Our duties towards our selves are 1 Love of our selves as is meet taught all men by nature Eph. 5.29 by Gods Law Love thy neighbour as thy selfe by the law of grace 1 Cor. 3.16 6.19 but immoderate selfe-love is vice 2 Tim. 3.2 2 Sobriety or moderation in getting worldly goods this grace is contentation with that a man hath Heb. 13.5 1 Tim. 6.6 8. Against which is covetousnesse which pierceth men with many sorrowes 1 Tim. 6.10 Also contempt of Gods blessings is against this grace Prov. 30.8 Eccles. 7.11 3 Spending goods gotten neither sumptuously wastfully or niggardly Luk. 15.14 Prov. 32.15 but to use and expend them moderately and thriftily 4 Temperance in eating and drinking Eccles. 10.16 17. Opposite hereunto is gluttony and drunkennesse which surfeteth the body and corrupteth the mind and pining the body with two much fasting or evill fare 1 Tim. 5.23 5 Constancie or chastity in the sober use of marriage or in the holy use of single life opposite whereunto is excesse of venery whoredome fornication and burning lusts which destroy body and soule 1 Cor. 6.18 Prov. 5.8 9 11. 13.3 6 Magnanimity or courage in enterprising hard or laborious things not being too bold nor too fearfull Prov. 28.1 Use of this in the warres Esay 7.2 3. Patience to beare troubles with an equall and unbroken mind against which are rash thrusting our selves into danger tempting God and feare anger impatience also insensiblenesse of affliction Prov. 23.35 8 Modesty in the moderating our desire of honour and glory that wee desire it not more than is meet nor for itselfe but for our incouragement to good nor from evill men but from good and that it be for vertues sake against which are ambition and love of vaine glory and too much contempt or neglect of our owne good name or honour Prov. 22.1 9 Diligent labour of the body and mind in the sweat of our face but without too much care of the mind against which are excessive toyle and sloth Mat. 6.31 34. Eccles. 4.8 5.17 Prov. 14.23 19.24 Eccl. 10.18 10 To moderate our rest and keepe a measure in sleeping and waking Prov. 6.9 10 11. Gods Will meaneth either 1 the faculty of willing or 2 the act of willing or 3 the object that is the thing willed In the first and second meaning Gods Will differeth not really from his essence or being in the third it really differeth as hee willeth other things besides himselfe In the first and second meaning there can be no cause properly assigned for there is no cause superiour to God himselfe in the third meaning vid. the outward object or thing willed it hath a cause of absolute necessity God willeth himselfe onely but of other things without himselfe he willeth onely of conditionall necessity or most freely of conditionall necessity because such things as hee actually willeth hee cannot but will seing his will is unchangeable most free he willeth because he was indifferent by himselfe to will this or that thing without himselfe In the third meaning Gods will may change as he would of old be worshipped by sacrifices of beasts but now since Christs death hee will not so be worshipped Joh. 4. In the 1. and 2. meaning Gods will is unchangeable neither doth God begin to will that which before hee would not nor ever ceaseth to will that which before hee would So it is one thing for God to change his will which can never be another thing to will the change of the thing which before he would which is often Quest Seing Gods will is the first and universall cause of all things and that cannot be changed nor hindered whether doth Gods will impose a necessity upon the things that hee would have done Answ. It doth on some things but not on all for seeing his will is most effectuall therfore not only are these things done which he wold have done but they are done after that maner which he would now God would have some things done necessarily and some things contingently and therefore he hath for some things fitted necessary causes by force whereof they are necessarily done and for some things contingent causes whereby they are contingently done And seing his will is unchangeable and not letted it followeth that not onely those things are done which hee would to have done but also those things are done contingently or necessarily which hee would have so to be done so things have such a necessity as God would they should to wit either absolute necessity or conditionall Touching evill things neither is it Gods will they should be neither is it his will they should not be but it is his will to suffer them to be done it is not his will that they should be because they be not good of themselves but by accident it is his will to suffer them to be done because of his wisedome and goodnesse he can bring forth good out of sinfull actions Things must not be esteemed as they are by accident but as they are of themselves God hath dominion over all things by creation exercised as a creator it may be called Lordly power which he useth or may use without any intention of the good or profit of the creature Secondly as a King or Father which power hee useth of his goodnesse and sufficient grace with the intendement of the creatures good also and therupon maketh atonement with men that they might serve him not so much of duty and necessity as of free and voluntary obedience wherefore his commandement hath stipulations or duties required of us and promises of further good to be performed unto us And the covenants of God with men are of two sorts 1 Legall when upon condition of present and continued obedience to all his precepts hee promiseth life eternall 2 Evangelicall when upon condition of repentance faith and newnesse of life hee promiseth forgivenesse of sinnes and eternall life through Christ Thirdly as Judge avenger which power he exerciseth when men forgetting or neglecting his covenant made out of his love and grace do sinne and provoke his wrath whereupon hee inflicteth punishment on the bodies and soules of sinners There is not nor can be imagined a greater dominion soveraignty and power than the Creator hath over his creatures for it being absolute hee may nullifie and bring to nothing his creatures as hee made them of nothing if he so please and so long as the creature hath beeing he may command it wholly and every part and this power and dominion is so proper to God as it cannot be to any other After the sinne of man there was due to all mankind Gods wrath and our eternall punishment but God pitying our misery hath restored us by grace in Christ whereupon ariseth another right and soveraignty which God hath over us not onely as Creator but as restorer in which name hee hath power to command and wee are in duty to
God foreknew before all eternity for all things are of God and his ordering and hee being infinite his understanding admitteth no distinction of time he hath all objects alwayes present Gods knowledge is certaine and infallible so as it is not possible things should fall out otherwise than he knew for hee hath his knowledge from himselfe not from the creatures Gods fore-knowledge imposeth no necessity upon the events Gods vertues in respect of his will are bounty and justice Bounty is that by which out of love God procureth to every creature the good thereof and it is common and particular common bounty is towards all creatures even such as offend him directing them to their naturall good and sustaining them therein so long as justice suffereth Luk. 6.36 God cannot hate his creatures as his workes for so they carry a similitude of God the first cause and none can hate himselfe or his similitude for a similitude is something of himselfe Gods bounty to his creatures presupposeth not any debt or duty which implyeth imperfection and if God were bound to his creatures he should depend on them and be imperfect Gods bounty which is infinite giveth creatures good things of nature of soule and body and of outward things Such is Gods bounty as the creatures suffer no evill unlesse Gods justice require it or a greater good confirme it of this vertue God is called patient and long suffering Particular or speciall bounty is that whereby God loved some men in Christ fallen into sinne and furthereth them to eternall salvation Gods speciall bounty is the first beginning both of salvation and of the meanes thereto This bounty is no inherent quality in us but wee are the object of it it is a grace making us gratefull not finding us so Gods Justice is a vertue by which he executeth his love to reasonable creatures giving rewards to the obedient and punishment to the obstinate Gen 18.24 Gods Justice is essentiall and unchangeable as hee cannot of his bounty forgive the creatures punishment unlesse his justice be satisfied Gods vertue in respect of his understanding and will together is truth or veracity whereby he so manifesteth himselfe to the reasonable creature both by words signes and workes as indeed hee is Revel. 15.3 God hath in himself the patterne of all true things so that whatsoever in the creature is true is so because of the first truth in the mind of God Truth in God is essentiall and so unchangeable but truth in man is contingent and so changeable Seeing Gods truth is essentiall his testimony must needs be authenticke Hither of Gods vertue now follow their acts that is the exercise the applications of these vertues to the manifestation of his glory Gods actions are either the decreeing of things or the execution of the decree Gods decree purpose or counsell is his purpose of exercising operations about the creatures and of decreeing them unto their end God worketh all things after the counsell of his owne will Act. 4.28 Whatsoever God doth in time that hee did decree to doe from all eternity even as hee doth it The execution of the decree is an act whereby Gods counsell and purpose is shewed forth and applyed to the creatures by an effectuall operation Eph. 1.11 This is either first or arising of the first Gods first operation or execution of the decree is the creation of the world Gen. 1.1 Creation is the first perfect making of all things pure and good so the originall word importeth Gen. 1.1 Creation is of two sorts Immediate Mediate Immediate creation is the making things of meere nothing Heb. 11.3 Mediate creation is the making of things of some former matter but that matter so rude as that it is no better than nothing so God created man of the dust of the earth Gen. 2.7 Creation proceedeth from an infinite power and therefore excludeth all necessary matters for though God made man of the dust of the earth yet did he this not of necessity but could have made him also of nothing If God needed any matter to worke upon his power were not infinite but should depend on another thing and not be absolute The creation of the world was distinguished by the space of sixe dayes in respect of the effects and whole world created and for our better capacity And for as much as God is above all time and of infinite power it is to be thought hee created every thing particular in a moment saying Let there be light and there was light Gen. 1.3 In the first day were created the heavens and the earth and matter mixt together and light Gen. 1.1 2. Angels Job 38.7 minerals and pretious stones In the second day was the out-spread firmament or heaven the division of waters above from the waters beneath Gen. 1.6 7 8. The heavens are threefold 1 The Aire wherein are the clouds and the fowles fly called thereupon the clouds of Heaven Dan. 7.13 and The fowles of Heaven Psal. 88. 2 The higher place wherein are set the Sunne Moone and Starres Gen. 1.17 3 The highest heavens where Gods glory is most manifest and the Angels attend upon his Majesty Mat. 6.9 hereupon Paul mentioneth the third heaven 2 Cor. 11.2 This seemeth to be made the first day and the Angels the inhabitants therein Gen. 1.1 Job 38.6 7. The division of the waters was such that some remained below with the earth some as the watery vapors were lift up above the heavens that is above the lower region of the aire wherein they congeale and after dissolve into raine snow and dew In the third day was a twofold worke first gathering of the nether waters into one place or sea that the dry land might appeare Secondly the bringing forth of herbes and trees Gen. 1.9 10 11 12 13. In the fourth day was made the Sunne Moone and Starres to give light on the earth and to be for signes and seasons Gen. 1.14 In the fifth day was a twofold worke first fishes secondly fowles Gen. 1.22 23. In the sixt day was a twofold worke first beasts of all sorts secondly men Gen. 1.24 25 26. Man as touching his body was made of the dust of the earth to admonish him to humiliation his soule was imbreathed of God The woman as touching her body was made of Adams ribbe to admonish man and wife of their conjunction her soule being also imbreathed Man besides naturall gifts had also superiority and carrieth Gods Image whereof more hereafter This whole creation God hath so compact together as that it is one world environed about with the heavens neither have wee ground in Gods Word nor in reason to thinke there are more Worlds than this one The world is knit together by the severall parts the heavens to the fire the fire to the aire aire to the Water water to the earth so
these the two qualities in the tree first that it was good to eate secondly to be desired in the eye these two might perswade Adam to eate if hee could do it carefully but the other two of Satan was directly to perswade to sinne as it is sinne The Angels that fell to be Devils and malitious sought leave of God to tempt mankind and obtained it Gen. 3.1 with Job 1.6 11 12. and 2.3 5 6. The Devill used the Serpent the subtillest beast of the field for his instrument for it could more easily creepe into the garden secretly and carrieth with it a shew of smooth simplicity hee first assault the woman and beguiled her then by the woman the man Gen. 3. 1 Tim. 2.13 The woman was stirred to sin by outward meanes and by inward motions The outward meanes was partly the alluring words of the serpent partly the forbidden fruits beauty The serpents words after he had made a subtill entrance of communication with the woman containe 4. horrible evils 1 Fraud imposture Ye shall not surely die Gen 3.4 2 Against Gods Word and truth in faying they should not die if they did eate but be like Gods Gen. 3.4 5. 3 Calumniation of God as if for envie of mans good he had forbidden the eating of the fruit 4 Wresting of Gods Word and of the name of the tree of knowledge as if it were so called because it had vertue in it to give men such knowledge of good and evill as God himselfe hath who is to continue in good and avoid evill for ever Thus the serpent sought to alienate the mind and will of Adam from God and from his Word The inward meanes to draw unto sinne was the fairenesse of the forbidden fruit which the woman saw to be gracefull to the eyes The inward motions of the woman to sinne were generally three first the lust of the flesh for the woman saw that the tree was good for meate Secondly the lust of the eyes for shee saw it was pleasant to the eyes Thirdly the pride of life for shee saw it was a tree to be desired to get knowledge and of these three the Apostle speaketh more particularly her inward motions may be minded by their degrees first an impression of the Serpents suggestions Secondly a darting of her thoughts concerning God and the image of God within her thirdly forgetfulnesse of Gods workes and words Fourthly a doubtfulnesse of the truth of God Fifthly an affection of a better state more dignity Sixthly a beliefe of the Devils imposture Seventhly an inclination of the will and affections to the forbidden fruit The causes by accident were both mans affections to be like God which affections God had given him to be used orderly for Gods actions made in man tended to the glorious Image Secondly also naturall affection to the savoury tree for conserving and refreshing naturall life the efficacie of all these causes man could and should have resisted rejecting the outward subjecting and ordering the inward had hee so done hee had beene conserved The matter of this sinne is the eating of the forbidden fruit the unlawfulnesse of the act being forbidden by Gods Law The end or finall cause of evill is done but the end of the act as it had a shew of good was that man might be as God knowing good and evill When these lusts had conceived they brought forth sinne for the woman tooke of the forbidden fruit and did eate the woman having sinned sought to propagate her sinne and was the devils instrument to tempt her husband and he also did eate there is no mention of the womans perswasion to the man nor how sinne seised upon him but the same degrees may be minded in him also as were in her this one more especially his immoderate love and affection to his wife that made him yeeld so suddenly to her temptation Adams sinne yeelding and falling as it is set downe Gen. 3.6 noteth the marvellous force and swiftnesse that is in the first motions of sinne whose worke even in a moment and suddenly doth deprive of life and grace even as a mans naturall life is taken away in a moment of an hower which is many monthes ere it came to the perfection of birth It added much to the greatnesse of Adams sinne that the fruit which hee eate was of the Sacramentall tree and so hee violate the divine mystery through ambition to be like God himselfe It much increased their sinne also that they had Gods Image and perfection of grace not for them alone but for all their posterity if they had continued in Gods feare who lost the same not in themselves onely but deprived all their seed of these blessings thus our first parents fall was not onely sinne but the cause of sinne Thus much of the first sinne and entrance of it now followeth a secondary sinne which is propagation and fruit of the first and this is of two sorts first native corruption secondly actuall transgression Native corruption which wee commonly call originall is that sinne which man draweth with him from his first origine or beginning Psal. 51.5 This native corruption is called flesh Joh. 3.5 Gen. 6.3 Rom. 7.14 It is called also lust or concupiscence 1 Pet. 1.4 Jam. 1.14 So then not the substance of our flesh or nature of our flesh is sinne but the vitious quality adherent or cleaving thereto It is called also the old man Eph. 4.22 by this also it appeareth that the naturall flesh or substance is not sinne for that it is not put off nor crucified This native or originall is worse than actuall sinne because it is more largely spread even unto infants also which actuall sinne is not because it is the fountaine and cause of other sinnes Rom. 7.20.23 This native sinne is ours two wayes 1 by imputation 2 by inhabitation By imputation because Adam being the roote of mankind as hee had Gods image for him and his posterity so he lost it from himselfe and his posterity so that which in Adam was personall unto us is naturall By inhabitation because there dwelleth in us an inclination and disposition of all the faculties unto evill Rom. 7.20 23. For by sinne wee are not barely bereft of Gods image as rest depriveth man of motion but this privation and bereaving hath within it an inclination of the man to evill as sicknesse doth both deprive a man of health and ill affects the patient for sinne is soule sicknesse Psal. 103.3 Rom. 7.23 24. Originall sinne possesseth the whole man body and soule and spirit as the image of God was not in the body onely but in the whole man so was this contrary privation Rom. 7.24 Native corruption is propagated from parents to children by reason of the beginning thereof not properly by it selfe that is to say that commeth from the parents to the children whereof this sinne may arise namely a disposition to such an evill
tempter of the man as was in originall sinne There is an impression from the mother to the children in her wombe of which impression this sinne buddeth as tinder taketh fire which is not fire it selfe this impression children draw as they do naturall diseases as stone gout not the actuall griefes but impressions which are the beginnings of them Though the soule be not in the seed yet is there in it a dispositive vertue of the body for the receiving of the soule which when it is put into the body it conformed in his manners thereunto hence it is that one angry man begetteth another one harty man another for though the feet which is the subject of the gout be not in the head nor the soule which is the subject of anger be not in the seed a formative vertue of the naturall members and a dispositive vertue unto the soule The soule is at one instant both created and united unto the body and deprived of the grace of the spirit which Adam had for all and lost for all as actuall sinne is done by the persons sinning so originall sinne is the sinne of nature done by the will of the beginning of humane nature for as one man hath many members so one mankind hath many persons and as one actuall sinne done by the hand and not the reason of the guilt from the will of the hand but from the whole heart from which as from a fountaine the motions of sinne are derived unto the members so from the will of Adam which was the beginning of mankind the whole inordination of nature hath the reason of guilt and as actuall sinne which is the sinne of the person is drawne unto all the members by some personall act so originall is drawne unto all men by naturall act which is generation and as humane nature is drawne by gnneration so the defect of humane nature is drawne also yet this rather of Gods ordination than of mans generation 1 Cor. 15.22 Originall sinne remaineth in the baptized and in the regenerate and in their posterity Rom. 7.22 and man begetteth children not by the spirit but by the flesh and therefore hee draweth not the spirit but the flesh Joh. 1.13 Ps. 51.7 yet hath not Originall sinne so great degree and efficacie in the regenerate as in the wicked The parts of this native sinne are foure first in respect of the mind want of understanding a ready inclination to doubt of God and his will Secondly in respect of the will a ready inclination to take hold on and to performe evill Thirdly in respect of the affections a prone inclination to too much or to too little as inordinate anger love and the like Fourthly in respect of the appetite a pronenesse to immoderatenesse as meat drinke venery c. Actuall sinne is that which floweth from the originall and that which is so properly called is the difference from Gods Lawes unrighteousnesse or disorder of the action from the Law and Will of God The unrighteousnesse of actions must be discerned from the actions and motions themselves as defects from effects as a man goeth halting his halting as it is a moving of the body or naturall is good as it is a lame imperfect or wrong moving it is evill against nature Actuall sinnes are all actions inward and outward contrary to Gods law in the will thoughts purposes demises desires and in the outward members all our actions aberring from Gods law Sinne leaving a spot or staine in the soule as the Leopards spoâ— in the skin Jer. 13.23 Sinne distinguished by the causes are either ignorance as Pauls persecuting the Church or of infirmity as Peter through feare and trouble of mind denyed Christ and 3. of malice as Judas betrayed Christ 4. of negligence when a man is not wary of Sathans subtilties Against ignorance is opposed the revelation of Gods will to man against infirmity the strengthning of the spirit to withstand the assaults of the flesh the world and the Devill against malice is the changing of the stony heart into flesh against negligence is true and holy feare in the hearts of the Saints Actions are twofold 1 Inward 2 Outward Inward of the mind and appetite Actuall sinne of the minde is an unrighteousnesse of mans thoughts as doubtings of God false opinions evill imaginations Jer. 10.24 Psal. 14.2 3. Actuall sinne of the appetite is the inordinatenesse of the motions of it called concupiscence Jam. 1.14 Concupiscence remaineth in the regenerate Rom. 7.1 The first motions of concupiscence or lust are sinne though there be not a full assent of the will Outward sinnes are the unlawfulnesse of and unorderlinesse in outward actions as in false worshipping of God swearing killing stealing lying whoring and the like Sinne is pardonable or unpardonable sinne unpardonable is the sinne against the Holy Ghost other sins are pardonable not of their owne nature properly but of Gods mercy against whom they are done The sin against the Holy Ghost is the denying of the faith and truth which was once acknowledged and this done of meere presumption and contemned unto the end without repentance Mat. 12.24 Heb. 6. 1 Joh. 5. This sinne is onely in the reprobates Againe sinne either raigneth or raigneth not raigning sinne is that which is against manifest conscience that the sinner doth please himselfe with it or at least doth not repent for it Ro. 6.12 He that committeth sinne is of the devill that is with will and delight falleth into it and continueth in it Not raigning sinne is for which the sinner is sorry and repenteth Actuall sinne imperfectly so called is sinne of omission not doing in respect of our duty to God men our selves Mat. 25. I was an hungry c. Sinne against negative Commandements as not to preserve life chastity good name when a man can or against an affirmative precept as when one curseth his parents are sinnes of omission The punishment of sinne comes now to be handled touching the Angels that sinned whom God spared not but cast them downe into hell and delivered into chaines of darknesse to be kept unto damnation 2 Pet. 2.4 Jud. 6. for overthrowing of mankind Gods wrath was heavy against Satan and his kingdome was threatned to be destroyed and his head crushed Gen. 3. Touching the serpent Satans instrument there was a curse above all other beasts creeping on his belly eating of dust and enmity betweene mankind and him Touching the punishment of Adam and his wife 1 there was a perceiving with shame of their nakednesse 2 Sorrow and paine in diseases and in labour 3 Griefe of mind and pricke of conscience Gen. 3. Adams punishment in speciall labour and sweat The womans punishment in speciall sorrow of child-bearing Their outward punishment casting out of Paradise The punishment layd on all mankind was in respect of the mind and of the body Punishments in respect of the mind are
these 1 Ignorance whereby wee cannot know the truth nay not often with much labour 2 Obscurity and confusion in the understanding 3 Hardnesse to conceive and retaine things in the memory Punishments in respect of the body are 1 Common weaknesse and frailties of all men 2 Speciall disposition to sicknesse and diseases 3 Paine and labour especially in women paine of child-bearing 4 Deformity and want of beauty and comlinesse thorow evill proportion of the members or evill colour 5 Famine withholding or taking away the fruits of our lands chattels c. 6 Want or losse of children 7 Contentions emulations reproaches infamies warres among men 8 Many things against health good name goods and livelihood yea there is the punishment of deaths temporall the separation of soule and body and deaths eternall separation of soule and body from God from all felicity and glory called the second death The second death is to be minded first for the parts and degrees of it secondly for the circumstance of time and place The parts and degrees are these 1 the damned have no communion with God nor participation of grace 2 Thes. 1.9 2 They are united unto Satan and are partakers of his punishments 3 They are ashamed and confounded because their sinnes are manifested Rev. 20.12 4 They are ashamed and fret and envie the felicity of the Saints in Heaven Psalm 112.10 5 They are horribly pained and tormented with feeling Gods wrath and the worme of conscience The circumstances of time and place are these first of place which is hell the bottomlesse deepe the utter darknesse Gen. 16. Luk. 13.21 2 Pet. 2. Secondly of time and that will ever breake the heart of the damned which is eternity that hee is past hope of ever going out or having end of his paines Mat. 25.46 All sinne of its owne nature requireth punishment Rom. 6.23 Punishment is evill in respect of the sufferer good in respect of God that afflicteth it justly for sinne As sinne hath taken away the agreement with the nature of God so punishment hath taken away the communion with the felicity of God Mans misery is remediable through the mercy of God though God spared not the Angels that sinned yet the grace of God that bringeth salvation to all men hath appeared The remedy of our misery consisteth of two things 1 A deliverance from sin Secondly our reformation to the Image of God Psal. 32.1 2 Cor. 3.18 Our deliverance from sinne containeth foure things 1 Election to life eternall by God the Father 2 Redemption by God the Sonne Psal. 130.8 3 Justification Rom. 5.1 4 Sanctification and reformation into the Image of God by the Holy Ghost In our first estate wee had two things Gods favour and Image In our fall and misery wee have two things Satans Image and Gods displeasure In our restauration are had two things reconciliation to Gods favour and restoring of his Image God from all eternity did predestinate appoint and elect some Angels and some men to be for ever heires of the riches of his grace and glory 1 Tim. 5.2 1 Pet. 2.8 God keepeth the Angels that they cannot fall conserving and increasing their happinesse Joh. 13. Jer. 22.40 Mat. 24.24 Election is of God the Father Eph. 1.2 3. and onely some few men are elected unto life and they out of all sorts Jewes and Gentiles Matt. 20.16 Rom. 9.24 Rev. 7.9 Election hath two acts and degrees concerning the end which is eternall glory the first of God then of the creature Secondly the meanes to the end Rom. 9.11 The first act touching the end is Gods purpose to take some men which were to be created to eternall grace and glory leaving other some The second act is his purpose whereby hee ordaineth these men being to fall in Adam unto eternall glory through Christ Joh. 3.16 6.47 The signes testimonies and benefits of our election in Christ are an effectuall calling the gifts of lively faith Act. 13.4 5. 2 Thess. 2.13 14. Justification Rom. 8.30 and glorification begun in this life by holinesse being predestinated thereunto Eph. 1.4 That unto which God hath elected us is first Adoption of sonnes Secondly Sanctification Thirdly Eternall life The first and onely moving cause of Election is the good-pleasure and love of God Eph. 1.5 Rom. 9.18 Eph. 1.11 Christ being the ground-worke hereof This is further confirmed thus God is the beginning of his actions Rom. 11.35 The first beginning dependeth upon no other outward beginning but God should depend upon an other outward beginning if he could not elect whom he would without having respect of their faith faith is the effect of election Act. 13.48 therefore it cannot be the cause or before election The meanes whereby wee are predestinated is Jesus Christ Eph. 1.5 Christ is not the first moving cause but the meane for hee is onely Gods Sonne and we being predestinated to the adoption of Sonnes have the Sonne-ship by communion with Christ Gods election is firme and immutable Esay 46.10 2 Tim. 2.19 The meanes whereby wee come to be assured that wee are elected are these First the Gospell teaching that all truly beleeving shall be saved Tit. 1.2 and wee knowing wee beleeve assure our selves by the effects of election found in our selves as effectuall calling faith justification sanctification and good workes Secondly by the testimony of Gods Spirit in us Rom. 8.9.16 17. 1 Cor. 2.10 11 12. 2 Cor. 1.21.23 We judge our selves elect by the judgement of faith which is infallible 1 Thes. 1.4 Adoption is the first and proper thing whereunto we are predestinated and there is no exceeding benefit whereof it should not be the effect as in the Trinity the Father is first then the Sonne and the Holy Ghost In the order of working our salvation the first is the Father predestinating the second is the Son redeeming the third is the Holy Ghost sanctifying That the Father is first in working see Joh. 5.19.30 16.13 14. Adoption being then the worke of the Father it is before Redemption and so before Justification and Sanctification The first worke of Grace in bringing us to Christ is given by the Father Joh. 6.65 44 37 39. Opposite to Election is Reprobation which is Gods decree to leave some in their sinne and misery and for sinne to damne them or reprobation is Gods decree to passe by some and not elect them and to permit those to fall into sinne and to punish them eternally for sin Herein are two acts 1 Negative 2 Positive Negative to refuse or not elect positive to punish for sinne for that from which they are reprobate is from grace and glory and that whereto they are appointed is damnation the cause of not electing Gods just pleasure and will Mat. 11. Rom. 9. without respect of good or evill in the creature the cause of the second act damnation is mans sinne God is hee that
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
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