serue the turne No. The Iudge calles the witnesse reades the confession sends out the Iury who bring in a verdict against him And how then Oh! then he is conuinced and cannot deny but grants I stole it my Lord I brake the house I shed blood Thus the Lord deales heere will not let the sinner alone but dogs him with his light dost not remember the time the place the odiousnesse of such a villany Canst thou deny it Spâ—acâ—â—ruth and shame the Deuill I know thou hast no power to dâ—ny confesse it then and discharge thy conscience giue God the Glory Oh! when the Lord meanes to go through y to worke hee will suffer no lust no sloth or falshood to kâ—â—pe â—ffâ—â— es ule from her light But will she nill she in shall not onely almost but altogether be conuinced Now to brâ—â—g the light and the soule close together is the great wisedome of the Spirit in the Ministery of the Law Sometimeâ— he first insinuates into the heart by slight and cunning â—nd traps the soule ere it be aware in his net Thus Nathan comes vpon Dauid with a parable of another matter that hee might the more freely speake his minde and haâ—ing so wound in falles vpon him vnauoydably Thou art the man Secondly Sometimes hee takes the soule napping in the midst and heate of her sin while the sent is fresh Thus hee dealt with Saul would not suffer him to lye three or foure tymes ouer First I haue obeyed Secondly These were reserued for sacrifice the rest slayne Thirdlâ— I feared the people c. None of his tricks would serue What then meanes the bleating of sheepe and lowing of Oxen Can dead cattell bleate and low He tooke him in the manner So thirdly by contesting with conscience and vrging her to speake truth vpon her experience Rom. 6.21 What fruit had ye of those things whereof ye are now ashamed c. Now in all these insinuations the life of the conuincing Law is vnspeakably forcible especially the Lord presenting himselfe and speaking to a soule willing to learne A second course is Violence and Necessity when no other course will serue This the Lord doth both by his Threats apart and sometimes by the Addition of some workes Thus when Saul would hardly yeeld to Samuels words hee falls vpon him thus The LORD hath rent thy kingdome from thee c. this rent him from his base Colours So that sometime the subtillest hypocriâ—e must cry cut GOD hath gone beyond him Thus Iosh 7. No way to get out the sacrilegious thiefe but violence The Lord therefore causes the lot to be cast and first finds out the Tribe that he was of This would not search him Next hee casts a second for the Family in grosse neyther could this preuaile The third time he knocks at his Fathers doore that would not serue The last lot lights vpon Achaus necke And then My sonne confesse c. Iosh 7. But before there was no conuincing him So the Lord is fayne to cast a diâ—ect lot vpcn mens consciences so closely to sting them that they are forced to cry out and can forbeare no longer I am a man the lot is falne vpon mee Thus was it with him who was pulled out from his fellowes for want of his wedding garment Math. 22.12 Thus God dealt with the crazy consciences of those brethren of Ioseph they were fayne to bee arrested vpoâ—â—â—ew and cry as theeues bound and cast into prison threatned as spies ere they were meet to be conuinced for felling Ioseph and then they could say Gen. 42.21 This is because we heard the voyce of our brother in the pit and would not pitty him Thirdly the Lord sometimes is fayne to circumuent a sinner in his owne course and to bring forth the long-concealed markes of his sinne to his face Gen. 28 2â— bidding him deny if he dare Thus Tamar dealt with Iuda in his hypocriticall seuerity If I must needs bee burnt sayth she then goe carry him these tokens his Cloake Staffe and Signet asking whose they are and then Oh she is more righteous then I I instance not in these as if they were close examples of this kinde but to shadow out the truth So also sometimes by crosses Thus Manassâ—â— is sayd to bee taken in the bushes 2 Chro. 33.1 meaning that when God hampered him with sorrow and affliction he began to come home to himselfe So the prodigall And truly without such helpe the Word workes but little in these dayes in which the Spirit of Grace and mourning is streightned And lastly Ier. 31 1â— sometime by patience and long-suffring strange delyuerances great blessings euen in the worst estate the LORD workes some conuincement as Rom. 2.3.4 and thus Saul in a pang was conuinced by Dauids innocency Come againe 1 Sam. 24 19. Who will meet his enemy and let him goe And that poore blynd wretch ver 17.25.27 Iohn 9. by his cure when yet hee felt no mercy These I giue as a tast to shew how the Lord pierces the dead lazy and subtill heart of such as hauing knowledge yet else would vanish away in their owne misery By these aime at the rest Q. What vse make ye hereof ere we go to terror A. Very weighty Vse 1 First of sad mourning for the daies we are in in which this spirit of the law seemes to be lost euen as the Arke and Ephod were in the daies of the second Temple Oh It is heauy to ponder how few consciences are rowzed vp and gastred from their dregs vnder Ministeries of 7.10.20 yeeres But still the same men and change no colour We dreame that we shall one day meet with it as if it were some others error not ours that our hearts are so lockt vp but alas wee are closely imbarkt in a secure ease and as that woman who notwithstanding her vile life yet scorned and flouted away the conuincing of Christ till he pierced her to the quick Oh let vs looke to it in time in Gods feare Iohn 4.10 Tremble to thinke how thick conuiction is sowne and how thin it comes vpâ— Doubtlesse if conuiction must bee the picklock the body of people are fast locked vp in their sins men giue good words as Nephtals but as light and feathery as euer When Oh Lord shouldst thou say shall that showre come that shall fetch vp the graine of my light from vnder my dry clod Alas dayes of law conuiction are past long agoe we are for nothing but promises If wee should goe onely by sence wee might cease preaching And sure a good Minister should tremble to preach many promises seeing so little conuiction Admonition both to Ministers and people Vse 2 First to Ministers that they pray striue for the Spirit Branch 1 of conuiction It s Gods gift And one chiefe part is to be Ministers of the Spirit not the letter the maner of our dispensation is more then our
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
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
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
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
Act. 9. hearing that voice I am Iesus whom thou peâ—secutest he fell downe and asked True Lord what wilt thou haue me to do Thus the murtherers of Christ were conuinced by Peter they were pricked in their hearts This followed they beleeuing the fact Surely wee haue pierced the Lord of life This was tipified in the handling of the Leper after the due view of the Priest Leuit. 1â— 45 he was to lay it to his heart and cry out Vncleane vncleane To this purpose Paul speaketh 1. Cor. 14.28 But iâ— yee speake in a knowne tongue if an Idiot come in hee is conuinced of all and cryes out God is in you of a truth I am a wofull wretch Thus Peter was in speciall conuinced of his basenesse Luke 5.8 Lord depart from me a sinfull man And Dauid by Nathan 2 Sam. 12.13 I haue sinned â—o 1 Cor. 4.2 4. We manifest our selues to the consciences of all men that is preach so that we conuince you of the truth So Iohn 16.8 The spirit meaning in the ministers of the law shall conuince the world of sinne their conscience shall not be able to resist the truth of it Q. How doth the Law effect this conuiction A. As in the former worke it remoued darknesse so in this it remoues three lets especially first Deadnesse of spirit Secondly Sâ—oth and caâ—e Thirdly Subtilty and hollownesse And contrarily puts a quickning and a diligent and playne consent to the light into the soule These it doth by a further power of the ordinance by the benefit of the key of light grappling with the spirit of the mind and wrestling with it to vnlocke the barre of it and set it Wide open that it may confesse her selfe to bee this party Q. What causeth this deadnesse and hardnesse in the spirit to be conuinced A. Loue of lusts and custom therein with delight doth defile and besot the powers of the minde that as one busie in his game doth not listen to a sad tale so neyther doth this mind the end of the Law in enlightning That which our Sauiour Ioh. â— 19 20. speaks of euill works that They will not come at the light may be as truly sayd of this also They will not suffer the sight to come home to them in the reflex application and seasure of conscience It is as if an vnhappy boy while one is grafting a tree should throw a little pebble betweene the clift thaâ— the sier and the stocke might warp asunder So heere corrupt lusts by the sweetnesse doe let the Word although clearely knowâ— from closing with the conscience so that the Law and the soule are two and come not home one to the other Q. What is sloth and ease A. Loose incogitancy and carelesnesse by which men run vp and downe with light as the dog with his chaine broken loose So doth a slothfull heart euen cut its owne throat as Salomon sayth Pro. 1.32 Iam. 1.24 Ease slayeth the foole To this purpose St. Iames sayth Hee is as a foole that beholds his naturall face in the Glasse and the spots of it but forgets that they are his spots If he did mynd them he would bee afrayd to shew them and would go wash them off The obedience to this hard conuincing Master is harsh men are content to forget it at least that goeth out of mind alone through lothnesse to fall to it and then comes the Deuill and puts in busines that must be done pleasures company when yet the heart sayth There is a better worke would be done and indeed if it were pleasing to the flesh it would plead to be done But now ease and liberty plead against it and put it off saying One day I wil be serious but the heart is dayly worse and worse to it For why All other worke should be set aside to follow this while the heart is vpon kindling of thoughts and desires to it lest the quenching of this spirit do make the heart vtterly vnsauory to it Thus Math. 13.7 Cares of the world and pleasures choke the Word that it dyes Oh men say They cannot dwell vpon a thing so long But it is your giddines and vanity which sees not what a Iewell they forgoe for a shadow which after will sting them without remedy As the Prophet sayd to him who let his prisoner go which was to be kept excusing it That while he was talking of this and that 1 King 20.40 he slipt froÌ„â—im Thy life shal go for his so I say This vanity ease wil slay the foole Q. What is subtilty and slynesse A. The worse of the three viz. when men pretend that they haue receyued the light to beleeue it but they lye and their false hearts are defiled with some secret roote of bitternesse Heb. 12.15 Num. 22.21 which will not suffer them to bee playne Examples are plentifull When Baalam would needes go with the men against Gods charge the Lord set his asse to conuince his folly and againe the Angell stopt his way so that he dasht his foote against the wall And thirdly the Lord oppozed him but he was so set vpoÌ„ his wages that he answerd his very asse and smote her What was the cause but a false heart pretending to do no other theÌ„ God bad him but in truth meaning nothing lesse The like estate are all hypocrites it who haue their pangs and deuotions oft promising that they will do as thâ— light calls for but in secret keepe a false measure and sooth vp themselues as they are wanting truth to do it And there is nothing more perilous then this to dally with sinne vnder pretext of religion and zeale when yet the heart is vtterly loth to take the point of this knife into it Q How doth the Ministery of the Law grapple with these A. By iogging the soule and not suffring her to be any of these but being more forcible in setting the Word home to the soule and breaking open that locke which will not shoote of her selfe Some view of this briefly I will giue to the Reader and so come to the vse Thus then the Lord doth ayme at this where he will conuince not to suffer the soule to lye in her halfe conuincings but beats her off from all her subtill shifts washes off her Colours and puts her to silence that she hath no more to gainesay and this hee doth many waies First By entring into a solemne iudiciall course with the soule and applying the light to her by particular euidence giuing in against her that shee is this childe of death Take an example While the Thiefe heares the Iudge giue his charge to the Country and enlighten the Country in the Law of the Land hee giues way to all but is no whit troubled because it s not brought home to himselfe but in generall spoken against all theeues murtherers c. But when the sayle is deliuered this Thiefe called and examined how then will his pleading not guilty
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
Should not we be so if wee saw a blind idiot in his kind He is alyue That is as the wise man sayth of the foole Hee casteth firebrands and arrowes and sayth Am not I in sport The life of sinne is not only the committing it for so it may be in stealth but when he is at liberty to it none to controll him when he may lye cog and sweare be drunken vncleane leading others with him to Hell and none say What dost thou This is the crowne the life the iollity of a sinner to play his parts without rebuke or remorse Ease quiet and security in euill is Satans kingdome both while hee can barre out all light of the Law from the soule and when hee can barre out the soule from it Then hee playes Rex in the soule and keepeth the house shut holdes possession in peace The comming of the Law into such a conscience is as the approach of a Sheriffe with a writ of Eiectio firmae to driue a man quite out of his possession And if wee liued in place where to see the wofull reuell and riot which the Diuell keepes in men who are alyue in their sin it might be a sight little better then hell And although the Word reformes not all where it is yet if it bouâ—d not men from that bold ioility in sinne there would be no liuing in a Common wealth Vse 2 The vse of it is the very scope of this first part Euen to all who would be truly moulded by the truth thereof in the feare of God to looke to themselues and take in kindly and readily this point of the sword into the bosome of their soule that this speare may let out the water and blood of it I meane that quiet iolly and secure heart in sinne which holdes it as with cordes to be content to be slaine and to go into captiuity For as it fared with Iehoiakin Ier. vlt. vlt. because he was content to giue vp himselfe to bondage the Lord long after lifted him out and made him a Prince so the way which the Lord takes with a sinner to lift vp his head is to cast him into this thraldom Therefore I say apply all these sixe points home to thy heart that the next part may preuaile the better when this hath gone as farre as she can To none but to left ones not in a wood or a Labyrith but in this legall conuiction to none but to desolate ones forlorne fatherlesse stript and cut off from God and hope plunged into vtter selfe despaire can this next part of the Catechiseme bring comfort Not for any worthines in it but because a secure heart resting in her peace and security cannot sauour it Abhorre then first to stand out in Rebellion put vp thy weapons and fight not against God whose naked arme is against thee Abhorre secondly a dead blockish sensual heart not affected or mooued with this voice aske thy soule If the Cedars and hills shall tremble and melt Esay 64.1 and thy hard heart shall stand still insensible Abhorre thirdly a presumptuous heart which hauing heard of some hope abuseth it to forestall the Lordes worke and sayth Deut. 29. yet I shall haue peace The wrath of the Lord shall smoke against such Abhorre fourthly all meanes of Satan which might turne off quite or dash and quench this worke Yeeld not to the impossibility of recouery runne not into despaire take not thought for thy sweet sinne God will make thee no loozer dispute not against the hardnes of yeelding the length of it the feare of destroying thy selâ—e or that God wiâ—l neuer restore thee Let not melanchâ—ly suâ—prize thee besoâ— thee especially beware lest the Reâ—urre of thy â—usts and the Deuils creame in a Lordly dish do not snare theâ— to runne out of GODS blessing into thy old warme sunne after three or foure yeeres to thy old drunkennesse riot Ale-house companions ill counsell former lusts sculke not into corners to ease thy selâ—e of this yoke let God that put it on hold it on his time tâ—l he haue truly tamed thee â—f it seem long know there is cause But to be weary of God to shake off his yoake in coole blood is to cast him off quite nd cleane he will put on a yoke of iron vpon such Let I say this be admonition against what-euer might crosse this worke Let it teach vs to pity the loose and â—olly in sin Oh! Vse 3 they make eyther worke for hell or if God recal them for the Law for their chaines must be hereby encreased and they shall meet with a Iailor that will handle them accordingly Oh! heare counsell betimes the counsell of Minister husband wife parent Master friend yea child or seruant to yeeld to GOD at the first that so thy yoke may bee the easier Obiect But perhaps I may escape it for all are not so yoked Ans Such as subtilly seeke to scape this net except God let them go quite shall bee most hampered And yet wee tye not the LORD to one measure of dealing many vnder constant meanes haue waded more easily through this gulfe and Lydia and Zachee were not so deeply wounded because the LORD meant to make shorter worke but vnder ordinary meanes the LORD more or lesse holdes his course I end therefore thus with exhortation Bury not the worke of this Spirit vnder these clods of flesh streighten not this spirit of conuiction Beg of God that by all these sâ—xe stayres thou mayst fall lower and lower till thou art brought to the Earth Heere is no place for freewill for ciuility or the Religion of a Pharise in almes mercy to the poore good nature good duties all these lands vanish in Gods Map of misery when God is pulling the conscience vpon her knees Happy thou if when the Law seemes to haue done working in the world it begins to slay thee so that by all these sixe steps as Eutychus from the Loft thou mayst be taken vp as dead Aske of thy selfe When LORD shall my laughter light frothy merry quiet heart be met with throughly Not to say onely True it is there is small cause any of vs should be proud for so thou mayst and be as proud still but to meete with the Beare and Lyon indeed and be afraid of deuouring There is difference betweene a face chalked ouer and the palenesse of one that hath lyen vnder a quartan a tweluemoneth Lye vnder this worke and suffer affliction say I see the LORD is in earnest Hell is no painted fire the ease of a sinfull course differs from that little-ease of the Law I am in a streight I know not whither to turne mee No wealth friends credit marriage honor eating sleepe play or Musique can helpâ— now Away now all old companions the Lord hath layd sorrow vpon my soule such as no tales or Iigs can put by my meate is now mingled with Gall and GOD seemes to forsake mee wrath Hell and
horror are vpon mee my nights are wearisome my daies miserable As one in a Forrest lost sees twenty deathes before him by wildring by thirst by wilde beasts but no escape so do I fare not knowing what weapon conscience will vse to deuoure me Chuse rather to bee thus for the killing of thy flesh then at liberty to the death of thy soule And wayt in this estate vpon GOD till he cause light to breake out which in a word I will adde in the next Question and so end this part Q. But what is this toward conuersion A. True If God should so leaue the soule But heere marke the connexion of this to the second part following The Lord where he meanes to saue keepes not the soule alway in this anguish but causes some vpholding of his secret spirit to keepe vp the soule of him whom hee will saue from vtter extremity This he doth by shewing of them a dore of hope in the wildernes as he sayth in Hosee 2.15 causing some glimpse a farre off to appeare to them as a crâ—uis of light in a prison-wall as to consider that GOD hath had a gracious meaning to 1000s whom he hath thus humbled that by Hell lies the way to Heauen that GOD delights not in this course if the Rebellion of the heart did not require it that GOD doth that which the soule shall not know till after he meanes to make CHRIST sweet precious and welcome not as Hony to a full Laodicean stomacke he begin to lay some ground of mortification which in the due time the Gospell shall perfect See that in the 10. of Ezra the second verse There is hope concerning this thing also Iona. 3.9 Who can tell whether GOD will repent So in Acts. 2. How were those murtherers of Christ stayd by that the Apostles told them And yet they had not felt the promise But by such glimpse of the Gospell which GOD requires to be ioyned with the Law the LORD keepes his from reuolt to old base lusts whatsoeuer come of them from a despayre of mercy and vndoing themselues or from a careles dissolutenes which end goeth forward And hauing so vpheld them by the chin from sinking for a time he doth let in light by such degrees as hee sees them meetest to beare and to keepe them low from waxing bold and venterous till at length he settle them vpon his promise as in the next part shall appeare Q. I partly conceyue you howbeit this cloze of the first part beeing weighty open it a little and first what reasons are there why GOD vseth this method A. First to keepe the soule from extremityes of presuming or despayring of which see in Article sixe both being dangerous rocks the one separating the meanes from the end running to their old liberties and yet hoping to fare well the other separating the â—nd from the meanes after all their humblings yet thinking there is no mercy for them See Ier. 2.25 the Lord by this light at a creuis holds vp the soule from both Secondly Hee encourages such to beare the yoke of the law as otherwise for the tediousnesse of it would shake it off Thirdly Hee deales according to the capacity of their weakenesse because they cannot beare much terror he eases them and because they dare not hearken to much comfort at once Esay 63.9 he giues them a little at once in the former shewing himselfe a pittifull God who delights not in the misery of any poore soule vnder his lode or to adde sorrow in the latter a wise GOD to feed with a few crummes when morsels will not goe downe and to refresh with drops when draughts cannot bee digested Fourthly Hee doth it for the honour of his owne worke of calling hee hath promised to call those whom hee hath chozen which hee should not doe if hee left them in these briers Numb 14.15 Moses tels the Lord If hee should leaue his people in the Wildernesse the Nations would say Because hee could not bring them into Canaan hee left them there So this is a strong cause And lastly by this hope he shewes them that he is as able to giue them his full promise and the effect thereof sound peace as he can stay them vp from sinking when they are at so low an ebbe of casting downe Not to speake of the method that God takes with his to begin early to reueale himselfe to them in his smaller prouidence and susteinings that they may learne to trust him the better for euer after euen in the greatest Q. By what meanes doth he worke it Ezra 10.2 read the place A. By presenting to them duly the sight of a possibility to get out of their terror That hee deales not in Afflicting his as with the wicked Esay 27.7.8 Did he afflâ—ct them as those who afflictâ—d them He will doe it in measure That he abhorres excesse in his terrors Esay 64.12 Wilt thou refraine thy selfe and hold thy peace still and afflict vs very sore So chap. 63.15 Where are thy rollings are they quite restrained Psal 44.22 23. Wilt thou alway bee angry Forget to shew mercy No hee answers himselfe Esay 57.16 I will not contend for euer nor bee alwaies wroth for the Spirit should faile before mee and the soules which I haue made That he barres none from him who barre not themselues 2 Chron. 15.2 That there is a necessity of afflicting them with such tedious terrors or else he delights not in it Read Esay 57.17 18. For the iniquity of his couetousnesse I smote him the went on frowardly in the way of his heart viz. till then I haue seene his waies and I will heale him c. That hee hath not done this to destroy but to humble for alas Esay 27.3.4 if hee meant so What are the bushes to his consuming fire And all these he doth cause them to digest and stay themselues by and fasten vpon in more or lesse measure to keepe them from extremity causing terror to decrease and hope to succeed as we see in his course with Iob as tedious as it was Iob 32.40 in sending Elihu and chap. 40.1 2 3. in speaking himselfe for the proportion both doe agree Q. Iâ— this hope grace or can any such bee said to beleeue it A. No hope is the fruit of faith this hope goeth before faith Yet it is such as the Lord enableth to vphold them betweene the horrours of the Law and the grace of the Gospell the LORD being as truly in his way with them whom hee will bring home euen in the first seed and beginning as in the perfitings thereof if wee knew assuredly who they were See Acts 15.18 Q. What are the markes of this hope A. Such as these First In the entrance it is very weake and staggering betweene feare and hope very doubtfull Ionas 3.9 Who can tell It s a great hazard Onely as it is in Gold-weights the least straw will cast them so heere it
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
somewhat cut of our selues the imputation of the righteousnesse of our Lord Iesus remoouing our guilt and bestowing on vs pardon acceptance to fauour and right to eternall life as adopted heires thereof And in this respect we are regenerated and borne again by reconciliation Secondly by the estate of grace in somewhat within vs which is the Inherency of that Image of Christ infuzed into vs and abiding in our nature soule and body and all the powers and faculties of both purging out and killing old euils and planting good anew in the stead thereof In both these stands the new creature renewed in Christ to true righteousnesse and holinesse in this World and heereafter to the glorious image of God in perfection And this latter concerneth our Renouation Q. Doth the Text mention any more A. Yea the instruments of applying these good things to vs And that both outward and inward Outward the Word and Sacraments He nameth not the Word but yet includeth it For a seale is nothing without a couenant He meanes theÌ„ that by the word of truth the Couenant of Grace offring vs to be reconciled to God preached freely generally without exception to such as need it to all sorts ages sexes conditions the Lord as by an externall ordinance doth apply and conuey these good things of Iesus Christ to his elect And then hauing so done he sealeth vp and assureth them by the answerable seale of Baptisme Then the inward instrument of application without which the outward is barren is the worke of the Spirit of regeneration which attends the Word and Baptisme and washeth the soule by the power thereof euen the Spirit of Christ To the which end this Spirit doth ingender the grace of faith in the soule for the apprehending of our part in our particular Saluation and Regeneration Which grace of faith although it be not heere named yet is implied sufficiently in this worke of the Spirit For there is no other way for the Spirit to settle these benefits vpon vs but faith onely as in the Articles following shall appeare And thus we see how the Apostle doth in this text most pithily contriue the chiefe heads of this Part as in the Articles following appeares The Articles of the Second Part. Q. What is the first Article in this Second Part Article 1 A. That there is a Deliuerance ordained and granted to miserable man out of this his thraldome As the matter of Adams creation lay before the Lord at his free choise whether to create it or not so the obiect of Redemption fallen man lay at the Lords courtezie whether or no he would deliuer him If man had beene wholly left to himselfe his mends had beene in his owne hands in all outward miseries it s otherwise a man may be lost in a forrest and perish pursued by enemies assaulted by diseases oppressed by death perish without help Heere not so misery was the furthest from meriting but not occasioning mercy the Lord freely out of meere mercy beheld misery and when there was none to saue he himselfe did yea vsed this ruine as a meane of declaring himselfe to man the author of a farre more excellent estate then he lost by his fall And this purpoze of God the Father to permit the fall that he might worke his owne endes thereby viz. the setting forth of the riches and treasure of his grace of election in Christ by the meanes of calling and the Gospell is that which the Holy Ghost doth make the obiect of the admiration and astonishment of men and Angels Who pry into this mystery as the Cherubins into the Mercy seate So that first note In the most wofull mine of man there is a deliuerance See these texts Eph. â— 1 1. Thess 1. vlt. Luke 1.74 Esay 63.5 And secondly it s appointed by the Lord out of the vnsearchable treasure of his wisedome vsing it as a meane to declare himselfe to his Church in all those excellencies of his attributes especially the coniunction of mercy and iustice which in the creation could not appeare See Col. 1.27.28 Eph. 2.10 Q. What vse may be made heereof A. Singular vse and that many waies first To stay the heart of a distressed wretch in the sight of his misery by this light and dore of hope Although farre from beleeuing it yet by hope to sustain it selfe by from vtter sinking Oh blesse that fountain which could not bee dryed vp by sinne rather occasioned it selfe to mercy by misery Wonder why Angels were left remedilesse not wee Ponder it in our deepe feares and remember the Gospell of deliuerance is froÌ„ God as well as the Law of terror despaire not the Lord cuts off none who cut not off themselues Secondly let it teach vs to gather to our selues a Article 2 strong bottome against that slauish feare and enmity of our spirit against GOD. Why oh man If GOD were as thou framest him where had thy hope beene Dost thou not see that the LORD IESVS himselfe came from the mercy of an enemy Is then anger alone in God who against the cry of infinite iustice had a deeper mercy in store darest thou call him an hard Master or aduersary who of his owne will and loue cut off his owne plea and deuised a deliuery when no man or Angell could dreame of it Is hee like to reiect a poore soule who hath layd the foundation of his grace in such a foundation as Emanuel Thirdly let it teach the Ministers of the Gospell to looke to the order and substance of their teaching The order not to mis match these two doctrines of the first and second part of the Catechisme teaching this before the other be well grounded in the hearer For the substance taking heed least they defraude the soule of this point when shee is low brought but to offer it as an vpholder for a time till more come But fourthly and especially let this bee a meane to carry a poore heart that would faine beleeue quite beyond and out of her selfe The meditation of this freedome of Gods purpose first especially for the glorifying of himselfe in all his attributes should rauish the heart and carry it out of the basenesse of selfe and selfe-endes into the streame of this soueraigne will and glory of God It should bee aboue our owne saluation And it cannot be well conceiued how those preparatiues to sayth should be wrought in the hearer sauingly and not slauâ—shly as endeauours of our owne except this streame of Gods glory and ayme at his owne endes aboue ours be set before our eyes to abandon all selfe-respects in the matter of sayth and saluation Let vs diâ—â—gently try our owne spirit from the true Spirit of Grace by this marke Q What else doth this Article containe A. Besides this that God hath not left man to sinke in his owne misery but hath in his deepe wisedome found out the way of his deliuerance this Article aymes at a further end viz.
be vrged of vs without our owne labour and will be accessary which if it be what doth our doctrine of the condition differ from Popery and her dispsitions I answer The reason of this darknesse is because men cannot be beaten from this that in seeking these conditions they must seek first their owne good and welfare This is the maine ayme of most hearers if they haue faith they are sure to scape hell and if they haue the conditions of faith wrought faith will follow hence the condition is so laid at by people euâ—n as men couet mony for wares for their vse But poore soule tell me if this be thy ayme wherein differest thou from a drunkard or swearer Is any man so forlorne as not to desire to dye the death of the righteous Oh say men but drunkards vse not the meanes and wee doe I answer Yes now all sorts vse means none are so vile but they will be religious but I will grant thee it Is the question whether thou be lesse ill then such or whether thy ayme bee sound in seeking the condition or no! If so then I say thou in ayming finally that it may goe well with thee differs not in kinde from such an one No the honest soule sets vp God in his own way of Christ in his owne ends the glory of all his attributes that he may be admired in working faith in such a wretch the freedome of his working that in all these her owne thoughts affections and zeale might stinke as Peters nets did when Christ so strangely had fished for him and the truth is her scope is as much to abhorre her selfe and looke into an higher cause as thine is to get Heauen for thy selfe She seeks the glory of His wisedome power mercy and freedome who sought out such a deliuerance workes it in her and all that concerne it faith and the conditions of it the thought of the Asses is turned to the thought for the Sonne shee sees that diuine purity and excellency in being Gods instrument to these ends that she looses her selfe and all in the meditation thereof and suffers the Lord to saue her while her soule is set to adore him in his owne ends as most precious And setting this ayme aside her seeking the condition of faith is but as a morall worke with her sauoring of her selfe Some will alledge Doe ye thinke euery weake beginner to bee so holy as to preferre Gods glory to his owne Saluation I answer No not all but I take them to be in forwardnesse to it and not farre from it And secondly I say it s one thing to aske such a question of a weake beginner who would perhaps stagger at it another thing to say what God workes in such a one although he know it not For sure it is such is Gods worke in his as to conuince them by experience that all seeking of grace for a mans owne happinesse is poore seeking for the present till God worke better and all seeking for selfe must be from selfe and by selfe But when the boate is tyed to the ship of Gods glory shee needs no more rowing of herselfe then the boate doth it s enough for her that she is set vpon such a streame and tyed to such a ship as can carry her of it selfe and drowne all her owne welfare in the Lord. Sweet was that speech of honest Mophibosheth of Zilha Yea let him take all 2. Sam. 13.30 forasmuch as my Lord the King is come home in peace The losse of his owne lands was forgot in Dauids happinesse The greater pity that he should so requite an innocent but howeuer he fared at Dauids hands doe thou so and try if the Lord can faile thee Oh say thus Lord so farre am I from seeking the condition of faith for faith and my selfe that I desire to say If Lord thou see that a broken heart mourning brokennesse pouerty of spirit yea faith it selfe may tend to the glory of the working them in me Oh worke them Eâ—se Lord what ioye should I find in them as they come from my selfe What were Heauen it selfe if it were not to glorify thee there Lord I would desire to haue none rather then in hauing all to want an heart to admire thee in thy wayes of mercy and truth or cease to be rauisht with the sight of thy glory For without this its impossible but eyther I must mixe my stuff with thinee or which is worse fret and rage at the freedome of thy working And his I desire may bee weighed and so much for this first Article Q. What is the second Article of this second part A. That the onely happy meane and instrument ordeind by GOD for the foundation of his election and the purchasing or making good this his purpose of deliuerance was the Lord Iesus the eternall Word of the Father made Emanuel Ephes 1.3 GOD with vs. No other name vnder Heauen is giuen to saue vs by way of mediation or instrument but he Act. 4.12 And this Iesus eternally intended to the Church the LORD in the fulnes of time sent into the world to make open declaration of this worke Rom. 3.25 God set him forth as a Propitiation that all might see the saluation of God And although it be needlesse for vs to descant whether the Lord out of his deepe wisdome could haue found out any other way but this to saue vs yet this we may say that seeing this is the Lordes way it behooues vs to thinke it the best Nay seeing we cannot conceiue any other way in congruity how an infinite offended Maiesty could bee satisfied saue by an equall person and payment to his iustice it were an infinit derogation to his wisdome and predestination to thinke that this was not the onely way not onely which is but which could be deuized to this end For seeing a greater and fuller could not be what iniustice were it for God to put that vpon his Sonne which might haue bin put vpon an inferior mediator Therefore the Scripture runs vpon it as the onely necessary and full way as Rom. 8.3 When through the infirmity of flâ—sh the Law could not saue God sent his Sonne c. Now as hee was that onely full necessary way so yet he could not effect this satisfaction by euery act or suffering of his Not his incarnation or vnion onely not some reproaches or some act of his offices as Prophet or King or Priest no not some effusion of blood but such an one as the powring out of his soule to death euen that accursed death must effect it because till there was a full content giuen to iustice mercy was locked vp from discouering it selfe Read Esay 53.12 Esay 53. vlt. Now as without this last and chiefe worke nothing could helpe vs neyther miracles teares preaching or praying so all the acts and preparations of his life standing in order and respect to these are ioyntly meritorious and
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
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
Sonne of GOD. Heere was a worke indeed of some dâ—fficulty at which not onely the deepest conceit of mortall man but euen the Angels themselues may stand and wonder and vanish Oh! â—hat he view of this might rauish our soules with the worth of grace to say The least dramme of grace is more worth then the whole worke of Nature who is carried by this meditation aboue whatsoeuer this world is in respect of the New Creature to compt the whole creation as vanity Dauid Psal 8. admireth man in that first workmanship of his as aboue aâ—l others in the world what then may be sayd of man renued and restored to a second Image of God if the breath oâ— Creation were such a thing what is Regeneration that cost not a breath but so greaâ— a workmanship of this Actiue and passiue satisfaction Q. â—eeing all this is doubtlesse the maine Satisfaction goe to the vses o bâ—th these in due order first tell me why you do put them together A. For the latter I answer Because as one saith this price is like the price of a Diamond payd for ten malefactors which is nâ—yâ—her all payd â—or any one nor any seuerall part for one and â—notheâ— for the other but generally the whâ—le for them al and eâ—ch hâ—uing shaâ—e in the whole Let thâ—reâ—ore whatsoeuer is spoken dstinctly of the benefit hereof bee inclusiuely taken as that which issueth froÌ„ the insparable merit of both ioyntly Now for the vses First let vs abhorre the cocceit of such Sectaries as imagine that there was no necessity at all of any such price paying to Iustice nor any barre in Gods Iustice at all why hee might not haue shewed mercy to sinners without any such satisfaction made at all It s an horrible derogation to the Scriptures and to the wisdome of GOD and sauoreth of a profane audacious spirit making sinne and grace of small esteeme Rather let it present to vs the hideous nature of sinne and iustice Salomon bids vs behold the drunkard in his rednes of colour bluenesse of wounds that wee might loath his sinne But rather behold it in this glasse of the Lord Iesus his satisfaction Esay 63.1 Who is he that commeth from Bozra with his red garments I haue trod the wine presse of the wrath of the Lord c. If the glasse of the Law haue not done it let this do it yea behold the sinnes which we count most veniall in this obiect of Iustice Not the pettyest oath or least of our vaine wordes could be payd for with the price of a lesser thing then the blood of Christ Iustice would admit of no other And the Father spared not his onely Sonne in this point but would haue him drinke the dregs of his wrath What shall become of such wretches then as despise this price How shall they struggle with this infinite wrath of GOD which the Lord Iesus had bin crusht vnder as vnsupportable if his Godhead had not held him vp Now while sinne is in her element it s counted as light as feathers but being vnder the weight of iustice and the sence of wrath it will prooue intolerable Let vs count it so now whiles wee may get it shrowded vnder the Lord Iesus let vs sweat water and blood and feele that in vs which caused those outcryes My GOD my GOD why hast thou forsaken mee Not to become Mediators to our selues but to driue vs to him that ouercame this anguish Hebr. 5. and was heard in that he feared If sin in our selues will not breake our hearts let it breake them in the view of CHRIST broken by them let vs Zach. 12.10 See him whom we haue pierced and mourne Not as Papists who whip their bodies and cry out of them that betraied accused scourged and crowned Christ and crucified him but as those who were the Actors of this Tragedy our selues Act. 2.38 that if by any meanes our hearts may be pricked as theirs who heard Peter vrge the killing of the Lord of Life Oh vnspeakable loue to be willing to be pierced for Murtherers that they might escape To say Oh Father heere is the surety lay no debt or punishment vpon these debtors I haue taken all vpon me if thou wilt needs haue the vttermost powre out thy wrath vpon him that can satisfie not vpon them that cannot Try whether there be any drop of mourning in thee by this due sight of sinne and iustice and say Oh Lord if I were left to bee my owne satisfier if thou shouldst haue said to Christ as once to Moses Them that sinne against mee I will punish of thee I will require nothing Oh how terrible had our condition beene Secondly let this doctrine confute Vse 2 First all Sectaries who that they might be singular to say Branch 1 no more teach heere of late among vs that Christ had no guilt of sinne cast vpon him by iustice for then hee could haue beene no satisfier confounding sinne imputed and sinne inherent that Christ suffred nothing in his soule from Gods wrath seazing vpon him nor yet in either body or mind but that which man could inflict by eyther paiâ—â— or discontent But God keepe them that are the broachers of such stuffe from such a satisfaction as this in the day of their distresse And whereas they adde Gods Iustice accepted this for an equall price of sinne I answer Who hath taught them to dreame of an acceptance of that which is not equivalent to Iustice Might they not aswell ouerthrow any necessity of a satisfying Iustice as teach Iustice to accept that which is not Iustice Is it not well for vs that the Lord will accompt a truly iust satisfaction of a surety to answer our debt which was more then he ought vs but wee must goe about to corrupt the price it selfe and dreame of an imputing of equall satisfaction to an vnequall price Let vs abhorre such nouelties and know if Christ suffred no more then the malice of man there remayneth a necessity of a second suffring for vs from iustice Let vs beware while we goe about to minse and lessen the suffrings of Christ lest we destroy the truth of a Mediator and bereaue the soule of that which should vphold her in her conflict with Iustice Not to speake of vnsauory dallyance with those Texts which are brought to confute them Esay 53. 2 Cor. 5.21 and others To conclude except Christ suffred more then from man we may say that many Martyrs exceeded him in their patience of whom we read no such outcryes as Christ made Branch 2 Secondly let it teach vs to abhorre the opinion of those Lutherans who teach that our Iustification stands in the so applying of Christ righteousnesse to a sinner that hee may pleade it from the tenor of the Law Doe this and liue Meaning that wee must be possessed with the very selfe-same righteousnesse wherewith Christ obeyed and suffred And this they imagine to be the matter of
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
all the members the power of this satisfaction that it might worke Faith in those that want it and confirme it in those that haue it Esay 53. vlt. The Prophet adâ—eth this to the powring out of his soule that he prayed for the transgressors And S. Iohn giues him the name of our Aduocate with the Father for this cause that the Church may enioy the fruit of his death continually And the Au hor to the Hâ—brewes saith That hee euer liueth to make intercession for vs. The High Priest vnder the Law appeared once a yeere with blood in the Holy of Hoâ—ies to bring forth a generall reconciliation but the Lord Iesus for euer And as the ends hereof are many to wit to present the prayers of his people vnto God to hoâ—d them close to his Father and keep them in hâ—s loâ—e to couer their daily offences and continue their iustification and acceptance to vnite them one to another and to protect them from enemies so especially to blesse the Ministery of his Gospell for the breeding Faith â—n the soules of the elect by the preaching of this his blood and death As we may see clearly in Iohn 17. that Heauenly chapter where all these are described Marke then it is not enough for the Lord Iesus to procure the price of our peace but he plyes the Father with it and offers vp by his eternall Spirit the merit and valour of his satisfaction for the effectuall drawing of the hearts of his people to beleeue the Gospell His blood is the seed of the Church for what wete Word Sacrament but tor him but that which doth cherish this seed and giue a body to it in the consciences of men is the application of it by this intercession More fully thus As by fulfilling all righteousnesse the Lord Iesus hath pleased the Father and is so gracious to him that hee grants him whatsoeuer hee asketh so doth Iesus to the vttermost improoue this fâ—uour and applieth the comfort thereof to all his that they may vnderstand how powerfull and preuayling hee is to obtaine whatsoeuer hee desireth And hence it is that till his Ascension the Comforter could not bee sent but after when hee prayed then came hee and brought to mind and sealed to the hearts of the Disciples whatsoeuer they had heard preached before So that when wee see the preuayling power of the Word and Sacraments in the weake Ministery of flesh what shall we ascribe it vnto but the power of this applying worke of our Aduocate who conueyes sauor of life of brokennes of heart faith and Regeneration thereby into the soules of his And in this respect h is the Key of his Fathers bosome and fountaine to vnlocke and set it open beeing sealed before for Iudah and Ierusalem to wash in as Zach. 13.1 Q. What be the vse heereof A. As it is singular for all vses to the Church in generall and all the liuely members thereof in all Concernements of it whatsoeuer as acceptance of their prayers beeing perfumed with the sweet incense heereof protection of their persons safegard against enemies sustentation of their soules in grace perseuerance and the like so especially that which wee read Heb. 10.19.10.21 Seeing by the blood of Iesus wee haue a liuing way made vnto vs by his flesh Let vs draw neere with a pure heart in assurance of faith Oh! it should bee as a welspring of Saluation for euery dry soule to come vnto euen in the greatest barrennesse deadnes and feare of heart that the merit of Christ should not belong to it Doe but consider this Aduocateship of Christ continued foreuer for thee Iesus Christ yesterday to day and for euer Heb. 13.8 to this end that the Gospell and the preaching of the promise might bee liuely Heb. 4. pearcing and powerfull to diuide the ioynts and marrow and to create in thy soule the fruits of the lips which is peace If thou hadst the Kings Sonne for thy Aduocate to the King for some suite wouldst not thou thinke there were life in it Therefore go not to the Word and Sacrament any more with a dead and sadde heart as if there were nothing in them saue an outside of mans voice and efficacy to perswade behold a Christ in them who by his applying power conueyes into them strength sauor perswasion and grace that his poore people may not heare his Word as a dead letter or receaue the Scales as dumbe elements but as diuine ordinances assisted with the Spirit of Christ and therefore able to breed faith in the soule and truly to carry it into the streame of his Satisfaction What is the vsuall complement of most people in their hearings and vse of meanes but this That the Minister is vneffectuall to them they heare with small light or quickening of heart The promise they grant to be faythfull and the Sacrifice of Christ full of merit but they are so to such as mixe them with sayth Why poore soule doth the Lord so offer thee Christ in his Gospell as if he lefâ— it to thee to shift for faith Is not faith his gift who gaue Christ Diuide not the things which God hath put together Deceaue not thy selfe in the condition of faith and assure thy selfe the Lord Iesus will giue thee both meat and appetite the obiect of his righteousnes Reâ—e and fayth to beleeue it also He is Alpha and Omega the author and finisher of our faith Heb. 12.2 and hee doth liue for euer with GOD to make good his Satisfaction to his people by giuing power to his word to breed faith that as it cannot be without it so it may subsist in it and our faith might not rest in man but in God Vse 2 Secondly let all such bee exhorted to deny their owne strength conceits hopes or feares and as oft as they go to the Word remember it is a Word of reconcilation And therefore looke vp to this grant Master of Requests and apply the worthines of this Prayer to thy poore empty soule say thus The cause of my vnbeleeuing hearing is my little respect to him who hath the Key of all grace if I could looke vpon him and say Lord Iesus conuey some part of thy Fathers fountein into my heart deriue it by a channell for then once into me Oh thou shouldst find the Spirit of perswasion to reuiue yea to fill thy soule in thy Vse 3 hearings Yea lâ—t all the faithfull Ministers of God coÌ„fort themselues in their weakenesse and defects of preaching in their deadnesse of heart to the worke of Faith in the little successe of their labors in the wofull hardnesse of heart in the people the Lord Iesus by his Spirit of intercession holdes them as his Candlesticks in his right hand hee doth as those two oliues Zach. 4 assist his Lamps and drop in this oyle of gifts and grace vpon them hee doth make them as Paul Zach. 4.5 able Ministers of Reconciliation that by them and out of
their nothing hee may create the fruit of the lips peace and he well vphold Gospell Ministery and the power of both in the midst of the enemies and although they be neuer â—o fâ—râ—â—us yet Mica 2.7 His Spirit shall not be streightned but his Word shall still bee good to such as walke vprightly And of these two Articles seuen Branches so much Q. What is the third Article of the second Part A. That the act of God the Father imput ng rhe merit of the Actiue and Passiue righteousnesse of our Satisfier to a sinfull soule is the true formall and being cause of his Iustification Q This Doctrine of Imputation is somewhat darke to me Rom. 4 6. 2 Cor. 5.17 therefore explane it and first the phrases vsed by the Holy Ghost for somâ—time he speakes of Imputing somewhat sometime of not imputing and againe in one place hee speakes of Imputiâ—g righteousnesse sometime of Imputing Faith to righteousnesse Rom. 4.5 Cleare these termes A. By the terme of not imputing Sinne and not imputing Righteousnesse he intimates in how many respects Châ—ist hath holpen vs to wit both to forgiuenesse in the one being made sinne for vs and to acceptation in the other by clothing vs with his righteousnesse yet so as by both Actiue and Passiue righteousnesse iointly not seueraâ—ly considered Conferre Psalm 32.1 with 2. Cor. 5.17 where both couering sinne and reconciling are made the effects of not imputing sinne By the second phrase we must conceaue one thing to bee meant For its familiar with Paul to vse these two phrases for one thing namely imputation of Faith and of righteousnesse Not that faith can in any sence be our righteousnes but because Christ apprehended by faith is the same thing with Faith it selfe in the Scripture Besides we know faith must euer concurre with imputation in the act of it and therefore the Holy Ghost honors it with the name of being imputed to righteousnesse That Faith must needs so concurre note three things in this worke First God enables the Soule to beleeue on the Lord Iesus by the promise and the spirit thereof Secondly the Soule yeeldeth and consenteth Thirdly God casteth heereby this righteousnesse thus beleeued vpon the Soule and imputes it to pardon and life Faith then alway concurres with imputation the life wherto may be said of iustification which it were blasphemy to ascribe to faith seeing its God that iustifieth but yet Faith is still said to iustify because of her necessary concurrence The which Phrase is tropicall the instrument being put for the principall agent Otherwise in proper speech alas How shall poore faith apprehend in the soule an infinite righteousnesse except we take it thus that God by faith as his owne instrument doth conuey all the obiect of Christ at once into vs And this I would haue the Reader to marke for two causes The first to decide that Question so much demanded whether faith apply Christ in each of his merits particularly or no To which I say that it is the worke of God the Father to proportion the merits of Christ Iesus in particular to the soules need its God the Father who accepts the merit and therfore he onely can proportion it Poor finite faith though it know neuer so much of the particular merit yet cannot do it because the merit is infinite Faith onely hearing the offer of God already reconciled and appeased by this merit to be freely tendred to her receaues this tender as God makes it that is all the Lord Iesus made by God to the soule wisedome righteousnesse and what else soeuer So that whether wee comprehend the thing offred or no it s no materiall if we beleeue the offer to be truly made to vs we receaue it in the kind wherein God bestowes it and in a word when we cannot comprehend it the Lord comprehends vs. So that faith is casting of the soule vpon the offer of Christ from the Father giuing him all at once in all his good things which the Spirit reueales and the more the better yet faith is not in this most to bee admired for particular applying each benefit but for her accepting of what the Lord hath couched in the offer that is whole Christ Secondly I say this answer is to be noted against a Schismaticall opinion of some that hold the Act of Beleeuing to be that which God accepts to iustification A dangerous conceit which makes Christ a meer seruant to faith and vnder the colour of ascribing honour to faith takes away all Christs preeminence For although this opinion exclude not Christ wholly from the reckoning yet in the act of iustifying it onely giues all to the worke of faith And they say As the act of Adams sin condemned him so the act of our faith iustifies vs. But the Paralell is foolish and absurd Adams sin might condemne himselfe and vs but our faith can neither saue ours nor our selues of it selfe that which it saues vs by is the obiect and merit which it apprehends and that by the act of Gods imputing it to vs. Q. You seeme to make imputation an act of Gods free grace but the word is vsed as an act of iustice for Paul saith To him who worketh righteousnesse is imputed by debt A. I answer Paul there opposing Iustification by works and iustification by Faith Rom. 4.4 5 for the more curâ—ant expression vseth one word in both cases but very improperly For it s as if a man should say to his debtor Pay me an hundreth pound and I will impute it as an whole discharge This we know is no proper speech for in such a case its small thanke to him to impute that for which hee is bound to giue acquittance so that imputing properly is gracious For it is such an act of God as comming betweene our beleeuing and his iustifying doth not legally take any discharge of debt from vs but doth graciously impute that which is not ours as if it were ours for the making of vs guiltlesse and accepted Q I conceaue you somewhat better Howbeit I still see that imputation is of such a thing as is our owne really why then not as well of a thing inherent viz. a righteousnesse of our owne as the Papists dreame A. Because these two haue a winde difference viz. to be really made ours and to be from or inherently in vs. The righteousnesse of Christ imputed cannot iustify vs except it be ours how be it it is so not because it comes froÌ„ within vs but because it s cast vpon vs and in a word it s not first in vs and then imputed but first imputed and then made ours Q. But can meere imputation make a thing really ours A. Yea. Nothing can be more reall then imputation The imputing of a man is reall when he imputes an vncertain and vndue payment as if certaine and due and this is good and firme among men 2 Sam. 19.19 23. Dauids not imputing Shemei's rayling
is a sufficient release to him of the offence and punishment The imputing of Adams sinne to vs is as reall as if we had beene in the garden with him Christs taking our guilt vpon him was as reall and as really felt as if himselfe had been the offender And shal not his imputed righteousnesse be as reall as if our selues could in our owne persons haue satisfied or as if we had needed none Yes verily Q. What issueth then from this imputation of God A. The act of God iustifying vs really and freely from all our sinne and guilt and all the curse due thereto Rom. 8.33 quitting vs by proclamation as I may say from heauen by the voyce of his Spirit through faith so that hauing disabled all enemies from giuing in euidence lo he absolueth vs as hauing nothing come in against vs. As once he scattred those accusers of the woman Ioh. 9 so that none came in to accuse her but turned their backs with confusion and so discharged the woman so doth hee heere hauing disabled all euideÌ„ce against vs he doth impute blamelesnesse vnto vs and declare to vs our righteousnesse yea proclaiming vs righteous And as the Creditor abhorres to receaue the debt of his debters surety and yet to compt him a debtor still so the Lord hauing accepted Christs price for vs abhorres so to disable his Sons payment as to require the debt at our hands the second time but rather disables his owne Wrath and Iustice from thinking of any further demand of vs. And touching the freedome of it Whereas it might be obiected How can that be his free act which hath such a pryce payd to purchase it I answer no man dare call it free on the behalfe of the Father and Christ for so it s the dearest purchase that the World euer heard of but in respect of both the Father and Christ to vs ward the Father hath freely giuen himselfe content in his Sonne and Christ hath freely yeelded it to the Father so that whatsoeuer it cost Christ it costs vs nothing we may come nay must without our cost with empty hands and buy it for nothing so that in truth the mâ—re it cost to purchase and the lesse it cost vs to câ—mâ— by the freer is that iustification which absolues vs and the truer is that of Paul Rom. 3.24 Beeing iustified freely by his grace Q. What is the vse hereof A. The Vses are many Let mee begin with you of my owne Congregation to whom although as dead yet I speake this being as you know the last Sermon I preacht among you let I say my admonition vnto you be this It hath not bin with you as with euery Congregation wherein preaching hath beene To you I may truly say That now toward these 56. yeeres the Lord Iesus hath beene crucifyed among you I doubt not but the Lord hath thousands in many Congregations of this land who though they haue wanted that full and cleare light which you haue enioyed yet as faithfull seruants of God walke with him and serue him instantly day and night in simplicity of heart and innocency of life Giue me leaue to say vnto you in this fiue or sixe yeeres past besides Sermons God hath reuiued the Doctrine of Christ Sacraments of selfdeniall faith the satisfaction the imputation of righteousnesse among you and God grant you long to enioy the doctrine and practice of these grounds but what answer shall ye make to God if as he hath walked in and out at large with you in all his truths opening vnto you all these welsprings of saluation and concealing nothing from you which humane weakenesse hath been able to vtter you still shall fayle and come short of such people as I may truly say haue had but the Baptisme of Iohn among them Thus I speake in respect of that cleare light of all Christ both in his satisfaction and Gods imputation in season and out of season vrged vnto you Remember To whom much is giuen of them much will bee required What would many Eunuches Corneliuies and Proselites ignorant of those things that haue beene pind to their sleues giue that the things you haue heard might sound in their eares Why is all this cost but that you might also walke in and out with God in all your wayes not onely in a morall abstinent harmelesse and honest manner which is a great fauour but with a broken and selfedenied heart liuing by fayth dayly in this Imputation of a Satisfaction holding your part in it yesterday to day and for euer Heb. 13.8 Do yee not accompt it one thing to liue by guesse and deuout aymes and another to know your Righteousnes to cleaue to it by a promise to clense your selues by it from all loosenes and priuy lusts to season all your liberties to alieniate and supply your crosses to enable you to all Duties to fructify all meanes to sanctify all estates and to make your death happy and welcome Beware beware lest there bee found among poore people that neuer heard of the Doctrines which thus long haue sounded in your eares many whose Simplicity innocency and zeale equalls if not exceedes yours Oh! let not any of you be found naked at the comming of Christ of this Robe of his or lying at these welsprings without power to taste them be not vnsettled in a Christian course stand fast in your liberty go on with God in all meanes duties and graces yea euen in the hardest times streights and distempers suffer no loue of the earth profit ease lust to eclipse the lustre of the Lord Iesus which hath shined among you But as many of Gods Saints before my parting and since haue dyed with ioy and Triumph by this imputation of Christ so stryue yee and runne yee as yee may ouertake them and none may take away this your crown from you Secondly let this be consolation to all faynt and weake children Vse 1 of God in the fight of thier little grace and meane gifts and in the feares of perseuering to the end For the First tell mee weake soule if I should come and say Thou wert as holy as Iob as vpright as Dauid beleeuing as Abraham zealous as Phinees would it not make thy heart leape within thee Surely although I dare not say these of thee yet I dare say this If all these had not had the Robe of Christs imputed righteousnes cast ouer the holiest of all their Graces their vnhallowednesse had defiled them and the greatest of their holines had not profited theÌ„ And lo this Robe thou hast as fully largely and deeply as the best of all these euer had The imputation of God is equall to all his iustified ones one hath no more then another If thou couldst come in and say That Abraham or Peter had more Righteousnes of Imputation to couer them then thou it were somewhat But lo thy Righteousnes of imputation is as large as the largest of theirs If they haue
can attaine to a broken hungry self deined heart that Christ and his grace might enter and dwell there oh how harsh is it Therefore remember that in Heb. 2.2 3 4. If those that transgressed Moses Law Deu. 29.19 and being conuinced thereby yet sayd within themselues I shall haue peace and so walked stubbornly adding drunkennesse to thirst Nay if they that sinned onely in a ceremony yet by two or three witnesses were condemned what shall they looke for that despise the grace of the Gospell and that offer which God hath honored by so many miracles and such abundance of Sermons and the powerfull Ministery of so many preachers Beware of refuzing such saluation as being a more spirituall wickednesse then any morall offence Thirdly its reproofe to all cauillers that descant vpon Branch 3 this free plaine and simple-hearted offer of God Being vrged to receaue it they answer So they would if they knew themselues elected But say they we are afrayd God meanes it vs not If wee be chozen we are sure to be called to beleeue it if not none of their Preachers can giue it vs. It must be God say they and not man that must worke our hearts and draw vs. But oh vaine iangler tell me hath not God reuealed his Will in his offer Dost thou know his secrets Is not his offer ingenuous Say not in thine heart Rom. 10.25 Who shall goe vp to Heauen or descend c Lo the Word is in thy mouth it is neere thee If Ieremy in the dungeon had told Ebedmelec he knew not whether he meant to help him out or no and so haue refuzed to come out had hee not iustly beene left there still So when the Lord lets downe the ladder of his offer into thy dungeon casts thee his cords and rags to put vnder thy armeholes that hee may draw thee out dost thou cauill and say Lord I know not whether thou meanst mee well or no perhaps thou wilt pull me out a little way and then let mee fall backe againe perhaps I am not elected Is not this a wofull dishonor to the simplicity of the offer Was he euer tyed at all to offer it and dost thou distrust his ingenuous meaning in it Thy blood bee vpon thy owne head in that thou chuzest rather to smite the Lord to thy owne destruction then to set thy foot in his ladder and put on his cords that thou mightst come out The way for thee is first to step vpward that thou mayst come to the top then to leap to the top at first to breake thy necke backeward The fourth vse is Aduertisement to Gods Ministers to magnifie their Ministery in deed and practice by beseeching the people to be reconciled to God Conceale no part of this truth of God but aboue all ply thy Ministery of reconciliation This will sweeten and familiarize all other doctrine the first Part of the Catechisme about sinne and the third about Godly life will follow this second Part of Reconciliation Col. 3. in the end It s the office God hath put vpon thee O Archippus fulfill it Woe be to thee who mayst preach and canst and dost not Or dost and yet dost not this Thou art one of wisedomes handmayds one of the Kings seruants sent out to bring in guests to this feast of his Sonne learne thy errand well mistake it not get it by heart let not the fault of reiecting this call bee laid vpon thee and thou hast saued thy owne soule Paul was so acquainted with this worke that he saith It was committed vnto him Nay 1 Tim. 1. hee addeth It was his Gospell As mayds vse to say I must goe dresse vp my Chambers and make my beds not because theirs but because it is their office so Paul cals the Gospell his and ours 2 Cor. 4.4 If our Gospell bee hid because it was his office Let vs then all ioyne in preaching it and offring it not with a veile vpon our face as Moses but 2 Cor. 3.13 16. with open face shew the people this Mirror that they may be transformed by it from glory to glory Q. What other vses are there hereof Vse 5 A. Especially this that this Article bee a sweet preparatiue vnto vs to frame vs to beleeue Entertaine wee not any base cursed thoughts of GOD in the simplicity of his offer Nourish all possible perswasion in thy soule of his vnfeigned meaning toward thee in this kind thou canst honour him no better then to agree with him in his meaning well to thee There is no greater difficulty of Faith then this Seed of bondage in vs to iudge of God by our selues Wee muse as wee vse If wee haue an enemy wee cannot forget his wrongs wee meet him not without indignation and therefore so wee thinke of GOD also to vs and the rather because hee hath so much vantage ouer vs. But oh poore wretch Is this the way to get out of his displeasure to nourish iealouzy against his loue Is it not rather oyle to the flame pull downe thy traitours heart hate not him whom thou hast hurt put on an holy and childlike opinion of him who when he needed not yet purpozed sent receaued this satisfaction for thee and therefore cannot lye in offring it to thee Say thus LORD thy sweet offer naked bosome cordes of loue Passions of sick loue sometime to allure sometime to contest command vrgeâ— threaten and beseech turning thee into all formes of perswasion to winne my soule all these conuince mee of thy well meaning toward mee If my owne enmity to my enemy and the slander of Satan that thou enuiest my good doe assault mee neuer so much and my owne trayterous heart conspire with them yet this thy gracious offer in thy Gospell shall beare downe all Read Esay 55.9 For my wayes are not as your wayes nor my thoughts as your thoughts but as farre aboue them as Heauen aboue the Earth Adde this All the vnderstanding of man cannot comprehend the loue of this offer no more then the eye of a needle can the great Camell and shall I goe about to lessen it Surely if this should be a great stay to my heart that the Minister of God hath offred mee this grace and dares seale it vpon earth to my poore soule shall not the offer of God himselfe 1 Sam. 15.16 the strength of Israel that cannot lye much more sway with mee Oh Lord captiuate all my hatred of spirit and base treachery against thee It s reported of a certaine Merchant of London in the Story of England that he made much of a poore Cobler that dwelt by him a cankred Papist and did as good as maintaine him yet this Traytor went about to betray him to death This Merchant hauing escaped his hands yet out of his loue vsed all meanes to bee friends with him againe and vsed him as before all this would not doe his heart was so villainous he would shunne the way of him
malignant properties of non members is yrkesome to this body of Communion Yea the LORD hath appointed it to bee so in the very externall Communion of his Church in the ordinance of it that spottes of Assemblyes Goates and Swine bee auoyded much more then in spirituall Communion 2. Cor. 6.14 15. No Communion betweene Christ and Belial light and darknes If thou see a man in whom the Spirit of wisdome dwels not one of another corporation of a dead rotten false carnall sensuall spirit Lo hee is not for thee See 2 Tim. 3.5 There must bee no Marriage betweene Israel and Ashdod no inwardnes bâ—tween them and those that abhorre Sacraments Gospell Pro. 25.23 Ministery and ordinances As the North wind is to the raine and the face of the Prince to a flattering Ziba so is the Spirit of this Communion to all her opposites I say no to their persons but their properties abiding such Secondly this Preseruing Spirit is also Aggregatiue of like parts to her selfe for the filling vp and strengthening of Communion Shee is still ayming at the bodyes increase and therefore as the waters of the sea winne vpon the bankes so doth this spirit of Communion seeke out and enlarge her borders Shee is like to Dan whose border was too narrow shee gaines still as a conquering army hath towne after towne falling to it so this Spirit both in the Ministery of it and in the other members endeauour after thee winning of more and more to become her Brethren her citizens her friendes no body hath such a faculty at this for the strengthening of her selfe for number for assistance both in gifts and graces as this hath Our Lord Iesus the head of this Communion spent his life in gathering members to this body Peter gathered 3000 at once and each member of it doth or ought to become all in al to gaine some The Angels reioyce in it the blessed Saints do long for the perfect collection of all the members into one and there is no truely borne sonne of God but seeks to get as many as he can out of the world into this fellowship mourning to see what an huge body the malignant Church is to the militant Thiâ—dly this Spirit is a Preuenting and wary Spirit to deâ—â—ate whatsoeuer attempts might bee made against her Communion either by opposite persons or properties for persons First she doth with very quicke sight espie and iealously avoyd such affronts as threaten her ruine and by the Spirit of Prayer drawes God into a league and combination against them The eylidde is not so tender ouer the eye last any hurt should befall it as this Spirit is of them that plot against the welfare of her Communion See Esay 63.18 19. 64.11 12. where the Prophet in the name of the Church presses the Lord against them long before And so I say Secondly of all contrary properties which doe resist Communion as Harshnesse Suspicion Iealouzy Pryde Wrath Selfeloue Vncharitablenesse c. Q. What is the second to wit the furniture of Communion A. It is that Spirit which furnishes the Church with all such gifts as serue to maintaine Communion Q. What are they A. Many The first and mother grace of all is Loue 1 Cor. 13.2 3 4. Rom. 13.10 and all the graces besides this draw their originall from her shee being giuen for the nonce to nourish the rest to sustaine communion It s nothing else saue a beame of that loue of God to the soule which doth reflect it selfe backe to the Lord himselfe and being vnable to reach him lighteth vpon his Saints that excell in vertue Psal 16.2 It s that which Saint Iohn so magnifies telling vs Iohn 5.1 He that loueth him that begat loues him that is begotten It s that band of perfection Col. 3.14 that holds in all the duties of Communion as the corner stone doth the sides of the wall And it arises from the sight of that Image of Gods grace which shines in his people which rauisheth each other to behold and knitteth each to other in the sence thereof as betokening the excellency of that fountaine whence it comes 1 Sam. 18.1 Ionathans heart was not more knit to Dauid then the Saints each to other It is the soule and life of Communion it is giuen for the vse of the Saints who could neuer endure all things hope all things suffer doe and turne their hand to the works of this fellowship except this instinct of loue caused them to goe to worke But loue makes all sweet Q. What is the second A. Sociablenesse a compound of three cordes not easily broken viz. Amiablenesse Humblenesse and Selfe-deniall Col. 3.15 Amiablenesse is that holy suauity of Spirit which opposes tartnesse austerity sowrenesse and sullennesse whereby men are like ragged vnhewne stones vnmeet to couch in this holy building Contrariwise amiablenesse is a gentle and alluring facility of spirit which both puts forth it selfe to all courteous and gentle behauiour and also draws affection and delight from others Tit. 3.3 Many are so hatefull and hating so dogged churilsh and harsh in their temper that they are indisposed for society more fit to be Monks or Ancorits then Christians through their Timon-like disposition But amiablenesse is that grace that both acts and prouokes all louing offices of Communion Phil. 2.3 Humblenesse is a grace which opposes pride a vice excommunicate from true fellowship of Saints causing men to thinke themselues their parts their persons too good for Communion Rom. 12.16 Humility thinks so meanly of it selfe that it reioyces it may bee compted worthy to bee a doore keeper in this house of Communion and is glad it may bee admitted vnto it It s discerned by these two markes Peaceablenesse and Equalnes both principall pillers in this frame Phil. 2.3 The former resisting Contentiousnesse singularity of opinion Schisme and faction preiudice surmisings censoriousnesse vncharitablenesse and the like Rom. 13.13 11.3 The latter abhorreth all disdaine partiality and want of indifferency in this Communion We say of friendship Either it meets with like or makes like Those vnequalnesses of wealth age parts education and birth learning wit experience superiority greatnesse do vanish in this Communion for it makes all alike not in ciuill respect but in point of membership If it find equality it sanctifies it as betweene Husband and Wife Children Friends Men of like quality Calling State Gifts Magistrates Ministers Tradesmen cutting the sinewes of enuy and planting a most euen likenesse of mind of Spirit and harmony betwixt them But if not yet as the roundnes of the earth reduces al vneuen parts to one figure so this all incongruities dislikes partialities if not to an exact yet to a competent equalnesse and proportion The third grace of Sociablenesse is Selfedeniall Which Paul cals A mynding and seeking of the things of others as well as our owne See these texts Phil. 2.5 1 Cor. 10.33 Phil. 2.4 Let saith
thorow the cloud of meane estate learning parts it lookes narrowly and spyes oftentimes great grace in a meane man for attire for carriage and fâ—â—hion The Spirit of Grace carries the eye of the humble to the treasure where it lyes lye it neuer so close and low Againe humble ones are both fitter to communâ—cate and to receaue The former because they thinke they can fall no lower nor lose any great credit for they haue no great thing to lose Hence it is that when selfeloue will chuze to haue no prayer at all then to forfeit her repute humblenesse will trust God with her selfe and pray The latter because being empty they are hungry and the hungry are glaâ— of any thing Eagles catch no Flyes but meane ones stoope to meane things They are truly seruants of the Seruants of God Not that an humble man denies the grace of God but because he conceaues that eyther hee is indeed the meanest of others in grace or else that his better graces dwell not so well as other mens because darkned with more corruptions then other mens smaller The humble Christian is in loue with the Graces of others and out of loue with himselfe Hee enuies not slights not others hee sees the vncomely parts often more graced then the comely and beholds a pearle as of patience wise speech cheerfulnesse mercy loue euen in the dunghill of the meanest outside Shee knowes her owne vilenes and wonders if any thing can come from such a one but others she knowes not and therfore what she sees vncomely she hides but beleeues that excellency in them which she sees not Q. What else is required A. Thirdly coueting of each others graces 1 Cor. 12.31 Couet the things that are most excellent Especially those wherein others excell vs most Appetite after the graces of coÌ„munion is the instinct of Gods Spirit for the growth of graces Many dwell much vpon any gift they haue to improove it but they see not where the hedge is lowest to amend it Coueting then is to esteeme the good for that which is precious in them and to seeke it earnestly Pro. 19.22 That which is desireable in a man is his goodnesse As Abraham said to the King of Sodom Gen. 14.21 Giue me the soules take thou the prey so the hungry heart couets communion for graces other things shee seekes in other places riches and pleasure and the like but Grace shee seekes where the Spirit of Grace lyes Men that hunt the Bezor seeke not her flesh but that which is precious in her the stone which is so cordiall Base respects are nothing to the Saints in comparison of this Iewell And this they seeke couetously as Paul Phil. 3. If by any meanes I might attaine c. And indeed it s the onely meane to procure it for who knowing the price of grace will helpe them to it who are indifferent whether they haue it or not The Lord Iesus when hee saw the poore woman would not giue him ouer till shee had her desire powred out all his treasure vpon her Matthew 15.28 And so importunity is a maine helpe to communion in graces Q. What is the last meane to attaine grace A. A gift to extract it out of such as haue it in them Salomon saith Pro. 20.6 There is wisedome in the heart of the Wise and a man of vnderstanding will get it out There must be a deep bucket to diue into a deep well to fetch out the water of it The skilfull Chymist or Apothecary knowes what Oyle what Salt what Qâ—intessence lyes in the Minerals Spices or Herbs and applyes his Art to extract and purchase them That Shunamite rested not in the staff which Gohazi had she would haue the skill of the Prophet So doth each Christian applyes himselfe to extract the gift of another as Elisha 2 King 4.30.34 Layed eies to eies and face to face of the child whom he restored Some excell in this more then others Delila lay at Samson till hee had told her his whole heart So shouldst thou that seekest the grace of others First by putting thy case in their peâ—sons whom thou tradest with As If thou wouldst learne what patience in sicknes and payne is or how thou mightst dye well aske others How would you doe in this case make mine your owne Secondly obserue wisely what falles from the godly in their communion and conuerse ouersee not their words behauiours affections zeale scopes Watch theÌ„ narrowly as Benhadads men did Ahabs Yea obserue the speciall seasons wherein such grace may be gayned and redeeme them eyther in publique or priuate ordinarily or extraordinarily Speciall opportunities affoord speciall enlargements Thirdly let faith be the chiefe Extractor Beleeue the graces of the body to be giuen for thy vse not onely in the ordinances but euen in priuate conuerse All things are yours 1. Cor. â— 21 saith Paul meaning all Graces in all the members it s a great help of profiting whenas wee beleeue all the Graces of others are ours allotted vs by priuiledge from Christ whose we are Fourthly Rest not onely in the outward obiect but pierce into the inward There is more in a Saint then a bare Sentence or carriage will expresse Looke into the bottome as the Cherub into the Mercy-seate The Spirit of faith 1. Pet. 1.12 humblenes hope in a Christian is a differing thing from prayer or Speech in the family the wisdome meeknes of a woman appears rather in the frame and spirit of her course and constant walking then in her words or outside Pro. 18.4 The treasure of the wise is in their hearts Begge of the Lord skill in this mystery till thou canst say I thanke God I discerne in sâ—ch a sicke man the spirit of patience susteyning him in another that prayeth the Spirit of humblenesse feeling in a third of Sobirety loue Compassion an heart aboue the Earth c. Fifthly Bee wise to chuse thy obiect Each man excels not in each grace or gift And when wee meete not with that wee looke for wee thinke meanly of meÌ„ as Naaman did being crossed by Elisha 2. King 5.12 But the Graces of God are to be marked as they be most eminent as in Moses his mickenes in Phinees zealâ— in Abraham fayth Rom. 12.4 The eye lookes not at the foot to reach a thing but at the hand nor at the hand to go but at the foote Acknowledge this peculiarnesse and profit by it Fiftly Although thou extract not at the first what thou desirest yet wayt still to see more But if thou get that thou seekest blesse God and be satisfied and thankfull as Paul I haue enough I am full I haue receiued the fruit of your loue a sweet sauour Phil. 4. And looke what wee freely receaue that freely beteame to others that the Graces of the Spirit may neuer lye dead in the banque of CoÌ„munion but still runne fresh and be of vse for the good of the body Yea vse
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.
of God the Cabinet of his rich Iewels the prayse of the Earth all glorious within Her promises are precious There he appointed life blessing for euer Psal 133.3 She hath all light defence here and in Heauen the Lambe himselfe shall be her Sunne and glory She shall bee ledde into all truth Her sayth shall not fayle Her enemies shall like the dust of her feete and come and worship before her she shall inherite the Earth preuaile against the gates of Her enemies so farre is it off that the gates of Hell can preuaile against her with a 1000 more All which shew the truth of this that as Christ was the Fathers Treasure of wisedome and grace so the Church in him her head for looke what is his is hers as in 2 Cor. 3.22 All things are yours and ye Christs and Christ gods Yea the promises made to Christ himselfe are applyed to her Compare Esay 49.8 with that in 2. Cor. 6.2 Q Now it is time to proceed to the vse what is it A. Very plentifull First its confutation of the vsurped and pretended title of the Pseudo catholique Popish Church who clayme to themselues this priuiledge to be the Treasury of all the benefits of Christ Theirs they say are the Scriptures the Word the Sacraments the ordination of Ministers all the glory is theirs they are the Ancient Generall Apostolical Church al succession of Bishops al miracles Counsels theirs the world is beholding to them for the truthes custody and they haue prospered when all other Churches haue perished But Oh ye vsurpers stay a while and consider whether it be granted ye to be a Church at all If it be yet sure a corrupt malignant one For what common visible administrations do abide with you what truth haue ye not defiled especially the maine one of the Satisfaction of Christ and free iustification of a sinner The Scriptures ye haue locked vp in a strange tongue The doctrine ye haue marr'd by your traditions the Ministry of Reconciliation ye turne into a preaching of fables or rayling against Protestants the Sacraments ye haue partly corrupted as Baptisme partly abandoned as the Supper by your Masse Sacrifice and partly oppressed with an heap of your owne If any Visiblenes be among you its visible worship of bread of a Rood of a Virgin aboue GOD himselfe of God in the shape of an old man of Saints more then God himselfe Your visible Idolatries crueltyes and bloodshed of Saints your visible Stewes your visible adulteries blasphemies vices argue ye the successors rather of those Priests Pharises and Sadduces in Christs time then of Christ and his Apostles Therefore as Peter whose chaire ye claime falsely sayd to Simon Magus so we to you in point of the Treasury of Christs benefits Ye haue no part or fellowship in these things And that Treasury of Saints merits ye dreame of the Church of God knowes not but sayth Wee haue not enough to sell lest wee should haue too little for our selues Gods treasure is not wanting in necessaryes yet not superfluous Therefore ye are a malignant Church and that whereof the Scripture speakes Come out of her my people and her sinnes lest ye taste of her plagues Ye are the subiect of the Plagues of God not the benefits of Christ and the Lord will shortly powre out his last viall vpon the Throne till yee sperish by the breath of his mouth till both the branch and rush head and taile of ye be destroyed Vse 2 Secondly terror to all malignant enemies of this Church of Christ If all his store bee laid in her lap Righteousnesse Redemption and the rest be afraid to pursue and oppose her A speech of one of their Popish champions was once this That when hee came to talke with one of our English Diuines and did but name the solemne word Church his face waxed pale But O yee enemies waxe ye pale at the name of this Church of Christ tremble I say and vanish for this Name shall one day make ye to be as Mica 7.17 Ye shall lick the dust like a Serpent and mooue out of your holes like wormes of the earth they shall be afraid because of thee And 10. She shall see it and shame shall couer her which said Where is your God she shall bee tred vnder feet as myre in the streets Little cause haue yee to reioyce ouer her for when shee is fallen shee shall rise and her rising shall bee your destruction Vse 3 Thirdly admonition to all that liue in the bosome of the visible Church not to rest there nor giue their eyelids sleep till thereby the Lord hath drawne them to the inuisible For out of this Arke is no saluation Stryue to be of that number of which ye heard Heb. 12. and doe not rest till ye be come to that Church which consist of the Spirits of iust men of Iesus the Mediator of the couenant and the blood of sprinkling that speakes better things then that of Abel Blesse God for those visible helpes which yee enioy of the Word and Sacraments but remember that in these the Lord conueyeth the benefits of Christ which none knoweth but the soule that hath them Reuel 2.17 Beware lest the contempt of these visible and audible ordinance one day so vexe ye that ye wish ye had neither seen nor heard them Your condition is best or worst best if ye beleeue these promises and cleaue to these prerogatiues If they bring ye to the hope of Christ for a better life but else most miserable See and apply that 1 Cor. 15.19 I say take heed least euen that ye haue be not quite remooued light and candlesticks Gospel and al for your Laodicean fulnes Empty your soules of their glut lest the Lord streighten his Spirit take away the power of his truths Remember these outward priuiledges serue to settle the inuisible vpon ye Boast not of the Temple the Temple that is holy but see that it hallow you also and that the Word preached and the seales of Grace added to it doe imprint vpon you the benefits of vnion with Christ iustification from sinne adoption of sons redemption from slauery to Satan your lusts and the error of the wicked These benefits none saue the elect can partake And consider yee may bee long vnder the one and yet bee led away from the other by the corrupt manners of the time the error of the wicked and custome of sinne and slights of the Deuill Take heed that the coldnesse of the age and abundance of iniquity cause ye not to fayle of that inuisible grace which the Gospel offers ye but know that one priuiledge conueies another Stop not the wels of saluation play not the hypocrites to whom these streames of the oyle and butter of the ordinances of Christ neuer flow vnto through your vnbeleefe Iob 20.57 But if ye obtaine vocation and vnion by them then blessed are your eyes for they haue seene and eares
make it meet for the soule to enter with the quickening power of it and yet that onely is the being of the reasonable creature so these steps wrought in the soule before faith are not faith but the conuersion of the soule to God is in the onely act of faith in which the work of calling is perfected and not afore Q. Dispatch the rest The third doubt is that the worke of the Law is preparatiue enough for the Gospell A. So it is for the doctrine of the Gospell to bee offred to it But note by the way how this obiection grants a legall preparation Why not others also But briefly I answer That it is false for the Law serues not to breake the heart or open and melt it although it doe batter and subdue the fiercenesse of it in generall now the Scripture vrgeth other preparation and humiliation vnto Faith For it is as impossible to mould the broken gobbets of a vessell into a new one without melting as the heart vnder legall terror into a beleeuing one without some dispositions of the Gospell Q. But the last doubt is greatest that this Doctrine fauoureth Popish preparation to our owne conuersion teaching to attaine to grace by somewhat within our selues A. This hath a colour in it and nothing else For who euer ascribed these to any thing in vs Doe wee not acknowledge that the free offer of grace doth make the heart sensible tender and capable of grace as well as stampe the heart with it by faith Both come from the Gospell and so doth all belonging to reconciliation the warp and the woof of the cloth the Alpha and Omega the beginning to preuent and hold on and the finishing of it come from thence Onely one thing I adde It is true that many hearers doe make it a tedious way to themselues through their owne error For they thinke that the Gospell vrgeth these Conditions of Faith as workes of our owne predisposing our selues and so ayme at them that they bringing them to God might take the ware for laying downe the pryce And so when they feele their Selfe-louing affections mooue them to mourne to desire to pray to deny some sinnes and occasions they thinke Faith is not farre off and thereupon for the time none are so hopefull as they But when they feele their hearts neuer the freer or quieter heereby but old slauery to abide still they are at a plunge and so wanze away like shadowes But these men must consider the Lord offers not grace vpon such carnall termes That which the soule should look at in her preparation is not any of her owne welfare and ends by beleeuing as thinking thereby to stop many feares or to get some aduantage to an easie Religion but the glory of GOD simply in the entertayning of his rich grace which shee ought to set vp aboue her owne Saluation I say then that which God aymes at in offring mercy is the magnifying of his attributes of Mercy Iustice Wisedome and the rest which hee will haue more to appeare in mans Redemption then they could in Adamâ— integrity Hee will haue the eternall doores open themselues as hee saith Psal 24. vlt. not that our owne ende forgiuenesse and happinesse but the King of glory might inter in Euen as he ordained our Lord Iesus not to obey and suffer for any ends of his owne but meerely the Fathers to whom he was subiect as we see in Rom. 15.3 And therefore he would haue him lose all glory and empty himselfe that hee might fulfill the ends of him that sent him Phil. 2.4 5. If the Lord required this of his owne Son what shall he doe to vs who stand bound to it And the Apostle neuer speakes of the mystery of the Gospell in any of his Epistles as in that of Ephes 2.7 1 Tim. 1.11 Coloss 1.5 and others but hee presseth this that the Lord aimed at the manifesting of the riches of his glorious grace and of all his attributes in the sauing of a sinner So that when this end of God as much beyond our ends as the sun is aboue the earth is once seene into it carryes the heart more from it owne then Sauls father when hee turned the care for the Asses into the care for his sonne And as Mariners take all the thought how they may row their maine Ship but as for the small Boates they tye them to that to follow the motion thereof alone so if wee could see what the streame of God were in CHRIST and the offer of Saluation it would quite driue vs out of our selues and selfeloues and tye them to his ship to follow it that if the Lord hauing his glory from vs we may also under him obtaine saluation we may be glad and ascribe the glory of his holy way and deuice of Christs pardon and saluation to him alone as 1 Cor. 1.30 that he who boasteth might boast of the Lord. Oh how would this drown all selfeloue in his streame and how should our mournings be after him and our desires for him and our affections toward him preferring him to our owne saluation as Paul did Israels The ignorance of this hath brought in a base and degenerate endeauor in most men to seeke faith and so keepes them alway in their extremities But I forbeare Q. Can you say any more to prooue this that so yee may adde a little touching the things wherein this preparation stands A. It is said by Esay 40.3 4. and Luke 4.3 that Iohn Baptist was sent in all austerity to prepare the people to humiliation sorrow and selfedeniall as that charge implyeth Repent for the Kingdome of Heauen meaning forgiuenesse is at hand Which repenting was not a conuersion to God before remission came but a preparing of the soule by godly sorrow and sensiblenesse of sinne to prize mercy approaching As those words following doe witnesse Euery valley shal be filled and each hill cast downe euery crooked thing made straight and so forth which signifieth nothing else but a preparing of an vntoward heart by humiliation to beleeue the Gospell Like to which is that Plow vp your fallow grounds and sow not among thornes But to leaue proofes that I aime at in a few words is to bring to my Auditors view in two or three lines the summe of many Sermons touching the maner of this Euangelicall preparation And thus conceaue it that where the Lord will worke kindly he will so present the glory of his grace to the soule in distresse that whereas before it was vnder confused despaire now it shall see a creuis of light and an hope a farre off of a possible deliuerance Which hope shall melt and dissolue the heart into a Spirit of mourning and breaking of heart not so much for feare of Hell as for the Lord himselfe See it in Iona 3. compare ver 9. with ver 6.7 8. when hope once began to spring vp secretly Who can tell whether God will repent him of
told them of a sonne for how could this and that stand together Nay wait vpon God and presse vpon him by prayer to performe his promise vpon this condition Elisha being to forgo his Master asked him that his spirit might be doubled vpon him Elia told him it was hard to grant howbeit if he saw him at their parting he should Now what did Elisha did he start from him Could any thing deuide him No he would be sure to keep the condition of the grant and so did For seeing Elia to ascend he cryed My father my father the Horsemen of Israel and the Chariots thereof and so in taking vp the cloake of his Master hee receaued his Spirit doubled Oh that this wisedome were in vs Rather the sinne of our hearers is after they haue spent a great part of their life in getting the condition they are so farre from heartening themselues to beleeue that God will perfect the worke of faith with power that they are ready to float betweene these two the Condition and the Performance If they be vrged to beleeue they fly to the condition saying yea if I had the condition but I am farre from mourning c. If they be vrged to the condition then they answer yea if I could beleeue as if these were works of our owne not the Lords rather the one contrary to the other then agreeable I end therefore with this caueat Let not the Deuill deceaue thee about thy condition and then hold what thou hast and let nothing so beguile thee as to deny Gods grace and so doing plead with the Lord humbly that he would not frustrate thy hope of which hee hath giuen thee such a pledge and in his best seasoÌ„ he wil assuredly answer thee Q. Now come to the latter branch What is it to cast the soule vpon a promise or to beleeue A. It is the last worke of the Calling Spirit of GOD wherby an humbled sinner doth cast himselfe vpon this Word of God Be reconciled come and drinke come and I will ease you or the like offer will charge or promise of God for pardon and life This point is of all others the chiefe and therefore I choze to refer it to this place as the vse of all that hath beene spoken ioyntly considered for wee know a fiuefold cord is not easily broken and yet no one twist thereof might well bee spared Fiue diuers grounds haue beene handled in this second part First God the Father our enemy hath cut off his plea and found out our deliuerance Secondly The Lord Iesus accordingly hath satisfied the iustice of God that mercy might haue free course by the procuring of a righteousnes Thirdly God the Father accepts this for a poore sinner as if hee in person had satisfied and therefore offers it to the soule most vnfeignedly without hooke or crooke Fourthly He offers him not nakedly but with all his rich furniture to draw the soule to fasten vpon him Fifthly He offers him to each poore member of his Church there to dwell for euer both in grace and Glory Now conclude I demand what one linke of all this chaine were not strong enough to draw the heart to settle it selfe vpon it And yet I must say this That the Word promise of God is the immediate thing which faith relyes vpon although strengthened with all the rest A little therefore of the nature of this promise Q. How many things are required to this consideration A. Two in generall The one to gage the promise and offer of God as a mariner would sound the depth of the Sea lest his ship should be on ground to see whether it be able to beare the weight of the soule or no and answer all her distempers and feares fully The second if it appeare that it is able to susteine it then to rely and cast it selfe vpon it confidently for her owne pardon and saluation Q. How shall the soule rightly gage the depth and strength of the offer and promise which it cannot reach A. Although the mariner cannot himselfe by his owne fadom touch the bottome of the Sea yet by his line and plummet hee can sound it as well as if hee could reach it with his hand and so fasten his Anchor vpon it so heere the plummet and cable of the Word wherein this strength and depth lyes will helpe vs to find it out so farre as may serue our turne The hand of fayth touches the depth of mercy conteined in the offer by the direction of the Spirit in the Word which tells vs what is contained therein Q How many things are conteyned in it A. Many things of which by the way I gaue a touch in Article three but heere I will open further Looke thither and see what I sayd of the freedome and Simplicity of the offer Now adde more touching the nature of the Word of promise which is Gods expression of the offer at the full Three things then the soule must looke at to bottome it selfe vpon the promise of Reconciliation and deliuerance First The wisedome of the Lord. Secondly The strength Thirdly The faythfulnes all which as sure grounds the Lord hath hidden in the promise of mercy to a poore sinner that is vnder the condition Q. What is the first the wisedome of GOD in the promise A. I may say of it as the Holy Ghost sayd of Salomon when hee called for a Sword to cut the Child All Israel sawe that God hath put the spirit of wisedome into him to doe iustice So God hath shewed all wisedome in the promise to settle the soule And that in two respects first of himselfe secondly of vs In respect of himselfe because in reuealing his heart of loue to the soule onely heerby and no other way he teacheth vs that he who is God onely wise 1 Tim. 1.17 could in the depth of his counsell find out no other way so wise and sufficient as this to ground the soule in sure peace towards him Christ and the promise in him was that which seemed the wisest of all wayes in the thought of God especially to vs vnder the Gospell See Heb. 1.1 After sundry wayes the Lord spake to our Fathers in darke times as dreames Vrim visions but now by his Sonne and Word the engrauen forme c. Note how this course is called the best and wisest and holdingest of all as hauing more in it then all the rest Oh! we would thinke in our shallownes that one from the dead Angels or reuelations were better But wisedome it selfe hath pitcht vpon this way all things considred as the wisest of 〈◊〉 Secondly in respect of vs For it is suche way as callâ—â— vs to fayth a promise hauing relation to beleeuing it without wch it cannot profit vs. Now if it bee without vs how wâ—â—e a way is it to quash and dampe our base spirit of Selfe-conceit and selfe endeauor and to abase our pride that he who boasteth might boast in the
hinder or crosse it No it ended the strife and scared away all the traytors Oh! beware then that thou crosse not the Lord in his promise to make him a lyer Q. These are strong grounds How should the soule rely on them Are there any directions for this A. Fayth should in these respects doe these things First shee ought to ponder well and muse vpon the promise Secondly be thorowly conuinced thereby in her heart of all these grounds Thirdly she should cleaue close to the promise against all obiections Fourthly she should humbly and wholy obey and consent to the promise And lastly she ought to plead the promise and improoue it to her owne peace Q. These are sweete duties What is the first of them A. To ponder a promise Pondering is when a man lifts any thing to esteeme what weight it beares so ought fayth to doe with the promise And that in these three kinds First to marke it Men giue no heed to Gods promises they lye hid in the Word and are made no otherwise of then as other common passages It is long before an hearer remember one of forty till some crosse driue them in as with an hammer and then perhaps he remembers some one A fearefull sinne read Esay 8.8 Ahaz slighted the promise of GOD the Prophet tels him Is it not enough for yee to slight a Prophet but God in a Prophet not marking what he promises Lo I will therefore make a promise to my Church and it shall bee marked A Virgin shall conceaue a Sonne c. Lo the cause of vnbeliefe in many is their giddinesse they are so full of froth that holy promises are as a vaine thing to them as the Law was a vaine thing in Hse 8.12 And the Word to them in Iames Doe the Scriptures speake in vaine noting the wildnesse of the heart and how the foole hauing seene this glasse forgets the Lords face Oh! the giddinesse of minde euen the wild-goose chase of the most of vs in hearing promises But beware Heb. 2.1 that ye set suâ—h a marke vpon a promise and offer of God that it may be the fayrest flower in the garden of God in your eyes The eye of the soule must guide the heart in beleeuing Set a starre vpon the margin of a speciall promise Buy that booke that culs out promises of note in this kinde Euen as euery spoonefull put into a full vessell runnes ouer though the vessell bee sound so heere looke therefore that your vessels bee empty also if ye would marke the promise lest GOD bee speaking in your cast and yee bee not aware I speake to you of my owne Congregation not without cause lest the precious promises ye haue heard leake out and this of Reconciliation in Christ and the offer of it The second is Musing of a promise chewing vpon the end of it as the cleane beast hauing obserued some of the choyce texts of Gods offer or promise annexed dwell vpon it â— the heart is the arme which must weigh a promise duely Therefore it s sayd of Mary She pondred the Angels words in her heart So did they Iona. 3.9 Oh! if God turne from his anger we shall not perish but liue in his sight This is the taking of Gods perswasions and allurements and benefits offred vs in the promise into our consideration as the Merchant Math. 12.44 he went aside and hid the pearle nourishing the gaine of mercy pardon heauen as a child would hold a sweete thing vnder the palate It is the putting of Gods cords rags vnder our armeholes that the Spirit may draw vs out of our dungeon with ease Oh! this is a riddle to men Many will marke for the time present who can not bee brought further but sticke at the birth and haue no strength to bring forth The common answer is Oh! wee cannot meditate No for the diuell knowes if ye could doe so yee might meete the Lord to settle you vpon the promise Let them whom this concernes weigh it well lest they lay heapes vpon heapes and dye of thirst Rid your soules of other scurffe get matter of promises about yee separate your selues Prou. 18.2 for this is a part of Gods worship and cannot bee done in the workes of our calling the throng of other businesse The Lord blesse this to vs And lastly make the Word of the promise familiar by frequency get it by heart till it be eazy As a man hauing many friends yet hath some one hee makes his bosome friend to whom he powres out his whole heart as Ionathan Dauid did 1 Sam. 20.41 So did Dauid make the promise his Counceller and companion Ps 119.24 And so should we do As if a man that hath a suit or a crazy body will powre out all into the bosome of a Surgeon or Doctor of Phisicke he will hide nothing but tell them his whole heart Oh! wee boast that the Minister of God knowes least of our minde But if we deale so with Gods promises we are like to fare worse Oh how seldome are our doubts and feares powred into the bosome of this companion How would it stay vs and speake to our hearts In the feare of God let not the offer and promise of God be strangers to vs. Q. What is the second worke of the soule A. To bee conuinced of whatsoeuer hath beene sayd of the wisedome strength and truth of God in offring and promising pardon to a sinner See Ioh. 16.9 The Gospell shall conuince the heart of righteousnes This followeth the former Due weighing will cause the soule to see the whole heart and meaning of God in a promise and to bee vnder the authority and euidence thereof Else no beleeuing Heb. 11.1 fayth is called an euidence and demonstration as light at midday conuinces the eye of it selfe So heere the soule must see God nakedly in his promise as in a mirror see 2 Cor. 3. last Ver. As the virgin is conuinced that her husband is the man aboue all other layde out for her As it s sayd of Laban Gen. 24.57 when hee saw how matters stood betweene the seruants message and Rebeccas affection sayd Wee can say neyther more nor lesse against it for this thing is of the Lord. This grace is the worke of the Spirit making the soule to begin to thinke Surely I am the partie whom GOD meanes for I haue the condition wrought and I see hee is plaine and hath no subtilty but is as he seemes hence a secret insinuation of heart arizes I may bee the soulâ— whom GOD will pardon for whom should hee meane but such a one as I Open it a little by the like At the Assises when prisoners are examined by the Iudge the euidences are called forth to declare against theÌ„ for thâ—ft or murder now when they are sworne and witnessed the Iudge telles them they are but dead men Why The Iudge saw them not rob or kill No but he lyes vnder thâ— conuiction of
the euidence saying If these men will sweare thus I beleeue it So when the soule sees the bottomes of the promise of GOD to bee sound it waxes conuinced of the truth and answers Lord I cannot see why thou shouldst trauaile with mee thus to bring me vnder the condition and reueale thy promise with such euidence but I must needes be conuinced Surely thou hast done thus because thou meanest to pardon and saue me I am Lord vnable to gainsay thou hast perswaded me to beleeue Q. What is the third worke A. It is the cleauing of the soule to the Promise against all her feares doubts cauils For marke when it is conuinced of cleere truth the scales of darknes fall from her eyes When Naaman had weighed the Prophets promise of clensing his cauils vanished no more speech of Abana and Pharfar So Thomas being conuinced by Christs hands and sides The soule is set betweene vanity and mercy Iona 2.8 if mercy preuaile then lying vanityes cease Then the soule lookes off from her former doubts and beholdes the Temple out of the belly of the Whale It then begins to set close to the promise As if a man that grafts a sien in a stocke should fynd some clay stone to get betweene the one and the other to keepe the sap away and make it warp from the stock and pulling it out le ts the sien come close home to it Hence it is that a conuinced heart comes forth and sayth I cut off my carnall reason I see no sauor in it I cut of my bold presumption I renounce my slauish feare I abhorre my base mixtures of selfe and duties vertues and preparatiues of my owne I abandon all my former proppes of nature art experience Religion which kept me from mercy I cut al knots in sunder which I cannot vnloose and let all my tackling fall into the Sea and commit my soule to thy promise through rocks waues and shelues that if I perish I may perish onely I will for euer cling to thy promise do with me as thou wilt if I be deceaued thou hast deceaued me Thus the soule beeing conuinced claspes to GOD and affiances it selfe to him as the Iuy to the Oke so that breake the one and breake the other As the wife forsakes all and cleaues to her husband And this affiance causeth that sweet consent and naked obedience to the Word according to the Word and the extent thereof whereof read Esay 1.19 If ye consent and obey ye shall eate of the good things c. Consent looking at a promise and clozing with it as the seale with the waxe and it with the seale concurring therewith and beeing carryed in the streame of it against the motion of her owne rebelling heart as beeing ouercome and yeelding vp her weapons As Rebecca conuinced that the marriage was from God being called to speake answered I will go to Ishac And so followes obedience which hath a respect to a command of God nakedly considered in the promise of God As Abraham simply looked at the charge of killing Isac in the meere power of God Heb. 11.17 18 19. and so to the promise also of Isac not beholding Saras wombe See these two examples Luk. 5. of Peter and Luk. 6. of the Centurion I haue fished all night yet at thy Word Lord I will let downe And Say the word Lord and I beleeue Luc. 7.7 So the poore soule sayth LORD in my selfe I see little why I should thinke thy Word to concerne mee but seeing thou wilt haue it so I come in and kisse the Sonne submit to beleeue and put my selfe vnder the authority of thy promise Q. What is the last act of the soule about a promise A. The last differs not from the former saue in degree and it is the cleauing to a promise when there is strong vnlikelyhood presented to the soule eyther from the Lords leauing it to her selfe or in temptation or in deepe sence of vnworthinesse feare c. Then shee labours to cling to the promise by pleading it secretly as wee see in that rare example of the Woman of Canaan who was content to be put off by silence denyall yea taunts and although shee was called a Dogge yet she held close to the Word that Christ was the Son of Dauid A true Dog and happy in this that shee would not bee beaten off Therefore our Sauiour sayd She was of great faith Like to which was that of Iehoshaphat 2 Chron. 20.9 when those enemies beset him and the City he gat vnto God in the promise made to Salomon in 1. King 8.17 Oh Lord Thou saydst If when our enemies besiege vs round about wee come and pray in this place thou wilt looke downe and haue mercy Oh Lord looke now heere they are our eyes are vpon thee By which plea of an old promise yet as fresh as at first he preuailed Let vs do so in our streights with the promise of free reconciliation Q. Well what vse make yee of _____ Doctrine A. Manifold First confutation of those desperate enemies of a promise the Papists They say to cleaue to a promise by fayth with cleauing to it for saluation is a Doctrine of presumption But we answer that as their Doctrine of iustification is the true Doctrine of presumption of their owne works so their Doctrine of fayth is a meere Idoll and fancy They adde we must haue reuelations before we come to Assurance Wee answere it is true for although wee abhorre their fantasticall ones yet wee grant Reuelation of a promise is the true obiect of faith And because as in all other so in this point they crosse themselues I will conuince them by their owne words In the point of Transubstantiation they being put hard to it answere thus I will translate their words In their adored Sacrament of the Altar it is meet that the edge of all carnall reason bee blunted and that the wisdome of the flesh beeing banished wee hold our selues close to the Word Their meaning is Hoc est corpus meum But oh yee hypocrites Is the word so precious vnto ye yea a word which no body grants ye to be Gods but by imposture it becomes your owne that yee bid vs looke all reason in the Word and when we teach the Word must be of like vse in all doubts of conscience and Religion doe yee then eate your owne speeches What knot can hold a Proâ—eus Secondly instruction to all that haue beleeued the promise Vse 2 of Grace once and seen cause to cleaue to it nakedly to vse the same method in recouery out of their particular falles Men seeme heere to forget themselues They confesse in their conuersion they must come empty-handed to God But in their recouery out of their sins they thinke they must first repent and then beleeue But if ye will be wise as yee vse the Lord at first so vse him after and hauing sinned let mercy first breake your hearts and
remember that Iesus Christ Hob. 13.8 is yesterday and to day and the fame in the order of his grace for euer Otherwise the sodering with the Lord shall cause ye much sorrow and yet you must come backe this way when all is done Thirdly let this be admonition to all poore soules or others Vse 3 who would obteine this grace to rely vpon the promise of the Gospell to pardon and peace both abhor all let of this grace and vse all meanes to get it The first among other lets let these be auoyded first take heed of resting in deuout complaints of the want of fayth For although there is an holy complayning of Gods people as we see Esay 63.15 where the Church laments her hard heart in the Lords bosome asking Where are thy bowels c yet sure it is the common trade of complaynts come from a corrupt heart of ease loth to be informed and searched to the quicke Good complaynts made in season to such as can ease vs from the depth of a broken heart is a great friend to faith but counterfeict complaynts are the greatest lets thereof Therefore in stead of our compaints let vs do as Ester did at Mordecai his request Mourne sayth he and spare not but rest not there in any conditions of fayth Rest not in the handmayd but goe to the Lord and his promise to end the question And so did Ester Ester 4.16 5â— she complayned of her weaknes but rested not in that but went to the King saying If I perish I perish and so found the Golden Scepter held out to her The second let is Take heed of Sloth and ease when the Lord hath brought thee within sight of his promise consult not with sloth which slayes the soule but looke vp to the Lord for assisting grace to hold on the vse of meanes and so to finish his worke Thus Gedion hauing begun to pursue Zeba and Zalmunna would not stoppe his course nor the worke of GOD by reuenging them of Succoth and Penuel Iudg. 8 7. but first dispatcht one thing and then returned to the other Most wise in this was Eliezer when the question was about his stay for Rebecca ten dayes No sayth hee seeing the Lord hath prospered me Gen. 24.56 hinder me not And so preueâ—ting danger of delay carried her away with him instantly So the merchant in the purchase of the pearle If in any good thing then aboue all in this dallying is dangerous The Apostle 2. Cor. 6.2 hauing pressed the receyuing of the offer dwels vpon this for hee sayth This is the accepted time and day of Saluation It is the diuels Maygame to see men make shipwracke in the Hauen Doe not by a lazy heart with the Lord Act. 24.25 as Felix did with Paul speaking of the iudgement day put him to another time which neuer came Few there be but haue their season from God take heed of dallying with it lest God deny it or an heart when thou perhaps wouldst haue thy heart neuer so open Our nature is to seeke grace most when its most out of season But that is Gods season to deny Mat. 25.9 Pro. 1.28 Q. Are there any more lets in this vse of admonition A. Yea the third is ouermuch filling of our hands with the delights of this earth as lawfull liberties pleasures wealth credit Farmes Oxen Wife posterity These are as the Sea-eatings of the banks downe and destroying all See Luke 14.18 It is as if a man a drowning should hold his gold so fast that hee cannot take hold of a pole to saue his life or as if ones hand coud not receiue a pearle being full of nut-shels Come to fasten vpon the promise empty-headed hearted and handed Oh that the deuill did not bleare mens eyes with this vnder the colour of lawfulnesse What although yee might win the world if ye lose your soules They may be lost aswell by winning it in an excesse of liberty as against conscience If ye haue shot the gulfe take heed ye be not drownd in a shallow Obserue thy selfe and thou shalt finde that when thou goest from an eager pursuit of thy beloued vanities for so are liberties if abuzed as all the wotd is vnsauory so especially the promise of Reconciliation If thou wilt sauor that well let all other Phil. 3.18 euen the best blessings be as drosse to it Q. What else A. Especially take heed lest a worse thing Heb. 12.15 euen a roote of bitternesse spring not vp to defile thee Goe not to the doctrine of Reconciliation with a surfet of any priuy lust which thou wouldst not gladly know and forgoe for the promise For this will so defile thee that whatsoeuer commeth in the way thereof will be defiled Read Ioh. 3.19 in the end They hated light because their workes were euill they would not be rid of them Nothing marres Gods bargaine so much as the presage that it will cut off our lusts You that read this in Gods feare weigh it In my poore experience I haue seene this euill that many professors some by a peeuish spitefull preiudicate heart to be won by no meanes others by the pride in gifts selfeloue others their vncleane dallyings loosenesse in company others and the most by the thorne of couetuousnesse haue choked most fayre hopes of fayth but these haue kept the heart in warping One such gourd to the pottage one such dead fly in the oyntment marres all The diuell can with one lust chase away ten graces So it is when the heart is enclined to bee vaine in talke curious in toyes and fashions but aboue all when it is surfeited with hollownesse and vses it selfe to speake or doe as Balaam did Num. 23. who would beare himselfe out to make conscience but in alâ— a rotten heart followed him to his ruine This bitter roote is discerned two-waies First when its naturallest of all vices as we know Twichgrasse and May-weede will ouergrow the soyle that is giuen to it Secondly the oft returne of the same sinne after the seeming departure of it Read and ponder that of the end of him whom the vncleane spirit cast out once returned to with seuen times more strength and looke vp to God against it Q. Is there any more A. The last at the least which I will touch is vnwillingnesse to submit to Gods way of beleeuing I discourage none but warne onely Men looke God should wayt vpon vs and fill vs with goodnesse while wee are ydle if our hearts can be in frame and as we would God shall haue our good word but we are loth to bee too farre downe But learne to know the Lords way and yeeld humbly to it in vse of meanes and be not our owne caruers Those that saile vpon the Sea are vp in the cloudes and downe in the depths suddenly Get an heart to trade with the Lord according to his way And as it is fearefull to be alway dead and not
care so to be alway vp in our zeale and spirit is no marke of goodnesse Submit with an innocent heart to bee led as the Lord will haue thee coueting the best measure but resting in Gods measure Ionathan and his Armor-bearer in that 1 Sa. 14.13 crept vp the hill to the Philistins against the Rocke and yet because he had a watchword from God was cheerfull And as Peter was ready to be at Christs command Luk. 5. to let downe his net against his owne experience so let vs be in God his worke and way although tediously rather then in our way of affections not knowing our owne spirit It is a blessed thing to trade for fayth although with small successe yea when wee cannot compasse a promise yet set our marke vpon it and say It is precious it shall haue my weake heart and endeauour till God giue me my desire Yea although thy measure proue small and thou prayest and hearest and gettest little yet make much of that little and bee thankefull The Lord deals out to the poore soule as once a wise friend dealt with an acquaintance of his he sent her three tokens a brasse farthing a mil-six-pence and a piece of Gold bidding the Messenger first to giue her the farthing if she tooke it well then the sixpence also and after that hee sent her the gold As Paul 2 Cor. 12. was content to pray for any grace and the woman of Canaan was glad she might be as a dog to pick vp crumbes Thus much for the third vse of admonitioÌ„ The last is Exhortation to all vnder the condition of a Vse 4 promise to beleeue it Oh that the Lord would set it home 2 Cor. 6.1 Receaue not this offer in vaine Let all that hath beene sayd of the ground of a Word from God and the duties of cleauing to it be layd to heart Let vs not vse a Word of God as a vaine thing The Word is a precious treasure of Christ and hath all his strength and authority in it accompt it so then resigne vp thy Crowne and cast it at the feet of the promise Popish Emperors haue left all their Glory and layd their Scepters downe at the feet of an Idoll as weary of the world Oh that God would tire vs and vrge vs to resigne vp all our soules to his promise Wee see not the Lord indeed nor heare him not speake but we haue a sure word of promise in which we shall be wise if we attend to it as a light in a darke place It hath all Gods power in it it is as gold purged it hath all authority and resembleth his person As a graue Preacher once sayd Thy Word O Lord is Holy and pure as thine owne Maiesty Oh yeeld our impure hearts to it If a man come into the Presence Chamber of a King and see him not there what will he do Surely hee will bow to the Chaire of Estate Why Because it represents the King Thinkest thou that any chaire of Estate can so hold out the Glory of a King as doth the promise shew forth the grace of GOD in Christ Kisse the Son in his promise then But thou wilt say Oh it is hard to honor a promise and God therein Well then Tim 3. vlt Esay 57.19 go to God in prayer and bow thy knees and beg of him to reueale this mystery of Godlinesse Christ vnto thee Eph. 1.17 18. and so the Disciples Lord encrease our faith It is the gift of God he creates it as the fruit of the lips Most Heauenly is that phrase of Dauid Psal 119.49 Thy promise in which thou hast caused mee to put my trust It is the Lord that must cause the heart to put her trust in the promise I know Lord the condition of fayth the excellency of thy Word and all those bottoms of it I am vrged to ponder thy Word to cleaue to it to consent and obey But Lord I am still the same it will neuer be done for me except thou draw me else Lord I shall be as Agrippa almost perswaded and thy cords will breake in the drawing therefore fulfill thy promise thou that offrest the promise cause me to do all these and cause me to enter Couenant with thee for pardon and life Oh looke to this Moralize not with the Lord in other things this the one thing necessary if this be the rest will follow Fayth will purge the Conscience change the heart order the conuersation in three if bred in the second Else the further the worse ill digestion is not mended by the veines rotten saith cannot be mended by a shew of duties Remember the issue of Christs enquiry will be for sayth Luk 18.8 Those that haue it the Lord will bee admired in them in that day 2 Thess 1.7 wo be to them that want it Better to be a drunkard a theefe though very damnable then to want faith to giue God the lie and to sin against the Remedy Mâ—se vpon the first words of Ioh. 3.19 and vpon Ioh. 3 vlt Mark vlt. Nothing but condemnaâ—ion is to such and that the worst So in 2. Cor. 4.4 If our Gospell be hid it s to them that perish And as thou wouldst stand vnconuinced not onely before the woman of Canaan and the Centurion Mat. 15. Luk 6. wâ—o being but strangers yet are wondred at for fayth but euen before Turkes Pagans who neuer had the meanes so tremble at it that such should condemne thee and aboue all things labor to rely vpon the promisâ— for pardon and lif ere thou goe from hence and be seen no more The Loâ—d perswade vs all to it Gen 9.26 And â—his be sayd of this last Article in the practize whereof I haue bâ—e e laâ—gâ— becaâ—sâ— it is the maine Branch of pâ—acticall Cateâ—â—isme and the chiefe scope of t e whole Booke The end of the second Part. THE THIRD PART OF THE CATECHISME The Text EPHES. 4.20 21 22.24 20 If you heard him and have bin taught by him as the truth is in Iesus 21 That ye put off as concerning the former conversation the old man which is corrupt according to the deceitful lusts 22 And that ye put on the New man which after God is created in righteousnesse and true holinesse 24 Wherefore putting away lying speake the truth c. Q. WHat is the connexion of this Text A. From the 17. verse the Apostle enters into this point viz. to urge the Ephesians to a renewed course according to that grace they had received from God The argument stands in a comparison betweene their carriage in their former ignorance and that which the grace of God in Christ had taught them since that is that conuersation which ye walked in before your calling was very sutable to the estate ye lived in for as then yee were vaine blinde darkned hardned in heart and past feeling in conscience so your course was prophane estranged from the life of God and given
as soone as he liveth for hee must be perfected in the wombe and brought forth and so is a childe of the world hee lived before the life of the wombe but now he lives another life in the light feedeth sleepeth cryeth suckes the breasts So is it here Faith giueth the generation and life to the soule at the first quickning but the birth is not obtained fully till it be brought forth as a new Creature by Renovation then it is declared to haue the true life of God when his image of holinesse declares it Q. Well the Similitude may serue let vs now come to the three heades and first what is the Author of this creation A. The holy Ghost As almost all the Scripture prooueth Two places may serue 1. Cor. 6.11 But ye are washed purged sanctified hy the spirit of our God So Titus 3.5.6 He saued vs by washing of Regeneration and the renuing of the holy Ghost Coâ— 2.12 And the reason is plaine For euen as it was in the vnion of Christ our head with our flesh the holy Ghost most miraculously did concurre with the matter of conception and did vnite it to God so that one person was made of two natures and by this meanes the Deity infused into the humanity the most excellent purenesse of God and the quallities of light and holinesse so this beeing for vs lo the same spirit takes the same matter of the Lord Iesus his nature and properties and vnites the one and infuses the other into the soules of his people by the worke of the Gospell Not that wee made Christ as some dreame but vnited wholly to his person and thence partake the influences of his graces wisedome and righteousnesse c both in the habite of renouation and in all the holy properties of humblenesse patience loue feare zeale c. As 2. Peter 1.3 most sweetly saith His diuine power ministring all things fit for life and godlinesse and making vs partakers of the diuine nature and gifts of the Spirit And looke how it was in the old Law that the next kinsman to the deceased was both to redeem his lost inheritance if embezeled and then to raise vp seed to him Ruth 4.5 as vnto the first borne euen so in the Gospel the Spirit of God doth not onely recouer vnto vs our lost title and inheritance of Gods fauour by forgiuenesse of our sinnes but also raise vp an holy seed vnto God by begetting in vs his Image againe so that not onely hee becomes our righteousnesse of iustificarion but sanctification also Moreover it 's cleere by this that the Spirit of God concurres with the offer of Christ vnto the soule according as it lyes and neuer seperates the things which God puts together Now as I noted in Part 2. Artic. 4. the Lord offers his Christ wholly and at once not onely adoption and reconcilation to bring vs into fauour but also sanctification to make vt the workemanship of God Yea and in truth the Spirit lookes at this chiefly For although in this life faith to iustifie a sinner is the maine gift because it giues vs the right of grace and heauen and holdes it for vs yet that which faith armes at is the renuing of the Image of God in vs. Onely becâ—use we lost it by sin therefore faith in the first place brings and knits vs to God in pardon but the perfection of it is that our lost image in Adam might be restored Now therefore the Spirit doth come and vnite them both together in the soule at once because Christ is not nor cannot be deuided either wee haue him not all or else we enioy him wholly and at once as he is offered in the word Q. I would faine know what workes the Spirit doth for the soule in this new creation of nature and infusion of qualitiess A. He doth two things First perswadeth Secondly sealeth For the first he draweth the soule to be willing to take all Christ at he is offered and to reiect no part of him and succoureth the poore soule in her application of the offer and couenant of grace Hee presenteth to the soules view the meaning of God to keepe backe nothing of his Christ but hee will haue him wholly eaten as a passeouer no bone broken no part left Though perhaps the soule see not the extent of Christ at one view yet the Spirit attends the offer of God in the Word and ceazeth the soule with that gift which God giueth As if a man being to giue his seruant a bone doth not onely reach him a ring which the seruant thinkes enough but a ring with a rich pearle of price set in it The pearle is aboue the hope of the receiuer yet because it 's not aboue the Giuers loue both are taken at once So heere the Spirit shewes the soule what God beteemes wholy tels it there is nothing too much shee shall haue vse of all for one vse or other and therefore let none be refused And this iâ— doth by the tennor of Gods charter and couenant in the Word See that noted place Who is made of the Father all the 4 Wisedome Sanctification c. Marke the Lord offers not onely righteousnesse to accept but sanctification for image Take all therefore Secondly the Spirit sealeth these to the soule See Mat. 3.11 The Lord Iesus shall baptize with the holy Ghost and fire What is that the very diuine gifts of Christ which as fire do purge and clense our drosse Col. 2.12 and bring forth our mettall as pure and cleane So in Rom. 6.4.5 he tels vs we put on Christ in baptisme and that not onely to couer our nakednesse but to warme vs with holinesse We are not only partakers of the satisfaction of Christ to forgiue vs but of his death to mortifie vs and of his life to quicken vs in both to giue vs his image And by baptisme we are sayd to be ingrafted into the similitude of his death and resurrection This baptisme of the Spirit seales vp the substance of the couenant to al purposes as a seale to a writing confirmes the writing in all points Now marke the tenor of the couenant not onely to pardon our sinnes and to remember our sinnes no more but to wash vs with pure water to write his Law in our hearts and inward partes to cause vs to walke in his wayes and to put his feare into our soules that we neuer depart from him any more And from this spirit of Renuing proceedes the infusion of all diuine graces issuing from his holy nature as loue compassion meeknesse feare confidence doing and suffering for Christ and betokening our conformity Q. I rest in your answer touching the first of these three now proceed to the second what is the inward instrument on the soules part to apprehend this Creation A. Faith sauing and effectuall As appeares in those texts Act. 26.8 To giue them an inheritance among them that are sanctified
and circumstances according to Christian rules of which see Phil. 4.6 Finally brethren whatsoeuer is pure good of good report c. Also it s a grace teaching him that hath it to keep a decorum in religions and outward conuersation as knowing what his person cōdition wil beare or refuse Lastly how to carry himselfe in the vse of things indifferent without excesse or defect how to vse Christian policy with simplicity purenes of conscience Q. What is Simplicity A. It is a grace of a renued soule looking at truths in the naked nature apprehending and iudging of them without all mixture or corruption of fleshly conceit and wisdome and accordingly desirous to be informed of them as they are and to loue embrace and ensue them accordingly neither looking at the right hand or left I feare that as Satan tempted Eue so he tempt and lead you from the simplicity of the Gospell Q. What is Sincerity or Vprightnesse A. It is a grace of the Soule looking at the actions of Conuersation in respect of their right and true ends and therefore as it oppozeth al hypocrisie which is to do good with a squint look and mixture of our owne ends of credit gaine ease or content so it doth good with a pure ayme at Gods glory the honest discharge of duty and the good of others so as a man may haue good conscience in all things See 1. Cor. 1.12 and Act. 26.1 Iob 1. he abhorred to be an hireling This is called perfection viz. of parts not degrees Q. What is faithfulnesse A It properly respects the due manner of conuersation that it be holy and approouing what is accepted howbeit properly it hath a respect to opposition For as we say of a good and faithfull seruant wee dare trust him with vntold gold meaning although we see them not so this grace is such an honesty as puts God in security not to reuolt from him or warp notwithstanding baytes to allure or terrors to discourage or dangers to deferre either by threats error of the wicked collapsed times or provocations from our own false hearts Reu. 2.13 and Reu. 3.8 Thou hast kept my word and not denyed Mat. 25. Well done good and faithfull seruant It 's also taken for sincerity Act. 16.15 Q. What is integrity and what grace of the soule is it A. An equall and whole vprightnesse of it towards all the Commandements of God without partiality or taking exception Psal 119.6 When I haue respect vnto thy commandements It is contrary to that halting of spirit with God and patchery of a false heart whereby it affords God a maymed sacrifice in some duties forward that come on the right side but such as finde not fauor in our eyes reiecting them Q. What are the Graces of quantity or measure A. They may be referred to two Prosperity and Constancy Q. What is Prosperity A. A grace of the soule compounded of many in a word the welfare of a soule in respect of degrees and measures of grace And it hath three parts first Rootednesse secondly Fruitfulnesse thirdly Growth Rootednesse of the soule is a grace contrary to staggering and slightnesse whereby it is both grounded wel in knowledge for direction of life and setled in grace for full purpose and resolution of obedience See that of 1 Cor. 15. ult unmoveable So elsewhere the word of stablishing and setlednesse in the grace of the Gospell is used Also 11.23 That with full purpose of heart they would cleave to the Lord. Secondly Fruitfulnesse is a grace issuing from rootednesse whereby the soule is abundant in the worke of God and full of the fruits of weldoing The contrary is barrennesse and emptinesse when the soule scants the Lord in his due as if he were an hard Master The effect of it is to auoid unprofitablenesse in the knowledge of our Lord Iesus 2 Pet. 1.8 Read for this grace 1 Cor. 15. ult The third is the fruit of both to wit Groth and encrease For as wee see it to be in trees when they are once well fastned in the earth rooted we looke they should beare fruit and then that in so bearing they waxe and grow in height and bredth and fruite so is it here Groth is a grace of the soule by which it encreases by due steps degrees to that fulnesse of the measure of Christ according to the proportion of the part Ephe. 4.15 Pet. ult Luk. 8.8 And it commonly is the effect of the meanes of grace blessed to the beleeving soule as 1 Pet. 2.2 Now then of these three stands Prosperity which is the spirituall gladnesse and laughter of the thriving soule 3 Iohn 2. Thy soule prospereth that is apparently is fat and well liking in goodnesse as those three children Dan. 1. and as we say the corne and hops laugh upon the ground and poles that beare them And it is a grace of the soule rooted fruitfull and growing whereby it beareth marke in the sight of all Act. 15.23 that it goes well with i◠to Godward and is cheerefull full of health vigor and contentment saying thus What I am I would be and wish no better Q. What is Continuance A. A grace of measure in the soule whereby it gives not in nor is faint or weary in weldoing and its contrary to staggering sloth and ease It hath two branches the first is firmenesse and resolution in the truth Col. 4 12. The other respects the course or wheele of conversation and it is either a going on and on from duty to duty with strength and purpose Psal 119.57 and long-breathednesse Psal 84 7. and Heb. 12.1 Run the race with patience set before thee taking alwayes in good part thicke and thin and not fainting in affliction and troubles Or else it is small Perseverance the fruit of the former for by a continuing in well-doing Rom. 2.7 and accounting each day a peece of our journey home at length we attaine the end of our hope and the issue of our faith and combat This grace hath the honour of all the rest not because the rest are inferiour to it but because it hath the lot above all the rest to stand next to the doore of salvation and to let in the soule thither See Mat. 24.13 14. Revel 2.10 And thus much of the Graces qualifying good conversation generally Q. What are the particulars that immediately helpe conversation A. All the sanctifying graces of the spirit of God according to the peculiar use they have in conversation as some are more proper for one use some for another and all for some or other Thus faith is a grace for the just to live by to God in the world hope is a grace to beare up in streights patience in an affliction thankfulnesse in blessings moderation in lawfull liberties innocency and righteousnesse in the common life of men love generally helpes all in a word each grace doth more or lesse serue for the enabling of the soule
to the 42. pitching places of this way to Canaan leaue mee not to my own wisdome but guide me by thy counsell till thou receiue me to glory Lord enable me to doe what thou biddest and bid me doe what thou wilt Giue me to draw from thy fountaine for all these vses of conuersation The Wel is deepe but thy Bucket is able to fetch out this water Let mee deriue it from the Lord Iesus his example and draw grace for grace from thence And not onely set me in this conuersation but hold mee in it and let experience make me say it is best and I am neuer happy when I am out Till it become my meate and drinke on earth to doe thy will as in heauen And so much for this second Article The third Article Q. VVWhat is the third Article A. That the eternall platforme after which this Conuersation of the next Creature is to bee framed is onely the law of God in the tenne Commandements See 1 Tim. 1.5 the end of the Law is Loue. What end meanes he surely not the end of the Lawes begetting power for Christ doth that but of the directing power of it Thus Saint Iames calles it a Royal Law Iam. 2.8 as being the Scepter whereby Christ our King rules vs. And he termes it a Glasse of libertie meaning to all beleeuers in that it shews forth the will of God fully in the point of moral obedience as a glasse represents the face So the Psalmist Ps 19. Thy Law is perfect giueth light to blind eyes by it thy seruant is forewarned c. and Ps 119. Thy word is a light and lanterne to my feete and steps And thy Commandements are to mee instead of Councellors And of this part of the Word is that of Peter meant The sure Word of Prophets shining in darke place Q. How comes this direction to be put into the word and how comes it to be conueyed vnto the soule A. To the former I answere the Lord God hath breathed into it this light and direction himselfe put it into it no creature being able in so few words as ten Dut. 10.4 to contriue so perfect a view of all duty and hauing out of the depth of his wisedome so doe God spake these words although deliuered by the Ministery of Angels in point of attendance and terror Heb. 1.7 He maketh his Ministers a flame of fire hee himselfe as the Lord of the Creature vttered them And both deuised and vttered this Law for this especiall and last end to bee a direction vnto his Church For the latter I say That as in the Law he tooke order that not onely the Priests and Leuites at Ierusalem in the Temple but in the Tribes should reade it each Sabbath Act. 13.27 and expound it Ezra 8.4 so still he requires that the Ministers of the Gospell doe dispence and open it to the people in the speciall parts and scopes thereof for a patterne of life For although such common notions of dim light remaine in a corrupt nature as may serue to condemne the contemners yet no such as might leade on to godlinesse and salvation cleerely that is a mystery and must be vnfolded And further the Lord hath added the ministery of the Spirit to the voyce of man to write this Law in the soule he hath promised it Ier. 1.33 and doth dayly performe it so that to the beleeuer his Law is not a commanded one as to all but a commanding one in their spirit and conscience Q. But this seemes contrary to the Apostle 1 Tim. 1. for he affirmes the Law was not given to the righteous but to the disobedient c. A. This is answered by the same place verse 5. as in the first question I said the sunne is It is not giuen to the righteous as to the vngodly for the righteous need it not so howbeit it 's giuen to the godly also for another end Gal. 3.19 euen to direct them For the Law in Gods purpose serued for two ends The for transgressions to conuince the wicked to scare them out of their selfe-conceit and to driue them to Christ The other to guide such as are come to Christ how to lye vnder his Gouernment This latter the Lord looked at more mainely for his elect sake that they should not bee left to themselues But the former also hee intended to the drawing of them out of their ignorance For as we see that the Law was giuen in all terror and not as a messenger of good things so the Lord taught thereby that it ought to speake sadly as a minister of death to the vngodly and so it did in some sort with such as were saued among the Iewes the Ministry of it conuinced them of an impossibility of performance of it and sent them to the blessed seed who should bring in righteousnesse and breake the Serpents head and to such this Law ceased to be a killing letter and began to be a Cirection to life In which sence we here treate of it as in the first part of the Catechisme of the former Q. But what needes this Law-direction Doe wee not by this teach people to serue in the old letter and destroy that Law of liberty in Christ which ought to be set vp and restore the couenant which ought to be abolished A. To answere both first the Lord hath not giuen his Church to Christ nor giuen them any such liberty in Christ as to deuise a way to themselues feuerall either for measure or number or matter of obedience from his owne way neither will trust man with any such no nor giue the least hint to mans corrupt inuentions But that Law of obedience which hee first himselfe deuised hee meant it for those that should beleeue both before at and after the comming of Christ and meant not to alter it How Christ rules by it â—e shall heare anon but hee rules by no other And its worth our noting that the first Sermons he euer preached Mat. 5. and 6 and 7. hee vrgeth nothing more than this Thinke yee I am come to destroy the law No but to fulfill it and to settle it For the second point I say that it must be explayned what it is to serue in the letter and secondly what it is to restore that which is worne out To serue in the letter then is to bee mistaken in the scope of the Law Doe this and liue to thinke that the Law giues life to the obeyers of the letter of it and to thinke a man may of himselfe obey it and bee saued by it whereas the Law imports no such thing but vrges an obedience exactly Gal. 3.21 â—atter part which is impossible now to serue thus is to serue like a slaue without reward Thus doe not wee affirme the Law to be serued Secondly to restore a Law to bee abolished is to maintaine this error that by the Law of Moses a man may be iustified and needes no other
if Balack would giue him an house full of gold hee would not goe one inch from this charge or when he smote and answered his dumbe Asse in the depth of his lethargy yet to say If thou be displeased I will returne See vers 29.34 As wee would auoid such a plague so let vs beware of such hipocrisie Thirdly if the Law be the director of our Conuersation let Vse 3 it be vse of exhortation to all Gods people to embrace it and to submit to this scepter of Christ to establish his Law in our soules and to lift vp him in the honour of our hearts who hath honoured vs with this royall Law to bee our direction Let vs desire information in it let vs beware least we shrug at the naked inward and spirituall truths of it as afraid to know that which we are lother to obey but let vs concurre with him and say Lord thy Scepter is a Scepter of righteousnesse Heb. 1.8 I desire no obedience ouer or vnder against or beside thy Laws I count that no sinne which thou neuer forbaddest nor duty which thou neuer requiredst but esteeme thy sacred will my rule of righteousnesse It is one maine piece of the trade of an honest heart to search out the Lawes of the Lord Iesus that it might obey Many teachable hearts who would faine obey yet faile in knowledge and many that haue knowledge faile in a good heart the latter is worst yet makes not the former excusable The Iewes in the point of the Law were so curious that they knew how many words were in Moses his bookes They wrote these tenne words vpon parchment phylacteries that is preseruatiues and pind them to their sleeues fringes and frontlets in reuerence If they did so who for the most part little gained thereby but sinned with their parchments about them what should wee doe whom the Lord Iesus hath made them easie yokes vnto and a light burden If they did so who yet in their so doing looked for an erroneous iustification by them and were but meere slaues loosing their rewards what should our zeale be who know our selues to be free from this bondage and to obey with assurance of heauen Oh! let vs not bee worse then good common-wealths-men we shall see perhaps in a great towne some one among forty housholds buy the Statutes of the land and verse them well ouer and be able to tell their neighbours what is law and what not and these are counted men of good vse among ignorant ones But how would God esteeme vs for good subiects if these Lawes of his kingdome were well conned if as we teach our children to say them so wee our selues vnderstood them If the Lord would so honor his royall Law that hee would haue the King himself who made lawes to their subiects yet to be learners of his Lawes and not to suffer his to depart from them in the gouernment of others how farre greater cause haue meane persons to carry it with them into each part of their owne conuersation and to rise vp walke into the trade of their life lye down with it It is reported by Master Fox of one Crow a sea-man that beeing in shipwrake and hauing cast all his tacklings and wares and fiue pounds of mony into the sea hee kept his new Testament about his necke so swimming vpon his broken mast and after foure dayes all his company being drowned yet he was at length by passengers discouered and taken vp all frozen numb'd and steruen but yet his booke he held close to him If we in the shipwraks of this world would keepe our soules from wracke what course should we take Surely keepe this law to vs close and not suffer it to depart from vs loose money wares ship and all ere we forgoe that least we loose our conscience and disorder our conuersation And in all our doubtfull cases whither vowes oathes marriages dealings with men entercourse with God or any difficulty go to the Law testimony Esa 8.20 for resolution If our own skill serue not to find out the will of God then let vs go to the Priest whose lips should preserue knowledg by that rule proceed Many will do so but either they desire to misinforme the Minister that they may peruert the iudgment or else first vow and then enquire Pro. 20.25 both which are odious But let vs for euer count the Law as an Oracle from heauen being glad that the Lord hath found out a way to cast the wauering scale and to direct our conuersation Fourthly and lastly because before in the second Article in Vse 4 the life of faith in duties I promised here to insert it let all that finde themselues to come short of this platforme I say let them live the life of faith in duties for the enabling of them hereunto in each part of their course to God men themselues in solitarinesse company calling in Sabbaths subjection to superiours and common life Say thus Lord these duties are above me I can doe nothing to purpose Enable me to doe as thou biddest and bid what thou wilt else the number and weight of them will tyre and clogge me Thou hast eased me oh Lord of the burden of Moses but still even in my liberty from Christ I carry old Adams burden about me therefore write these thy Lawes in my heart I beseech thee If all that thus speake at Church when the Law is read praid in faith how happy were they Say thus and plead Is it not thy promise Lord where is it then where is the Lord God of Elia where is an humble heart where is meeknesse love the distressed service of the time providence without covetousnesse bounty without wasting wisedome without subtilty simplicity without foolishnesse vertue without extremities Lord fetch life for me from the fountaine of duties from him who never failed in duties never did any without knowledge never faulted either in overdoing or under-doing neither in the purenes of manner nor fulnesse of measure nor uprightnesse of ayme who fulfilled all righteousnesse and obeyed upon earth better then Angels or Saints in heaven looke upon me in my loggish uncheerefull spirit in my crazie limbs lame joynts feeble hands nay rusty tooles and reviue my heart within and scoure up my weapons without That I may delight in the Law in my inner man and that I may run thy commandements with cheerefulnesse And this also for this third Article may be sufficient The fourth Article Q. VVHat is the fourth Article of this third part A. That the most wise and louing God foreseeing how manifold and large a Conversation of duties his Church is to walke in hath sutably ordained helpes means for her better upholding and growth therein till shee be perfect in her measure Read 1 Pet. 1.3 Eph. 4.11 Mat. ult ult Ioh. 14.26 1 Cor. 12.4 5 6 7. In which Scriptures we have all the order of this provision of God and that in foure
without wearinesse Q. Are all these equall in excellency A. No as the Lord hath planted such a light in the Sunne as giues light to all inferiour Planets so hath he giuen to the Ministry of the Word an eminency aboue the rest so that therefrom as the begetter of faith and grace doth issue all ability and strength to other ordâ—nances The Moone may helpe a traueller when the Sunne is absent yet shee hath but a borrowed light therefrom So haue other ordinances of the Sacraments prayer conference and the like their foyson from the Word preached which I speake not to diminish the rest for all haue their speciall vse and each of them with the word are aboue it onely the Sacraments in their sealing property and priuate duties in their peculiâ—r familiarity although if comparison be made the Word preached hath the preheminence Rom. 10.14 See Numh. 29. where the chiefe ordiâ—ances are vrged Q. What vses serue these for A. As I said for the builning vp and preparing the soule for euery good worke and the perfecting of sanctification in the feare of the Lord 1 Cor. 6.1 Q. I would heare them named and distinguished A. It is not the purpose of this view to make common places of any thing which as many others haue excellently performed the seuen treatises especially so to omit them I desire my reading Auditors to reuiew those seueral Scriptures vpon which all these haue beene at large handled as the Doctrine of fasting vpon Mat. 6.6 of publike thanksgiuing vpon Lament 3 23. of hearing aright vpon Esay 55.3 of the Sacraments vpon 1 Pet. 3.21 by the way and largely vpon 1 Cor. 11.28 of experience vpon Lament 3.27 of watchfulnes Mat. 24 42. And so of Communion and assembling Psa 133. and Heb. 10.25 To giue euen a little of these Sermons would fill the booke which is now much fuller than I meant yet for the desire of your good somewhat of fiue or sixe of the chiefe their nature and vse in the helping to godlinesse And first to distinguish them They are either priuate or publike and both these sorts are equally either ordinary or extraordinary Being wee with the latter and they are either fasting or thanksgiuing Q. What is Fasting A. A solemne ordinance of God attended with rest and abstinence wherein the Church lawfully assembled to heare and pray doth powre out her soule in selfe-affliction and supplication with importunity for the turning away of some great present or imminent sinne and danger Q. And what is Thankâ—giuing A. A sollemne ordinance of God wherein the Church lawfully assembled powres out her selfe in prayses and thanks for some rare blessings and deliuerances And let this also bee vnderstood of priuate in both extraordinary kinds termes being obserued Q. And what are the publike ordinary A. The Word read and preached with prayer and the administration of Baptisme and the Supper Q. What are the priuate ordinary A. Prayer family duties reading the word meditation conference and the like Q. What is the Word preached A. It is a publike eminent ordinance wherein the Minister lawfully deputed doth distinctly and soundly read the Word giue the sence ground the Doctrine and conuincingly apply it by instruction reproofe confutation and exhortation Q. What is the Sacrament of Baptisme A. The former Sacrament of the New Testament wherein by due application of water to the infant all Christ is sealed vp to the soule for regeneration Q. What is the Sacrament of the Supper A. The second in order in which by due giuing and receiuing of bread wine the Lord Iesus is wholy giuen and taken by the beleeuing soule to be nourished to eternall life Q. What is priuate Payer A. A lifting vp of the heart to God in the name Iesus Christ in confession and supplication for the pardon of sinne the granting of all good things and acknowledging of mercies already receiued Q. What is Meditation A. A serious reuiuing of these truths we haue heard or the administrations of God towards vs or others that both mind and heart being seasoned with the sauour thereof we may be furthered thereby to duty Q. What is Conference A. A wise and louing laying together by two or more of such things as concerne the glory of God and our spirituall edifying for mutual information quickning I ayme in these descriptions rather at the good then the humour and conceit of my reader and that by way of digression and by these let the rest be aymed at Q. Now that which you most ayme at being to show how all these make for the groth of the soule in godlinesse let mee heare you treat of it in particuler A. I will giue a view of some of the chiefe and so hasten to end with vse First for that of hearing the Word bee sure thou hast true right to the blessing of it This Article of the meanes belongs onely to the new creature to further him in his course else the word cannot build thee except first it haue begot thee See 1 Pet. 2.3 If ye haue tasted how gracious the Lord is then come to the Word to grow by it Else it will poison thee if thou bee impure nothing is pure Eph. 4 22.23 .. If ye haue knowne the truth as it is in Iesus then come and put off c. Secondly prize and couet it Prize it as that word which hath beene the seed of immortality and glory vnto thee It will be no hard worke to prize it if thou haue found it so in the former vnto thee For this experience will send thee to the Word with all reuerence and esteeme saying where shall I finde such treasure as here It is my life and the food thereof no Market can afford that ware that the Word offereth if thy heart be not lost in profits and pleasures froth and ease but prizeth aboue all things the grace of an holy conuersation surely that word will be precious that directs to it This made Dauid thinke himselfe in a store house and treasury when he came to the Word because it serued to order all his matters Now if it bee precious it will be couetâ—d hungred after attended with al heed yea snatcht with violence as precious things are 1 Pet. 2.2 Couet and eagerly tugge at the Word as the child at brest Sleepe not wander not gaze not but attend the Gates and Posts of Wisedome and Vnderstanding if thou lookest they should preserue thee Thirdly come from an holy course and practise when thou commest to heare Come not from thine owne course of wrath world selfe purge these first 1 Pet. 2.1 and so come Repent of all old sinnes of heauing thy triflings and dallyings with the Word thy base mixtures and come from a good course and so the Word shall send thee backe to it with more strength and grace than thou camest Who is he that eates the sauoriest meale The idle sluggish one No the strong laborer toyled worne
with work he feeds hard and goes to his work better then he came from it To him that hath shal be giuen Fourthly deny thy selfe and thy own wisedome partialities preiudices of man of gifts of ordinances if the Lord will haue the Minister forget all his one for Gods ends and for euidence of conuiction how much more thou Oh! come without thy selfe and say Speake Lord for thy seruant heareth Incline mine eare to heare and to be meeke teachable simple as the babe Esay 55.4 and remember if the Lord haue giuen thee all to be thine Cephas Paul Apollo do not thou say onely one is thine Set the Lord aboue man gifts and thy owne depth be a foole that thou mayst be wise Fifthly beleeue God 1. See and ponder Mic. 2.7 the end That in his Word this direction to be life is to be found search the Scriptures Iob. 6. for therin ye looke to haue eternall life let nothing come betweene thee and it and lot vpon it as thy portion for thy vse against thy lets Secondly That he can guide his Word peculiarly to doe thee good and speake to thy soule though thou bee but one of many hearers The Lord Iesus that great Steward of Gods prouisions hath giuen in charge to his steward Luk. 12.42 to giue thee thy demensum whether weake or strong milke or meate correction and instruction for crosses or blessings be thy need what it will hee will finde out for euery member of his houshold Thirdly mixe the word with faith beleeue it obey it feare it see God true in it in al his promises charges and threats and stand ready to catch that part of it which is thine as the tradesman stands ready with his mould to catch the molten mettall to frame his vessell looke not at omens wants but bring thy owne that when any thing falles from God thou maist catch it vp for thy vse Be humble and tremble at it Esay 28.7 and 66.5 weaned from the brests Striue not so to catch at shadowes to bring away al each pretty speech that thou forget to carâ—y away thy owne due which is euer the best part of the Sermon for thee As he said to his sonnes I leaue you my Kingdome but looke to find it to you as you are to it so I say come to the Word with your wants and mixe it with faith and it shall bee so vnto you Lastly depart from hearing as well apaid well fed keepe your charge loose it not in the ayre of the world carry it with you into each part of the world but let nothing rob yee of it and so musing of it after applying it to occasions which are many and going to it againe with reuiewing that is past wait still for more take forth a new lesson dayly haue an eare to heare where God hath a tongue to speake loose not one vnder another 2 Ioh. 8. and so sanctifie all with praier and I see not but in spite of Satan the hearing of the Word may especially helpe thee on to an holy course Q. Giue also some direction about the Sacraments A. The former of them is Baptisme To omit all other take these few notes about it First as it should teach all that bring their infants to dedicate their Children to God by prayer when they bring them to this sceale so especially let all others that solemnly attend the Sacrament there recall to mind how the Lord hath been aforehand with them in like sort euen hanging his badge vpon them when they were cut off and knew it not let them now being hearers of the Couenant fetch from it the sealing power of it to assure their soules that the Lord meanes them well beleeuing that in this Lauer the Lord Iesus was conueyed to them not one for a matriculation into visible Communion but for effectuall Calling them to be the sonnes and daughters of the Almighty Let it by faith carry their fearfull weake hearts into the assurance of Gods Couenant that pardon and adoption is theirs union and ingrafting is theirs and into the Baptisme of the holy Ghost and fire which is the new Creature and the grace thereof And secondly Let them hold the Lord sure to them in this Couenant by this seale as a Corporation would hold their liberties by the Kingâ— Broad Seale And when the Deuill fils thee with doubts â—bout thy Conuersion the condition of faith the beleeuing in the promise strength to a godly life flye to thy Baptisme as thy vttermost assurance and say If the Lord werâ— found of an Infant that could not seeke him and gaue me hâ—â— seale that he would saue mee what will hee doe now I seeke him faithfully Can he now turne from me who first sought mee No except I despise his cognizance and runne from him When thou lookest vpon his Rayne-bow in the Clouds thou fearest no floud any more but Baptisme is better 1 Pet. 3.18 it 's Gods Arke which by water saues thee from perishing by the waters of Gods wrath rest thy soule in an holy quiet and secure right and title to all which the Lord giues his Church in Christ of which part 2. Artic. 5. Remember that the Spirit by faith doth as really dip and drench thy soule with his pure water Ezek. 35.25 to rinse away thy guilt blemish and câ—rse of sinne and to quicken thee vp to the life of the new creature in righteousnesse as by his Ministers hand hee dips thee into and tâ—kes thee out of the water Know that Gods Ordinances are no vaine things as Saint Iames of the word so I say of this Seale Doth the Scripture speake in vaine So doth Baptisme seale in vaine No they are Tunnels by faith to powre into the soule regeneration Touching Infants what God is able to blesse Baptisme vnto in them I say not this I say that as Baptisme doth them no good by faith so yet it settles vpon the elect ones the reals of Christ Adoption and Holinesse and the fruit of Election though neither onely seeing they may dye before it nor necessarily for they may enioy it after but yet really to so many as or when as it seemes good to the Lord of it to vse it to that end And let vs beleeue that the poorer this Iorden is in respect of that Popish Ahana and Pharfar and the stronger shall be the spirit of God in it to cause thy flâ—sh to returne as a little childes that thou maist be cleane Marke then if one great stop in a Christians conversation stands in distrust about the truth of his estate in both parts of Gods Couenant how can that which secureth the heart of it chuse but be a singular helpe to faith and godlinesse Q. How is the Supper such an helpe A. Thus First the soule knowing that God doth sustaine her by the same whereby he begat her doth vpon this Baptisme receiued with holy confidence goe to the Lord for her due nourishment by and
in him Saying thus Oh Lord I am thine save mee Psal 119.94 Of thee I am who art made vnto me not onely Righteousnesse but Sanctification with growth and encrease in it I come therefore to plead my right in all humility If I had neuer come to birth or to the light I had so bin at an end but seeing thou hast not denied me the life of a child of thine doe not leaue mee to shift but Lord bring mee vp at thy cost and let mee haue my portion from thy Table and my daily bread from thy hand And as a good Parent thinkes it little to keepe the life of his childe that it sterue not but hee allowes all things for comfort as well as neede if hee be able that it may liue and prosper and grow vp and be like in him and enioy what hee hath to giue it when the due time is come so O Lord deale thou much more with thy seruant in Grace till Glory My Baptisme I already enioy in the death and life of Christ to make methine O Lord let also his Bloud Grace and Spirit run in the veines of my soule to strengthen me in the inner man with all long-suffering and well-pleasing and ioyfulnesse all grace of thy new Creature let it be mine As thou art in the Father so let mee bee thine as thou art Gods let mee be Christs dwell thou in mee and let mee dwell in thee by thy Spirit and grow vprighter stronger and holier while I haue a day to liue Let thy Sacrament of the Supper nourish mee also to eternall life Secondly Prepare thy soule to this feast of the mountains Esay 25. as oft as thou commest which must be oft 1 Cor. 11.29 30. and come not without thy feast Apparell And let this be one Rule vnto thee Doe not catch vp this Robe on the sudden but weare it daily betweene Sacrament and Sacrament Thy father is a King who can beteeme and maintaine thee to weare thy best clothes each day of the weeke and make thy Friday better than the poore mans holiday That faith in the Lord Iesus thou walkest or wouldest come with to the Supper liue by it daily Christ is the same in the promise and the Seale That Repentance thou walkest with to the Sacrament practise it daily better is a Souldier taken out of a Garrison than new prest That broken heart thou wouldest faine haue in the searching and lamenting of thy sinnes nourish daily he that in a great frost would keepe the yee thin must keepe it broken euery day So thou thy soule-issues lest thine heart harden That desire thou hast after Christ Sacramentall or wouldest nourish in the promise daily hunger and thirst each houre after him else it will not be with thy soule as with thy body that many hungry meales will make the next a glutton but rather thy emptinesse will make thee senselesse of it If thou wouldest not thinke it a burthen to doe thus Oh how sweet should preparation to the Supper bee to thee which now is tedious Thirdly Being thus come to the Supper set thy faith on worke say thus I know no Deuill in hell can seuer Iesus Emanuell my meat and drinke from these Elements but his Word hath vnited them for euer Why oh my soule hath the Lord care of Bread and Wine Or is it that by Sacramentall vnion with them as sensible he might vnite himselfe with me spiritually and really in this Seale of his that my impatient worldly dead distrustfull heart might bee purged and I filled with the Lord Iesus my Food and Restauratiue in all graces of Regeneration and that in a full festiuall manner Lord if I by vnbeleefe doe not no diuill can diuorce thy Christ Sacramentall from me Fourthly Seeing him there thine take him eat and drinke him and enioy him let thy soule apply him to thee for that thou lackest and hee serueth that is to supply thy wants where the hedge is lowest with thee to pare off thy superfluous part to fill vp and supply thy decayes and voydnesse I meane such gifts or graces as concerne thee either in thy particular calling or in thy generall beware thou doe not streighten this feast bring not thy owne browne bread in thy pocket scant not his bounty but take it as hee offers it by so much the more meet for him to giue by how much more thou unworthy And how much this feast seemes in thy eye to come short of Popish Masse-Christ for they giue him to God and take none of him from God by so much the more let it be to thee a spirituall Banquet of all refined Wines and fat things and if thou canst feed with the Saints thou needst care for Papists whom if thou didst sup with they would robbe thee of thy drinke which were to choke thee with thy meat Fifthly Lest thou shouldst stagger about thy right and part herein remember the end of the Sacrament is to rid thee of this feare For why it is Gods seale to the Couenant of his Grace to make thee his Sonne and Daughter and to sanctifie thee it s his vttermost security for any outward one nay it s his Instrument of conveying the greatest measure of his Spirit vnto thee Distrust him not in his cheefe euidence As a man when hee hath sealed up deliuered his writings and giuen vp the possession of all to thee can doe no more so this is Gods vttermost evidence whereby he hath made Iesus thy Sanctification and grouth in it as sure as heauen can make it Sixthly Hauing so receiued it liue by him depart as one well satisfied enlarge him both for number and measure of grouth to all parts of thy life all estates graces duties And in the strength of this Cake and Water 1 King 19.6 7. goe to thy iourney euen 40 dayes till thou come to the Horeb of heauen hold this thy comfort by prayer and watching and till thou come to a new bait liue vpon this and from one to another till thou grow to thy measure And so doing who can deny the Supper to be a cheefe helpe to goodnesse Q. May the like be said of the rest either publike or priuate as reading singing of Psalmes conference prayer meditation if yea then shew how and first of prayer A. For Prayer in a word to touch it and gather one or two eares out of an haruest of matter let me be conceiued to speak of it in each kind sauing due respects for breuity sake First then Retaine this heauenly ordinance of God in that due esteeme which the Lord hath graced it with for all ends both of humiliation and supplication The Lord and thy soule by experience doe know it to bee the key of all the coffers oâ— God and that High Priests liuing way made by the bloud of Christ whereby thou hast accesse daily yesterday to day and euer the oftner the welcomer to the holy of Holies to the seat of Mercy
Maintaine and hold this right and Title of thine Thinke not that this Spirit of Grace and Supplication is spent though thou see not God so clearely in it for all ends as thou desirest yet giue it not ouer thy sinne hath bound thee in cheynes but Prayer is not bound rather it bindeth the Lord by promise to thee The eare of God is not heauy that hee should not heare Hee is not as a man that he should be distracted by multitude of praying Suppliants at once a thousand to him are as one and one as a thousand Beware of Atheisme in this kinde Secondly Goe in the Lord Iesus by a promise hauing thy wants in a readinesse and thy faith on wing let not thy course in praying issue from a formall platforme though I iudge not any man for reading a prayer but a liuely feeling and humble pinching of soule for thy Necessities Thirdly shake off all extremities of a corrupt heart by faith which must hold thine eye fixed upon thy Mediator by his Spirit vpholding thy faintnesse and groning within thee against all thy presumptions commonnesse dulnesse deadnesse coldnesse and beseech the Lord to stirre thee vp to pray as he shall suggest vnto thee by the present occasion well digested either for the Church others or thy selfe Tye thy selfe to no punctualnesse but as the holy men in Scriptures have done so let confession sometimes goe before or follow prayer and either of both thankesgiuing Come not to the Lord with either an heart moyling and lowring with discontent without faith or bold and ventrous without humiliation but let both haue their due weight If thou wouldest be heauenly in prayer first abase thy selfe as a worme dust and ashes yea as Master Bradford hell and the sinke-hole before the Lord who is heauen and holinesse if the Lord haue any speciall draught for thy net he will put thee out of conceit with thy owne Art and thy selfe as Peter was when hee had toiled all night and catcht nothing Emptinesse is the onely raiser of our minds in prayer Oh! how hard is it to get and then secondly by faith be quickned to wait for 〈◊〉 â—nswer these two will fill thee with heauenly affections and rid thee of thine owne inuentions manner and ends Fourthly Adde these meet qualities of Prayer viz. fervent importunity as one whom God cannot bee rid of till thou speed and frequency as hauing sped well already If in prayer thou finde little stirring know it is not because Prayer is not Gods Ordinance but he would try whether forme and the worke done bee not aboue spirit and faith in thee if they be not persist and goe against the edge of thy owne deadnesse resting in that measure gladly which the Lord sees best for in this case thou wilt pray oftnest as 2 Cor. 12.10 Fifthly and aboue all come not to pray with any tainted knowne sin I say not onely grosse but euen secret and close through a lazy heart loth to cast them off or a loose heart louing them better than the things thou prayest for lest the Lord iustly leaue thee to be wearisome to him and thy selfe Cast out thy wrath and earth and disdaine and censures and vncharitablenesse yea let thy praying awe thee against them ere thou pray that it may arme thee when thou hast done Til prayer become thy familiar friend bring thee into acquaintance with God for a supply of wants pardon of daily sinnes helpe for all duties of conuersation And so looking vp to thine Aduocate for a couering of thy weakenesse this duty shall be a speciall helpe to godlinesse vnto thee Touching the Lords Prayer I send my Reader to the speciall Treatises thereof Q. Adde somewhat of meditation and leaue the rest A. Touching this Ordinance I may call it the high-way to all good conuersation yea I may say it 's as the smoke of the sacrifice in which the Angell Iudg. 13.20 went up to heauen in I set it not aboue prayer but magnifie it to set an edge vpon people who will not know it And surely if that be an helpe to God which both takes away lets and both in the act and effects of it is so admirable iudge what an helpe meditation is Tell mee then first what are the cheefe lets to grace in them who otherwise want not knowledge Surely either giddinesse of mind or vnsavourinesse of spirit The former like a sieve out of the water loseth all it gets suffers nothing either truths heard or workes seene to abide long in the heart But Meditation settles them in the Spirit that they leake not out Heb. 2.1 Thus the life of a thousand Sermons of mercies and occasions is preserued In stead of the latter it seasons the heart with the sap the life the savour of good things They are not heaps upon heaps leauing vs a thirst but we drink of them digest them and make our soules merry with them Euen as an enuious man so long chewes the cud of his malice in his bed till hee haue het his heart and deuised reuenge so is meditation a reall grace on the contrary and whetteth vpon the promises and works of God till it be fired with the love of them Againe it makes the meaning view scope and order both of particular doctrines and the whole frame of Religion to become our owne And lastly wee come hereby to the ease of practice the fruit hereof Experience so that if once we haue found crosses to doe vs good wee feare not when new ones approach if wee haue felt the gaine of a Sabbath we get a delight therein in a word whatsoeuer is easie it becomes sweete and therefore if this be worth somewhat to find the yoke of God easie and his burthen light as to say the truth it is the vpshot of goodnesse well may wee then say Meditation is a diuine helpe to a good course Oh! how it s to bee lamented that men know it not they get no matter to chew vpon they seperate not themselues to it thinking they may meditate while they â—e at worke they doe not curbe their wild and wandring hearts from other obiects and so this piece of Gods Worship is irkesome vnto them Thus much for a tast of some of the priuate Q. But are the extraordinary helpes so too A. There need be the lesse question of that because as their nature is more solemne so is their vse if they be attended accordingly And first that of Fasting Of which I say this that if wee esteeme that receit aboue all which doth cure a disease that no other medicine could then surely fasting deserues account Our Sauiour tels vs This kinde of Diuels goeth not out Mar. 9.29 saue by fasting and prayer that is all the ordinances of God are effectuall but this aboue all for this end Wherefore briefely whither we bring the Churches or our owne cases either sinnes or sorrowes before the Lord to be done away Let vs first arme
our selues to the chiefe worke which is soule-affliction Let vs consider if we were pined with necessity of abstinence from meat and drinke for any time what a fearefull anguish would it bring vs vnto and is not thinke wee sinne that deserues it of more afflicting vexing nature Oh! if we could preuaile with God to feele this sting in kind how sweet should a fast bee and how saplesse is it when we can scarce in a whole day feele one dart of sinne or wrath to pierce vs Let vs ayme at it then and much more that sinne doe humble vs then any sorrow whatsoeuer Let vs first Mic. 7.9 beare the indignation of the Lord for our sinne and for the â—est let God alone to plead our cause for what should it help vs to be rid of all other enemies while our owne pride selfe-loue hipocrisie vaine-glory worldlinesse and hardnesse of heart still glow at our hearts Therefore as poore Vriah was faint to be set in the forefront before his fellowes so let vs set these before all enemies that if any dart any strength from heauen be sent vs these may haue the first handsell thereof for the strength of all our sorrowes and enemies lyes in our weaknesse therefore let vs so lye vnder the affliction and confusion of these that the Lord may bow his heart to be afflicted in all our sorrowes and then he will soone bow the heauens and melt our calamities away although they seeme as mountains yet they shal flow down at his preseÌ„ce Esa 64.1 yet let vs not onely doe thus remember that fasting is also a Sabbath of reconciliation therefore let the Lord Iesus his Redemption be looked at by faith and keepe vs from base bondage and the feare of hipocrites Let vs beleeue that vpon one crosse he both satisfied for our sinnes and conquered all enemies and therefore in his merit let vs confidently approach to the throne of grace for pardon of the one and deliuerance from the other Secondly apply ourselues to all the supports of a fast which the Lord hath granted to keepe vs from deadnesse and wearinesse the Word I meane fitted to our occasions and the like yet as seruing to the maine of humiliation and confidence Adore we the Lord in his owne strong way and our vtter nothing Let vs blesse him that we be freed from those Popish dumbe Pageants who beside the outward abstinence want all furniture of fasters Thirdly consider that the Scripture in no one thing affords vs greater consolation and hope than in this for there is scarce one example of a fast which wants the experience of good successe yea extraordinary like it selfe as in Esters Nehemiahs and Ezraes Israel's against Beniamin the Churches Act 12. doth appeare Nay let our owne experience hearten vs when euer did we meet a new without proofe of some blessing vpon the former publike humiliation Fourthly and considering it must be no small grace either of mourning or faith which must preuaile against those holds either without or within which we pray against let vs know that our lockes had neede be well growne with Sampsons for such a purpose Therefore let none dare to compasse this Altar with vnpreparednesse of heart And so looking to the Lord Iesus for couering vs and accepting vs let vs desire some signe of mercy and consuming of our Sacrifice that we depart with comfort and hope to haue God to set his fiat to our suites And so shall we find fasting a speciall helpe to grace Q. Conclude with Thanksgiuing is that an helpe alse A. Yea verily if first wee come full of the matter of our thanks for so are all the thanksgiuings of this kind which the Holy Ghost recordeth Moses and Miriams Iudg. 5. Exod 15. Deborahs Dauids and the rest And therefore to carry a liuing memoriall and catalogue of the chiefe publike ones of which a reuerend Writer of our Church hath deserued well and so the like briefe of our owne were most needfull Remember the great prouidence of setling the Gospell and banishing Popery and since that the strange miraculous deliuerances not once or twise from forraine enemies home iudgements In secret record our owne our first calling since that our many staggers and reuolts his renewed mercies by occasion in our changes of estate in our streights in deep desertions when wee could no more sustaine our selues then if we had hung in the ayre how he hath euer been our portion when friends haue forsaken vs vnthankfully and will bee so still our blessings aboue many gifts of minde condition and calling graces of soule how God kept vs from forsaking his Couenant in our deepest temptations of Satan and enemies Secondly Be enlarged accordingly with due simpathy both for the Church and thy selfe reioycing with her with and for whom thou hast oft mourned and preferring her peace to thy chiefe ioy Affection is the fire to the Sacrifice and know that Psal 50. ult hee that prayseth God honoreth him and the ascent of prayses shall be the descent of blessings and happy is he who may maintaine this entercourse with God for the enlarging of him to more grace And so much of the whole doctrine of the meanes Q. Is there any vse to be made hereof Vse 1 A. Yes and first seeing the chaine of these holy helps is so precious and profitable to a godlie life first wee confute all breake the linkes thereof and vnsauorily make comparisons that betweene one and other to the ouerthrow of all Some betweene preaching and prayer some betweene Word and Sacraments as the Papists doe How is the Sacrament of the Altar magnifyed with them and how are all other vilified thereby whereas we do hold that they haue a sweet harmony and neither without other to be set vp yea wee are to confesse that each of them with the other is better than other neither sundred from other Couenant from Seale Seale from it priuate from publike are profitable Let each one haue his precedency and his prayse How should any bee wanted when no one hath the peculiar vse of the other and yet all will supply each others defect Let the solemnesse of the publike the familiarity of the priuate and the need of all affect vs with exceeding thankfulnesse especially for our liberty in the vse thereof which Popery had debarred vs of in each kind by a strange tongue of Scripture a Sacrifice for a Sacrament yea a confusion of many for a few And secondly all such as carry away the honour from the Ordainer to the Ordinance by fearefull sacrilege ascribing to the bare words of Scriptures as the Gospell of Saint Iohn a coniuring power to exorcize Diuels and to the meere opus operatum of Sacraments the masse especially as great power as to Christ putting the pix-bread into dead mens mouthes thus falling in loue with the meanes and renouncing faith to set vp God aboue them whereby the true power of all Religion is turned into a
meere Idol God iustly blasting that which opposes his glory Vse 2 Secondly how precious and adored should the Wisedome of our God bee in appointing so many and neither more of these nor lesse than the need of his Church required neither pampering nor steruing them but nourishing them Oh I say how should these lift vs vp to God As once an holy man riding by the Meddowes in the Spring seeing and smelling such variety of flowers said Oh sweet Creatures but how sweet then is your Creator If this foot-stoole bee so set forth what is his Throne So let vs say Oh sweet Ordinances oh beautifull Assemblies oh vsefull varieties but then how sweet is your Ordainer Could we thus meditate hereof for euen the workes of God deserue it how much more these how should that harmony which riseth out of them rauish vs What compound of odours what consort of Musicke should be like them Who should keepe vs from them or what lustre of a Princes Treasure and Wardrobe or sight of exquisit beauties should draw from vs those words which Dauid vpon this Meditation vttered Psal 84.1 Oh how amiable are thy Tabâ—rnacles If we be held from them how should our soules mourne for them till the Lord gather vs to them Zephan 3.18 and how should our spirits and flesh both together loâ—g for them desiring the Lord to restore them to vs with more power aâ—d vs to them with more thanks than euer Nay how ought this wisdome of God to teach us holy wisedeme to discerne and make vse of each flower in this garden of Ordinances How lamentable is it that to this day most of vs are so blinde in this point Who sees the vse which the Law serues for apart from the Gospell to be as a needle to draw the thread after it Who blesses God for the seuerall power of the Word conuerting and building vp the soule Who perceiues the difference of Baptisme the Seed and the Supper the food of the Church or maketh vse of both in their diuers temptations Who knoweth with the Bee how to flye to each of these flowers for the vertue of euery one Who goeth to singing of Psalmes when hee is merry or to pray when afflicted or to fasting in his streights or against such Deuils as no other will expell Oh how were this wisedome to be desired that seeing these manifold graces we might in nothing be wanting So wee sing or read we doe the worke and all salues serue for one sore we see not but reading may conuert as well as preaching and so any thing be walking what care we Not to speake of those phantasticke spirits who forsaking Gods Ordinances blessed by his month runne into their owne corners to compasse themselues with the sparkes of their owne fancies and reuelations Let such know there is no wisedome in them Esay 8. Thirdly let this bee exhortation to all beleeuers first to vse secondly to liue by faith in the use of the meanes First Vse 3 to vse them all closely constantly wisely despise not the sillinesse simplicity of them iudge them not by man or outsides of appearance seuer not the things which God hath vnited hee hath ordained both their coherence and vse seeke him in all if by any meanes Phil. 3.11 we may attaine our desire not knowing in what box our cheefe health consisteth let not one eclipse and staine the other affect not priuate to exclude publike honour not publike to weaken the esteeme of priuate extraordinary to despise ordinary or ordinary to exclude them These are the vsuall humors of men if they take a toy in their head no other Ordinances shall bee in price saue such as they list Let not the difficulty of meditation of hasting dismay thee from it but be afraid that any one of Gods Ordinances should be a stranger to thee Reiect none as thou wouldest be sorry to want the vse of any the contempt of any will accurse all because the charge equally concernes all And for the neglect of the publike which is a common sinne with most to hunker at home when the Word or Sacrament might be enioyed I say it is an ill marke of a thriuing Christian Grace is as fire it must haue fuell else it vanishes No meanes no grace little vse of them little grace great vse of them as before qualified great grace I will speake boldly The Lord in this case sells grace for labour to an honest heart If thy conuersation be so poore and thou so barren in the vse of all meanes standing vp to the chinne what wouldst thou proue if thou shouldst quite neglect them Euen stinke where thou goest Set not any Ordinance aboue God but tempt not God in refusing or scant vsing of any Looke not to grow alone without Word and Sacraments And lastly to remember my promise in the point of the life of faith in the second Article let this teach vs to liue by faith in the vse of his Ordinances I haue already vrged it in euery of the particulars almost Fasting Hearing Sacraments c. This in generall I adde Therefore the Lord hath not trusted vs with outward shewes and glory of the world but with meane and foolish Ordinances to the eye of man that our senses might not pore vpon the face of things but diue into the substance and flye aboue them to him that made them and filled them with Spirit and Life that wee might sucke it out by a promise As once an old man being asked if hee grew in goodnesse said Yea doubtlesse I beleeue it to be so for God hath said it So let the Ordinances be no obiect of our sense but of faith and let vs say Lord I beleeue thy Word can helpe me to beare my crosses thy Sacraments will leaue mee better than I came to them strengthen mee in the inner man not because I feele it as I would but because thou hast said it Therefore by faith let vs cry out as the Church in the Canticles Arise O North-wind and blow vpon these flowers and spices that they may come into my nostrils Else thou maist bee in the midst of the Garden and sauour nothing onely that breath which put in this smell into them can draw it forth againe and let it in to thee that so thou mayst say The word which others heard as the sound of many waters hath beene the savour of life to me to breed me to a liuely hope Not the words vttered not the bare Elements but the promise belonging to both is the obiect of my soule He that saith I will bee in the midst of two or three Mat. 18.20 and Mica 2.7 My Spirit is not streightned but my Word is good to them that walke uprightly The Word is pure as the Lord himselfe yea piercing the soule c. is still able to make good his promise And so I may say of all promises made to the Sacraments My Flesh is meat indeed and my Bloud is drinke
quite vs like men 1 Cor. 16.13 is a better grace It is not our vaine weapon of selfe-confidence learning experience wit or parts no not our great resolutions our deep vowes against oathes vncleannesse or the like will saue vs or that we scorne the Deuil as the slaue of God What shall it boot vs to scorne him as a slaue of God when he is our tyrant Therefore neither feare him slauishly nor scorne him prophanely but be armed wisely and constantly watch to it with prayer the Lord shal be with thy endeauour and teach thy hands to fight preuaile Eph. 6. from 14. verse to the 18. Q. But in a word how should the parts of the Armour be vsed A. If once truly put on they shall bee vsed the more easily The most blessed part of thy Armour is faith which puts on all the rest and doth as the shield not onely defend thee but all thy armour also It is that grace which carries a poore soule into the field with like courage to Dauid when he said 1 Sam. 17. Who is this dog that defieth the host of Israel This day shall God inclose thee in mine hand It argueth thus first by experience if euer Satan or world could haue foyled me it had been in my onset my fresh-water souldier but euen then the Lord kept me against a Beare and a Lyon and shall he keepe me to destroy me I haue been kept from him in my first call to God and shall I not now much more being armed I am the Lords he will couer my head in the day of battell Againe it disputes for God against her own weaknes by proofe of continuall assistance I see indeede stronger than I haue beene foyled but the Lord can bring a weake nouice through as well as a strong man the Battell is the Lords Race is not with the swift nor the Battell with the strong But he that fights as well with few and weake as strong and many giues victory as he pleaseth And as when wee see a weake wearish old man of 80 yeeres we wonder so weake an one should so hold out when thousands of stronger dye in their strength so here yet beleeue that so it may be and he that in all our brunts and streights hath kept vs and as the fierie dart hath beene cast at vs hath latcht it for vs and to shew what he can doe for a poore wretch hath brought me through so many pikes of Deuil or world already can he not doe so still Thus faith in temptation by deuill malice of instruments is more than a Conquerour not to shun temptations but not to be consumed euen in the burning And Faith claspes here to a merit of Christ her Captaine by a word or promise I haue prayed for thee that thy faith fail not the gates of hel shal not preuaile against it I haue ouercome the world be of good courage the like These faith cleaues to and puts all her strength vpon them The Lord Iesus hath disarmed this strong Gyant triumphed ouer him on the Crosse and led him and all his captiuitie captiue and they fight against mee but with the dregs of courage and policy since he ouercame them Secondly they keepe on the helmet of hope on their head as a woman would doe her hat in a wet iourney They looke at that final redemption and victory which is set before them when their harnesse are off and this holds vp their faith which else by one or other temptation would be foiled Heb. 12.2 as Christ who for the hope set before him endured the shame so these endure the heat of this battell knowing it shal one day ioy them to haue been so occupied and the end shall pay for all Thirdly the peace of conscience treads downe all as Sampson trod down his enemies horse and foot Iudg. 15.8 For why this peace of God rules their hearts minds they are tempted strongly but they will not lose their peace and buy repentance at so deree a rate Their precious peace they will not change for any deuils or worlds pleasure If they should lose it to win the world what shou'd it profit them Shall I Iudg. 9. forsake my fatnesse and sweetnesse to exalt my selfe God forbid The false mother cared not for cutting the child but the true mother trembled at it So the true child of God cries saue my peace whatsoeuer I forgoe Fourthly The brest-plate of righteousnesse next their heart as a Corslet of proofe preserues them Lord thou knowest righteousnes and obedience innocency toward thee and men hath alway bin deerer to mee then goods ill gotten then all spoiles all pleasures of sin for a season all baits of men or terrors and threats They have lighted vpon my brest-plate and beene dashed And through thy mercie by whatsoeuer darts Satan beguile me I hope these shall not while I can keep my integrity As good Iob Iob 27.5 said to his enemies My righteousnesse shall ye neuer take from me Fifthly Their Girdle of truth and sincerity not of tongue onely but of soule not looking with Balaam at base ends but truly at the honour of God whose loue I can proue because hee vpholds me in my integrity Sixthly the Sword of the Spirit the Armoury of God his Word that offensiue weapon by which the soule is able not onely to saue her selfe but to crush and foyle her aduersarie the Lord hauing put into his Word that authoritie which no Deuil can resist especially when it is wisely sparily and seasonably vsed not to dally with Satan but to brush him off as the Butchers flap beats off and crushes the flies As we see in those apt Scriptures which Mat. 4. our Saviour used and by vsing blessed to vs when we shal according to our temptations by faith retort Satan with them And thus I haue giuen a short tast of a thousand which might haue beene added beseeching the Lord to blesse them and the whole doctrine of this Article which here I conclude The sixth Article Q. VVHat is the sixth Article of this third part A. That as the lets and discouragements of the children of God in this their militant condition are many on the left hand by their enemies so on the right hand on Gods part there are many priuileges and fauours allowed them whereby their condition is made both comfortable and honourable And that both to draw on many to be of Gods houshold when they see what gaines and vayles belong to his seruice as also to encourage such as are already admitted members of it and besides to compell such as care not to ioyne themselues to them because of some hard conditions to the flesh when they see their Priuileges to acknowledge their state to bee aboue their owne and to pine and consume for the wilful debarring themselues of such happinesse As then wee see it to bee in the Companies of Royall Cities and their seuerall Trades and
To both in common this doth belong that God will doe for vs in both aboue all that we can aske or thinke Eph. 3. and supply abundantly all our wants he will supply our bodily wants pouerty infirmities wits and sences as our sight and hearing or such decayes and our spirituall as want of knowledge faith patience much more of Sabbaths ordinances good helpes of conference c. And besides in neither estate will hee require any more of vs then according to our abilities Mat. 25.15 not according to what we want but that wee haue If wee bee poore and cannot doe what wee would if wee bee weake in grace and faith hee lookes at our talents and no further so we be faithfull in that little Mat. 25. Q. What are the priuiledges of our temporall estate A. Our temporall reaches to our estate of the world and it concernes either blessings or crosses touching blessings first that whatsoeuer is meete for body for meat drinke apparrell health life good dayes successe welfare good marriage credit and the like shall be giuen vs Psal 84.11 Psal 37.4 Wee need not feare it Luk. 12.22 Why take yee care what to put on Secondly that our labours shall be blessed and wee shall eate of the fruit of them Psal 128.2 Thirdly be it more or lesse it shall be enough and we content with it as our portion best of all Phil. 4. 1 Tim. 6.6 with contentment and sufficiency for so is the word Fourthly a little of the righteous is better and shall goe further then a great deale of the wicked Prou. 15.16 Fifthly all they haue they haue it from a running fountaine and with the good will of him that dwelt in the bush Deut. 33.16 Sixtly that we haue it without sinne an ill conscience in getting keeping forgoing Pro. 10.12 or ill dependance and without sorrow that is carking distrust or basenesse Prou. 7. that he will suffer the Lyons to want then vs or ours to beg our bread hee will neither faile or forsake vs Psal 37.35 Heh 13.5 Q. VVhat are our priuileges in Afflictions Psal 34.8 A. First that no more no other no sooner can befall then the Lord hath cut out for vs Ioh. 8.20 Houre was not come Ioh. 8.59 he passed through them all Secondly He fitteth our yokes for vs as we for our cattell great and small Beare the yoke take vp our crosse Lam. 3. Mat. 16. Thirdly the extremity of a crosse shall neuer pinch vs the streight shall not annoy vs Psal 32.6 floods of great waters c. Fourthly wee shall escape many that the wicked pull vpon themselues Psal 32 8. Fiftly These that must bee wee shall bee vpholden in them Mica 7.8 He shall shew me light in darkenesse and hee shall couer my head in battell Psal 140.7 Sixtly they shall bee sent in loue so that they shall not be the enuenomed arrowes of the Almightie in our flesh but the corrections of a father Heb. 12.9 and that of Salomon 1 Chronic. 22.10 The seuenth when they haue done their errand they shall returne and wee bee deliuered Mica 7.8.9 10. Lastly wee shall bee more then conquerors Rom. 8.37 and partake full redemption Eph. 4.30 Q. What are our spirituall priuiledges A. Some concerne God some our selues Touching God this All his administrations shall profit vs hee will discouer himselfe in them to vs in the way of his gouernment of the Age and times wee liue in in his blessings vpon his owne and iudgments vpon his enemies his patience and carriage towards our selues in our whole courses the sundry changes of this world the manners of men the ends of men the examples of men good bad mortality and the vanity of things our owne experience the administrations of God in all shall teach and profit us See for this Psa 25. All the wayes of God to his c. Q. Touching our owne spirituall estate what privileges doe wee enioy A. They belong to our spirituall estate either in point of our faith or of our obedience Touching our faith First That the iust shall not onely be forgiven by faith but also liue by faith as Habac. 3. Heb. 10.38 Secondly They shall grow from faith to faith Rom. 1.17 Thirdly their faith shall never totally or finally faile them Luke 22.32 the gates of hell shall never preuaile against it with manie moe Q. What priviledges concerne obedience A. Some negative some positive The negative such as these No lets enemies divell sinne or world shall pull us from God or plucke us from our stedfastnesse 2 Pet. ult The positive are made to the whole course of it or the particular parts To the whole such as these God that begun his worke shall finish it for us Philip. 1.6 Wee shall be upholden in our whole course graciously Psalme 41.11 12. By this I know thou louest mee that thou upholdest mee in my integritie And that hee will guide vs by grace till hee receive us to glorie That wee shal I perseuere to the end Reuel 2.10 And such other Q. And what are the particular parts of our course and what are their priuileges A. Either the course of worship or of conversation Touching the former either they may be referred to the meanes of obedience or the duties of it Concerning which I have spoken in the second Article in the point of life of faith and in a word this is all That the meanes are theirs all blessed to them for the helping of them home in peace And the Lord who hath enioyned them duties will give them strength to performe them and make them easie Mat. 11.30 Q. What are the priuileges of Conuersation A. Eyther they concerne common life or conditions of men therein Common life or marriage liberties company solitarinesse or the like manifold entercourses Conditions of men as their callings in which God hath set them their places of gouernement or subiection magistracy or ministry their relations in family or otherwise parents masters c. To all which Gods people haue peculiar promises that God will furnish all them with gifts whom he calls to any function That hee will cause a voyce behinde them to say This is the way walke in it And according to the changes and conditions of life which hereafter shall befall Esay 30. the Lord will picke out meet grace and bee the same God to them in all Q What are the priuiledges of the Saints in death A. That they are precious in death to the Lord Psal 116. that death nor any thing shall separate them from Gods loue Rom. 8 vlt. That a good life shall bring a good death That they shall dye in peace Psal 38.37 That the day of death is better then the day of life Eccles 7.1 That it is sanctified together with the graue to bee a step to glory and the putting on of incorruption 1 Cor. 15. Q. What is the last priuiledge A. The greatest of all that eternall fruition of God and all that
Lord So that the promise is like the Map which a wise man shewed once to a foole that boasted of his Lands bidding him to point out his Lands in the Map which beeing narrow hee could not doe And so went away ashamed Note then for this first wee all would bee compted wise many in these daies chuze to be compted rather dishonest then vnwise Well let vs then be wise for our selues and wise to saluation in châ—zing this way of a promise to ground our soules vpon We see not the Lord but if this be a wiser way then that thinke there is somewhat in it more then at first might seeme and fasten vpon it Q What is the second bottome in a promise A. The Strength of God Read 1. Sam. 15. The strength of Israel cannot lye meaning in his Word So then in the Word of GOD is his strength also enough to beare vp the poore soule in beleeuing Heb. 1.3 He beares vp all the weight of the world by the Word of his power how much more the weight of a weake soule See Esay 27.5 Anger is not in mee there is a word What followes Or take hold of my strength and make peace q.d. If I bee reconciled there is strength enough in that for a sinner to take hold of eyther this or nothing Read 2 Cor. 1.20 for all the promises of God in him are Yea and Amen that is sure and strong but marke how In him the words that I speake are Spirit and life But wherein is this strength Surely in the forenamed grounds of this second part Christs Satisfaction the Fathers acceptation are those pillers of â—â—rength to a promise Without which it would not auaile to go to a promise Weigh seriously that noted text 2. Cor. 5.20 21. The Ministers of God in his Name offer and seale vp in the Word and Sacraments that word Be reconciled to God What sayth the soule to this I dare not God is a consuming fire True sayth Paul but anger is not in him Why Because He hath made and accepted him that knew no sinne to be sinne that we might be the righteousnes of God in him he that sayd In him hee is well pleased Shall a poore soule be then as Noahs doue vpon the waters Why say ye to my soule Fly to the Mountaynes Psal 11.1 if God be his strong hold If thou be vnder the condition of the promise hee is no lesse in his promise Take a similitude A man lyes in prison for debt of a hundred pound A friend comes to him and bids him come out he answers I cannot I lye heere for the debt but beeing vrged he considers that it s not for nothing he is so pressed by his friend theâ—e is some Surety hath payed his debt and then there appeares a strength vnto him and laying hold on it he comes out Read that in Rom. 3.25 God hath set him forth to be a propitiation that he might be iust in iustifying him who is of the faith of Iesus What saith the poore sinner to this O! but it is iust with GOD to punish sinne wheresoeuer Nay hauing made and accepted him the propitiation for a broken soule it is euen iust to pardon him It was mercy to grant such propitiation but hauing so done it is also iustice to pardon euen as it is not iust to take one debt twice Therefore Dauid pleades Pardon mee according to thy Righteousnes Christ hauing turned iust wrath into iust mercy To conclude this note yet a second strength in the promise for the poore soule still cauils But this is to a beleeuer I beleeue not I answer but the promise by the power of the Spirit of our Aduocate is able to doe that which it requireth it s not a killing letter as the Law Do this and liue but a quickening one Beleeue and liue it giues that it commands the soule being vnder a promise is vnder the Authority of him that bids her be reconciled It is as with Naaman 2. Kings 5.15 Wash and be cleane So he washed and lo his flesh came as a childes Act. 2. that Cripple that beheld Iohn Peter beeing bidden to arise felt strength and streightnes to come into his lims how in the Name of Iesus Ver. 12. This Name of Iesus is much more in the promise of Reconciliation Marke then If the strength of a promise be such say not It is nothing but take hold of it Q What is the third bottome in a promise A. The faithfulnes and vndeceauable vnchangeablenes of it this is a strong bottome 1. Tim. 1.15 This is a faithfull speech and worthy all acceptance Christ came c. Read that sweet place Esay 55.3 The sure mercies of Dauid and the opening of it Hebr. 17.18 Surely blessing I will blesse thee Wherein God willing more abundantly to shew to the heires of his promise the immutability of his Counsell confirmed it by an oath that by two immutable things Couenant and oath in which it was impossible for GOD to lye wee might haue strong consolation Why Because they are as two Cities of Refuge to a poore distressed fearfull soule in the pursuit of Satan and conscience to those auengers lay hold vpon Marke then if the LORD descend so low to a poore sinner as to answer all doubts by adding an Oath and a seale of his Sacrament and a pledge of his Minsters faythfulnes to assure the simplicity of his meaning g then doubtlesse it must bee his honour to performe it and hee that beleeues it not must needes make him a lyer Ioh. 3.33 as hee that beleeues sets his seale to the Word that it is true Numb 22.19 It came from a wretch yet by Gods Spirit God is not a man that he should lye Oh! then bottome thy soule vpon this faythfulnes Read Esay 54.9 Hauing made his couenant of mercy with the Church hee addes This is as the waters of Noa vnto mee for as I haue sworne that they shall no more destory so I will be wroth no more with thee with euerlasting kindnesse I will shew mercy vpon thee And againe If my Couenant with the Sunne and Moone and Starres shall faile then shall my Couenant faile with thee We rest vpon the promise of a man that neuer fayled vs much more his oath Heb. 6.16 An oath is among men a confirmation and end of all strife Oh! beware then of strugling against Gods promise because it carries the force of an oath with it Let me exemplifie it by a text 1 Kings 1.22 The Prophet Nathan and Bathsheba goe to Dauid and presse him Did not my Lord the King say Salomon shall surely reigne after me How is it then that Adonijah raignes What did Dauid Hee rowzing his weake body vp sweares As the Lord liueth who hath deliuered my soule out of all aduersity as I haue sayd so I will performe it this day Salomon my Sonne shall not reigne Was not Dauid as good as his word and durst any