a cause doth the effect 31. Neither is faith extrinsecally directed toward God by love but in its proper and internal nature it respects God as its object 32. Iustification of Faith doth in no sort depend upon Charity as the Papists will have it but upon the proper object of Faith 33. Where Faith is said to worke by love Gal. 5. 6. It is not because all efficacy of Faith depends upō charity as upon a cause but because Faith doth shew forth and exercise its efficacy in the stirring up of Charity 34. The particle by doth not there shew a formall cause but as it were an instrumentall as when God is said to regenerate us by the word 35. That Faith which is without works is said to be Dead Iames 2. 26. Not because the life of Faith doth flow from workes but because workes are second Acts 〈◊〉 flowing from the life of Faith 36. Faith is said to be perfected by workes Iames 2. 22. Not with an essentiall perfection as the effect is perfected by the cause but by a complemental perfection as the cause is perfected or made actually compleat in the producing of the effect 37. Because the object of Charity is the very goodnesse of God as it is in it selfe but Faith and Hope doe respect God as he is propounded to us to be apprehended therefore that inclination of the mind toward God which belongs to Charity doth more evidently and constantly appeare in weake believers then the speciall acts of Faith or Hope because the goodnesse of God is more manifest in it selfe then the way of apprehending it which is represented to us in this life as it were darkly CHAPTER VIII Of hearing of the Word 1. FRom these vertues of Religiō towards God Faith Hope and Charity there ariseth a double act of Religion which respects that spirituall communion which is exercised betweene God and us Hearing of the word and Prayer 2. The reason or foundation of this distribution is in this that we doe affect God with religious worship when we yeild him due honour whether this be by receiving that which he him selfe propounds to us or by offering that which may be received by him according to his perfection for in both respects we doe that which is immediatly and directly honorable to God 3. The first act of Religion therefore is about those things which are communicated to us from God and the other is about those things which are yeilded to God from us 4. Hearing the word is a religious receiving of the will of God 5. Therefore hearing is here taken for any receiving of the words of God whether they be communicated to us by preaching or by reading or any other way because God is wont to worke in a singular manner and by his own institution in the preaching and hearing of the Word 6. Therefore this word ought not to be taken so strictly that it should either chiefly or necessarily include alwayes the outward sence of hearing but that it may note any percieving of the will of God and chiefly set forth an inward receiving and subjection 7. The receiving of the Word consists of two parts Attention of mind and intention of will 8. Attention is an applying of the understanding to perceive the revealed will of God Acts 16. 14. The Lord opened the heart of Lydia that she might attend to the things which were spoken by Paul It is often called in the Scripture especially in the Old Testament A seeking of the will of God or of God himselfe to set forth that great desire wherewith we should be carried to know Gods Will as to the finding out of some thing which we can by no meanes want Esay 58. 2. Yet they seeke me dayly and delight to know my wayes as a Nation which doth righteousnesse and doth not forsake the judgement of their God they inquire of me the ordinances of Iustice they delight in approching to God 9. In this attention there needeth that providence whereby we may discerne what that is that God willeth Rom. 12. 2. That yee may prove what is that good pleasing and perfect Will of God which when it is perceived we must not deliberate further whether it be good or to be observed or no for the will of God itselfe is the last bound of all religious inquiry Gal. 1. 15. 16. When it pleased GOD to reveale his Sonne in mee I did not consult with flesh and blood 10. Intention is an applying of our will to a religious observance of the will of God already perceived Psal. 119. 106. I have sworn and will performe it that I will keepe thy righteous judgement 11. The purpose of the intention ought to be so strong and firme that without all exception we be ready to observe whatsoever God will command Ier. 42. 5 6. The Lord be a true and faithfull witnesse betweene us if we doe not even according to all things for the which the Lord thy God shall send thee to us whether it be good or whether it be evill we will obey the voyce of the Lord our God 12. In respect of this intention the Law of God it selfe is said to be in the heart of a believer Psal. 40. 9. 119. 11. Ier. 31. 33. Heb. 8. 10. 13. This hearing that it may be right ought to be from religious observance bringing subjection of the inward acts and inclinations of the mind Romans 6. 17. From the heart yee obeyed that forme of doctrine to which yee were delivered 14. But that it may be truly religious It is requisite first that it arise from Faith whereby we believe that to be the word of truth which God reveales unto us and also are accordingly affected toward it Hebr. 4. 2. The word being heard did not profit them not being mingled with Faith in them that heard it Luc. 24. 32. Did not our hearts burne in us whilest he spake to us 15. By this Faith we cleave to the word Psa. 119. 31. And the word it selfe cleaves unto and is ingrafted in us unto salvation Iames 1. 21. That ingrafted word 16. Secondly the same hearing must flow from that hope whereby we doe embrace that which God hath promised as the word of life also expecting life by it Deut. 32. 47. Iohn 5. 39. It is your life yee looke in them to finde eternall life 17. By this hope it comes to passe that the faithfull bring forth fruit with patience Luc. 8. 15. 18. In like manner it must have love joyned with it whereby we cleave to the same word or to God revealing himselfe to us in that word as simply good Psa. 119. 97. How doe I love thy Law 1 Thess. 2. 10. They received not the love of the truth that they might be saved 19. In respect of this love the Word of God doth dwell plentifully in the faithfull Colossians 3. 16. So as they are also transformed into the forme and fashion of it Romans 6. 17. 20. Such an
â—…1 Phil. 3. 12. Because in the life to come the motion and progresse of sanctification ceaseth there is onely found rest and perfection so that in this life we are more properly said to have sanctification then holinesse and in the life to come holinesse only and not sanctification 17. Sanctification therefore hath two parts one in respect of the terme from which is called mortification and the other in respect of the terme to which is called vivification and resurrection Rom. 8. 5. 6. 18. Mortification is the first part of sanctification whereby sin is wasted Col. 3. 3. 5. Ye are dead mortifie therefore your earthly members 19. The meritorious and exemplary cause of it is the Death of Christ. Rom. 6. 5. 6. Being grafted into the likenesse of his death knowing this that our old manis crucified with him 20. The cause principally working is that spirit of God who communicates to the faithfull the efficacy of his death Rom. 8. 13. If by the spirit yee mortifie the deeds of the body yee shall live 21. The administring cause is Faith it selfe Rom. 6. 17. From the heart yee have obeyed that forme of doctrine unto which yee were delivered 22. From this mortification there followes in all that are sanctified a deniall of themselves and the World Luc. 9. 23. Gal. 6. 14. 23. Hence ariseth that inward difference which is betweene sin which remaines in the faithfull from that which remaines in others In others sin is raigning prevailing and predominating in the faithfull it is broken subdued and mortified 24. Vivification is the second part of sanctification wherby the Image or life of God is restored in man Col. 3. 10. Eph. 4. 24. Rev. 12. 2. Having put on the new man be ye transformed by the renewing of your mind 25. The exemplary cause of it is the Resursection of Christ. Col. 3. 1. 2. Ye are risen with Christ. 26. The cause principally working is the Spirit of God which raised Christ from the dead Rom. 8. 11. If the Spirit of him that raised Iesus from the dead dwelleth in you 27. The administring cause is Faith Gal. 2. 20. The life which I now live in the flesh I live by the Faith of the Son of GOD. 28. From this vivification there ariseth a strong tye in those who are sanctified of themselves to be addicted wholy to God and to Christ. 2. Cor. 8. 5. They give themselves to the Lord. 29. Because this sanctification is imperfect whilest we live here as infants therefore all the faithful lare informed as it were with a double forme sin and grace for the perfection of sanctification not found in this life unlesse in the dreames of some fantastick persons 1 Iohn 1. 8. If wee say we have no sin we deceive our selves and there is no truth in us Yet all that are truly sanctified doe tend unto perfection Mat. 5. 48. 1. Cor. 13. 11. 2 Pet. 3. 18. 30. Sinne or the corrupted part which remaines in those that are sanctified is called in Scriptures The old man the outward man the members and the body of sinne Grace or the renowed part is called the new man the spirit the mind c. 31. Hereupon there followes two things 1. A spirituall war which is made continually betweene these parties Gal. 5. 17. For the flesh lusts against the spirit and the spirit against the flesh and these are contrary one to the other 2. A dayly renewing of repentance 32. That flesh which remaines in the regenerate is not only in the vegetative and sensitive appetite but also in the will and reason it selfe 1 Thess. 5. 23. 33. The flesh or this concupiscence hath the true and proper reason of sinne in the regenerate themselves Rom. 7. 34. With this corruption even the best workes of the Saints are infected so as they have need of some remission 35. Yet the good works of the regenerate are not to be called sins but defiled with sin 36. That defilement of good workes by reason of Iustification doth not hinder but they may be accepted of God to be rewarded 37. That fight which is found in wicked men betweene conscience and the will is not the striving of the spirit against the flesh but of the flesh fearing against the flesh desiring CHAPTER XXX Of Glorification In the former disputation we spake of sanctification which is one part of the alteration of qualities which did respect that good that is just and honest the other part followes namely Glorification which respects that good that is profitable and honorable 1. GLorification is a reall transmutation of a man from misery or the punishment of sinne unto happinesse eternall Rom. 8. 30. And whom hee justified those hee glorified 2. It is called a reall transmutation that it may be distinguished from that blessednesse which is either virtuall onely in Election Calling Iustification and Adoption or declarative in holy workes Rom. 4. 6. David declares that man to be blessed to whom God imputeth righteousnesse c. Psal. 65. 5. Blessed is hee whom thou chusest and bringest to dwell in thy Courts Matthew 5. Blessed are the poore in spirit c. 3. In respect of the terme from which viz. misery or the punishment of sin it is called a redemption 1 Cor. 1. 30. Eph. 1. 14. Gal. 3. 13. Heb. 2. 14 15. 4. This redemption is a reall delivering from the evills of punishment which is nothing else in very deed but the execution of the sentence of Iustification for in Iustification as wee are judged to be just so we are judged to have life Now Glorification makes that life that was judged and pronounced ours by reall communication to be ours actually and by possession 5. It is said to be reall that it may be distinguished from that redemption which is in the paiment of the price of redemption and in application of the same to justification whereof mention is made Eph. 1. 7. Col. 1. 14. 6. In the Scriptures also it is wont to be called deliverance and preservation from the wrath of God from death and from the kingdome of darkenesse 7. In respect of the terme to which it is called beatification blessing life eternall glory Glorification the kingdome of our Lord and Saviour Iesus Christ and an immortall inheritance Eph. 1. 3. Iohn 3. 36. 6. 47. 2 Pet. 1. 3 11. 1 Pet. 1. 4. 5. 10. 8. The first degree of this Glorification begun is the apprehension and sence of the love of God shining forth in Christ upon the communion which the faithfull have with him Rom. 5. 5. The love of God is shed abroad in our hearts by the holy spirit which is given to us 9. Hence there ariseth a certaine friendship betweene God Christ and the faithfull Iohn 15. 15. I have called you friends because all that I have heard of my Father have I made known unto you Iames 2. 23. Abraham was called the friend of God 10. The second degree is undoubted hope
equally it is therefore to be committed to execution with the consent of the Church and that not onely the Church permitting but also approving and appointing 27. Yet the Elders have the chiefe parts in the acting and exercise of it And that not onely in directing the publick action and pronouncing sentence but also in admonitions foregoing in which they must make up that which they see was neglected by private persons 28. The usuall censures of the Popes of pontificall Bishops and their officers doe themselves deserve a grievous censure for they are prophanations of the Name of God props of an injust government and snares to catch other mens money not spirituall remedies of such sins 29. Indulgences Commutations and humane transactions in those things unto which Christ hath ordained the Discipline of the Church are wages of the great Whore CHAPTER XXXVIII Of the administration of the Covenant of grace before the comming of Christ. 1. ALthough the free and saving Covenant of God hath beene onely one from the beginning yet the manner of the application of Christ or of administring this new Covenant hath not alwayes beene one and the same but divers according to the ages in which the Church hath been gathered 2. In this variety here hath beene alwayes a progresse from the more imperfect to the more perfect 3. First therefore the mystery of the Gospel was manifested generally and more darkly and then more specially and more cleerly 4. This manner of administring is double one of Christ to be exhibited and the other of Christ exhibited 5. For the old and New Testament are reduced to these two primary heads the old â—…miseth Christ to come the New testifieth that he is come 6. Whilest Christ was to be exhibited all things were more outward and carnall afterward more inward and spirituall Iohn 1. 17. The Law was delivered by Moses grace and truth came by Christ. 7. Yet at that time there was a double consideration of the Church 1. As an heire and 2. as it was an infant Galatians 4. 1. and following So long as the heire is an infant hee nothing differs from a servant though hee bee Lord of all 8. As an heire it was free as an infant it was in a certaine manner servile Therâ—… 9. As an heire it was spirituall as an infant carnall and earthly Heb. 9. 10. Rom. 9. 7. 10. As an heire it had the spirit of adoption as an infant the spirit of feare and bondage Rom. 8. 15. Yee have not received the spirit of bondage againe to feare but yee have received the spirit of Adoption 11. The manner of administration which respects Christ to be exhibited was one before Moses and another from Moses to Christ. 12. Before Moses the polity of the Church was rude and loose as being in infancy there were so many visible Churches as there were Families of godly persons the Ministery was almost alwayes extraordinary by Prophets the masters of Families and first borne had right to administer some holy things as ordinary Ministers according to that direction which they receaved from the Prophets 13. Yet there were some difference of the dispensation from Adam to Abraham and from that which was after Abraham untill Moses 14. From Adam to Abraham First Redemption by Christ and the application of him was promised in generall to be performed by a seed of the Woman to loose the workes of the Devill that is sin and death Gen. 3. 15. Rom. 1â—…â—…0 1 Iohn 3. 8. The seed of the Woman shall breake the Serpents head The God of peace shall tread Satan under your feet shortly The Son of God was manifested to dissolve the works of the Devill 15. 2. Calling was exercised in that distinction which was between the seed of the Woman and the seed of the Devill between the sons of God and the sons of men Gen. 6. 2. 3. The way of justification was set forth by expiatory sacrifices offered and accepted for sins Eph. 5. 2. Christ hath loved us and given himselfe for us an offring and sacrifice to God for a sweeâ—… smelling savour 16. 4. Adoption was declared both by the title of sons at that time common to all the faithfull and by the translation of Enoch into the Heavenly inheritance Gen. 5. 24. Hebr. 11. 5. 17. 5. Sanctification was both expresly inculcated by the Prophets and typically shadowed out by oblations and rites of sacrifices Iud. 14. Rom. 12. 1. 18. 6. Glorification was publickly sealed both by the example of Enoch and conversation of Noach with his family from the flood 1 Pet. 3. 20. 21. 19. In this period of time the building and conserving of the Arke in the flood was an extraordinary Sacrament Heb. 11. Vers. 7. 1 Pet. 3. 20. 21. There was no ordinary Sacrament but that in many sacrifices here was something that had the respect of a Sacrament for in that those that did sacrifice for the most part were made partakers of their sacrifices in an holy banquet in an holy place with joy before God Exod. 18. 12. This did seale to them in some sort that grace of the Covenant which is exhibited in the Sacraments 20. From the time of Abraham the Church did chiefly consist in his family and posterity 21. In that period of time all the benefits of the new Covenant were more cleerly and distinctly set forth then before 22. 1. Election was represented in the persons of Isaac and Iacob beloved before Ismael and Esau. Romans 9. 11. 12. 13. 23. 2. Redemption together with the application of it was most excellently exhibited in the person and blessing of Melchisedeck also in the promise and covenant of blessing to come to all Nations by the seed of Abraham 24. 3. Calling was exercised by leading forth Abraham out of Vr of the Caldees to a certaine new and heavenly Countrey Heb. 11. 8. 9. 10. 25. 4. Iustification was illustrated by the expresse testimony of God that Faâ—…th was imputed to Abraham for righteousnesse as the Father and patterne of all that should believe and by the Sacrament of circumcision which was a seale of the same righteousnesse 26. 5. Adoption was set forth by calling of the Name of God upon Abraham and all the sons of the promise and by assigning of the inheritance to the sons of the promises begotten of the free Woman through grace Galatians 4. 26. 28. 31. 27. 6. Sanctification was figured by circumcision which did set forth the taking away and abolishing of the corruption of sin of the old man that a new Creature might be settled in its place Col. 2. 11. Deut. 30. 6. 28. 7. Glorification was shewed in the blessing promised and in the Land of Canaan which was a type of the Heavenly Country 29. From the time of Moses unto Christ all these same were further shadowed by meanes both extraordinary and also ordinary 30. Redemption and the application hereof was extraordinarily signified 1. By the deliverance out of Egypt