this feare if it be moderate and tempered by Faith although it be alwayes materially opposed to Hope yet in man that is a sinner it is not so formally opposed to Hope and vertue that it is simply a vice but rather puts on the consideration and nature of a vertue 2 Chron. 34. 27. Because thy heart was tender and thou didst cast down thy selfe before the Face of God when thou heardest his words against this place c. The reason is because the opposition is not Secundum idem ad idem according to the same and unto the same for hope respects the grace of God and feare respects the deserts of our sins 26. Also desperation is more directly opposed to hope in the defect which is a meere privation of hope joyned with a sence of that privation and apprebension of the thing hoped for as of a thing impossible or at least as to come such as was in â—…ne Gen. 5. 13 14. And in Iudâ—… Mat. 27. 4. 5. 27. This desperation is alwayes a grievous sin because it is not a privation of that hope which men are wont to have in themselves or other Creatures which is wont to be a laudable introduction to Divine hope but it is a privation of Divine hope having its beginning alwayes from unbeliefe as hope hath its beginning from Faith 28. Yet desperation in the Devills and damned hath not the consideration of a sin but of a punishment For desperation may either be taken privatively when one doth not hope that which he ought to hope and when he ought or negatively for a meere cessation of hope In the former sence it is alwayes a fin because it is contrary to the Law but in the latter sence not so 29. The reason of despairing may be divers either because the grace of God is not accounted sufficient to communicate that good to us or because God will not communicate it As desperation is grounded on the former reason it is alwayes a sin but in the latter sence it is not a sin if so be any be certaine of that will of God 30. But because it is seldome or never manifest to any one by ordinary meanes before the end of this life that God will not make him partaker of grace and glory Therefore there is no desperation of men in this life which is not a sinne 31. By way of excesse presumption is opposed to hope whereby wee doe expect some good rashly Deut. 29. 19. Ier. 7. 4. 8 9 10. Let there not be any man when he hath heard c. 32. This rash presumption doth in expectation of good sometime leane upon the Creatures Ierem. 17. 5. 1 Tim. 6. 17. Sometime also it doth leane on God in some sort but perversly without a promise and Faith as when any lookes for pardon and salvation although he remaine impenitent or retaine a purpose of living in his sins or expect some other thing of God which doth noth agree to his nature or revealed will 33. But one doth not therefore sin in this presumption because he hopes too much upon God namely with a true and religious hope for this can in no wise be done but because he hopes too lightly and rashly without any ground or hopes those things also which are not to be hoped 34. Also shame of face or confusion is opposed to hope in respect of the event Ps. 25. 2 3. CHAPTER VII Of Charity 1. CHarity is a vertue whereby we love God as the chiefe good Psal. 106. 1. And 118. 1. 136. 1. Praise the Lord because he is good for his mercy endures for ever The joy of praising which is an effect of Charity hath the same primary object with Charity its proper cause Therfore the goodnesse of God which doth specially shine forth in the effects of kindnesse is the proper object of Charity as it is of praising 2. It followes Faith and Hope in order of nature as the effect followes its causes for we therefore love God out of Charity because by Faith and hope we tast in some measure how good God is and his love shed abroad in our hearts 1 Iohn 4. 16. 19. We have knowen and believed the love which God hath towards us we love him because he loved us first 3. Therefore not love but Faith is the first founda tion of the spirituall building in man not onely because then the building begins but also because it sustaines and containes all the parts of it as also it hath the nature of a roote as it doth confer power to fructifie 4. A confuse and remote inclination towards God goeth before Faith a certaine shadow whereof is found in a certaine manner in all Creatures Acts 17. 27 That they might seeke the Lord if happily they might find him by seeking him but it is rather an ineffectuall Velleitas woulding as they call it to love God then a true love 5. That distinction of the Scholemen betweene the naturall and supernaturall love of God that is whereby they make one love of God as it is the beginning and end of nature and another as it is the beginning and end of grace is an idle figment Neither indeed can a man since the fall by the strength of nature without Faith love GOD above all no not with that love which they call naturall 6. The love of Charity is of Union well-pleasednesse and good will for those are as it were the parts of Charity and they are alwayes contained in it if it be true namely desire of Union wel-pleasednesse of enjoying and affection of good will 7. Love of Union is that affection whereby we would be joyned together with GOD. 2 Corinthians 5-8 It is our desire to be absent from the body and to be present with the Lord. 8. There is also love of Union in GOD towards us Eph. 2. 4. 13. He loved us with much love You who were far off are made neere But his love is out of the aboundance of goodnesse because he expects no profit out of us for we are unprofitable servants to GOD. Luc. 17. 10. Iohn 22. 2. 23. But our love towards him is out of the want of goodnesse because we stand in need of God 2. Cor. 5. 4. We groane being burdened that mortality may bee swallowed up of life 9. Therefore our love as it is love of Union with God is in part that love which is called love of concupiscence or desire because we doe properly desire God to our selves because wee hope to have profit from him and our eternall blessednesse 10. Yet the highest end of this love ought to be God himselfe 11. Love of wel-pleasednesse is that affection whereby we doe approve of all that that is in God and rest in his most excellent goodnesse Rev. 7 12. Blessing and glory and wisdom and thanksgiving and honour and power and strength unto our God for ever and ever Amen 12. God also hath love of wel-pleasednesse towards us Heb. 13.
carried unto Christ and by Christ unto God but repentance is carried to God himselfe who was before offended by sin Acts 20. 21. Repentance toward God and Faith toward our Lord Iesus Christ. Secondly they have divers ends for Faith doth properly seeke reconciliation with God but repentance a sutablenesse to the will of God Rom. 3. 25. A reconciliation through Faith in his bloud Acts 26. 20. That they should turne unto God doing workes meete to repentance 31. Repentance in respect of that carefulnesse and anxiety terror arising from the Law which it hath joyned with it doth goe before Faith by order of nature as a preparing and disposing cause but in respect of that effectuall and kindly turning away from sin as God is offended by it so it followes Faith and depends upon it as the effect upon his cause and herein is proper to the faithfull 32. Although this repentance doth alwayes bring griefe with it for sins past and present yet it doth not so properly or essentially consist in griefe as in turning from and hatred of sin and in a firme purpose to follow after good Amos 5. 14. 15. Hate the evill Love the good 33. That repentance is not true and sound which doth not turne a man from all known sin to every known good neither that which doth not virtually continue and is actually renewed as often as need is from the time of conversion to the end of life 34. Repentance is wont to be perceived before Faith because a sinner cannot easily perswade himselfe that he is reconciled to God in Christ before he feele himselfe to have forsaken those sins which did separate him from God CHAPTER XXVII Of Iustification 1. COmmunion of the blessings flowing from Union with Christ is that whereby the faithfull are made partakers of all those things they have need of to live well and blessedly with God Eph. 1. 3. He hath blessed us with all spirituall blessings Rom. 8. 32. He who spared not his own Son c. How shall he not freely with him give us all things also 2. This communion therefore doth bring a translation and change of condition to believers from the state of sin and death to the state of righteousnesse and life eternall 1 Iohn 3. 14. We know that we are translated from death to life 3. This change of state is twofold relative and absolute or reall 4. A relative change of state is that which consists in Gods reputation Rom. 4. 5. And he that worketh not but believeth in him that justifieth the ungodly his faith is imputed to him for righteousnesse 1 Cor. 5. 19. God was in Christ reconciling the World tot himselfe not imputing to them their offences 5. Hence it admits no degrees properly so called but it is together and at once perfect in one only act although in respect of the manifestation sence and effects it hath divers degrees Hitherto pertaines justification and adoption 6. Iustification is a gracious sentence of God whereby for Christs sake apprehended by Faith he doth absolve the believer from sin and death and accounts him righteous unto life Rom. 3. 22 24. The righteousnesse of God by Faith of Iesus Christ in all and upon all that believe as they who are freely justified by his grace through the redemption made by Iesus Christ. 7. It is the pronouncing of a sentence as the use of the word declares which doth norset forth a physicall or reall change in the holy Scriptures but that judiciall or morall change which consists in pronouncing of a sentence and in reputation Prov. 17. 15. He that justifies the wicked Rom. 8. 33. Who shall lay any thing to the charge of Gods Elect It is God that Iustifies 8. Therefore Thomas with his followers doth fowly erre who would have justification as it were a physicall motion by a reall transmutation from a state of unrightousnesse to a state of righteousnesse so as that the terme from which is sin the terme to which is inherent righteousnesse and the motion is partly remission of sin partly infusion of righteousnesse 9. This sentence was 1. As it were conceived in the mind of God by a decree of justifying Gal. 3. 8. The Scripture foreseeing that God would justifie the Gentiles by Faith 2. It was pronounced in Christ our head now rising from the dead 2 Cor. 5. 19. God was in Christ reconciling the world to himselfe not imputing their sins to them 3. It is virtually pronounced upon that first relation which ariseth upon Faith begotten Rom. 8. 1. There is therefore no condemnation to them that are in Christ Iesus 4. It is expresly pronounced by the Spirit of God witnessing unto our spirits our reconciliation with God Rom. 5. 5. The love of God is shed abroad in our hearts by the holy Spirit that is given to us In this testimony of the spirit justification itselfe doth not so properly consist as an actuall perceiving of that before granted as it were by a reflected act of Faith 10. It is a gratious sentence because it is not properly given by the Iustice of God but by his grace Rom. 3. 24. Freely by his grace For by the same grace whereby he called Christ to the office of Mediator and did draw the elect to Union with Christ he doth account them being already drawn and believing to be just by that Union 11. It is for Christs sake 2 Cor. 5. 21. That we may be made the righteousnesse of God in him for the obedience of Christ is that righteousnesse in respect whereof the grace of God doth justifie us no otherwise then the disobedience of Adam was that offence in respect whereof the justice of God did condemne us Rom. 5. 18. 12. Therefore the righteousnesse of Christ is imputed to believers in justification Phil. 3. 9. That I may be found in him not having mine own righteousnesse which is of the Law but that which is by Faith of Christ the righteousnesse of God through Faith 13. But because this righteousnesse is ordained of God to that end and by his grace is approved and confirmed so that sinners can stand before him through this righteousnesse therefore it is called the righteousnesse of God Rom. 10. 3. 14. But this justification is for Christ not absolutely considered in which sence Christ is also the cause of vocation but for Christ apprehended by Faith which Faith doth follow Calling as an effect and followeth righteousnesse by which being apprehended justification followes whence also righteousnesse is said to be of Faith Romans 9. vers 30. 10. 16. And Iustification through Faith Chap. 3. 28. 15. This justifying Faith is not that generall Faith whereby in the understanding we yield assent to the truth revealed in the holy Scriptures for that doth neither properly belong to those that are justified neither of it own nature hath it any force in it selfe to justifie neither doth it produce those effects which are every where in the Scripture given to
and expectation of the enjoyment of all those good things which God hath prepared for his Rom. 5. 2. We rejoyce under the hope of the glory of God 11. Hence is freedome to come to God with boldnesse Eph. 2. 18. 3. 12. Heb. 10. 22. 12. Hitherto pertaines the assurance of perseverance and salvation also Rom. 8. 38. 13. For this assurance as touching the thing it selfe which is called a certainty of the object is sealed to all true believers but as touching the perceiving of it which is called a certainty of the subject it is not alwayes present to all yet it may bee gotten by any without speciall revelation it ought also to be sought for by all so as this certaine confidence rightly grounded hath nothing common with presumption 14. This certainty is grounded upon and confirmed to the faithfull by the word the seales by oath and by the earnest of God himselfe He. 6. 17. God willing abundantly to shew to the heires of the promise the immutability of his counsell he bound it by an oath that by two immutable things we may have strong consolation Eph. 1. 13. Yee are sealed with that holy Spirit of promise which is the earnest of our inheritance 15. This truth is perceived and made certaine to us 1. By a certaine spirituall sence whereby the grace of God now being present doth make its presence manifest and evident to the believer 2. By the gift of discerning whereby believers doe distinguish true grace from the shew of it 3. By discourse and testimony of conscience whereby grace and salvation is no lesse seale to the faithfull then sin and death to unbelievers 4. The Spirit of God himselfe doth so confirme all these wayes of perceiving that they have the same certainty that Faith hath Rom. 8. 16. The spirit it selfe witnesseth with our spirit that we are the Sons of God 1 Cor. 2. 12. We have received the spirit which is of God that we may know the things which God hath freely given us 2 Cor. 13. 5. Try your selves whether yee be in the Faith examine your selves 1 Iohn 4. 16. We know and believe the love which God had towards us 16. This certainty doth follow upon the perceiving of Faith and Repentance where the free covenant of God is rightly understood 2 Cor. 13. 5. 17. If either of these be wanting this certain ty is taken away as touching the perceiving of it so that hee that doth rightly understand the promise of the covenant cannot be sure of his salvation unlesse hee perceive in hemselfe true Faith and repentance neither can he that feeles himselfe truly to believe and repent be sure of his perseverance and salvation unlesse he also understand by the covenant that God will mightily preserve those that believe and repent even to the end 18. Therefore certainty of salvation is not of any nor otherwise perceived but those who together with Faith keepe a good conscience and that whilst they keepe it from any grievous wound which by those sins is brought which are wont to wast conscience 19. Hence as Faith and a good conscience doe florish or languish in men so also this certainty is either confirmed or diminished Ps. 51. 20. They therefore that without any sence or care of Faith and repentance doe certainly hope for salvation in presuming they hope and hoping they perish 21. From this certainty ariseth consolation peace and joy unspeakable Rom. 5. 2. 3. 1 Pet. 1. 8. Rom. 14. 17. 2 Cor. 1. 5. Which are the first fruits of glory Rom. 8. 23. 22. Consolation is an easing of feare and oppressing griefe 2 Cor. 1. 4. Yet it containes sometimes by a Synecdoche all salvation begun Col. 2. 2. 23. Peace is a quieting of the mind which ariseth partly from deliverance from evills and partly from the presence or hope of contrary good things Phil. 4. 7. 24. When it is joyned with grace in the Apostles salutations then it sets forth all that felicity which is communicated to the faithfull by the favour of God 25. Ioy is that delight which is perceived from the conjunction and communion of the chiefe good 26. Hence eternall life it selfe is called joy Mat. 25. 21. Iohn 15. 11. 27. The third degree is in partaking of the spirituall gifts of grace with abundance or overflowing Col. 2. 2. 7. 10. With all riches of the full assurance of understanding Abounding in Faith complete 28. Hence the abundance of grace is said to minister a large entrance into the Kingdome of God 2 Peter 1. 8. 11. 29. The fourth degree is in experience of the good will or kindnesse of God Psalm 31. 20. How great is thy goodnesse which thou dost lay up for them that feare thee Psal. 65. 5. We are satisfied with the goodnesse of thy House with the things of thy holy Temple 30. Hither to pertaineth that fatherly providence of God whereby he watcheth alwayes over the faithfull for good as he watcheth over the wicked for evill in which respect in Scripture the good Hand of God is said to be with his Nehem. 2. 8. 31. Hence all things worke together for good to them that love God Rom. 8. 28. 32. From the sence of all these the faithfull are rooted and grounded in the love of God Eph. 3. 17. 33. Perfect Glorification is in the taking away of all imperfection from soule and body and communication of all perfection 34. This is granted to the soule immediatly after the separation of it from the body 2 Cor. 5. Verse 2. Phil. 1. 23. Hebr. 2. 12. 23. But it is not ordinarily granted to the soule and body joyntly before that last Day wherein all the faithfull shall bee perfected together in Christ. Ephes. 4. 13. Philippians 3. 20. 21. CHAPTER XXXI Of the Church mystically considered Thus much of the application of Redemption considered in it selfe The subject to which and the manner by which this application is made doth follow 1. THE Subject is the Church Eph. 5. 25. 26. 27. Christ loved the Church and gave himselfe for it that he might sanctifie it being purified by him with the washing of water through the Word that he might make it to himselfe glorious that is a Church not having spot or wrinkle or any such thing but that it might be holy and unblameable whence Election Redemption Vocation Iustification Adoption Sanctification and Glorification doe in their propriety belong to the same subject that is to the same singular men which make the Church Iohn 17. 9. 10. 11. I pray for them I pray not for the World but for them whom thou hast given mee because they are thine Rom. 8. 29. 30. For whom hee hath fore-knowne them hee did predestinate c. 2. Yet the Church hath so the consideration of a subject in respect of his application that it is also an effect of the same application for it is not first actually a Church and afterward made partaker of Union and communion
Scriptures for the Scriptures are understood by the same meanes that other humane writings are many by the skill and use of Logick Rethorick Grammar and those tongues in which they are expressed except in this that there is a singular light of the spirit alwayes to bee fought for by the godly in the Scriptures 27. Yet the Scripture is not so tied to those first tongues but that it may and ought also to bee translated into other tongues for the common use of the Church 28. But among interpreters neither those seventy who turned it into Greeke nor Hierome nor any such like did performe the office of a Prophet so that he should be free from errors interpreting 29. Hence no persons absolutely authenticall but so far forth only as they doe expresse the fountaines by which also they are to be tried 30. Neither is there any authority in Earth whereby any version may be made simply authenticall 31. Hence the providence of GOD in preserving the Fountaines hath beene alwayes famous and to be adored not onely that they did not wholy perish but also that they stould not be maimed by the losse of any booke or deformed by any grievous fault when in the meane while there is no one of the auncient versions that remaines whole 32. Neverthelesse from those humane versions there may be all those things perceived which are absolutly necessary if so be they agree with the fountaines in the essentiall parts as all those versions that are received in the Churches are wont to doe although they differ and are defective in the smaller things not a few 33. Neither therefore must wee alwayes rest in anie version that is received but we must most religiously provide that the most pure and faultlesse interpretation be put upon the Church 34. Of all those bookes being delivered from God and placed as it were in the Chest of the Church there is made up a perfect Canon of Faith and manners whence also they have the name of Canonicall Scripture 35. The Prophets made the Canon of the old Testament and Christ himselfe approved it by his Testimony The Canon of the new Testament together with the old the Apostle Iohn approved and sealed up being furnished with Divine authority Rev. 22. 18 19. For I doe witnesse together to every one that heares the words of the prophesy of this booke if any shall ad to these God shall lay upon him the plagues written in this booke and if any shall take away any thing from the books of his prophesie God shal take away this part out of the booke of life 36. Those bookes which commonly we call apocryphall doe not pertaine to the divine Canon neither were they rightly enough joyned by men of old to the canonicall bookes as a certaine secundary Canon for first in some of them there are manifest fables told and affirmed for true Histories as of Tobith Iudith Susanna Bel the Dragon and such like Secondly because they contradict both the sacred Scripture and themselves Oftentimes Thirdly they were not written in Hebrew nor delivered to the Iewish Church or received by it to which notwithstanding God committed all his Oracles before the comming of Christ. Rom. 9. 4. Fourthly they were not approved by Christ because they were not among those bookes which he set forth when he commanded his to search the Scriptures Fifthly they were never received either by the Aostles or the first Christian Church as a part of the Divine Canon CHAPTER XXXV Of ordinary Ministers and their Office in Preaching 1. ORdinary Ministery is that which hath al its direction from the will of God revealed in the Scriptures and from those meanes which God hath appointed in the Church for the perpetuall edification of the same 2. And hence they are called ordinary because they may and are wont to bee called to Minister by order appointed by God 3. But because in their administration they have that Will of God which was before revealed by extraordinary Ministers for a fixed rule unto them therefore they ought not to propound or doe any thing in the Church which they have not prescribed to them in the Scriptures 4. Therefore also they depend upon extraordinary Ministers and are as it were their successors for although in respect of manner and degree exraordinary Ministers have no successors yet in respect of the essence of administration ordinary Ministers performe the same office toward the Church as extraordinary did of old 5. The right of his Ministery is wont to be communicated by men and in that respect the calling of an ordinary Minister is mediate 6. But this is so to be understood that the authority of administring Divine things is immediatly communicated from God to all lawfull Ministers and the appointing of persons upon which it is bestowed is done by the Church 7. But because the Church can neither confer gifts necessary for this Ministery nor prescribe unto God upon whom he should bestow them therefore she can only chuse those whom before she sees fitted for not as extraordinary Ministers so also ordinary are made fit by their very calling when they were unfit before 8. Hence in an ordinary calling it is necessarily required that a lawfull triall goe before the calling it selfe 1 Tim. 3. 10. Let them be first tried then let them Minister if they be blamelesse 9. Ordinary Ministery is for the preserving propagating and restoring the Church by ordinary meanes 10. There are two parts of this Ministery 1. That in the Name of God he doe those things which are to be done with the people 2. That in the name of the people he doe those things with God which are to be done with him 11. But in these the preaching of the Word doth most excell and so it hath beene alwayes of perpetuall use in the Church 12. The duty of an ordinary preacher is to propound the Will of God out of the Word unto the edification of the hearers 1 Tim. 1. 5. The end or preaching is love out of a pure heart and a good conscience and faith unfained 13. But because there is chiefly required a serious desire to edify the Church therefore he cannot be a fit preacher who hath not prepared his heart to seeke the Law of the Lord and to keepe it and to teach Israel the statutes and judgements For he that teacheth another ought before and when he teacheth to teach himselfe Rom. 2. 21. Otherwise he is not fitted to edifie the Church 14. This duty is to be performed not only universally in respect of all the heare 〈◊〉 in common but also specially in respect of order and age whatsoever as of old men young men servants Tit. 2. 3. Of teachers 2 Pet. 1. 12. c. Yea of every one 1 Thess. 1. 11. We exhorted and comforted and charged every one of you not publickly onely but privatly also Acts 20. 20. Publickly and from house to house 15. He ought to have this scope
justifying Faith 16. Neither is it to speake properly that speciall confidence whereby we doe apprehend remission of sins and justification it selfe for justifying Faith goeth before justification it selfe as the cause goeth before the effect but Faith apprehending justification doth necessarily presuppose and follow justification as an act followes the object about which it is exercised 17. That Faith therefore is properly called justifying whereby we rely upon Christ for remission of sins and for salvation For Christ is the adaequate object of Faith as Faith Iustifyeth Faith also doth no otherwise justifie then as it apprehends that righteousnesse by which we are justified but that righteousnesse is not in the truth of some sentence to which we yield assent but in Christ alone who is made sinne for us that wee might bee righteousnesse in him 2 Cor. 5. 21. 18. Hence are those Sermons so often repeated in the new Testament which doe shew that justification is to be fought for in Christ alone Iohn 1. 12. 3. 15. 16. 6. 40. 47. 14. 1. 54. Romans 4. 5. 3. 26. Acts 10. 43. 26. 18. Gal. 3. 26. 19. This justifying Faith of it own nature doth produce and so hath joyned with it a speciâ—…ll and certaine perswasion of the grace and mercy of God in Christ whence also justifying Faith is oftentimes not amisse described by the orthodox by this perswasion especially when they doe oppose that generall Faith to which the Papists ascribe all things but 1. This perswasion as touching the sence of it is not alwayes present For it may and often doth come to passe either through weakenesse of judgement or through divers tentations and troubles of mind that he who truly believeth and is by Faith justified before God yet for a time may thinke according to that which hee feeles that he neither believeth nor is reconciled to God 2. There be divers degrees of his perswasion so that neither all believers have altogether the same assurance of the grace and favour of God nor the same believers at all times which yet they cannot properly affirme of justifying Faith without a great deale of detriment of that consolation and peace which Christ hath left to believers 20. Iustification absolves from sin and death not immediatly by taking away the blame or staine or all the effects of sin but that oblation and guilt to undergoe eternall death Rom. 8. 1. 33. 34. There is no condemnation who shall lay any thing to their charge who shall condemne 21. Neither yet doth it so take away the guilt as that it takes away the desert of punishment from the sin which the sinne it selfe remayning can in no sort be taken away but it so takes away the guilt that it takes away the revenging pursuit of the desart of it or the deadly effects of it 22. This absolution from sins is called in a divers respect but in the same sence in holy Scriptures Remission Redemption and Reconciliation Eph. 1. 6. 7. For as the state of sin is considered as a bondage or certaine spirituall captivity in respect of the guilt so his justification is called Redemption but as the same state is considered as a subjection to doe punishment so it is called remission as also a passing by a blotting out a disburdening a taking away a casting away a removing a casting behind the back Rom. 4. 7. Col. 2. 13. Mich. 7. 18. Isay 43. 12. 38. 17. Psal. 32. 1 2. And as the same state is considered as a certaine enmity against God so justification is called a reconciliation Romans 5. 10. As also a certaine winking at sin Numb 23. 25. A covering of sin Ps. 32. 1 2. 23. But not only the sins of justified persons that are past are remitted but also in some sort those to come Numb 23. 25. He seeth no iniquity in Iacob nor perversnesse in Israel because justification hath left no place to condemnation Iohn 5. 24. He that believeth hath eternall life and shall not come into condemnation and it doth certainly and immediatly adjudge one to eternall life It also maketh all that remission which was in Christ obtained for us to be actually ours neither can sins past and present be altogether and fully remitted unlesse sins to come be in some sort remitted also 24. But there is this difference that sins past are remitted by a formall application by sins to come onely virtually sins past are remitted in themselves sins to come in the subject or person sinning 25. Yet those that are justified doe daily desire the forgivenesse of sins 1. Because the continuance of this grace is necessary to them 2. That the sence and manifestation of it may be more and more perceived as severall sinnes required 3. That the execution of that sentence which in justification is pronounced might bee matured and furthered 26. Besides the forgivenesse of sinnes there is required also imputation of righteousnesse Rom. 5. 18. Rev. 19. 8. Rom. 8. 3. Because there may be a totall absence of sin where notwithstanding there is not that righteousnesse which must come in place of justification 27. But this righteousnesse is not severally to be sought in the purity of the nature birth and life of Christ but it ariseth out of all the obedience of Christ together with remission of sins as the same disobedience of Adam hath both robbed us of originall righteousnesse made us subject to the guilt of condemnation CHAPTER XXVIII Of Adoption 1. ADoption is the gracious sentence of God whereby he accepts the faithfull for Christs sake unto the dignity of Sons Iohn 1. 12. As many as receive him to them he gave power to be made the Sons of God to those that believe in his Name 2. It is called a gracious sentence of God because it doth manifest the gracious will of God toward men 1 Iohn 3. 1. See what love the Father hath shewed to us that we should be called the Sons of God 3. This sentence is pronounced with the same diversity of degrees as justification for it was first in Gods predestination Eph. 1. 5. He hath predestinated us that he might adopt us to be Sons Afterward it was in Christ. Gal. 4. 4 5. God hath sent forth his Son that we might receive adoption Afterward it was in believers themselves The same Chapter Verse 6. And because yee are Sonnes GOD hath sent forth the Spirit of his Sonne into your hearts crying Abba Father 4. It is properly conversant about the faithfull that are called and justified Iohn 1. 12. For by adoption we are not made just which would necessarily follow if adoption were part of justification it selfe as some would have it neither is it a calling unto Christ but a certaine excellent dignity flowing from the application of him Romans 8. 17. Heires together with Christ 5. Yet calling and justification have the respect of a foundation to this relation of Adoption for the right of Adoption is obtained by Faith and
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