his house from all thieves and intruders he makes laws and wrights them in their hearts so that as the wife is the glasse of her husbands purposes will and affections answering him as the face doth the face in water so doth the Church answer Christs ruling her not withstanding her disquieting with old tirany of corruption in the world whatsoever influence power or authority any had either civill matrimoniall or of family can bear over their body or the soul over the naturall body that may be said of this Lord who is Father of all the families of his Church Husband of his Spouse Lord of his subjects the soul of his body to act direct defend provide for and be all in all to her till he bring her to glory as a principle union causeth communion so doth he communicate himself all his wisdome humblenesse holinesse experience to her imparts himself to her as her needs are in her streigts he is her redemption in her fears peace by justification in her complaint of corruption her sanctification to mortifie her renew her and so of the rest this is to make her an habitation to himself by the spirit not now and then to come stranger like or upon pleasure as to a banquet house for a day but to walk in the midst of her to chase away all distempers and to allow her to walk before him in and out as his own receiving honour from her as the brightnesse of his image and affording to her protection for his own glory It is true all hang bies and time-servers who have it at their tongues end they are Gods and they shall be saved how few soever they are but they cannot prove it by any ingrafting of union no plucking off from the old stock appears in them no planting into a new no life of grace no Christ to be theirs no bringing to God by his flesh and the union of it to God no promise to fasten upon by which there may come one spirit of God to be between them and God and to unite both as the spirit knit the soul and body in one so faith to handfast them to marry them to cut off their old seperation to forgive and reconcile them and to restore them by the union of favour acceptance and life to the union of Gods Image his qualities and holiness away you counterfeits this rule argues that you are none of the Lords because old union continues can a twig live in two stocks at once if it cleave to the one must it not renounce the other therefore tremble ye are still cut off as branches that withereth and are as yet none of Gods but in the gall of bitternesse Regeneration The infant that is born doth not morâ— beray ye naâ—urall liâ—e by weaping breathing feading sleaping then the liâ—e of a beleuing sole once brought forth apeaâ—s in ye operation and worâ—kes of ye new creature foâ— that by prouâ—â—ing one the as drey bones breath enters into them and they liue 37 Ezekell 4 III. REGENERATION THe begetting of the soul to God which is none of his before the other be an instamping of the Image of God really in the soul Most men quite omit to oversee this Regeneration of faith and begetting the soul to God thinking there is no Regeneration save only renewing of the will and changing of the corrupt nature of old Adam from bad to good so hereby they grow to this absurd error namely to imagin that whencesoever any duty of mortification or holinesse is urged by and by and without any more adoe they are the parties spoken to and sâ— of themselves can mortifie their own lusts cease to swear lye or blaspheam Most eminent is that of Tit. 3. 5 6. According to his mercy he saved us by the washing of Regeneration and renewing of the Holy Ghost which hâ— shed on us abundantly through Christ our Saviour that being justified by his grace we might be made heirs of life who seeth not an evident Regeneration of the soul unto God to be wrought before renewing of Gods Image A like place is that of Iâ—mes 1. 18. Of hâ—s own will he beg it us that wâ— might be a kâ—nde of his first fruits of the creation What is this first fruits the early work of faith creating the soul again to God and giving it the birth right of the first born beloved and accepted of God by the word and faith which is the instrumeâ—t of the spirit by which Paul had begotten them to God The word presents to the soul her losse of God not in a few beams or rayes of his but his whole divine nature life and being life we know is the excellency of being things thar are without life are in a sort esteemed not to be and those creatures that have a kinde of life without motion and sence although they have a growing life yet are but half subsisting as trees and plants a Gnat in respect of her life is a more excellent creature then a Cedar the porest cripple is of more excellent nature then the goodliest Elephant a reasonable being and life exceeds a sensable life as much as a sensable exceeds a naturall or vegetable how much more then doth a divine and spirituall being exceed a reasonable if a mere supernaturall life of common in lightning and knowledg of Gods revealed will which is but a quality doth so much exceed reason as the spirit of an Angel exceeds that spiriâ— of a godly man how much more then doth a spirituall life and being of a beleiver exceed a supernaturall life of knowledge alone all which I speak to shew that Adam lost when he lost the spirituall being of his Creation the Image life and nature of him that created him after his own pattern This losse of our being and true life of God the Lord by his Law presents life to that sonâ—e in which he purposes to quicken up his second life of grace by the Lord Jesus that quickning Spirit 1 Cor. 15. By this loss man is stript and deprived of the glory of God that is that excellent beauty and honour which that life of God did reflect upon him so that Iacob said of Reâ—ben Thy dignity is gone I say not that sin hath bereft man of his being but that divinenesse of being sustained hiâ— reasonable nature in a most firm manner of subsisting so that there is a desolation of this Image and nothing left save the bare ruines of a frame without beauty or amiablenes He is become a meer emptinesse a Chaos and dunghill of confusion the very relicks of himself even as the sad and dismall earth being bereft of the Sun and influences of Heaven differs from the sweet season of May or the summer wherein she is clad with all her beauty It is a sad sight to see a Carkasâ—e voyd of life and breath of man but to see such a Carkasse as wants life to creep and breath and stink in the
supplyed in Heaven yet here thou shalt partake all the good things of God for why whom doth a Father provide for but for his Children whose is all that he hath save theirs Again if a Son then thou knowest the way to the Throne of grace even to the Father in the mediation of Christ and there canst with the spirit of a Son groan at least unutterable desire to the Lord that thou mightest be once free from bondage to this body of death from unbeliefe and an unsavoury heart from worldlinesse from the errour of the wicked and this sinfull world and the like Oh with humble confidence thou wilt make known thy request to God and that in secret such as none but thy selfe can be privy to and wilt improve this liberty then strangers and slaves shall not dare to come nere by these few try thy self and if thou finde the spirit of Adoption to be a stranger leave not till the Lord have created it if he have done it stand fast in this priviledge and maintain it by thy awe fear of thy Father not lest he should cast thee off againe but because being once a Son thou shalt never be disposessed either of thy right here or thine inheritance hereafter rely upon thy Father bear thy selfe upon him not to presume to offend him or to try conclusions what a Father can bear but to fear him to keep thy heart in awe childlike tender to prize thy priviledge and wonder that thousands should be left as bastards and others cast out as Ishmaels and thou taken in as a Son and kept in the house not to be cast out blesse the Lord for â—his and seek no other base props as if they could bear thy priviledge or add to it honour nothing so far as to come into competiâ—ion with a Father Abraham hath forgotten thee but thou art our Father O Lord Isa. 63. hold thy Sonship by faith that so thou mayest hold with all the love of thy Father and count it a secret blessing which no servant or stranger can partake of or understand in all thy base revolts rest not in any of thy false amends by duty till the thought of thy Father hath received thee to thy former condition use him as a Father and think not that thou canst come too often unto him in prayer learn to acquaint with â—im and Iob 22. be no stranger walk in and out with a mixture of fear and confidence for as he is a consuming fire so yet he rejoyceth to get his childrens hearts rest on him consider what an unspeakable debt of love is in a fathers heart Ioab told David and so Absolom had lived he would not have cared if himself and his had dyed why he was his child and all his treachery could not put ouâ— love from him if once rhou be a child of this father thou mayest go to him for rescue against all enemies Isa. 63. 15. thy name may be Elimelech or Abimelech my God my Father is a King he will be even with them that touch his annoynted Eph. 1. 18 19. see there the great hopes which a Son of this father hath title to what indeavors are so poor which a father respects not in a child who shall ever seperate a Son from his Father could Satan come betweâ—n God and Iob. Chap. 1. Children wives servantâ— friends bretheren all carnall relations may fail this is everlasting Isa. 63. 16. Redemption Christ â—emâ—ue Sin and guilt payes ye price ransum of his blud to make a satisfaction for them to Iustice deliueâ—s ye sole from both guiâ—â— dominion of sin fo ther is no place or pleading or sentance for punishment treding vpon lions aders yong lions dragonâ— trampling vnder foot 91 Psalme 13 VII REDEMPTION REdemption to two things First thraldome and slavery to sin and so to all enemies who by sin strove to hold the soul under fear and bondage Secondly to the sting and dint of all such crosses as sin hath brought into the world as the tokens of Gods displeasure for it Touching the first Redemption sets the soule at liberty from all that servitude and tiranny it buys out and restores the soul to the liberty of the released and ransomed ones makes it free onely to righteousnesse and that for ever bears the eare for God and yet not to make the soul slavish but a servant being delivered from all enemies yea death it selfe the last enemy to serve the Lord in righteousnesse and holinesse alwayes From hence issueth an heart in larged to God so fearing him as fearing nothing else not serving in the oldnesse of the letter but in the newnesse of the spirit delivered from the Ordinances of Moses the traditions of Pharises and Papists the bonds imposed unjustly by bad men upon conscience Hence secondly floweth a right to the protection and providence of God and to his holy hand over us and ours against the violence of outward enemies or those crosses which threaten our lives health liberty and welfare begun in this life ending at the resurrection And lastly to those two may be added freedome to Gods service to finde it an easie yoak and a light burden yea to count it our happinesse to deny our own wills because bodies and souls are bought with a price that we should not be at our own but at his will who dearly bought us see 2 Cor. 5. 15. The will hath lost her freedome to all true good and is tyed to evill onely and continually the conscience hath lost hers by guilt and accuseth in stead of excusing or else excused deceitfully or else is senslesse of either sorrow begins at home by sin but ends abroad for by this means whatsoever fear or evill sin hath incurred that the Devil abuses to hold the soule under by as the wrath of God the purenesse and terrour of the Law the one to tempt the other to terrifie the day of account and last Judgement the time of death which is the sentence in this life eternall misery hereafter besides many calamities here either felt or feared from which though a sinner be actually saved yet not secured of but all the life long subject unto bondage by these Satan enslaves the soul so that either their bondage by sin iâ— used by the Lord as a step to deliver from bondage to sin sin hath set up a court in the conscience of man in this court the debt or crime impleaded is sin the pleader and informer is Satan the rule of proceeding is the Law of Justice the evidence given or witnesse is conscience the Judge the Lord the penalty is death and distruction during the substance of this court in what a pickle is man the strong man Satan by this house of conscience holds this sinner bound and shut up under brazen bars and bolts not to be broken open by a mortall opposite but rules and keeps all at peace and at his own pleasure Now mark as we
see in Courts of men take away all copy holds and buy all free and then the Courts are of small value removes debts and pleas and what should the Kings Bench come to if the Court be down what shall become of the Seargents Writs Arrests Executions Outlaws or fines and forfeits so it is here the Lord Jâ—sus begins with sin and guilt he removes them pays the price the ransome of his blood it makes a satisfaction â—or them to justice and by this means delivers the soul â—rom both the guilt and dominion of sinne the chief thing being gone the rest fall off themselves there iâ— no place for pleading for sentence for evidence for punisâ—ment in the fall of the Court all falls whicâ—â—ppertains unto it at once and the soul freed from the one is freed from the other together and fears no Bayliffe no ill conscience no Dâ—vil but beholds all things disabled and cannot hurt we are sould under sin and therefore thereby fear that God will punish the Law Hell will excecute we fear that we shall not believe or repent we think God an enemy fear his wrath and tremble at both law and Gospel as things too pure too sweet rebelling and distrusting both one and other now Christ redeemed us from sin and therefore from all bondage thereto and thereby VIII GLORIFICATION GLorification of the whole man after the Râ—surrection in Heaven it exceeds Adams happiness consisting in the partaking of that purchased possession of glory and immortaliâ—y not of Paradice upon Earth but in the presence of God this is that benifit which answers the perâ—ection of Adam though far above it for it shall be a filling up the soul with the perfect Image of God in light and holinesse and that by sight of the glorified sence beholding God as he is holy transformâ—d by the mirrour of his Majesty to glory so far as our souls and bodies are capable to the uttermost and this bâ—nefit is the fulnesse of the former it is the execuâ—ion of the election of God for we were chosen to glorifie it s the perfection of our imperfect union in this life it s the end of our calling for we are called to honour and immortallity it s the fulness of our Adoption for we have here the right but there the inheritance of sons it s also our finall Redemption and sanctification because there all tears shall be wip't awaâ— and death shall be no more and we shall do the will oâ— God as the Angels and be sanctified throughout in bodyâ— soul and spirit without spot or blemish and so live eternally It is a â—illing vp of ye sole with a perfect Image of God in light holines yt by sight of ye glorified senâ—e beholdâ—ing God as he is holey trancsâ—rmed by ye meror of his magestey from glorey to gloâ—ey so far as oâ—r sole bodey are capiable to ye vtmost then shall ye rightiouâ— shine as ye sun in ye Kingdom of ye father 13 Math 43 Doe men set up their delights in this world and the things which iâ— affordeth Sun and Moon and Stars and influences of Heavenâ— brave Cities and dwellings Musick feastings apparell learning and knowledge or to stand before Princes or long life or perfect strength and vigour of body or sweet friends inheritance or liberty or peace or whatsoever lo Heaven hath not one of these to fill her inheritance but all in one for each soul to enjoy â—his other world hath the eternall Son of God to be the light thereof every little Star is as the Moon the Moon as the Sun the Sun seven times greater the Heaven of this third Heaven is made of Cristall for purity the influences thereof is the presence of God there is a perpetuall spring time Summer and the Autumn of delight and fruit far exceeding the happy Islands the City thereof is Ierusalem above built of all precious stones pearls and gold both houses walls gates and pavements their musique is the song of Moses and the Lamb such as conquers singâ— their feast is the eating and drinking of a passeover in the kingdome their Ordinances arâ— the perpetuâ—l sacrifice of prayers and thanksgiving joy and Hallelujahs from Sabbâ—th to Sabbâ—th uncessâ—ntly the company thereof is innumerable Angels the souls of just perfect men the generall assembly of the first born the God and Judge of all with Jesus the mediator of the Covenant their apparell is with pure linnen without spot rich robes of Kings and Queens their knowledge shall be as the Angels of God they stand before the face of God their life is immortall without end their bodies sences members in the vigor of age as some think like Christs middle age between thirty and forty glorified and inabled to be incorruptible and to see and enjoy God their friends God the Lamb Angels and Saints their inheritance birth mansion houses and territories not made with hands but immortall and undefiled etâ—rnall in the Heavens the liberty of it is full redemption the peace of it is the perfection of this peace here which understanding and the joy of it is exaltation so great that that it shall be a perpetuall extasie in respect of this and yet able to containe it selfe and yet which is more that which eye hath not seen or eare heard nor hath it entred into the heart of man to conceive hath God there prepared for those that love him as the saying is there is satiety without fulnesse pleasure without wearinesse eternity without dimention quantity without defect and what not even above all that the most curious or craving man can aske or think The holy Ghost teacheth us to confine this boundlesse glory into these two tearms either an negative or a positive happinesse the former whereof stands in the absence and voydnesse of all which comes short of this or opposeth it a piece of this happinesse stands in this that Paradice upon Earth is gone a created thing is turned into an uncreated that here the misery of mortâ—llity is swallowed up and abollished sorrow poverty sicknesse shame boâ—dage infirmity death wrath enmity curse are removed and all tears wiped away the grace of faith hope paâ—ience here our excellency having brought to the door shall take leave of word prayer Sacraments Ordinances betokening weaknesâ—e shall cease as needlesse things much more corruption and imperfection of Grace even as it was an addition of regret to Dives that hâ— being afar off saw Lazarus in Abrahams bosome so shall it be a piece of Saintâ— Heaven that they have passed the second death and vengeance of the wicked as it was Noahs happinesse that he shunned the lot of the old world but the chief happinesse of Heaven is positive when the persons of the elect shall be so inlarged in their souls and bodies and in each faculâ—y and member thereof as to enjoy and comprehend and behold the Lord perfectly as they are comprehended this is indeed the blessed
hath comfort for thee and thy mourners yea for them afar off as well as nere if thou seek not thy own ends abhorring to think themselves well because the Law hath them under bondage till the Gospel have comforted them II. VNION Vnion The sole can no more reciue ought from God tell it be maried vnto Christ and be on with him by faith than bodey soule can imparte or reciue to or fro tell on hence issueth all veâ—tew vigor and power into vs that is meate for our support either earthley or Sprituall tell our VnioÌ„ be pefected in glorey 4. Ruâ—h 11.12 Union is the first priviledge of the condition of a man called issuing from hence being indeed the complement of faith for faiâ—h determines calling and begins union whereby the beleiving soul is so brought home and knit to God in Christ that it loses her former corrupt estate of cutting off from God and puts on a new of being one with the Lord and he with it that so that soul may be fraight with true titles and intrest to all good things which either the Lord can convey or the soul receive and that in a farre better kinde and measure then ever Adam was Union with God is necessary to all that would partake of his grace for as it was in the Creation till the Lord had breathd the spirit of life and himselfe in him Adam could have no communion with God so it is in the second creation no benefit no fruit thereof can come to the soule till this second creation and union be but this as by a channel the rest follow reconciliation with amity adoption with worship and liberty c. hence it is that our Saviour presseth this He that abides not in me is as a branch cut from the vine which withers contrarily he that abides in me draweth life from me and nourishment he liveth in me as the living arme receiveth vertue of motion and strength to be useful to the body from the head The union of Grace is not like that of creation neither in the measure nor in the instrument of it not in the measure for in the creation there was a total and imediat union in that kinde and it was a perfect one having Gods image in it without let or impeachment but this union of Grace is an imperfect union for measure in this life because the reliques of corruption and the old Adam as drosse mix themselves with the soul suffers not God and it to knit fully but as it is with the science put into the clift of a stock if there be any drosse in the clift between the stock and the science it cannot be close and grow perfectly so here the Lord and the soul cannot be so nere in this life because there is fo much scurf within us that God and we cannot close God being contrary or disagreeing with Baal and this appears further in this that the estate that answers Paradice is not of Grace but that to come in glory when corruption and sin and death shall be swallowed up in corruption full righteousnesse and life not that there is not even here a true and reall union but not a full and intire one The instruments of unions are unlike for that of creation needed no other tie or bond save the immediate presence of God in his image which had then no sin nor let to divide it but the union that is now is incumbred with lets and enimies must needs be maintained by a band of greater perfection then any is in us the nearer infused grace of light and holinesse joyned Adam and God and that free will in his nature upheld that Image of God in her exercise and action but it is otherwise now in this decay of nature there must be wrought in the soule another instrument to knit us to God and hold his grace in continuall exercise Faiâ—h must needs be the knitter of this union because it resists that perfectly which cuts us off from God I mean guilt and curse I say it selfe is imperfect yet it resists perfectly because it is given by God to this purpose to receive a perfect discharge in Christ from all that sin which cuts us off and from that excommunication and seperation from God which came there by faith then is that which effâ—cts this union in this life absolutely that holinesse which is infused here into us is imperfect and therefore cannot fully knit us to a perfect God faith onely can hold Christ to the soul who is this life of union and so keep us close and knit to God even when our image of God in holiness is weak by this means so soon as faith hath abolished that which formerly cut off union it sets the soul in state of union as before and so breeds in it the true life of grace through pardon and forgivenesse and coming to God Faith rests not in this her uniting quality true it is she holds this her work through the whole life of believers to cover the defects of Gods image and to help true and full union on foot supplying all wants but she still strives to settle the bâ—ginning of holinesse also in the soul and an union thereby also it applies it weakly and in part yet it truely applies it and even here infuseth by the Spirit a most true being of Gods image and makes the soul partaker of the divine nature thereby even that partisipation which in glory shall be one and the same for kinde though fuller for measure The Spirit effects this union by the word of Promise and the Seal according as Christ was given by God to bring all unto him and to present them unto him spotlesse and unblameable so doth the word convey this Promise of Christ to the soul as by Christ it comes to passe that those who are cut off were afar off aliens from the community of Israel and the life of God were made near and one Ephes. 4. 16. The effect of this union inhabiting and indwelling of the spirit in that soul which is become one with himselfe that so it may injoy communioâ— and fâ—llowship with him in that Intercourse of all graces protection upholding and rule as seem best to himselfe so that now God in Christ by the spirit is that to the soâ—l which before her lusts were all in all Lord and Kâ—ng light and defence Heaven and happinesse as we see that the owner dwells in his house the King in his Kingdome and the soul in the body both for the welfare of the posessed and the honour of the posessor the same house of the soul the same seat which was before is still but new rule and law much adoe there is between Christ and old usurping inmates lust world selfelove pride and revenge yet the soule gives that presidency to her Lord and resignes up keys posessions to him she is under his authority she swayes here by this kingdome set up in her defends
consists in them both I say Faith as St. Peter speaketh doth make us partakers of the divine nature in both though the conceiving of such a mystery exceâ—ds us The Lord offers to a lost soul this word of promise I will that thou O dead soul shalt live in my Son I being satisfied by his death am content that thy soul receive again this life of mine again I have no pleasure in the death of a sinner wherefore turn ye your selves and live yea awake thou that sleepest and stand up from the dead and Christ shall give you life the dead shall hear the voyce of the Son of God and they â—hat hear it shall live these and the like promises do offer life to all dead souls that need it both life here and hereafter glory Conception the least step of this life by which the soul retains and keeps this seed of life suffers it not to passe away and be spilt as an hypocrites but digests and holds the Promise to its sâ—lf till it have bred it longing of the appetite lustings afâ—er a kinde of alterations of spirituall appetite and a desire after this life this is that Isaiah means Chap. 55. 4. Incline your hearts and heâ—rken unto me that is be so affected with this pâ—omise of life that you do incline towards it and make to it that we walk in Gods way appointed to bring you to it be affâ—cted seriously with the excellency of this lifeâ— and the happy change that God offers you that your souls do diligently ensue it in the means so that in this first work is contained the whole work of the Lords preparing the soul for the receiving of this life standing in those many affections created in the same by the glad tidings of this word of life that is it stirs the soul to mourn for so long living a dead life and resiâ—â—ing the offers of life and resting in the shew of a false conception it doth long after this exceeding great priviledge to be partaker of the nature and life of God it doth prize it above the most excellent inferiour life of this world though it were Solomons felicity in comparison of it it empties it selfe and is voyded from all other hopes and desires of life even as the womb that conceives must be clear from all former conceptions it useth all means which God hath appoynted with all eagernesse of soul restles till it obtaines it The quickning power of the spirit of Promise whereby the Lord infuseth this life of God into the soul which is nothing else save the souls breaking through the manifold struggles and strifes which selfe and unbeliefe doe work within her self doth obey the voyce and command of the Promise that so it may live as we see the nature of all fruits hath many changes pangs and strives within the womb ere it come to the birth So here the soul hath manifold resistance and oppositions in her selfe against the Promise but cannot tell what to say of her self whether she should live or no often gives over the Promise as to good discourageth her self by the presence of a body of death which still abides and a weak base heart chusing to lye stinking in her grave of death and sottish ease and lusts that so she may turn back to her old vomit and avoyd the trouble and difficulty of this new birth when the soul comes out of the womb into the light that is discovers her self to be alive and apprehends as I may say her own life that God hath begotten her unto himself which is the highest step and degree of life which is bred in her for as the fruit in the womb being quickned yet wanteth the full proportion of its parts till the forming power of generation do by weeks and months more and more perfect and fashon them all to a comely being and creature which at last is brought forth so here the poor soul having received the life of God into her by her weak and poor Faith scarce felt and perceived yet by the secret power of the spirit goeth from degree to degree that although she hath no other life at the birth then in the quickning yet this life is more apparent and visible every day then other till at last the spirit fall in travel and bringing forth Christ formed in the soul so that the soul appears unto her self and not others to live and to beleive because now she is in the light perfect and brought forth so that the infant that is boâ—n doth not more beray the naturall life by weeping laughing breathing feeding sleeping stirring feeling growing then the life of a believing soule once brought forth appears in the operations and works of the new creature and this is the effect of the sealing spirit of Baptism added to the Promise and stablishing the weak Faith of this poor infant till it know it selfe to live and declare it to others by the fruits of Regeneration IV. IVSTIFICATION WHich is contrary to the estate of guilt and curse by sin and by this benefit the soul obtains an earnest of quietnesse and peace towards God and that by clearing him and acquitting him at his Tribunall as if she had never offended fully and perfectly A most peculiar blâ—ssing contrary to those garboyls and horrors which conscience felt being under wrath as also to that rotten peace which he walked with through error either one or other of these is the state of all justified ones but when as once the soul is set at liberty and discharged by proclamation from these there being no enemy to accuse neither will the Lord hold thy soul gilty but speaks peace to it so that by this means it draws new breth and lives at other tearms of content and complacency then before look what peace and welfare Adams innocency reflected upon him before he sinned that doth Justification cast upon the soul by forgivenes fears are all scattered by this perfect love of God received by Faith no guilt or accusation by sin or any enemies without or within can now take place look how different the staâ—e of poor man is when he is molested with suites and put in fear of loosing his whole estate by the wrong of an adversary from that which he feels after he hath got the day and is past all former fears such is the odds between the sinfull and the Justified soul she turns unto her rest as David speaksâ— and eats drinks sleeps and works in peace that her flesh which was withered and her bones consumed with the scorching hâ—at of conscience the wound whereof who can bear now returns as the flesh of a little childe hence the holy Ghost never ceaseth to magnifie this benifit as Isa. 57. I create the fruite of the lips peace to him that is neare and afar off it s a work onely belonging to God and above the first creation for the Lord is the onely former of the conscience and therefore its a
who before was our deadly adversary the soul which was before an enemy to God and by him denounced persued and outlawed cut off from the liberty and protection of a subject is now by this means restored againe to love and amity as if never any traitor before iâ—s now become the Lords Hephsiba his delightfull one amiable one his favourite and friâ—nd in most inward manner yea received into dearest account and acceptation for from hence issueth a Covenant of God made with the soul and the soul with him Deare brethren break into leagues and swear brotherhood surely the Lord loves his with his heart as his own â—oul his Covenant with them is most firm everlasting an absalute Covenant for its establisâ—ed in the blood of the Covenant which to day yesterday and for ever holds firme and sure by vertue of this Covenant he is not aâ—hamed of us but vouchsafeth us to be his Deut. 25. 17 18 19. The Lord hath avouched yee this day to be his peculiar people as â—e hath promised yee c. As the Lord disclaimed us and disowned us in Adam so by the reconciliation of the second Adam he vouchsafeth and acknowledgeth us to be his and hence all the names and titles in Scripture of dearnesse and peculiarnesse of belovednesse of faire ones Doves undefiled such as in whose love the King can delight his Ammi and Ruhama his Jewels and secret precious ones and the like Hence our behaviour and course becomes acceptable as Abâ—ls Sacrifice for his persons sake was accepted so that in all our servicesâ— allegeance we are well pleasing through him in whom first God was well pleased and that not in one act or two of special nature but in all our course in our walking in and out with him as a favourite with his Prince yea he loves us not the worse for our blemishes but covers them and looks upon us as his upon his own gifts not our shame saying Thou art black yet comely so that he can content himselâ—e in us when as our inâ—irmities are many and great as a lover who cannot espy any indeficient thing face gestures speech carriages of her whom he loves Hence also flow the most excellent favours of his spirit conferred upon us that he might the more take pleasure in us as the Bridegroom doth in his Bride Spouse whom he hath adorned hence are those habilliments of the ring the shooes the robe the fat Calfe brought forth for the reconciled prodigall hence those pearls wherewith the Lord inricheth his married Bride Hos. 2. 19. I will betroth thee to me in righteousnâ—s judgement loving kindnesse and mercy These are the Jewels of highest price which the Lords treasure can afford humblenesse meeknesse the clean linnen of innocency purenesse uprightnesse love tendernes contrary to her filthy raggs which he takes from her and all that he might joy in her nay I might say that Reconciliation is the true ground of a Church it selfe and a body of the Saints at lest the beauty of a Church If Uniâ—n be the ground Reconciliatition is that which affords lustre and beauty to it The all-sufficiency of God as a fountaine is set open by this â—luce of Reconciliation for hereby the Lord can beteam the soul all support and all that is needfull for this and a better life as we see inward friends will strip themselves ere they will let one another want and this all-â—ufficiency reacheth to soul and body all things are yours as you are Christs and Christ Gods we see Princes delight in casting royall favours upon favourites nothing falls beside them hence are the boons of all spirituall prerogatives of Saints of all the Ordinances of God bestowed upon his Church Paul Apollo Cephas all gifts and all administration are cast upon them to serve for their good preaching and all her efficacious Sacraments and all their sealing powers Communion of Saints and the like the secrets of his will hid to others hence also are all earthly blessings which the good will of him who dwelleth in the bush can confer all are theirs posession and right and made pure unto them marriage with her blessing is their credit love esteem wellfare and riches long life and good dayes their dwellings posterities and the like they may say they are all mine given me of God nay although they be common favours even in these they tast a peculiarnesse the ungodly finde all blessingâ— to be common the godly tast a peculiarnesse in the commonâ—st their sleep is sweet unto them their health is precious and they can visit their house with joy the enmity of the whole frame is reduced to an amity with them there is a league made with Heaven Earth and Hell that nothing shall hurt them Heaven shall not be as brasse nor the Earth as iron the beasts of the field shall be at league enemies shall turn friends because their ways please God diseases plagues famines death shall not hurt them no afflictions shall sting them as a fiery dart but as sent in love and from very faithfulnesse for good Psal. 119. Hos. 2. yea and I will hear the Heavens and they shall hear the Earth and the Earth shall hear the corn and the wine and the oyle and they shall hear Jezerel Most excellent is that in Col 1. 20. That Christ hath brought all shattered peeces of the world together againe into one head glory to God and good will towards men and peace on Earth Reconcliation reacheth to this He discovers himselfe to such a soul that he hath offered to her a price of Reconciliation even the blood of the Covenant not onely to compound and mitigate some extremities of enmities but even to abolish it all and nail it to his Crosse this ransome satiâ—fies Justice for all the damages and affronts given to Gods Majesty this breaks down the wall of separation and cansells the records of Heaven wherein all our rebellions were written and all those curses which God denounces against such that perfect agreement might be made not raking the dunghill of our corruptions to pick out inditements but cutting off all quarrels and establishing a Law of forgetting them and Covenant of amity for ever with the soul Reconciliation fastens the offer of being reconciled to God upon â—his poor soul by the instrument of faith the best make-peace that ever was which faith overpowers the enmity of the soul by the exercise of amity and mercy in God and as it were compells it to be reconciled she apprehendeth so much compassion in the bosome of God as to drownd all enmity â—herein as in the bottome of the Sea and so to kisse the Son swear allegance and come in This have I said of the way to attain this benefit of Reconciliation somewhat more largely that by this other benifits may be conceived both by Ministers in their manner of handling and by private Christians in the savour of applying these priviledges which if
union which Adam lost and yet never had in this perfection for the minde to be filled with the fulnesse height and depth of Gods understanding as the vessell cast into the Sea is filled with the water of it and can hold no more and beholding in this mirrour of his the naked truth of all mysteries and secret ways and administrations of God now dark and hidden election providâ—nce afflictions of the Church patience over the enemies thereof and the like there shall be a perfect age of knowledge here we see through a grate weakly but there perfectly so the soul shall enjoy the image of Gods holinesse and be transformed into it perfect love obedience righteousnâ—sse and in both these shall have perfect joy and contâ—nâ—ment as being satisfied with this image Let us lay up Treasures therefore before hand for our selves and look to it that the Gospel have been the means to reveal this immortallity and light unto us that it hath made us partakers by hope of that inheritance of the Saints in light and a part with all that are sanctified by faith in Christ be we sure that this hope hath caused all that fond and vaine bables of this world to stink as vile to us in comparison hereof as serving for nothing but to be consumed to drosâ—e when this glory shall be revâ—aled then their use shall be bâ—se now we must use thâ—m buâ— let us use them and not enjoy them use them as Citizens of Heaven where they shall bare no mastery as Ioane Prest said ere she were burnt Oh that the Lord would give us one spark of this grace the want of which makes us more like such as are for the dunghil than Heaven should the heir of a Crown play at putpin or span-counter with every base boy how should then the hope and honour of a Prince shine in him What manner of persons should we be in spirituall respects also if we look for such promises how should we purge our selves in body and spirit from all uncleannessâ— finishing our sanctification in Gods fear if no Tode or venomous thing will live upon the Irish shore shall we think any unclean thing can live there Oh what manner of persons ought we to be the whilst purging our selves as he is pure FINIS THE Ages of Sin or Sinnes Birth groweth With the Stepps and Degrees of Sin from thought to finall Impenitencie Suggestion Originall Concupisâ—ence Doth make Our Nature like a foule great-Bellyed Snake For wer not Sathan apt to tempt to Sin Yett Lustfull-Thoughts would breed brood Within But happie Hee that takes These Little-Ones To Dash their Braines Soone 'gainst repentant-Stâ—nes Rumination When lust hath thus Conceiu'd It brings forth Sin And Ruminating-thoughts Its Shape begin Like as the Beares oft-licking of her whelps That foule deformed Creatures Shape much helps The danger 's great our Sinfull thoughts to Cherish â—toâ— thire growth or thy poore Soule will perish DELECTATION If Sinfull Thoughts once nestle in mans heartâ— The Sluce is ope Delight then playes its part Then like the old-Ape hugging in his armesâ— His Apish-young-One Sin the Soule be charmes And when our Apish impious-Thoughts delight us Oh thenâ— alas most mortally They bite us CONSENT For where Sin workes Content Consent will follow And This the Souleâ— into Sins Gulfe doth swollow For as two ravâ—ning Wolves for t is theire kinde To suck Lambs-blood doe hunt with Equall-minde Even so the Soule Sin Consent in One Till Soule Body be quite overthrowne Act Sin and the Soulâ—â—â—us â—â—â—â—ng stricken Hands The Sinner now for Action ready stands And Tyger-like swollowes-up at One-bitt What euer impious Prey his Hâ—â—â—â— doth fitt Committing Sin with eager 〈◊〉 Selling his Soule to worke 〈…〉 Iteration From eager-Acting Sin comes Iteration Or frequent Custome of Sins perpetration Which like great Flesh-Flies liting on raiâ—-Flesh Though oft beat-off if not kild come afresh Hence Be'lzebub is term'd Prince of fflesh-fflies 'Cause Sin still Acts vntill by Grace It Dies GLORIATIONâ— Custome in Sin takes Sense of Sin away This makes All-Sin seeme but a Sport a play Yea like a rampant-Lyon proud and Stout â—nsulting o're his Prey staulking about The Saucy-Sinner boasts braggs of Sinneâ— As One oh woe that doth a Citty winne Obduration When Sinne brings Sinners to this fearefull pass What followes but a hard Heart Brow of brassâ— A Heart I say more hard then Tortess-back Which nether Sworde nor Axe can hew or hack Iudgements nor Mercies Treats nor threats can cause To leave-off Sin To Love or feare Gods Laweâ— FINALL IMPENITENCY And now alas what is Sins last Extent A hard-Heart makes a Heart Impenitent For can a Leopard change his Spotted Skin Noâ— Nor a Heart accustom'd thus â— his Sin Then Conscience head long casts Impenitence With horrid ffrights of Hellish Recompence