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
is the glory of God in our salvation Our salvation shall be the full knowledge light and fruition of God for ever in Heaven it is called eternall life The way to salvation or life eternall is 1. by the knowledge and faith of God 2. By the service of him Jo. 17.3 1. Chron. 28.9 Of GOD This word GOD is used sometimes properly sometimes improperly properly it is a title given to the Creator of all things so Gen. 1.1 Improperly it is a title given to principall creatures as Angels Psal. 8.5 Heb. 2.7 and Princes and Magistrates of the world are called Gods Psal. 82.6 Jo. 10.34 35. But here we treat of God properly so called Of God there are foure things to be considered 1 That there is a God 2 What God is 3 That there is but one God 4 That there be 3. distinct persons That there is a God is proved besides the testimony of Scripture as by the workes of creation especially mans soule Zach. 12.1 by workes of providence especially judgements on the wicked Psal. 9.16 and 58.10 11. by deliverance of the Saints Exod. 14.15 and by the terrours of conscience Esay 32.14 God cannot be knowne by face of us in this life that is to say perfectly knowne in this barbarous nature Exod. 23.20 Not onely our bodily eyes but also the eyes of our mind or understanding and reason are uncapable in this life of God and cannot comprehend him Job 11.7 Neither can any name or names expresse unto us the infinite and incomprehensible being of God But God of his goodnesse doth make himselfe knowne unto us in this life in part darkly and imperfectly as in 1 Cor. 13.12 and Exod. 33.23 God is a Spirit Job 4.23 the first and the last infinite filling heaven and earth Jer. 23.24 most simple without commixture or composition eternall without beginning or end 1 Tim. 1.17 Infinite without comprehension of place or strength 1 King 8.27 Constant without shadow of change Jam. 1.17 absolute in power holinesse and glory Gen. 17.1 Goodnesse even goodnesse it selfe In that God is a spirit wee ought not to thinke the God-head is like to gold or silver or stone graven by art or any invention of man In that hee is the first hee dependeth upon no other neither may any thing be imagined before him but whatsoever is hath its being from him Rom. 22.36 Act. 17.28 In that God is infinite he is not to be thought as limitable or bounded within any place or restrained to any time or comprehensible of any or of all the Creatures We may learne to know God both by his Workes Word and Spirit Rom. 1.20 Psal. 119.104 1 Cor. 2.10 11 12. Esay 59.21 God is knowne three manner of wayes by his workes 1 By the excellencie of the creatures which must needs be much more in the Creator Psal. 94.9 10. 2 By imperfections and want in the creatures which are not in God at all Psal. 102.25 26 27. 3 By causing and working what is good in all things Esay 44.24 Jam. 1.17 Phil. 2.13 The Word of God and Holy Scripture teacheth us to know God 1 By names and titles given unto him 2 By his Essence 3 By his Properties 4 By his effects Object Gods Will and his Essence be one then God willeth all things that he doth so God is all things that he doth Answ. When wee say God willeth many things or knoweth all things we speake not of Gods Essence simply or absolutely but all things are subject to Gods knowledge which knowledge hee is and some things are subject to Gods will that is God is hee to whose knowledge which is his being all things are subject The names and titles given unto God do concerne some his essence and eternall being as Jehovah Jah Ehieh I am hee that is was and is to come which shew that God hath his essence being and existence of himselfe and not of from by or thorow any other Exod. 3.14 that hee giveth essence or existence to all creatures Act. 17.28 Amos 5.8 that hee giveth beeing to his promises and fulfilleth them Exod. 6.3 4. and 26.2 Esay 42.8 Rom. 4.14 that hee is eternall without beginning and end Some titles set forth Gods Power and Almightinesse as all-strong or Almighty Aloah most mighty Gelbor puissant Mouzzim almighty Shaddaie sufficient Adonai Lord Stay or Sustainer Some names containe the mystery of the Trinity as Alohim Adonai which are in the forme plurall yet joyned with other words singular The essence of God is taught us in the Scripture either absolutely or diversly in respect of the three persons Gods Essence is absolutely to be considered thus set forth that the Godhead or Essence of God is one undivided Deut. 6.4 That the Godhead or most Divine Essence is most perfect absolute and sufficient in it selfe Esay 40.28 Rom. 11.34 35. Gen. 17.1 That the Godhead is a meare act substantially and therefore cannot suffer any thing nor be resisted by any neither hath or ever had or ever possibly can have to be otherwise than hee is Psalm 102.27 Jam. 1.17 The Godhead considered diversly for the maner of being is three Persons in one Essence the Father the Sonne and the Holy Ghost 1 Joh. 5.7 The Father is the first person of the Trinity having foundation in none of personall substance The Sonne is the second person in the Trinity having foundation of personall substance of whom hee is eternally begotten Joh. 5.26 The Holy Ghost is the third person in the Trinity having foundation from the Father and the Sonne from both which hee especially proceedeth Joh. 14.26 c. In the order and manner of the creatures the originall of the actions is ascribed to the Father Joh. 5.17.19 The nature and manner of working to the Sonne Joh. 1.3 Heb. 12. The efficacie and power to the Holy Ghost 1 Cor. 11 12. God hath the most excellent understanding that is the Essence of God for all in God is Essentiall therefore this is infinite and eternall as the Godhead is therefore the things which it understandeth must also be eternall Therefore it must be most perfect as the understanding is most perfect But nothing is more perfect than God therefore nothing but God can be the eternall act of Gods understanding Therefore Gods understanding hath reflection eternally to it selfe as when a mans mind thinketh upon it selfe The understanding hath in it an image of the thing understood therefore God eternally understanding himselfe conceived a most perfect image of himselfe This most perfect bringing forth of the Image in the Godhead is rightly called a conception or generation for it is the bringing forth of a thing most like to God and the conception or bringing forth of a thing most like it selfe is generation the more perfect the nature of the begetter is the more neare and conjoyned is the thing begotten and Gods life being
most perfect and it being all an understanding needs must this conception of his be most perfect And so a most perfect generation which is a second manner of beeing called the Image or person called the Image of the Sonne of God the Image of his hypostasis And seeing that which God understandeth and his Essence is one and the same needs must the Essence and excellencie of the Father and the Sonne be both one and eternall Thus God cannot be minded to be but with his coeternall Sonne As there is an understanding in the Godhead so needs must there be a will also and the more understanding the more and perfecter is the will and in God there being a perfect understanding there must be also needs a perfect will and as the understanding is active essentially in the Godhead so is the will and as hee understandeth himselfe as the most perfect thing so also hee willeth himselfe as the most perfect good and thus the will reflecteth as did the understanding Gods infinite wil imbracing an infinite willed thing there must needs be infinite love and highest pleasure proceede there-from so whilst the eternall Father conceiveth his Sonne and perfectly willeth it there must needs be full and perfect love from the Father to the Sonne and from the Sonne to the Father so from both proceedeth a third manner of beeing called the third person the Holy Spirit It is called a Spirit for three causes 1 Because love is the inforcing or motive of the Will to the thing loved and as it were a spiring and breathing to it and because the Father breatheth in love to the Sonne and the Sonne againe to the Father therefore the Holy Spirit is right said to proceed from them both 2 It is called a Spirit because the proceeding of the motive betweene the Father and the Sonne is by a hidden way 3 Because Gods children perceive Gods gifts the gifts of love by secret inspiration It is called holy to discerne it from other spirits and because nothing can be more holy than this in God and because it maketh holy and sanctifieth the Church And seeing Gods Will and Essence is one in him the Holy Ghost must needs be one with the Father and the Sonne coequall and eternall Thus by undoubted principles from Gods essence there are three manner of subsistings in God and there can be neither more nor lesse unlesse we will deny God The Holy Spirit is taken as spoken substantially or accidentally substantially it meaneth a thing most simple in essence most active in efficacie Againe that it is taken either essentially and so it comprehendeth God the Father God the Sonne and God the Holy Ghost as Joh. 4.24 or personally applyed to the third person of the Trinity Accidentally the word is used for a gift or motion of the Holy Spirit Joh. 7.39 but in the 1 Cor. 12. the Spirit and the gifts are plainly distinguished The three persons have one and the same common Essence and common workes of the Essence and of one divine Essence there are three persons The persons are distinguished from the essence as the maner of a thing is from the matter and they are distinguished one from another as the manner of the Essence one from another The difference of the persons is inward and outward the inward difference is the personall propertie which floweth from the manner of beeing The Father is of himselfe not only in respect of Essence but also in respect of being the Father begetteth his Image or Son the Father sendeth the Holy Ghost The Sonne as touching the Essence is of himselfe as touching the manner of being hee is of the Father The Sonne is begotten of the Father the Sonne sendeth the Holy Ghost The Holy Ghost in respect of the Essence is of himselfe in respect of the maner of the Essence he proceedeth from the Father and the Sonne The outward difference is when the persons are distinguished by the effects and operations towards the creatures As is the order of beeing so is the order of doing in the persons the Father doth of himselfe the Son in the Father and the Holy Ghost in both The Father createth conserveth and governeth the world the Sonne Redeemeth the world the Holy Ghost sanctifieth it Gods properties are either absolute or they have relations to the creatures Properties of the Essence generally considered are 1 unchangeablenesse as that the Essence of God is without all corruption alteration or locall motion Jam. 1.17 2 Infinitenesse as that God cannot be measured or determined by any hath no quantity no determination of his power vertue time and place Properties of the Essence specially considered are understanding will and holinesse 1 Gods understanding is such as hee perfectly knoweth all things in himself without discoursing of things or distance of time 2 Gods will is such that hee approveth the good and refuseth the evill himselfe directly is all good and indirectly other things are good as they carry his image and whatsoever hee will that hee can but not whatsoever hee can hee will 3 Holinesse is that high perfection and patterne of all vertue in respect whereof the holinesse and vertues of all men and Angels are but shadowes of this holinesse ariseth high blessednesse and contentation in God Gods properties referred to the creatures are vertues or vertuous acts Gods vertues in respect of his nature is power whereby he can effect what when and howsoever hee will concerning any creature Psalm 145.6 Job 41.2.3 Gods power is onely active and not passive depending on any other Eph. 1.19 20. Gods power is infinite in respect of his Essence of the objects of the effects and of the durance God can do all things that absolutely simply and in nature are possible Job 42.3 Thus things are absolutely possible to be done which are not contradictory to the nature of God nor to the Essence of other things without God he cannot deny himselfe 2 Tim. 2.13 Quest Whether can God do a thing against Nature Answ. If against be meant contradictory to Nature so as it repugneth the Essence essentiall properties and definition of things then God cannot doe such as God cannot make a body should be infinite a reasonable creature without reason for the nature of things are subordinate to the nature of God as second causes to the first and things subordinate overthrow not their nature if against be meant above the power of secondary causes as of water to make wine to make water out of stones or if it be meant the hinderance of their naturall actions of things flowing from their particular properties as to let the fire from burning the sunne from moving such things God hath done and can doe daily Gods vertue in respect of understanding is his fore-knowledge whatsoever is or commeth to passe in time be it good or evill with all the effects and events of actions
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
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
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.
obey God afflicteth his children 1 For his owne Glory 2 For their good and salvation 3 For the profit of others First for his own glory Israel was afflicted in Egypt that his power and goodnesse might appeare in their deliverance Secondly for our good seven wayes 1 To humble us and keepe us from sinning 2 To worke repentance in us Heb. 6. 1 Cor. 11. 3 To make us compassionate towards others 4 To stirre us up to prayer Psal. 50.15 5 To try our faith and patience Jam. 1. 6 To worke in us a loathing of this life and love of a better 7 To testifie his love unto us as unto children Heb. 12. Thirdly for the profit of others three wayes 1 That seeing our affliction they might take warning 2 Seeing our faith and patience they might be comforted 3 Seeing our deliverance they may be confirmed Two-evils we must take heed of when God afflicteth us first that we despise them not or make no use of them Esay 1. Secondly that we faint not under the burthen of them Feare is sometime by figure put for the whole worship and service of God Esay 29.13 with Mat. 15.9 sometime particularly for an affection of the heart shunning evill Three sorts of feare were in Adam and are yet in the world 1 The feare which he had in his integrity which is yet in the Angels 2 The feare which he had being falne into sinne which is yet in devils and wicked men 3 The feare which he had when hee was regenerated by the promise and grace of Christ which is yet in all Saints 1 The feare which he had in his integrity is whereby he eschewed sinne and the punishment of sinne but without sorrow because hee was without sinne and free from punishment 2 His feare when hee was falne from God was whereby he was afraid of punishment but without faith or desire of leaving sinne and so fleeing from God 3 His feare when he was regenerate was whereby he acknowledging his sinne and Gods wrath for it he was very sorrowfull for his sinne committed to the offence of God and feared to sinne any more having a care desire to eschew all evill because he knew felt Gods mercy towards him in Christ Prov. 14.17 God is loved in respect of his goodnesse as a Father he is feared in respect of his power and justice as a Lord The feare of the Lord is to hate iniquity Prov. 8.13 and by his feare men depart from evill Prov. 16.6 but the wicked runne into evill and the feare that is in them is in respect of Gods wrath and their torment not hating their sinne but God who punisheth them Godly feare ariseth from the feeling of Gods mercy Psal. 130.4 Sinfull feare ariseth from the feeling of mans misery onely Gen. 3.10 Godly feare draweth us neare to him Psal. 5.7 but sinfull feare draweth men from God as Adam fled from his presence Godly feare is in the Saints continually Prov. 23.17 Sinfull feare is by fits when God appeareth or when his judgements are revealed Esay 7.1 2. but oft times the wicked are secure Ezek. 8.12 Godly feare is joyned with faith hope and love of God Psal. 33.18 Prov. 24.26 Jer. 39.32.40 but sinfull is destitute of faith accompanied with torment and despaire Godly feare is an holy affection whereby we feare to offend God not only because wee shall be punished but chiefly because we account it most unworthy and unjust to offend him who is most great in power and good in grace who hath shewed such Fatherly love and mercy towards us To whom be all Glory for ever FINIS Jer. 32.40 Psal. 35.18 Ps. 34.9 Eccl. 12.13 Hos. 8.8 2 Tim. 3.15 Deut. 31.11 12 13. 2 Tim. 2.2 Deut. 6.6 7. Mal. 2.7 1 Pet. 5.1 2. Eccles. 4.17 1 Tim. 1.7 Jam. 2.5 1 Tim. 4.16 Psal. 32.1 2. Levit. 19.2 Deut. 32.35 Hab. 2.4 Lev. 18.5 Reduction History Rom. 15.4 Division and Order Weighing the words Figurative words Scriptures compared Collecting doctrines Application Psal. 95.7 8. Heb. 12.7 Prov. 1.7 Gen. 20.11 Tit. 1.1 Eph. 1.5.6 1 Pet. 1.5.9 Joh. 17.2 3. 1 Joh. 3.2 Psal. 16.11 GOD Esay 52.5 Joh. 1.28 Joh. 36.26 Prov. 30 4. A Spirit Act. 17.29 Esay 46.5 2 Chron. 6.18 Job 36.26 God knowne By his Works Job 41.1 Esay 15.29 1 Tim. 6.16 By his Word Gods Titles Psal. 135.14 Gods Essence 1 Cor. 8.6 Trinity Joh. 5.26 Heb. 1.3 The Holy Spirit Why called Holy Mat. 10 20 Trinity Deut. 6.4 1 Joh. 5.7 Inward difference Joh. 15.26 Outward difference 3 Joh. 5.19 Gods properties 1 Gods power Josh. 10.12 Dan. 3.23 24 25. Joh. 2.9 2 Fore-knowledge 1 Pet. 1.2 Psal. 139.27 Act. 2.23 3 Bounty Ezek. 33.11 Eph. 2.4 5. 4 Gods justice 5 Truth Rom 3.4 Gods Decree Act. 15 18. Esay 46.10 Creation {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} Job 42.2 3. Psal. 33 6â— 6 Dayes 1 Day 2 Day 3 Day 4 Day 5 Day 6 Day Man World 7 Day Heb. 1.7 Dan. 10.5 6. Job 1.6 Esay 6.6 Gods Image in man Gen. 2. Gen. 1.25 Gods Image in the Soule Paradise Gen. 2.16 17. Worlds conservation Gods knowledge Gods will 1 Tim. 2.4 Gen. 45.5 50.20 Rom. 1.19 20. 2 Tim. 3.16 17 Gods providence Act. 17.28 Gen. 1.31 Gen. 6.12 Corruption or Sinne Vide Rom. 5.12 13 14 17 18 19. Josh. 22.22 c The causes of evill is the changeablenesse of the creatures will 2 Pet. 2.4 Rom. 5.161 Jam. 1.13 Evill Angels Job 5.44 Mark 5.9 Luk. 8.30 Eph. 6.12 Esay 18.10 1 King 22.23 Zach. 13.2 Gen. 3.6 1 Joh. 2.16 Gen. 3.22 Rom. 5.12 The first sin was not proper to the first parents but common to all who sinned in his loynes Originall sin Col. 3.9 Rom. 6.6 Rom. 5.14 Rom. 5.12 Rom. 7.17 Psal. 51.5 Soule of man Gen. 5.3 Rom. 5. Psal. 51. Parts of native sinne 1 Cor. 3.5 Psal. 2.13 Rom. 7.23 Actuall sin 1 Joh. 3. Sinnes punishment The devils The serpent Adam and his wife All mankind Second death Mat. 25.41 Mark 9.49 Tit. 2.11 Mans remedy for his misery 1 Pet. 1.2 Predestination Election Rom. 8.30 9.23 24. Rom. 8.29 Act. 13.48 Heb. 2.10 11 12. 2 Pet. 1.2 3. Adoption Reprobation Esay 46.10 Of Redemption By Christ His natures Their union Luk. 1.35 Luk. 24.36 Phil. 2.9 Mat. 20.18 Rom. 1.4 â— Tim. 2.5 Of Christs office Mediator Luk. 4.18 Christs Propheticall office Christs preaching Mat. 5 6 7. chap. Joh. 8.20 Mark 4.35 Mar. 24. Joh. 3. Eph. 4.11 2 Tim 3.16 Joh. 16.13 14. Christs Priestly office Gal. 4.4 Rom. 8.3 4. Joh. 17.19 Esay 53.5 6. Christs sufferings Joh. 17.5 Phil. 2.7 2 Cor. 8.9 Heb. 12.2 Mat. 47.46 Joh. 19.33 34. Christs Kingdome Victory Glory Rom. 4.25 Rom. 1.4 Act 23.32 33. Gen. 1.31 Mat. 28.1 2. Gen. 1.1 2 3. Mat. 28 3 5 â— Luk. 24.34 1 Cor. 15.5 Act. 1.4.12 Luk. 24.50 Act. 1.9 10. Joh. 18.7 Eph. 4.8 Joh. 17.5 Mat. 28.18 Psal. 2.6 Heb. 12.28 Esay 18.36 Luk. 17.21 Luk. 24.45 Eph. 4.14 Apoc. 6. 2 Thes. 1.7 8. Mat. 25. The Church 1 Joh. 2.2 Mar. 22.24 Psal. 51. Heb. 9.25 Tit. 1.1 Joh. 10.27 28. Church Eph. 5.25 Joh. 17.2 Justification Rom. 5.18 1 Joh. 3 4. Phil. 3.9 Rom. 4.5 Gal. 3.10.10 12. Psal. 14. Rom. 3.24 5 chap. 1 Joh. 3.9 Rom. 3.24 Col. 2.13 1 Cor. 2.9 1 Joh. 1.7 Eph. 2.1 2 Cor. 3.5 Phil. 2.13 Rom. 8.10 2 Cor. 5.14.21 Rom. 4.5 8. Faith Jam. 2. Rom. 10.6 10. Gal. 2.20 Rom. 10.20 Jam. 2.20 Tit. 1.1 Gal. 3.16 Peace of conscience Rom. 8.15 Sanctification Rom. 8.30 Joh. 3.5 Rom. 6.29 Absolution Rom. 15.16 Eph. 4.22 Eph. 4.24 Rom. 6.6 1 Thes. 1.6 Rom. 8.30 1 Thes. 5.23 Zach. 12.10 Eph. 4.26 1 Cor. 6.11 Gal. 6.17 1 Joh. 2.1 Psal. 18.23 Jam. 2.10 Exod. 19.20 Commandements 1 Table Exod. 5.2 Deut. 12.32 Eccles. 4.17 5.1 Mat. 6. Lev. 23.3 Luk. 4.16 Esay 56.2 58.13 2 Table Rules touching Gods Law 1 Tim. 1.5 Psal. 143.3 Rom. 7.7 Jam. 2.12 1 Joh. 5.3 Psal. 37.30 31. Of Prayer Mat. 6. Luk. 11. Prov. 15.8 29. 1 Joh. 5.14 Psal. 51.17 Joh. 16.23 1 Tim. 2.8 Exod. 18.8.10 Of Singing 2 Chro. 29.30 Eph. 5.19 Rev. 14.2 3. Psal. 92.1 2 King 3.14 15. Of mans duty towards himselfe Eccles. 2.16 Eccles. 5.13 17 18 19. Rom. 13.13 1 Cor. 7.9 Eccles. 7.1 Eccles. 2.23 Of Gods Will Of Gods dominion and soveraignty Of Afflictions 1 Cor. 12. Heb. 4.15 Rom. 8. Prov. 3. Heb. 12.1 Of the feare of God Mal. 1.6 Deut. 25.15 Gen. 20.11 Prov. 18.14 1 Pet. 1.17 Psal. 94.1 1 Joh 5.4 18.