iudgements should sit at hand to giue aduice our affections should attend vpon them to maintaine and defend all honest resolutions and actions against all commers and lastly our desires should worke naturall instincts to practise them and the whole man should doe accordingly Or thus God hath placed the powers of the soule in excellent order for the gouernment of man Our mindes in a throne aboue to gouerne all the motions dispositions passions and affections of the heart our hearts are set in the midst to receiue information from the mindes to direct themselues and our desires and valorously to flie vpon them by feare loue ioy anger and the like if they shalâ— rebell our desires are set lowest to be corrected by the heart and gouerned by the head Now that God may haue an account how this worke within vs goeth forward and we may be furthered in our course to happinesse God hath appointed our consciences to keepe Assizes to try whether we haue beene faithfull yea or no. The second ground of our Assize is in respect of our selues that we may be the better prepared for the great Assize of the day of Iudgement whensoeuer it shall come Yee know that we beleeue that such a day shall come and that Christ shall keepe it in that nature which he assumed and wherein he suffered As therefore all our musterings before particular Captaines should not be for shew or fee but the better to fit vs to carry our selues in a martiall manner before our King or Generall if need require so these particular Assizes are but for the better fitting of vs for our great account before and vnto God And therefore when Dauid had arraigned himselfe at home he goeth to God and saith Try and examine me whether there be any way of wickednesse yea or no. Vse What shall I say now I will intreat you so farre to tender the glory of God and the good of your soules as diligently to attend to the businesse within Our soules doe so liue in our senses and wee are so inured to earthly things Facti sumus fugitivi a cordibus nostris that wee are made runnagates from our owne hearts But if euer we would haue a glorious triall before our God let vs see how our cause will stand or fall before the barre of our owne hearts I know that in the case of good we may be deceiued by the voice of conscience For the law of nature which should direct vs being in a great part dashed out and ignorance of the word being wilfully fauoured there are many fearefull euils which we doe not apprehend as euils as for example to sinne in thought is nothing for thoughts are free to sinne in word is but a word and what is that so we sinne not against our neighbour it is no matter though we make bold with God to sinne with the times to doe as others doe to walke in the waies of our fathers is good religion yea and besides such is the darknesse of our cogitations that in the midst of diligence that which we know is not the tenth tenth part of what we are ignorant of How therefore can it be other but that our owne hearts should deceiue vs in good yet in the case of euill we may assure our selues that it doth not make vs worse than we are in and of our selues Though in affliction oâ—â—onâ—cience oâ— panâ—â—â— oâ— the new birth â—t may make our estates worse thâ—n they are we being more senâ—â—ble of our â—stâ—tes from within than of that from without As therefore it is not safe for vs to rest in the voice of conscience when it makes vs good for Paul knew nothing by himselfe yet was he not thereby iustified so we must be carefull to heare what conscience saith when it layeth sinne to our charges that so Gods Assize there may goe on to Gods glory and our good What will it auaile vs to be crowned with a May-flower garland of the praises of this world if we walke not in the presence of our owne hearts Quest It may be you will say If God hath granted out a warrant for the keeping of this Assize why then is it not feelingly kept in euery man Answ I answer that wee may finde foure causes of this The first is ignorance For as the eye worketh not in a darke place where it cannot by a fitted conueiance receiue variety of obiects so the conscience worketh not where there is not the light of knowledge from the word of God to direct it by The second is hardnesse of heart for as a man that is dead or hath a deaded or astonished bodie for the present cannot feele any order or disorder any whip lash or gash so a seared crusted and senselesse conscience is not sensible of the cursed garboiles in the soule nor capable of any orderly proceeding against them The third is spirituall madnesse for as mad men cannot keepe any faire quarter with themselues much lesse can it be expected that he should wisely execute any deputation from others so spiritually mad men who are out of their wits with selfe-loue and loue of this world who runne vpon the pikes of hell-dangers who will not be perswaded by the praiers and teares of their best friends are neither fit nor able to receiue order from God for so high and so excellent imployment The last is pride For as in a countrey where there is no disorder if it were possible in these cursed daies of sinne for such an one to be there is no Assize because no need so when we are Pharisies in iustifying our selues priding our hearts in our ciuill righteousnesse and therefore setting our passions on worke vpon whomsoeuer shall discouer their hellish nakednesse there is no inward Assize because as they thinke there is no need Quest It may be you will say seeing these things doe hinder it how may I further the keeping of it Answ I answer As in generall we must striue to root out ignorance to rent our hearts to come vnto our selues as the prodigall and to be nothing yea hell in our owne eies so in particular I would commend three meanes to this end especially The first is our praiers to God to write the records of his truth in our mindes and hearts An Assize cannot be kept without law nor this without the law of God But if once we can get the law written in our mindes and in our hearts so as it doth not onely gild our vnderstandings but goare our hearts and leaue a new impression of holinesse to the Lord then we shall see a full Court presently and such wounding inditements for sinnes past with such crying out for the Psalme of mercy that we shall haue no rest till we haue rowled our selues vpon God in Christ and haue found our selues in some measure sealed with the spirit of promise against the day of redemption The second meanes is our not disturbing the Court but suffering
be in Christ we are new creatures as I haue cleared what then must be our care but only to proue our selues to be new creatures that so we may assure our hearts that we are in him How we may proue our selues to be new creatures Yea but now you will say vnto mee How may I proue my selfe to be a new creature I answer Wee may doe it two waies First if we be cut off from the old stocke Secondly if we be grafted into the new 1 Wee must be cut off from the old stocke Ephes 2. The old stocke is Adam corrupted in whom we are by nature and in which condition wee are the children of wrath as much as the most cursed wretch in the world as he is borne and so dead in sinnes and trespasses Now from this stocke we must be cut off for as a sience must be cut off from one tree before it can be concorporated into another so we must be cut off from the wilde Oliue before wee can be planted into Christ If therefore wee can finde our selues to be cut off from the naturall root wherein we are by birth then we may secure our selues that wee are in a good way to be in Christ Perhaps you will say that heere is difficultie still for how shall I know that I am cut off from the old Adam I answer that through Gods blessing I shall giue you two manifest signes of it The first signe is taken from the cause of it 1 How we may know that wee are cut off from Adam Col 2.11 Dan. 2.45 which is God only As our circumcision is made without hands as Paul speaketh so must our cutting off be As our Sauiour Christ is that Stone which was cut out of the mountain without hands as Daniel speaketh so wee that are his members must be cut from the quarrie of Nature Of his owne will begat he vs by the word of truth saith Iames Iames 1.18 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Matth. 3.9 and we that are borne of God are borne not of blouds the highest prerogatiues that births can afford vnto vs cannot make vs more pretious with God nor of the will of the flesh all humane obseruation and outward righteousnesse attained vnto by the power and policie of man Phil. 3.6 7. can stead vs little with God nor the will of man heroicall gifts of wisdome valour noble spirits in which respect men of old haue beene called the sonnes of God which is translated The Sonnes of the Mightie cannot make vs any thing sooner deare to God but we are borne of God saith Iohn Psal 29.1 1 Cor. 1. Iohn 1.13 There are many men seeme to be cut off when they desist from the outragious sinnes of nature who yet are not in Christ because they are cut off with hands for the meanes to restraine them are some of these Sometimes their complexion pulleth them in cholericke Saul finding his opportunitie threw his jaueline at Dauid he would haue writ the malice of his heart in bloud but sanguine Dauid though hee had his opportunitie tooke but Sauls water-pot Speare and lap of his garment and that iustly with touch of Conscience also Though Dauid fell into murther in temptation thinking so to couer his sinne Sometimes Natures impotencie pulleth them in to some sinnes are required the courage of a Lion to some the craft of a Fox to some comelinesse to some strength to some the heat of youth to some the experience of age and the like In any of which when Nature is defectiue there is a restraint Sometimes they are pulled in by knowledge when a man is not giuen vp to a reprobate minde hee seeth dutie and comelinesse and is restrained from thence As some know their masters will and doe it not so there are others that do it not because they are ignorant whereas if they had knowledge but according to that light which Nature can afford it would be a bridle Sometimes they are pulled in by prosperitie He that hath enough will not steale and if he sometimes doe steale by oppression bribery vsury or the like so much the greater is his sinne by how much more violently God pulled him baâ—ke by taking away the cause Sometimes they are restrained by aduersitie Hee that is poore cannot exercise the outward acts of pride he cannot ordinarily ambitiously climbe to honour hee cannot be actually couetous in keeping seeing he hath not what to keepe So that in these cases his pouertie is a bridle Sometimes they are held in by Education and imployment A Citizen will carry himselfe more grauely in habit complement and conuersation than a Courtier for his credit sake and who seeth not that imploiment doth hold backe from many sinnes Vellem si non of sem imperator Scipio could say when an Harlot was offâ—red vnto him I would haue her if I were not a Gouernour Sometimes they are restrained by the power of naturall conscience for though it bee much wounded and weakened in the offices of it yet euen naturall men cannot be rid of those blowes which it doth giue in secret In which respect they haue beene and are kept from many sinnes made knowne from the light of nature Sometimes againe they are restrained and pulled backe by policie because they might the better conceale and couer their aimes and intentions Thus was Iezabel restrained from the open murther of Naboth and of Haman it is said Hester 5.10 that though he was full of indignation yet he refrained himselfe All these bridles we may obserue to be in the hand of Nature to restraine Or thus These eight kniues are in Natures pocket to cut vs off from the old stocke But all this is but a seeming cutting off for it doth but cut off from the outward practise of sinne it weakneth not the root one iot The habits of sinne are no lesse powerfull the will no lesse willing the affections no lesse vehement and the desires no lesse violent Vnder all these Nature sinneth not either because Nature cannot or because Nature dare not and not because there is disabilitie either in the seeds and spâ—wne of sinne or in a willingnesse to sinne if it either could or durst Durst I say because naturall conscience may plie a man with club-club-law and awe him from that which with all his heart he would be doing But now on the contrarie when our cutting off is wrought without hands and is such as Nature with all her bridles and kniues cannot reach vnto then we doe not only desist from the practise of sinne but we doe weaken the power of sinne wee doe not only not commit sinne bâ—cause we cannot or dare not but because we will not And though sometimes through the power of the flesh fighting against the spirit in our mindes wills affections and desires we are against our wills ouer-taken with sinne yet because sinne doth defile vs who are the temples of God and doth
their filthinesse their guiltie hearts will endure no sounding those haue a purpose to be cleanly and would haue the least filthinesse to be discouered Secondly he beginneth with those spots which are most conspicuous to the eye of those whom they may offend so must we begin with our vngodly hearts which are most offensiue to the eye of God As when God pulleth a sinner to him Ezek. 36. he diggeth out the quarry of stones from the heart So must we looke to that principally and say with Dauid Psal 51. Create in me a cleane heart O Lord and renue a right spirit within me Those that meane neuer to be cleane begin at the feet and hand that is the outer man and if in outward conuersation they doe abstaine from rebellion whoredome murther and the like they thinke all is well when they are but painted sepulchres full of rotten stuffe and stinke Thirdly hee proceedeth to all parts that they may be sutable So must we that we may attaine vnto holinesse be carefull that all our vessels be preserued in holinesse and honour 1 Thess 4.4 and that the new man be cleansed from all filthinesse of flesh and spirit 2 Cor. â— 1 and grow vp in full holinesse in the feare of God Fourthly he proceedeth to his garments and will not wittingly endure filth vpon them So we must hate the garment spotted of the flesh that is all occasions and inducements to sinne yea all sinfull appearances and such as we cannot auoid we must hate whereas the slouenly Christian thrusteth himselfe vpon all occasions and because he is filthie he careth not to be more filthie still Fiftly he is carefull to keepe himselfe cleane so long as he can So we must labour to increase faith which may purifie our hearts wee must oft besprinkle our soules with the bloud of Christ which is like purging fire and like Fullers sope and is that Fountaine opened for sinne and for vncleannesse Wee must reuerently frequent the Word and Sacrament and when wee heare Christ say That if he wash vs not we haue no part in him we must fall downe before him in faithfull prayer saying O blessed Sauiour wash me thorowly from mine iniquitie and cleanse me from my sins Oh wash my feet my head my hands my affections my imaginations and my actions that I may be vnspotted of the world Thus we haue heard the meanes of holinesse God giue vs grace to vse them to Gods glory and our eternall comfort Vse 2 Hauing applied this point vnto our selues we must apply it also to the Church of Rome and seeing it is naturall to pure religion to keepe vs from open professed tainture we learne that the religion of Rome is a false counterfeit religion True religion is as you haue heard according to godlinesse whereas the religion of Rome is the mystery of iniquity and 2 Thes 2.7 if we will be but carefull to marke we shall see that they teach and professe sins against all the grounds of religion Epis Derens Diatrib de Antich l. 3. c. 6 7. Thomps Antich arraâ—g pag. 96 97 c. Perk aduertis Willet Synopsis others Some of our side doe open it one way some another as they doe abound in their owne sense but I open it as it followeth as plainely as I can As Adam in his cursed apostasie from God brake the whole law of nature in that one sinne of eating the forbidden fruit He brake the first commandement by choosing the deuills temptation cleauing vnto him rather than to God and his coÌ„mandements The second by not being ruled by Gods Word the rule of Gods worship The third by falling away from sinceritie and perseuerance and giuing way to the blasphemies of Satan The fourth by making himselfe vnfit to keepe the Sabbath for as we sin against the Sabbath vpon the Sabbath day when we doe not holily performe the duties of it so we may sin against it also vpon other dayes both when we doe not walke in the strength of the duties of that day and also when we doe make our selues vnfit to keepe the Sabbath when it comes The fifth commandement by exposing his owne honor to contempt in yeelding to the inticement of his wife and in not prouiding for the good of his posteritie The sixth by bringing death vpon himselfe and all the children of men the seuenth by being too vxorious for as there may be vncleannesse abroad so dotage at home the eight by depriuing of himselfe and all mankinde of their right to the creatures the ninth by giuing way to the schisme and heresie of Satan and to the lie of the woman and the tenth by disturbing concupiscence at home making a mutinie in the passions lusts and affections Euen so the Pope his faction in his departing from Iesus Christ haue do breake the whole law of God They sin against the first commandement by cleauing vnto Saints by faith and hope in praier and by putting trust in their Masse merits Against the second by making the images of God and idolatry or worshipping of Images and the Crosse Doctor Carier considerat p. 7. It is poorly blanched of them that say that the Papists do vse images for no other purpose but only for a deuout memory and representation of the Church triumphant which is most fit to be made in the time and place of praier where after a speciall manner we should with all reuerence haue our conuersations amongst the Saints in heauen This I say is a poore shift of those that wilfully will not see that they will haue images worshipped properly and for their owne sake Bellâ—r de Imag. l. 2. c. 21. â— 23. Azor. Iustit mor. pâ—r 1. l. 9. c. 6. 7 c. yea some images by the helpe of some nice distinction with the same worship which is due to God as euen their conscience men or casuists do offer it vnto vs. Against the third commandement they sin by swearing by Idols as the Masse and the creatures as the Saints by absoluing from oathes by making impious vowes of those things which they cannot keepe by making promises which they will not keep to wit with heretickes according to the decree of the Councell of Constance Against the fourth coÌ„mandement by more solemne solemnities on some holy daies than on the Lords daies thereby equaling and preferring the appointments of the Church before the ordinance of almightie God Against the fifth coÌ„mandement by abusing parents in pulling and exempting their children who haue taken vpon them Monkish vowes from their paternall power yea by abusing Kings in exempting the Clergy or Church-men as they are called from the power of their sword and so robbing them of a great part of their subiects as also by blanching such execrable treason as hath beene committed against them with their seeming to abhor the fact Doctor Car. consid p. 8. their not
risen with Christ Col. 3.1 Eph. 2.6 and wee sit with him in heauenly places His debased estate also is ours as his birth suffering vnder Pontius Pilate his crucifying his death his descension into hell For hence is it that we are said to be buried with Christ Rom. 6.4 5 6. and to be grafted with him into the similitude of his death yea and to haue the old man crucified with him as in this Text. If now you will inquire Why wee are said to haue fellowship in his death I answer For three causes especially First Because of that sacramentall vnion which wee haâ—e with Christ Rom. 6. Wee are baptized into the death of Christ We are buried with Christ in Baptisme Baptisme doth seale vnto vs and giue vs interest in that communion which we haue in his death For as the dipping in the primitiue Church so the sprinkling of the water now doth signifie and seale our death and buriall with Christ Secondly Because what Christ did as Mediator of the Church hee did it not as a priuate person but as the head of the Church and in the roome and stead of all his elect Hence is it that hee is called our sponsor or suretie Heb. 7.22 For as the debt which a suretie payeth hee payeth not onely for himselfe because hee hath willingly made himselfe a debtor but for the partie also for whom hee is bound so Christ payeth for vs. Thirdly Because when wee truly turne from all sinne vnto God as we do with all our hearts make a deed of gift to conueigh our selues vnto God that so in all distresse we may plead as Dauid Psal 119. I am thine saue mee for I doe put my trust in thee Esa 9.6 so God doth make a deed of gift of whole Christ to conueigh him vnto vs. As therefore we account to haue right to that which is giuen vs as freely and as fully as if wee had purchased it or had it by inheritance euen so wee ascertaine and assure our selues of Christ crucified with all his benefits Vse 1 This therefore being a truth that we haue fellowship in the sufferings of Iesus Christ is of excellent vse both to procure the hatred and the mortification of sinne For the first we should grow in eternall enmitie with it when we doe but thinke that the Lord of life was crucified for it but if we set our selues in Christs roome and feelingly apprehend his paine as ours when hee conflicting with his Fathers wrath cried out My God my God why hast thou forsaken mee When his soule was heauie vnto death and he being rosted with the fire of Gods wrath did in a cold season sweat drops of blood if wee shall account his invâ—terable losse to be ours to wit that our sinnes made God to withdraw his louing countenance from vs good men to flie from vs our friends to deny vs our enemies to insult ouer vs the earth to quake the sunne to hide her light and the rockes to rent in sunder who will not now gnash his teeth at sinne and cry ouer it with a holy indignation as the Edomites ouer Ierusalem Downe with it downe with it euen to the ground Vse 2 As to the second to account our selues as crucified with Christ 1 Pet. 4.1 is an excellent meanes of mortification For he that hath suffered in the flesh hath ceased from sinne and if wee are dead to sinne Rom. 6.2 how shall wee yet liue therein Wee know that when a felon is executed hee is not onely freed from the imputation of sinne because he hath satisfied the law but from the practise of sinne also The same minde must be in vs that wee may mortifie the deeds of the flesh by such spirituall reasons as these are What am I not crucified am I not dead doe I yet worke the workes of darknesse as if I liued in sinne what is it that should make me rake together the dead bones of sinne to put new life into them I know that it is death to heare of such a dying Ah it is too true that wee loue our sinnes too well to let them be crucified with Christ But shall I tell you what we may doe to helpe all I remember that it was a law in Israel Dâ—ut 21.11 12. that if a beautifull woman should be taken captiue in warre and any man should desire her as his wife hee must shaue her head pare her nailes put off the garment wherein hee loued her that is take away all her ornaments and if hee then liked her let him take her into his house Oh that we could be wise to deale thus with sinne It hath many ornaments sutable to our corrupt natures which doe beguile the seduced and deceiued eyes of our soules Some sinnes are clad with profit some with pleasure some with honour and other some with fauour but shaue off this alluring haire fling away these tempting garments and then yee shall see that it defaceth Gods image dishonoureth God grieueth and quencheth the spirit woundeth the conscience and presseth to hell Now tell me whether ye like sinne yea or no Oh that this might be a forcible inducement vnto vs to let our crucifying with Christ haue its diuine force It may be you will inquire for some plaine direction for the crucifying of sinne If you doe I shall soone say by Gods blessiâ—g much in a little See these things more largely in my Sermon on 2 Cor. 5.17 Marke the degrees of Christs crucifying for vs and wee must imitate it in our crucifying of sinne for Christ Christ was apprehended put in hold indited condemned and executed so must we deale with sinne Wee must apprehend it by a through examination put it in hold by godly sorrow indite it by a heartie confession condemne it by a seuere iudging of our selues and execute it by faith and a good conscience The longer we delay the stronger sinne is and the harder to kill Heare therefore that your soules may liue Let not the deuill seduce you with vaine hopes of long life or time enough to repent in Fishes will not be caught with a bloudy net why will yee Remember when one commended the Popes Legate at the Councell of Basil Tamen Romanus est Sigismond the Emperour answered Yet hee is a Romane So let the flesh commend Satan in all his sugred allurements neuer so much yet let the spirit answer Yet hee is a deuill Let vs neuer forget and God giue vs vnderstanding in all things that he is the roaring Lion seeking whom he may deuoure Hauing thus led you through the fellowship of Christ in his death wee are come to that pipe which by the force of this our communion doth conueigh life through this death and that is Faith Touching which wee arâ— to obserue from hence That by vertue of this our communion with Christ wee liue by Faith It is not our faith absolutely considered that is our
knowledge of the truth nor with his truth who hath promised to leade his Church so long as it is so not by diuine vnction only as others say but by ordinarie meanes into all supernaturall truths Therefore as our blessed Sauiour put his doctrine vpon this triall From the beginning it was not so euen so doe we It is true that truth must stand though it haue no outward thing to commend it euen naked truth When therefore we appeale to the times before Veritati credimus non quia cana sed quia sana we doe it not as if Antiquitie could make a truth or as if we had no other cause to embrace it for the Deuill was froÌ„ the beginning though God was before him In which respect as Aristippus said to one who bragged of his swimming Art not thou ashamed to boast of that which euery sprat can doe so may we answer the great braggers of Antiquitie that they may be ashamed to boast of that which the Deuils may claime as well as they but we doe it as outwardly commending that which is already truth vnto vs. Now because our aduersaries tell vs that the truth we boast of hath not this badge but is of yesterday of Luthers and Caluins hatching I humbly beseech you but to inquire into three points First whether that which is new be alwaies to be reiected Vide Musc h. comm We cannot affirme it because it is not euill in it selfe and in it owne nature for who desires not a new house rather than an old and a new garment rather than one consumed with age I know there is difference betweene earthly and heauenly things but euen in these things newnesse in it selfe is not to be disallowed For Christ compares his doctrine to new wine Matth 9. and saith A new commandement giue I vnto you Ioh. 13. and giueth a new testament Luk. 22. whereof the cup in the Sacrament is a signe and seale It remaineth then that we doe distinguish of newnesse and finde out two kindes of it The first we may call cursed Noueltie when by intrusion of errour to those that are in the right way truth and goodnesse are iustled out of the way Deut. 32. as when the Iewes brought in new and strange gods which their fathers knew not the false Apostles another Gospell Gal. 1.6 and the like The second wee may call gracious newnesse when diuine truth is brought in to those that are in sinne and errour 1 Cor. 5. Thus those that are in the old leauen of sinne are prouoked to newnesse 2 Cor. 5. Eph. 4. Col. 3. Mar. 1.27 Act. 17.19 and our fathers who were in the old way of errour had the new doctrine of the Gospell preached vnto them Secondly put case that that which is new is alwaies reproueable Illud novum est quod antea nec fuit unquam nec visum est nec auditum hactenus sed jam primùm coepit in lucem emersit is the truth in our Church new No surely that did not then begin to be when the fresh preaching of it was renewed For it is that which the Patriarchs Prophets and Apostles haue taught and beleeued and from thence we fetch it We carry it along in that little flocke of all times who according to the measure of meanes which God vouchsafed haue kept their garments in the midst of Popish tyrannie and at the length after much corruption contracted through the want of watchfulnesse in a secure prosperous estate we present it vnto the Church againe in that blessed manner wherein we now enioy it As the Law of Moses was not new when it was published vnto Israel but the renewed law of nature and the Gospell was not new when it was preached by the Apostles but the renewed doctrine of faith so the truth of our Church was not new when it was published by Luther and Caluin and the other Worthies of God but the renewed truth which appeared more gloriously after the desperate sicknesse of errour in the Church vnder the more preuailing power of Antichrist If you shall here say that it did appeare new to the wise of that age I yeeld it did so to the wise men after the flesh but in the third place through whose default was that Surely through the default of our beguiled Fathers who being ouercome with glorious titles with outward splendor with the mysterie of the abhominations in the golden cup and with the custome of many yeeres which grew vpon them by degrees like rottennesse at the coare of a beautifull apple thought that our change brought in a noueltie Hence it came that the ancient Apostolique truth was not acknowledged of her children Euen as if a true mother should be banished from her house and returning after a long season should not be knowne of her owne children So truth being banished by that vnholy chaire and falshood admitted through the neglect of our improuident fathers was scarce confessed of them that were her children at her returne These three points being thus considered we say Act. 24.14 that after the way which they call heresie and noueltie we worship the Lord God of our fathers but that our truth and doctrine is noueltie wee leaue it vnto them that can to proue Especially considering that we take but his libertie who being vrged with what a Father thought Sed pater patrum Apostolus aliter sensit Mihi antiquitas Iesus Christus cui non obedire manifestus est irremissibilis interitus said But the Apostle the father of Fathers hath thought otherwise and resolue with another that Iesus Christ is our antiquitie whom not to obey is apparent and irremissible ruine Now for the second part of the charge that we walke not in the traces of our forefathers may it please your Worships to consider thus much First that we hearken to the voice of God in the Scriptures which doe blame Gods owne people for sticking too close vnto the examples of their fathers Iâ—r 44.16 17. Ezek. 20.18 19 30. where the word of God giues no warrant and doe threaten them who follow their fathers who haue forsaken the Lord and walked after other gods Ezek. 16.11 12 13. and doe charge them that they should not be as their fathers vnto whom the Prophets said Zach. 1.4 Turne from your euill waies but they would not heare Secondly we haue tender and child-like affections to our forefathers And therefore wee cheerefully imitate their manifest vertues we doe in reuerence to their persons burie their errors in obliuion of their doubtfull actions wee doe admit of the most fauourable construction the blemishes of their religion wee wash from their vnderstandings wills and affections with remembring their miserable times wherein the key of knowledge was kept from them and the blindnesse of their guides who kept them in darknesse that they might the better make their owne games and concerning their eternall estate with God we haue thoughts of comfort both because their
not to wonder that it should bee called a new creation or else haply wee may call it a new structure or building as when the Apostle saith Ephes 2.10 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Wee are his workemanship built in Christ to good workes And the reason is because the foundations of sin are ruinated the rotten posts of sinne pulled downe and when the drosse of the substance and faculties of bodie and soule which still remaine are scowred and pared off through the worke of the Spirit we grow vp into a holy building fitted for God to dwel in Would you haue in a word now what this new creature is I answer It is The hid man of the Heart which contrary to all powers of darknesse and the corruption of our owne hearts is through the worke of the Spirit by the Word builded vp from the seeds of grace towards a full age in Christ to resemble the excellencie of Gods image in all the parts and powers of the bodie and soule Secondly Why is hee that is in Christ a new creature This being the second point to bee considered Why he that is in Christ is a new creature 1. In respect of acceptation receiue I beseech you a fourefold reason of it First in respect of acceptation because God doth account them that are in Christ new creatures accepting the will for the deed and couering our imperfections with his merits Whence are those speeches of Christ to his Church My loue behold Cant. 1.14 15. thou art faire behold thou art faire thine eyes are like the doues my welbeloued behold thou art faire and pleasant Whence doth the Apostle say That the Church hauing receiued sanctification from Christ Ephes 5.26 27. is a glorious Church to him not hauing spot or wrinkle or any such thing Whence I say doth the Holy Ghost speake vnto Gods people Let vs as many as be perfect bee thus minded Philip. 3.15 as if they had no sin but onely because God doth accept vs for such seeing wee are in Christ 2 Of apparition Secondly He that is in Christ is a new creature in respect of apparition to the world A burning candle cannot lie hid in a light lanthorne no more can grace in the heart of him that is in Christ Faith that inrighteth vs to Christ cannot but be seene It will easily make an apparant difference in vs from what we were When the Apostle Peter saith 1 Pet. 1.3 It is sufficient for vs that wee haue spent the time past of the life after the lusts of the Gentiles walking in wantonnesse lusts drunkennesse in gluttony drinkings and in abominable idolatries doe we not thinke that this difference in the Christians liues did easily appeare to the Gentiles 1 Pet. 4. â— Yes surely therefore it both seemed strange vnto them that they runne not with them into the same excesse of riot and also they spake euill of them euen so is it with all new creatures As they appeare to the good to be new as Paul did Gal. 1.21 23. when of a persecuter he became a preacher of the faith which before he destroied insomuch as they glorified God for him so they appeare to the wicked to be new and therefore their by-words tants reproaches and disgraces are more ordinary with them then their thanksgiuing to God for so gracious a change 3 Of inchoation Thirdly He that is in Christ is a new creature in respect of inchoation Old things are passed away behold all things are become new There are new eyes leauing with delight to behold vanitie 2 Coâ— 5.17 Psal 1â— 9. â—â—b 31.1 couenanting against lust and searching into the wonders of Gods law there are new eares stopped against the inticements of the serpent and open to heare what God will speake there are new tongues Psal 85.8 not to sing the old dittie of nature Psal 40.3 but to sing a new song to the praise of our God and Sauiour that so the tongue of the righteous may be like fined siluer there are new hands Prou. 10.20 Esay 58.4 not to smite with the fist of iniquitie not to pull in with rapine and robbery but to deale according to abilitie the dole of mercy to men in misery Eccles 11.1 to cast our bread vpon the waters to turne ouer the pages of Gods Booke that the Word of God may dwell plentifully in vs Coloss 3.16 Apocal. and to giue the right hand of fellowship to euery good action within our reach there are new feet Rom. 3.15 Psal 122.2 not to bee swift to shed bloud but to stand in thy gates O Ierusalem and so farre as the bodie can execute it to run the way of Gods commandements Psal 119. there are new vnderstandings to know and acknowledge the truth that is according to godlinesse Titus 1.1 new wills and affections to come vnto Christ to loue him Matth. 11.28 to feare him to cleaue vnto him to put a mans whole trust in his mercies and merits Matth. 5.6 Psal 119.5 new desires to hunger and thirst after righteousnesse and new consciences to bee watchfull ouer all our waies 2 Tim. 4.5 Psal 39.1 and not to let the least sinne to passe without a strict examination condemnation and settled purpose and resolution against it In all parts there is newnesse and as Christ hath giuen vs a new commandement so we through the power of Gods spirit do giue him a new obedience in all the powers of our soules bodies Fourthly Hee that is in Christ is a new creature in respect of communion because hee hath fellowship in the holinesse of Christ which doth as it were cast him into a new mold Col. 1.19 It pleaseth the Father that in him should all fulnesse dwell Iohn 1.16 and out of his fulnesse wee doe all receiue grace for grace Which grace doth not onely couer sinne but cure sinne according to that of the Prophet Esay 53.5 The chastisement of our peace is vpon him and with his stripes we are healed How therefore can it be otherwise but that such a man should be a new creature seeing before times hee had fellowship with corrupted Adam and so was the childe of wrath but now he hath fellowship with him who aboue Dauid is a man after Gods owne heart euen his welbeloued Sonne in whom he is well pleased 2 Application You haue heard now the Doctrine of the Text opened vnto you namely that hee that is in Christ is a new creature now if you will be attentiue you shall heare the application of it for the benefit of our soules To apply it then we shall make a double vse of it Vse 1 First we learne as wee doe desire to finde our selues to be in Christ so to be carefull to see our selues to be new creatures No new creature no Christ wee must be in Christ as I haue shewed vnto you if we
displease God as God and doth carrie the Deuils stampe vpon it though it were neuer so small though neuer so profitable or pleasurable vnto vs though God did not see and iudge and the Deuill would not execute wee would not willingly commit it Behold this is our cutting off without hands Oh my beloued Christians now enter into your hearts and I hope that by this signe you shal see your selues to be in Christ If when you compare your selues with them that walke in naturall courses and see that you are cut off from them in iudgement in heart and in conuersation you can in simplicitie and godly purenesse say Lord thou knowest that our care hath not beene only to haue holinesse to the Lord without but to reforme our hearts and to dresse them vp for thee according to those spirituall abilities which thou hast giuen vs. Thou knowest Lord that we haue complained sighed and prayed vnto thee against the bodie of sinne and death and because thou louest the soule best we doe account all the sinnes of the soule most fearefull and therefore haue laboured against the blindnesse vanitie and carnall wisdome of our minds against the deadnesse and securitie of our hearts and the like It is not hid from thee our God that we haue beene and are vpright with thee Psal 18.23 and haue kept vs from our wickednesse not so much because it hurt vs as because it dishonoured thee not so much because it displeased vs as because it displeased thee and was contrary to thy most holy Law and Nature in the inâ—oyment of the communicable glorie whereof standeth our ioy and happinesse If it be thus with our soules at the least according to the desires purposes and endeuours of our hearts and if we doe groane vnder the want of that full measure of it which we might attaine vnto then we may comfort our hearts with this perswasion that we are in Christ The second Signe of our being cut from the first Adam is taken from the effect of it which is tendernesse of heart and conscience We know that a thing newly cut is tender as we may see in the example of Sychemites Gen. 34. newly circumcised And this was the reason why the Israelites were not circumcised in the wildernesse because through tendernesse they might not be vnfit for warre or trauell Now you must know that this our cutting off from Adam which being so done as it is alwaies doing till death is still fresh and bleeding new doth breed a double tendernesse First an inward tendernesse which is discouered by a sensiblenesse of our owne estate Secondly an outward tendernesse which is manifested by our sensiblenesse of anothers touch Wee are inwardly tender ouer our owne estates when with quicknesse we can apprehend the sinfulnesse of our natures Thus it was with Paul Rom. 7.18 when he professed to know that in him that is in his flesh dwelt no good thing This will fill vs with godly sorrow with a base opinion of our selues with Christian watchfulnesse and with a care to our power and in our places to preuent sinne in others and not willingly to admit of any thing that may kindle any lust or increase the practise of any sinne We are outwardly tender vnder anothers touch either in respect of euill or good In respect of euill when it is death and daggers to our soules that God should be dishonoured As in respect of our selues if sinne doe but touch our eares eyes tongues hands or thoughts we doe speedily turne them ouer to Gods vses desiring God to protect them and make them weapons of righteousnesse vnto holinesse so in respect of others like Iosephs irons it entereth into our soules that God should be dishonoured by them It was thus with Moses who Exod. 32.32 when he saw how greatly God would be dishonoured if hee should destroy a people whom he had so newly deliuered by his mightie power was so tender of that euill that he desired God rather to rase him out of the Booke of life You can parallele this with Paul his example also Rom. 9.3 Oh how excellently had they profited in Gods Schoole and learned to manifest their cutting off from the old stocke by their tendernesse vnder the touch of sinne Wee shall well imitate them when we can make all the rest of the petitions in faithfulnesse and truth to follow Hallowed be thy name In respect of good also wee are tender vnder anothers touch when we startle at the touch of God If God touch vs with his threatnings we must be as sensible as hee that said Psal 119. My flesh trembleth for feare of thee and I am afraid of thy iudgements If he touch vs with his promises we must hide them in our hearts and be so rauished with them that wee can feelingly say How sweet are thy promises to my mouth Psal 119. 1 Sam. 3. yea sweetâ—r than honey to my mouth If he touch vs with his precepts we answer with Samuel Speake Lord for thy seruant heareth and our hearts can eccho as Dauids did to this precept Psal 27.8 Seeke yee my face saying Thy face Lord will I seeke What shall I now say I will call vpon all our soules to apply this signe Let vs examine our owne hearts vpon our beds Psal 4. and be still Assure our selues of this that if we would fiâ—de our selues to be cut off from Adam wee must finde our selues tender Psal as I haue said Me thinks I heare you say that your sinfull estate is a burthen too heauy for you to beare that daily you groane to God vnder the sense of it as Paul Rom. 7. Wretched man that I am who shall deliuer me from this bodie of death That you are grieued when God is dishonoured and because he is dishonoured daily therefore the very thought of it doth daily make you sigh Me thinks you say that you heartily desire that your eyes could gush out riuers of waters because men keepe not Gods law Psal 119. and that you quickly apprehend the touch of God in all his word or at the least if you cannot that your soules are filled with godly sorrow and that you doe desire God to circumcise the fore-skin of your hearts Deut 30.6 If it be thus then feare not but that you are in an vndoubted way to your being in Christ But if otherwise that our hearts are hard and senselesse of our owne miseries and Gods touch then woe woe woe vnto vs we are farre from being new creatures and so farre from Christ and so farre from heauen and happinesse T he second generall way whereby we may proue our selues to be new creatures We must be grafted into the new stock is by our ingrafting into the new stocke for before we are in Christ we must be grafted in Now in this ingrafting which is by the power of faith whereby we are through Gods ordinance made one with