither are as yet members of Christ nor doe offer them to God in the name of Christ and therefore are the evill Tree which bringeth forth only evill fruit Mat. 7. 17 c. Jer. 13. 23. Is there no difference between those unregenerate which keep themselves to their owne wives and those that take other mens Or between him that stealeth and him that liveth of his owne labour though not converted Yes verily For the former actions are civilly good and profitable for maintenance of the society of men and before God not so abominable as they which are committed against civill honesty yet comming from some other cause either of vain-glory or of servile feare or opinion of merit then from faith and consequently the love of God they are no better then sins what shew of goodnesse soever they have Is there no concurrence of nature in the doing of a good worke Taking nature in the common sense of Scripture for that hereditary corruption that cleaveth to all the sons of Adam Eph. 2. 3. 1 Cor. 2. 14. no good worke hath any ground or help from nature but is altogether contrary thereto Rom 8. 7. But if we understand by nature as Rom. 2. 14. the created abilities of soule and body as the light of reason liberty of the will motion of the bodily members c. we acknowledge nature not to be the principall mover or guide Mat. 16. 17. but the things moved and guided by grace in well doing 1 Thes. 5. 23. Doe not our good works make us worthy of eternall life or in some part justifie us or any whit merit and deserve the favour of God No because 1. We are ten thousand times more indebted to God then all our good works or our selves are worth 2. We can doe no good thing but that which commeth from God 3. The righteousnesse which is able to stand in the judgement of God must be perfect in all respects but in many things we sin all And againe our best works are imperfect corrupt and defiled with sin and therefore can deserve nothing at the hands of God who being perfect righteousnesse it selfe will find in the best works we doe more matter of damnation then of salvation wherefore we must rather condemne our selves for our good works then looke to be justified before God thereby Ps. 143. 2. Isa. 64. 6. Iob. 9 3. Is there no works of man perfectly good No worke of a sinfull man is wholly free from sin neither is there any good worke perfect no not of the most perfect in this life by reason of the remainders of corruption Isa 64. 6. Gal. 5. 17. but only the worke of Christ in whom alone there was no mixture of sin 1 Pet. 2. 22. But when our Sanctification here begun shall be perfected in the world to come shall we not then be justified by an inherent righteousnesse No but by the imputed righteousnesse of our Saviour Christ which being once given us is never taken away from us How is pollution conveyed into the good works which God worketh in us There is besides the worke of his owne hand through the operation of his holy Spirit a pollution in us and an infection of ours which commeth from the sin that dwelleth in us as cleare water put into an uncleane vessell or running through a filthy channell receiveth some evill quality thereof Wherein doe our good works faile of Gods Iustice Partly in the instrumentall causes from which they proceed and partly in the finall cause or end whereunto they ayme What are the instrumentall causes hindring the perfection of our worke 1. Our understanding in that the worke is not done with knowledge absolute and throughly perfect 2. Our memory in that our remembrance is infeebled and doth not so fully retaine that which the understanding conceiveth 3. Our will and affections in that they are short of their duty 4. Our body in that it is not so apt and nimble for the execution of good things as is required Expresse this by a similitude We are in the instrumentall causes like to a common Labourer which being hired by the day worketh with one hand whereas both are required or worketh a peece of the day being hired for the whole What is the finall end wherein good works faile In that we have not so direct an eye to Gods glory or the good of our neighbour as is required but looke asquint as it were at those duties which are injoyned us Like to those Artificers who preferre their owne credit in their skill before their Masters profit If then it be so that sin cleaveth to our best works and maketh them sin are not our good works sin and are not all evill works equall No doubtlesse be it far from us to thinke it For their imperfection is sinfull but the good worke is not a sin and even in bad actions as hath been said some are better that is lesse evill and hurtfull then others But seeing our works are thus corrupt how can they please God and why doth he promise a reward unto them First the reward that God doth promise is not for the desert of our works but of his owne grace and mercy Secondly the corruption and pollution that cleaveth unto our good works is taken away by the intercession of our Saviour Christ for whose sake God covering the imperfection accepteth and accounteth of and so rewardeth them as if they were perfect 1 Pet. 2. 5. Exod. 28. 36 37 38. What Doctrine is hence to be gathered A Doctrine of great comfort to the children of God to stir them up to abound in good works sith they are so acceptable to God and Christ Iesus for when men know any thing to be delightsome to their Prince they will withall endeavour strive for it how much more then ought we to be pricked forward to the service of God who quencheth not the smoaking Flaxe nor breaketh the bruised Reed Matth. 12. 20. yea which forgetteth not a cup of cold water given in faith and for his sake Matth. 10. 42. Declare now the ends for which good works are to be done 1.
pray for us 2. We must be perswaded that it is our bounden duty to pray for others as well as for ourselves Why doth our Saviour direct us to give such Titles unto God in the beginning and entrance of our Prayers That thereby we may testifie increase and strengthen our faith in God considering what he is to us to whom we are about to pray Heb. 11. 6. What are we taught to consider from this that we are taught to call God Father That God in Christ is become our Father and giveth us both the priviledge John 1. 12. and spirit of sons Gal. 4. 6. so to call him What ariseth from hence First confidence in his fatherly love and compassion towards us as his children Psalme 103. 13. with assurance of obtaining our suites and desires 1 Iohn 5. 14 15. For as young children desire to come unto their Fathers bosome or to sit upon the knee or in the Mothers lap so we by prayers doe creep into the Lords bosome and as it were doe stand between the Lords legges Deut. 33. 3. comming with boldnesse unto him as unto our mercifull Father whose bowels are larger in pittifull affection then any parents yea then the Mothers towards the tendrest childe if we come with faith and affiance that he will grant what we require For if parents will give good things to their children when they aske them much more will the Lord give his spirit to them that aske it of him without doubting Mat. 7. 11. Luke 11. 13. and this doubting is the cause why many goe away so often from prayer without profit and comfort Iames 1. 5. which overthroweth the long and idle prayers of the Papists who have not assurance of Gods love towards them in the thing they demand Secondly necessity of duty on our parts that we both reverence Mal. 1. 6. and imitate him Mat. 5. 45. as our Father Eph. 5. 1. 1 Pet. 1. 17. Thirdly that to come in any other name then our Saviour Christs is abominable which was figured in Moses Exod. 24. 2. 20. 19. and Aaron Levit. 16. 17. But is notably set forth of the Apostle 1 Tim. 2. 5. therefore it is abominable to come by Saints as in Popery they doe What is to be considered by this that we are directed to call him our Father The nature of faith which is to apply it home to himselfe John 20. 28 Gal. 2. 20. Matth. 27. 46. Also that our Saviour Christ is the naturall Son and we his Sons by grace and adoption May not a man say in his prayer My Father Yes verily and that with warrant of our Saviour Christs example Matth 27. 46. Why then are we taught here to say Our Father As the word Father directeth us to meditate upon the relation between God and our selves so the word Our directeth us to meditate upon the relation between our selves and so many as are or may be the children of the same father with us What doth this put us in mind of That we must at all times maintain or renew love and peace one with another but especially when we make our prayers we must come in love as one brother loveth another and therefore reconcile our selves if there be any breach 1 Tim. 2. 8. Esa. 1. 15. Matth. 5. 25 c. Secondly that we are bound to pray and to be suitors to our God and Father one for another as well as for our selves James 5 16. That every one praying for all and all for every one we may jointly encrease and enjoy the benefit of the common stock of prayers laid up in the hands of God Whereto doe the words following direct us when we say Which art in heaven To the meditation of the glory powerfull providence wisdome and holinesse of God in which regard he is said to dwell in the high and holy place Psalm 11. 4. Esa. 57. 15. not that he is excluded from earth or included in heaven or any place who filleth all places Jer. 23. 24. yea whom the heaven of heavens is not able to containe 1 Kings 8. 27. But first because his wisdome power and glory appeareth most evidently in the rule of the heavens as of the most excellent bodily creatures by which inferiour natures are ruled Psal. 19. 1 c. 8. 3. 103. 9. Secondly for that in heaven he doth make himselfe and his goodnesse knowne to the Angels and blessed Spirits of men immediately and without the helps and aids which we have Thirdly because he communicateth himselfe and his goodnesse more powerfully to them then to us and so God is said to be present in the Temple and in the Elect. Fourthly because there and not on earth we should now seek him Psalm 123. 1. Col. 3. 1 2. where also we hope another day to dwell with him in the same happy fellowship which now the holy Angels and blessed soules doe enjoy which teacheth us not to have any fleshly conceit but to have our cogitations above any worldly matter Fiftly to teach us that as we come boldly to him as to a Father so also we are to come with humility and reverence of his Majesty who is so high above us we wretched men being as wormes crauling upon the earth and he sitting in great Majesty in the highest heaven Eccles. 4. 16. 5. 1. Sixtly to teach us to pray not onely reverently but also fervently before him so directing and lifting up our hearts to Almighty God that our prayers may ascend into heaven 2 Chro. 32. 20. Seventhly to encrease our confidence in him who is both ready and able to doe all things for us that acknowledging him to ride on the heavens for our help able as in heaven to doe for us whatsoever as a father he will Psal. 115. 3. we may with full confidence in his power and love ask every good thing of him Psalm 2. 8. Luke 11. 13. Thus much of the preface Now are we to come to the prayer it selfe What is generall unto it That our affections with zeale and earnestnesse ought to wait and attend on prayer which appeareth by the shortnesse of all the petitions What is declared hereby The great affection we should have to the things we come for which giveth a check to our cold prayers where the understanding is withoâ—â— the affection and as it were the sacrifice without the heavenly fire â—o lift it up and make it mount into heaven both in publike and private prayers So much of attention generall to the Prayer What are the parts therâ—of A forme of Petition and of Thanksgiving What is taught hereby First that whensoever we come unto God in Petition we are 〈…〉 give him thanks Phil. 4. 6. Luke 17. 17 18. things not to be 〈…〉 meanes to make way for further graces and benefits to be obtainâ—â— Secondly that it is a fault of us when we are distressed in 〈…〉 to come unto God in Petition but not to return Thanksgiving