God doth not Elect or choose any untill he foresee what every man will do and if he do well and persevere in this then he is predestinated but this doth at once dash out all the Prepositions Prae and turn them into Post it is not prae-destination but post-destination not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And this administers a second Argument Secondly If so be that God did Elect and choose to Eternall Life because he did fore-see our Faith then the whole difference of one Beleever from another would be attributed solely to mans Power For to say That this is Gods Decree and his Appointment that whosoever shall beleeve shall be saved doth not in the least work upon any person no more then that Decree of God Whosoever shall do this shall live doth suppose any that will exactly keep the Law so that no man in the world may beleeve for all this Decree And thus when Christ prayed for those who shall beleeve he might have praied for a Non ens a thing which might never have been Therefore all the Question is How come some to beleeve and not others How is it that of many who live under the same means of Grace some are called effectually and others grow more wicked and sinnefull Certainly the Scripture doth not give this unto mans Will but to Gods free-grace and Love as Matthew 13. To you it is given to know the Mysteries of the Kingdom of God and unto others not Thus Christ also Matthew 11. solemnly blessed and thanked God That he had hid these things of Heaven from the wise and prudent ones of the world and that he had revealed them unto Babes And the Apostle expresly Who hath made thee to differ from another 1 Corinth 4.7 Therefore it 's horribly injurious unto the Grace and goodnesse of God to say That under the same Means of Grace I made my Self to beleeve to repent rather than another Certainly such an Opinion as this is so grosse and absurd that well may Arminianism be said not only to be repugnant to many places of Scripture but even to the common sence and experience of all beleevers They have a witnesse within their own breasts That they were as unwilling as froward as opposite to the work of Grace as any That it was God that made them of unwilling willing Even as there were many others that heard Paul yet God is said to open the heart of Lydia rather then others Thirdly Faith and all holinesse is the Effect and Fruit of our Election and also of the Death of Christ and therefore it cannot be an antecedent Condition That is plain that the same thing cannot be an Effect and Consequent of Election and yet an antecedent Condition at least in the same Respects for then it should be considered as before and after at the same time which is a plain Contradiction Now that Faith is a Consequent and an Effect of Election and that we are Elected to Faith and Holinesse not because we have Faith and Holinesse is clear by severall Texts of Scripture as Act. 13.48 They beleeved as many as were ordained to Eternall Life Here is plainly set down the Effect and the Cause They beleeved and why Because ordained to Eternall Life As for that Cavill to understand 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 intransitively as if it were no more than dispositi and so did imply some inherent probity that is not worth the answering For how were the Gentiles disposed to beleeve who were said to be dead in sinnes and plunged into all manner of impiety untill Grace had converted them Besides this disposednesse to beleeve whence doth it arise Either from our selves and so all Glory is due to us or from the Grace of God And if so How cometh it to passe that some have it and not others but because of Election And it is further to be added That it is not said in the Text They beleeved that were ordained Or as they say disposed to beleeve but to Eternall Life which doth necessarily suppose an Action of God in whose power alone it is to dispose of Eternall Life Thus also Ephes 1. There are very emphaticall Expressions to shew that we are Elected to be holy and unblameable in the sight and presence of God And whereas they would referre this to our glorious Estate in Heaven that cannot be because unblameable doth properly relate to our being here upon the Earth It is true we will readily grant That both Faith and Holinesse they doe enter into the Decree of Election taken terminatively as it ends in Everlasting Happinesse Therefore it is a meer Calumny to say We hold such an absolute Election to Glory and Happinesse as hath no respect to Christ or to Faith For although we deny that Christ was the meritorious Cause of our Election yet it 's plain by Scripture we are chosen in him as the Head and so the Cause of all the Benefits that come by Election And God had respect unto Faith He chose Beleevers to Salvation onely this Faith was not looked upon as an antecedent Condition in us but as a qualification which God by Election doth work in the hearts of those that shall be saved We say God hath Elected such to Salvation whom in time he will by that Decree make Beleevers For he that wils an end doth thereby will the means that tendeth thereunto only we deny they were supposed Beleevers first and then God Elected them Fourthly God doth not Elect upon the fore-sight of Perseverance in Faith Because the Scripture every where makes Election to be the Originaâ—l and Causall Fountain or Womb of all other Benefits That Ninth Chapter to the Romanes is pregnant to this purpose where Election is made to be that which bringeth about all blessed Effâ—cts in time Election hath obtained and it is not of him that willeth or runneth but of God that sheweth mercy Whereas Austin of old urged by the Adversaries Opinion replied We might as well say according to them it is not of him that calleth but of him that willeth And Rom. 8. The Apostle maketh predestination the cause of Vocation Justification and Glorification not Vocation the Cause of Predestination Fifthly If the humane Nature of Christ was not chosen to the personall Union for any fore-seen merit much lesse may any meer man be Elected to Glory because of any supposed worth This was an Argument urged of old by Austin and is very strong By what Grace that particular man was made Christ by that we are made Christians Now the Apostle saith expresly that Christ 1 Peter 1.20 he was fore-ordained and appointed before the Foundation of the world and all will readily grant that this was not for any fore-seen worth and Excellency in the Humane Nature of Christ Lastly Not to mention all that may be brought If we are Elected upon Faith fore-seen and Perseverance therein then none are Elected until they come to die and
favour they are to be ashamed that this is an effect of their being given to Christ as you heard Joh. 18.6 To be given unto Christ is indeed a secret Mystery transacted in heaven but to come unto Christ that is the sure effect of those that are given to him and those that come to Christ he will in no wise cast out So that the grieved contrite spirit ought to be so far from having any trouble herein that he ought exceedingly to rejoyce at it for the efficacy of all the promises will be to such They are blessed that hunger and thirst after Righteousnesse Mat. 5. These things premised let us consider what admirable treasures are bound up in this Truth that God the Father hath given and betrusted some with Christ that he should be their Mediatour and some things are considerable from the Father and some things from Christ From the Father First That the Original and Fountain of all the good and happinesse Gods People partake of is from the Father This primary and first Root was so farre from being merited by Christ that Christ himself is a fruit thereof God so loved the world that he gave his only Sonne that he that beleeveth in him should have eternal life Joh. 3.16 Howsoever therefore Christ be the meritorious cause of all the fruits of Election conversion justification and salvation yet of Election it self or that will of God to bestow eternall life on some and for this purpose to send his Son this is only from the Father The impulsive cause was the only good pleasure and counsell of God yet this love you must know was not a Law of reconciliation or amor amicitiae for so God is reconciled with us only in Christ but benevolentiae or beneficentiae a will to doe good and for that end to ordain efficacious means thereunto so then if we go to the Spring and root out of all those glorious priviledges Beleevers partake of it will be found the meer good-will and pleasure of God and certainly this should greatly enlarge us in thankfulnesse that when we could not have any thoughts concerning our selves when we could not so much as desire yea when we lay in the womb of nothing that God had a gracious purpose to us yea before the world was made Gods thoughts were upon thee The Apostle doth often mention this Secondly This doth imply that God the Father hath chosen some from others and given them as a charge or trust to Christ so that he doth expect their Salvation and happinesse by Christs means They are called Gods Jewels They are called his hidden ones all the other part of mankinde is but as refuse drosse these are his Pearls These are his Stars his peculiar people Though all the earth be his and all the men in the world under his dominion yet these have a peculiar interest No marvel then if God make such comfortable promises to them if all Angels must be their guardians If all things shall work to their good for God hath set his seal on them Oh the transcendent happinesse of those that are thus dignified Thirdly Hence it is that there is no cause of doubt to be made by the people of God whether God the Father will accept of Christs Mediation for them for it is as amongst men as if he should offer to lay down a sufficient prize to redeem such a captive considering that all this agreement came originally from the Father So that Christ saith The Father gave him these to he a Mediatour to them yea that the Father loveth him because he laid down his life for his Sheep This followeth unquestionably that whom Christ presents to his Father the Father will not refuse Oh then stand and admire at the felicity which the Scripture hath assured thee of Those whom Christ brings to the Father it was his will and antecedent purpose that Christ should mediate and is there any doubt then whether God the Father will embrace thee or no Fourthly Those whom the Father giveth to Christ that they may know this mercy by the effects of it shall assuredly one time or other finde this glorious work upon them that they shall come to Christ Though their temptations be never so great their oppositions never so many Though of all men in the world you would think such were the farthest off from Christ yet Joh. 6. They shall come to him God will so wonderfully change their hearts mollifie and soften them he will so overcome and conquer all contrary resolutions that of unwilling they shall be made willing Oh that is a commanding expression He shall come unto me and lest we doubt of it again it is said None can come unto me unlosse my Father draw him So the Father will draw him to Christ that is he will certainly and surely so overpower his heart that he will not he cannot withstand any longer the motions of grace upon his soul Lastly In that God the Father giveth some to Christ and not other we see all works all merits any supposed good or worth in us fals to the ground No wonder then if the Scripture doth so diligently exclude all the works that we have done giving all to grace for you see the great businesse of our salvation was accomplished between the Father and our Mediatour before we had any being or knowledge of it O that even such pestilentiall doctrines full of pride and haughtinesse should ever get footing in Christs Church for though the Scripture pleads the necessity of works yet wholly excludeth the causality of them In respect of Christ the Mediator There is observable 1. The transcendent love of Christ who did willingly undergoe this charge For when the Father gave them to Christ it was on those hard terms that he should live so meanly and die so ignominiously for their salvation This was a bitter cup for him to drink which made him pray If possibly it might passe away Mat. 26.42 howsoever he submited to his Fathers will What is man or the salvation of man to Christ that he should so prize it Could their salvation have been as easily obtained as Christ made all things by a word it had been something but it cost him many agonies He became a curse for us he seemed to be forsaken both of God and man so then stand and admire the terms upon which these are given to Christ God the Father saith thus to him I will that thou procure the salvation of these men but it can be no otherwise then by thy own bloud whatsoever curses justice would have inflicted on them thou must undergo Oh the tongue of men and Angels is not able to expresse this Were we not such cold clods of earth this love of Christ would set our hearts all on fire who would not part with his lusts with his sins for Christ who hath thus loved us to the death of the Crosse Shall
troublesome world that hereby they may be exercised and made stronger in their graces As God would not immediately put the Israelites into Canaan but did lead them into many dangers and assaulted them with many enemies that so their valour in themselves and their dependance upon God might be more discovered God will not train up his children idly no sooner doth he make them his but he lets the world and the devil loose upon them and why is all this but to draw out their graces to teach them all spiritual military Discipline as Ephes 6. they are to fight as the good souldiers of Christ and to put on the whole Armour of God because they wrestle not with flesh and blood onely but principalities and powers The world then is a field wherein spiritual battels are to be fought The Lord he is the Spectator and beholder of them Thus it is also compared to running a race where there is no time to be idle or sit still but to have thoughts and the whole heart upon the Crown they strive for Expect then exercises and occasions to draw out faith zeal and heavenly fortitude Thirdly God will not take us presently out of the world but leave us here comâ—ating with the reliques of corruption that so being humbled therein we may the more esteem Christ and his righteousnesse When we reade Rom. 7. of a Paul captivated by his lusts and miserably crying out What shall he do See how powerfully this driveth him to Christ I thank God through Jesus Christ It 's true in Heaven we shall give all glory and honour to Christ as that Mediator who hath brought us thither So that Christ shall never be forgotten no not to all eternity by the godly yet in Heaven that particular manner of Justification we have here on earth shall cease for now Rom 4. Justification is of the believer but a sinner and one that is not able to stand upon his own terms before God Therefore Christ is his righteousness and he desireth with Paul to be found in him Phil. 3. not having his own righteousness so then Gospel-righteousness and our evangelical Justification differs from that in Heaven which will be for inherent righteousnesse but it hath pleased God in this life to exalt imputed righteousnesse and to place the cause of all hope and joy without us Therefore that we might for a season be sensible of our unworthinesse and be groaning under our corruptions thereby to be longing after Christ to magnifie his love and all that he hath done for us it 's necessary we should be kept in this conflict here below for we are much affected by sense and experience when therefore every thing within us crieth out for a Christ and the grace of God through him when we feel our selves sinking and even dropping into hell This will make us importune for the favour of God as Christ was experimentally tempted that he might know how to have compassion on us so God will have us experimentally finde the bitterness and weight of sin that so we may the more love Christ who did bear Gods wrath for us Fourthly God will not take his people immediately out of the world that so his goodnesse mercy and providence his wisdome and faithfulnesse may be the more discovered to us In Heaven there the Church is at rest it 's out of all danger there are no waves no rocks So that the Wisdome and Providence of God in keeping his Church there is not at all discovered When the waters were dried up there was no necessity of an Ark for Noah The Lord therefore will have us in these dangers and temptations that so his care and love may be the more manifested yea the greater the dangers are the more is his faithfulnesse discovered In the Mount God will be seen Is it not an admirable thing to consider how God hath preserved a Church a people faithfully to serve him when hell and the world hath conspired to destroy them But God by this means hath been made known to the world The Artificers skill is seen about his metal when it is in the fire The Pilates art is manifested when his Ship is on rocks and waves and under many tempests Though the world be a place of our dangers and temptations yet it 's the glasse to represent the glorious Attributes of God and the effects thereof to his children where God is known not only by Adonai but by Jehovah even by every name Fifthly God will have his people to be in this world that so Heaven may be the more welcome that they may desire that eternall glory the more earnestly The labouring man that hath wrought hard is glad at night of his resting time The Scripture cals Heaven a rest Heb. 4. There remaineth a Rest for the people of God Oh how welcome will it be after all the troubles calamâ—ties and miseries thou hast been tossed with at last to have Rest Here in this life thou hast no Rest sinne troubleth thee the world troubles thee thy own heart troubleth thee but there remains a Rest And how happy must that be to thee We are Pilgrims and it 's their blessedness to get home at last God therefore will have thee lie under all kinde of conflicts spiritual and temporal he will create one exercise after another that thou mayest say We have no abiding place here Should all things be according to our carnal desires we would with the Reubenites take up on this side Canaan because the ground was pleasant and rich Never did those endangered passengers in Paul's Ship desire more to get to the haven out of all their dangers then we are out of all these troubles into Heaven Sixthly God will not immediately take us into Heaven because it 's fit that we who have served sinne in this world should serve God as much in this world Thy life hath been a reproach and a dishonour to him It 's fit it should bring glory to his Name Though it be thy loss to be kept from Heaven though every day be thy great hinderance yet for Gods glory thou art to deny thy self Remember thou hast given up thy self to serve sinne Remember how much service the devil hath had from thee so that if thou lovest Gods glory more then thy own thou art to be willing to spend thy self for him as thou hast done against him Seventhly God doth not remove His immediately out of the world because of the dependencies and relations that They have Children need their godly Father the wife her godly husband So that although it be better for them to be in Heaven yet not for theirs Indeed when they have finished their course then they are obedientially to resign as our Saviour said to his Disciples If ye loved me you would be glad Joh. 14.28 because I said I go to my Father So we all ought to rejoyce in that our friends are taken out of this world into glory but yet
for our comfort that every believer though yet unborn was in Christs purpose and intention when he laid down his life as if they had been existent in the land of the living In the sixth place By this intention of Christ in his prayer and death it will inevitably and immutably be brought about that they shall in time be converted they shall believe and be brought into communion and fellowship with Christ For seeing as we have heard Christ could not but be heard in what he prayed for and the Father alwayes granted his Petition therefore it cannot be but that all those who are given to Christ shall one time or other be wrought upon by the Word Thus it 's said They believed Act. 13.48 as many as were ordained to eternal life and the Apostles were to go and preach in such places because God had much people there Act. 18. and Rom. 9. the Apostle doth fully shew That Election is the cause of all mercies vouchsafed in time and those who were not elected they were hardened and given up to a spirit of slumber Oh then the admirable love of God to those that are his there shall not be one of them but the Word of grace will finde them out They that were not his people shall be made his people Joh. 10. I have other sheep saith Christ that are not of this fold and those he will bring home Hence Rom. 8. we have that golden Chain which all the Arminian subtilties can never dissolve Whom he hath predestinated he hath called and whom he hath called he hath justified and those he hath justified he hath glorified To expound calling only of vocation to afflictions and to the cross and Justification only of the vindicating of their persons and cause against the calumnies of the world is too dilute and repugnant to the scope of the Apostle in that place we may then absolutely conclude of the conversion and believing of such who belong to Christ and that the Word preached will sometimes or other be effectual upon them In the last place It 's plain from hence That Gods Election and so Christs dying for us is not conditional or upon the supposition of our believing but our belief is the true and genuine effect of Election and Christs death For whereas Christ here prayeth for those who shall believe The Question may be Whether this belief be supposed as a Condition Antecedent to Election and Christs death or as an absolute Effect of both so that Christ doth not only pray for believers but also that they may be believers There is a great Controversie between Arminians and the Orthodox for they say God elected some such persons to eternal life indeed and gave them to Christ as a Mediatour but it was upon a supposition and fore-sight that they would believe and persevere in that faith to the end But the Orthodox do more consonantly to the Scripture and to the greater exaltation of Gods grace and magnifying of Christ affirm That God by one single act of the same time did elect a man both to grace and glory both to salvation and faith So that God did not elect us because he foresaw we would believe but he did elect us to believe as well as to salvation So that faith is not a condition but the effect and fruit of our Election This is a necessary truth to be proved and therefore the next day it is to be considered for the present I take it for granted That those who shall believe are such not who by their own power shall either believe or dispose themselves to it but who by the grace of God shall be inabled thereunto For the present consider the aggravation of this love of God in Christ to us before we had a being And 1. There is remarkable freenesse in it of grace if positively and absolutely considered For what could there be in us to move God to this mercy when we could not think or cry or pray or do any thing for our good even then God set his love upon us It was nothing in us seeing we were in the womb of nothing 2. This freeness is aggravated if comparatively considered for it 's the grace of God that makes some to believe and leaveth others in their natural corruption The Apostle considered this discriminating love of God to Jacob and Esau Rom. 9. before they had done either good or evil Oh then sit and admire the depth of grace the unsearchable riches of grace for what art thou to so many learned and noble men in the world to so many of thy own kindred and family that God hath past by yet took compassion on thee Didst thou not lie equally in the same mass of corruption and bondage to all sin 3. There is the Eternity of this love it was before the beginning of the world So that we cannot imagine any moment of time wherein Gods thoughts were not upon thee Lastly The unchangeablenesse of this love for the Councels of God and his purpose are immutable There is no change or shadow of change in him and therefore if once loved alwayes loved he predestinated thee before the world called thee out of the world justifieth thee in the world and will glorifie thee after the world Vse What infinite cause of praise and glory the people of God have Well mayest thou call upon thy soul and all within thee to praise God Well may this be the burden of every Psalm For his mercy endureth for ever yea if thou hadst the hearts of all men and Angels this were not enough neither can Eternity be long enough to glorifie God in this particular SERMON CVI. Of both the Moving Cause and Effects of Election and of Christs Prayer and Death Against Arminians and others JOH 17.20 But for them also who shall beleeve in me through their Word WE come to a Second Observation from the circumstance of the future tense Who shall beleeve in me For as was intimated there may be a twofold sence of these words 1. That this future Faith is mentioned as an effect and fruit of being given to Christ as also of Christs Prayer and Death for them So that he doth not only pray for them which shall beleeve but also that they may beleeve and in this sense the Orthodox interpret it Or 2. It may be interpreted as if Faith were here supposed as a condition on our part antecedaneous both to Gods Election and also Christs Intercession and death So that the sence should be These were given to Christ and Christ he praied and died for them because it was foreseen by God that such would beleeve upon the means of grace offered and others not In this sence Meisner a Lutheran urgeth it and thus all Arminians and others must take it who hold that we were Elected from a foresight of our Faith and perseverance therein But that this cannot be the meaning of our Saviour is evident because the ground of
558 A Ministry is appointed for spiritual ends 558 Arguments to prove the perpetuity of the Ministry ibid. N Name WHat is meant by Name in Phil. 2. 28 All Church-meetings Censures and duties should be done in the Name of Christ 28 All things have their successe in Christs Name ibid. What is meant by Gods Name 162 Nature All by Nature are in a state of enmity against God 14 The humane Nature was assumed by the divine 666 The Father and Sonne are two distinct Persons yet one in Nature and Essence 582 Natural Natural knowledge insufficient to guide us in the worship of the true God 92 O Obedience THat is proper Obedience that hath the word of God requiring of it 198 There are five grounds of it 200 Oblation Two things admirable in Christs Oblation of himself 503 Office The substance of the Ministerial Office is the same with that which every Minister hath 492 That there is a distinct Office of the Ministry 498 That none may enter into that Office without an authoritative mission 499 How shall we know what is an extraordinary Office and what is an ordinary Office 558 Offices Christ is fitted in respect of his Offices to be a Prophet Priest and King 503 504 Vide Priestly P People GOds People called out of the world 172 How many wayes a People may be said to be Gods 176 The godly are Gods People in a peculiar manner 177 The opening of this in five particulars 177 178 They are the Lords upon several titles 178 179 There ought to be a practical improvement of it 180 It is a sure Character of Gods People to be a willing People 204 Seven Reasons of this 205 c. Perseverance Several particulars about Perseverance that will be as so many answers to Objections made against that truth 352 353 c. Arguments to prove those that have true grace shall persevere 357 c. Power Power as it is expressed in this word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 35 It is not enough to be put into a state of grace unlesse by Gods Power we are kept therein 307 How many wayes the Power of God doth keep us 309 Why there is such a necessity of Gods preserving Power 312 Pray Whether it be lawfull to Pray for any one man in particular 229 Whether it be lawfull to Pray for a reprobate as such 229 Whether we may Pray in faith for others as for our selves 230 It is our duty to Pray for ungodly men 231 Motives to move thereunto 231 232 Prayer The matter of Christs Prayer 1. Himself 2. Apostles 3. Others who in time should believe 2 To all instructions c. Prayers is necessary ibid. Reasons on Gods part on the Words part on mans part 4 It should come from a spiritual and heavenly heart 5 Four Requisites to spirituall Prayer 6 It s a hard thing to Pray 6 Customary Prayer receiveth nothing from God 7 Prayer is mental vocal 8 Ends in Prayer 12 Praying It is good and comfortable Praying for them that discover the signes of grace in them 229 Predestination The Doctrine of Predestination should be preached warily 52 Diligently ibid. So as not to discourage humble penitents ibid. Predictions Three sorts of Predictions 396 Priest Christ was not only Priest but Sacrifice it self 510 Priestly Concerning Christs Priestly Office consider these things 508 The Adjuncts of his Priestly Office ibid. Priesthood Propositions concerning Christs Priesthood 510 Principles Principles that do constitute a gracious disposition 32 Vniting Principles in Doctrine 577 Vide Uniting Priviledges Priviledges that come by Christs death 245 Promised Things Promised must be prayed for 137 This is explained in seven particulars 137 138 c. Six Reasons why it is so 139 What are the conditions of such a prayer 141 c. Propriety They only can plead a Propriety in God and Christ who are carefull to keep his Word 182 Gods peculiar Propriety in his people is the ground of all good that accrueth to them 255 Propositions concerning Gods Propriety in his people 255 256 Gods Propriety excludeth all other creatures ib. How the Propriety of God is the cause of all good 258 Properties The Characteristical Properties of the Persons in the God-head 584 Properties in the godly which maketh them lovely and precious in Gods sight 687 Protect The grounds why God will Protect such as are hated for his Names sake 423 Protection Christs Protection is to one believer as well as to another 527 Q Qualifications THe Qualifications of such to whom Christs death is made savingly advantagious 245 Question The great Question that all ought to put is How may I get eternal life 67 We must take the right way to answer this Question 68 Vide Eternal Life R Reading WHether Reading be preaching 496 Redeemed That not all but some of mankinde are Redeemed by Christ 51 Redemption Our Redemption obtained by Christ is a glorifying of God 113 How the maintainers of Universal Redemption differ among themselves 241 Vide Universal Relation It is of great consequence for the humbled Christian in his prayers to improve this Relation of a Father 658 Religion We are not to condemn the way of Religion though some amongst them prove scandalous 377 Some considerations to bring this home 378 The unreasonableness and sinfulness of condemning Religion for some hypocrites therein 379 Repetitions Repetions of the same matter in prayer may be usefull 133 Vide Tautology When the ground of Repetition is good 133 c. When Repetitions are forbidden 135 Reprobates Reprobates receive much benefit by Christs death 239 Righteous God whether considered as a Judge of the world or as a Father to believers is Righteous in all his wayes 674 Reasons why God is Righteous in all his administrations 674 Righteousnesse It is a dangerous sinne to trust to our own Righteousnesse as it appeareth in four particulars 219 Means to drive them out of self-Righteousnesse 220 221 How Righteousnesse may be attributed to God 674 The Righteousnesse of God as a Father to his people in all their afflictions 676 S Sacrifice THat Christ set himself apart to be a Sacrifice for us 502 What things are necessary to a Sacrifice 510 The Properties of Christs Sacrifice 511 Salvation Salvation is to be desired in subordination to Gods glory 32 The everlasting Salvation of men determined 51 Salvation is of grace 253 The Reasons of it 253 The Causes of Salvation 679 Sanctification Growth in Sanctification illustrated by the contraries unto it 464 The Word of God is the instrument of our Sanctification 468 The Explication of the Point 469 The Word is the ordinary means of our beginning and increase in Sanctification 471 Christ died not only for our Justification but Sanctification also 515 How many wayes Christ is the cause of our Sanctification 515 Sanctified How many wayes a godly man may be more Sanctified 459 Reasons why it is not enough to be Sanctified but we must be more and more holy 466 What is
upon this will bring much Consolation Considering 1. Gods taking the more care of them 2. Their being quaiified as that come under Christs Fraier 3. And that God will ere long take them out of the world Quest Answ Observ How many wayes a godly man may be more sanctified 1. Inrensively 2. Extensively 3. In the deeper radication of grace in our hearts 4. Subjectively 5. Efficienter Growth in Sanctification illustrated by the contraries unto it which are these Reasons Vse Observ That the word of God is the instrument of our sanctification The explication of the point The necessity of learned officers in the Church The Word is Gods instrument and faith is mans The Word is not the principal or efficient but the instrumental cause The necessity of Gods efficiency Without Gods blessing men may by the Scriptures through interpretation be corrupted Instrumentall Causes are physical natural or moral One cause must not be opposed to other causes The Word is the ordinary means The word to some through their wickednes becomes an instrument of greater sinfullness Doct. The Word of God is Truth In how many particulars Gods Word is true I. In regard of the efficient Cause God II. It 's the Rule of all Truth III. It 's true materially IV. Qualitatively V. It 's true Instrumentally There is a threefold Truth we cannot attain to without the Scripture 1. True Doctrine 2. True Piety 3. True Consolation VI. The Scripture is true oppositely to all the Opinions Doctrines and Religions that men set up by their own fancy The excellent properties of the truth of Scripture 1. It 's the truth of God 2. It 's infallible 3. Eternal 4. Universal 5. Supernaturall 6. A holy truth 7. A precious truth 8. A bitter truth Doct. Truth and holinesse are requisite in Ministers of the Gospel Why it is requisite Ministers should be endowed with soundnesse of judgement Why Ministers must be holy Vse T Doct. 2. That Christ hath a peculiar love of those who are in Church-Office according to his rule and way In what particular Christs care is shewed to his Ministers Observ Christ was sent of the Father and did not of himself undertake that office he was imployed in while on the earth Of Christs Commission consider these things The necessity of Christs being sent Observ None may undertake the publike Office of the Ministry without a lawful Call thereunto Dist 1. There is a two-fold sending Mediate and Immediate Dist 2. The substance of the Ministerial Office is the same with that which every Minister hath Rules for private Christians exercising their Gifts Whether reading be preaching Heinsius Grotius Vocation to the Office of the Ministry consists in these things I. Inward qualifications II. Outward Distinct ult That there is a distinct Oâ—fice of the Ministry That none may enter into this Office without an authoritative mission Doct. That Christ set himself apart to be a Sacrifice for us In my Treatise of justification What Christs sanctifying himself implieth I. His purity and holinesse II His ready offering himself for us III. His fitnesse for the office of a Mediatour 1. The fitnesse of his Person 2. His fitnesse in regard of his Offices 1. Prophetical 2. Priestly 3. Kingly IV. He is prepared for this work Benefits of Christs sanctifying himself V. That he was wholly set apart for us VI. That if by faith we improve him not for those ends God appointed him we make him a Christ in vain VII It denotes him a sinner by imputation VIII That he was a Priest to make atonement for us Concerning Christs priestly-office Consider these things Wherein this prayer and his intercession in heaven differ The adâ—unct of his Priestly Office Observ That Christ was not only the Priest but the Sacrifice it self Propositions concerning Christs Priesthood I. That Christ was both Priest Sacrifice and Altar II. What things are necessary to a Sacrifice III. He offered himself to God IV. It was by way of Expiotion V. The necessity of it The properties of Christs Sacrifice I. It hath infinite worth in it II. Though Christ offered himself as a Sacrifiae yet the application must be as God hath appointed III. Christs bloud washeth away not only the guilt of sin but the filth of it IV. The vertue of his Sacrifice abides for ever V. It 's continually useful VI. It 's prevalent with God VII It 's that Christ presents to his Father VIII The purity of it IX The vertue of it Observ Christ died not only for our justification also Concerning this point consider I. How many wayes is the Christ is the cause of our Sanctification II. What is implied in our being sanctified by Christ III. What may be inferred from our being sanctified by Christs sanctifying himself IV. Wherein the truth of Sanctification lieth Doct. That Christ though God yet as man did pray unto the Father Upon what grounds Christ who was God as well as man did pray The difference between Christs praier and ours What advantage Beleevers have by Christ Doct. In what respects Christ did as much for one believer as another There is some difference between beleevers in respect of Christs Death Observ That such is Christs care and love to his remembred in his prayer and death even before they had a being Doct. Reasons Doct. That the faith which â—ustififieth and saveth us maketh us wholly to depend on Christ The several kinds of faith The object of faith It 's an act of the will as wel as the understanding The seat of faith These things are required to justifying faith I. Of faith under the notion of receiving Christ The receiving of Christ implyeth 1. That we have nothing of our own 2. That we are wholly passive in justification 3. That faith doth not justifie for any intrinsecal worth in it 4. Faith is excluded as it is a work 5. And why faith and no other grace doth justifie II. This receiving is not a bare receiving but an imbracing also III. In this act of faith there is a fiducial reposing of the soul upon Christ IV. An application of Christ V. This recumbent act of faith may not only thus receive Christ but we may be assured that Christ is ours Faith hath two acts a direct and a reflex Quest Observ God hath appointed a perpetual Ministry to the end of the world Quest Answ Doct. Consider That there is a two-fold Unity among the godly I. Invisible II. Visible III. 1. The excellency and necessity of unity among Christians appears by the vehement and affectionate praier for it 2. It s a means to bring the world to believe the truth 3. It s promised as a special part of the Covenant 4 Hereby a serviceable helping of one another in spirituaâ—l things is preserved 5. God suffers sad persecutions to befall them that thereby their discords may be removed 6. Unity strengthens 7. It is beautifull and comely 9. Divisions are the fruit of the flesh 10. Because all things