theâ—e oâ—e all these to some few heads A. I will in this Article lay downe the order of the point and leaue the further enlargement of it to his dâ—eplâ—ce in the fift Article following Conceaue then the point by the Apostles speech Rom. 5.12 Wherefore as by one man sinne entred into the world and â—eatâ— by sinne c. Where we see that the actuall sinne of Adam determined not the bound of misery but brought a second misery with it euen the misery of our whole nature While we stood in Adam his obedience kept his whole estate and nature entire but when he fell though the sinne were a limited thing in act of eating yet it was an unlimited excesse in respect of the committer and the frame of his reuolting heart And therefore it was iust wi h God to plague his whole nature for this sinfull act And the plague thereof was to inflict such a penalty vpon Adams nature of the Propagation I shall speake in Article 4. as made it truly miserable in stead of being before truly happy Note then Adam hauing actually disobeied the Iustice of God offended hâ—ghâ— by it doth punish whole nature for it As if hee had said thus Hast thou indeed freely chozen to leaue mee in plaine ground To embrace lust and Satan and pleasure of appetite before me To cast dirt vpon my pure Image Be it then so with thee as thou desirest Bee that in nature which thou chozest in thy free will to doe That Image of mine which thou caredst not to preserve bee stripped off that image of thine owne inuention which thou preferredst be satisfied with fill thy selfe with enioy and delight thy selfe with to the vttermost I will not suffer mine to harbour with thine light and darkenesse corruption and purenesse therefore depart my image from this sty of vncleannesse and let him who needes would bee filthy lye downe in his filth and hee that would forsake a reall fire of heat to compasse himselfe in his owne sparkes let him lye downe in sorrow As I threatned so I sentence thee In dying dye dye the death of thy sinne and find thy owne inuentions to thy selfe I vtterly cut thee off and excommunicate thee from my presence and in token of it from Paradise the place of thy former happinesse in one word Be miserable Note then whatsoeuer Adam brought himselfe vnto by his act of sinning was Penall because it was a stroke of iustice Not onely death and all other punishments before and after it but euen Originall sinne it selfe is a penalty it is a sln indeed but it s a penall one God iustly punishing actuall with originall and so wee must conceaue that although in vs it be truly sinne yet God inflicting it did not infuse it as sin into vs but onely as a iust penalty of that which Adam himselfe in the freedome of his wicked will had first forged in his owne heart against God Q. How many branches doe yee diuide this Misery into A. Into two The misery of sin and the misery of punishment eyther of which had beene misery alone but iustice would not suffer misery to bee within narrower bounds then these that he who by doing made himselfe might by suffring be made miserable The former viz. misery of sinne is either of the Roote originall or the branches Actuall sin both making the soule truly though not equally miserable Q. What is the former of these Shew in what the misery of Originall sin standeth A. In two things 1. Originall guilt 2. Originall staine or Pollution both being the fountaines of all Actuall guilt of conscience and pollution of conscience Originall guilt is that priuity and reflexion of conscience in Adam fallen whereby he told himselfe continually that he had fallen and therefore must dye the death in each kinde of it body and soule This perpetuall alarum of coâ—science in his nature was the first part of his sinfull misery Aâ—d the Holy Ghost expresses it in those words They saw they were naked Gen. 3â— and Adam when God called him hid himselfe in the bushes and gaue the reason because bee was naked The Lord askes him how hee knew it The meaning was his conscience in presenting to him his fault did gugge him also wâ—th feare and expectation of reuenge So that as in his innâ—cency one excellent part of his welfare was that hee knew himselfe so so now one especiall part of his woe is that the conscience did ring his sin alway in his eares and made him obnoxious that is to feare God in point of that punishment which he looked for from his Iustice for his sinne And to say the truth what misery is like to this to be euer on the racke of a mans owne spirit suggesting and boâ—ding to him sad things to come for his sin dogging him as the Taylor who will not suffer his prisoner to goe one inch from his custody how bitter doth it make all hâ—â—gs when as a sword hanging by a twined threed over a mans head it doth threaten him perpetuall ruine and tye him ouer as a band and recognisance of great forfeit to the great assize of wrath and iudgement there to answer for himselfe yea and there without all bayle or mainprize vnescapeably to suffer eternall death of body and soule This the Author to the Heb. 2.15 toucheth saying who all their life time by the feare of death were subiect to bondage q. d. walked under the chayne of this guilt alway afrayd lest by death of body their soule should slide into hell to abide there till the body came thither True it is Adam dyed not at the first committing of the sinne but had he found no more fauour then Caine did lo all those 900. yeeres he had bin tossed and terrified with this guilt till it had seazed vpon him And whereas ye will say that those that liued without the law were better then wee because they were miserable and knew it not I answere they had law enough in them to hold them vnder a guilt of horror for such euils as they committed against the naturall light although ignorance had worne out the true dint of this conscience Besides although to know a mans misery onely increaseth it yet so to know it as we may preuent it is better then by not knowing it to escape the sent and bondage of that which yet lyeth vpon vs. Q. Wherein the misery of Originall staine of sinne consisteth A. We may eyther conceiue it in the whole or in the parts Touching the whole the best way will be to take the word which the holy Ghost vseth which is Death For death is the resolution of nature and so is this death of the soule a totall abolishment and corruption of that blessed frame of creation I meane in the point of her Purenesse in minde by light in will and heart by holinesse Now then looke how contrary a carcasse is to a liuely body so is this to the
life of creation as in these few things may appeare in the well framed constitution of body appeare First Vnion of parts Secondly Order Thirdly Sweetnesse and beauty Fourthly Strength and actiuity Aptnes at the end it serues for But in a dead carcasse together with the absence of the life and soule of reason what appeares saue contrary effects Impotency to all former Operations Genes 6.5 disorder stinch and putrifaction confusion and yerksomenesse The generall then is Destruction of the frame of Nature Rom. 3.23 corruption of the Image of God Touching the parts both faculties and powers of the soule and body it were endlesse to mention all In the minde there is a death of all pure light and knowledge Ephes 5.8 a nakednesse of Gods image in poynt of that ruling and ouerruling power by which shee conueyed direction to all the inferiour faculties will first and then affections and operations now she is both darknesse in her selfe and losse of her birthright to rule other parts vnto darkenesse adde death of iudgement easily receiued in matter of discerning of the natures and truths of things and so also impotency and languor of appreheâ—sion dulnesse and inability to conceiue good things Esay 44. â—0 Rom. 7.14 21. and besides this priuatiue indispositioâ— also a positiue pronenâ—s and propensity to all euiâ—l of the mindâ— I conceits false hereticall erroneous opinions vaine prophane idolatrous vnsauoury imaginations discourses thoughts and iudgements Rom. 8.5 keeping in memory noysome and â—uâ—tfull obiects So secondly Deâ—th of the will especially Rom. 7.14 in the matter of her subiection to the lore and leauing of the vnderstandâ—ng then also in her faculty of wâ—lâ—ing and nillinâ— or suspending corruptnesse in the freedome thereoâ— by meere bondage both vnto sin and by sin a deprauednesse of the chusing facul y and so of â—he rest yea a disposednesse to will onely and continuâ—lly euill to nill good to suspend onely from good and not euill Iames 4.1 Ecles 7.27 to clâ—use euill before good So truely doth the Lord complaine That the whole frame of the soule is onely euill continually To these adde the death of afflictions in poynt of their due direction to the obiects and whole inclination of them to a prepostrous and disordered liking of â—uill dislike of good Ephe. 4.29 Iere. 2.25 a disposition thereof to extremities on either hand either to loue hope sorrow feare pity shame zeale and the rest more then ought to bee or vnder that should be and thereby to ouerthrow the course and order of the whole of the whole conuersation Esa 57. vlt. Ioyne to these the death of the conscience both in respect of her staruing death that she wants matter of excusing peace and conten hauing lost all welfare and the death of her purenessâ— â—o represent obiects to the soule aright eyther with comfort oâ— accusatioâ— not to speake of her pronenesse to be defiled diâ—abled feared senselessâ— and slauish according to the corruption of â—he mind both which goe together Tit. 1.15 Rom. 6.8 As toâ—ching the spirits and the sences and the members there is a deâ—tâ— in them of that hability soundnesse vigor and serâ—iceablenesse to the soule in good things and a pronenesse and tickling to be vainely and frothily imployed except worse bee offred euen prophanely and vnholily And to conclude there is a death of the person in respect of that right and soueraignety ouer the creaturâ—s wiâ—h a sl uâ—sh pronenesse rather to Idolize them both in the worship of some and the loue or vse of others a declension from Goâ— and a reuolt to the base creature as Eue did to the forbidden fruit Q Now what is the misery of Actuall sinne A. The deprauednesse and death of all the operations flowing from the soule within or the body without for whereas these resembled the purenesse of the principle at the first lo now they bewray the contrary all confusion disorder ignorance and vnrighteousnesse being broken into them As appeares in this that in the first table the soule departing from God sets vp to her selfe other gods profit pleasure ease worldly lusts worships him after her owne deuices liues as seemeth best to herselfe in her conuersation abhorres his Sabbaths and the like In the second that forsaking the law of righteousnes and sobriety the soule defiles her selfe with disobedience and rebellion to man to vnnatu all cruâ—ll and vnmercifull carriage to vncleannesse Mat. 15.19 Gala. 5 19 2 Tim. 3.2 3 4 5. Psal 14.2 1 Kin. 8.46 Rom. 3 9 to reuenge to wrath to vniust oppressing defrauding wayes to lyes tricks and slanderous aspertions to a continuall lusting after vnrighteousnes And all these not onely in open acts which are not so vsuall but in the actuall thoughts desires proiects counsels of the heart yeelding consenting thereto and delighting to thinke of talke of to loue and commend sinfull practizes as swearing drunkennesse bebate wrong intemperancy and the like For these are but one of a thousand of those actuâ—ll sinnes which as sparkles flye vp from the former fornace Not all these in euery mâ—n but some in one and some in another See 1 Cor. 6.7 Such were yee some of yee c. Q And wherein stands the second generall part of misery to wit of punishment A. In the manifold penalties both of soule and body and those properly expresse that threat of God When thou eatest thou shalt dye the death In the soule first for of all other these are fearefullest because they are sinfull penalties of sinne first an auersenesse from God or from returning to God any more but going from him further and further infinitely Ephe. 4.14 15. Rom. 8.7 Rom. 7.23 2 Cor. 2.14 Cannot c. As a stone cannot melt an insensiblenesse of soule in this double misery a dedolency of heart vtterly and impenitently hardned in it an vncapeablenesse of admitting of any meanes to draw the soule out of misery to any better estate a spirit of resisting and opposition of any such an infinite peaceablenesse and content of heart in the present condition thinking this bondage and hell another liberty and heauen and if berest of it raging as the Beare robbed of her whelpes and so a pronenesse to bee riueted more and more deepely into this woe with lesse and lesse feeling or beleeuing it Now these we must know are of a deeper dye then the former as being cursed of God vpon and against a sinfull Rebell giuing him ouer to himselfe and sealing him to wrath and perdition which though the Lord doth not alwaies enlarge but rather suspend till the due season thereof yet they are all inherent in our corrupt nature Touching the body where shall I beginne or end What languors and diseases are there incident to the body what pouerty basenesse beggery and want to the estate Gene. 2.17 Esay 53.4 what reproch to the name and credit aspersions slaunders dishonour What misery in family in
do fearfully lay forth this corruption to be that which men little thinke for For why What a tame still close and harmelesse thing seemes this sinne beeing yet if once stirred a raging Tyger and wild monster What do these termes imply â—â—ue that this sinne is the Doe-all in the soule as she will so it must be and in a word she is al sinne both the length and depth of it all that is in sinne is in her And therefore except the Lord Iesus had bene made siâ—ne note the word 2 Cor. 5.21 for vs aswell as sinfull he had neuer satisfied his expiation beeing chiefly for sinne in her Nature and for the Acts by Consequenceâ— in which respect he is truly called the second Adam made the sin of Nature by imputation that he might by his nature of Righteousnes suffring both satisfie for it the losse of Godâ— Image and then restore it Looke vpon these texts and meditate of them Secondly by comparison For when the soule hath had the view of actuall sinnes beâ—ore as most yrkesome and now comes to see greater abomination then these as the Lord tells Ezekiel Chapter 8.15 Oh! how out of measure sinfull seemes it to the soule how doth she cry out miserable man for market thus she speakes Although actuall sins were enough to sinke me into misery yet I see they were but euill in respect of their part but now I see a body of all parts and members a King in his throne I see now my selfe curâ—ed double and treble No sooner do I get out of one actuall sin or set good duties agaiâ—st bad with some hope of ease that way but the Lord beates me downe by my inward nature of sinne yea when I would faine comfort my selfe in my duties and suffring and prayers Lo then my very clothes this venomed shirt vpoÌ„ my skin Iob 9.31 defiâ—es me turnes al hony into the gall of aspes Indeed God hath freed mee from beeing a worldling whose hope is below from a covetous mizer Phil. 3.18 whose God is his Mammon I am free from open vncleanenesse and inward hypocrisy and profanenesse of heart but Oh LORD the nature of these things dogges mee sometimes the wolfe of my nature makes me feele small difference betweene my selfe and these vices The nature of louing pleasures more then God the nature sauor of a proud vaine heart of distrust of worshipping God vnsauourily and for forme of selfe-loue and ends doth so dogge me that its worse ten fold then the breaches themselues Yea and the more I seeme to affect the contrary the more Satan dogs me with them thoughts desires and endeauors after them if it be so be glad yea and selfe-loue with them so blindfoldes me that often they seeme to please me and make me be as I would be and by the suddainenesse of the darts and assaults preuent my armor and so foile mee and leade me captiue So that we see the sting of nature if duely weighed is farre greater then of actions Q. Proceed to the third How doth the Law present the properties of originall sin to the soule A. By ripping vp the body of this death and shewing it what is lust Rom. 7.7 c. First Shewing it to be sin in an eminency of being It s more sin then other sins whatsoeuer is in any of them is here more notoriously whatsoeuer filth and base quality may be spied in all sin or any as impudency vanity pride resolution disdaine is heere more singularly as light and heate is in our fire or the ayre or the Moone but eminently in the Sun the first subiect and seate of it That wherein a quality is first that is eminently worst As coldnesse in the earth drynesse in fire heate in the ayre and moysture in the water So when a Iudge is vniust in the place of equity hee is eminently vniust Euen so heere All ill qualities are first planted heere and its sinne in the Spirit in the place of excellency euen of Gods Image That whereby another thing is qualified so or so that it selfe is much more so qualified As we say Those wofull desperate Traytors in Gun-powder treason were so and so desperate rebellious cruell fierce but by whom were they made so by their father Garnet and grandfather the Pope Garnet and the Pope then must be much more so So all the poizon of actuall euils is seated in the originall after whose copy they write Secondly The predominancy of this sin both in matter of fulnesse and force for fulnesse it hath all sin vnder it and in it as the perfect body hath all the members so this dead rotten body containes fully all dead members of hypocrisie vncleannesse c. in it As the word vsed by Diuines prooves they call it the * Fomiteâ—â— Fewell meaning of the fire of sinnefull acts Great farmes haue and keep great fires because of the plenty of wood they haue to nourish them This is the fewell that maintaines all fires in the soule in hall kitchin and parlour sins of pride sins of common formality sins of base lust all are kept vpon the altar burning with this fewell which is set on fire it selfe by hell So of forciblenesse also therfore Paul cals it a Law Princes rule strongly by their lawes they are as a soule wholly in all and in each part Nothing so forcible there is a necessity in a law It breakes downe and carries before it all opposites word threats dangers all counsell perswasion cannot heare is incorrigible vnchangeable as the Law of Medes and Persians It carries the soule to her trade with courage force resolution and irresistiblenesse being the piller of Satans kingdome ruling as a strong man in sinners Luk. 11. â—1 and keeping all in deep peace Thirdly it is perpetuall Wee say The King hath a perpetuall patrimony that is not alienable so hath a sinner by his originall sin He may faile in his spending money as in his policy and strength and industry to oppresse to defile his body but his stocke and patrimony neuer failes If it bee so in the best of Gods seruants Luther himselfe little molested with couetousnesse yet he had this stock still within how much more is it true of each sinner Fourthly It s an ouerflowing and yet a cruell euill as necessary as it is as forcible Fyre water are ill masters but they burne and ouerflow naturally euen so here As in breaches of the Sea we see tops of Steeples and of Towers vnder water so this ouerflowes all the Image of God in vs This sinne goes in the haire and streame of nature and therefore it s called Concupiscence and Lust Iames 4.5 The spirit that is in vs lusts to enuy it pleases vs because it is naturalâ— and hath a self-louing perswasion which carries it smoothly and vnsuspiciously and by priviledge It is my nature to smite when I am angry iâ—s my nature to be soone hoâ— it s therefore
loathsome and he is chastned with paine in the multitude of his bones his life abhorres bread his flâ—sh is consumed his soule drawes neere the graue v. 19 20 21 22. Oh thus body and soule by sympathy must stoop vnder wrath when God frownes all parts haue sinned and all must smart Psal 39.11 When thou art angry for sin man is made as a garment moth-eaten The Lord Iesus himselfe could not escape it his soule was heauy to death he sweet drops of blood he thought God quite gone from him And yet this at the worst is better then any other of the three I spake of And this we haue seene and daily do in men in spite of these hardned times the Lord breakes in vpon some and makes the sins of youth and age before them Oh that we could see the fruit of it after To this I adde The Lord doth this more or lesse in the soule I purposely say so because God is not tied in his course to any set measure hee can restraine or enlarge as hee pleaseth Many vnder a good Ministry or teaching hauing little felt this way of God doubt of their humiliatioÌ„ but if they can prooue that the Lord hath hidden the violeÌ„ce of terror by long frequent trayning that heere there the Lord hath reuealed himselfe more or lesse to them with fruit to be desired let it not trouble theÌ„ More vsually the Lord deales thus with soked sinners that they might vomit the morsels which they haue long taken in that by this course their change might be more apparant and for euer these markes of God might abide in their flesh to awe and bridle them yet I say God is not tyed I haue noted greater terrors in the choisest educations as the case hath stood then in openest Profanenesse Fourthly and lastly I say the act of this law is in all this to cast downe the soule at the feet of God For as I said there is in nature an intolerable bearing vp of a mans selfe in his estate a priding of himselfe boldnesse boasting of his sinne he is so farre from being ashamed that till the Law come home to him thus he is aliue read Rom. 7.9 that is iolly iocant meâ—râ— as the foole that casts arrowes darts and saith Am not I in sport A sinners Crowne is not his bare sin in corners and by stealth that his woe his law but his crown is his liberty of spirit in it to doe what he list to run ride talke practise to drinke sweare lye coozen and no man controll him This is to be aliue note the phrase and to say My selfe am my owne my tongue my own I am bond to none see Ioh. 8. ver 33 a free man to go and do as I list as he said liberty is to liue as a man list The crown of a drunkard or adulterer is to reuell and tosse and defile himselfe without feare as the Pope who may carry innumerable soules to hell with him and who shall say What dost thou Now I say this iollity and boldnesse and pride in sin the Lord in his Ministery of the law resists and that he doth when by all I haue spoken hee pulles downe this sinner vpon his knees cast his crown in the dirt dismounts him as he did Saul from his palfrey Act. 9. and the desperate Iaylor in his profanenesse and cruelty Act. 16.27 and those killers of Christ Act. 2. saying Lord what wilt thou haue me to doe Oh then hath wrath ceazed vpon the soule when it hath killed this iollity and let out this pleurisy out of it And hence it s cald the sacrificing knife sharper then any two-edged sword the killing letter Rom. 7.11 that which slew Paul not by mortification but by shedding the blood and bowels of sins iollity to the ground Oh when God comes thus into the conscience lo all is turned vpside down now I feel the vilenes of my pride now the wrath of God is vpon me for my couetousnesse now I feele this fire in my bones this sting of a serpent now I feele what it is to dare heauen and to liue like a masterlesse hound in the world â— King 22.25 Oh when that is verified which Micay told Zidkia Thou shalt be glad in that day to run from chamber to chamber to hide thee then thy pushing hornes thy scorne and pride shall be farre from thee When the Lord shall make him that durst act his parts vpon any stage now not to know what ground to stand vpon to become as if a mans body should hang in the ayre vnsusteined restlesse in it selfe not to be able to weild himselfe for the anguish confusion and agonies of a wounded spiriâ— Oh then the law hath done her part indeed and tamed former liberty and iollity in euill Examples are not wanting hereof in al places where this great Minister the law hath become But in the vse I shall apply it Q. And what secondly are the effects hereof vsually A. Among others these three apparantly First Stoppage of a course in euill openly SecoÌ„dly Inward vnsettling of a rotten peace Thirdly Holding downe the soule vnder bondage The first stopping in a course of euill This differs fâ—â—â— that effect of Prouidence whereby the Lord doth limit the number and measure of sin in the wicked for the preseruation of peace ande ciuill society for though that be a diuine work yet it s not the immediate worke of the law but either a Prouidence without a word or else by the generall power of the Word restraining sin but this is a speciall kind of restraint issuing from the work of the Law for the good of the soule so restrained And it is a lothsomnes of the soule finding no ioy in old courses beholding them with repenting and yrking of thoughts wishing them vndone and abhorring to returne to them through the terror of conscience being vnder this whip of the Law When horror lay vpon Saul Act. 9. his letters in his pocket and commission from the Priests and trade it self of pursiuantship was bitter no more of that for the present As the ague stirring the diseased humors makes that stomack loath a Partridge which before could haue eaten resty bacon so heer this terror makes the sweetest sin lothed which before deuoured all And although this be not grace yet the Lord is laying a beginning therof heerby in the soule which in due season may come to somewhat I remember a pretty speech of an Heathen in one of his Epistles who being sicke dare do as while he is well who then guzzles or is vncleane or railes or is couetous That is much truer of this soule sicknesse in which the stomack hath more list to vomit then to eate Now the reason of this worke is because while the soule is in her hurry shee hath no care to heare God speaking to her she is so busie with her trade that all is spoken as it were in her
well is he that can betake him first to heeles out goes one at one posterne another at another and leaue their hostesse What doth she Alas she is the housekeeper she must bide by it she hath forgone her trade therefore she mutters and rages aâ—d giues threatning specches they will vâ—doâ— a poore woman c. And if she can by any meanes toll in her flayted guests she wilâ— and tels them She must not be so forsaken they must sticke to her better then so Howbeâ—t the Officer is diligent and tells these guests I am resolued to breake your knot yee shall no more râ—ut here it shall cost ye all ye are worth to your skinne rather and if there be Law to be hâ—d I will breake your meetings As for this base huswife she doth her kind I neuer looke to see her honest I will watâ—h her aswell as I can but aâ— for reforming her I neâ—er looke for that I may bynd her to good behauior fine and yoke her and hold her downe as I can but her ill will I looke alway to haue and care not for it and I know as she can she will play her pranks But as for you of whom I haue more hope let me perswade ye to refrayâ—e What comes of this The base woman frets still and malignes the Law but the guests beeing ouer powerd with authority leaue their trade the more the woman rages the more they are ashamed not onely by the feare of thâ— Officer but by the rebellion of their old hostesse they grow more to loa h their old trade This for the first to wit the clearing of the text Q. Now how cleere you the doubt A Eâ—sily For what is it against Pauls dying that Sinne reuyuâ—th what is it against the Guests shame and dying to their tâ—dâ— that their old hostesse rages Rebellion is in her not iâ— them they are shamed and flayted thogh she will know no Law Q. â— vnderstand plainly but now because the point of sinâ— rebellion â—n the conscience terrified is somewhat vnusually taught speake a little of it shew what it is and so with a little vse conclude all A. Thus then we may conceaue what this sin-reuiuing in the soule cast down meaneth if we distinguish the sorts of Rebellion in generall It s three fold 1 Naturall or corrupt Second Penall and the third Mixt. The first kind is when the Word or law comes so to the corrupt soule that as yet it carries no power or authority ouer the soule with it but still the soule holds her owne for then so close is sin and the soule they so consent that to bee parted from their filthy fellowship is death to them both sin incorporating herselfe into the soule that she is as one with them though in truth there is as great oddes between them as betweene the creation of God and the confusion of the Deuill howbeit so it is by their neernesse and Inmateship the one so defiles another that it is as easy for Samson to part with his Delila as for these to be sundred Heere therefore as both band in euill so both do conspire in rebellion against all the lawes of God all his Knight-Marshals Constables and Officers it s as easy to rob a beare of her whelpes as these of their sinfull pleasures and when any thing is done by the law against Oh what a liuery do they giue it and Gods officer for it Oh he comes to make vproare and bring in confusion among neighbours that liued before at one Oh! say they its pity that euer such were suffred to breake the loue and liking that was before Oh how they combine to cast him out that they might roll backe to their old mire the Minister is to such as the Marshall in London is to harlots an ey-sore a reproch and common wonderment Their gaine their sweet trade their shrines for Diana are stopped therfore now they cry out more then euer Great is Diana their drinking their lusts pride and couetousnesse were neuer so sweet to them as now the opposition of the Word makes them The good and holy law of God makes them worse and worse they rush their crazy soules against the piller of Gods truth and split themselues at it and become more out of measure sinfull This is the first rebellion in the vnconuinced the most ordinary and common rebellion to be seene now a daies where the Word comes powerfully vpon ignorant consciences snorting in profanenesse This is not heere meant The second is Penall a fruit of this onely encreased by the iust wrath of God vpon the former rebels whose chaynes Lord makes stronger Esa 28.22 by how much the more they kicke against the pricks I say when the Lord penally smites them suffers them to encrease and fulfil the measure of their lusts to grow frozen in these dregs desperate in their lusts to scorne pursue deface the meanes and waxe impenitent in their rebellion so that they find no place of repenting See these texts Mat. 23.32 34 Act. 41.13 Act. 28.27 and the like neither is this meant heere The third is Mixt When rebellion is allayed with terror of conscience and not permitted to her selfe as we know a theefe in hold is one thing and at liberty is another Now this mixt terror is the accidentall worke of the law in a conuiâ—ted and troubled conscience working corruption to a rebellion and resistance that sinne might bee odious and the soule more humbled So that by this appeares that this reuiuing or rebelling is no act of conscience or the soule for it s planted in another subiect to wit sin Conscience all this while is oppressed with thraldome by the law and held downe the rebellion which is comes from the principle of lust which cannot endure separation To apply then the distinction I answere This obiection hinders not this truth That the proper work of the law is to cast downe and embondage the guilty soule Q. The chieft doubt remaining is How a troubled Conscience priuy to much reuiuing of corruption may discerne that it commeth not from her selfe but from sinne A. This may be discerned easily by many markes First from the worke of the law that hath separated her from sin and that amity which once was between her and it This is no hard matter to prooue if once the soule can say her old lusts and she are diuided by the lawes of terror How can she then thinke that she should rebell against the good law for working that which she is glad of Secondly It will appeare by this that rebellion must come from a free will and principle of the agent but that cannot bee conscience nor her selfe because shee is conuinced by an ouerruling Law which hath killed her freedome Thirdly by this that rebellion where it is vnconuinced doth not onely fret in respect of somewhat she is denied but alâ—o at that which crosseth her for it selfe But in this legall rebellion when the
his deity alway in a manner restrained so that hee appeared not to bee that hee was to his dearest friends And therefore hee concealed his glory further then it made for the discharge of his Office of Mediator as a Prophet or a King for then hee stept out of his basenesse See Matth. 11.12 Luke 1â— 3â— Q. And what may bee said touching the Passion it selfe A. Somewhat touching the parcels of it and yet somewhat also touching the necessity of moderation For the parts first he endured the forsaking of his dearest Disciples to be taken by his owne seruant Iudas by his own special Officers at the hands of his own Deputies to suffer most intolerable indignities to be accused arraygned endited and sentenced as the vilest malefactor and that at the Gaole deliuery of felons and murtherers After that besides their barbarous spitting vpon buffeting mocking with a Robe Crowne of thornes and reeden Scepter to be put to that shamefull accursed death of the Crosse a death for such as not onely men compted villains but God himselfe in a sort held accursed To which adde the greatest of all both in the Garden and vpon the Crosse that most bitter Cup of wrath which hee dranke from the hand of his Father which made him in an agony of Spirit to sweat drops of blood to pray That the cup might passe from him from feare of drinking it and to cry out My God my God why hast thou forsaken mee And so in that deep anguish of his Spirit to giue vp the Ghost all the Diuels in Hel banding themselues in that houre of darknesse to pull him from his stedfast confidence Q. What meane you by the moderation of it A. That in all this abasement yet that measure was impozed and no more which suted to the dignity of the person suffring and to such a one as in suffring merited and could not be ouer come by suffring Hence was it that hee had intermissions of his agony and feares so that he could goe to and fro to his Disciples to admonish them was vpholden in his sences vnderstanding memory affections in the midst of his dolours shewed his power and God-head euen then in the consternation of his enemies conuersion of the theef his loue and prouidence for his Mother and Disciple receâ—ved comfort by the Angels in the want of self-support was dispenced with as touching the measure of torments not being capable of those which reprobates in Hell suffer because they can neuer satisfie the Duration the Disorder and disguisement of these Hellish terrors being accidentall to his Passion and to dying the death onely infinite displeasure of GOD and true separation of Soule and Body which were essentials he endured So also it was impossible the graue should hold him Act. 2.24 Yea and the period of three daies nights of 72. houres were abridged to 40. Q. What did he effect heereby A. Hee being our surety in all this did for vs purchase a full satisfaction of which in the question after and withall first all those benefits Article fourth Then the ratification of his Legacies and Testament Heb. 9.16 17. Col. 2.14 Ephe. 2.16 Heb. 10 2â— abolishing of enmity by Law Sinne Satan VVrath Hell and Death As wee know if a Court bee quite put downe all the Officers belonging to it are downe also So also liberty to enter Heauen by a liuing way not the blood of a beast with sundry others Q. Why doth the Scripture so much dwell vpon the Passiue and so little vpon the Actiue obedience in point of our satisfaction A. As I intimated before the Holy Ghost doth more vsually not alwaies See Phil. 2.7 8. Esa 53.11 Mat. 20.28 Rom. 5. ver 18 expresse it this way First because in this curse taken away all the whole satisfaction began to take effect as wee say that the effect of a Prisoners release is deliuery from prison not as if that were all his release yet thence it s denominâ—ted because though the debt bee paid before yet this must follow Secondly because the end of a thing is better then the beginning and the consummation of a thing is from the end Perseuerance hath wee know the preeminence of all obedience not as if it were any more then a part of it but itâ— the finishing and making all out of question Each moment of a Glasses course is part of the houre though the last dust of it be the houâ—es end Bâ—t Thirdly and especially becaâ—se the P ssiâ—n waâ— the greatest hardest and fullest part of the whole satisfaction As fortitude carrieth the name of vertue not â—xâ—â—uding any Q. Well I am satisfied Proceed to the fifth branch and so to the vse of both ioyntly A. The fiâ—th â—s the Passiue obedience of the LORD Iesus not in other passions and penal ies of his whoâ—e life onely but especially that one vpon the câ—osse the most immediate obâ—ation and sacrifice of himselfe â—or sinne and it consists in the free yeelding vp himselfe to the wrath of his Father in his soule and body in the one bearing the incomprehensible anger of GOD though according to the limitations requâ—site for a person that was GOD and merited and in the other the exhaustion of his life-â—lood and separation of body and soule by that accursed death that heereby sinne with all the penalties inward outward and eternall with all the power which the Law and enemies had against vs thereby death and Hell not excepted might perfectly be abolished aâ—d the iustice of God infiniâ—ly satisfied Râ—ad Rom. 3.25 Heb. 9. â—3 14 1. Pet. 1.19.1 Ioh. 17. Heb. 12.24 Q What are the vses of the Actiue and Passiue obedience A. Fâ—rst the doctrine heereof may affoord vs a swerâ— meditation which as there are few aâ—cient or godly writers â—uch aue obserued so it is pitty we should neglect viz. Tâ—e excellency of the grace of the Gospell purchased by â—his Satisfaction which will appeare by a comparison of â—he woâ—ke of Creation with this of Redemption The formâ—r I graâ—t was a solemne worke when the Eternall Word made of Earth the body of Adam inspiring it with the the breath of GOD not onely to be a liuing Creature buâ— to beare the Image of God in holinesse And the truth is Moses describes euen this worke more solemnely then the Creation of any of the other to shew the emiâ—ency thereof â—boue them But when the same eternall Word creates man the â—econd time Lo not a breath not a fâ—w words will serue himselfe rather must be made a worme and no man God himselfe must empty himselfe of his fâ—lues and gloâ—y his loue his teares his miraclâ—s his prayers the basenesse of his condition will not all serue the turne no other price will bee accpted for this saue both the actuâ—ll fulfilling of all righteousnes and the shedding not of drops or ounces of other blood but thâ— last heare and life blood that was in his Holy Body the blood of the
who had the power of it and all his instruments made his Crosse his Trophee and his Chariot of Triumph ouer them all like Samson who more hurt his enemies at death then all his life So thirdly after death when they had got his dead body into the graue thinking that the sealing of the stone could haue made him theirs neuer to rise any more Lo by his power hee kept his vnion still and after his fourty houres sleepe was ouer hee resumed his body and soule againe and gaue them another blow worse then all roze againe conquered their malice neuer more to be conquered to dye no more All the enemies in Hell and vpon Earth could not any further assault him his triumph being begun he was out of their reach Q. What vse make you hereof A. First the maine vse which is also the scope of this sixth Branch is the assurance which the poore soule vnder a condition of grace may take to it selfe in pleading her part in this satisfaction For what gaue a being and life to this suffering of Christ Surely his conquest If any enemy could haue held him vnder chaynes from his victorious Resurrection all his satisfaction had beene frustrate But that could not bee It was vnpossible as wee see Act. 2.24 that death should hold him Now then by his conquest how liuely renowmed powerfull a merit gaue hee to all his suffrings He sent his Church into assured possession of all his merits Oh as the autor to Heb. 10.22 saiâ—h Let vs come with this Assurance of Faith to the throne of Grace saying Lord giue thy poore needing seruant the fruit of my Lord Iesus his obebience the power of his conquest the full efficacy of his redemption That as hee Rom 1.1 Eph. 1.21 by his Godhead declared himselfe a Coâ—queror and asâ—uâ—ed the truâ—h of his merit and death yea consummated it alâ—hough he laid vpon the Crosse All was finished so my soule may take hold of this strength and claime the life and power of this satisfaction with fuller assurance Oh let vs not want the strength of this perswasion but presse it and say Lord I come to thee in the merit of a Christ not dead but aliue a Conqueror that made good to me all his sufferings by his victory and gaue all his enemies a deadly blow when they looked to haue ouerthrowne him Let this bee the first Vse learne this as the maine to drinke at this cisterne this well of Saluation as the former and then the other comfortale Vses will follow of themselues Q What other follow heereupon A. Sundry consolations to a beleeuing soule touching the Assurance of Faith and Perseuerance Victory in Combats Afflictions Death it selfe and against the power of the graue The Lord Iesus hath the key of death in his hand and will make his more then Conquerours in all nothing shall separate Rom. 8. vlt. any of his from him Tâ—uching Faith how many are the feares that a poore soule hath she shall neuer bee able to beleeue Within her selfe what weakenesse forgetfulnesse melancholy guilt of Conscience through corruption a dead heart slauish and fearefull presumptuous hardned by the deceit of sinne vnworthinesse neglect of the season of grace this body of death oppozing all savor of goodnesse and so euen death of body makes them afraid they may dye ere they beleeue So without them what temptations against God the Scriptures what enemies haue they to darken and dull them their sences vnderstandings and heart what enemies of the wicked haue they without them Ill husbands Wyues to dismay them telling them that they cannot bee assured in this life of their saluation How doe enemies affright them with malice threats big lookes disdaine and scorne putting them in feare they shall neuer escape out of their clawes In this variety of affliction what is there to sustaine them what is it which teacheth them to kisse the rod Mic. 7.9 take vp their crosse and heare the indignation of the Lord till hee pleade their cause and bring forth their light Surely the strength of this their Captaine and Conqueror the Lord Iesus who hath told them In the world they shall haue affliction Iohn 16. vlt. but be of good Comfort I haue ouercome the world It s he that tels them till Gods season of their suffring be come so much so long and that very crosse God hath ordeined for them no enemy shall doe them hurt And when they doe hee will make it tolerable and easie vnto them doe them good for their sakes that hurt them Rom. 8. But aboue all they are made Conquerors and their chin is kept aboue water they fight vnder hope of victory and say with the Church Mica 7.8 Reioyce not ouer me Oh my enemy for when I am downe I shall rise and when thou art fallen thy wound shall be incurable There is a fable that when the Goat cropped the Vine-branches shee bids the Goate Bite and spare not but shee should beare so much Wine as should serue to sacrifice her This Vine is the militant body of Christ so that as he feared not his enemies because he subdued them in suffring so should they Q What else A. Lastly it comforts them by Faith in the Conquest of our Lord Iesus against the power of the graue For as it was with their Head hee could not bee held in it Act. 2.24 so with them their flesh rests in hope of that triumph Oh Hell where is thy sting oh Graue where is thy victory The full Redemption of their bodies causes them to feare no death nor graue Nay their hope makes them say If wee hoped onely in Christ heere we were of all others most miserable but this conquest makes vs happy in all our misery Not onely that without but within themselues their poore Knowledge Faith Patience is sustained with this Spirit of the Lord Iesus that one day it shall bee better when all imperfect things shal be done away the body shake off corruption and they see him in whom now they beleeue Their life is hid with Christ in God Col. 3.3 1 Iohn 3.2 and although it appeare not now what they are yet when their Captaine comes they shall bee conquerors as hee therefore in the meane time though they bee basely esteemed of and set at nought yet their spirit of victory and hope props them vp and makes them merry because a day is comming will pay for all But I am loth to dwell at large vpon any vses saue the scope of the Article Q. Hauing ended the Merit proceed to the seuenth and last Branch of this second Article What is the Applying Worke of Christ and wherein doth it stand A. It is that solemne part of His Mediation for the sake whereof he forsooke the earth and was exalted aboue all principalities and sitteth at the right hand of God his Father that by his intercession alwaâ—es made for his Church he might apply to
Paul ascribes mortification to the death viuification to the resurrection of Christ Not that they are to be sundred for both serue for each and each for both but as both cannot stand together but one in the destruction of the other so he would teach vs that the death and rising of Christ are no fables nor stories but things of exceeding merit Both for satisfaction and for efficacie or power When the Lord Iesus suffered his precious soule to part with his body hee gaue that death a power to diuide sin and the life thereof and when by his God-head hee resumed his body he gaue it also a power to put life of grace into the soule The death and life of Christ are a mystery of godlinesse as Paul in the 1. Tim. 3. end tels vs when Christ layd downe his life for the expiation of sinne withall hee entred into a most deadly fiend with sinne whch would haue robbed him of his life for euer and when hee tooke his life againe by his Godhead hee also conveyed an efficacy of a quickning spirit to raise vp all beleeuers to a renued life of holinesse and by his spirit bestowes both vpon them So that he who can bring sinne to the Crosse and graue of Christ by faith shall kill the life of it and he that can apply his soule to the Lord Iesus risen shall finde it no empty but an effectuall meane to quicken him to holinesse And these both all true beleeuers doe as they haue borne the image of the first so must they doe of the second Adam the first was a liuing soule but the second a quickning spirit Q. Now at length proceede to the vse and because the opening of the Artâ—cle is practicall of it selfe be the briefer A. First if all beleeuers bee new creatures such as neuer Vse 1 were seene to be so before new men what are they who are still old creatures and will take no other die Such as boast they are no changelings are the same men I say they are vnbeleeuers vpon whom as yet the wrath of God abides and besides such as shall be damned Dogs who shall bee without See 2. Cor. 4.4 Mark 16.16 Reu. 21.8 therefore small cause haue yee to boast If all that be happy by beleeuing must be holy by renuing how vnhappy ones are all vnholy ones Therefore let it be terror to al such as carry the old man written in their foreheads with great letters so that all that runne may reade it they proclaime the sinne of Sodom in open profannesse or in secret vnreformednesse they haue beene drunken breakers of Sabboths Athiests in their families and so they will be still Oh wofull wretch wilt thou bee as thou hast beene thou hast beene an old wretch an old fornicator wrathfull wretch subtill contentious worldly made the Gospella couer of thy rotten heart wilt thou bee so still Then I know thou art cursed for thou wert cursed and thou wilt be as thou hast beene Therefore heare what the truth saith if thou be no other then euer thou wert thou wert neuer good and if thou wilt be so still bee so thy penalty shall bee as thou chusest let him that is filthy be so still he that is profane let him be so still and he that will not come out of hell let him keepe there still No wrong is done to him that is willing to bee so But know this that if God haue concealed the vp to an hard heart it is one step further off from God then before it will be hard for an heart that cannot repent to be better then it wil be Ere God create the new man in thee thou shalt not onely not nill but both will and couet it and yet thou maiest will it to late when it shall be denyed Secondly All reuolters to the old man and returners to their owne vomit and myre when they seemed to haue the vncleane spirit cast out and to escape the pollution of the world through lust but still they carry about them the olde man still that lyes downe and rises vp and walkes with them although song hidden and at length as a crusted sore breakes out odiousely Oh bee scared by this If olde men neuer so much as in shew renewed are cursed what are they who hauing taken the liuery of the new man are now the second time waxen worse then euer and the old man hath watcht his time to recouer his possession and waxes seuen times stronger then before Oh the latter end of sueh is farre worse then the beginning Thirdly terror to all hypocrites who still maske ouer the old man with a new couer of Christ but put not off the olde The Apostle speakes of men 1. Cor. 15.19 whose hope in Christ is heere not hope onely here in their wealth and lusts but in Christ and he tels them of all other they are most miserable They are willing to haue Christ to saue them and to varnish ouer their rotten post to keepe them from the note of base and prophane ones but if they be pinched with this that beleeuers must bee new men the old cheating and cunning deceite wrath reuenge worldlinesse must also be cast off oh then then they winch as a galled iade and it seemes as an vncouth thought Lately I knew a man who vpon the change of his estate by marriage was so pensiue that no man could heale his melaÌ„choly so it is with these to heare of such a new creature and change as should turne all inside outward and ridde them of their old Adam all at once they are sullen and sicke vpon it it is as the going of a Cammell through the eye of a needle Iesus they know and the Doctrine of Iesus but not as the truth is in Iesus they will take no notice of such an instinct as to be new ones because beleeuing ones But oh yee wretches euen this truth of Iesus which your hollow hearts cannot brooke shall iudge ye and sentence ye such new Creatures such Iesus your Iesus is an Idoll because hee is no truth in Iesus no new creature in Iesus to put off the old man and put on the new Lastly all prophane ones who thinke themselues in very good case if they can carry their lusts and beloued corruptions closely and bleare the eye of the world thinking they haue forsaken them Sleidan reports of a Duke in Germany who liued in an vncleane eourse with one of his wiâ—es Gentle-women which the Dutchesse perceiuing and oppozing he deuises this shift to send her to a Castle and there to giue it out after a while that shee was sicke hiring some to visit her and at length that she was dead a painted Image is laid forth entombed carried to Church the bel rung funerall Sermon made dole giuen to the poore the Image buried but the harlot stil liuing and the lust of the Duke vnmortified brake out worse then euer This is the new creature of the prophane
in sin where none was how much more increase it where he findes it Also to suspect him in his sweet enchantments and when hee attempts our Eue that is our sensuall part ouerthrowing our Adam and iudgement thereby then to handle him roughly knowing him by his messenger not to be far off Besides beware of an aspiring heart discontent with our portion and estate If Adam had argued thus To what a dignity hath my Creator raised me from the dust who am I poore earth earth earth he had stood firme but now looking about him and setting vp his bristles lo pride causes his ruine Oh! how safe are we while we are vnder And lastly from Eue and Adam Pro. 1â— 18 Vlt. let us learne not to trust our selues too farre in our privations that we intend no euill but be we armed also aswell against euill of all sorts lest it be with vs as if we had nothing at all in vs. Let vs beware of dalliance and admitting parlee with temptations of sensuality lest we fare as Samson by Delila and would faine get off the hooke Iudg. 16.16 but cannot being snared Thus men thinke it cannot be dangerous to admire praise and accompany beautifull women to thrust themselues into the company of fine fellowes in their pleasures and to rush our selues upon snares of deep worldly businesse They purpose not to be catcht they say til their wings be singed with their venturing so neer the brinke and then they struggle in vaine Better had it beene for them to haue beene birds with wings and so in vaine should the not haue beene spred for them And to end this vse how should the description of Adams sinne for euer feare us from slighting it We esteeme it by the outward act but that which makes it so odious is the Attendant fearefull circumstance of it To let fall a piece of coine into the diâ—tâ—is little but to throw it and stampe it vnder our feet in scorne is treason Not to giue all to the vse of the Church being ouâ—s is nothing but to withdraw it being Gods with a lye to the holy Ghost is mortal Oh the sin of Adam is inexcusable I committed in the full strength of grace in the fulnes of all Paradise contentment needlesly for a trifle when there was no sinne to draw them and the like Vse 2 Secondly Let it bee instruction to shew vs what little wonder there is to bee made that now in our corrupt estate the abundance of gifts blessings encouragements good helpes of nature education art nay holy ordinances of God granted vs for the better do not profit 1000 shillings nay turne to cuâ—â—upt Surely if Adam in all his excellency yet by meere absence of confirming grace could abuse his free will to so fearefull a fall we neede not wonder that in this state of his necessary misery hee profits so little by all helpes no wisedome or righteousnes of his could free him then and shall the want of both help him now Man is set vp by God and yet is a beast The Cat was once made a Queen but in her glory she hunts after a mouse Vse 3 Thirdly Blesse God that in his second grace by Christ he changed old Adams perfection into a better and surer from a selfe-subsistence in grace according to our owne freedome to a subsisting in another betrusting vs no more with our owne Treasure but keeping it vnder the locke and key of his owne power in Christ So yet looke what we come short of Adam in the measure of grace in this life wee go beyond him in the vnchangeablenesse for alas how little are we fit to be trusted with all but we would lauish it if vnder our owne keeping The Lord is fayne to humble vs rather vnder the burden of our infirmities and corruptions because we are not heere capable of any great matter Being so vnfaithfull in the smaller who should trust vs with the great treasure Lastly it teaches vs to esteeme highly of the grace of self-deniall as beeing the contrary grace to Adams corruption For he fell by too much trusting himselfe wee stand by the grace of selfe-renouncing And it s not amisse to consider how iustly the greatest penalty of man stands in the losse of his freewill and in the slauery of the will to sinne because this freedome abused caused his ruine So fearefull is the error of them that maintaine that man hath still free will in himselfe remayning to that which is good Art 3 Q. Was there no other thing to make vp his misery saue onely his fall A. Yes The effects of it caused him to be miserableâ— both the effects of sinne and punishment For sinne first his actuall brought forth originall his originall all actuall sins and both these procured all penalties And that thus God hauing threatned him death if hee sinned did iustly inflict sinne for sinne and gaue him ouer to his desire and concupiscence Seeing he would forfeit his Image for a trifle he left him to be as he desired a masse of corruption and rebellion As a pitcher dashing it selfe against a stone wall is iustly split to pieces So that by the wrath of God was inflicted vpon him the losse of Gods Image standing in righteousnes and true holines a depriuall of the Glory of God both in soule and body as if the LORD should say Seeing thou wouldst needes thus rebell fill thy selfe with it be so to the full Hence came that vtter impotencie of mind and members to purpose to wil or execute any good Nay an vtter auersnesse froÌ„ it an vtter incapablenesse of it a contrariety of spirit vnto it Ioh. 14.4 5.14 Psal 5.15 Rom. 7.23 24. many other For a taste take these originall darknes erroneousnes of iudgement captiuity thraldome of will insensiblenesse of heart impotency of the faculties enmity to al goodnes totall impurity of the whole spirit propension to any sin and vnaptnesse to any good occasioned seruilenesse of the will vnsubiectnesse of the outward man vnsauorinesse in a word the death of the grace of creation This for sinne So for the penalties a seed of vtter impenitency dedolency obstinacy apostacie and excommunication fâ—â—m God Eph. 4.18 From this fountaine proceeded both actuall sinnes and actâ—all peâ—alties sinnes of commission omission ignorance presumption inward habits as hypocrisie earthlinesse ignorance errours profanenesse vnthankfulnes hardnes of heart and outward acts as in both tables impiousnes vnrighteousnes intemperancy and the like of which see Rom. 1. and .3 2. Tim. 3.1 2 3 4 5. So penalties actuall as the impurity and curse of corcâ—pâ—ion and biâ—ch the losse of the right and dominion of the Creatuâ—es the curse vpon Gods blessings hellish terrours diseases pâ—uerty discredit imprisonmâ—nt feare of death guiltynes of iudgement and vtter misery of losse and sence in hell Q. You haue laid many things together and I consent to all Yet I desire a little more distinct order of them being
a weight as I haue heere described could be carryed with ease especially through so many Sermons of conuiction as many heare Oh! that any should sleepe in such deepe debt so banquerupt as they bee short with such an intolerable weight crushing them Surely except there were a plague of insensinblenesse added to all other misery it could not but affect men otherwise But till sin begin to be out of her element and feele her misery Christ and the soule can neuer be reconciled in one Vse 4 Fourthly this should cause vs to wonder at the goodnesse of Gods dispensation of this misery That both in the sin and in the penalty it should be so mitigated by the prouidence of that God who for vniuersall ends restrayneth the force and violence of this misery why should God so order it that he in whom the fountaine of all sin abideth should yet bee in his particular nature stinted and shortened within the compasse of some â—ew foule sins what hinders in vs why not all as welâ— any sin shouâ—d bee our beloued who much â—o appointed that in this plenty of Plagues the cause wherof of wee carâ—y about vs so few of these shoâ—ld light vpon vs Hâ—th not sinne made vs a dunghill of sinne and a sea of sorrow why then see wee so few blinde deafe lame dumbe maymed out of their wits poore aâ—d miserable crea uâ—es as wee doe Shâ—ll wee by this indulgence bee hâ—rdâ—ed to thinke our selues lesse wreâ—ched and miserable then wee are or rather admire that goodnesse that sâ—ffers vs not to bee so cursed as wee deserue Q What vse is to be made hereof A. First â—t may teach vs to acknowledge singuâ—ar patience in God to dispence so merciâ—ulâ—y and manifoldly with man huaing incurred this Promunire with the Lord that he did not quite destroy him but alâ—oweth him so many comforts encoâ—ragâ—ments and helpes of nature and life all which hee might b ue stript him of All saue hell being meere indulgence of mâ—rcy as the support of nature in heal h in strength with wits sences breath of ayre vse of Earth influ nce of Heauen marriage posterity wealâ—h credit gouernement c. more then hee â—ught to damned Rebels who might haue beene destroyed when borne Secondly to iudge aright of this sin not to slâ—ght it as Pâ—pists and prophane men doe To count our selues miserable by it to esteeme it aboue any actuall siâ—s to iudge of it not by the matter or act of it but by the villany of it against the Vnity of God his Crowre and dignity The little weigh ng of this hath caused men to make such small account of actuall sin to make it a merryment as Fornâ—cation they will say it is a tricke of youth c. And the truth is from the slender esteeme of sin comes that base esteeme of Christ with many Whereas except Christ had beene made sinne in the roote it selfe by imputation and satisfied for it all the imputation of actuall could not haue profited vs. Iâ— to raze the picture of a Prince bee such a crime what is it to deface the Lords Oh woefull wretches who dare say baptisme doth abolish that which all the grace of Christ cannot wash off till death All other sinnes are committed in a corrupt estate this in a pure one and therefore CHRIST that immaculate Sonne of GOD was faine to lay aside all his holinesse that hee m ght clense the slaine and the guilt thereof as a double dye out of our nature One of the miseries of orignall sinne is that its vncapable of the due conceiuing its owne woe but thinkes it selfe in good case as a drunkard forgets the sentence of death and dreames of great wealth And therefore wee had not need adde thirst to this our drunkennesse by esteeming it slight but desire the LORD rather that hee would awaken vs out of this delusion But more shall bee sayde of the vse of this in the sixt Article Q What is all this misery to vs who neuer sinned his sinne Art 4 A. It is ouerspred as a leprozie of the whole body ouer the whole nature of mankind all sorts sexes states degrees Not one free as all misery is in euery one so ouer all without exception Psal 14.1 2.3 Pro. 20.9 1 King 8.46 Eccl 7 22. Rom. 3.9 Iam. 3.2 1 Ioh. 1.8 Iob 14.4 and 15.14 Psal 51.5 Examine the texts All both Iew and Gentile Barbarian Scythian bond and free noble simple learned and idiots yea all who are to be For as they are in our loines so we were in Adams Adam not beeing a single person but in the whole stead of mankind before hee had issue Q. How doth this trueth appeare more clearly A. Both by the Scriptuâ—e and reason Paul sayth Rom. 5. that by the disobedience of one sinne entred into the world and by sinne death What is that Sin and curse ceazed vpon all he whole world as well as Adam and Eue. And the like proofes fâ—llow in all the verses as verse 14. Death reigned from Adam to Moses ver 17. By one mans offence death reigned by one ver 18. By the offâ—nce of one iudgement came vpon all to condemnation and ver 19 As by one mans disobedience many were made sinners So that this Article remoues all conceite of any man whatsoeuer I say meere man to be exempted from this masse of corruption No Rom. 3.12 All are gone out of the way not one doth good no not one All the sinne all the penalties of sinne belonging to Adam himselfe belong to vs wee may vse Peters choise word 1 Pet. 1.18 By the tradition of the fathers All these are conueyd to vs by the tradition of Adam not example but propagation no one of all these tokens miscarryed but as hee sent them to vs for a cursed memoriall what he had done for vs so were they all and each of them deliuered to vs wee faile not in the receiuing of the whole summe to the vttermost farthing Q. But in what order is this masse of euill deryued to vs A. In this That first the actuall sinne of Adam and Eue eating the forbidden fruit is conueyed and made ouer to vs then originall then actuall then penalties all hanging each vpon other as the lesser boates tyed to the great ship But yee will obiect that Paul himselfe Rom. 5. sayth That others sinned not after the similitude of Adams transgression I answer True not against a set law as Adam did but yet they were held guilty before GOD of Adams sinne as if they had knowne it So then marke although wee did not indiuidually and personally see talke with the Serpent put forth our owne hands and put the frâ—ite into our mouth yet wee did eate it as well as hee And why Because the sinne which Adam committed ere hee had be gotten a sonne or childe was the sinne of nature not of a Person As it is sayde Leui himselfe payde tithes in Abraham Heb. 7.9
of sinne As concerning those notions which were left in them and were in stead of a law they were onely enough to condemne them not otherwise The most ignorant and vicious among them easily blew out that dimme sparke they had by the blast of their strong lusts and were giuen vp to a reprobate sence and horrible lusts Their most morall Philosophers although to the shame of Christians it may bee spoken hatcht vp their sparkles of dimme light to some measure yet as touching the true knowledge of sinne they had it not they thought some sins no sins some sins vertues and some vertues vices and the sinnes they saw they neuer saw them by a word or in the curse due to them they saw a dimme twilight of an vnknowne GOD vertue vice punishment or reward and therefore were farre from any true enlighting Q. But what doth the Law worke in particular A. Two distinct things Knowledge and conviction For the first reade Rom. 7. I had not knowne sinne if the Law had net said Thou shalt not lust In which respect sinne is said to raigne from Adam to Moses yea and vnder the old Law in respect of any conuincement But since the Ministery of the Word of reconciliation came the Lord hath enlarged the power of the Ministery of the Law as a preparatiue thereto in the hearts of men As Paul saith 1 Cor. 10. Those that heare the word plainly preached and by name the Law in the true spiritâ—all sence and sauor of it they fall downe and say that God is in you of a truth Not that the Ministery of Christ is properly Legall for we are Ministers of reconciliation but not excluding it Christ came not to destroy the Law in the doctrine of it for it leades to Christ saue in the rigour and dominion of it The Law then first searches the soule it s the candle of the Lord and pierces the bowels of the spirit those secret windings corners shifts and euasions of it bee they neuer so colourable and subtill It is as a great torch-light in the dead time of night in the hand of an Inquisitour which searches an house for Papists and Iesuites and finds them in their Masse and takes them with all their bookes and trinkets As the persecutors of the Saints searched all vaults and priuy doores barnes and mowes of hay and corne with speares sharp spits and swords so is the Law acted by that spirit of conuincement and search Ioh. 9. the discouerer of the thoughts and Heb. 4.12 pierceth between the ioynts and marrow The Lord hath giuen it authority ouer the conscience as his owne Bayliff to hunt out and discerne sinne in the colours in the kinds of it open secret thoughts affectioÌ„s yea concupiscence not the bare letter of the Law but the spirit for Paul notwithstanding al Gamaliels teaching knew it not And the conscience of the vnregenerate being once thus stirred is as the light of the Law to bring God into ech priuy part Not a dimme twilight but a Sunne at noonetide which shines froÌ„ East to West all ouer the spheare of Heauen and makes euery soule come out as Adam from the bushes by the voyce of God so cleerly bewraying a man to himselfe that for the time hee thinkes all other men see him pointed at by the finger of GOD. Q. How is it that the Law of GOD is the reuealer of sinne A. That most Holy and wise God who first contriued and vttered it put the light of his owne pure Maiesty into it and enabled it to discouer sinne to the soule not as other Lawes to speake to the eare but to the conscience and although there is no commandement in the whole booke of God Psal 19 Psal 119. Heb. 4.12 Eph. 5.10 11. Ioh. 3.20 which comes not from the same Author and spirit of light and truth yet the Lord hath more peculiarly put this power of Enlightening into this his morall Law as conteyning a more full exact and cleer view of all sinne both in the Nature and penalties of the same and according to his ordinance so it worketh not by the bare ten words syllables but the effectuall Ministery thereof accompanyed with the Spirit And looke what I say of light the same I adde of coâ—uiction also and her worke both are put into the Law by the same GOD whose fingers wrote it Q. Is vnbeleefe of the Gospell discouered by it A. No The Law is a modell of the righteousnes of Creation in which there was no need of fayth therefore it onely reueales those sinnes which make vs guilty without a remedy that it might dryue vs to seeke a remedy Yet we must not thinke it an imperfect light for this cause For as no man calles the Rules of Grammar imperfect because the Rules of Rhetorique are not in it so none can call the discouery of the Law insufficient because it reueales not the sinnes against the Gospell Q What sinnes doth the Law discouer A. All sorts by name Actuall and originall Q. What need any more be sayd of thiâ— haue we not heard enough of the nature of Misery in the third Aâ—ticle both in Sinne and death A. Euen that we spake there flowes from no other spring then the Law of God onely heere we adde this Article to that for this cause In that we onely bounded misery within her Compasse shewing wherein it lyes simply considered But when wee adde The Law reueales sinne wee meane as sinne and the curse lyes vpon vs as we are guilty of it and cursed by it the Law doth set the saddle vpon the right horse and so shewes sinne in her colours to the soule that it might apply the knowledge of it to thee and me in particular and this is a further worke Q. Well proceed to the enlightning worke of the Law about Actuall sinne what is it A. First the Law in the spirituall Ministery thereof doâ—h disperse those mysts and skales of the blindeye that suffer not light to enter Secondly It opens and giues light to the eyes to see sinne in her true colors For the first According to the sorts of sinners so doth the Law take away their lets of knowledge Take three or fore Instances Put case CHRIST had purpozed to enlighten a Pharise in the knowledge of sinne he would haue remmooued all the corruptions of the Law and darknes of the text They had establisht a Corban which might free a child from the fifth Commandement as their heires the Papists at this day dispence with any murthers or villanies if for their Catholique cause and ends They had curtolled the law in point of her extent confining her to some grosse crimes and taken away the key of light from the people about particulars They had set vp an exposition of their owne inuention they had made what they listed to bee sinne and what they pleased to be none they had soothed the people vp in this course and sowed pillows vnder
their elbowes thinking the law was giuen them to obey and not to enlighten or conuince oâ— sinne They had taken away foure or fiue sinnes from the Law as the Papists now doe the second Commandement as yee see in point of adultery and diuorce of oaths and periury of iustice and reuenge of loue and charity Mat. 5. ver 27 33 38 and 43. What was this but to call light darkenesse and darkenesse light If then Christ had meant to giue them true light hee would haue scattered those false and base conceits and corruptions as indeed his Sermon on the mount was chiefly to that purpose Secondly come lower to those that liue in the Church of GOD many are ignorant by meere want of meanes as thousands of Congregations at this day are though baptized I remember the speech of a Reuerend man that once on the Sabbath lighting vpon a Company as hee was going to preach neere-by who were some at foot-ball some dancing the Morris others quaffing in the Ale house asked them Sirs why doe yee thus prophane the Sabbath They answered him Alas good Sir wee know not that wee doe ill in our dancing or drinking which drew teares from his eyes If then GOD meane to enlighten such hee will giue them a Ministery of light to teach them what is good and what is euill So to come further put case a third soft hath some kind of light yet still mainteining a ciuill prophane or hypocriticall course what will the Lord doe to enlarge them with cleere knowledge Hee will take away their barres also Q. What are they A. These or the like First Their preiudice against the light and the meanes of light and instruments of light which hinders them from knowledge They haue perhaps a conceit that its a needlesse thing curious and vnprofitable a new fangled toy of some men or very difficult to get if not impossible These Ministers and their preachings are but noveltyes and might bee spared keepe people from their callings trouble the peoples braines and fill them with fancies These and the like false principles of preiudice Act. vlt. 22. The LORD will remoue Secondly Their custome in darknesse they haue liued as their forefathers and done wel enough new matters are yrksom also custome in profanenesse which holds them from comming where any light is for men are loth to know that which should vnsettle them in their loue See Ioh. 3.19 20. Men that loue darkenesse hate light lest their euils bee discouered Thirdly Their hardnesse of heart and purpose to liue in their lusts still For although order of law may compell them to Church yet when they see that knowledge robs them of their lusts they fare as a beare robbed of her whelpes and fight against the light of the Law as Pharaoh against the returning waters because their free-hold is toucht lose their lusts cosenage in buying and selling deceit lying pride reuenge they lose their life Fourthly That wofull dulnesse of edge and bluntnesse of spiâ—it by which they make themselues incapable of knowledge Heb. 5. Especially of any maine and material points Fifthly Generalnesse or slightnesse by which they please themselues to know the meer common sins which euery one may read in great letters runningâ— and through eâ—sâ— seeke no further because indeed knowledge is not their ayme but their policy to auoyd the shame of grosse ignorance A man that hath no more vse of a Map then to see the breadth or situation of Essex will content himselfe with the generall Map of that Shire but if a man would haue a due suruey of some Towne what breadth it hath what such a Lordship therein situate is what lands woods pastures hopgrounds hee will get a Draught of that Towne or a Suruey of those particulars So heere If God meane to enâ—ighten a carnall generall and formall professor or hee will take from him his generall Map and subtill generalities whereby hee detaines the truth in vnrighteousnessâ— and reach him a more speciall Map of sin to study vpon Sixtly He will remooue his sefeloue by which hee is loth to bee informed in truths his partiality and subtilty which suffers him not to heare such Truths as are like to oppose his personall precious and beloued euils whereby hee is loth to heare of any sins saue other mens not his owne and so he shunnes particular light of things which might prooue either against his luâ—ts ease credit or course in euil to vnderstand If a man bee a good Iustice hee is willing to know the Statutes and bee informed in them well that hee may be able to punish sinne to purpose If not hee is willing not to bee informed of them So is it heere but if the Lord will enlighten him hee will enlarge his Law to him and him to his Law that hee shall bee gladdest when hee meet vs with the most distinct and cleere light And so I might be infinite let this view be sufficient for this sormer Q How doth the Law giue light to the eies in knowing Actuall sins A. Both in themselues and in their penalties Q. In themselues how A. Sundry waies some of which and the cheefe I will note by them desiring the wise Reader to iudge of the rest First The Law doth present the soule with the authority of GOD in commanding and sets vp her selfe not in the sences or back parts of man but in his conscience the most priuy chamber of the soule This no law of man can doe No nor can any destitute of the law be truely seazed in conscience by any sinne But the Law sets vp the Lawgiuer in the conscience presenting him to her in all his Souereigne Iustice wisedome and Power that so she may esteeme of sin not as touching man but trenching vpon God in all his attributes This is a great discouery and causes sin to bee conceaued as it is not as the passing act seemes which begins and ceases with time but this is infinite in time merit extent and scope because against an infinite God For example An ignorant man hauing hurt his neighbour lookes at the sad consequent of the fact onely how hee hath hurt him in his name cattell wife goods and so the damage is the sin to him But the enlightned conscience lookes at the Lawgiuer knowing that not man but God hath made the Law against hurting man man is the next but God is the chief and last obiect of his sinne And therefore God must bee agreed with or else conscience will keep it vpon Gods record to appeare in due time And put case man would be appeased yea is satisfied yea perhaps mans Law is satisfied by the death of the offendor yet GOD still must be compounded with as chiefly offended Q. How secondly A. It presents it selfe to the soule in the coherence and consent of the law This no man can see except enlightned S. Iames cleeres this Iam. 2.10 Hee that breakes one is culpable of all Meaning that such
thoughts and intents of the heart the Power of GOD is with his Law to search for the King all vaults and dungeons and nothing is hidden to the eye no more then the earth to the Sun Sinnes of great consequent euils or lesse small sinnes in mens esteeme and great still and crying hidden from man and open to his view granted or defended carrying color or condemned by the world Old ones or new in a word The Law inquires vpon sinne according to the Anomaly of it not onely the circumstances And this was our Sauiours chiefescope in that holy Sermon Math. 5.6 7. Chapters correcting those base limitations of the Law which the Pharises made tying men onely to a grosse literall sence Thirdly in her aggrauating power whereby she enlarges sinne by her Circumstances causing it thereby to seeme the more odious and setting the worse colours vpon it as because such a person committed it a publique man against such light when he needed not from meere malignity of spirit in the midst of blessings against mercy Gospell vowes couenant c. which I do not speake as if all sinnes were alike but because all are sins and culpable Fourthly in her Purity The Law doth not go to tell the soule of each sin but sets the Mirror of Gods purenesse before her that she may according thereto discerne and iudge of sin good and bad â—rue and euill Truth wee say is a Rule of her selfe and her contraries There is a secret purenes in the Law whereby the soule discernes an euill in things which the world sees none in and againe sees none in some wherein an hypocrite sees much For the former A soule that hath cleer and thorow light in himselfe is a Law to himselfe in some things of specialty and accuses it selfe for the departing from the pure manner ends ground and measure which GOD requires as sometime in the keeping of Sabbath in vse of liberties in speech or silence in doing or abstayning hath a Law within him not so much what this morall precept bids or forbids as what the purenesse of it imports So that looke what sorts most with will flesh case or the inclination of nature she suspects yea euen in doubtfull cases yet withdrawes for safety rather then ventures vpon termes of her owne abhorres appearances as well as substance of euill And as in matters of God so in matters of men this Purenesse Rules the case when perhaps no Law is at hand as Phil. 4. Finally brethren whatsoeuer is Holy whatsoeuer pure honest of good report c. An heart enlightned can better iudge by this Rule then any thing sooner espies what is honest sauoury then any other can dâ— yea and by this casts off al those base additions oâ— man which want a word and therefore although they carry a shew of holines yet are base copper coine both makers and creatures as Col. 2.23 beeing far from pleasing GOD for lacke of a word to carry his purenes into them This I thought good to speake of the lâ—ght of the Law to giue a taste of the rest for a wise Reader will guesse at the Lyon by the paw Onely one thing I would adde that â— of these latter things I would craue the Reader to make vse of in the fourth Article of the third part so far as it may serue for vse of Christian direction and so I shall there spare this labor Q But is all this light requisite for a soule which seekes conuiction or may lesse serue A. I answere I do name these as helpes to serue the worke of the Law in conuncing not to forestall the worke of the Spirit The more sound light the soule hath the better howbeit God is free to worke in what way and measure hee please It s one thing to say what light the Law can afford to some and doth toward conuiction another with what degree it may please the Lord to bee content to worke Hee can vse these helpes or perhaps the sight of originall sinne to abase a wretched heart with greater light or lesse may serue him as hee pleaseth But the truer the light the sounder the Conuiction The Lord doth in this case as the state of the soule best admits sometimes keeps away exceeding light in all these lest the sule should lye opprest vnder her burden culling out some sinne with due circumstances of vilenesse and shame to bring the soule vpon her knees in a most kindly manner Hee nis or bound heerein Q. How doth the Law present the Penalties with light to the soule A. To adde so much here as may make vp that of the third Article this I say That the Lord shewes the like power authority and efficacy of light in these as the other He takes away all distinctioÌ„ of veniall mortall from a man presents himselfe to him in his full iustice of reuenging al sin without exception remoues all cauills and subtill extenuations of punishment aswell as of sin makes all sin appeare mortall to the soule without Christ veniall with him Tells the soule Deferring of punishment is no remoouall of it That some sins go before some follow after but all meet earlyer or later in iudgement Eccles 12.1 2. 1. Tim. 5.24 That all sinnes deserue all punishments That the least cost the Lord Iesus his blood and he that beleeues it not shall pay for it in hell That God doth indifferently hate and punish all Tribulation and anguish is to ech soule that sinneth Cursed is euery one There is no lying hid from Gods eye no shift or euasion besides fayth and Repentance No amity or Combination of sinners no ioyning hand in hand no counsel can preuaile against God who hath all penalties and executions in his hand to worke by That the Court of God is not as the Popes no Relaxations Commutations of penance Dispensations to bee had there That the hauing our hell heere is no Release or Heauen for heereafter but if wee haue not had heere wee shall there haue all if we haue had heere we shall there haue the full summe of punishment without Christ And by this the Lord prepares the sinner for conuiction following in a far deeper measure as in the point of terror shall appeare Q. How doth the Lord reueale originall sinne to the soule A. To adde a little of this also to the third Article the Lord doth this many wayes First by the speciall termes of his Word Secondly by comparison of actuall sins Thirdly by the properties of this originall Touching the 1. the Lord is in no one thing so emphatical as in the names hee giues to this poyson He calls it The Old man Rom. 7.1 2 Rom. 7.7 Rom. 7.23 24 25. Gal. 5.17 Rom. 8. â— The flesh Lust Concupiscence The law of the members The Law of sin reigning in the members The Old husband who hath the wife in subiection The body of death and the like Which affectionate termes sought for the nonce
in our hearts that we do truly and sauingly see whatsoeuer the former fiue Articles said of sin consenting to all That they are true Chap. 1.24 Saint Iames saith A foole seeing his face goeth and forgetteth him Beware wee doe not so but if euer wee would come to the mirror of the Gospell in which we behold the face of God plainly let vs make way to it by S. Iames his Glasse Diuide not the things which GOD hath put together Although the Law haue no Christ in it yet the Maker of it vses it as a Schoole-dame to him Let her then point at euery lâ—tter in the Crosse-row and rip vp euery error and distemper Gal. 3 2â— do not abuse the rule nor crooke it wilfully as Pharises to mistake the sence to hide to descant vpon and to diminish or excuse any euill but let it be the Lords light set vp for the ends that follow Detaine not this part of the Word in vnrighteousnesse lest thou neuer come to the next step but perish in a twilight for want of a cleere discouery Wee are loth to bee informed of that which when we know wee are loth to renounce Grace begins at the roote of enlightening Examine thy selfe in thy vprightnesse heerein Secondly it layeth open the vnspeakeable iustice of God in suffering such darkenesse to spread ouer the world for so many ages and still in many nations who sit in the valley of darknesse Wee haue many trauellers into those Indian parts who in the beholding of the faces of sauages should tremble to thinke that the Lord for so long should not regard their ignorance when yet hee suffred a great part of the other Asia Affrike and all Europe to see light Oh poore wretches what can the dimme light of common conscience helpe to discouer darknesse how merry are they in assured destruction and how should it yerne the hearts of Christians to behold them As for the state of thousands vnder the gouernement of Protestant Kings who hauing Baptisme end the Bible in English yet neuer had the blessing of a searching Ordinance what shall wee ascribe it to saue the wrath of GOD vpon a woefull Nation kept and content to bee kept in darknesse because their workes are euill Both the leaders and the ledde must fall into the ditch The last vse thereof may bee instruction to teach vs how deepe a blindenesse is cast vpon the soule in poynt of discerning her owne sin and danger Nothing is further off then the reflex of our owne corruption vpon conscience nothing more teadious then to bee it formed of sin in the kinde Hee that comes to tell vs what we are is our deadly enemy and many professors haue gone many miles to get them a Preacher whom they haue persecuted when hee hath taught them the mystery of iniquity in themselues their priuy pride hypocrisie spirituall wickednesse of vnbeliefe ignorance and loue of the world but especially their old Adam placking their mufflerâ— from them and laying them naked and awake to their owne conscience Oh! it is the ioy of the vnregenerate man when hee can make himselfe beleeue hee is not the man hee yet knowes or may that hee is Ier. 1â— Alas sinne lyes deepe and Who can gage the deceit of the heart sâ—ue onely the Lord and the spirit of the Law which diuides betweene the spirit and the soule Therefore how should this teach vs both Ministers and people to loath all generalities and to learne the Law in the true sence and the through-enlightning of it It is a foolish speech of some who desire that they might fall into some grosse sinne to humble them by But howsoeuer the Lord awaken some by the lowd cry of their foule sins as drunkennesse blasphemy or the like surely that which is likest to preuaile with the ciuill and morall sort is the enlightening of the tenth CoÌ„mandement For they can wash off actuall sinne which colours as fast as they offend laying good against euill but when the spring of their cursed nature appeares which runnes vpon them continually I say then this body of death will doe it Rom. 7.24 Q What is the second worke of the Law A. This conuiction which I call the second worke of the Law is twofold partly concerning the iudgement and partly the soule or whole man the former I call simple conuiction the latter conuiction with terror Touching the difference whereof note well When once the soule is throughly enlightened if the Law proceed in her worke she comes to apply her light to this conuincing of the soule and first by causing the conscience to ioyne against it selfe and to say Thou art the man this differs from light be it neuer so particular because it is light with application to the soules selfe in speciall Againe hauing been thus conuinced in conscience I am this sinner if the Law still worke it proceedes to the second degree of conuincing Which is not onely an application of sinne to her selfe but a due yeelding of the soule to lye vnder the bondage and feare of punishment belonging to such a sinners wofull estate A man may heare and not so much as bee enlightned Hee may haue great light and yet neuer bee conuinced in conscience Hee may bee conuinced and yet neuer bee duly held vnder any true bondage as wee see in Saul and others But the Law workes all Q. What then is this worke of Conuiction by the Law A. It is the second worke of the Ministery of the Law by the efficacy whereof the soule beleeues her selfe to bee that which she knowes to wit this sinfull and cursed one A most powerfuâ—l worke yet no other then the poore Minister of GOD enabled by the auâ—hority of the Law may and doth performe For why when the poore soule sees that the LORD hath reacht her out the Key of light to see the wonders of his Law to â—o idle endes but that hereby she might go further and apply it to her selfe confessing her selfe to be â—he party what hath she to do saue to let all other guilty ones passe and to passe sentence vpon her selfe confessing She is this miserable sinner Neyther can any thing hâ—nder this proceeding except it be a lewd heart that is vnwilling to put her necke in the coller and so detaines the truth â—ight of the Law in vnrighteousnes But if the Law can preuaile this light shall prooue beleeuing and conuiction See Ephe. 5.13 where the Apostle sayth The light doth argue or conuince For that disputes thus That soule which is thus sinfull and cursed is truly miâ—erable and so abydes of her selfe But I am thus sinfull and cursed Therefore c. The assumption is conuiction The conclusioÌ„ is terror ConuictioÌ„ argues so strongly against her selfe that she reflects the light of the Law vpon her conscience making it her accuser and Iudge and stopping the mouth of the heart from gaynsaying or kicking against the pricks Thus was it with Paul
voice and as much as our matter We should labour to be so honest in our way sinceâ—e louing faithfull tender to soules denying our selues and hauing a sensible stampe of conuiction in our selues that wee might not wrong the Word we teach It is not the rolling of speech our lowd words but sincerity and simplenesse of our scope that must preuaile as Paul saith 2 Cor. 4.2 3. Oh tell men 2 Cor. 4. â— Deut. 29. If any heare the Words of this Law and blesse themselues with peace Gods wrath shall smoke against such Doe not blanch doe not dawbe with bad morter sow no piâ—lowes but rather pluck off mens mufflers and vizors and cry as those Boanorges did Awake oh dead slothfull suotill heart Bee not beaten off from this by the peoples vnthankfulnesse and repining plow we with Gods heifer and he shall teach our tongues this logique Study we our selues first then the Scriptures and the Spirit of conuincement shall follow vs wh ch the wâ—â—ld shall not resist We shall be a sweet sauor to God in all Eze. 33.3 4 1 King â— 224 both who are saued and who perish if we doe thus else we shall pay for their blood Suffer no Sycophant to disswade vs as hee did offer to Michaiah Though the wicked will say Wee are informed and haue plowed with other mens heyfers and we â—eâ—er speake well to them yet in the end faithfull witnesses shal be honoured Secondly the people must bee warned to shake off their Branch 2 lets of conuiction Let the righteous smite you it shall bee as balme The poore man whose impostume was let out by an enemy fared better by him then by all his Physicians Hunt out those three enemies before and adde a fourth of selfe-loue It is an Adder which will not heare the voice of the charmer The sweetnesse of vsury pleasures lawfull liberties ease will be as a Delila to keep off the least conuiction of the Law How can I want such a sinne Who can prooue such a gainfull lost to be so sinfull Surely he will sting thee with it as Delila did Samson when the sweet is past who now so enchants thee and then most of all when thou cryest The bitternesse of death is past Againe thinke not cch pâ—ng or glimpse of light or holding of a truth to be conuiction For so the Deuill will betray thee if euer thou be called to suffer Nay in thy ordinary course thou wilt confesse a Christ but deny him before a Papist Thou wilt say Thy soule is more worth then the World but stake it for a groate Conviction is no opinion but the ouerpowring of the Conscience If the truth bee no stronger then the Soules resistance there is no Conuiction The Martyrs gaue their blood for Transubstaâ—tiation Which they had neuer done had they not seene and beene conuinced of the issue of it Thirdly Examine â—hâ—y selfe about this weighty worke of the Law that thou maist hope to go on more safely Try it by these markes First By the loue of a conuincing Ministery and loathing of the contrary Secondly A cleering of God and the righteousnesse of his Law call thy selfe the slaue sold under sin As he to Achan Giue glory to God! Hug the Chirurgion that lanced thee Thirdly Shame and confusion for sin Dan. 9. The Publicane durst not looke vp Peter bids Christ depart for he was vtterly confounded at the power of Christ Thus they in Ezra 10. vnder the raine of Heauen so thou vnder this showre Rom. 6 21. What fruit Fourthly By thy thanks to God 1 Cor. 14.25 God is in you of a truth Fifthly Vnder thy confusion till God raise thee vp Habac. 3. let rottennesse enter into bones that peace may be in the day of trouble Crust not ouer thy sore waxe not weary of this work of God as most doe A man once throughly shamed and confessing is hardly after defiled Lastly let it end in true consternation of soule and terror for thy sin of which we are to speake Q. What is the second worke of Conviction A. The second is of the whole soule callâ—d terror and bondage For when the former worke of conuiction hath prevailed it works thus that such a soule is as vnder an arrest and seeing it selfe this sinner this cursed one hee is thereby killed and the spirit brought into terror and bondage And this the Lord sees meet to adde to the former for else as a dog with his chayne loose so the conscience runs riot with the worke of bare knowledge of sinne But if the dogge be fastned to his chayne hee is vnder custody And this is that which is so oft spoken of in Rom. 7. when Paul saith When the Law came I dyed Meaning in spirit and conscience That selfe of iollity ease and security which sinne afforded was nipt and quasht and in stead of it a sad item giuen to the soule taking away the taste of her morsels mixing the gall of aspes with her drinke and stinging her as an Adder and stabbing her to the heart as a sword for her conuinced villanies yea and none more then this body of death which still dogges her and wounds her as fast as she licks her selfe whole with all her duties or abstinences and works and shifts proouing her a slaue sold vnder misery and shewing her a nature a world of sinne and woe to beare downe all her morality and hypocrisie An heart vnder this bondage cannot be stild with Rattles the Spring comes so fast that there is no stopping it by the wit of man till a stronger streame turne it backe The like speech is that Sinne by the Law slew mee Hee meanes not any mortification but hee touches vpon that point of the iolâ—inesse of a sinner who that sinne might bee out of measure sinfull prides himselfe in his estate This pride the law resists le ts out the rankenesse of it and abases it with terror of hel and wrath And that in so great measure of times that when God leaues them from hope they wickedly bereaue themselues of life And yet this is not grace but in the elect a seed of it without which the Lord were no more fit to treat with them about saluation then a Smith to meddle with a wild horse but when hee hath cast him hee can handle him at pleasure This worke in Scripture is called the Spirit of feare or Bondage not bondage to sinne but by it whereby as they who are prisoners vnder chaynes doe lye in sorrow and horror without escape or hope so doe these Their spirit is enslaued to feare their conscience to guilt accusation to the whip of wrath and iustice yea crusht downe to Hell by the torment of such a spirit as cannot sustaine it selfe for the restlesse anguish thereof Q. Seeing this point of legall terrour is one of the maine points of this first Part tell me how many things make for the vnderstandâ—ng of it A. Three things especially First
The difference Secondly The nature the effects and end of it Thirdly The extremitiâ—s or abuse of it Q What is the difference of it from the former legall workes A. The worke of enlightning casts out ignorance the worke of conuincing resists deadnesse and insensiblenesse But this third of consternation or terror resists that pride and iollity of a sinner ouerbearing himselfe and lifting vp himselfe in his sinne without checke or remorse And this latter is of all other the most proper worke of the Law to tame and beate downe the lofty heart of man setting vp a Law to it selfe to walke as it listeth without law or feare Q. What is the nature of it A. It is a presenting more or lesse of the wrath and penaâ—ties due â—o sin vnto the whole man by the conscience for the casting of it downe at the feete of God Marke these heads First It s a presenting for the dead bare letter of the ten Commandements cannot doe this by any magicall power No it s the worke of the Powerfull Ministery of the Law which can doe it The Lord who put the former gift or conuiction into it puts this also of subduing and casting downe into â—his Law Ministery Although in appearance it be weake yet God setting it on worke with the authority of his Spirit with power to carry his errand into the soule it shall be able without feare or flattery to doe it and to doe that which no Law of Princes can effect euen to flait and gaster the conscience Lawes of men are absent but this law is pâ—esented by God to the soule From him it first came and by him it was giuen in terror and earth quakes by strong Angels to master the proud heart of man and is still pronounced and presented to the same vpon the mount Ebal of the legall Ministery in the open assembly as it came therefore from God so it is supported in her power by God and serues for his vse in all places to arrest and cast downe all sinners and carry them to prison vnder sentence at the Iudges pleasure Secondly It doth present the wrath and penalties of sinne especially Till these come sinne is at peace Euen as while the Iudge is reading his Commission or giuing his charge or calling a Iury or hearing the crime debated but when the thiefe sees more that hee hath power to giue oath take euidence and verdict and pronounce sentence of death presenting the messengers of it to the eare the knife the hatchet the fire the halter then his courage comes downe The law in her Ministery is this voice of God and Iudge of a sinner Rom. 4.15 therefore called the Ministery of the letter the messenger of wrath the Law of sinne and death Rom. 8.2 Not of the wrath of a man against a man but of God against a sinner not able to kill the body but to cast body and soule into hell This law curseth from Gods mouth euery stale sinner soked in his lees Cursed be euery one that abides not in all things to doe them cursed from God be euery lyer swearer adulterer hypocrite worldling Desolation and destruction tribulation and anguish be vpon euery soule that sinnes high and low without baile or main prise and if God curse cursed they are and who shall blesse them It is no curse of a sinne vpon a sinner no Popes curse with booke bell and candle which yet made Kings to tremble and made them as blacke as soote in the opinion of fooles no not the curse of a father which may turne to a blessing as Iacobs did to Simeon and Leui but the curse of the eternall God whose wrath is the messenger of death and blasteth indeed wheresoeuer it lighteth and whatsoeuer resists it This wrath I say marke well in the penalties of it temporall spirituall and eternall the law presents to a sinfull soule Temporall in this life Leu. 26.24 2 Cor. 15.6 read Deut. 29. setting God against the soule in all hâ—r course walking contrary to her because she hath walked so to him vexing her withall aduersity and suffering nothing to goe currant either in one kinde or other marriage crosse children cursed state vntoward successe naught God against me in all Spirituall and farre worse penalties in the soule deserting it and leauing it to her owne impenitency security hardnesse obstinacy which is Gods curse vnder seale Lam. 3.65 as a Baylif holding vnder arrest euen till hell eternall at death euen a separation from the presence of God and a tormenting of it for euer in hell in the fulnesse of this wrath which indeed is the dying the death and yet neuer dead without hope ease or remedy Thirdly Ceazing vpon the whole man by the Conscience for as the law is the worker so the conscience is the immediate obiect of this wrath God hath made it the lawes obiect created it with a marueilous power of sensiblenesse aboue all parts to record and to apprehend all sin and wrath for it if God had not so ordeined it could neuer receiue into it selfe so infinite wrath of Gods Iustice as now it can It exceedes the apprehension of any the tendrest part when it s stung with an Adder scalt with water or boyling oyle burnt with fire cut with a sword the sence of conscience ceazed with this wrath of God is vnspeakeable and cannot be vttered by man it cannot enter into man that feeles it not to conceaue the sting and vexation of conscience being thus wounded for sinne in which it s differenced from all other consciences eitheâ— first Ignorant erroneous and superstitious conscience not fearing or fearing amisse Secondly defiled conscience dallying with God halfe conuinced and halfe whole hypocritically feeling God in some of his Law but preuailing by subtilty against the rest that so it might shunne the dint â—hereof Thirdly Seared and hardned conscience which by long rebellion and resistance of the Law hath got the mastry of the Law and is waxen senslesse and vselesse forgetting her office I say these are cursed neither shall they auoid the dint of this law at the length earlier or later their dog shall awake one day and howeuer they sleep yet 2 Pet. 2.6 Their damnation sleepes not Onely this conscience of which Salomon speakes Who can beare the load of it this wounded conscience differs from all these and is the obiect of the Law thus presenting wrath to it that by how much the more it seemes in worse case then the other three yet by this feeling of God she might in due time prooue better then the best of them And I say conscience is so the next obiect that yet the whole man thereby partakes of this wrath As Iob speakes of himselfe Thy feares are vpon mee day and night The arrowes of the Almighty stick fast in me Thou scarest mee with dreames and visions no rest in my flesh for thee And chap. 33. My bones clatter and stick out all dainty meat is
loues a cheerefull giuer So farre should they bee from censuring others who welter not as themselues vnder their bondage Hee is cast downe enough who is in case to heare of raising vp Secondly on the left hand those doe farre worse abuze this doctrine who being weary of terror and bondage as soone as they fall into it cast with themselues how they may shake it off pretending that this is no estate to serue GOD in And so they returne some to their sport and Pastimes some their Pleasures some their Profits some their old companions some prooue more desperate worldlings and others with Cain to build them Cityes and while out their time heere with singing sad thoughts away Let these know that the course they take is vâ—oâ—ent and much like to them who to stop the cry of their infants put into the brazen belly of Moloc did oppresse their eares with the noise of Pipes and Tabrets As their childrens cry preuayled to bring an heauy plague vpon them which no Pipes could still so when the sleepe of these Epicures is ouer they shall awake with such sad confuzion that all the noise of their Rattles shall not be able to still them And so much be spoken of this point of Consternation and of the three acts of the Law and the vses in speciall There is one generall vse to be added afterward Q. Before wee adde the vse of Terror in generall one obiection offers it selfe viz that Paul Rom 7.7 sayth When the Law came sinne reuiued how then is Terror the worke of the Law Paul doth in that place so affirme the former that he denyeth not the latter adding this But I dyed noting that both might stand together A. Both may be together in one vnregenerate man according to diuers parts For when the Law had slaine conscience then concupiscence reuiued And wee must distinguish betweene the naturall worke of the Law and the accidentall Terror is the proper worke of it and when it s wrought it is as it ought to be But when rebellion ariseth it s otherwise then ought to be When the Sunne reuiueth and sweetens the earth it workes properly when it drawes vp the noysome stench of a dunghill to poizon the ayre its accidentall comming from the loathsomnes of the dunghill So when sinne rebells she doth her kind for she doth as the deuill did when he went out he foamd raged and tyrannized first It proceedes from the fulnes of the stomacke of sin loth and disdayning to yeld to a new guest But howeuer sinne do her kind yet if the Law do set her selfe to do hers this rebellion shall not hinder the killing power of it It shall rather encrease it For when the soule comes to see how lothsome sinne hath made her that euen when the Law by her righteous good nature seeks to destroy sinne then shee most couets it cleaues to it and rushes her selfe vpon it to iustle it aside this makes her conclude her selfe out of measure wofull by sinne out of measure sinfull And when rebellion begins to bee tamed the heart growes more and more vnder feare Although nothing hinder why both may not at one time bee together Onely in the bad commonly it encreaseth till it haue cast out all terrour and so causes the soule to wax worse for the Lawes enlightning because the sweet of sinne hath so preuailed that with an high hand of rebellion it strengthens the iollity of sin and so reuiueth In the godly in whom God will vse the Law as a seed of regeneration and a way to a remedy the Lord will enlarge terror and conuictions so farre that rebellion shall not stand it out but stoop with confusion vnder the power of it It s certein many perish at this second rock of rebellion hauing shot the gulfe of ignorance Q. Cleere this obiection more fully A. To this end first we must cleere the Text. Secondly Lay downe the obiection and answere it First For cleering note That Paul by Sin meanes originall sin body and members By himself I died hee meanes the powers of soule and body these must bee well distinguished Secondly obserue that Paul compares Sinne and himselfe in this point viz The time before and the time after the lawes powerfull comming by conuiction and terror Before the comming of it thus Sinne was dead and Paul aliue What 's that Sinne was aliue in point of her stilnesse Peace and Qâ—ietnesse without any distemper why because either no Law came at all or else came not in her power Againe Paul was aliue What is that Merry iolly lusty secure without any feare Why Because there was none to oppose The death then of sin ere the Law was no true death for still her poizon remayned as the snakes in her cold hole The life also of Paul was no true life for hee was dead in poynt of misery a dead carrion to the life of God but alone onely in the matter or his â—oâ—lity and lustinessâ— Thirdly note Sinnâ—s death and Pauls liâ—e caused this deepe â—oâ—â—e 〈◊〉 betweene them both I laâ— her quietnes and their â—â—ll ty made them as câ—ose as buckle and thong for why sinne was glad to see Paul lusty and Paul was as glad to â—eâ— her quiet Thus it was between them ere the Law â—ame But how since Oh quite contrary Sinner u ued Paul dyed How Sinne perceyuing the Law resoluâ—d not to giue ouer till it had diuided her and Paul who had so long liued at peace together and traded with gaine and pleasure ech by other and to scoure her house of her guest whom she so corrupted the mind the will affections conscience and members of Paul beeing the creation of GOD begins to reuiue to be no longer quiet as before when her trade prospered but to fret rage and be vnquiet On the other side Paul also seeing the Law resolued to gaster him out of his wicked haunt what doth hee dyes is all a-mort forsakes his old mistresse concupiscence and begins to be weary of his trade I cannot open it better then by a Similitude There is some lewd huswife in an end way of a Towne that keepes a base Suckling house and there bee many lewd drunkards companions that sucken her Markes Ere the Constable come shee is still and quiet vtters no distaste at all followes her trade at ease and puts vp her wicked gaynes and the more quiet she is the more merry her guests be throwing all out at windowes and so both consent most inwardly to get her yea and perhaps while this league lasts although the Officer come yet at first she keepes her quiet and they their iollity and both out-face the Law But marke The Officer comes the second tyme vpon them and they vnderstand he is fully bent to execute the Law to pull downe the Alehouse and to diuide the keeper and the guests from ech other how then Then the Guests all turne iollity into feare they are all a-mort
of present helpe himselfe stepped forth to helpe it out he of duty the Lord of meere goodnesse but thus he did found out a way to set man vpon dry land againe out of the gulfe and depth of misery so that the one was not so hidious as this is precious and gracious Q. More particularly what do they conteine A. A sweet view of the chiefe parts of this Redemption First the first hidden and secret eternall Workeman of this deliuerance and that is God the Father In whose bosome this depth lay before all worlds who fore-seeing this ruine and his endlesse Iustice against sinne yet purpozed not to abandon all grace out of his heart towards desolate man but to retaine some still in the bottom of his wisedome good pleasure And note that this appeared not at first yet it was there then and appeared after This is the cause why GOD the Father is heere called our Sauiour and why he is said to Saue vs in ver 5. viz. as in 2 Cor 5.17 he is said to Reconcile vs not by meriting it but by first and originall ordaining it as the first agent in the working of the Trinity the deuizer of this Saluation and of the Lord Iesus the meriter of it Now marke this act of God is described by a double argument The first is the impulsiue cause set down by three words Kindnesse Loue Mercy Whereof the latter interprets the former Kindnesse and Loue noting the remainder of that Goodnesse of Creation as if the Apostle should say The sin of man could not root out this goodnesse so as to take it from God but still he had a bottomlesse goodnesse and kindnesse left in himselfe But the third word Mercy addâ— to them both q. d. The Lord imparted himselfe to Adam in this goodnesse of his ere hee was fallen but hee shewd him no mercy for hee needed none But beeing become miserable Lo he addes mercy to goodnes and enlarges his first kindnes and loue by a second compassion pity respecting him now in his blood and misery in which he exceeds the former as much as the Sun at noonetyde doth the rizing mercy being the perfection of loue The second argument is from the deniall of contraries Not by workes of righteousnes c. The summe is this eternall mercy was free in the conception of it The LORD foresaw not who should in time embrace this mercy nor left it in a middle doubtfull vncerteinty who should and who not suspending his pleasure vpon mans will but he did out of the freedome of grace and mercy when as yet no good in vs was foreseene much lesse actuall when no naturall or supernaturall goodnes was to bee seene in vs euen then hee saued vs because he would so doe Q. What is the second branch of this description A. The instâ—umentall meriting cause of this saluation set forth in those wordes when this loue appeared and againe vers 6 Which he shed abundantly through Iesus Christ our Sauior Note the sweet phrase which Paul delights in to stile both the Father and Christ our Sauiours the latter flowing from the former Now in this point note first he sayth It appeared As we see the like word Chapter second verse 11. The summe is whereas it had bin impossible for man or Angel euer to haue diued into the depth of this mercy Lo the Lord caused it to appeare in the fulnes of time and brake open this sealed fountaine of his bosome by the manifesting thereof in his Sonne for no man at any time hath seene the Father but the onely begotten Sonne of GOD comming out of his bosome hath reuealed him And which is this Appearer who made mercy appeare in himselfe Iesus Christ our Sauior It must bee so that howsoeuer mercy was hidde in the Father yet it could not appeare but by Iesus our Sauior he truly God and man in obeying suffering must bring iustice to kisse this mercy by appeasing that infinite anger of the Father for sinne and performing such a righteousnes for man as might afford a sufficient satisfaction to GOD in his vttermost iustice Christ and none else could thus do or suffer none else may satisfy he himselfe without all this both obedience and blood could not doe it none of his loue or prayers or pouerty but Iesus our Sauiour in this his full payment as a surety and a Sacrifice of blood could saue vs Q. All this is euident but what else addeth the Apostle to make vs this description of deliuerance A. The third point is the obiect vpon whom this blessing is bestowed intimated in these words Towards man and saue vs and shed on vs c. By which as he implieth that Man in his misery the selfe same man that fell froÌ„ God to hell was the obiect of mercy so the Number of all those to whom the Lord doth sauingly appeare in this mercy of his electioÌ„ in Christ are the ful obiect of mercy al that mercy can bestow The Church of Christ is she who is the sole and equall obiect of Christ all he did and suffred was not for the reprobate Ephe. 5. but the Elect these he redeemed gaue him selfe for that he might make them a peculiar spouse to himselfe without spot or wrinkle as he sayth to the Ephesians in plainer termes Q. And what are those excellent things which IESVS our Sauiour hath purchased doth this Text mention them A. Yea verie fully and that both in generall speciall For the first he sayth he saued vs. Which is as if hee had sayd he restored and set vs in as good an estate as we lost and quit vs as fully of all our misery as euer old Adam did plunge vs into it If hee lost vs Christ saued vs if hee betrayd vs to bondage He redeemed vs if he brought vs to vtter hatred He reconciled vs if he condemned vs Christ forgaue vs hee did deliuer vs in a word from all sinne and curse and layd a plaster on vs full as broad as the sore Rom. 5. Yet this must bee added that Not as the offence is so is the gift For in Adam wee were so made the Image of GOD that we lost it presently but the second Adam so saued vs pardoned and reconciled vs as neuer to be lost neuer to bee cursed neuer condemned the second time And more yet Adam was not created to any happinesse saue immortality vpon earth in a created righteousnesse We to an vncreated Vnion and Communion with God in Heauen in the presence of God This in generall More particularly the words heere are three Saued vs Regenerated vs Renewed vs. By the first of them vnderstand the negatiue part of this deliuerance viz. from what he freed vs Sinne Law Satan Wrath Death Iudgement By the latter two the positiue good things purchased vs. First by RegeneratioÌ„ and Renewing he meanes all those graces which concerne our estate in the grace of Iustification standing in
expiatory for our Redemption his obedience to parents walking in calling keeping company temptings fastings preachings and the like Q. Tell me what especiall heads may this whole worke of his meditation be referred to A. It s a maine point to consider of for the stay of a poore soule for seeing the scope of God and Christ was to giue and receiue so full a price of reconciliation that Iustice accepting it the sinne and curse of the elect might as fully bee pardoned and remoued as if they had neuer sinned or could themselues haue sufficiently satisfied it imports vs to be well seene in the contents hereof For looke how many heads there are thereof so many welheads or springs the soule hath to reuiue and encourage it selfe by in the approaching to the Father I answer then this whole price of Christ stood partly in a qualification of his person to be in case to satisfie Partly in the actuall performance of the satisfaction it selfe Q. Touching the qualification of person what doth it containe A. Two parts Vnion and Vnction Q. What meane you by vnion A. Three distinct things First the incarnation or flesh of Christ Secondly the diuinity of Christ Thirdly the ioyning of these two natures into one person or more truely the assuming of the nature of flesh into the second person of the Sonne of God not to swallow it vp but to retaine still each his owne distinct nature yet within Vnion Q. Proceed on and name the rest that they may be vnder our view all together and then we will touch them briefly in seuerall What meane you by vnction A. The calling or separation of the Lord Iesus being thus vnited in his natures to bee a meete Mediator which was the Sanctification of him in time actually to the worke of a Mediator to which before all time GOD had deputed him Q. Being thus qualified what is the performance it selfe A. It stands of two parts eyther meriting this price for all the elect or actuall applying it vnto them Q. What is the meriting part A It is a double performance both of Actuall obedience to the Law and suffering the curse required thereby and due to sinne Q. And how performed he these two A. By way of reall suretiship and no otherwise for taking vpon him the person of a Mediator to stand betweene wrath and vs not by Arbitrement as in humane Sequesterships but by payment for vs lo he takes therefore our person vpon him becomes piacular that is first seazed with our sinne by imputation that by his righteousnesse hee might deface it and fulfill the Law broken by vs and secondly seazed with our curse that by his suffring death hee might quit vs of the feare and punishment thereof This ground is to bee specially noted Q. Touching the latter of these his suffering or Passion because it hath the honour of a more immediatly essentiall obedience and merit tell me how many parts hath it A. Two the Sacrifice it selfe or Passion and the Conquest or victory ensuing it whereby hee gaue the Passion a full power to become or rather to bee declared satisfactory Q. To conclude what is the applying part A. The act of his interceding Mediation heere â—n Earth and especially in Heauen seruing to settle the merit of Redemption vpon all the elect in the due season thereof Q. You hauing giuen a brief view of this maine article tell mâ— why you call them wilsprings of saluation shew me the number of them and then in order shew what ech of them is with the vse thereof A. I first call them so because the Holy Ghost Esay 12.3 termes them so and because they are so many grounds of iustifying faith at least meanes of warranting the soule to apply a promise if duly preached and heard Their number is seuen First Incarnation Secondly Diuinity Thirdly Personall Vnion with Anointing attending it Fourthly Actuall obedience Fifthly Passiue Sixthly Conquest Seuenthly Applying of all to the elect Some of which although some doe feuer from the matter of Merit yet wee will heerein take liberty to differ from them by the warrant of the Word Q. What is the first and what meane you by Incarnation A. That by the power of the holy Ghost sanctifying the flesh of the virgin without any actiue principle of conueying sinne by man the Lord Iesus being conceaued in and borne of the poore Virgin did submit himselfe to such vnspeakable abasement as to take vpon him the nature of man Not of Abraham or Peter but of mankind the selfesame nature which sinned in the generality thereof That in and by it he might obey suffer those things which the Diuine Nature could not be capable of and that being seene dwelling and conuersing among men he might put it out of question that not for Angels but for our nature euen man fallen and cursed he became a satisfaction to God And that so he might bring this nature into an happy condition again and euery one that needs it might enioy it without any doubt or distrust See these texts Mat. 1.18 Luk. 35. Iohn 1.2 Gal. 4.4 Q. What vse is there of it A. Very great that the soule thirsty after mercy and yet priuy to her owne basenesse might by this flesh of Christ come the more boldly to plead for pardon as her owne purchased in her owne nature for her selfe whatsoeuâ—r Satan or vnbeleefe might obiect to the contrary What a comfort is it to thinke that our owne nature in CHRIST who is neere vs flesh of our flesh and bone of our bone being seazed with all our imputed sinne should yet in the same holy flesh of his woâ—ke out all righteousnesse and appease all iustice and that not for himselfe who had no sinne cleauing to him of his owne but for vs Esay 53. verse 4. 11. Oh it should cause great consolation and hope in a distressed fearefull soule But I onely point at the vses of these branches for shortnesse sake as a view of that which the larger handling hath more fully taught Q. What is the second branch A. That thâ— Lord Iesus our Mediator was true God also Not onely that it was the second person who tooke flesh but that God enabled man to doe and suffer that Gods iustice might except against neither as insufficient Eli hath a speech 1 Sam. 2.25 If man sinne against man man may bee a mediator of accord but if against God who shall be his surety I answer man if assisted with the power of God Alas although the flesh of Christ was holy yet finite and mortall no more able to equall Gods offence then a Dwarfe the talnesse of a Giant But as a Dwarfe set vpon a Giants shoulders equals a Giant so the acts and suffrings of the flesh of Christ as flesh set vpon his Diuinity made an equall satisfaction to Gods offended Maiesty The influence and valour of the Diuine nature assisting the humane for the fulfil ing of â—he merit
soule were knowne by vs and the blood of soules prized and pitied hen the preaching declaring of this righteousnesse Iob 33. would bee the scope of our labours Wee are Ministers or the Law but onely so as seruing the Ministery of reconciliation Let vs mainly looke to this to saue our selues and them that heare vs if wee haue wrought the vse of the last Article of the former part vpon them learne the skill of this second and linne not with God till he say to vs Deliuer him Iob 33.24 Mat. 13.44 Gen. 29.20 I haue receaued a ransome If wee could find this veine and the treasure hid in this field all our worke would bee as Iacobs seuen yeeres for the loue of Rachel sweet and easie For people also secondly Consider yee who haue truly felt that Serpent of the Law sting ye mortally in the other part come apply the remedy in this looke vpon this brazen Serpent and liue and first I say feele the strength secondly take hold of it and make peace for the former know without a promise from God there is no peace vnto yee and promise there can bee none without this satisfaction This is the strength of an offer and a promise it s else as he spake of the Serpent Nehushtan and a piece of brasse As sinne is the strength of the Law so is this price of the blood of Christ the strength of the promise Thou hast to deale with the Father in the point of iustifying thee ponder well then this strength as thou wouldst try the waight of Gold in the ballance If thou canst feele this strenght so farre as to say Esay 27 4. or to heare the Lord say 2 Cor. 1.10 Anger is not in mee I am appeased thou beginst well Anger abides in God without this price and thou art but as the bushes and dry stubble before it Be assured then that no promise speakes to thy soule and to thy heart except it haue this strength of Christ in whom each one is yea Amen Looke vpon a promise if thou need it as it s furnished with this for hence comes all wrath to be turned to loue this will make God willing to offer faithful to performe els not That bottomlesse depth of mercy in thy Iudge enemy cannot be gaged without this bucket by this thou mayst reach it Againe as this is sufficient strength so it is that onely which can redeem thee Let that Mountebanke of Rome who would bring thee to the treasure of Saints merits be odious to thee Say thus Mica 6. What shall I giue the Lord for the sin of my soule My gold or pearles Oyle or wine or the first borne of my body No he hath shewed me the onely way to be his righteousnes He redeemed vs sayth Peter not with pearles but with the precious blood of his Lambe Wilt thou go to the holy ones in earth Alas they were as vile as thou but for this and they haue no more of it then will serue their turnes Wilt thou go to Heauen to Saints and Angels Alas Esay 63. Abraham knowes thee not What then Mat. 25.6 wilt thou go to thy duties performances grace Alas they haue no blood of expiation in them all these will say Satisfaction is not in vs. Where then Surely heere onely If so abandon all cling to this onely And that is the second branch Take hold of this sufficient onely sufficient strength as the Prophet bids thee Iob 9.15 1 Pet. 3.19 Carry it with thee to thy Iudge make supplication to him in this strength Peter calles it the answer of a conscience good in the resurrection of Christ What euer enemy pursue thee at the heeles this is thy refuge that heere thou mightst haue strong consolation in all feares against all enemies Fearest thou the sins of youth or age The Lord Iesus was conceaued in the wombe that the infant elect which neuer saw light might be saued by him youth notwithstanding her disobedience age for all her rebellion might be forgiuen Do thy morall sinnes of murther stealth vncleannes swearing distresse thee This Lord Iesus fulfilled all righteousnes for thee Do thy spirituall wickednesses oppresse thee and the penalties of them an vnbeleeuing secure hard heart by the contempt of the Gospell The Lord Iesus suffred the powring out of his blood to breake the heart of those that pierced him vpon the crosse Art thou poore Thy Satisfier was so Rich He was the Lord of all Are thy sinnes great He dyed for Noahs drunkennesse Lots incest Dauids adultery Small Lo euen thy least vaine word cost him his life-blood 2 Cor. 5. â—1 But perhaps not some sinnes but sinne it selfe and the body of death troubles thee He was made sinne that knew none Oh then whatsoeuer sinne can say yet go on to the throne of grace as Heb. 4.16 and looke to finde mercy in time of need Doth the Deuill the gates of Hell conscience or the iustice of GOD threaten thee They can not saue for sinne if they doe thy conscience hath her answere to God against all And so plead this thy pardon to the Lord. Say thus Oh Father euen thou cuttest off thy plea in giuing this price in accepting it in offring of it to mee I Lord am heere before thee pinched and damned by my sinne if thou do not reckon it vnto mee Oh Lord I put this blessed price betweene me and wrath LORD haue no power to deny it me Euen I if I were left with an orphans estate could not keepe it from him LORD I am fatherlesse my orphans stocke is in thy keeping thou tookest it to bestow it Lord let my soule haue strong consolation in her seeking refuge to thee because this price warrants mee If a debtor be in prison and be bid to come forth he will answer I am heere for debt I cannot but if vrged he will lay hold vpon this Strength Surely some Surety hath payd my debt and then his heart answers I will come out Oh! so let this strength be layd hold on by thee if thou looke for deliuerance In the end of this second part I shall adde somewhat touching faith Meane time let this be as the riuer leading to the Sea Q. But what is the word of Imputation so oft vsed by the Holy Ghost in the matter of Iustification A. I am glad you haue mentiond it in so good season I answer that as this whole righteousnes is the materiall so this act of God the Father is the forme and beeing of a sinners iustification And it s such an act of God as being satisfied takes this righteousnes and reckons it to the needing soule as her owne although not hers to put vpon her an estate of as full and perfect freedome acceptance as if she had neuer sinned or had fully satisfied For looke how he dealt with our Surâ—ty made him sinne for vs thâ—t is imputed it which imputation
accompt the Lord Iesus found to be no trifle but reall so doth he take his righteousnes and compts it ours that it might really be ours Accomptants of summes of money if they differ and cannot set things straight fall to an esteeming of what is owing and so at length by not imputing a summe which yet may be due or by imputing a summe as payd which perhaps is doubtfull grow to a full end And that which moueth them heerto is Peace So heere the Lord inclining to make peace with the soule esteemes not a debt which yet is one and esteemes that payde which is not Peace makes him to impute that to vs which yet another payd and we could not Sâ—e texts 2. Cor. 5.17 Psal 32.1 Rom. 5 c. And this imputation is a reall finall discharge neuer to be questioned no hole can be picked in it by any enemy Q. For shortnes sake proceed to the vse A. It is most weighty First to teach vs to renounce our Vse 1 selues for if we be iust by imputing of the Righteousnes of other what shall become of our owne As once a Philosopher handled a Gallant that boasted of his great Lands in Athens he shewed him a Map asked him where they lay so in this Mâ—p of Gods iustification all our abilities must vanish we know full summe of debt payd needs no imputation t may plead acqâ—iâ—tance Come to the Lord for his roial worke his Fiat without any thing empty base that thou maist concurre with him in that he seeketh the Glory of his grace in his Son Come as Mephibâ—sheth a limping cripple to Dauid When I was a dead dog my Lord accepted me 2 Sam. 1â— 2 Sam. 2â— As poore Abigail sent for to be a Queene sâ—yd Let me be an handmayd to wash the feet of thy seruants Shee knew meere marriage to a King would make a Queene without bringing any thing And thus doing thy vnworthines shall not hurt thee but help on this robe vpon thy bare shoulders Come thus to the Lord say Here Lord is a naked wretch Put on the Lord Iesus vpoÌ„ me I haue no clothing to hinder thee thou bidst me put him on Rom. 13. vlt. but Lord do thou fit him for me in particular for my soule for my sin against my curseâ— and â—hen take him Lord put him on me also reckon him to me accompt with me in him and make me his righteousnes as thou madest him my sinne and I shall compt it as reall as if I had it of my owne Vse 2 Secondly let it stablish and comfort euery beleeuer against all his feares Oh! it cannot sinke into a poore soule priuy to all her defilements that the Lord should euer pardon or accept her The daily and hourely obiects of her sinnes are before her But remember imputation is not a taking of all sin out of thee at once that must abase the heart as it abased thy Surety but a not imputing it vnto thee Latimer preaching to King Edward told him that once a King of England had a cupbearer who bringing him a cup of wine by error let it fall at his foot The King offended with his rashnes asked him if that were not ill done He suddenly answered No if it please your Grace if you thinke so Euen so in this our blessednes stands not in our want of sinne but in the Lord not imputing it The bush burnt but the wonder was that it was not consumed The Lord imputes not thy sinne couers it takes away the condemning power imputes not the actuall offences thereof to thee He lookes at his owne Image in thee in al thy duties prayers there is thy dunghill his pearle he beholds that which is his couers that which his thine not to make thee bold but thankful humble If thou haue a cup of precious wine thou sayst not to thy freind Pledge me in water though thou haue put more water then there is wine into it Thou esteemest it by the better part Hold this and thou mayst say with Paul Rom. 7. I my selfe delight in the Law of GOD and not I but sinne in mee though else he sayd Oh wretched man that I am who shall deliuer mee Thus much of this fifth branch or spring of saluation drinke of this brooke and thou shalt indeed Esay 12.3 draw water out of the wells of saluation I haue binne larger heere because it is the chiefe of the seuen more briefe of the rest Q What is the fifth branch of this Article and wherein stands it A. The Conquest of Christ For notwithstanding all this satisfaction of Christ thus performed yet if it had beene possible for any enemy to haue preuented him of the effect of it that he could not haue ouercome all enemies and death it selfe his whole worke had beene frustrate But this could not be for he rose againe from the dead and gaue a full being to the merit of his satisfaction Conceaue the point in three estates of Christ briefly First Before Secondly At. Thirdly After his death In the first respect though the Lord Iesus his flesh was not exempt from mortality and infirmity but subiect to all through our sinne yet euen vnder all these through his whole life hee conquered in suffring for hee endured no more then him pleased before the time of his death no enemy had power ouer him to surprize him by any casualty by any other death or at any other season then himselfe would In Luke 4. wee read that his owne citizens Led him vp to the brow of the Hill to haue brkeo his necke Oft were Officers sent to take him stones cast at him vpon the Sea hee was subiect to the violence of the waues none of these had power to fasten vpon him hee went thorow the midst of them and thorow a thousand deaths without casualty It was prophecied of him Esay 43. â— The fire should not burne him nor waters deuoure him till his houre was come to suffer that death and onely that which GOD had layd out for him And then nothing could hinder Secondly at death although as our Mediator he must needs drink that cup which his Father gaue him yet he was a conqueror euen then too and aboue any enemy Iudas Act. 2.24 the Priests and Pilate could doe no more then himselfe was willing to yeeld to his Father in No man takes away my life from me Ioh. 10.18 I lay it downe my selfe Hee yeelded to those that tooke him euen when hee had cast them to the ground as a Conqueror And therefore by the Vnion of his Godhead euen in that houre and power of darknesse when his life was taken from him and they looked to haue had all their will on him all the Infernall powers assaulting him at once by reason of the wiâ—hdrawing of his Diuine Nâ—ture and the wrath of God yet euen then hee gaue them the greatest foile of all and in death ouercame him
God and it follows our forgiuenesse and absolution for then we returne to our former esteeme and beauty in the eyes of God our flesh returning as the flesh of a child and we stand before the Lord as fauourits finding accesse to him going in and out before him all former treachery being forgotten And this addeth to the other Princes oft pardon their Subiects as Dauid did Absalom and grant them their liues but because they suspect them they suffer them no more to see their face but the Lord hauing as great power to purge the heart as to pardon the offendor admits euery iustified one to bee his friend and to finde fauour in his sight clothing him with the robe of righteousnesse Hos 14.2 and calling her beloued which was not beloued Q. What is the fift Benefit A. Adoption which is a worke of the Spirit Eph. 1. following the former and is contrary to that taint of our blood and bastardy which sinne brought upon vs. Adam was the Sonne of God Luke 3 vlt. by fall hee lost it and became a bastard stript himselfe of his birthright of his royalties of the dignity of a Sonne of the Lordship ouer the Creation and of the inheritance of immortall life and so brought all his seed into the same Premunire or rather Outlawry Now Adoption is the enfranchisment of the soule into her former estate of Sonneship againe being deliuered from the spirit of bondage Gal. 4.6 for as a man takes one not his owne child to be his child changing the name into his owne and so setling vpon him the dignity and liuelihood of one descended from his loynes so doth the Lord heere hee restores a sinner to his blood and to his former right of Sonship his dominion ouer the creatures and coheireship with Christ the Sonne and Lord of all It is the fruit of the former For hauing receiued vs to fauour he doth as a Prince reconciled to a trayterous Son he restores him to the right and inheritance of his crowne and so the Lord not restores onely to an old but settles the inheritance of a Saint vpon him Ephe. 1.5 See also Gal. 4.5 Rom. 8.15 a farre better then Adam lost Eph. 1.20 Rom. 5.15 Q What is the sixt Benefit A. Redemption and its a worke of the Spirit opposite to the estate of thraldome and seruitude vnto sinne and by it to feare of conscience wrath death and iudgement Satan and his infernall crue for it buyes out and sets the soule in a new and sure state of libertie free to righteousnes and to serue him all our dayes without bondage beeing delyuered from the feare of all enemies Ghostly and bodily From hence issues an heart enlarged to God and so fearing and seruing him Rom. 7.6 Col. 3.14 as fearing nothing else nor yet seruing in the old letter deliuered from the ordinances of Moses the traditions of men the bonds imposed vpon conscience vniustly Hence issues also a right to the Protection of God and his Holy Hand ouer vs and ours against the treachery and violence of open or secret enemies begun in this life and ending at the resurrection the day of our full redemption when we shall fully enoy the fruit of that conquest of Christ who ouercame all enemies Deuill men sinne death and the graue neuer any more to be assaulted Hence also much more issueth the dutie of Seruice to God and renouncing of our owne abhorring our owne selues not speaking doing thinking our owne words 1. Cor. 6.20 worke thoughts but the Lords because wee are not our owne but bought with a price that all should bee at the Lordes command So that in two things viz. Deliuerance from enemies and Restoring vs to the place of seruants this Redemption consists See texts Eph. 1.7 Eph. 4.30 1. Cor. 1.30 Rom. 7.25 Q. What is the seuenth benefit A. Regeneration as it concernes the purging of our corrupt nature from the Image of old Adam and a renuing of it according to the Image of him who created vs in all light of mind and holines of heart And this is opposite to the former priuiledges which consist in the imputation of fayth and are wholy without vs Bâ—t this is the worke of the Spirit of Christ 2. Pet. 1.3 wrought in all whom he hath begotten to God whereby also he puts into them the nature and properties of God 2 Pet. 1.2 and changes them from bad to good This is called in Scripture the new man Colos 3.10 the new creature 1. Cor. 5.17 the Renouation of the Holy Ghost Tit. 3.5 6. the workmanship of God made to good workes Eph. 2.10 the Râ—nuing of the Mynd and the spirit of it Eph. 4.24 Rom. 12.2 of the which in the third part of the Catechisme wee shall entreat Heere onely we point at the benefits in their distinct natures Q. What is the eighth benefit A. Sanctification not much differing from the other saue onely as the replenishing of a vessell with new precious liquor differs from the clensing of it from the old lust and vnsauorinesse and sweetening of it that it may be capable of better See textâ— 1 Thess 4.4 Rom. 8.30 Ezek. 36.26 27. 1. Cor. 3.30 Ezech. 37.28 In which we see it to be the worke of the Holy Ghost in all beleeuers making them partakers in each part mind soule and body of his holines It consisteth in 2 things the first the killing power of the Crosse of Christ The second the quickening power of his resurrection both sealed vp in the baptisme of the Spirit whereby we are ingrafted and implanted into the similitude of them both The former is vsually called Mortification which is the worke of the Spirit 1. Iob. 1.7 applying the second effect of the death of Christ to the soule For hauing in IustificatioÌ„ applyed the condemning power of this death and thereby taken away the guilt and accusation of sin now it addeth the second which is the disabling power thereof and the vanquishing thereof both these are the effects of his crosse vpoÌ„ which he both tooke away the guilt dominion of sin We know that if the Law haue once passed sentence vpon a malefactor it will easily send him to execution This killing power therefore is not onely a turning of the heart from sinne but a making sure worke with it that it returne no more than hee whose head is cut off can do any more hurt The latter is called Vâ—uification or that power of CHRIST that quicking spirit 1. Cor. 15.45 whereby the Holy Gospell applyes the power of the Resurrection to the soule not onely giuing it a bare life of Grace but a liuely life thereof quickning vp the edge the spirit of the inner man to the power of godlines and to the life of GOD in all the powers of the soule in sincerity according to her measure See texts for these For the former See Rom. 6.7 8. Gal. 5.24 Gal. 6.14 Col. 3 5. For the latter Rom.
indeed and so of the rest therefore I conclude the whole Article thus All these publike and priuate helpes serue to further and ripen a beleeuer in an holy conuersation all and euery one of them But if I be asked Dost thou finde each part of thy Conuersation to be holpen and thy selfe bettered by each of them Answer thus I am poore in grace and dead-hearted but yet for all that I beleeue it to bee so for God hath said it And this for the fourth Article and his branches be spoken The fifth Article Q. VVHat is the fifth Article of this third part A. That the New Creatures whole life within and without is beset with manifold lets and encombrances which doe threaten to set him backe and hinder him in the course of Christianity See Texts Heb. 12.1 Cast off euery weight and clogge 1 Pet. 5.8 1 Ioh. 2.16 As it was with Christ after his baptisme and annoynting instantly Satan set upon him Mat. 4.1 So here formerly wee haue set forth the Church of Christ as his Spouse in all her abiliments and costly Bride-attire that she may be amiable in her Bridegroomes eye we haue described her by all the Iewels which Christ hath sent her as Loue tokens by all her outward Ordinances and all her inward priuileges on the right hand and the left within and without to bring her to heauen now wee change her habit and bring her in with the mourning weed of her Widdow-hood and in her Souldiers or Trauellers habit with her Trewell in one hand the Sword in her other as the bed of sweet violets beset with nettles the Lillies and Roses with thornes The best part wee haue seene or shall in Article 6 now wee must behold her at her worst that we may know it before-hand and if wee will be new creatures then resolue vpon it the next newes will bee lets enemies shreud turnes and yet the Rose is the Rose still for all these And as it was with the Israelites the rebellion of their spirit made a iourney of forty dayes to be of forty yeares The Lord would not carry them to that good land with ease through the Philistims land but the Wildernesse full of wild beasts hunger thirst toyle and travell So is it here our vnrenued part causes much woe to vs and fils our life with sorrow which though our good God meanes to doe vs good by at length and to make vs partakers of his righteousnesse and more than Conquerours yet the whilest a yoke will be a yoke and pinch and lets will be lets and the deuill like to himselfe there is no remedy of it the remedy is in our being armed against them and the members of the Militant Church Q. But may not this seeme to trench vpon the Prouidence of our God and the merit of Christ might not he euen here quit vs of all these and set vs in a state of freedome A. We say not that in all these he leaues vs as Orfans no hee diets vs physicks vs and exercises his graces in vs and at length will deale by vs as by Iob Iob 14.18 whom indeed hee was content Satan should smite but his ayme was to make his last dayes better than his best This Sun-shine of crosses and army of lets and enemies may sullie her face and eclipse her beauty but never diuorce her from her husband temptations and afflictions are lets but they are not the losse of Gods favour grace or heauen but make for our victory and Gods glory 2 Thessal 1.6 And for the obiection I answere The Lord cannot bee dishonoured in the way of his owne honour As for vs we are not capable of any other state heere For first our abode here in an earthly Paradise is turned by the bounty of God to an heauenly abode with God and therefore wee are not to expect our iourney should be like our home and our sea-faring as our hauen Besides what derogation were this to our head that he Act. 1. must suffer first and so enter into his glory and we his members put off our harnesse surely if hee while he was heere was burdened with all our sinnes and sorrowes enemies and opposition till his death onely by this way Phil. 2. hee was exalted farre aboue all Angels why should we heere as pilgrims looke for better measure It suffiseth that our full redemption in heauen shall pay for all Q. Are all these lets equally threatning hurt to vs A. No for the chiefe of all these are our owne lets within vs we carry about vs our owne bane of soules as in our bodies of death The lets without vs are nothing to those within vs that corruption of our owne is the fewell to all other fire both the Diuels and the Worlds but for this they could not come at vs as our Sauiour said The Prince of this World commeth but he hath found nothing in mee Wee shall finde them all to bee lets and that great howbeit the chiefe enemy is from within vs. Q. Of how many sorts are these lets A. Of three sorts and they are Sin Satan and the World Q. In how many respects is sin a let vnto vs. A. Two wayes either in respect of it selfe or in respect of the penalties thereof Q. How in it selfe A. Either in respect of our natiue corruption or of our actuall lusts within and actuall euils without Q. How is our sinne in it selfe a let A. First in our corrupt vnrenewed nature abiding still That is a wofull clogge and back-byas retarding our motion to heauen and slowing of our race Heb. 12.1 read it Also a most tedious contrariety in vs and perpetuall enemy Gal. 5.17 lusts against the spirit as a continuall dropping In the former respect I might liken it to that vnnaturall setting of the Sunne tenne degrees backe in the second to that Peninna 1 Sam. 1.7 which vexed Hanna day by day and vpbrayded her as her enemy or those daughters of Heth to Rebecca that were eye fores that shee could neuer bee quiet for them her life was made wearisome to her Moreouer this causes a most bitter mixture with the good graces of the Spirit darkening blemishing them yea defiling them as Salomon Eccles 10.1 Dead flies cause the oyntment of the Apothecary to stinke so this causes grace to be vnsauory One pang of pride how doth it distast much grace how much more then that spirit in vs which lusts to no other Iam. 4.3.4 And to conclude as the furnace sends out infinite sparkles so doth this corruption minister fewell to all our course what wofull deadnesse distemper distast wearinesse loggishnesse doth it bring vpon our course how doth it cast wild-fire into the thoughts and affections and the spirit of a man so that this sinne is not onely a let and away but a let in the nature of a principle Q. How else A. In respect of our inward actuall lusts and passions which as Saint Iames saith fight in
Aaron and Hur that the poore soule might bee propped vp on both sides against the enemies of a good conuersation Let no paynes seeme too great 1 Cor. 1.7 hauing such precious promises let vs purge our selues of al filthines As Paul spake of one so I say of all these 1 Thess 4.18 Comfort your selues and one another by these priuiledges If the most common blessing become peculiar to you through Christ what shall the best become How should that hope of glory after your toyle and trauaile ended encourage you when the glory of the Moone shal be as the glory of the Sun and the light of the Sun ten times greater and the Saints shall worship from Sabbath to Sabbath to all eternity Oh! count all your troubles tolerable in the hope heerof and deceaue all the world in their opinion of your misery Let this hope make ye as farre aboue the miseryes of this life as your treasure is aboue the earth But especially let not death be vnwelcome as that old man sayd Thus long haue I serued God and it yrketh me not to dye for I haue had a good Master Secondly let it hearten vs to our worke to see what good vayles we haue better then al the wages of an hireling Priuiledges are commonly held by Seruice and we see how the guilt of soule Treasons or riot and misdemeanor doth forfeict the liberties of Cities and companies Honors are best mayntaind by loyalty by labor and diligence It s hard to renue a Charter once lost by Rebellion Therfore hold our selues close to our holy conuersation and walking with God by such Priuiledges It s a great matter that we haue them vnder Gods seale but when we see that they do concerns vs alone how should this cheere us Let all the braue spirits of the world and all the fauorites of Princes at death hold vp their heads as a beleeuer may vnder one of all these promises and we will embrace his choice But the Spirit of this Treasure and these priuiledges the ioy peace and welfare of a Christian can hardly be counterfeited a stranger shall not get into his ioy Thus much also of this Article The seuenth and last Article of the third part Question VVHat is this last Article A. The vse of the whole part in generall Euen the very text of the Apostle may comprehend it Eph. 4.23 If yee haue learned the truth as it is in Iesus put off the old man and put on the new As we haue felt Iesus in the truth of his Reconciliation so let vs put on the same Lord Iesus in the truth of Renouation for the one intimates the other Shew thy selfe to vnderstand how the spirit by fayth breeds Repentance in the heart and life As the poore childe hauing the mothers cost about it dainty fare money in purse fine cloathes carries them to shew in euery corner of the house so let vs warmed and adorned with the Lord Iesus our righteousnesse 2. Cor. 2.14 vtter his loue and shew forth the sauor of it in all our course Let vs abhorre the thought of such a Iesus as will keepe within our bosomes and lye still no his loue will burne within vs and wee shall not bee able to smother it It will giue vs the spirit of Dauid 1 Kin. 1.30 who cryed As the Lord liueth who hath deliuered my soule from all aduersity Salomon shall raigne signifying that this loue of Gods redemption and deliuerance was kept as the perpetuall sacrifice burning vpon the Alter of his heart alway ready at his call to set him about euery good duty with resolution Hee speaks as a Gyant refreshed with wine â— Cor. 5.14 as if this loue of Christ compelled him and was as strong as the spirits of wine to encourage him to his seruice when hee would do any thing to purpose he cals for this Spirit of Gods loue that deliuered him Let this Spirit carry vs to preach to meditate to deny our selues to bee patient to beare our crosses to dye in peace If any duty more then common offer it selfe let this mayne motiue be drawne forth and bee as the necessity of an armed man Ephe. 3.16 That the Lord hath deliuered vs from all aduersity Then we put on the Lord Iesus when his loue is put into and vpon our soules to enlarge and widen them to goe thorow our conuersation with holy resolution His length and depth and breadth and height must enlarge vs to the length or continuance of a sweete course to the depth and hardnesse of the most difficult duties to the height and pitch of the most heauenly affections the bredth and measure of the most plentiful and fruitfull obedience that is to whatsoeuer is godlynesse Not our pangs not our good affections not all encouragements blessings or examples no not all meanes ordinances and performances without which this will do it As that good Latymer to some that asked him why one that preacht his Sermon did not preach it as he did answered Hee had his Fiddle and sticke but wanted his rozen so vndoubtedly will it be heere when wee goe to worke without this loue of the Lord Iesus warming vs as an inward principle of life and motion we may thinke we haue harped vpon the right string and admire our selues but the true stroake of the musique the rellish and sauor of the worke will bee to seeke and all returne vpon vs with fulsome distaste in respect eyther of Gods account or our own content Still that of poore Isaac will be wanting Lo heere my Father is the Altar and the wood ready Gen. 22.7 But where is the Sacrifice Let all I haue spoken end in this All true sight of sinne sence of mercy ends in the life of fayth in obedience Goe ouer the second Article of conuersation in thy thoughts get a view of it and conclude It must be no small loue must driue such a course no little stocke that will carry such a trade currently and the cause why the wheele of conuersation cracks and breaks in so many parts why it driues on so heauily and is so vnequall in her motion is this it wants her spokes to ioyne her to the Nave such a wheele wee know as wants her staues must needs split and the wheele of that conuersation that is full of loding and duties being yet vnsupported with these staues of loue from the Naue of the Lord Iesus his deliuerance and redemption must of necessity cracke in sunder The Lord Iesus we read commended two persons admirably Luke 7.9 Luke 7.47 the one that Centurion of whom hee sayd I haue not found such fayth in Israel The other was Mary out of whom he had cast seuen deuils and sayd She loued much because much was forgiuen her Let both be ioyned together if we get such fayth as is rare to finde let vs bewray it by such loue as is so too and both will carry vs forth to this