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
tempter of the man as was in originall sinne There is an impression from the mother to the children in her wombe of which impression this sinne buddeth as tinder taketh fire which is not fire it selfe this impression children draw as they do naturall diseases as stone gout not the actuall griefes but impressions which are the beginnings of them Though the soule be not in the seed yet is there in it a dispositive vertue of the body for the receiving of the soule which when it is put into the body it conformed in his manners thereunto hence it is that one angry man begetteth another one harty man another for though the feet which is the subject of the gout be not in the head nor the soule which is the subject of anger be not in the seed a formative vertue of the naturall members and a dispositive vertue unto the soule The soule is at one instant both created and united unto the body and deprived of the grace of the spirit which Adam had for all and lost for all as actuall sinne is done by the persons sinning so originall sinne is the sinne of nature done by the will of the beginning of humane nature for as one man hath many members so one mankind hath many persons and as one actuall sinne done by the hand and not the reason of the guilt from the will of the hand but from the whole heart from which as from a fountaine the motions of sinne are derived unto the members so from the will of Adam which was the beginning of mankind the whole inordination of nature hath the reason of guilt and as actuall sinne which is the sinne of the person is drawne unto all the members by some personall act so originall is drawne unto all men by naturall act which is generation and as humane nature is drawne by gnneration so the defect of humane nature is drawne also yet this rather of Gods ordination than of mans generation 1 Cor. 15.22 Originall sinne remaineth in the baptized and in the regenerate and in their posterity Rom. 7.22 and man begetteth children not by the spirit but by the flesh and therefore hee draweth not the spirit but the flesh Joh. 1.13 Ps. 51.7 yet hath not Originall sinne so great degree and efficacie in the regenerate as in the wicked The parts of this native sinne are foure first in respect of the mind want of understanding a ready inclination to doubt of God and his will Secondly in respect of the will a ready inclination to take hold on and to performe evill Thirdly in respect of the affections a prone inclination to too much or to too little as inordinate anger love and the like Fourthly in respect of the appetite a pronenesse to immoderatenesse as meat drinke venery c. Actuall sinne is that which floweth from the originall and that which is so properly called is the difference from Gods Lawes unrighteousnesse or disorder of the action from the Law and Will of God The unrighteousnesse of actions must be discerned from the actions and motions themselves as defects from effects as a man goeth halting his halting as it is a moving of the body or naturall is good as it is a lame imperfect or wrong moving it is evill against nature Actuall sinnes are all actions inward and outward contrary to Gods law in the will thoughts purposes demises desires and in the outward members all our actions aberring from Gods law Sinne leaving a spot or staine in the soule as the Leopards spoâ— in the skin Jer. 13.23 Sinne distinguished by the causes are either ignorance as Pauls persecuting the Church or of infirmity as Peter through feare and trouble of mind denyed Christ and 3. of malice as Judas betrayed Christ 4. of negligence when a man is not wary of Sathans subtilties Against ignorance is opposed the revelation of Gods will to man against infirmity the strengthning of the spirit to withstand the assaults of the flesh the world and the Devill against malice is the changing of the stony heart into flesh against negligence is true and holy feare in the hearts of the Saints Actions are twofold 1 Inward 2 Outward Inward of the mind and appetite Actuall sinne of the minde is an unrighteousnesse of mans thoughts as doubtings of God false opinions evill imaginations Jer. 10.24 Psal. 14.2 3. Actuall sinne of the appetite is the inordinatenesse of the motions of it called concupiscence Jam. 1.14 Concupiscence remaineth in the regenerate Rom. 7.1 The first motions of concupiscence or lust are sinne though there be not a full assent of the will Outward sinnes are the unlawfulnesse of and unorderlinesse in outward actions as in false worshipping of God swearing killing stealing lying whoring and the like Sinne is pardonable or unpardonable sinne unpardonable is the sinne against the Holy Ghost other sins are pardonable not of their owne nature properly but of Gods mercy against whom they are done The sin against the Holy Ghost is the denying of the faith and truth which was once acknowledged and this done of meere presumption and contemned unto the end without repentance Mat. 12.24 Heb. 6. 1 Joh. 5. This sinne is onely in the reprobates Againe sinne either raigneth or raigneth not raigning sinne is that which is against manifest conscience that the sinner doth please himselfe with it or at least doth not repent for it Ro. 6.12 He that committeth sinne is of the devill that is with will and delight falleth into it and continueth in it Not raigning sinne is for which the sinner is sorry and repenteth Actuall sinne imperfectly so called is sinne of omission not doing in respect of our duty to God men our selves Mat. 25. I was an hungry c. Sinne against negative Commandements as not to preserve life chastity good name when a man can or against an affirmative precept as when one curseth his parents are sinnes of omission The punishment of sinne comes now to be handled touching the Angels that sinned whom God spared not but cast them downe into hell and delivered into chaines of darknesse to be kept unto damnation 2 Pet. 2.4 Jud. 6. for overthrowing of mankind Gods wrath was heavy against Satan and his kingdome was threatned to be destroyed and his head crushed Gen. 3. Touching the serpent Satans instrument there was a curse above all other beasts creeping on his belly eating of dust and enmity betweene mankind and him Touching the punishment of Adam and his wife 1 there was a perceiving with shame of their nakednesse 2 Sorrow and paine in diseases and in labour 3 Griefe of mind and pricke of conscience Gen. 3. Adams punishment in speciall labour and sweat The womans punishment in speciall sorrow of child-bearing Their outward punishment casting out of Paradise The punishment layd on all mankind was in respect of the mind and of the body Punishments in respect of the mind are
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
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
use which all men have of the Law is to bind them to perfect obedience unto God though they cannot performe it and to rule their outward actions and inward motions that confusion be not amongst men Lev. 18.5 The speciall use which the regenerate hath of the Law is 1 That they may know sin Ro. 3.20 2 That it might move them to repentance Ro. 7.23 24. 3 That it might move them to desire mercy in Christ Gal. 3.24 4 That it may direct their motions words works which by the sanctification of the spirit they walk in The speciall use which the unregenerate hath of the Law is 1 To torment their conscience 2 To restraine them from outragious sinnes The partition of good workes whereof the Law is a rule is that some are referred unto God some to our selves some to our neighbours There appertaineth to the worship and service of God for his perfection wisedome powers and goodnesse the invocation and celebration of his name Invocation or Prayer is the lifting up of our minds unto God as to a most bountifull and good doer Psal. 25.1 It is also a powring out of the hearts meditation before God Psal. 62.8 In prayer note five essentiall things 1 Who is to pray 2 To whom wee must pray 3 What things are to be asked 4 For whom we must pray 5 How wee must pray 1 The Commandement to pray is given to Christs Disciples hypocrites and infidels sometime so pray as that God heareth them 2 King 13.2 4. 1 King 21.27 28. yet Gods people only effectually receive the Commandement and pray in faith that is farre from the wicked but he heareth the prayer of the righteous 2 Prayer is to be made to God onely Mat. 6. Say Our Father Psal. 65.2 Psal. 50.15 Prayer is to be made holily according to Gods will and the directions by him given Prayer must be made with preparation and meditation Psal. 10.17 Eccles. 5.1 The preface in the form of prayer teacheth thus much Mat. 6. There must be a feeling of our wants and a fervent desire of the thing wee would have Jam. 1.5 The name of prayer supplication or desire teacheth this Prayer must be in faith and confidence as to a Father that is willing and in hearing able Jam. 1.6 It must be in humility as beggers Heb. 11.6 for God is in heaven Eccles. 5.1 our kneeling and prostrating our selves sheweth this It must be in the name of our Mediator It must be in few words Bable not much Eccles. 5. Mat. 6. No certaine words are limited 1 Tim. 2.8 1 Thess. 5.17 In prayer wee must be carefull to purge our selves by faith and repentance that sinne be not in us before the Lord Psal. 68.16 Wee are to pray for others and not onely for our selves Mat. 6. Say Our Father The things to be prayed for are taught by Christ in Mat. 6. Luk. 11. whereof there are two parts 1 Petitions 2 Confession or blessing 1 Petitions there are 6 whereof the first concerneth the principall end of our life and beeing which is Gods glory Hallowed be thy Name The second concerneth the secondary and subordinate end of our life which is our salvation Thy Kingdome come The third concerneth the principall meanes to bring us to the foresaid ends which is godlinesse wrought in us here on earth Thy will be done The fourth concerneth the secondary meanes to bring us to the aforesaid ends which are the outward blessings of this life Our daily bread The fifth concerneth the removall of such lets past as may hinder us from attaining the foresaid ends which are our sinnes committed Forgive us our debts The sixth concerneth the removall of such lets to come as may hinder us which are our future sinnes and relapse Lead us not into temptation but deliver us from evill Confession blessing or thanksgiving is for three things belonging unto God 1 Kingdome whereby we acknowledge his Kingly or Fatherly right dominion or authority over us for ever 2 Power whereby wee celebrate his might and ability to doe all that he will for ever 3 Glory whereby wee magnifie this most wise just and mercifull administration of all things according to his soveraignty and might for which hee is to be celebrated for ever Amen teacheth us first fervently to desire the things aforesaid secondly to beleeve they shall be accomplished Hitherto of Invocation now followeth celebration of Gods name which is when wee confesse our Lord God his properties and workes This done two wayes by Speech by Song By speech when rehearsall is made to others to strangers and to our children of Gods powerfull and gratious workes By songs when to our selves or others wee celebrate Gods workes by Psalmes and Hymnes and spirituall songs Exod. 15.1 Songs are of two sorts suggested to the mind by the spirit and mouth of man or prescribed by God in his word 1 Cor. 14.26 Songs of holy Scripture are to be sung in the Church first because God hath given his Word partly in prose to be read partly in meter to be sung Col. 3.16 2 Sam. 23.1 2. Songs ministred by the spirit are to be sung by one 1 Cor. 14.26 Songs by the spirit unlesse in extraordinary person are subject to errour 1 Cor. 14.29 32. Songs of Scripture are authenticke as all other Scriptures are Luk. 24.44 Secondly because God hath given men not onely the faculty of speaking but also of singing and all our faculties are to be used in the praysing of God Psal. 103.1 2. 1 Cor. 6.20 Thirdly because the Church of old used to sing such Psalmes 2 Chron. 29.28 29 30. Fourthly because all people are exhorted to sing Psalmes not onely by David but by the Apostles themselves Eph. 5.19 Col. 3.16 Jam. 5.13 The manner of singing is to be holy reverent grave orderly with understanding feeling and comfort to the edification of the Church Psal. 93.5 and 5.7 44. 7. 33. 2 Cor. 14.15.19.44 Instruments of musicke were coannexed to the songs in the Temple as incense to the prayers 2 Chron. 29. Such shadowes are ceased but the substance remaineth The times of Psalmes were not prescribed but left to the discretion of the singers each country therefore is to use the most decent order and manner of singing according to forme given 1 Cor. 14.40 Psal. 93.5 The rules of singing Psalmes are 1 The glory of God and celebrating his name 2 Teaching instructing and comforting our selves and one another Psal. 78. Col. 3. Eph. 5. 3 The allaying of our inordinate affections of sorrow griefe care 4 The stirring up of good affections in us as zeale fervencie 2 Sam. 6.15 16. Psal. 57.7 8. 5 Faculty and ease to learne the Lawes of God with delight Deut. 32. The saving grace of God teacheth us to live soberly in respect of our selves righteously towards God and godly in this present world Tit. 4.1 11 12.
his justice must be satisfied first before any legall justice can be established in us which being satisfied by Christ and so wee absolved from our sinnes past the legall justice beginneth in us againe in this life but shall not be perfected till the next life Justification is an act undivided and all at once and so it differeth from Sanctification which is done by degrees and parts Justification of a sinner in this life is done essentially but once though it be often repaired and renued as faith once given to the elect is never quite taken away for the seede of God remaineth in him Justification and Faith are most nearly united The causes of Justification are either Principall Instrumentall Outward Inward The principall outward cause is the merit and satisfaction of Christ Rom. 3.24 25. which in respect of us is the meritorious cause in respect of God it is the cause that is outwardly moving him to pronounce us just Both these are true that we are justified for the satisfaction and merit of Christ as the outward moving cause and yet are justified freely of meere mercy as the inward moving cause Object How can it be said that God freely forgiveth us our sinnes out of his owne grace and mercy freely seeing hee hath required satisfaction to the full of Christ our head and surety and without such satisfaction forgiveth no sinne Answ. Though hee forgive it not freely in respect of his Sonne who was wounded for our iniquities yet in respect of us that were the sinners it is free Object But wee merited it in Christ our head and therefore are not freely forgiven Answ. His merit was not ours by originall possession or cleaving in us as sinne is from Adam but only by relation and application and this meere grace that wee never thinking on any such thing God found this way for our redemption Rom. 5.8 10. and that he applyeth his Sonnes redemption unto us that were by no gift or merit disposed to such a thing Eph. 1.6 9. 2.8 As Christs satisfaction is most sufficient and full so as it is sufficiently and fully to justifie us without any merit of ours or any other creatures Rom. 3.25 26. Our workes being imperfect have no proportion to the justice of God neither are they ours but Gods due unto him and proceeding from him now that which is not ours originally or by possession but is wholly owing unto another by it we can merit nothing to our selves The principall inward cause of our justification is both 1 an effectuall calling 2 the imputation of Christs merits The effectuall calling is the more remote cause of our justification when God by his Spirit effectually moveth the heart the understanding will and affections to the acknowledgement of our owne miseries to seeke deliverance and to beleeve the promise or grace This inward calling of the elect differeth from outward calling by the word whereby God offereth his grace to all in generall to this inward calling a man is meerly passive in respect of the beginning that is hee cannot any more prepare or dispose himselfe by strength of nature unto this calling or justification Herein therefore the Papists erre who ascribe to man a preparation to justification called the fundation of justification as faith that is a certaine generall knowledge and certainty of the truth of Gods Word Secondly an acknowledgement of our sinnes Thirdly feare of hell Fourthly love of God Fifthly repentance Sixthly hope of salvation which sufficiently prepare a man they say to receive justification but the Apostle saith the contrary that our sufficiencie is of God The imputation of Christs merit satisfaction is the neere and next cause of justification and constituteth the essence and definition of it which is when God for union with Christ doth so apply and make proper Christs merit to us as if wee our selves had died and satisfied for our sinnes As from Adam wee draw 1 guilt 2 native evill so from Christ we draw 1 absolution from guilt 2 reparation of Gods Image called Regeneration The instrumentall cause of justification is Faith which is taken sometime largely sometime strictly largely faith is taken for an assent to those things written in the Word called historicall faith strictly faith is justifying or miraculous justifying faith is a trustfull assurance which the Spirit of God stirreth up in the elect firmly to apply the promises of Gods grace This faith presupposeth knowledge Rom. 10.14 but formally it is assertion towards Gods promise Faith justifieth not as it is a quality passion or action in us but as it is a relation and uniteth us to Christ whose satisfaction is imputed for righteousnesse to us Gal. 2.20 Faith applyeth the promise to the particular person and not the generall onely Gal. 2.20 1 Job 4.16 Faith necessarily bringeth forth good workes yet it justifieth not in that respect Rom. 4.5 The proper object of faith is the evangelicall promise of grace in Christ Rom. 1.16 Faith hath degrees increasing and diminishing yet the essence and force of justifying remaineth in the least degree Rom. 12.3 Mark 9.24 Faith once wrought in the elect can never be utterly extinguished for faith is of the elect onely 2 Thess. 3.2 as the elect cannot perish neither can their faith Rom. 8.38 39. The immediate effect of justification knowne is Adoption by which the elect do now actually please God as his children and co-heires with Christ Another effect of justification is peace of Conscience when we perceive our selves absolved from the guilt of sinne before Gods judgement and the judgement of our owne conscience Rom. 5.1 Peace of conscience hath degrees sometimes more sometimes lesse Psal. 30.7 and 51.12 and 38.3 From peace of conscience ariseth confidence that our prayers are heard Also assurance that our good workes please God also patient suffering of the crosse ariseth from the feeling of justification Rom. 5.3 Thus much of our deliverance from sinne and the misery thereof also the punishment of sinne which was Christs worke in himselfe Now followeth our Sanctification or reformation into the image of God which is Christs worke in us it is the change of our nature into better that is into the similitude of the perfection of God called also our Glorification 2 Cor. 3.18 Justification and Sanctification differ thus Justification is the imputing of anothers justice to wit Christs Sanctification is the impression of justice that it may be in us in Justification there is the satisfaction of Christ in Sanctification there is the obedience of a Christian Justice is perfect and absolute an undivided act at once Sanctification is a work begun not equall in all Justification is first Sanctification is after Sanctification is a separation from filthinesse of sin from common prophane use and a preparation and application to holy use by the Spirit of God 2 Cor. 7.1