over to all lasciviousnesse and uncleannesse even with greedinesse as they who never had enough of their lusts But since ye came to the knowledge of God in Iesus Christ ye have heard and learned a new lesson since the truth of Gods love and mercy shined in yo yee came to beleeve your selues pardoned reconciled and restored to the fauour of God againe Walke therefore as forgiuen ones and let this grace renue and reforme your liues But ye will obiect saith Paul what is pardon of sinnes to a changed and renewed course Surely saith he â—hey are very agreeable each to other If ye haue been taught the truth as it is in Iesus If ye haue been iangâ—ers onely of faith and deceaued your selues with a bare shadow of Iesus I wonder not if yee aske this question But if ye haue sate at Iesus his feete as true disciples of his then ye cannot but know that Pardon and Reconciliation in Iesus is renouation of heart and change of conuersation for Iesus sake Euen that yee put off the old man and put on the new is the truth of Iesus and when hee forgaue yee his true and plaine meaning was that you should change your mannors and walke in another frame then ye did before yee knew Iesus Q. I well conceaue ye Now what doth the text it selfe containe and what are the parts thereof A. Generally it describes the state of new obedience which one that is in Christ ought to walke in Particulaâ—ly it expresseth three things First The implication in the generall therof and that in ver 23. That ye be renued ie the spirit of your mind that is the truth of Grace in Iesus hath this implication in it that euery one that is in him be renued and changed The Second thing in the description is the distribution of this generall into his parts where first note the order he begins with the Negatiue part and then addes the affirmatiue Then the substance first That ye put off concerning c. There is the purging out of the old man Secondly that yee put on the new the former in v. 22. the later in 24. The third is in the 25. verse and that conteines the effect of this renuing within to wit the change of the conuersation without that it be as free from open euils as the heart from secret and that it be as full of outward fruits as it 's of inward graces and hee expresses two contraries of lying and speaking truth as a taste of the rest Q. Open now the phrases of the Apostle in order A. In the generall implication we haue First the necessity of it vrged in vers 23. thus whereas perhaps yee Epesians are of mind that it 's sufficient for ye to haue beleeued in Iesus to saluation and as for other fruits ye need take no thought how your life be ordered I tell ye no the Lord lookes that yee be also renued and say not that it will come of it selfe no let it be your care Be ye renued looke yee to it it 's weighty it will cost much paines for although it's Gods worke in you yet you may shrewdly resist it by an idle loose heart but do you yeelde vp your selues in all meeknesse of spirit to this creating work of the Spirit be you moulded to it and fashioned not to old lustes or this present world but to the renuing of the holy spirit ye haue the Spirit of God in yee but stirre vp that grace of it which ye haue receiued let it not lye dead but accommodate your selues in all selfe-denial to this work that faith may breake out in renuing Secondly We haue the work it selfe Renouation that is the same thnig wich he doth in the end of the 24 verse repeat againe and calles it the creation of the Image of God in righteousnesse and true holinesse if we put these together they amount to this First that a beleeuer in Christ must bee no patcht peeced and broken stuffe halfe old and halfe new but an whole cast molten new peece or vessell all new pulld down to the ground quite and cleane built vp al new sticke and stone so that no man can guesse what manner of frame the old was no more than a Barne can bee seene when a Lordship is set vp in the steed of it This is to be a renued workemanship Patcht things must reteane the old frame of necessity though halfe new but a meere Renuing changes frame and all Then Secondly this renued worke is a new Creation It 's Gods worke it s after God none but hee can create for creation is a producing of something out of nothing God creates this new man out of nothing The new creature consists of no power out of his owne matter but is meerely made of nothing out of Gods matter and stuffe Ioh. 3.6 That which is borne of the Flesh is Flesh that which is borne of the Spirit is Spirit Ioh. 1.13 This creature is not of blood or the will of flesh nor of the will of man but of God Thirdly It is created according to Gods Image marke this a beleeuer in Christ must not onely be begotten to God by reconciliation but must haue also his Image stamped vpon him and be like him as hee hath borne the image of the old man so he must also of the new as hee beleeues for his owne saluation so hee must bee conformed to Christ for the honor and glory of him that hath forgiuen him As the wax takes the print of the seale so doth the beleeuer the stampe of God Fourthly This image is no new outside of face or members a Christian hath the same members and body and shape and soule he had before for substance but hee hath new qualities and gifts put into him as true light of truth into his mind true warmth of holines to God righteousnesse to man and purenesse to himselfe put into him euen Gods Image in his diuine nature and properties This is the third The last is the Subiect wherein these are That is the Spirit of the mind It is not denyed by Paul but the body and the soule and all the powers thereof are sanctified and renued also as 1. Thess 5.18 but by this phrase he imports That the true seate of renouation is the inner man or the spirit of the minde that is the best and chiefe part of the soule the best part of the mind that which is the eye and guide of the soule and the best of the will that to the bent and purpose of the heart this Spirit is as the Prince in his Priuy Chamber if he command all obey if the Spirit once bee renued all the inferiors bow This is the sence of the generall implication Q. Proceede to the order and to the parts A. The order is that first the Apostle vrges the negatiue of putting off To shew that the Spirit of God neuer planteth holinesse till he haue purged out vncleannesse
their elbowes thinking the law was giuen them to obey and not to enlighten or conuince oâ— sinne They had taken away foure or fiue sinnes from the Law as the Papists now doe the second Commandement as yee see in point of adultery and diuorce of oaths and periury of iustice and reuenge of loue and charity Mat. 5. ver 27 33 38 and 43. What was this but to call light darkenesse and darkenesse light If then Christ had meant to giue them true light hee would haue scattered those false and base conceits and corruptions as indeed his Sermon on the mount was chiefly to that purpose Secondly come lower to those that liue in the Church of GOD many are ignorant by meere want of meanes as thousands of Congregations at this day are though baptized I remember the speech of a Reuerend man that once on the Sabbath lighting vpon a Company as hee was going to preach neere-by who were some at foot-ball some dancing the Morris others quaffing in the Ale house asked them Sirs why doe yee thus prophane the Sabbath They answered him Alas good Sir wee know not that wee doe ill in our dancing or drinking which drew teares from his eyes If then GOD meane to enlighten such hee will giue them a Ministery of light to teach them what is good and what is euill So to come further put case a third soft hath some kind of light yet still mainteining a ciuill prophane or hypocriticall course what will the Lord doe to enlarge them with cleere knowledge Hee will take away their barres also Q. What are they A. These or the like First Their preiudice against the light and the meanes of light and instruments of light which hinders them from knowledge They haue perhaps a conceit that its a needlesse thing curious and vnprofitable a new fangled toy of some men or very difficult to get if not impossible These Ministers and their preachings are but noveltyes and might bee spared keepe people from their callings trouble the peoples braines and fill them with fancies These and the like false principles of preiudice Act. vlt. 22. The LORD will remoue Secondly Their custome in darknesse they haue liued as their forefathers and done wel enough new matters are yrksom also custome in profanenesse which holds them from comming where any light is for men are loth to know that which should vnsettle them in their loue See Ioh. 3.19 20. Men that loue darkenesse hate light lest their euils bee discouered Thirdly Their hardnesse of heart and purpose to liue in their lusts still For although order of law may compell them to Church yet when they see that knowledge robs them of their lusts they fare as a beare robbed of her whelpes and fight against the light of the Law as Pharaoh against the returning waters because their free-hold is toucht lose their lusts cosenage in buying and selling deceit lying pride reuenge they lose their life Fourthly That wofull dulnesse of edge and bluntnesse of spiâ—it by which they make themselues incapable of knowledge Heb. 5. Especially of any maine and material points Fifthly Generalnesse or slightnesse by which they please themselues to know the meer common sins which euery one may read in great letters runningâ— and through eâ—sâ— seeke no further because indeed knowledge is not their ayme but their policy to auoyd the shame of grosse ignorance A man that hath no more vse of a Map then to see the breadth or situation of Essex will content himselfe with the generall Map of that Shire but if a man would haue a due suruey of some Towne what breadth it hath what such a Lordship therein situate is what lands woods pastures hopgrounds hee will get a Draught of that Towne or a Suruey of those particulars So heere If God meane to enâ—ighten a carnall generall and formall professor or hee will take from him his generall Map and subtill generalities whereby hee detaines the truth in vnrighteousnessâ— and reach him a more speciall Map of sin to study vpon Sixtly He will remooue his sefeloue by which hee is loth to bee informed in truths his partiality and subtilty which suffers him not to heare such Truths as are like to oppose his personall precious and beloued euils whereby hee is loth to heare of any sins saue other mens not his owne and so he shunnes particular light of things which might prooue either against his luâ—ts ease credit or course in euil to vnderstand If a man bee a good Iustice hee is willing to know the Statutes and bee informed in them well that hee may be able to punish sinne to purpose If not hee is willing not to bee informed of them So is it heere but if the Lord will enlighten him hee will enlarge his Law to him and him to his Law that hee shall bee gladdest when hee meet vs with the most distinct and cleere light And so I might be infinite let this view be sufficient for this sormer Q How doth the Law giue light to the eies in knowing Actuall sins A. Both in themselues and in their penalties Q. In themselues how A. Sundry waies some of which and the cheefe I will note by them desiring the wise Reader to iudge of the rest First The Law doth present the soule with the authority of GOD in commanding and sets vp her selfe not in the sences or back parts of man but in his conscience the most priuy chamber of the soule This no law of man can doe No nor can any destitute of the law be truely seazed in conscience by any sinne But the Law sets vp the Lawgiuer in the conscience presenting him to her in all his Souereigne Iustice wisedome and Power that so she may esteeme of sin not as touching man but trenching vpon God in all his attributes This is a great discouery and causes sin to bee conceaued as it is not as the passing act seemes which begins and ceases with time but this is infinite in time merit extent and scope because against an infinite God For example An ignorant man hauing hurt his neighbour lookes at the sad consequent of the fact onely how hee hath hurt him in his name cattell wife goods and so the damage is the sin to him But the enlightned conscience lookes at the Lawgiuer knowing that not man but God hath made the Law against hurting man man is the next but God is the chief and last obiect of his sinne And therefore God must bee agreed with or else conscience will keep it vpon Gods record to appeare in due time And put case man would be appeased yea is satisfied yea perhaps mans Law is satisfied by the death of the offendor yet GOD still must be compounded with as chiefly offended Q. How secondly A. It presents it selfe to the soule in the coherence and consent of the law This no man can see except enlightned S. Iames cleeres this Iam. 2.10 Hee that breakes one is culpable of all Meaning that such
and not looke at him It fell so out at length that he met him in such a narrow lane as he could not balke him but must needs talke with him The good Merchant takes him to him and told him he was glad he had met him he wondred what he meant so to decline from him What said he do you thinke me your enemy If I were could I not crush yee with a word speaking Alas I am not offended with you if you be not with me for all your treachery but forgiue and forget it The words of this man so pierced the Coblers heart that it brake instantly and hee falling downe vpon his knees and with bitter reares confessed his villainy and repenting of it told him This loue should for euer bind him vnto him and so he continued This base Papist is the heart of euery child of old Adam this royall Merchant is the Lord this narrow lane is the streight of conscience beset with sinne and curse this kind behauiour is this offer of Grace Let vs not bee worse to it then a cankred Papist but breake our hearts and melt into teares and with Saul to Dauid say Where shall a man find such loue 1 Sam. 24.19 as to spare his enemy when hee had him in his hand and to bee content to cut off the lap of a Garment when hee might haue cut my throate Breake thy heart in the bosome of this loue Q Is there any more vses of it A. Touching the maine vse of faith I shall finish the Vse 6 last Article with it God willing Yet this one more let mee adde That wee learne hence to vnderstand the Couenant of God and the promise of grace as it is in it selfe not a bare naked thing but filled with all the strength mercy Iustice and faythfulnes of the Promiser And so doing pray the Lord to write it in thy soule The offer of God thou seest is fâ—unded vpon a satisfaction as in the second Article I sayd and what then Surely it hath the full strength of it therein It hath made the Father well pleased Conceaue then that in this offer the Lord is voyd of anger as he sayth Esay 27.3 Anger is not in me Iâ— I were angry What should dry stubble doe But I am reconciled I cannot now be angry with a poore soule I haue taken order to answer my Iustice by my Sonne and in so doing I meant no more to bee angry If I were it was for a time to humble an hard heart but then with euerlasting mercy I will compasse thee I haue toucht this already before Onely marke this that all that is in a promise or an offer is little enough to settle a poore soule being in her feares Therefore be able to say A promise is no empty thing it proceedes from a GOD satisfied therefore If I perish by beleeuing bee it so I will perish Q What is the most proper adiunct of the Church of Christ A. Communion of Saints or members of this mysticall body of Christ which is nothing else but the due enter course holy fellowship reciprocally betweene member and member for the good of the whole Read Ephes 4. vers 12 13. Psal 133.1 2 3. Q How many things are we to consider in this Communion of members in the Church A. Two things first due qualifying of the persons that are to communicate Secondly due exercise of Communion among them that are so qualified Both intimated in that text Psal 133.1 They must be brethren And these Brethren must dwell euen together Q. Wherein stands this Qualification A. Generally in this that they bee Brethren No sooner is a man a beleeuer and a new Creature borne to GOD but hee is also a brother or she a sister of those that are bredde both Relations goe together So then first thou must bee a member of this body a citizen of this Ierusalem a sonne and daughter of the Almighty and a sister of the Church a free denizon of this corporation or else thou art not so much as generally qualified Touching the grounds of this I will not heere preuent my selfe for I shall handle the point of fayth and the New creature in their places onely heere I say in these this qualification consists No bastard no Gibeonite no stranger no blemisht one may enter the Temple of this Communion Secondly and more specially that they haue the true spirit of Brethren of members by which the former is manifested to be true For all that are truly borne children and legitimate haue the true spirit of such and also of brethren this Spirit of Communion therefore is the tryall of sound ones from Countetfeits Q. Shew then some markes of this Spirit of Communion A. As the Philosophers say There is a soule of the world which holds together the parts so much more there is a Spirit of Communion which vnites the members of it As the parts of the body of man would loosen and fall asunder if there were not instruments of sinewes of muscles of ligaments aptly ioyning them so heere This Spirit of Communion then is the same with the Spirit of vnion though in a seuerall consideration hee that is one with God that begat 1. Ioh. 5.1 is one with them that are begotten and the one issueth from the other But to the point this Spirit of Communion may bee discouered in these two particulars First In the spirit of preseruing her selfe in her estate and integrity Secondly In the spirit of Furniture for the seuerall operations whereby Communion may be supported Q. What is the former of these viz. Preseruing of Communion A. It s a qualification whereby it is with the members of this mysticall body as it is with all other bodies eyther Naturall or politique it hath an instinct giuen vnto it to preserue her selfe in her estate from dissolution and ruine No body hath so close neere a Sympathy to it selfe as this nothing need teach any liuing member in the body to preserue it selfe and the body in which it subsists instinct doth it alone So heere for the opening whereof consider these few things First This spirit of Selfe-preseruation in the Church is the spirit of Separation of different or contrary parts which threaten ruine to her Metals melted will goe together and vnite their substance but seuer the drosse which is of another nature from incorporating with them Psal 15. The Citizen of the heauenly Ierusalem is brought in by his loathing quality he loathes Swearers lyers forswearers vsurers and so of the rest the scope is a true member of Communion discernes a non-member a Neuter and loaths to intermixe or vnite with them As Peter told Simon Magus Act. 8.21 Thou hast neyther part nor fellowship in this body They may thrust in themselues into fellowship vndiscerned but so farre as they are knowne the Spirit of Communion segregates them from her selfe No Colliers trade is so noysome to a Fullers as the
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
and for God against all his and her enemies according to that vow and oath shee tooke in her baptisme or prest mony wherein shee couenanted to bee Gods faithfull souldier against World Deuill or Flesh and therefore she is that Brood of Trauellers mentioned in Psal 84 Psal 24. that thorow Baca go to Ierusalem The Church Triumphant is that Inuisible which hauing cast off her harne is after the Victory obtained abides in soule with God and triumphs there ouer all conquered enemies Both these although in diuers state are the same Church as shall appeare when both shall receaue their bodies after the Resurrection and make one Spouse of Christ wherein is neyther spot nor wrinkle Now lastly the Church corrupt or malignant is that speciall kind of a Church Visible which although it retaines Baptisme and some such truths as are of the essence yet hath degenerated in the most of her tenets from the truth of the Gospell and therefore howsoeuer her Baptisme cannot simply be denied yet for her essentiall corruptions in most points of the foundation especially her malignity against the true Church is to bee for euer separated from by that Church which still retaineth the purity of doctrine and integrity of life And what this Church is all may conceaue to wit That vnder the Papacy Q. I vnderstand you Now say which of these is that which is the equall and onely subiect of Christ and his Benefits A. The Church inuisible of which we say in the Creed I beleeue the Holy Catholique Church Onely with this difference that although the whole Church enioy all yet because the Triumphant differs from the Militant in the fulnesse and possession the one by sence the other vnder the assurance of Faith and Hope therefore heere we especially aime at the militant as it containes the whole army of the Souldiers the body of his members For as particular souldiers make a ranke and many rankes or companies a legion and many legions an army so heere And as many particular visible congregations make vp the body of the whole visible so many particular inuisible members and companies make the whole inuisible body of the Church Militant Yet note the soule of this body so imparteth it selfe to all that yet each member partakes his part in these benefits See texts Heb. 12.16 Eph. 4.15 1 Cor. 1.30 Q. Explaine your selfe more fully For yee seeme heereby to preiudice the visible Church What Hath not shee then any prerogatiue in this behalfe A. Yes euery way farre be it from vs to conceaue such a grosse error I may say as Paul Rom. 9.4 Hers is the Law the Adoption the Glory the Commandements the Worship the Promises Nay from her wombe came forth this Inuisible company and at her brests they sucked and besides secretly in her bosome still doe lye the rest of the elect as yet vngathered yet in due time to be brought to this Fold We ascribe as much honour to a Church constituted as can be and in some sort say of her Shee is the pillar of truth in point of holding forth all the named priuiledges howbeit in this respect of the spirituall participation of the benefits of Christ we may not say that as she is onely visible she can be called the subiect heereof We grant it s one of the greatest blessings in the world to bee partakers of such a blessing as a visible Church and Blessed is that people whose God is the Lord. Howbeit to say that the Scriptures which speake of these Benefits doe directly aime at the visible Church as when he saith The Gates of Hell shall not preuaile against her That she is the pillar of truth That Christ is made to her Righteousnesse Sanctification c. is very dangerous For neither to her properly nor necessarily do such promises belong First not properly because spirituall things cannot bee partaken but by spirituall receiuing and instruments but that which giueth the name to visible is onely externall administration the spirituall efficacy of Word and Sacraments concerneth the elect onely The Visible Church be it neuer so perfect being that of which those parables doe speake when the Kingdome of Heauen not the World is compared to a field of graine and of tares or weeds to the net that had good fish or the elect and hypocrites that is reffuse trash that heap which had good wheat and yet more chaffe It is true that in the Lords accompt the ordinances are giuen to the elect primarily and to the rest for their sake but in respect of the outward Polity of a Visible Church the dispensation concernes both equally Secondly I adde not necessarily for the Church Militant had lyen hid for a long time together as in the times of persecution and confusion when shâ— was pursued so hard eyther by Pagans or the malignant Church that she could not enioy so much as the Scriptures in their owne tongue much lesse the ordinances saue by stealâ—h As the Lord tels Elia 1 King 19.18 I haue reserued 7000. to my selfe that haue not bowed the knee to Baal and Obadia hid the Prophets from Ahab and Iezabel by fifties in a caue All stories record what a Catalogue of witnesses the Lord hath had by those Martyrs Confessors and Beleeuers since the primitiue times till now how God not only still had this Number when visibilâ—ty fayled but vsed them to support the truth by blood or banishment when all pure visibility fayled as by those Worthies in the dayes of Queene Mary Was not that the Church of God of which we read Heb. 11.35 36 37 Yet not visible for they were tortured had triall of cruell mockings scourgings b nds and imprisonment sawne slaine with the Sâ—ord wandred in sheeps skins and Goates skins destitute and afflicted Of whom the world was not worthy And the Apostle Rom. 9.27 saith Though Israel were as the sand of the Sea yet a remnant onely shall be saued Not all of Israel are Gods Israel He is not a Iew who is of the letter but of the Spirit whose prayse is of God not of man I conclude Although it be the greatest blessing heere to the Church of Christ that she enioy her visible ordinances with peace and constitution yet in this respect she is not the Depositary of these spirituall benefits but in respect of her vnuisible frame by vocation and vnion Q. I conceaue well what Church you meane now prooue that this Church is this Subiect of these benefits A. The Scriptures do prooue it in all these Titles Prayses and promises belonging to her She is called in the Scripture Christ the body of Christ his loue doue faire one spouse Beloued without spot or wrinkle the Daughter of God Sister of Christ Temple or habitation of the Spirit especially in Heb. 12.15 16. The City of God the Innumerable company of Angels the generall Assembly and Church of the first borne which are enrolled in Heauen She is stiled The Peculiar
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
Paul ascribes mortification to the death viuification to the resurrection of Christ Not that they are to be sundred for both serue for each and each for both but as both cannot stand together but one in the destruction of the other so he would teach vs that the death and rising of Christ are no fables nor stories but things of exceeding merit Both for satisfaction and for efficacie or power When the Lord Iesus suffered his precious soule to part with his body hee gaue that death a power to diuide sin and the life thereof and when by his God-head hee resumed his body he gaue it also a power to put life of grace into the soule The death and life of Christ are a mystery of godlinesse as Paul in the 1. Tim. 3. end tels vs when Christ layd downe his life for the expiation of sinne withall hee entred into a most deadly fiend with sinne whch would haue robbed him of his life for euer and when hee tooke his life againe by his Godhead hee also conveyed an efficacy of a quickning spirit to raise vp all beleeuers to a renued life of holinesse and by his spirit bestowes both vpon them So that he who can bring sinne to the Crosse and graue of Christ by faith shall kill the life of it and he that can apply his soule to the Lord Iesus risen shall finde it no empty but an effectuall meane to quicken him to holinesse And these both all true beleeuers doe as they haue borne the image of the first so must they doe of the second Adam the first was a liuing soule but the second a quickning spirit Q. Now at length proceede to the vse and because the opening of the Artâ—cle is practicall of it selfe be the briefer A. First if all beleeuers bee new creatures such as neuer Vse 1 were seene to be so before new men what are they who are still old creatures and will take no other die Such as boast they are no changelings are the same men I say they are vnbeleeuers vpon whom as yet the wrath of God abides and besides such as shall be damned Dogs who shall bee without See 2. Cor. 4.4 Mark 16.16 Reu. 21.8 therefore small cause haue yee to boast If all that be happy by beleeuing must be holy by renuing how vnhappy ones are all vnholy ones Therefore let it be terror to al such as carry the old man written in their foreheads with great letters so that all that runne may reade it they proclaime the sinne of Sodom in open profannesse or in secret vnreformednesse they haue beene drunken breakers of Sabboths Athiests in their families and so they will be still Oh wofull wretch wilt thou bee as thou hast beene thou hast beene an old wretch an old fornicator wrathfull wretch subtill contentious worldly made the Gospella couer of thy rotten heart wilt thou bee so still Then I know thou art cursed for thou wert cursed and thou wilt be as thou hast beene Therefore heare what the truth saith if thou be no other then euer thou wert thou wert neuer good and if thou wilt be so still bee so thy penalty shall bee as thou chusest let him that is filthy be so still he that is profane let him be so still and he that will not come out of hell let him keepe there still No wrong is done to him that is willing to bee so But know this that if God haue concealed the vp to an hard heart it is one step further off from God then before it will be hard for an heart that cannot repent to be better then it wil be Ere God create the new man in thee thou shalt not onely not nill but both will and couet it and yet thou maiest will it to late when it shall be denyed Secondly All reuolters to the old man and returners to their owne vomit and myre when they seemed to haue the vncleane spirit cast out and to escape the pollution of the world through lust but still they carry about them the olde man still that lyes downe and rises vp and walkes with them although song hidden and at length as a crusted sore breakes out odiousely Oh bee scared by this If olde men neuer so much as in shew renewed are cursed what are they who hauing taken the liuery of the new man are now the second time waxen worse then euer and the old man hath watcht his time to recouer his possession and waxes seuen times stronger then before Oh the latter end of sueh is farre worse then the beginning Thirdly terror to all hypocrites who still maske ouer the old man with a new couer of Christ but put not off the olde The Apostle speakes of men 1. Cor. 15.19 whose hope in Christ is heere not hope onely here in their wealth and lusts but in Christ and he tels them of all other they are most miserable They are willing to haue Christ to saue them and to varnish ouer their rotten post to keepe them from the note of base and prophane ones but if they be pinched with this that beleeuers must bee new men the old cheating and cunning deceite wrath reuenge worldlinesse must also be cast off oh then then they winch as a galled iade and it seemes as an vncouth thought Lately I knew a man who vpon the change of his estate by marriage was so pensiue that no man could heale his melaÌ„choly so it is with these to heare of such a new creature and change as should turne all inside outward and ridde them of their old Adam all at once they are sullen and sicke vpon it it is as the going of a Cammell through the eye of a needle Iesus they know and the Doctrine of Iesus but not as the truth is in Iesus they will take no notice of such an instinct as to be new ones because beleeuing ones But oh yee wretches euen this truth of Iesus which your hollow hearts cannot brooke shall iudge ye and sentence ye such new Creatures such Iesus your Iesus is an Idoll because hee is no truth in Iesus no new creature in Iesus to put off the old man and put on the new Lastly all prophane ones who thinke themselues in very good case if they can carry their lusts and beloued corruptions closely and bleare the eye of the world thinking they haue forsaken them Sleidan reports of a Duke in Germany who liued in an vncleane eourse with one of his wiâ—es Gentle-women which the Dutchesse perceiuing and oppozing he deuises this shift to send her to a Castle and there to giue it out after a while that shee was sicke hiring some to visit her and at length that she was dead a painted Image is laid forth entombed carried to Church the bel rung funerall Sermon made dole giuen to the poore the Image buried but the harlot stil liuing and the lust of the Duke vnmortified brake out worse then euer This is the new creature of the prophane
to a well a bearing of it selfe towards God man or selfe Of these I speake no more onely I would adde one thing That graces of the spirit serve not onely to take up the residence within and no more but mightily to strengthen the soule to all spirituall or externall conversation see that Col. 1.11 Strengthned by the might of his power unto all long-suffring with joyfulnesse and well pleasing c. Hence it is that Eph. 6. Paul reckons up speciall graces of the spirit as the compleat harneis of a Christian I will open this by a similitude I told yee that Conversation is like a wheele Note then As in a Wheele there be three parts the nave the spokes and the round so here the nave is compared to the spirit of regeneration or the new creature of which in Article 1. the spokes are these graces I have named issuing from the nave and fastned to the round for as these staves doe unite the strength of the nave to the round and carry the strength thereof to each part of the wheele which else would breake and split in sunder so these graces of the spirit of Christ are the staffe of our life and the very support of our conversation and wheele of our course As for example Take away knowledg from the use of our liberties faith from the Sacraments or Word love from visiting the sicke mercy from almes where shall these parts of conversation become And thus much of this first part of the substance of conversation in graces Q. What is the second part of the substance hereof A. It is the consideration of the Subject who is to lead this conversation that is the regenerate person Now looke what the severall instruments are by which a Christian doth and must ordinarily converse those are the subject in which it stands and therefore had neede to be accordingly qualified Q. What are they and how many A. Three Thoughts Affections and Actions Q. What are the Thoughts and what rules are there for the frame of their conversation A. Thoughts are the first movers in the soule and from them issueth either good or bad life see Pro. 4.23 so our Saviour That which defiles a man comes from within as evill thoughts Mat. 15.19 They are the master-wheele If a man be envious and malicious Psal 36.4 his thoughts devise mischiefe upon his bed if the course be covetous the thoughts first set them on fire they pierce them through with cares 1 Tim. 6.10 So in the rest Therefore it being granted that we speake of the new Creature who hath purified already his soule to obedience let these rules serve to frame his commonwealth of thoughts aright First let our continuall care be to keepe the through-fare of the soule free from them as by pardon of them Acts 8.22 so by purging of them daily from that vanity prophanenesse disorder endlesnesse and other sins thereof which makes the conversation vaine 1 Pet. 1.18 Eph. 4.24 put off the old man of deceitfull lusts Secondly Iere 4.14 Mica 6.5 labour to season thy imagination and the doores of thy sences eyes and eares with holy meditations of God his Church his Will and Promises Psal 1.2 In the Law of God he meditates day and night Psal 19. ult Let the words of my mouth and the thoughts of my heart be alway acceptable Thirdly watch over these thoughts as men doe for theeves and aske whence they come and whither they will ere they passe yea keepe the whole prison the streighter for the sake of thy thoughts because if the ringleaders breake loose all the rest follow them Pro. 4.23 And the doore of the thoughts had neede be kept as well as the tongue Psal 141.3 yea and keepe in holy thoughts that they goe not out as fast as they come in Eze. 46.9 So fourthly attend seriously upon holy objects to fixe the imagination upon good things Esay 26.3 which is the way to beat off the swarme of these flyes Above all looke to the maine worke of Renuing and let all thy springs be in the Lord Psal 87.7 even the root of thy whole conversation which is the spring of thy thoughts and this will cause the branches and streames to be holy and cause thee to dwell upon meditation and to be heauenly minded Q. How is the wheele of Affections to be guided A. The Affections are the wheeles of the soule indeed anâ— upon them the soule is either hurried to evill or led to good Little doe most men thinke how they are carried by these their passions by each object Sometime by love by joy by hope on the right hand otherwhiles by feare by sorrow by anger pitty or the like rare is that man who venters not upon the sea of conversation with the broken barke of Affections It may be said of them as of that ancient Where they doe well none better where ill none worse Heathens were faint to abandon them quite the Stoicks I meane for the pudder they found by them and to deny all affection and so put out their eyes and cut off their hands and feete for feare of offending them But the Scriptures afford more grace than so therefore first weigh well how hardly the best escape the violence of them Note how Dauid disguizeth himselfe suddenly in swearing Nabals death vpon his defeate 1. Sam. 25.13 Ioh. 18.10 how soone Malchus his eare is smitten off by Peter in his passion how soone fire from heauen is sent for by the discontenâ—ed disciples Luk 9.54 So also Dauids rashnesse to Nathan 2 Sam. 12.5 which he must needes blush for So by the beholding of Bathsheba how soone was a fire kindled but long in quenching How suddenly Iosh 7. did the babilonish garment fire the heart of Achan The newes of Absoloms death pierce and disguise Dauid 2 King 5.20 Not to speake of Gehazi his sudden following Naaman Felix his hope of a bribe from Paul the disciples excesse of sorrow vpon a word speaking by Christ that foolish pity of Ahab vpon the men of Benhadads errand the extreame feare of the women vpon the Angels words All these Cloudes of witnesses shew the vnbridlednes of the passions and therefore should prepare vs with earnestnesse to preuent them Secondly yet note how affections are as soone vp in armes if the heart be well seasoned and stablished with grace How soone was Peter mooued with holy feare vpon the draught of fishes Luk. 5.8 How easily was the poore blind man rayzed vp in the depth of loue to the Lord Iesus how soone was sorrow wrought in the hearts of three thousand murtherers at once by Peters preaching how presently was compassion mooued in Peter and Iohn toward the cripple Act. 3.4 how quickly was zeale stirred vp in Phineas against Zimri and Cosbi Numb 25.11 and so may bee said of the rest Thirdly therefore let vs nourish the fire of the holy Ghost kindled in vs in our first regeneration and apply it
degrees First In our outward ordinances themselues as preaching receiuing Sacraments c. Secondly the instruments or liuely Organes seruing to minister therein as Pastors Teachers Ministers of the Gospell Thirdly gifts and administrations vouchsafed vnto them for the better dispensing and officiating those seruices Fourthly the Spirit of God to assist and enable them to all these performances So that the Lord is no hard Master to his people and Church but tendereth it most fatherly and is not wanting thereto in any furniture which any one member thereof needeth for the building of her vp in grace The Lord is not as Pharaoh who tyrannously exacted the same tale of his Bricke when the Israelites wanted Straw as when they had But rather deales with vs as with his people in their passage from Egypt to Canaan as he would bring them by the way of the Wildernesse farre about and difficult so he stucke close to them in their trauell He brought them by his Angell of the Couenant both into that desert through the Red Sea as it were their baptisme of imitation thence he led them as sheepe Esa 63.11 by Moses and Aaron his guides he went with his two Pillers as it were Law and Gospell before them day and night he prepared each place of their pitching a new vpon their former remoue in 42. of their periods which resembles the going out and in by his Spirit with his Church he gave them his Manna from Heauen and rocke gushing forth miraculously with waters as his two Sacraments now to vs for so Paul expounds them he did in a word spread them a Table in the Wildernesse of Quales a great depth about the host noting the choise dainties of his Table and by sundry miraculous courses annexed to his other directions as deliuerances crosses patience sutable to his wayes of gouernment to vs he did convey them at length into the land of promise So doth he now in spirituall manner so that it is not for nothing that Paul doth so punctually apply them and our Saviour toucheth upon them See 1 Cor. 10.1 2 3. Ioh. 6.31 And great cause for he is the Alpha and Omega the beginner and perfecter of our Sanctification Heb. 12.2 Phil. 2.13 1 Cor. 6.1 Q. Is God tyed to these absolutely A. It is not for us to meddle with his secrets Deut. 29.29 revealed things are for us what hee can doe by an extraordinary power where these helpes are denied we leave to himselfe but in ordinary course we say that the Lord doth tye himselfe to his owne way of working that so wee know where to have him and he doth in like sort tye us in the matter of our calling and building up to these meanes that we might not vanish in other wayes or devises of our owne And wee shall note it that in some texts the holy Ghost doth purposely joyne these with the spirit it selfe when he speakes of the necessity of salvation As in Iohn 3. Except a man be borne againe of water and the spirit he cannot enter And Marke 16. He that beleeveth and is baptized shall be saved not excluding all unbaptized ones nor including water equally with the spirit but to awe our spirits to an holy seeking God in and by them and deterring of us from contempt when they may be had Q. Doth he exclude all other wayes to walke by A. Not all other wayes of profiting but all other wayes of revealing himselfe Q. What other wayes doth he exclude A. All wayes of mans devising whereof Popery is full at this day by Masses Images Crucifixes other base and carnall devotions of our owne fancy and spirit as Anabaptists and sectaries doe invent both Ministers doctrines dreames and Revelations of their owne Q. What other wayes of profiting doth he admit A. Any secret administrations by his workes of providence may be blessed to the elect as Gods patience benefits crosses examples preventions and intimations to our conscience but how with and under the word not else except they attend and follow the ordinances there is no wisedome in them Esay 8. because hee hath made no promise unto them They are but as Witches whisperings under the earth and have no lively voyce without the Word they are sanctified by a Word or no way and so they may be coadjutors to the Word and helpe forward the worke we see little good done till God afflict yet crosses are not causes but effects Q. But of what nature are they now are they as those ancient reuealings of God to his Church in the manner thereof Or if not then why A. They doe wholly differ from them I meane from those immediate reuealings of God to the old Fathers and Church as by the Priests Vrim or Ephod Prophets dreames visions fire from heauen Cloud filling Temple sacrifices or the like miraculous courses Heb. 1.1.2 Now the Lord onely speakes by his Sonne and that by no such immediate way but mediate onely Hee auoideth any courses which tend to any visible audible or sensible presencâ— sight or voice of God himselfe nay abhorres so much as resemblances of shapes which now are common in Popery aâ— by the shape of an old man a Rood or a Doue and now hâ—e onely treates with his Church at a distance and absence euen as if a Prince should make loue to a Lady not by any presence or going to her face to face but by spokesmen or Embassadours and so win her loue or by loue letters tokens and his picture sent to her Q. But is not this course to our Detriment A. No for as the way is more obscure to the eye so is it more open to the soule by the ministry of the spirit of God For as those former dealings of God although they were fit to conuince the sences of ignorant and blind ones yet were but weake in the concurrence of the spirit as appeares by that infinite sottishnesse and infidelity of such as had them so now the Lord doth supply the darkenesse of these by the powerfull presence of his grace as the phrase imports Heb. 1.2 But now by his sonne that is there is more of the Lords reuealing in these then was in all theirs at the best Q. What store hath he giuen vs of these A. He is neither abounding in superfluous ones for a pompe and Popish state nor yet yet wanting in necessary ones as appeares by this hee hath not giuen vs any more waies then Couenant and seale and no more of thâ— former then which might call vs to Christ as the Law and Gospell and hold vs in him nor more seales than two one CHRIST to bee seed and food none but ordinary for common and extraordinary for speciall vse and in a word as he is spary in clogging so yet plentifull in prouiding variety for vs because he knowes wee need as well in priuate as in publike and being soone weary of either wee had neede of variety to keepe vs occupied with delight
our members Iam. 4. but as Peter addeth sight against our soules These whither yee looke vpon Saint Iohns description 1 Epist 2.16 The lust of the heart the lust of the eye and the pride of life meaning the world of lust within vs concupiscence after profit intemperance by pleasures sensuality by glory of the world or whither Sauiours Matth. 15 19. or Pauls Gal. 5.19 making an induction of particulars pride ease couetuousnesse an euill eye malice and reuenge vncleannesse c. I say these lusts doe snib and kill the groth of goodnesse in the soule and ouerdrip the grace of God as a sowre shadow and the bowes of a Walnut tree doe keepe vnder some tender plant or as the blasting of the East wind the blossomes Q. How thirdly A. In the actuall breakings out in open offences and excesses for first how doe such wast and deuoure the conscience how doe they defile the soule as nasty creatures doe their litter what horror what woe repentance complaints doe they cause yea besides vexations and troubles here what streights doe they bring a man vnto by snaring him that being once deluded a man is as Sampson hampered with his mistris vnable to get out of her fingers Q. How doth sinne let and annoy by her penalties A. She brings God against her both by spirituall disertions and outward crosses both being stinging things to grace and to our nature For the first when our will hath driuen God away from vs as from Sampson or couered his face from vs that we walke not with that peace ioy and cheere we did before areas a bone out of ioynt or a man lost in a wood all wo and wan in our spirit yea perhaps besotted all the while as Dauid was a whole yeares space what a let is this And so when this also changes all our course of comfort into heauinesse brings God against vs in our bodies estates posterity successes as Dauid after his adultery or takes away spirit from our selues that our counsell is turned into foolishnesse and we bring sorrow vpon our selues or iustly arme men and enemies to make our liues wearisome to vs how iust is iâ— that God should encomber vs thus to shew what an heauy burden it is to his Maiesty Q. And what is the second let of a Beleeuer from godlinesse A. That arch old enemy Satan who although he could not doe vs hurr but by our sinne yet by that tunnell lets in a wofull deale of his owne into vs worse then our owne enflaming and exasperating sinne in vs by the adding of his own malice to our sinne as more waters make the flood greater Q. Many thinke we doe Satan wrong herein and thinke all our hurt is from our selues what thinke you of it A. I say they are very charitable and iust toward him that will not be so harmelesse to them they alledge Iam. 1. Let no man say when he is tempted c. but there tempting is not so ascribed to our concupiscence that it is denied of Satan but onely remoued from God I grant indeed we are Diuels to our selues but to deny also Satan to be one too were pride and security yea a spirit of Satan in vs to ly against the Scriptures which tell vs he was a lyar from the beginning and so abides and it 's his element to be so can be no otherwise yea should not be except malitious besides those texts 2 Cor. 11.3 Least as he beguiled Eue c. and 1 Pet. 3.8 Your aduersary the Deuill as a roaring Lyon c. and Iob 1.7 From compassing the earth and walking in it with a hundred more Q. But this may seeme to dishonour God A. No neither in point of iustice nor prouidence Not the first for it 's iust with God that sinne should practise it selfe till that be out of measure sinnefull and so Satan deceiue and sinners be deceiued for the mutuall misery Nor the latter for the most holy God well knowes out of this deadly poison of the bad wils of Satan and men to worke forth his owne will to his glory but without leaue hee can doe nothing Q. But how should Satan tempt vs A. Either by an externall way of perswading by the obiect of euill very aptly fitted and suted to our spirit the frame whereof he knowes by our carriage or else by an insinuation of his subtile and spirituall wicked selfe into the spirits of man either the spirits of sences or fancies as the temptations lye and so to the reasonable part Euen as the plague sauor enters into the naturall and vitall spirits to destroy nature Howsoeuer it be so it is let vs rather learne to resist him then to question a thing out of question Q. But if the Deuill tempt and sin tempt too how shall we know a difference A. There is vse I grant of this for some causes especially for stay to the minds of such as are fouly tempted yet I could desire that many who aske this question would rather striue against the thing it self then descant about the cause And first I say temptation may well and commonly is mixed of both Satan and corruption But for answere briefely thus In fiue different properties I would discerne these two First by the grosenesse Secondly the irkesomenesse Thirdly the pertinacy and length Fourthly the impetuousnesse and violence of them Fifthly The insultation The temptations from our selves doe not commonly resemble these First By grossenesse I meane foulenesse and odious measure of sinfulnesse in the temptation Corrupt nature is not so foully wicked as Satan therefore temptations of this ranke as to Atheisme to deny the Scriptures not to rest in lusts naturall but to proceed to foule vnnaturall and outragious hath more of Satan than corruption Secondly By the irkesomenesse I meane when temptations lye quite out of the tract and course of our ordinary inclinations and bents as when a man exceedingly addicted to bee chast or liberall or confident in God shall be buffeted with irkesome obiâ—cts of vncleannesse or of basenesse or of distrust of prouidence whereof no reason appeares out of particular nature These sauour of Satan as when Paul 2 Cor. 12. alway well occupied findes an irkesome pricke in the flesh to be vnapt to any good praying or preaching for so I thinke God cured and preâ—ented pride by eclipsing gifts and spirit The third is pertinacy and length Corruption is more finite and sooner weary than Satan who is more boundlesse and full therefore as the property of a Fly is to light vpon a galled plat as oft as it is beaten off so the Deuill that god of Flyes doth importunely and vnweariedly tire and dog the soule with his temptations hoping to doe that by tediousnesse which hee cannot by malice So that to be neuer rid of a temptation is a third marke of Satan Fourthly The violence of them that is when he so fires his darts that they come impetuously as a whirle-wind so sudden and
stored and enriched by him This is that which the Apostle in Ephes 1.3 vrgeth Blessed bee God who hath blessed vs with all blessings in Heauenly places And Saint Peter Epist 2. chap. 1.3 His Heauenly power hauing supplyed vs with all things tending to life and godlinesse Q. But yet say somewhat in particular aboue these and first are all those benefits of one sort A. No. For though all are the water that floweth from this welspring yet for order sake wee shall doe well to helpe our conceit thereof with a distinction to avoide confuzion Some of these Benefits of Christ are concurrent with our first ingrafting with him and accompany our first conuersion and these I call benefits concerning a beleeuer in respect of that condition and estate of Grace whereto hee is called and in which hee is settled And these concerne this Article to handle Other are consequent vpon this condition as royalties and priuiledges following vpon it and stand not so much in the generall calling of a Beleeuer as in speciall belonging to it whether inward graces or outward blessings according to the seuerall promises in and by which God conueies them And I may well say The former sort doe conteine the full Right and Title of a Beleeuer to Christ himselfe the latter the possession of those good things which issue from him through the whole life and the diuers occasions thereof of which in three Parts Q. Name then those of the former sort that belong to the being or estate of a beleeuer A. The Holy Ghost in Scripture doth mention them according to the seuerall circumstances of our misery as that brought vs into an estate of guilt bondage and enmity with God so this brings vs by iustification to a contrary estate of peace by Redemption to an estate of liberty by reconciliation to amity with God and so of the rest All in substance are one recouery of an happy estate onely they differ in these respects Now for the naming of them the Holy Ghost doth it sometimes more briefly sometimes more fully briefly in 1 Cor. 1.30 He is made vnto vs wisedom righteousnesse Sanctification and Redemption Morefully in the 1. of the Eph. from the 3. to the 17. verse reade it ouer and we shall be informed of them Q How many things consider we in this Article of the benefits of Christ A. Three First the Difference Sâ—condly the Order Thirdly the Nature and vse of them to our selues As touching the first there is a fourefold difference to bee noted of them First that some of them are beforetime others in time And in this respect Election differs from all the rest For iustification reconciliation and the rest presuppose Christ already theirs and issue immediatly from him but Election is before Christ himselfe and presupposeth nothing but the first cause of Gods good pleasure and will And yet its true that in Christ we enioy all onely with difference becauâ—â— we are not elected for Christ but we are adopted and reconciled for him Election being that act of God from all eternity whereby foreseeing the ruine of man hee purposed out of his free will to chuse some of those fallen ones to mercy and saluation So that we see its one of the benefits of the beleeuer in Christ yet not for Christs sake but the Fathers who gaue Christ himselfe to this end that he might be a foundation of that whereof himselfe was a first cause The second difference is in respect of the benefits that follow Christ In which respect Vocation differs from all the rest For vocation is no fruit of faith as the rest are but of election seeing whom God elected hee calleth to know it Calling then is a benefit whereby God brings the soule to be capable of all the rest through faith in the Gospel and therefore concernes the elect as they are so in God not to themselues as yet and serues to this end to make them to know it by faith But none of the rest can be wrought in the soule without faith being the fruits of calling to faith as to be instified adopted c. The third difference is betweene those benefits of Christ which concerne vs in this life and those that reach to a better And the difference is great The former being such as releeue the necessity of our present condition in which wee are imperfectly conformed to Christ in his estate of Humility and beset with sinne Satan and enemies of this nature are our Iustification reconcialiation adopption and the like which all shall cease as faith hope and patience shall in respect of the euils they do heere conflict with although out of these relations the good of them shall abide as Sonship liberty amity and the like But faith in these benefits shall cease because all conflict with euill shall cease euill I say both of sinne and punishment Now for those that concerne the life to come in a perfect conformity to our Head they are of another nature and belong to that image of GOD renued in vs in righteousnes and holines which abide for euer begun heere in grace and perfected in glory These are in themselues the principall and faith howeuer heere it s all in all yet serues onely to settle this image vpon vs and hauing brought vs thereto shall cease The fourth and last difference is betweene the benefit it selfe which shall abide for euer and that will appeare if wee consider the difference betweene the state of an equall image of God to that which Adam lost and that which Christ hath purchased aboue it as an ouerplus If hee had onely purchased vnto vs the Image of God together with immortality hee had made vs as good as wee were created though wee had liued on Earth But because he being no creature but GOD tooke our flesh into himselfe that wee might bee as hee is and where he is therefore he hath cast in this ouerplus vnto vs that in stead of an Earthly Paradise with old Adam we shall enioy Heauenly mansions with CHRIST in the presence of God and there haue his Image and our immortality perfected But this note whatsoeuer difference there be in this all agree that they are the worke of the spirit of Christ settling all his benefits vpon the beleeuer Q. You haue spoken of the first Proceed to the second A. The second is the order of them Wherein although I see men to differ yet I will auoyd quarrels and for the good of the Reader speake my opinion Thus then I conceiue the first in order is vocation or regeneration as it concerneth the way and meane of begetting a soule to God the second is Vnion The third is Iustification the fourth is Reconciliation the fift is Adoption the sixt is Redemption the seuenth is Regeneration as it concernes the creation of Gods Image in a soule already borne and brought home to God the eyghth â—s â—anctificatâ—â—n immâ—â—â—â—â—ely issuing from it containing the mortifying and
quckening worke of the spirit of which more in the third part and the last is Glorification Q Let vs proceed to the opening of their seuerall natures and vses breefly so farre as serueth for our purpose A. It were endlesse to wade into all onely to shew the realnesse of them and the vse of them to the soule that it may see how richly Christ is offred to the soule I will touch euery one of them The first of them is Vocation See texts Esay 55.5 Rom. 8 30.1 Cor. 1.2 Now this calling is a worke of the Spirit issuing from election whereby whom the Lord hath chozen to be his he brings to know it And that by the voyce and call of the outward word and inward spirit cryâ—ng to their soules thus Come out of her my people and returne to me Come out from thy former corrupt estate of sinne subiection to Satan curse misery lewd customes error of the wicked hell and returre to that blessednes which thou hast lost So then calling is that whole workmanship of GOD whereby he pulles the soule from a bad estate to a good be it longer in working or shorter darker or cleerer easier or harder it s the drawing of it from darknes to light Act. 16.18 That from whence it s drawne is an vnregenerate estate That whereto is faith Between these thee whole work of God is calling Q. Can you not breefly summe vp the parts of it A. Yes it may bee conceaued to stand in these two parts Eyther the preparing worke of calling or the finishing The former is that by which the Lord finding the heart vncapable of a promise brings it and prepares it to be such an one as may see it selfe capable and vnder condition of beleeuing such an one as may beleeue For as for the opinion of such as imagne that GOD breeds faith all at once without preparing the heart they ouerthrow that grace in respect of a soules triall of her selfe and in respect of Gods Glory which they would seeme to magnify And they strengthen the hand of sinful men in their error thinking there is no difference betweene men al may beleeue in Christ This by the way The latter is that by which the Lord doth finish the worke of faith and power which is the Condition of the Gospell without which no man can partake any of the priuiledges following Note For it succeeds the condition of the Law and in stead of Do this fayth Beleeue this and liue Note well these termes Preparation is the condition of faith and faith the condition of the couenant Q. What are those preparatiues A. Partly legall partly Euangelicall in a word when the Spirit of God by both leaues such an impression in a troubled soule vnder the spirit of bondage of which in part that it comes by the sight of the Gospell to so much hope as workes the heart to mourning and brokennes to desire of mercy to esteeme it and to bee nothing in its owne eyes in comparison of it together with diligent vnweariednes till it haue obteyned it All which are the preuentions and assistance of the spirit of calling drawing the soule home to God by the steps and degrees that the soule is capable of Q. And what is the finishing worke A. That wherein Calling is perfected and wherein true conuersion of the soule begetting of it and bringing of it home to God for all these are the same doth consist For when the soule thus prepared sees that the promise belongs to her and she may and must beleeue it then the spirit stampes this gift of faith vpon the soule to receaue and tak it to her selfe from the promise Q. Passe by the vse of this now because wee shall come to it in the last Article and proceed to the second A. The second is Vnion Which is the first benefit in order I meane for else all are together in respect of the soules title and right to Christ and this oppozeth the cutting off of the sinner from GOD and all influence and Communion with his grace and by faith so bringeth the soule vnto God that its vnited made one and incorporated againe into him by the flesh of Christ vnited to his Godhead as Article 2. And it s the worke of the Spirit of Christ making the Lord and the soule one spirit and causing the soule to partake by vertue thereof all that power of this both in priuiledges and graces which follow And therefore I set it in the forefront of the rest for its sure the soule can no more receaue ought from God till it bee one with him by Christ then Christ could merit any thing for vs till the Deity and flesh were really vnited no more then the body and soule can impart or receaue to or fro till they be one See texts Eph. 5.31 32. Ioh. 17. often In all which its euident that till wee bee one with God in Christ wee are without him in the world the Lord abhorring all relations that want vnion But if once vnited then he is in vs wee in him Eph. 2.2 Iohn 1â— vlt. hee dwels in vs we in him as an inhabitant in his house and the soule in the body he is one with vs he is marryed to vs Hosc 2. Eph. 5. and we are his spouse and therefore hence issâ—â—th â—ll vertue vigor anâ— power into vs that is meete for our support eyther earthly or spirituall till our vnion bee perfected in glory To this that belongeth that is sayd we are ingrafted into him as a scien into a stocke which fetcheth all her nourishment thence As the two Seales of Baptisme and the Supper doe tipifie there being no possibility of the Communion of the latter without the vnion of the first Q. Proceede to the third Benefit A. The third is Iustification which is the second benefit of the poore beleeuer opposite to the estate of her guilt and punishment by sinne by which the soule stands in a full and perfect pardon of sin quietnesse and peace toward God through his discharging her from all guilt and punishment and esteeming her as fully cleared and acquitted therefrom as if she had neuer offended See texts Rom. 8.30 Rom. 5.18 Q. Why say you fully and perfectly can wee be perfect in this life A. No but for speciall cause to difference the benefit of Iustification from Sanctification the one being Christ made ours wholy for we cannot else stand before God except perfect by our selues or another the other in part our Sanctification being in this life imperfect But of this in second Article see more Q Seeing wee ayme onely at a view of the Article and cannot discourse about euery thing goe to the fourth and so wee will conclude all with the vses afterward together A. The fourth is Reconciliation which is oppozed to our estate of enmity and brings vs into amity and fauour with God as Eph. 1.5 Paul calls it our acceptation and belouednesse with