separating the good and evill by the Angels the pronouncing of the sentence of mercy to the elect and of judgement to the wicked in the end the delivering up of the Kingdome to his Father that God may be all in all 1 Cor. 15.24 Hitherto of Christs person and office next followeth the object the people upon whom Christ exerciseth his office whom hee teacheth as a Prophet redeemeth as a Priest and ruleth as a King This people are called his Church or Congregation Eph. 5.25 26 27. Object But Christ is the propitiation for the sins of the whole world for all men 1 Cor. 5.15 Ans. By the World are meant the elect of all ages not the Jewes onely or them that then lived but the Gentiles also So all men are meant all the elect 1 Pet. 1.2 2.5 9 24. Heb. 2.9 1 Thes. 2.13 Mat. 24.24 compared with Jud. 4. Object In Rom. 5.18 it is said The offence of one man came on all men to condemnation so the justifying of one is toward all men to justification of life Answ. The Apostle maketh Adam a type of Christ that as all that came of Adam have sin death by generation so all that came of Christ shall have righteousnesse and life through him Adam communicateth his sinne to none but such as are borne of him so Christ communicateth his justice to none but such as are borne of him Object In 2 Pet. 2.1 mention is made of some bringing in damnable heresies even denying the Lord that bought them and Rom. 14.15 the Apostle saith Destroy not him with thy meate for whom Christ died so 1 Cor. 8.11 therefore Christ dyed for them that perish Answ. All professing faith in Christ professe to be redeemed by him and so are to be hoped for of us in charity untill the contrary appeare in this respect are they said to be bought and not absolutely Object Adam was redeemed Gen. 3. and in him all mankind therefore in his loynes all men are redeemed Answ. As Adams house was the visible Church imbracing the promises so were they and theirs visibly redeemed in the judgement of men till the contrary appeared by their sin as it did in Cain and his but as in the Church many are called and few elected so then in Adams posterity it soone appeared Gen. 4. and afterward in Noahs seed Gen. 9.10 but justice and sinne are not alike propagated by Adam for all borne of him are partakers of sinne by imputation and have it inherent in them but all borne of him are not partakers of his faith and Christian sanctity which is not propagated carnally but by the Spirit of Christ Joh. 1. The truth hereof is laid downe thus Christ saved his people from their sins Mat. 1.21 Joh. 10.15 Heb. 9.15 10.14 hee prayed for them and not for the world Joh. 17.9 Now if Christ ready to die prayed not for the world but for them which his Father had given him out of the world then the world is not by him redeemed that is the reprobates of the world Christ is the Mediator of the New Testament which is that God would put his Law in their mindes and be their God Heb. 9.10 But such is not the state of many wicked 2 Thes. 5.2 All men have not faith but the Elect and they beleeved that Word ordained to life Act. 13.4.8 and others beleeve not because they are none of Christs sheepe Joh. 10.26 Christ saith My sheepe heare my voyce and I know them and they follow mee but all heare not Christs voyce nor follow him Ergo he is not a propitiation for the sinnes of all men in generall but for the elect in all places and times which the Apostle meaneth The word Church is used sometimes more largely for such an Assembly as professe Christ the King Priest and Prophet which comprehendeth in it hypocrites and reprobates as well as Gods elect in which respect Paul saith of the Church of Israel All our fathers were under the cloud all passed through the sea were all baptized unto Moses did all drinke of the same spirituall rocke but with some of them God was not pleased 1 Cor. 10.1 2 3. Hypocrites or reprobates in the Church are not properly of the Church but by homonymie of speech as in the 1 Joh. 2.19 Strictly and properly the Church is the company of them whom the Father hath chosen to life given to the Sonne to redeeme sanctifying them by the Spirit and uniting them together among themselves by the bond of faith and love The Church is considered generally and particularly generally as it comprehendeth all Gods family in heaven and earth Eph. 3.15 and brotherhood of all Christians 1 Pet. 5.9 commonly called the Catholicke Church Particularly when companies of Christians are united and compact together in particular places townes or cities as Rom. 1. 1 Cor. 1. Rev. 2. 3. chap. Hitherto I have spoken of two meanes of our salvation and remedies of our miseries namely of election and redemption Now followeth the third which is our Justification being the absolution of sinfull man from punishment because of the satisfaction of Christ the Redeemer apprehended by faith This word Justification is used here for Absolution judiciall when God the Judge absolveth the fault of the man that is accused before him and pronounceth him just and innocent and it is opposed to condemnation as Rom. 8.33 34. Wee may not with the Papists understand here Justification to be the infusion of justice This judiciall act is in this life exercised in a mans conscience wherein God hath his tribunall mens thoughts accusing or excusing Rom. 2.15 After this life it shall be exercised by the sentence of Christ Rom. 2.16 As sinne is a difference from Gods Law so justice is a congruence with the Law both of our nature and actions and as there is a legall justice inherent in men by fulfilling the Law and an Evangelicall justice by God imputed to him that beleeveth the Evangell Rom. 4.5 6. so is there also a legall justification and an Evangelicall Legall justification is from workes done according to Gods Law we stand in the tryall of the justice of God Levit. 18.5 Gal. 3.12 Evangelicall justification is when Gods Law being violated we are absolved from the sinne and punishment by the grace of God and mercy of his Sonne apprehended by faith And by him all that beleeve are justified in all things in which they could not be justified by the Law of Moses Act. 13. Before the fall legall justice had place and shall have againe in the life to come but since the fall in this life the Evangelicall justice is to be sought for The reason hereof is that justification by the Law must be upon the full perfect continuall keeping of the same Gal. 3.10 which is unpossible by mans weaknesse Rom. 8.3 The Law of God being violated by sinne
Absolution from sinne is not sufficient to salvation unlesse there be also a restoring or putting on of good called Sanctificatâ—on Heb. 12.14 As Election is the peculiar worke of the Father Eph. 1.3 4. Redemption of the Sonne 1 Joh. 2.1 2. so Sanctification is the proper worke of the Holy Ghost 1 Cor. 6.11 Christ by his obedience and death hath merited for us the gift of sanctification of the Spirit 1 Cor. 1.30 This he hath merited with God who for his Sonnes sake giveth us the Spirit Gal. 4.6 Our Sanctification hath two parts 1 the putting off the old which is corrupt through the deceiveable lust 2 the putting on the new man which is after God created in righteousnesse and true holinesse The putting off the old man is the subduing breaking and abolishing of the sinfull disposition and inclination that is in our nature 1 Pet. 4.5 and of it there be two parts 1 Death 2 Buriall of the old man Death or mortification is an actuall effect of the application of Christs death by the holy Ghost to our nature whereby our corruption or body of sin receiveth a deadly wound is feebled and dyeth daily Buriall is the going forward of death and is an effect of the application of Christs buriall by the Spirit whereby the old man our body of sinne is more and more corrupted and as it were rotted in the grave Rom. 6.4 Putting on the new man is when wee take againe Godf habits and disposition to vertue and it is called the rising or the quickning of the new man which is an effect of the application by the Spirit of Christs resurrection whereby inherent holinesse is begunne and by degrees continually increased Rom. 6.4 Thus Christs death buriall and resurrection is to us 1 A gift of justification Rom. 5.15.18 2 A power to mortifie and quicken us Eph. 1.19 20. and 2.1 5 6. And an example or type to follow in â—â—r course of life 1 Pet. 2.21 The 〈…〉 The justified â— understanding 〈◊〉 will 3 The 〈…〉 The 〈…〉 is 〈…〉 By teaching and 〈…〉 necessary knowledge 〈…〉 Gods favour to the 〈…〉 4.17 Rom 5.5 3 By confirming us in the 〈◊〉 of perseveraâ—ce and eternall life 2 Cor. 1.22 The will is 〈…〉 by making 〈◊〉 and ready Right when the will is inclined and carried in a straight course to that which is good rightly knowne 〈◊〉 when there 〈…〉 and faculty to follow and to the good â—â—rehended and hee 〈…〉 〈…〉 when our desires of meats drinks and other things that wee lust after are moderated according to Gods Law and reason Rom. 13 1â— And when our affections of joy sorrow love hatred 〈…〉 to Gods Law 〈…〉 and too 〈◊〉 and keepe the holy meaâ—â—e Psal. â—â—0 Psal. 119. This sanctification is 1 begun 2 perfected 〈…〉 in this life Alwaies in this life there is a mixture of the old 〈◊〉 with the new an 〈…〉 to good by 〈…〉 are contrary 〈…〉 The 〈…〉 Eph. 6.13 14. The conflict is the resisting of sinfull temptations arising in us or suggested any way to us and the victory is when wee so resist as sinne ruleth not in us Rom. 6.14 The infirmities and defects of our sanctification are forgiven us in Christ Sanctification hath many degrees sometime more sometime lesse Rev. 2 3. The children of God have some speciall sinne or sinnes whereunto they are most prone which they must have most speciall care to mortifie Any one sinne reigning in a man argueth him to be wicked and unsanctified Ezek. 18.10 11. The effect of regeneration or sanctification is good workes namely acts and operations proceeding from a regenerate will understanding and affections In good workes are to be considered 1 The rule 2 The partition of them The rule of good workes is Gods Law comprehended in the ten Commandements which God gave by voyce and by writing on 2. Tables of stone at mount Sinay The 1 Table containeth foure Commandements informing us of our duties and good workes towards God The first commandement chargeth us not to be Atheists without God Psal. 14.1 Secondly not to have false gods with the true Exod. 20.23 1 Cor. 10.20 Thirdly not to have false gods without the true 2 King 17.25 Fourthly not to have the true God neare in thy mouth and farre from thy heart Esay 29.13 〈◊〉 1.16 but requireth us to have Jehovah the true God and him onely and sincerely to be our God Deut. 4.35 The second Commandement forbideth us to make in Gods worship any shape image representation or ordinance whereby to worship God or to bow downe or to submit to any such made by any other Act. 17.29 Mat. 15.9 Col. 2.23 and commandeth us to worship the true God truly according to his owne prescription The third Commandement forbiddeth all profanation and abuse of Gods Name Word Ordinances and requireth a reverent and holy use and estimation of those meanes and instruments whereby God hath made knowne himselfe unto us and requireth to be worshipped of us Deut. 19.12 23.21 and 18.20 Lev. 19.12 24.11 The fourth Commandement requireth the observation of the due time of Gods publique worship and of all holy means whereby we may grow in grace knowledge and sanctification Act. 15.21 16.13 17.2 3. The second Table containeth sixe Commandements all teaching love and duty to our neighbour The first requireth speciall duties to our parents governours and all superiours that we honour them The second concerneth our neighbours life and good Thou shalt not kill The third concerneth his chastity as our owne Thou shalt not commit adultery The fourth concerneth our neighbours goods that wee steale not The fifth concerneth his good name that we beare not false witnesse but speake the truth The sixth forbiddeth all lust or desire to anything that is our neighbours and requireth us to be contented with our owne Thou shalt not covet The summe of these Commandements is to call men from all naturall corruption or vice unto the true God having him in an unfained love above all and our neighbour as ourselves Touching the Law of God these rules are to be considered As the Law was given by God who is most perfect so in the keeping of it is required absolute perfection Psal. 19. Jam. 2.10 Gen. 6.4 5. This perfection is inward and outward Inward in the Image of God expressed in the understanding will and appetite of man Outward in the intire effect of this image shewed in operation Rom. 7.14 Esay 2.10 Unregenerate men are utterly unable to keepe the Law the regenerate are able to keepe it in part but but not fully in this life Gen. 8.22 Psal. 14. Eph. 2.1 Rom. 7.22 23. 1 Joh. 1.8 10. Seeing the Law cannot be by us perfectly fulfilled wee may not seeke for justification by the workes of the same Gal. 2.16 3.10 13. Psal. 3 9. The common
THE ORTHODOX FOVNDATION OF RELIGION LONG SINCE COLLECTED by that Iudicious and Elegant man Mr HENRY AINSWORTH for the benefit of his private company And now divulged for the publike good of all that desire to know that Corner-stone Christ Jesus Crucified By S. W. 1 Cron. 28.9 Thou Solomon my sonne know the Lord the God of thy Father and serve him with a perfect heart and with a willing mind Joh. 17.3 This is life eternall that they may know thee the onely true God and Jesus Christ whom thou hast sent LONDON Printed by R.C. for M. Sparke junior and are to be sold at the Blew Bible in Green-Arbor 1641. TO MY MVCH HONOVRED THE two vertuous young Gentlewomen Mris Elionor Carent and Mris Elionor Warre Cousin Germans in the flesh Concordants in the Spirit and Co-inhabitants under the domesticke government of the Right Worshipfull and truly religious Matron Mris Amy Long widow of Steeple Ashton in the County of Wilts my singular good friends and neighbours peace of conscience and joy in the Holy Ghost be multiplied here in this life and endlesse glory be assured hereafter in the life to come Sweete Lady AS I desire not to flatter your apparent youthfull and future hopefull deserts both for your Christian profession and godly conversation so for your farther incouragement herein I feare not to publish to the World under your only protection countenance this insuing Treatise wherein my ayme is onely at Gods Glory the Churches good and your acceptance It hath in a Manuscript long lyen by mee as a dead letter without any vulgar use but now having the approbation of some judicious Divines my Friends and Acquaintance I am resolved maugre all the malice of Belial's Brats who fancy nothing but to satiate themselves with terrene pleasures and profits to propose it to the reading perusing of all that chearfully endeavour to know the Lord Iesus and him crucified to the salvation of their soules in comparison whereof the whole World all things therin cannot afford the least parallel Let mee make so bold with you lovely Mris Carent as to call to your remembrance how Solomon unto whom your Sexe is much beholding for divine instructions concludes his Proverbs Favour is deceitfull and beauty is vanity but the woman that feareth the Lord she shall be praised wherin be it spoken in verity without any obsequiousnesse you have exceeded many of your Sexe and Age but yet I know that you acknowledge that it is the Lord only that hath put this feare in your heart and I pray God continue it unto the end then shall his eyes be alwayes upon you and nothing shal be wanting unto you to make you compleat in the whole duty of man then shall you be incomparably more rare and pretious in the sight of God in respect of your soule then you are now faire and comely in the eyes of man in regard of your body I doubt not but you well consider what an invaluable thing it is to be one of the Lords Iewels as all his children are termed Mal. 3.17 whereas others are compared to the loathsomest of all vessels wherein there is no pleasure Muster up I pray you all the devout women from Sarah the mother of the faithfull Heb. 11.11 to the Elect Lady to whom S. John dedicated his second Epistle and you shall find a whole Army to animate you in the Lords battell and receive in the end with them the Salary of your victory 2 Tim. 4.7 Once more meditate upon the Honourable Prerogatives Gods children have for their noblenesse they are the Sons of God for their education they are the Schollers of Christ for their protection the Angels are their servants for their calling they are Saints for their riches it is Christ and with him all things else for their life it is spirituall for their death it is pretious in Gods owne sight and their birth-day to all felicity Now to conclude that you are already of this Tribe I am throughly perswaded earnestly imploring the highest Mercie Seat that you may so persist to the end In the interim let mee beseech you diligently to read this your owne Booke and the Lord give his Blessing that you may increase your knowledge of him your faith in him your delight to serve him and your feare to offend him which the Almighty granting and you my misprisions pardoning you have nobly gratified the poore endeavours of Your reall and affectionate friend SAMUEL WHITE Polsholt the first Moneth of this hopefull yeare 1641 TO THE READER I Do earnestly intreate thee curieous Reader whether thou dost already abound in knowledge and judgement or having but as yet a little thou desirest more to read this Treatise here before thou give any censure upon it I doubt not but the Booke will commend it selfe as others of his workes hath done viz. his Exposition upon the five Bookes of Moses and the Canticles and his Communion of Saints long agoe published all which as in this hee is famous in accumulating the sacred Text But for the life of the man my selfe being an eye witnesse living somewhile with him in Amsterdam of his humility sobriety and discretion setting aside his preposterous zeale in the point and practise of Separation hee lived and died unblameable to the world and I am throughly perswaded that his soule rests with his Saviour and therefore once more I beseech thee accept of my good will in publishing and my prayers for a blessing upon reading hoping that either for the increasing or confirming of thy knowledge in grace to glory thou wilt gleane something out of this more fruitfull than large field which shall be the prayer of thy friend and brother S.W. A SHORT COMPENDIOVS WAY HOW TO TEACH AND LEARNE RELIGION Part I. ALl Religion must be learned of God Joh. 6.45 Mat. 25.9 God teacheth men 1. inwardly by his Spirit 2. outwardly by his Word 2 Cor. 2.11 12. Neh. 9.20 Psal. 119.105 Jam. 1.18 Joh. 17.17 Gods Word is contained in the Scriptures of the Prophets and Apostles Mal. 4.4 2 Pet. 1.21 2 Pet. 3.1 2. The holy Scriptures containe doctrine sufficient for every good worke and to bring men to salvation 2 Tim. 3.16 17. All people of all sorts should learne to know the Scriptures and so Gods feare by them They which have knowledge of Gods Word and will should teach others that are ignorant Deut. 32.4 Of men expert in the Law some are to be chosen for publick Ministers of the Word unto the Church unto which worke they must attend All others that have gifts from God may teach publiquely in order 2 Cor. 14.31 But men that are ignorant themselves should not presume to be teachers of others The meanes to attaine to the knowledge of Gods Word are first prayer unto God Psalm 119.12 18. Psal. 119.97 98. Secondly meditation in the Scriptures Thirdly conversation with the wise
that it is not possible to find any empty place The figure of the world is round The perfection of the world consisteth in the parts and degrees perfection of parts is such as God sufficiently furnisheth the world with variety of creatures for his glory perfection of degrees is such as that all creatures have such force and vertue as may serve to Gods glory conservation of the world and use of man The beauty of the world is the wonderfull propertie shape and colour which appeareth in all things the perpetuall succession of things by generation that plants and living things dying are yet continued The causes of creating the world were first his love towards us Secondly the shewing forth of his glory Thirdly the fulfilling of his decree The end that God may be knowne and honoured of his creatures The use for men generally all specially the elect The seaventh day God made a Sabbath of rest and of it are to be noted three things 1 Gods resting from creating 2 His blessing it above other dayes 3 His sanctifying it for the use of the Church Chiefest creatures which God created were Angels and men in whom hee imprinted his owne divine Image Angels were created of God Psal. 148.1 5. Col. 1.16 Although it be uncertaine what day they were created yet it may be probably supposed on the first day Angels are spirits finite and compleat they are finite as all other creatures are and so differ from God the infinite and uncreated spirit and they are compleat and full and so subsisting of themselves and therein differ from the soules of men which are incompleat and Essentiall parts of man Angels are in nattre more excellent than men and therefore the most excellent creatures they are called the sonnes of God therefore were created in holinesse and truth the Image of God The bodies wherein Angels sometimes appeared were not essentially united with them as mens bodies be but were assumed for a time though it be uncertaine whereof they were made The end why they were created was first to praise and celebrate Gods glory Psal. 148.2 3. Job 38.6 7. Secondly to execute his Commandements Psal. 103.20 Thirdly to observe and conserve the creatures Psal. 91.11 Therefore Angels are mighty Psal. 103.20 they are swift and nimble and so fly in their administration they execute Gods will with all readinesse and cheerfulnesse They are wise of great understanding 2 Sam. 14.20 they are by nature mutable can change from good to evill as they that sinned are an example Jud. 6. Man the excellentest of all earthly creatures was made both male and female in the image of God Gen. 5.1 2 3. Gods Image in man was the understanding and mind of man so as he had the full right cleare and orderly knowledge of all things created of God and of God himselfe so farre as concerned mans happinesse this is manifest by Adams naming of all creatures and by the restoring of Gods Image in us by Christ which is in all wisedome and spirituall understanding Col. 1.9 Gods Image was in the will the perfection whereof was such as it had a right inclination and appetite to that which was good and a free execution of the appetite or a free will without impediment inward or outward Eph. 4.24 God Image was in the affections as the sensitive desires of nature eating drinking generation in love hatred that these are mere conformable to truth reason and holinesse Eph. 4.24 Gods Image was in the body of man in that it was perfectly framed and disposed in the parts not subject to death or disease his stature upright his proportion most exact his colour amiable have nothing whereof to be ashamed these admirable parts and members also shadowing Gods vertues as the eye Gods all-seeing the tongue Gods Word the hand his Almighty power The soule carrieth an image of the unity of the Godhead and trinity of persons in that there is one soule with three faculties of understanding will and memory the whole man carrieth Gods Image in that he had the rule and soveraignty over all the earth Gen. 1.28 Psal. 8. The end of the Image of God in man was the glory of the Creator and the unseparable joy and delight of man in his owne similitude and union with God Psal. 17.51 Gen. 2.25 19.20 The place where man was set with this image of God upon him was the Garden of Eden or of pleasure commonly called Paradise Gen. 2.8 This Garden seemeth by the description thereof and the rivers therein to have beene about Mesopotamia or Babylon Gen. 2. In this Garden watered with a goodly river God caused to grow every tree pleasant to the eye and good for meat Gen. 2.9 The tree of knowledge of good and evill was forbidden man to eate upon the paine of assured death by eating whereof man should know the difference betweene evill and Good and how heavie a thing it was to disobey the Commandements of God The tree of life was a Sacramentall tree confirming and assuring man of Gods grace favour and conservation in life for ever Gen. 2.9 Rev. 2.7 In all likelihood this Garden of Paradise which is now no where to be found was defaced by Noahs flood untill which time it was kept and warded by Cherubins that men may seeke the paradise which is in the highest heavens Gen. 3.24 2 Cor. 12.4 Luk. 23.43 In the Paradise man was imployed first to serve God his Creator procure his owne eternall blisse whereunto hee was fitted with freedome of will for perfect obedience according to the tenor of the covenant of workes Secondly to dresse and till the garden This covenant of workes graven in mans heart as may be gathered by Gen. 3.8 4.6 Rev. 2.14.16 was sealed with two Sacramentall trees the first the tree of life assuring life and glory if hee obeyed the second of knowledge assuring death if hee transgressed hitherto of the creation of the world now followeth the conservation and government of the same Unto the conservation of the world pertaineth first the knowledge of God which is such as he exactly and fully discerneth all things what they are of what sort what they can doe and what shall become of them in the end for from the beginning of the world he knoweth all his workes Gods knowledge is not onely in generall but of every particular and of their severall actions words and thoughts Psal. 139.2 3 4. It reacheth to smallest and vilest creatures Mat. 10.30 As God knoweth so he willeth and appointeth all things concerning the creatures Jer. 25.5 6 7. Gods Will and appointment extendeth also to beasts and the vilest creatures Mat. 10.29 God manifesteth not all his will concerning his creatures and his dealing with them Mat. 24.36 so then Gods revealed will and his secret will are not opposite but onely members and degrees of will Gods will is 1 Absolute 2
of the worke for every worke of our Mediator is one as his person is one but distinct actions concurre one of the Godhead another of the manhood as the body and the soule concurre in many workes as for example Christ offering himselfe for a sacrifice to God was a worke and a function of his office common to both natures but to accomplish this worke there concurres a diverse operation one of the Godhead another of the manhood for the manhood suffered the punishment for our sinnes and the Godhead offered it up a most worthy satisfaction to the Father Heb. 9.14 The blood of Christ that was the manhood which through the eternall Spirit that was the Godhead offered himselfe Hitherto of Christs office in generall now to the severall parts or branches The parts or branches of Christs office are three 1 Prophesie 2 Priesthood 3 Kingdome Christs Propheticall office is a function of his person whereby he teacheth and informeth his Church Joh. 1.18 Act. 3.22 Deut. 18.18 Act. 7.37 and of this office he is called the Word Joh. 1.1 In this worke of mediation is to be considered 1 what hee doth in respect of God 2 in respect of us In respect of God Christ the Mediator goeth up into Heaven Joh. 3.18 to receive the lively oracles of life and speak things as the Father taught him Joh. 8.28 In respect of men he came downe from Heaven Joh. 6.38 to teach the doctrine of the Father which sent him Joh. 7.16 And to give unto his Disciples the word which the Father gave to him Joh. 15.15 even all things that he heard of his Father This propheticall office hath two parts first the function of teaching Secondly the efficacie of things taught The function of teaching is whereby Christ instructeth his Church in things needfull to salvation videlicet by doctrine exhortation dehortation conviction consolation reproofe 2 Tim. 3.15 16. This worke Christ fulfilled mediately and immediately Immediately in his owne person when for three yeares and more he preached publikely and privately with great power of the spirit Mark 1.14 Christs doctrine was also confirmed by signes and miracles which partly belong to his Propheticall partly to his Kingly office The summe of Christs Doctrine was the two Covenants or Testaments the Law and Gospell Luk. 4.18 He preached the Law by shewing the true meaning and fulfilling it against the corrupt and false glosses of the Scribes and Pharisees Againe Christs preaching was more publike or more private publike when he taught in the Synagogues and Temple private when apart hee opened the mysteries of the Kingdome of God unto his Disciples Christ also foretold by the Spirit things to come as the destruction of Jerusalem the comming of false Prophets Antichrist and the end of the world Christs preaching was of things present and of things to come of things present he taught 1 the doctrines of faith to be delivered good workes to be practised of things to come as before Christ confirmed his doctrine by signes and miracles by seales and Sacraments which partly belonged to his Propheticall office partly to his Kingdome and Priesthood Mediately Christ preached by his servants which were Angels and men Rev. 22.16 1 Pet. 3.18 19 20. By Angels as at the giving of the Law by Gabriel to Daniel Zacharias and John And by men before his comming as Patriarchs Prophets Priests 2 Pet. 3.18 19 20. After his comming in the flesh by Apostles Evangelists Prophets Pastors and Teachers When Christ sendeth any hee that receiveth them receiveth him and he that refuseth them refuseth him The meanes whereby hee furnisheth his Ministers are two 1 the word spoken and written 2 the Spirit Thus much of the function of teaching the efficacie of the things taught is a vertue whereby Christ worketh in all men by his Spirit pricking their hearts illuminating their understanding changing their affections working repentance faith and comfort these effects he worketh by his Spirit which hee sendeth into the hearts of his people Job 16.1 Christs Priestly office is whereby hee is ordained to satisfie for the sinnes of the elect and redeeme them to God Heb. 9.11 12. The workes of his priesthood are foure first obedience secondly satisfaction thirdly intercession and fourthly blessing Touching obedience Christ having taken upon him our flesh perfectly fulfilled the Law that his obedience might be imputed unto us Rom. 5.19 Touching satisfaction Christ made satisfaction for sinne to Gods Justice that the elect might be delivered from the guilt and punishment of sin onely the expiation and satisfaction that Christ made is the proper and perfect price that serveth for the sinnes of the world neither have the workes of sufferings of men or Angels any place herein Heb. 9.12 The expiation of sinne was made by Christs suffering 1 Pet. 3.18 Christs sufferings are 1 Privation of good 2 Infliction of evill Privation of good is the want of joy glory and happinesse which otherwise hee should have had had he not willingly emptied himselfe for our sakes Infliction of evill was all the miseries which hee suffered for our sakes which we may consider in three ends 1 the things he suffered in the whole course of his life secondly the speciall things hee suffered before his death thirdly his death it selfe before his buriall His sufferings in the whole course of his life was outward and inward his outward sufferings were hunger Mat. 4.2 Joh. 4.7 poverty Mat. 8.20 cold wearinesse injuries reproaches perils flight into Egypt and from the Jewes Mat. 2.14 11.19 Luk. 7.34 Joh. 15.20 2 Cor. 8.9 Mar. 9.34 21 22. Joh. 8.48 59. 11.57 His inward sufferings were griefe and sorrow for the hardnesse of mens hearts ignorance and temptation of the devill Mat. 4. His speciall sufferings before his death were inward and outward inward was his trouble agony deadly sorrow wherein the Holy Ghost noteth the passions feare amazednesse agony or conflict grievous trouble neere unto fainting Mat. 26.37 Mark 14.33 that his soule was very sorrowfull even unto death Joh. 12.28 Mat. 26.38 Three things are to be considered in sinne and sinners First the turning away from God and his Law Secondly the turning unto Sathan and the pleasures of sin Thirdly the continuance in that sinfull estate Accordingly in Gods justice or punishment which God must inflict on sinners are 3. things to be considered 1 The losse and deprivation of Gods presence and joyes that are in the same 2 Thes. 1.9 Psal. 16.11 2 The torments and sensible paines answerable to the pleasures of sinne Rev. 14.10.18.7 3 The eternity of the torments in such as never breake off nor cease from sinne by repentance and conversion unto God Act. 25.18 Rom. 1.4 which is the state and case of all reprobates and naturally this was the case of all men but supernaturally by the grace of Christ in the elect their continuance in sinne is broken off by
repentance and conversion unto God Act. 25.18 Ro. 6.1 4. Where continuance of sinne is not there Gods justice requireth not eternity of punishment but onely the extremity of it for a time Christ therefore suffering but for the elect whom hee converteth from their sinnes was not to suffer eternall punishment but temporary such as for the extremity of it and in respect of the dignity of his person who was God and man was equivalent to that which the elect should have suffered bee suffered not for the damned for why then should themselves also suffer seeing Christs death is not in vaine but he suffered for them which otherwise should be damned his blood was shed for remission of sins and where sins are remitted punishment is not inflicted This intolerable sorrow in Christs soule arose from the feeling of the burthen of all the sinnes of the elect and of Gods wrath for them all which as in one view were set before him 2 Cor. 5.21 Esay 35.6 Psal. 40.12 38.3 Psal. 22.14 15. here was Christs conscience afflicting him for the sinnes of the elect now made his the devils and all the powers of hell loading and charging him Joh. 14.30 the heavie ire and wrath of God laid upon him Psal. 38.3 The highest degree of Christs inward afflictions was on the crosse when he cryed My God my God why hast thou forsaken mee Mat. 27.46 The greatest sorrow feare trouble and temptation that possibly could be in humane nature without being overcome was in Christ the Lord would breake him and make him subject to infirmities Esay 53. Act. 8.22 1 Pet. 2.24 The outward sufferings was the ignominy reproach contempt of men which he suffered Psal. 22.6 Psal. 69.20 Heb. 12.13 Mat. 27. The effects of Christs sorrowes in him were these 1 prayer that if it were possible the cup might passe from him Mat. 26.39 2 More fervencie in prayer with strong crying and tears Heb. 5.7 3 A strong sweate in his agonie and prayer like drops of blood falling to the ground Luk. 22.44 In this agony the blood in the veines was so troubled the vitall spirits so forcibly urged that the blood came out of the veines and skin the like whereof is never seene nor heard of In this his agony an Angell appeared from heaven comforting him Luk. 22.48 Thus Christ was made inferiour to the Angels Heb. 2.9 Other outward afflictions besides the fore-mentioned he had which I thus particular 1 The betraying of him into the hands of the Sergeants and officers by Judas as a theefe Mat. 26. 2 His leading about the city as a malefactor to the high Priests house to Pilate to Herod and backe againe to Pilate Mat. 26.5 27.2 Luk. 23.2 8 9 10 11. where by the Ecclesiasticall Judge he was condemned of blasphemy and worthy to die Mat. 26.65 66. hee was accused to the civill Judge as an enemy to Cesar but the Judge found him innocent and so pronounced him Mat. 27.78 Luk. 23.4 he was by Herod and his servants mocked set at nought cloathed with a robe and sent away with derision Luk. 23.11 To appease the rage and tumult of the wicked Jewes contrary to justice and the manifestation of his conscience he was condemned of Pilate Mat. 27.24 25 26. hee was scourged crowned with thorns spit on buffeted by the Ministers and soldiers a reed was put in his hand they bowed the knee before him to deride him they smote him on the head that he might prophesie Mat. 27.29 30 31. the Jews cryed out Crucifie him crucifie him Thus they denyed the holy One the just and desired a murtherer to be given them then was Christ condemned to die and being led out of the City to execution with two evill doers hee carried his Crosse himselfe but being weary and faint by reason of his agony and scourging Simon of Cyren was compelled to helpe him Joh. 19.17 Mar. 15.21 He was hanged upon a crosse by nales that pierced him in his hands and feet his death was cursed in respect of God Gal. 3.13 in respect of man shamefull in respect of punishment painfull in respect of the extention of the veines and sinues and the piercing of them in the hands and feet where they all met and were knit together it was very horrible hee was hanged betweene two theeves for more shame and so was accounted amongst the wicked being nailed on the crosse hee endured thirst reproaches and scoffings of the wicked they wagged their heads and derided him of his faith and doctrine Mat. 27.42 43. here he wrestled with the devill and all his Angels the powers of darknesse Col. 2.15 Heb. 2.14 and by faith with his Father who seemed to have forsaken him at the horror and indignity of this his passion the sunne was ashamed and turned blacke the earth quaked the rockes rent and the vaile of the Temple cleft Mat. 27 45 51. and at the last hee breathed out the ghost commending his spirit into his Fathsrs hands and so death seized on him and separated his soule and body being dead his side was pierced with a lance out of which water and blood issued but his legges were not broken The end of Christs sufferings were partly in respect of God of himselfe and of us as that God the Father for his wisedome mercy and justice might be glorified in the same Joh. 13.31 32. That Christ by suffering might enter into his glory Luk. 20. that he might bring and reconcile us unto God 1 Pet. 3.18 that hee might know to pity and succour us Heb. 2.18 that hee might lend us an example to suffer with him that he might destroy the devill that had the power of death and death it selfe Heb. 2. that hee might ratifie the two testaments Heb. 9. that hee might alish sinne Rom. 6. that wee might be married to Christ Rom. 7. Christ was to die by effusion of blood for to be a perfect sacrifice and to confirme the testament by his death Heb. 9.16 22. Christ was not a meere patient onely in his death but an agent also offering himselfe to God willingly Heb. 9.14 Joh. 10.17 18. Christ himselfe was the Priest Heb. 9.1 the sacrifice was himselfe Heb. 9.14 the Altar was the eternall Spirit 9.1.14 the fire was the afflictions hee felt in himselfe and the spirit Christs person being God and man the sacrifice was of more worth and esteeme than if all men and Angels had dyed Act. 20.28 Therefore was his death not onely a punishment but a satisfaction Christs body was laid in grave untill the third day Christs Kingdome is either essentiall by nature which he hath common with the Father and Holy Ghost Prov. 8.22.30 or it is the second Persons by dispensation as hee is God manifested in the flesh and mediator of the Church Phil. 2.6 1 Cor. 15.24 Of this latter do we treat of in this place The workes and parts of Christs kingly office are these 1 Victory for
himselfe and us 2 Glory 3 The taking of the Kingdome 4 The administration of the Kingdome 5 The resignation of the Kingdome to his Father Victory is whereby Christ overcommeth the devill and sinne and death and subdued them under him and his Heb. 2.14 1 Cor. 15.54 57. Glory is the exaltation and glorification of Christ and that of the whole person but in divers respects for his divine nature was exalted not by increase of essence or of glory his humane nature was exalted both by increase and manifestation Glory is the Kingly dignity consisting of three things 1 Putting off infirmities 2 Glorification of the humane nature 3 Triumph over enemies Putting off infirmities was when Christ was delivered from all weaknesse of body and mind which for our sakes hee tooke upon him as death paine hunger thirst sorrow Rom. 6.9 1 Cor. 15.42 43. Glorification of the humane nature is its perfection by assuming new habits and powers Joh. 7.39 Christs body was glorified in that it was made incorruptible 1 Cor. 15.33 firme strong nimble spirituall splendent 1 Cor. 15.43 Mat. 17.2 3. His soule was glorified by the perfection of the understanding such as in his base estate hee knew not even all things in all places and times so farre forth as a created mind is capable of and by perfection of will and all vertues that a created will is capable of Triumph over enemies was his resurrection and manifestation after Psal. 68.1 This arising againe was the restoring of the humane nature unto life and the glorious and powerfull lifting of it out of the grave As by Christs sufferings and death hee wrought satisfaction and justice for his elect so by his resurrerection as the principall cause hee conferreth the effectuall application of justice and satisfaction The efficient cause of Christs resurrection was God the Father Act. 2.24 the Sonne Joh. 17.18 the Holy Ghost Rom. 18.11 The end of his rising is the glory of God the Father Rom. 6.4 of the Sonne Act. 3.15 to fulfill prophesies and figures 1 Cor. 15.4 to confirme the legall covenants Do this and live to justifie us by applying benefits Rom. 4.25 The benefits and fruits wee have by his resurrection are these 1 A full assurance and certainty of faith touching him 2 Full satisfaction for us as our surety and our applied justification Rom. 4.25 and 8.34 4 The gift of the Holy Ghost to quicken us from sinne Rom. 6.4 Eph. 2.5 5 Assurance of our last resurrection 1 Cor. 15.12 20 22. 1 Thess. 4.14 6 Certainty of our perseverance in faith Rom. 6.9 Gal. 2.20 7 Confidence of our hope and eternall life Col. 1.18 Rom. 8.17 5.10 1 Pet. 3.20 21. The forme and manner of Christs resurrection was first his soule returned to the body secondly the time was the third day thirdly the earth trembled for joy as for horrour at his death As hee died the sixth wherein Adam was made and fell so hee rose the first day wherein the world began to be created he rose in the dawning Mat. 28.1 2. so he was the Sun and light of the world As the Angels served him at his birth Luk. 2. so did they at his resurrection Christ was the first that should rise from the dead Act. 26.23 1 Cor. 15. Object But some rose before him raised by the Prophets Answ. Their resurrection was actuall and imperfect for they died againe afterward but Christs was perfect never dying more nor subject to mortality Act. 13.34 The manifestation of his resurrection was his glorious appearing to his Disciples forty dayes to confirme their faith and teaching them things pertaining to the Kingdome of God Act. 2.3 Testimonies of his resurrection were 1 Angels Mat. 28.3 4. Luk. 24. 2 The watchmen Mat. 28.4 11. 3 His Disciples to whom hee appeared oftentimes as to Mary Magdalen at the grave Mat. 28.9 To Simon Peter to two Disciples in the way to Emaus Luk. 24.13 To the company of Disciples Joh. 20.19 To Thomas Joh. 20.26 To his Disciples at the sea of Tiberias Joh. 22.1 To James 1 Cor. 15.7 To his Disciples on the mount at Galile Mat. 28.16 To more than 500. brethren at once 1 Cor. 15.6 To his Disciples on mount Olivet when hee ascended into Heaven Another testimony was the bodies of the Saints which arose and prophesies of the Scripture Luk. 24.25 26. Mat. 27 52 53. Christs taking of his Kingdome was 1 By ascending into heaven 2 By sitting at Gods right hand Dan. 7.13 14. Christ in his naturall body glorified went up in a cloud through the aire or orbes into the imperiall heavens by his ascension he also made way for us and is an assurance that we also shall come thither Heb. 10.19 Joh. 14.3 Also by his ascension hee furnisheth his Church with gifts of the Holy Ghost Joh. 7.39 Christs sitting at his Fathers right hand meaneth a dignity next unto the power of God and is the highest degree of exaltation whereby hee fully occupieth his kingdome gotten by his battell by repressing his enemies and conserving his Church Psal. 101.1 Cor. 15.1 This sitting at Gods right hand in respect of Christs Godhead was the restauration of the glory which hee had with the Father before the world was in respect of the manhood it is the glorification of him with the glory he never had before above all other creatures Christs Kingdome may be considered absolutely or specially His absolute Kingdome is the rule which he hath over-all creatures whether they obey or not and it may be called the Kingdome of power 1 Pet. 3.22 His speciall Kingdome is his rule over the Church which may be called the Kingdome of Grace The nature of this Kingdome is spirituall not of this World the limits of this Kingdome are the ends of the earth Psal. 2. Administration of Christs Kingdome is 1 His giving lawes 2 By executing them His giving of Lawes are outward or inward Outward propounded by the Word and Ministry Inward by the Spirit opening the conscience and giving power to do them Act. 1.3 Executing Lawes is by rewarding good deeds and punishing evill Rewards are 1 Spirituall 2 Temporall Spirituall are remission of sinnes victories over temptations justification sanctification Temporall are the things of this life with the condition of the Crosse in the next life joyes of Heaven Matt. 25. Punishments are inward and outward Inward are griefes feares and torments of conscience Outward are paines sicknesses diseases and in the next life damnation The course of administration in all ages are the opening of the seales sounding of the trumpets shedding of the vials discovery of Antichrist The great and last worke of his Kingdome is the last Judgement the day as hee knew not on earth so neither wee the manner will be glorious with innumerable companies of Angels and flaming fire The resurrection of the just and unjust the change of the living the