so wee in Adam hee to GOD wee to Satan And that by the iustice of GOD who as hee would most iustly haue imputed the integrity of Adam to vs if hee had stood therein so might impute his sinne Wee were all in Adams loynes for better or for worse And as it was in the second Adam the Lord did impute our sins to him who yet neuer sinned after the similitude of ours against a law because hee looked at him in the nature hee sustained so hee doth impute Adams sinne to vs although wee in person sinned not because wee sinned in his nature And as our Lord Iesus had beene wronged if he had suffred for that sinne which was none of his and wee also were farre from Redemption if righteousnesse could not bee really settled vpon vs by imputation so except Adams sin were first made ours by imputation wee should bee wronged in sustayning the penalties thereof Imputation I grant differs in the manner and forme of it being in Christ onely by Gods account in vs inherent but still reall in both respects duely obserued And thus by partaking with him in the act wee also partake with him in all the consequents of sinne and penalties following If it be demanded as Paul doth there whether Heathens and Infidels that liued from Adam to Moses and so since were thus 〈◊〉 Theâ—â— sâ— cre is Yea Sin raigned both in the guilt and punishmentâ— â—lâ— that time among millions of sinners wasting and deâ—troying generation after generation onely the difference is Bâ—â—ore Moses there was little sence of it they were vnder the raigne of it the guilt the plâ—gues of it but still thâ— neuer saw the face of their King lust and coâ—â— pâ—â—cence old Adam the law of the membâ—â—s the sin and curse of Adam who hurt them they knew not onely felt the smart of a blind stroke neuer the further off from the misery but much further from cause or Remedy As for the Relique of that law they carried within them alas it was easily dazeled by forgetfulnesse or damped by strong lusts being dim in it selfe but as for the root of the disease that they neuer saw by that law as after in Art 5. shall be spoken Q. Is there any thing else to be said to open this A. Yea The Lord would resemble this contagion of sin from Adam to his posterity by that speech Gen. 5.3 that Adam hauing sinned begat a sonne in his owne Image who else should haue beene begotten in Gods Noting that with the generation the sin also was deriued And although this be a dead notion in the generall yet when we see how the Lord inflicts a sensible marke hereof euen still in our propagation as namely when some notorious vices of vncleannesse malice hollownesse intemperancy trechery cruelty choler and fury doe euen goe in a blood as in a streame ouerflowing not onely some families but euen some Countreis which are as by-words and reproches for their drunkennesse vanity pride and luxury surely by the actuall infection that appeares the other of originall may be discouered unto us Q That it is thus it appeares plainly but I desire to know by what meanes this conueighance is made for the difference of men iâ— this makes some doubt of it A. That shall not need All grant it And all must confessâ— that generally it is by Gods iust imputation which reâ—lâ—zâ—s the infection into the whole race of Adam But as touchâ—ng the way some thinking it to be by bodily generation others by Gods infusion of the soule stained with her bioâ— both being vnsafe this I would briefly say Man begets man not a piece of him and therefore in begetting man hee must needs beget sinfull man also How that is I may expresse thus Beside the bodily Traduction man begets man in his Receptiuenesse of the soule and in these bands and tyes which knit body and soule to wit those Spirits of Reasonable nature and by the infection of these spirits the soule is also corrupted For my selfe I confesse it decides all the doubt when I thinke of the realnesses of Gods imputing though I should know no more Q. What vse floweth from hence A. Still a good reade would be glad to apply each Article practically to himselfe for the better insight into the nature of his corruption Each Article shoâ—ld adde to the view of sinne And so doth this For what a depth of dye how festred a canker or leprosie how deadly a poison in this sin of Adam which could not be washt out in so many waters as it hath passed through in many hundred generations Nay the iron-moll and the staine of it is as fresh aâ—d will be to the worlds end as at the first and the fruits much fouler It s a true speech old Adam is not as other old men crazy with age his age is renued in euery new generation as the father in the son It must needs bee strong poizon which hath so present a dispersion of it selfe through the body into each veine and artery of the whole to make it like it selfe What then is it which God would teach vs by this leauen surely when we see how it hath leauened such a lump of mortality It should make vs lye downe with horror vnder the hugenesse of it and feele it to crush our Soules yet more sensibly It should take away all life and spirit in vs In stead of our priding our selues in our brats and their features It should make some of vs to tremble to thinke what we haue put into them euen a leauen which grace it selfe will neuer throughly purge them of in this world What ioy should be in our spirits while this thought abides in vs Especialâ—y how should we endure to thinke that some of vs doe suffâ—r our children thus already poizoned to ranne vp and downe the world to gather more and more actuall scurff to their naturall and we neuer restrein them from this riot I speake to such as haue great posterities of all others for although thou hast but one it concernes thee too for some one may haue as much poizon in him as some fiue or sixe let these looke to themselues thou hast dispersed old Adam and sowâ—e his seed at large take heed thou be as carefull to roote it out and plant the second Adam in the roome of it else thy posterity shall be thy greatest hell But to all this I say slâ—ght not this sin of Adam say not If I had not this sin imputed to me against my will I should neuer haue deserued it Nay rather except thou hadst deserued it it had neuer beene imputed taxe thy selfe say thus I was deceaved by the serpent ate and was cursed had I beene there I had done no lesse Oh so great and wide an infection should breed as large and deep a dâ—iection of spirit in euery one that beleeues it The common speech is Fornication is but a trick of youth If a man should
God and it follows our forgiuenesse and absolution for then we returne to our former esteeme and beauty in the eyes of God our flesh returning as the flesh of a child and we stand before the Lord as fauourits finding accesse to him going in and out before him all former treachery being forgotten And this addeth to the other Princes oft pardon their Subiects as Dauid did Absalom and grant them their liues but because they suspect them they suffer them no more to see their face but the Lord hauing as great power to purge the heart as to pardon the offendor admits euery iustified one to bee his friend and to finde fauour in his sight clothing him with the robe of righteousnesse Hos 14.2 and calling her beloued which was not beloued Q. What is the fift Benefit A. Adoption which is a worke of the Spirit Eph. 1. following the former and is contrary to that taint of our blood and bastardy which sinne brought upon vs. Adam was the Sonne of God Luke 3 vlt. by fall hee lost it and became a bastard stript himselfe of his birthright of his royalties of the dignity of a Sonne of the Lordship ouer the Creation and of the inheritance of immortall life and so brought all his seed into the same Premunire or rather Outlawry Now Adoption is the enfranchisment of the soule into her former estate of Sonneship againe being deliuered from the spirit of bondage Gal. 4.6 for as a man takes one not his owne child to be his child changing the name into his owne and so setling vpon him the dignity and liuelihood of one descended from his loynes so doth the Lord heere hee restores a sinner to his blood and to his former right of Sonship his dominion ouer the creatures and coheireship with Christ the Sonne and Lord of all It is the fruit of the former For hauing receiued vs to fauour he doth as a Prince reconciled to a trayterous Son he restores him to the right and inheritance of his crowne and so the Lord not restores onely to an old but settles the inheritance of a Saint vpon him Ephe. 1.5 See also Gal. 4.5 Rom. 8.15 a farre better then Adam lost Eph. 1.20 Rom. 5.15 Q What is the sixt Benefit A. Redemption and its a worke of the Spirit opposite to the estate of thraldome and seruitude vnto sinne and by it to feare of conscience wrath death and iudgement Satan and his infernall crue for it buyes out and sets the soule in a new and sure state of libertie free to righteousnes and to serue him all our dayes without bondage beeing delyuered from the feare of all enemies Ghostly and bodily From hence issues an heart enlarged to God and so fearing and seruing him Rom. 7.6 Col. 3.14 as fearing nothing else nor yet seruing in the old letter deliuered from the ordinances of Moses the traditions of men the bonds imposed vpon conscience vniustly Hence issues also a right to the Protection of God and his Holy Hand ouer vs and ours against the treachery and violence of open or secret enemies begun in this life and ending at the resurrection the day of our full redemption when we shall fully enoy the fruit of that conquest of Christ who ouercame all enemies Deuill men sinne death and the graue neuer any more to be assaulted Hence also much more issueth the dutie of Seruice to God and renouncing of our owne abhorring our owne selues not speaking doing thinking our owne words 1. Cor. 6.20 worke thoughts but the Lords because wee are not our owne but bought with a price that all should bee at the Lordes command So that in two things viz. Deliuerance from enemies and Restoring vs to the place of seruants this Redemption consists See texts Eph. 1.7 Eph. 4.30 1. Cor. 1.30 Rom. 7.25 Q. What is the seuenth benefit A. Regeneration as it concernes the purging of our corrupt nature from the Image of old Adam and a renuing of it according to the Image of him who created vs in all light of mind and holines of heart And this is opposite to the former priuiledges which consist in the imputation of fayth and are wholy without vs Bâ—t this is the worke of the Spirit of Christ 2. Pet. 1.3 wrought in all whom he hath begotten to God whereby also he puts into them the nature and properties of God 2 Pet. 1.2 and changes them from bad to good This is called in Scripture the new man Colos 3.10 the new creature 1. Cor. 5.17 the Renouation of the Holy Ghost Tit. 3.5 6. the workmanship of God made to good workes Eph. 2.10 the Râ—nuing of the Mynd and the spirit of it Eph. 4.24 Rom. 12.2 of the which in the third part of the Catechisme wee shall entreat Heere onely we point at the benefits in their distinct natures Q. What is the eighth benefit A. Sanctification not much differing from the other saue onely as the replenishing of a vessell with new precious liquor differs from the clensing of it from the old lust and vnsauorinesse and sweetening of it that it may be capable of better See textâ— 1 Thess 4.4 Rom. 8.30 Ezek. 36.26 27. 1. Cor. 3.30 Ezech. 37.28 In which we see it to be the worke of the Holy Ghost in all beleeuers making them partakers in each part mind soule and body of his holines It consisteth in 2 things the first the killing power of the Crosse of Christ The second the quickening power of his resurrection both sealed vp in the baptisme of the Spirit whereby we are ingrafted and implanted into the similitude of them both The former is vsually called Mortification which is the worke of the Spirit 1. Iob. 1.7 applying the second effect of the death of Christ to the soule For hauing in IustificatioÌ„ applyed the condemning power of this death and thereby taken away the guilt and accusation of sin now it addeth the second which is the disabling power thereof and the vanquishing thereof both these are the effects of his crosse vpoÌ„ which he both tooke away the guilt dominion of sin We know that if the Law haue once passed sentence vpon a malefactor it will easily send him to execution This killing power therefore is not onely a turning of the heart from sinne but a making sure worke with it that it returne no more than hee whose head is cut off can do any more hurt The latter is called Vâ—uification or that power of CHRIST that quicking spirit 1. Cor. 15.45 whereby the Holy Gospell applyes the power of the Resurrection to the soule not onely giuing it a bare life of Grace but a liuely life thereof quickning vp the edge the spirit of the inner man to the power of godlines and to the life of GOD in all the powers of the soule in sincerity according to her measure See texts for these For the former See Rom. 6.7 8. Gal. 5.24 Gal. 6.14 Col. 3 5. For the latter Rom.
for they haue heard the things which concerne your peace which others neuer saw and yet are happier in not seeing then ye in seeing and not beleeuing Fourthly consolation to the true Church of Christ for her Vse 4 portion of these benefits giuen her in Christ Wonder that the Lord should so looke vpon the lowlinesse of thy poore despised state in the world as to make thee his Iewel-house of these treasures If but of one of them much more of all Let this doctrine vrge that in the former Article Let each member of this Church praise God for her portion fallen into so good a ground Wish not that it had fallen otherwise any way no not to be a Treasurer of a Prince without it Let those precious names praises and promises vphold thee in all times of reproch and disdaine by such as know thee not If they knew thy treasure ten men would take thee by the skirt Zach. 8. vlt. and ten women would come to thee to beare their name Although thou art blacke and hast lyen among the pots yet thou art comely in Gods eye his doue sister darling and although thy iewels are sullyed a little with the aspersions of enemies yet when God shall make them vp Mal. 3. they shall cast their lustre and then shall it appeare who are precious when they are separated from the vile Hold therefore thy right and sell not thy birthright for whatsoeuer the Deuill would offer thee to cozen thee of it Redemption is thine therefore liberty stand fast in it Reconciliation thine therefore amity and fauor iustification thine therefore peace Adoption thine therefore accesse to God in prayer and so of the rest hold these as thy life and part with none of them except Christ himselfe the purchaser of them by his blood bee of no price with thee nor let time cause them to waxe stale but each day let these bee more precious as being effects and proofes of thy calling and vnion Vse 5 Fifthly and lastly let it bee exhortation to all liuely members of this body of Christ If the body of the Church bee this Magazine and Storehouse of all his Graces learne that of Paul Rom. 10.18 That the root holds thee not thou it The body holdes the members the vine the branches not they them Bee not highminded but humble thy selfe and bee lesser then the meanest of the members Let the Spirit of the Prophets bee subiect to the Prophets and not swell aboue them and the like I say of the other members The Lord hath bestowed life and blessing vpon his Church for euer Psal 133. vlt. not vpon thee in seuerall thy grace is a members grace as the blood of a finger and the sence thereof and the Spirit thereof is from the heart liuer and braine carryed to the body and thence deriued to each part Read that Eph. 4.16 it s from the whole body fitly ioined by that which euery ioint supplyeth according to the effectuall working in the measure of euery part Humbly therefore be glad to receiue thy part see thy wants supply them by the body and disdaine not the grace of the meanest for if thou abide in the body it s thine and thy supply As no member hath all the gifts of the rest so it hath the supply of all if it abide in the body Let it cause thy soule to be knit to the least members for the grace of it let the whole body compounded of all bee glorious in thine eye and say as Hushai once did 2 Sam. 16.18 Hee whom the King and his people shall chuze shall be my delight also Behold the Graces of GOD in her get discerning of them for shee is all glorious within and her outside may deceaue thee Where faith hope holinesse the spirit of vnion adoption are let the persons of such bee precious and their name as an oyntment powred out Looke not at their Wealth Gold Rings and Inheritances but let him that is a Saint and Beloued of God excelling in vertue bee to thee as to Dauid Psal 16.2 Yea trade with her for her graces and iewels Let our prayers be for her and her protection let vs be ioyfull in her welfare and sad for her sorrow and let vs cast our lot into her lap to fare as she fares Yea let her outward peace and prosperity be deare to vs. Consider it is not for nothing that so many promises are made to her euen for outward beauty and blessings See Esay 55.12 and 43.1 and 35.7 and many more therefore let vs not rest till the day of her prosperity come Yea let vs blesse the dayes which we now see wherein the Lord begins to turne the wheeles ouer his enemies and to pleade his Churches cause against them in many other Countries who haue long lyen vnder Popish yoke and tyrannie Say we of our priuate griefes in comparison and respect heereof as that good Mephibosheth 2 Sam. 19.30 said to Dauid touching the diuision of his lands which yet hee had lost by that Ziba treacherously Nay let him takâ— all since my Lord the King is returned in peace And farre bee it from vs to dismay and afflict her by our separation forsaking of her Assemblies as the maner of some is who daily run into the confusion of their owne deuices and let vs confesse that if euer we eyther were truely bred it was in her wombe or if nourished it was at her brests Let vs not now call her harlot for her loue nor her children and the generation of her wombe the sonnes of the rebellions woman but euen in our farre distance from her as some haue by their late godly protestation professed let vs say and let them say If I forget thee O Ierusalem let my fingers forget to play And thus much for this sixth Article The seuenth Article Question VVHat is the seuenth and last Article of this second part A. The vse of the whole Part which is that we beleeue this deliuery to be our owne At the end of the fifth Article I referd my Reader to this last Article for the vrging of it Partly to auoyd the length thereof but especially because I would ground it vpon the whole Part as concerning it equally For as in the former I shewed the whole vse of it to be drawne from each Article so I doe heere say That whosoeuer hath beene conuinced by that of his sinne and bene kindly pinched and prickt thereby by each of those Articles so Iohn 16 9 euery such soule be now also conuinced of Righteousnes and beleeue himselfe to be the party to whom this delyuerance of Christ belongs by each of these fiue Articles premised Q. What is it to beleeue this A. It is the worke of the Spirit of God by vertue of which a soule vnder the condition of fayth doeth cast it selfe and rely vpon the offer of God for pardon of sin and for eternall life Q. I see some things in your answer
is that liuely cause of cutting the â—imber but yet the saw or axe is the toole which this handworks by So here Take a similitude A maÌ„ buyes a pretious root of a rare flower that grows in few gardens giues it into the hand of the Gardner to set it in his garden The gardiner thrusts the root an pitches it into the earth giues it good mouldes waters and keepes it charily Euen so heere The spirit of sanctification is the purchaser of this roote but it plants and pitches it into the soile of the Soule by this hand of faith and there it nourishes and cherishes till the root bring forth a flower sutable to the nature of it Faith I say ingrafts this pretious signe of the righteous holy nature life death and resurrection into the soule or rather if yee will the twig of the soule into the stocke or soile of the Lord Iesus his holinesse and â—here it gathers strength till it produce fruit sutable Such corne as wee sow wee reape if we set a carnation wee looke the flowers shall bee sutable if wee set an apple into a stocke wee looke for no crab euen so this plant of loue brings forth loue againe and this roote of holinesse a fruit like it self That of Eph 3.16 is for this point That Christ may dwell in your hearts by faith Faith is the entertainer of Christ in this his holinâ—sse So then as in the former point faith sauours the truth in Iesus and tels the soule that Iesus comes into thither to sanctifie in for God as well as to saue it from hell so heere it 's the instrument of the spirit of Iesus to apply and to implant this roote of his in the soule it applyes the Couenant as well in the promise of renewing it as of forgiuing it and it embraces and claspes hold vpon the Lord her righteousnesse and till shee haue done both shee dares not say Thou art my God and I am thy child yea as the holy Ghost is that fire wherewith the new Creature is baptized when it comes to beleeue the Coeunant so faith is that hand which applies the soule to this fire to be purged thereby and that instrument of the Spirit whereby he refines the sonnes of Levi in the Ministry of the Word as Malachi speakes Q. What is the third thing to be noted A. The subiect wherein this new Creature is planted and that is the whole man Read for this 1 Thes 5.23 In body soule spirit meaning whateuer is in man Wee meane not a renewing of the Substance of either as if a Renued soule should be another soule or body but the same in point of the qualities or seruice of both It s corruption which is purged out and its grace is planted in The scurffe and poyson of each faculty is cast out mortified and consumed it s a new property is put in ignorance rebellion pride impatience is taken away and knowledge subiection humility and long-suffering put in And this subiect is the whole man Each part and power of body and soule is renued and if not all none at all The Spirit of Renouation is an entire workeman and purgeth all graceth all the minde with light the heart with heat the conscience with sound reflection and witnesse the will with free choyce and consent to holinesse the members with serviceablenesse to the soule in all her designes Q. Speake a little of the particulars What is renuing of the understanding and the powers thereof A Vnderstanding not only is corrupted in the light thereof but also in the prerogatiue of it It was set vp as a rule and directiue of the inferior soule will affections but it hath lost this bieth-right now and is become the vassall of the will and concupiscence therefore the renuing of it is partly a purging of it from the corruption and penalties thereof and chiefly a restitution of it to her integrity of light and soueraignty See Eph. 5.8 Light in the Lord. Q. What is the renuing of the will A. The Will being depraued in point of her loyalty and obedience to the minde and now having cast off the yoake and become rebellious the renuing of it is both the purging of it from the sinne and penalties of it and a restoring of it to her integrity of subiection to the verduit of the vnderstanding chusing refusing or suspending accordingly Q. What is the renuing of Conscience See 1 Pet. 1.22 A. Sinne hath depraved the Conscience in point of reflexion so that it cannot present any goodnesse of being or action to the soule with delight and contentment but is waxen defiled and either accusing or erroneous and peruerted therefore the renuing of it is both a cleansing of it from her contagion and a restoring of her to her integrity of faithfull accusing for evill and excusing for good See Tit. 1.15 by contraries Q. What is the renuing of the body A. The sences and members having lost their serviceablenesse to present obiect duly to the soule and to execute faithfully the purposes thereof the renuing of both is a restoring them to such integrity as that the senses doe duly offer to the soule the obiects of sense and the members become faithfull weapons of rightâ—ousnesse See Rom. 6.12 Let not sinne reigne in your mortall bodies c. Q. But what part is especially the Subiect of Renuing A. Howsoeuer the holy Ghost doth renue all yet the immediate and cheefe subiect of her residence is the Spirit of man There are as I said sundry faculties in the soule but the spirit is the most inward and immediate actiuity of it and it stands in the directiue gift of the vnderstanding by which it fore-sees and deuises for the whole man as also in the free choise bent sauor and delight of the heart So then the frame streame and bent of the soule is the spirit of it See Eph. 4.23 Rom. 12.2 Rom. 7. vlt. that wherein this renuing or new creature stands As it is in the old man so in the new it is not a few thoughts or affections which make a man bad but the very frame and bent of all the thoughts and affections whereupon as vpon wheeles the whole man is carried And as a son hauing the liuely picture of his father to behold would not set it vp in a stable or out-house but in his best roome So the spirit of Christ sets vp the Image of God not in the eyes or eares or tongue which haue no power to worke vpon the soule but in the Priuie Chamber of the spiuit where the King lodgeth Q. And what is the fourth thing in this Renewing A. The parts of it negatiue and affirmatiue the former a destroying of the old frame the latter a setting vp of the new which are the exercises of the inward graces of renouation Both of them issuing from the Crosse and Death Resurrection and Ascention of Christ And thence it is that in the named place
behold this sin in the cloake which God once put vpon it Numb 25.9 died in the blood of 24000. men and women durst he thinke it a trick of youth So originall sin is thought but our nature and that which cannot be auoyded we may pity it but we cannot blame it No but you must repent of it and get Christ to couer and pardon it else it wiâ—l blame and damne you But to returne if wee would behold this cloake dyed in the blood not of so many thousands but millions both of Heathens and Christians durst we make a But of it Take heed of such boldnesse If any aske how I answer As a man begets a man so hee begets a bad one If any question it how the generation of the body can taint the soule I answer By the taint of the spirits flowing from the power of generation man not onely begetting a body of man but a man in respect of that habitude of or unto the soule which habitude being poizoned the soule is also poizoned therewith If this bee too darke for any to conceaue let this be enough that whatsoeuer the manner of conueiance bee the curse of God is ineuitably settled vpon both the generall and particular nature of man I deny not but the Lord doth mercifully stop the excesse of this ouerflow so that it is confined from some measure of outrage in some more then others which is to be confessed a speciall indulgence and prouidence of God â—â—e man to man should be as a wolfe but still in the most morall courteous and ciuill natures their corruption dwelleth and they are as farre from the true image of God as the furthest as appeares by this that a Publicane may as soone bee brought home as a Pharise and â—ooner Therefore there is no difference hee in Q. What vse learne we hereof Vse 1 A. First sharp reproofe to such as soder vp this fearefull ruine by any outward accomplishment which makes them glorious in mans eye and to blind themselues willingly from seeing their abomination before God If many true turned to God hauing liued vnder good meanes Ministers education yet haue beene deeply humbled by the cursednes of their nature because they neuer â—elt theÌ„selues humbled for it what shall be their case who haue nothing to commend them saue outsides of ingenuity morality gentlenesse or better breed and parts then others hauing neuer beheld the misery of their owne spirit and frame This world is now so full of debauchednesse that wee may be glad of such in our common dealings but such may haue cause to bee glad of themselues Rather let them read that in Act. 17 All are of one blood or seed Oh proud heart boast not of thy selfe aboue another lest those very clothes of thy pride defile thee and make thee worse Say thus I may bee learneder ciuiler then another but worse then another and if I thinke my selfe better it s because I am worse This should make euen the greatest Ionas 3. to come downe and licke the dust and call corruption and wormes their brother and sister till grace haue separated the precious from the vile Vse 2 Secondly it teaches that if the Lord exempt any from this leauen and infection compt it peculiar grace for hee is tyed to none hee hath all at vantage all hauing sinned Oh that the free goodnesse of God in Christians should make any difference where so little was It should turne all pride of man into deep astonishment and praise especially wonder at this freedome that when all other respects are alike one age temper birth two lying in one wombe as Iacob and Esau two at mill two in one bed in the field yet one should be taken the other refused nay perhaps the worser viciouser baser partie of two of ten the most despized in a family taken the likelyer and better reiected that grace should put honor vpon one and shame vpon others As Pharaos butler and baker being in one crime yet differing in Pharaos fauour As those two theeues in the same iust condemnation Thirdly let all Pharises learne to take this razor and cut the combe of their owne conceitednesse When one and the same misery shall bee laid vpon the proudest hypocrite and the â—rofanest Publicane whom the one scorned in respect of himselfe when one hell and iudgement belongs to both the Lord putting no difference because neither of their hearts purified by faith nay when the yonger brother a base spendâ—hrift vpon his meer submission without any worke wrought of desâ—ruing at his fathers hands shall be accepted and pardoned oh what ground of selfe deniall and humiliation oâ—ght this to be Q. But perhaps this misery is not of it selfe so deepe but there is way sufficient for man to escape it A. No possibility to manward out of himselfe to eâ—cape Art 5 Hee lyes forlorne of himselfe vnder the confusion of his misery As a prisoner lying in a dungeon with chaines being vnder sentence of death He is vncapable of any way offred him therefore much lesse able to embrace it No manner of feeling of it seâ—fe fearing of danger or hope of rescue Nothing in nature art education nothing of worth or congâ—uity nothing from selfe or other men or Angels to helpe out of this desperate ruine Nay when a remedy is â—ffered nothing in any naturall freedome of will concurring with the meanes can doe it Nay the grace it selfe of God imparted to the soule cannot worke it selfe to the meriting of a pardon if weakened by sin except the same freedome of mercy should still tye it selfe thereto Nay no elect childe of God can out of himselfe procure the least desert of acceptance if separate from Christ so much as for himselfe much lesse another See Psal 49.1 Sam. 2.95 Iob 4.18 Iob 14.4 Q. Is there any thing to bee added for the proofe of this our inabilitie to deliuer our selues from this misery A. This being taken as it must be for graÌ„ted that all offeÌ„ces committed against infinitenesse are infinite in their guilt and therefore Iustice cannot with safety of her selfe chuse but require the offence at the hands of the sinner both by holding him vnder guilt and punishment accordingly how can it bee imagined that there should bee any thing in a finite sinning nature to procure her peace at the hand of an infinite wronged Maiesty It s true that a Prince may at the instance of an equall yea inferior pardon a treason although no satisfaction bee made because the offence was but finite But to thinke so of God were blasphemous Againe let the reader looke backe into the third Article and see what is said of the spirituall penalties inflicted vpon man for sin If they be true that is if man bee both so insensible of his woe so vncapable of the way which God hath deuised to redeeme him so opposite and rebellious against it so well satisfied in that his Hell as if an Heauen who can thinke
thoughts and intents of the heart the Power of GOD is with his Law to search for the King all vaults and dungeons and nothing is hidden to the eye no more then the earth to the Sun Sinnes of great consequent euils or lesse small sinnes in mens esteeme and great still and crying hidden from man and open to his view granted or defended carrying color or condemned by the world Old ones or new in a word The Law inquires vpon sinne according to the Anomaly of it not onely the circumstances And this was our Sauiours chiefescope in that holy Sermon Math. 5.6 7. Chapters correcting those base limitations of the Law which the Pharises made tying men onely to a grosse literall sence Thirdly in her aggrauating power whereby she enlarges sinne by her Circumstances causing it thereby to seeme the more odious and setting the worse colours vpon it as because such a person committed it a publique man against such light when he needed not from meere malignity of spirit in the midst of blessings against mercy Gospell vowes couenant c. which I do not speake as if all sinnes were alike but because all are sins and culpable Fourthly in her Purity The Law doth not go to tell the soule of each sin but sets the Mirror of Gods purenesse before her that she may according thereto discerne and iudge of sin good and bad â—rue and euill Truth wee say is a Rule of her selfe and her contraries There is a secret purenes in the Law whereby the soule discernes an euill in things which the world sees none in and againe sees none in some wherein an hypocrite sees much For the former A soule that hath cleer and thorow light in himselfe is a Law to himselfe in some things of specialty and accuses it selfe for the departing from the pure manner ends ground and measure which GOD requires as sometime in the keeping of Sabbath in vse of liberties in speech or silence in doing or abstayning hath a Law within him not so much what this morall precept bids or forbids as what the purenesse of it imports So that looke what sorts most with will flesh case or the inclination of nature she suspects yea euen in doubtfull cases yet withdrawes for safety rather then ventures vpon termes of her owne abhorres appearances as well as substance of euill And as in matters of God so in matters of men this Purenesse Rules the case when perhaps no Law is at hand as Phil. 4. Finally brethren whatsoeuer is Holy whatsoeuer pure honest of good report c. An heart enlightned can better iudge by this Rule then any thing sooner espies what is honest sauoury then any other can dâ— yea and by this casts off al those base additions oâ— man which want a word and therefore although they carry a shew of holines yet are base copper coine both makers and creatures as Col. 2.23 beeing far from pleasing GOD for lacke of a word to carry his purenes into them This I thought good to speake of the lâ—ght of the Law to giue a taste of the rest for a wise Reader will guesse at the Lyon by the paw Onely one thing I would adde that â— of these latter things I would craue the Reader to make vse of in the fourth Article of the third part so far as it may serue for vse of Christian direction and so I shall there spare this labor Q But is all this light requisite for a soule which seekes conuiction or may lesse serue A. I answere I do name these as helpes to serue the worke of the Law in conuncing not to forestall the worke of the Spirit The more sound light the soule hath the better howbeit God is free to worke in what way and measure hee please It s one thing to say what light the Law can afford to some and doth toward conuiction another with what degree it may please the Lord to bee content to worke Hee can vse these helpes or perhaps the sight of originall sinne to abase a wretched heart with greater light or lesse may serue him as hee pleaseth But the truer the light the sounder the Conuiction The Lord doth in this case as the state of the soule best admits sometimes keeps away exceeding light in all these lest the sule should lye opprest vnder her burden culling out some sinne with due circumstances of vilenesse and shame to bring the soule vpon her knees in a most kindly manner Hee nis or bound heerein Q. How doth the Law present the Penalties with light to the soule A. To adde so much here as may make vp that of the third Article this I say That the Lord shewes the like power authority and efficacy of light in these as the other He takes away all distinctioÌ„ of veniall mortall from a man presents himselfe to him in his full iustice of reuenging al sin without exception remoues all cauills and subtill extenuations of punishment aswell as of sin makes all sin appeare mortall to the soule without Christ veniall with him Tells the soule Deferring of punishment is no remoouall of it That some sins go before some follow after but all meet earlyer or later in iudgement Eccles 12.1 2. 1. Tim. 5.24 That all sinnes deserue all punishments That the least cost the Lord Iesus his blood and he that beleeues it not shall pay for it in hell That God doth indifferently hate and punish all Tribulation and anguish is to ech soule that sinneth Cursed is euery one There is no lying hid from Gods eye no shift or euasion besides fayth and Repentance No amity or Combination of sinners no ioyning hand in hand no counsel can preuaile against God who hath all penalties and executions in his hand to worke by That the Court of God is not as the Popes no Relaxations Commutations of penance Dispensations to bee had there That the hauing our hell heere is no Release or Heauen for heereafter but if wee haue not had heere wee shall there haue all if we haue had heere we shall there haue the full summe of punishment without Christ And by this the Lord prepares the sinner for conuiction following in a far deeper measure as in the point of terror shall appeare Q. How doth the Lord reueale originall sinne to the soule A. To adde a little of this also to the third Article the Lord doth this many wayes First by the speciall termes of his Word Secondly by comparison of actuall sins Thirdly by the properties of this originall Touching the 1. the Lord is in no one thing so emphatical as in the names hee giues to this poyson He calls it The Old man Rom. 7.1 2 Rom. 7.7 Rom. 7.23 24 25. Gal. 5.17 Rom. 8. â— The flesh Lust Concupiscence The law of the members The Law of sin reigning in the members The Old husband who hath the wife in subiection The body of death and the like Which affectionate termes sought for the nonce
in our hearts that we do truly and sauingly see whatsoeuer the former fiue Articles said of sin consenting to all That they are true Chap. 1.24 Saint Iames saith A foole seeing his face goeth and forgetteth him Beware wee doe not so but if euer wee would come to the mirror of the Gospell in which we behold the face of God plainly let vs make way to it by S. Iames his Glasse Diuide not the things which GOD hath put together Although the Law haue no Christ in it yet the Maker of it vses it as a Schoole-dame to him Let her then point at euery lâ—tter in the Crosse-row and rip vp euery error and distemper Gal. 3 2â— do not abuse the rule nor crooke it wilfully as Pharises to mistake the sence to hide to descant vpon and to diminish or excuse any euill but let it be the Lords light set vp for the ends that follow Detaine not this part of the Word in vnrighteousnesse lest thou neuer come to the next step but perish in a twilight for want of a cleere discouery Wee are loth to bee informed of that which when we know wee are loth to renounce Grace begins at the roote of enlightening Examine thy selfe in thy vprightnesse heerein Secondly it layeth open the vnspeakeable iustice of God in suffering such darkenesse to spread ouer the world for so many ages and still in many nations who sit in the valley of darknesse Wee haue many trauellers into those Indian parts who in the beholding of the faces of sauages should tremble to thinke that the Lord for so long should not regard their ignorance when yet hee suffred a great part of the other Asia Affrike and all Europe to see light Oh poore wretches what can the dimme light of common conscience helpe to discouer darknesse how merry are they in assured destruction and how should it yerne the hearts of Christians to behold them As for the state of thousands vnder the gouernement of Protestant Kings who hauing Baptisme end the Bible in English yet neuer had the blessing of a searching Ordinance what shall wee ascribe it to saue the wrath of GOD vpon a woefull Nation kept and content to bee kept in darknesse because their workes are euill Both the leaders and the ledde must fall into the ditch The last vse thereof may bee instruction to teach vs how deepe a blindenesse is cast vpon the soule in poynt of discerning her owne sin and danger Nothing is further off then the reflex of our owne corruption vpon conscience nothing more teadious then to bee it formed of sin in the kinde Hee that comes to tell vs what we are is our deadly enemy and many professors haue gone many miles to get them a Preacher whom they haue persecuted when hee hath taught them the mystery of iniquity in themselues their priuy pride hypocrisie spirituall wickednesse of vnbeliefe ignorance and loue of the world but especially their old Adam placking their mufflerâ— from them and laying them naked and awake to their owne conscience Oh! it is the ioy of the vnregenerate man when hee can make himselfe beleeue hee is not the man hee yet knowes or may that hee is Ier. 1â— Alas sinne lyes deepe and Who can gage the deceit of the heart sâ—ue onely the Lord and the spirit of the Law which diuides betweene the spirit and the soule Therefore how should this teach vs both Ministers and people to loath all generalities and to learne the Law in the true sence and the through-enlightning of it It is a foolish speech of some who desire that they might fall into some grosse sinne to humble them by But howsoeuer the Lord awaken some by the lowd cry of their foule sins as drunkennesse blasphemy or the like surely that which is likest to preuaile with the ciuill and morall sort is the enlightening of the tenth CoÌ„mandement For they can wash off actuall sinne which colours as fast as they offend laying good against euill but when the spring of their cursed nature appeares which runnes vpon them continually I say then this body of death will doe it Rom. 7.24 Q What is the second worke of the Law A. This conuiction which I call the second worke of the Law is twofold partly concerning the iudgement and partly the soule or whole man the former I call simple conuiction the latter conuiction with terror Touching the difference whereof note well When once the soule is throughly enlightened if the Law proceed in her worke she comes to apply her light to this conuincing of the soule and first by causing the conscience to ioyne against it selfe and to say Thou art the man this differs from light be it neuer so particular because it is light with application to the soules selfe in speciall Againe hauing been thus conuinced in conscience I am this sinner if the Law still worke it proceedes to the second degree of conuincing Which is not onely an application of sinne to her selfe but a due yeelding of the soule to lye vnder the bondage and feare of punishment belonging to such a sinners wofull estate A man may heare and not so much as bee enlightned Hee may haue great light and yet neuer bee conuinced in conscience Hee may bee conuinced and yet neuer bee duly held vnder any true bondage as wee see in Saul and others But the Law workes all Q. What then is this worke of Conuiction by the Law A. It is the second worke of the Ministery of the Law by the efficacy whereof the soule beleeues her selfe to bee that which she knowes to wit this sinfull and cursed one A most powerfuâ—l worke yet no other then the poore Minister of GOD enabled by the auâ—hority of the Law may and doth performe For why when the poore soule sees that the LORD hath reacht her out the Key of light to see the wonders of his Law to â—o idle endes but that hereby she might go further and apply it to her selfe confessing her selfe to be â—he party what hath she to do saue to let all other guilty ones passe and to passe sentence vpon her selfe confessing She is this miserable sinner Neyther can any thing hâ—nder this proceeding except it be a lewd heart that is vnwilling to put her necke in the coller and so detaines the truth â—ight of the Law in vnrighteousnes But if the Law can preuaile this light shall prooue beleeuing and conuiction See Ephe. 5.13 where the Apostle sayth The light doth argue or conuince For that disputes thus That soule which is thus sinfull and cursed is truly miâ—erable and so abydes of her selfe But I am thus sinfull and cursed Therefore c. The assumption is conuiction The conclusioÌ„ is terror ConuictioÌ„ argues so strongly against her selfe that she reflects the light of the Law vpon her conscience making it her accuser and Iudge and stopping the mouth of the heart from gaynsaying or kicking against the pricks Thus was it with Paul
voice and as much as our matter We should labour to be so honest in our way sinceâ—e louing faithfull tender to soules denying our selues and hauing a sensible stampe of conuiction in our selues that wee might not wrong the Word we teach It is not the rolling of speech our lowd words but sincerity and simplenesse of our scope that must preuaile as Paul saith 2 Cor. 4.2 3. Oh tell men 2 Cor. 4. â— Deut. 29. If any heare the Words of this Law and blesse themselues with peace Gods wrath shall smoke against such Doe not blanch doe not dawbe with bad morter sow no piâ—lowes but rather pluck off mens mufflers and vizors and cry as those Boanorges did Awake oh dead slothfull suotill heart Bee not beaten off from this by the peoples vnthankfulnesse and repining plow we with Gods heifer and he shall teach our tongues this logique Study we our selues first then the Scriptures and the Spirit of conuincement shall follow vs wh ch the wâ—â—ld shall not resist We shall be a sweet sauor to God in all Eze. 33.3 4 1 King â— 224 both who are saued and who perish if we doe thus else we shall pay for their blood Suffer no Sycophant to disswade vs as hee did offer to Michaiah Though the wicked will say Wee are informed and haue plowed with other mens heyfers and we â—eâ—er speake well to them yet in the end faithfull witnesses shal be honoured Secondly the people must bee warned to shake off their Branch 2 lets of conuiction Let the righteous smite you it shall bee as balme The poore man whose impostume was let out by an enemy fared better by him then by all his Physicians Hunt out those three enemies before and adde a fourth of selfe-loue It is an Adder which will not heare the voice of the charmer The sweetnesse of vsury pleasures lawfull liberties ease will be as a Delila to keep off the least conuiction of the Law How can I want such a sinne Who can prooue such a gainfull lost to be so sinfull Surely he will sting thee with it as Delila did Samson when the sweet is past who now so enchants thee and then most of all when thou cryest The bitternesse of death is past Againe thinke not cch pâ—ng or glimpse of light or holding of a truth to be conuiction For so the Deuill will betray thee if euer thou be called to suffer Nay in thy ordinary course thou wilt confesse a Christ but deny him before a Papist Thou wilt say Thy soule is more worth then the World but stake it for a groate Conviction is no opinion but the ouerpowring of the Conscience If the truth bee no stronger then the Soules resistance there is no Conuiction The Martyrs gaue their blood for Transubstaâ—tiation Which they had neuer done had they not seene and beene conuinced of the issue of it Thirdly Examine â—hâ—y selfe about this weighty worke of the Law that thou maist hope to go on more safely Try it by these markes First By the loue of a conuincing Ministery and loathing of the contrary Secondly A cleering of God and the righteousnesse of his Law call thy selfe the slaue sold under sin As he to Achan Giue glory to God! Hug the Chirurgion that lanced thee Thirdly Shame and confusion for sin Dan. 9. The Publicane durst not looke vp Peter bids Christ depart for he was vtterly confounded at the power of Christ Thus they in Ezra 10. vnder the raine of Heauen so thou vnder this showre Rom. 6 21. What fruit Fourthly By thy thanks to God 1 Cor. 14.25 God is in you of a truth Fifthly Vnder thy confusion till God raise thee vp Habac. 3. let rottennesse enter into bones that peace may be in the day of trouble Crust not ouer thy sore waxe not weary of this work of God as most doe A man once throughly shamed and confessing is hardly after defiled Lastly let it end in true consternation of soule and terror for thy sin of which we are to speake Q. What is the second worke of Conviction A. The second is of the whole soule callâ—d terror and bondage For when the former worke of conuiction hath prevailed it works thus that such a soule is as vnder an arrest and seeing it selfe this sinner this cursed one hee is thereby killed and the spirit brought into terror and bondage And this the Lord sees meet to adde to the former for else as a dog with his chayne loose so the conscience runs riot with the worke of bare knowledge of sinne But if the dogge be fastned to his chayne hee is vnder custody And this is that which is so oft spoken of in Rom. 7. when Paul saith When the Law came I dyed Meaning in spirit and conscience That selfe of iollity ease and security which sinne afforded was nipt and quasht and in stead of it a sad item giuen to the soule taking away the taste of her morsels mixing the gall of aspes with her drinke and stinging her as an Adder and stabbing her to the heart as a sword for her conuinced villanies yea and none more then this body of death which still dogges her and wounds her as fast as she licks her selfe whole with all her duties or abstinences and works and shifts proouing her a slaue sold vnder misery and shewing her a nature a world of sinne and woe to beare downe all her morality and hypocrisie An heart vnder this bondage cannot be stild with Rattles the Spring comes so fast that there is no stopping it by the wit of man till a stronger streame turne it backe The like speech is that Sinne by the Law slew mee Hee meanes not any mortification but hee touches vpon that point of the iolâ—inesse of a sinner who that sinne might bee out of measure sinfull prides himselfe in his estate This pride the law resists le ts out the rankenesse of it and abases it with terror of hel and wrath And that in so great measure of times that when God leaues them from hope they wickedly bereaue themselues of life And yet this is not grace but in the elect a seed of it without which the Lord were no more fit to treat with them about saluation then a Smith to meddle with a wild horse but when hee hath cast him hee can handle him at pleasure This worke in Scripture is called the Spirit of feare or Bondage not bondage to sinne but by it whereby as they who are prisoners vnder chaynes doe lye in sorrow and horror without escape or hope so doe these Their spirit is enslaued to feare their conscience to guilt accusation to the whip of wrath and iustice yea crusht downe to Hell by the torment of such a spirit as cannot sustaine it selfe for the restlesse anguish thereof Q. Seeing this point of legall terrour is one of the maine points of this first Part tell me how many things make for the vnderstandâ—ng of it A. Three things especially First
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
thy meanest gifts to do good Mat. 15.37 Iob 8.7 and thy loues shall encrease in the breaking and thy small beginnings shall prooue great By these and the like directions conceaue of this first point Q. Proceed to the second Communion in meanes What is that A. It is such an exercise of Communion as whereby the Church of Christ doth edify her selfe in by the ordinance of GOD Ephes 4.13 Q. How doe these ordinances of GOD edify the Church A. Two wayes first as they are Tyes and bandes of Communion secondly as they are actiue instruments helps to beget and nourish it Q. How are the ordinances of God Tyes and Bands A. In that they are appointed by GOD to bee the sinnewes and cordes of vnion not onely of the Church to God himselfe but of the members each to other Without the which the members would scatter and be dissolued Hence Psal 122. Ierusalem is called a compacted City knit together by the Assemblyes by the Sacrifices by the Thrones of Iudgement Read it So Paul Ephes 4.5 One God one Baptisme one fayth noting that the Churches mutual interest in the Doctrine and Sacraments doth knit her in one Communion Thus it s sayd that the Church continued and claue together after the Ascension in the vse of the ordinances Act. 2.46 and 4.32 the Sacrament especially of the Supper Experience teacheth that the fellowship of the word prayer and the like is the life strength blood and marrow of Communion Hence it is that they are called the Banners Ensignes Standards of Christ and the Ministers the Bearers thereof For as Souldiers flocke to the Standard and Ensigne so doe these Doues of Christ Fly to these windowes and the youth of his wombe to these Assemblies Psal 110.2 Hence Paul saith 1 Cor. 10.16 The Bread we breake and the Wine wee drinke are they not our Communion with the body of Christ meaning that as they knit vs to him so doe they knit vs each to other Saint Peter saith 2 Pet. 1.2 The Saints partake like precious Faith We are said Heb. 12.22 to bee come to Mount Zion and the Assemblies of iust men Why saue that heereby we might be strengthned in the same Communion We see that the Common tyes of nature education and place doe much tye men together To haue had one father to haue lyen in one wombe to haue dwelt in one towne to haue fed at one boord to haue beene brought vp in one family or Nursery are bands of fellowship how much more all these Spirituall tyes in one In particular how dare wee come to the Supper of Christ without loue Why because it is as it is called a Sacrament of Communion a tye and band of Gods people into a more close and firme league of amity then else they could enioy So also the decency order beauty of the ordinances of hearing of prayer of fasting especially in the purity thereof what singular helpes are they to Communion Yea the members of the Triumphant Church the Angels themselues are tyed to the Militant by the ordinances 1 Pet. 1.12 When the faithfull members of Christ behold with what holy Claspes and Taches not of siluer or brasse the Lord hath fastned the parts of his Tabernacle together when they behold each in other the Reuerence the Zeale the Feare the Ioy and all the gracious dispositions with which they meet God in Hearing Praying Receauing how must they needs hee vnited in neere affection and loue Not to speake of the holy Censures which God hath ordained to curbe the vnruly and to confirme the godly in their station to make the one to feare and the other to obey So that there is no Iesuite or profane person doth more abuse and defile these ordinances to treason and lewd ends then the Saints doe embrace them to strengthen themselues in this Communion As Nehemia once said Shall such a one as I flee Nehem. 6.11 So doe the faithfull Shall such as we who enioy such Ordinances and haue such a Charter of Priuiledges quarrell contend goe to Law iangle and liue at variance Shall wee that are to heare one truth of God and receaue one Sacrament lye cog wrong hurt each other or dare we come into the presence of God in these Ordinances if we walke inordinately in our course Q. How are these Ordinances begetters and nourishers of Communion A. There is none of them but concurres heerto in a speciall manner First as for the Word preached how many thousands did one Sermon of Peter gaine to this Communion And it no lesse preserueth and holdeth the faithfull therein For either it findes them staggering in this Communion and then it restores them or weake and then it strengthens them or sad and heauy and then it encourages and comforts them or ignorant and then it enlightens them or vnruly and then it admonishes them or standing and then it stablishes them So thâ—â— it doth all offices of communion Secondly so the Censures duly administred Thirdly so the Sacrament of the Supper How actiue an instrument is it to reconcile them that are at ods and to vnite them more who are brethren It makes them dwell together more sweetly and louingly Fourthly Prayer is another what office is there which it hath not done in the Church what was the meane of conuerting Saul What deliuered Peter out of Herods prison Act. 12.6 Fifthly Fasting ioyned with it what good thing hath it not beene a key to open the Treasure of Heauen and to bring vpon the bodies and soules of the faithfull Plenty in famine Victory in warre Protection in dangers Ease in distresse Witnesse the examples of Ezra Ester and others Ezra 8.23 Ester 4.16 And to end The Conuersing of the people of God in Holy conference how doth it reuiue and cheere their soules when they are filled with heauinesse and sorrow and to seeke of instruction and strength in the wayes of God Heb. 10.25 Q. I see your meaning in both these viz. Graces and Ordinances conclude now and shew what is the third viz. Communion in Seruices A. It s such an exercise of Communion as wherein the members of the Church by mutuall duties and seruices performed do edify themselues in the body Q. Of how many sorts are these A. Some concerne the bodyes of men other their soules Q. VVhat duty concernes the bodies of men Are bodies also the obiects of Communion A. Yea doubtlesse if the dying bodyes yea dead carcasses of Paul supposed to be so Act. 14.19 and Stephen Act. 8.2 were assisted and enterred with solemne lamentation much more the liuing Besides we communicate not one with other as the Angels by Communion of Spirits but by the mediation of our bodyes Not to vrge that viz. The Bodies as well as the Soules of the faithfull are redeemed to the liberty of this Communion Q. Are onely the bodies of the faithfull the obiects of Communion A. No. There is an holy ouerflow of Communion of Saints
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
benefits It would helpe much to the vnderanding of the Scriptures with light and profit But those that thinke all time lost which is thus bestowed needes prooue very confuzed in their iudgemeÌ„â—s read the word especially Pauls Epistles heare Sermons verie forgetfully and fruitlesly although I discourage none yet I reprooue those who refuze the helpe which God offers them Secondly it s for exhortation that we cease not to adore Vse 2 that most Diuine depth of wisedome and loue in God who when he might haue forsaken vs and cast vs off quite in our first fall was not onely content to restore vs to the same estate and make vs as good as we were but also tooke occasion as I sayd in the first Article by this ruine to settle vs in a better state then euer Adam knew not onely in the grace of perseuerance but in the gifâ— of eternal life in his heauenly presence This is one of the causes why the Cheâ—ubins pryed into the Mercy-seate in the Holy of holyes as Petâ—r Epis 1. Chap. 1. opens it of the desire of the Angels to see this mystery It was once saâ—d by a captiue after he saw what preferment he came to I had perished if I had not perished Adams happines was as a perishing in comparison of CHRIST Paul neuer speakes of it without wondring Not as the gift of Creation was so was the gift of Redemption for the former was immortall life in the garden this is eternall life through Iesus Christ as Rom. 6. vlt. Therefore with Paul let vs wonder and magnifie the depth of this loue as 1 Tim. 1.17 so let vs say Now to the King Immortall Inuisible the onely Wise God bee Prayse for euer And Blessed bee God for this vnspeakable gift When men take occasion by the ruine of an house to set vp a better it s for their owne ends but this for our happinesse we fare the better for it Oh Lord what is man that thou so remembrest him to vnite thy Son to his flâ—sh that thou mightst lift him vp with thy selfe to Glory See Heb. 1. Thou hast made him little inferior and in this aboue the Angels Thirdly it is exceeding consolation to all beleeuers For why The benefits which they receaue all at once by faith are a Nemo scit of price and plenty All we haue heere said doth argue that God in Christ is aboue all wee can aske or conceaue For who thinkes Christ to amount to such a summe at his first beleeuing Yet the Lord giues him all at once to a beleeuer As he that buyes a rich Lordship at a low rate doth not on the sudden equall his bargain in his thoughts till afterward he come to retaile the parcels buildings lands and royalties pertaining to it But when he sees he hath bought the Lordship and all belonging to it hee reioyces in his purchase So should wee little repent vs of our bargaine or thinke of selling it away if wee could duly meditate of the ingredients but we take small paines therein and so it growes stale with vs. To omit other points by one enlarge all thus When the Lord cals a lost sinner by the tâ—ouble of his conscience to come â—o Christ and in sâ—cking he findes him doth it enter into him to consider what a Christ he hath got Alas no he aimes at this that he may get forgiuenes of sinne and peace with God only Hee considers not what enemies what coÌ„baâ—â— dangâ—rs crosses â—e may meet with by Satans malice the crookednesse of his owne spirit the enmity of men But when he meets these and sees that All the promises in God are Yea and Amen that Christ hath also redeemed his soule out of all aduersity aswell as the horror of his conscience and that euen in troubles of ill marriage sicknesse pouerty imprisonment pursuit of men his Redeemer will saue him oh how precious is the comfort of it vnto his soule How much more then sweet is Christ in all his benefits Oh that our life might bee taken vp in the view of these particulars vnfolding of this fardell and knowing of our wealth If that of the heathen be true That Husbandmen were the happiest men if they knew it how much more Christians and beleeuers Blesse God that hath not onely verified that promise in Christ which we first sought for but more then euer we desired As the Queene of Sheba told Salomon The one halfe of that I find was not reported and yet a greater then Salomon is heere Let our whole life be filled with the meditation thanks and improouement of this our purchase And so much of this fifth Article The sixth Article Question NOw proceed to the sixth Article of this second part what is it A. This that the subiect contayning all or vpon which as a Treasury the Lord bestowes all these good things Christ and all his benefits is the Church of God I say the true Church of Christ is the equall and onely obiect oâ— them all Q. Before we proceed further open somâ— termes which will occurre in the discourse following viz. What is a Church constituted or vnconstituted What is the Church Visible or Inuisible What is a malignant corrupt and false Church and what a true What is a Church Militant or Triumphant A. First we call that a Church constituted which is so gathered together by the Word and professing of the same truth that it doth further enioy the free peaceable settled vse and administration of all essentials to saluation the Word Sacraments and outward Assemblies established by Christian authority as blessed bee God this Church doth in which we liue And contrary to this is that Church which consists onely in toleration and conniuence doubtfull and vnsettled A Church Visible is an assembly of such worshippers of God as enioying the liberty of the ordinances doe partake them visibly audibly and sensibly to the eye and obseruation of man so that visiblenesse doth not looke so much at constitution as at externalnesse of worship a constituted Church must needs bee visible but not contrà The Church Inuisible is that Communalty or fellowship of the Elect of GOD when or wheresoeuer throughout the World in all ages and times as being called to GOD and giuen to CHRIST become his Mysticall body and are built vp into one habitation by the Spirit She is called Inuisible not as if she consisted of such members as may not be seene and bodily conuersed with seeing that they do vsually reside in the Church Visible worshipping God with others externally but because that by which shee subsists is an Inuisible grace of the spirit not sensible to the eye of man but knowne to God alone and to others only by the iudgement of Charity more or lesse So that the next two termes of Militant and Triumphant are onely specials of this generall head Inuisible The Militant Church being that part of the Inuisible which heere vpon earth walketh and warreth with
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
for who commits sweet liquor into a foule vessell and what communion is there betweene corruption and purenesse Secondly hee addes And put on c noting that the Lord accepts not of a naked absence of euill except there bee also the presence of gracious properties Q. What meanes he by the putting off the old man A. By putting off laying aside purging casting out he means forsaking hating renouncing and bidding farewell to lustes Not much differing from the former part of Sanctification standing in mortifying and crucifying of sinne By the old man he meanes old Adams corrupt properties as blindnesse vanity which heere is named insteed of all the rest profanenesse vnrighteosnesse c. These he would not haue put off as we doe our apparrell ouer night to bee put on againe in the morning but as our old rotten ragges wee cast vpon the dunghill Q. And what meanes he by putting on the new A. The same which else where Rom. 13. vlt. and in other places he calles Reade that verse putting on of the Lord Iesus that as wee are clad adorned and warmed with our apparrell so Christ should be our clothing not of body but of spirit dayes and nights and continually Putting on heere signifying application in the closest mannor of Christ to the soule in his reneuing power By the new man he meanes the Lord Iesus in his nature and qualities of all grace and goodnesse as before I named So that this is a putting on of a better apparrell then cloth of gold and therefore admitting a better putting on that is neuer to be put off againe Q. What is the third part of the Text A. The fruit of both For these are within this dresse attire is spirituall but the Lord will have his new Creature not onely all glorious within but also without All outward clouts and rags cast off he names lying as one that is as manifest and common a worke of the flesh as any but meanes all and he will have the outward attire of vertue also to be put upon the conuersation hee names truth which as it is a Girdle to gird all other garments close to us so it s one outward badge of goodnesse Psal 15. See Ephes 6. but by this grace of the tongue he meanes all other of the body sences life and conversation And this of a taste of the Text the rest in the Articles The Article of the third part Q. VVHat is the scope of this third part A. To shew that whosoever truly beleeves the pardon of his sinne must also giue up himselfe to God in all holy obedience both in the frame of his spirit and in his outward conversation Q. What is the first Article of this third part A. That who so is begotten to God by the gift of faith hath also the image of God begotten in him by the spirit or more briefly that he who is in Christ is a new creature Read these texts for it 2 Cor. 5 17 other texts shall occur in the particulars following see Ephe. 2 10. Q. How many wayes doth the Scripture expresse this A In sundry all tending to the same end which are well to be noted for better conceiving of the Scripture For as we see sundry writers use divers tearmes and call this third part of the Catechisme The doctrine of Thankfulnesse or of Obedience to the Commandemâ—nt or the like so the holy Ghost uses divers tearmes And all may be referred to these heads for either they looke at the maine Principle of the Spirit of Sanctification as when the tearmes of Renouation New man New Creature Regeneration New birth are used or at the operation of this principle as when the termes of Repenting casting off the old man putting on new purging forsaking denying unrighteousnesse or lusts are used and so of mortifying our lusts or rising up to holinesse c. are used or else at some actuall inward vertues as love feare obedience subiection and the like or at some outward performances as walking with God in all his Commandements or departing from iniquitie or abhorring evill or cleaving to good ceasing to sinne learning to doe well or the like these all although in phrase differing yet in sence are all one and they import this That the Lord requires of all beleevers in Christ that their hearts be renued that they purge themselues finish their Sanctification feare him for his mercy walke with God order their conuersation aright all is one thing get one and get all but the holy Ghost doth includ all in that golden sentence Hee that is in Christ is a new creature Q. How many things are to be considered for the better conceiving of this maine point A. It is indeede the maine of this whole part and the things are especially these foure first the Author of this Regeneration or new Creature the holy Ghost secondly the inward instrument of this author and that is Faith thirdly The subiect in which this regeneration is wrought The whole man Fourthly the parts these will prooue the chiefe For as for the other which are taken for granted wee neede not to dwell much vpon them to wit the seede whereof wee are begotten which is the Lord Iesus the immediate instrumen vsed to beget the word of God the seale by which the Spirit assures conveis this regeneration Babtisme Onely let vs take a Scripture for each for the first 1 Cor. 1.30 Of him are we who is made c. that is of Christ Christ in his holy nature holy obedience and sufferings and resurrection is the matter of our sanctification For the second see Iam. 1.16 Of the word of truth he begate vs c. that is by the Gospell preached the eare receiues the seed of the word to beget vs. For the third See Mat 3.11 Where our Sauiour is said to baptize with the holy Ghost and fire noting that baptisme is the seale of this worke And so Rom. 6. The Apostle tels vs that by Baptisme wee are ingrafted into the similitude of his death and resurrection which is nothing else but our sanctification Q. Well then let the former foure heads be a little opened yet before those answer one obiection that troubles me you seeme to imply that a beleeuer and a new creature are two things I had thought that seeing faith begets vs to God by reconciliation therefore it and a new creature differ not A. Briefely I answer that it 's true beleefe of the promise is Gods creation likewise Esay 57.18 But this prooues not that this article is needlesse For as shall appeare in the second of these points regeneration is either a begetting vs to God and making vs his or else a begetting God in vs and these two differ as life diffâ—rs from the exercise of it To vse a similitude the childe truly quickned in the wombe hath the life of a reasonable creature because he hath the soule put into him yet he is not said to be borne
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
with work he feeds hard and goes to his work better then he came from it To him that hath shal be giuen Fourthly deny thy selfe and thy own wisedome partialities preiudices of man of gifts of ordinances if the Lord will haue the Minister forget all his one for Gods ends and for euidence of conuiction how much more thou Oh! come without thy selfe and say Speake Lord for thy seruant heareth Incline mine eare to heare and to be meeke teachable simple as the babe Esay 55.4 and remember if the Lord haue giuen thee all to be thine Cephas Paul Apollo do not thou say onely one is thine Set the Lord aboue man gifts and thy owne depth be a foole that thou mayst be wise Fifthly beleeue God 1. See and ponder Mic. 2.7 the end That in his Word this direction to be life is to be found search the Scriptures Iob. 6. for therin ye looke to haue eternall life let nothing come betweene thee and it and lot vpon it as thy portion for thy vse against thy lets Secondly That he can guide his Word peculiarly to doe thee good and speake to thy soule though thou bee but one of many hearers The Lord Iesus that great Steward of Gods prouisions hath giuen in charge to his steward Luk. 12.42 to giue thee thy demensum whether weake or strong milke or meate correction and instruction for crosses or blessings be thy need what it will hee will finde out for euery member of his houshold Thirdly mixe the word with faith beleeue it obey it feare it see God true in it in al his promises charges and threats and stand ready to catch that part of it which is thine as the tradesman stands ready with his mould to catch the molten mettall to frame his vessell looke not at omens wants but bring thy owne that when any thing falles from God thou maist catch it vp for thy vse Be humble and tremble at it Esay 28.7 and 66.5 weaned from the brests Striue not so to catch at shadowes to bring away al each pretty speech that thou forget to carâ—y away thy owne due which is euer the best part of the Sermon for thee As he said to his sonnes I leaue you my Kingdome but looke to find it to you as you are to it so I say come to the Word with your wants and mixe it with faith and it shall bee so vnto you Lastly depart from hearing as well apaid well fed keepe your charge loose it not in the ayre of the world carry it with you into each part of the world but let nothing rob yee of it and so musing of it after applying it to occasions which are many and going to it againe with reuiewing that is past wait still for more take forth a new lesson dayly haue an eare to heare where God hath a tongue to speake loose not one vnder another 2 Ioh. 8. and so sanctifie all with praier and I see not but in spite of Satan the hearing of the Word may especially helpe thee on to an holy course Q. Giue also some direction about the Sacraments A. The former of them is Baptisme To omit all other take these few notes about it First as it should teach all that bring their infants to dedicate their Children to God by prayer when they bring them to this sceale so especially let all others that solemnly attend the Sacrament there recall to mind how the Lord hath been aforehand with them in like sort euen hanging his badge vpon them when they were cut off and knew it not let them now being hearers of the Couenant fetch from it the sealing power of it to assure their soules that the Lord meanes them well beleeuing that in this Lauer the Lord Iesus was conueyed to them not one for a matriculation into visible Communion but for effectuall Calling them to be the sonnes and daughters of the Almighty Let it by faith carry their fearfull weake hearts into the assurance of Gods Couenant that pardon and adoption is theirs union and ingrafting is theirs and into the Baptisme of the holy Ghost and fire which is the new Creature and the grace thereof And secondly Let them hold the Lord sure to them in this Couenant by this seale as a Corporation would hold their liberties by the Kingâ— Broad Seale And when the Deuill fils thee with doubts â—bout thy Conuersion the condition of faith the beleeuing in the promise strength to a godly life flye to thy Baptisme as thy vttermost assurance and say If the Lord werâ— found of an Infant that could not seeke him and gaue me hâ—â— seale that he would saue mee what will hee doe now I seeke him faithfully Can he now turne from me who first sought mee No except I despise his cognizance and runne from him When thou lookest vpon his Rayne-bow in the Clouds thou fearest no floud any more but Baptisme is better 1 Pet. 3.18 it 's Gods Arke which by water saues thee from perishing by the waters of Gods wrath rest thy soule in an holy quiet and secure right and title to all which the Lord giues his Church in Christ of which part 2. Artic. 5. Remember that the Spirit by faith doth as really dip and drench thy soule with his pure water Ezek. 35.25 to rinse away thy guilt blemish and câ—rse of sinne and to quicken thee vp to the life of the new creature in righteousnesse as by his Ministers hand hee dips thee into and tâ—kes thee out of the water Know that Gods Ordinances are no vaine things as Saint Iames of the word so I say of this Seale Doth the Scripture speake in vaine So doth Baptisme seale in vaine No they are Tunnels by faith to powre into the soule regeneration Touching Infants what God is able to blesse Baptisme vnto in them I say not this I say that as Baptisme doth them no good by faith so yet it settles vpon the elect ones the reals of Christ Adoption and Holinesse and the fruit of Election though neither onely seeing they may dye before it nor necessarily for they may enioy it after but yet really to so many as or when as it seemes good to the Lord of it to vse it to that end And let vs beleeue that the poorer this Iorden is in respect of that Popish Ahana and Pharfar and the stronger shall be the spirit of God in it to cause thy flâ—sh to returne as a little childes that thou maist be cleane Marke then if one great stop in a Christians conversation stands in distrust about the truth of his estate in both parts of Gods Couenant how can that which secureth the heart of it chuse but be a singular helpe to faith and godlinesse Q. How is the Supper such an helpe A. Thus First the soule knowing that God doth sustaine her by the same whereby he begat her doth vpon this Baptisme receiued with holy confidence goe to the Lord for her due nourishment by and
life of creation as in these few things may appeare in the well framed constitution of body appeare First Vnion of parts Secondly Order Thirdly Sweetnesse and beauty Fourthly Strength and actiuity Aptnes at the end it serues for But in a dead carcasse together with the absence of the life and soule of reason what appeares saue contrary effects Impotency to all former Operations Genes 6.5 disorder stinch and putrifaction confusion and yerksomenesse The generall then is Destruction of the frame of Nature Rom. 3.23 corruption of the Image of God Touching the parts both faculties and powers of the soule and body it were endlesse to mention all In the minde there is a death of all pure light and knowledge Ephes 5.8 a nakednesse of Gods image in poynt of that ruling and ouerruling power by which shee conueyed direction to all the inferiour faculties will first and then affections and operations now she is both darknesse in her selfe and losse of her birthright to rule other parts vnto darkenesse adde death of iudgement easily receiued in matter of discerning of the natures and truths of things and so also impotency and languor of appreheâ—sion dulnesse and inability to conceiue good things Esay 44. â—0 Rom. 7.14 21. and besides this priuatiue indispositioâ— also a positiue pronenâ—s and propensity to all euiâ—l of the mindâ— I conceits false hereticall erroneous opinions vaine prophane idolatrous vnsauoury imaginations discourses thoughts and iudgements Rom. 8.5 keeping in memory noysome and â—uâ—tfull obiects So secondly Deâ—th of the will especially Rom. 7.14 in the matter of her subiection to the lore and leauing of the vnderstandâ—ng then also in her faculty of wâ—lâ—ing and nillinâ— or suspending corruptnesse in the freedome thereoâ— by meere bondage both vnto sin and by sin a deprauednesse of the chusing facul y and so of â—he rest yea a disposednesse to will onely and continuâ—lly euill to nill good to suspend onely from good and not euill Iames 4.1 Ecles 7.27 to clâ—use euill before good So truely doth the Lord complaine That the whole frame of the soule is onely euill continually To these adde the death of afflictions in poynt of their due direction to the obiects and whole inclination of them to a prepostrous and disordered liking of â—uill dislike of good Ephe. 4.29 Iere. 2.25 a disposition thereof to extremities on either hand either to loue hope sorrow feare pity shame zeale and the rest more then ought to bee or vnder that should be and thereby to ouerthrow the course and order of the whole of the whole conuersation Esa 57. vlt. Ioyne to these the death of the conscience both in respect of her staruing death that she wants matter of excusing peace and conten hauing lost all welfare and the death of her purenessâ— â—o represent obiects to the soule aright eyther with comfort oâ— accusatioâ— not to speake of her pronenesse to be defiled diâ—abled feared senselessâ— and slauish according to the corruption of â—he mind both which goe together Tit. 1.15 Rom. 6.8 As toâ—ching the spirits and the sences and the members there is a deâ—tâ— in them of that hability soundnesse vigor and serâ—iceablenesse to the soule in good things and a pronenesse and tickling to be vainely and frothily imployed except worse bee offred euen prophanely and vnholily And to conclude there is a death of the person in respect of that right and soueraignety ouer the creaturâ—s wiâ—h a sl uâ—sh pronenesse rather to Idolize them both in the worship of some and the loue or vse of others a declension from Goâ— and a reuolt to the base creature as Eue did to the forbidden fruit Q Now what is the misery of Actuall sinne A. The deprauednesse and death of all the operations flowing from the soule within or the body without for whereas these resembled the purenesse of the principle at the first lo now they bewray the contrary all confusion disorder ignorance and vnrighteousnesse being broken into them As appeares in this that in the first table the soule departing from God sets vp to her selfe other gods profit pleasure ease worldly lusts worships him after her owne deuices liues as seemeth best to herselfe in her conuersation abhorres his Sabbaths and the like In the second that forsaking the law of righteousnes and sobriety the soule defiles her selfe with disobedience and rebellion to man to vnnatu all cruâ—ll and vnmercifull carriage to vncleannesse Mat. 15.19 Gala. 5 19 2 Tim. 3.2 3 4 5. Psal 14.2 1 Kin. 8.46 Rom. 3 9 to reuenge to wrath to vniust oppressing defrauding wayes to lyes tricks and slanderous aspertions to a continuall lusting after vnrighteousnes And all these not onely in open acts which are not so vsuall but in the actuall thoughts desires proiects counsels of the heart yeelding consenting thereto and delighting to thinke of talke of to loue and commend sinfull practizes as swearing drunkennesse bebate wrong intemperancy and the like For these are but one of a thousand of those actuâ—ll sinnes which as sparkles flye vp from the former fornace Not all these in euery mâ—n but some in one and some in another See 1 Cor. 6.7 Such were yee some of yee c. Q And wherein stands the second generall part of misery to wit of punishment A. In the manifold penalties both of soule and body and those properly expresse that threat of God When thou eatest thou shalt dye the death In the soule first for of all other these are fearefullest because they are sinfull penalties of sinne first an auersenesse from God or from returning to God any more but going from him further and further infinitely Ephe. 4.14 15. Rom. 8.7 Rom. 7.23 2 Cor. 2.14 Cannot c. As a stone cannot melt an insensiblenesse of soule in this double misery a dedolency of heart vtterly and impenitently hardned in it an vncapeablenesse of admitting of any meanes to draw the soule out of misery to any better estate a spirit of resisting and opposition of any such an infinite peaceablenesse and content of heart in the present condition thinking this bondage and hell another liberty and heauen and if berest of it raging as the Beare robbed of her whelpes and so a pronenesse to bee riueted more and more deepely into this woe with lesse and lesse feeling or beleeuing it Now these we must know are of a deeper dye then the former as being cursed of God vpon and against a sinfull Rebell giuing him ouer to himselfe and sealing him to wrath and perdition which though the Lord doth not alwaies enlarge but rather suspend till the due season thereof yet they are all inherent in our corrupt nature Touching the body where shall I beginne or end What languors and diseases are there incident to the body what pouerty basenesse beggery and want to the estate Gene. 2.17 Esay 53.4 what reproch to the name and credit aspersions slaunders dishonour What misery in family in
hee should so much as thinke of a recouery much lesse be able to comprehend any way to get out of it Q. What vse is to be made hereof A. Still each staire must bring this wofull soule lower and lower till it can fall no further These Articles serue to plucke out each of them one or other and all of them all those false crootches and props which corrupt self-holds vpon to keep her from catching this deadly fall vnder her misery If there bee any evasion for flesh and blood any starting hole to get out at shee will bee sure to find it This is the last stoppe of all which should quite sinke the proud heart of a sinner though he carry his chin all this while aboue water To all the former this one of vtter irrecouerablenesse and desperate impossiblenesse to get out should euen kill the hopes of a wretched heart and burst the belly of it Hopelesse misery should make an helplesse soule lying panting at the mercy of a Sauiour and gasping for breath that if there bee no more for her out of her selfe then within her shee may giue ouer all And while shee sees no hope in her selfe shee may despaire in her selfe Till this last Lecture be read and beleeued by the soule in vaine is Christ offred to her while she hath a wing of her owne to fly ouer him with neglect Those that come to Christ must bee wholly beaten out of all holds and those strong holdes of selfe-hopes and self-loues either of nature meere or mixt with some helpe supernaturall Christ will neuer bee sought to if any other can bee deuised Sleidan reports that when some souldiers were surprized in their Castle and all throwne downe from the top of it to bee dasht in pieces one of them among the rest falling through the bowes of a mulbery tree clasping thereon with both Armes stuck by it and saued himselfe from death Wee may conceaue hee was loth to dye Much more are wee From the top of the first Article of this first Part to this last and lowest stayre the Lord throwes downe the soule of a sinner to kill his spirit and humble him but so long as the least crootch lasts the soule that loues her owne corrupt life abhorres to bee killed But in Gods feare let this put an end to all fancies and corrupt conceits of flesh and let it bring the soule to the earth and cast downe euery high thing and strong hold which sets vp it selfe against the need of a Christ and the necessity of faith Giue vp now all weapons and say If it bee thus Lord thou hast ouercome I am bereft of all and I must stand to the mercy of a Conqueror I haue nothing to merit or help mee it remaines now that vtter misery prouoke mercy at the hands of a mercifull God with whom the fatherlesse shall find it To conclude put case the Angels should mediate for vs yea if a man were for his owne part as free of sin as Adam yet for that which is past the offence of an infinite Maiesty he could not say any thing to it it is a matter of higher nature Q. What vse of this A. It quasheth all Popish pride and arrogancy all Pelagian and Popish conceit of the remnant of free will in vs towards our owne recouery Not onely in deuising or feeling need of any help but accepting it beeing offred by the helpe of supernaturall light and grace presented Man is as truely blind in himselfe as in a dungeon of darkenesse Though lâ—ght bee offered hee is as impotent to see it as vnable to procure it in the want of it The very roote of all errour and euill heresy and profanenesse being nothing else haue their Ignorance of originall thraldome vnder sin It should greatly abase vs that wee are thus hurt and know not how much lesse how to outgrow it This vse our age greatly needeth wherein formality is ready to blot out the impression of all truths of this kind and nouzle it selfe in an easie religion void of power Secondly it teacheth what a mystery grace is It is true which Paul saith Great is the mystery of godlinesse which Christ manifested When Christ came and brought light foure thousand yeeres after the Creation it was as strange as at first And now when grace findes any man how doth it preuent him euen as the light comes vpon the drunkard in the depth of his snorting and surfet Oh the sweet peace the sinner findes in his misery As Israel made their bondage an ease so wee hell it selfe our Heauen by custome Wee adde delusions to our blindnesse and senslesnesse by false errours of our owne and others Wee sleepe as Peter betweene foure quaternions of our keepers Deuill Sinne Law and Wrath. The Prouerbe is verified The life of an idiot is the sweetest of all for hee hath nothing to trouble him So heere the life of a man dead in sinne is not to bee aware of it pinch burne wound him it s nothing to him threaten allure all is one preach terror or hope woe or weale hee is dead The Law curse Christ and grace hope of Heauen are indifferent Nay such a fearefull offence is the Word to a dead sinner that euen that which should occasion conuincement and feare works confidence in him the Iewes tooke the Law a killing letter to bee the way and obiect of iustification Nothing can worke the soule to humiliation saue wofull experience when all is too late Thus much for this Q. Is there any way then from the LORD to come to the reuealing of this misery A. Yea and that is the morall Law of GOD Art 6 soundly preached to the Conscience See 1 Tim. 1.5 The Law is not giuen to the righteous but to the disobedient c. where the Apostle diuides the Worke of the Law into two sorts by implication One is vpon the righteous as its an eternall patterne and direction of righteousnesse and so it concernes the third Part of the Catechisme but in this sence it belongs not to this place Secondly as its a meane to vrge the vngodlie and to reueale to them their sinfull and cursed condition Note this double vse of the Law to auoyde confuzion which thousands runne into both in writing and hearing the Word preached Q. What say you then of such as want this Law A. They are of many sorts yet truly it may bee said of all They are withouâ— the true knowledge of the Law Touching Heathens Turkes and Infidels the question will bee the lesse because they wholly want the reuealing of the Law and therefore of them it s verified That although sinne reigneth among them in the guilt and curse of it on Gods part yet not on their part by vertue of any light from God For sinne is not imputed without a Law that is Rom. 5.14 not laid to their charge by Gods enlighting their conscience concerning the true obiect roote nature or fruit
Act. 9. hearing that voice I am Iesus whom thou peâ—secutest he fell downe and asked True Lord what wilt thou haue me to do Thus the murtherers of Christ were conuinced by Peter they were pricked in their hearts This followed they beleeuing the fact Surely wee haue pierced the Lord of life This was tipified in the handling of the Leper after the due view of the Priest Leuit. 1â— 45 he was to lay it to his heart and cry out Vncleane vncleane To this purpose Paul speaketh 1. Cor. 14.28 But iâ— yee speake in a knowne tongue if an Idiot come in hee is conuinced of all and cryes out God is in you of a truth I am a wofull wretch Thus Peter was in speciall conuinced of his basenesse Luke 5.8 Lord depart from me a sinfull man And Dauid by Nathan 2 Sam. 12.13 I haue sinned â—o 1 Cor. 4.2 4. We manifest our selues to the consciences of all men that is preach so that we conuince you of the truth So Iohn 16.8 The spirit meaning in the ministers of the law shall conuince the world of sinne their conscience shall not be able to resist the truth of it Q. How doth the Law effect this conuiction A. As in the former worke it remoued darknesse so in this it remoues three lets especially first Deadnesse of spirit Secondly Sâ—oth and caâ—e Thirdly Subtilty and hollownesse And contrarily puts a quickning and a diligent and playne consent to the light into the soule These it doth by a further power of the ordinance by the benefit of the key of light grappling with the spirit of the mind and wrestling with it to vnlocke the barre of it and set it Wide open that it may confesse her selfe to bee this party Q. What causeth this deadnesse and hardnesse in the spirit to be conuinced A. Loue of lusts and custom therein with delight doth defile and besot the powers of the minde that as one busie in his game doth not listen to a sad tale so neyther doth this mind the end of the Law in enlightning That which our Sauiour Ioh. â— 19 20. speaks of euill works that They will not come at the light may be as truly sayd of this also They will not suffer the sight to come home to them in the reflex application and seasure of conscience It is as if an vnhappy boy while one is grafting a tree should throw a little pebble betweene the clift thaâ— the sier and the stocke might warp asunder So heere corrupt lusts by the sweetnesse doe let the Word although clearely knowâ— from closing with the conscience so that the Law and the soule are two and come not home one to the other Q. What is sloth and ease A. Loose incogitancy and carelesnesse by which men run vp and downe with light as the dog with his chaine broken loose So doth a slothfull heart euen cut its owne throat as Salomon sayth Pro. 1.32 Iam. 1.24 Ease slayeth the foole To this purpose St. Iames sayth Hee is as a foole that beholds his naturall face in the Glasse and the spots of it but forgets that they are his spots If he did mynd them he would bee afrayd to shew them and would go wash them off The obedience to this hard conuincing Master is harsh men are content to forget it at least that goeth out of mind alone through lothnesse to fall to it and then comes the Deuill and puts in busines that must be done pleasures company when yet the heart sayth There is a better worke would be done and indeed if it were pleasing to the flesh it would plead to be done But now ease and liberty plead against it and put it off saying One day I wil be serious but the heart is dayly worse and worse to it For why All other worke should be set aside to follow this while the heart is vpon kindling of thoughts and desires to it lest the quenching of this spirit do make the heart vtterly vnsauory to it Thus Math. 13.7 Cares of the world and pleasures choke the Word that it dyes Oh men say They cannot dwell vpon a thing so long But it is your giddines and vanity which sees not what a Iewell they forgoe for a shadow which after will sting them without remedy As the Prophet sayd to him who let his prisoner go which was to be kept excusing it That while he was talking of this and that 1 King 20.40 he slipt froÌ„â—im Thy life shal go for his so I say This vanity ease wil slay the foole Q. What is subtilty and slynesse A. The worse of the three viz. when men pretend that they haue receyued the light to beleeue it but they lye and their false hearts are defiled with some secret roote of bitternesse Heb. 12.15 Num. 22.21 which will not suffer them to bee playne Examples are plentifull When Baalam would needes go with the men against Gods charge the Lord set his asse to conuince his folly and againe the Angell stopt his way so that he dasht his foote against the wall And thirdly the Lord oppozed him but he was so set vpoÌ„ his wages that he answerd his very asse and smote her What was the cause but a false heart pretending to do no other theÌ„ God bad him but in truth meaning nothing lesse The like estate are all hypocrites it who haue their pangs and deuotions oft promising that they will do as thâ— light calls for but in secret keepe a false measure and sooth vp themselues as they are wanting truth to do it And there is nothing more perilous then this to dally with sinne vnder pretext of religion and zeale when yet the heart is vtterly loth to take the point of this knife into it Q How doth the Ministery of the Law grapple with these A. By iogging the soule and not suffring her to be any of these but being more forcible in setting the Word home to the soule and breaking open that locke which will not shoote of her selfe Some view of this briefly I will giue to the Reader and so come to the vse Thus then the Lord doth ayme at this where he will conuince not to suffer the soule to lye in her halfe conuincings but beats her off from all her subtill shifts washes off her Colours and puts her to silence that she hath no more to gainesay and this hee doth many waies First By entring into a solemne iudiciall course with the soule and applying the light to her by particular euidence giuing in against her that shee is this childe of death Take an example While the Thiefe heares the Iudge giue his charge to the Country and enlighten the Country in the Law of the Land hee giues way to all but is no whit troubled because it s not brought home to himselfe but in generall spoken against all theeues murtherers c. But when the sayle is deliuered this Thiefe called and examined how then will his pleading not guilty
serue the turne No. The Iudge calles the witnesse reades the confession sends out the Iury who bring in a verdict against him And how then Oh! then he is conuinced and cannot deny but grants I stole it my Lord I brake the house I shed blood Thus the Lord deales heere will not let the sinner alone but dogs him with his light dost not remember the time the place the odiousnesse of such a villany Canst thou deny it Spâ—acâ—â—ruth and shame the Deuill I know thou hast no power to dâ—ny confesse it then and discharge thy conscience giue God the Glory Oh! when the Lord meanes to go through y to worke hee will suffer no lust no sloth or falshood to kâ—â—pe â—ffâ—â— es ule from her light But will she nill she in shall not onely almost but altogether be conuinced Now to brâ—â—g the light and the soule close together is the great wisedome of the Spirit in the Ministery of the Law Sometimeâ— he first insinuates into the heart by slight and cunning â—nd traps the soule ere it be aware in his net Thus Nathan comes vpon Dauid with a parable of another matter that hee might the more freely speake his minde and haâ—ing so wound in falles vpon him vnauoydably Thou art the man Secondly Sometimes hee takes the soule napping in the midst and heate of her sin while the sent is fresh Thus hee dealt with Saul would not suffer him to lye three or foure tymes ouer First I haue obeyed Secondly These were reserued for sacrifice the rest slayne Thirdlâ— I feared the people c. None of his tricks would serue What then meanes the bleating of sheepe and lowing of Oxen Can dead cattell bleate and low He tooke him in the manner So thirdly by contesting with conscience and vrging her to speake truth vpon her experience Rom. 6.21 What fruit had ye of those things whereof ye are now ashamed c. Now in all these insinuations the life of the conuincing Law is vnspeakably forcible especially the Lord presenting himselfe and speaking to a soule willing to learne A second course is Violence and Necessity when no other course will serue This the Lord doth both by his Threats apart and sometimes by the Addition of some workes Thus when Saul would hardly yeeld to Samuels words hee falls vpon him thus The LORD hath rent thy kingdome from thee c. this rent him from his base Colours So that sometime the subtillest hypocriâ—e must cry cut GOD hath gone beyond him Thus Iosh 7. No way to get out the sacrilegious thiefe but violence The Lord therefore causes the lot to be cast and first finds out the Tribe that he was of This would not search him Next hee casts a second for the Family in grosse neyther could this preuaile The third time he knocks at his Fathers doore that would not serue The last lot lights vpon Achaus necke And then My sonne confesse c. Iosh 7. But before there was no conuincing him So the Lord is fayne to cast a diâ—ect lot vpcn mens consciences so closely to sting them that they are forced to cry out and can forbeare no longer I am a man the lot is falne vpon mee Thus was it with him who was pulled out from his fellowes for want of his wedding garment Math. 22.12 Thus God dealt with the crazy consciences of those brethren of Ioseph they were fayne to bee arrested vpoâ—â—â—ew and cry as theeues bound and cast into prison threatned as spies ere they were meet to be conuinced for felling Ioseph and then they could say Gen. 42.21 This is because we heard the voyce of our brother in the pit and would not pitty him Thirdly the Lord sometimes is fayne to circumuent a sinner in his owne course and to bring forth the long-concealed markes of his sinne to his face Gen. 28 2â— bidding him deny if he dare Thus Tamar dealt with Iuda in his hypocriticall seuerity If I must needs bee burnt sayth she then goe carry him these tokens his Cloake Staffe and Signet asking whose they are and then Oh she is more righteous then I I instance not in these as if they were close examples of this kinde but to shadow out the truth So also sometimes by crosses Thus Manassâ—â— is sayd to bee taken in the bushes 2 Chro. 33.1 meaning that when God hampered him with sorrow and affliction he began to come home to himselfe So the prodigall And truly without such helpe the Word workes but little in these dayes in which the Spirit of Grace and mourning is streightned And lastly Ier. 31 1â— sometime by patience and long-suffring strange delyuerances great blessings euen in the worst estate the LORD workes some conuincement as Rom. 2.3.4 and thus Saul in a pang was conuinced by Dauids innocency Come againe 1 Sam. 24 19. Who will meet his enemy and let him goe And that poore blynd wretch ver 17.25.27 Iohn 9. by his cure when yet hee felt no mercy These I giue as a tast to shew how the Lord pierces the dead lazy and subtill heart of such as hauing knowledge yet else would vanish away in their owne misery By these aime at the rest Q. What vse make ye hereof ere we go to terror A. Very weighty Vse 1 First of sad mourning for the daies we are in in which this spirit of the law seemes to be lost euen as the Arke and Ephod were in the daies of the second Temple Oh It is heauy to ponder how few consciences are rowzed vp and gastred from their dregs vnder Ministeries of 7.10.20 yeeres But still the same men and change no colour We dreame that we shall one day meet with it as if it were some others error not ours that our hearts are so lockt vp but alas wee are closely imbarkt in a secure ease and as that woman who notwithstanding her vile life yet scorned and flouted away the conuincing of Christ till he pierced her to the quick Oh let vs looke to it in time in Gods feare Iohn 4.10 Tremble to thinke how thick conuiction is sowne and how thin it comes vpâ— Doubtlesse if conuiction must bee the picklock the body of people are fast locked vp in their sins men giue good words as Nephtals but as light and feathery as euer When Oh Lord shouldst thou say shall that showre come that shall fetch vp the graine of my light from vnder my dry clod Alas dayes of law conuiction are past long agoe we are for nothing but promises If wee should goe onely by sence wee might cease preaching And sure a good Minister should tremble to preach many promises seeing so little conuiction Admonition both to Ministers and people Vse 2 First to Ministers that they pray striue for the Spirit Branch 1 of conuiction It s Gods gift And one chiefe part is to be Ministers of the Spirit not the letter the maner of our dispensation is more then our
The difference Secondly The nature the effects and end of it Thirdly The extremitiâ—s or abuse of it Q What is the difference of it from the former legall workes A. The worke of enlightning casts out ignorance the worke of conuincing resists deadnesse and insensiblenesse But this third of consternation or terror resists that pride and iollity of a sinner ouerbearing himselfe and lifting vp himselfe in his sinne without checke or remorse And this latter is of all other the most proper worke of the Law to tame and beate downe the lofty heart of man setting vp a Law to it selfe to walke as it listeth without law or feare Q. What is the nature of it A. It is a presenting more or lesse of the wrath and penaâ—ties due â—o sin vnto the whole man by the conscience for the casting of it downe at the feete of God Marke these heads First It s a presenting for the dead bare letter of the ten Commandements cannot doe this by any magicall power No it s the worke of the Powerfull Ministery of the Law which can doe it The Lord who put the former gift or conuiction into it puts this also of subduing and casting downe into â—his Law Ministery Although in appearance it be weake yet God setting it on worke with the authority of his Spirit with power to carry his errand into the soule it shall be able without feare or flattery to doe it and to doe that which no Law of Princes can effect euen to flait and gaster the conscience Lawes of men are absent but this law is pâ—esented by God to the soule From him it first came and by him it was giuen in terror and earth quakes by strong Angels to master the proud heart of man and is still pronounced and presented to the same vpon the mount Ebal of the legall Ministery in the open assembly as it came therefore from God so it is supported in her power by God and serues for his vse in all places to arrest and cast downe all sinners and carry them to prison vnder sentence at the Iudges pleasure Secondly It doth present the wrath and penalties of sinne especially Till these come sinne is at peace Euen as while the Iudge is reading his Commission or giuing his charge or calling a Iury or hearing the crime debated but when the thiefe sees more that hee hath power to giue oath take euidence and verdict and pronounce sentence of death presenting the messengers of it to the eare the knife the hatchet the fire the halter then his courage comes downe The law in her Ministery is this voice of God and Iudge of a sinner Rom. 4.15 therefore called the Ministery of the letter the messenger of wrath the Law of sinne and death Rom. 8.2 Not of the wrath of a man against a man but of God against a sinner not able to kill the body but to cast body and soule into hell This law curseth from Gods mouth euery stale sinner soked in his lees Cursed be euery one that abides not in all things to doe them cursed from God be euery lyer swearer adulterer hypocrite worldling Desolation and destruction tribulation and anguish be vpon euery soule that sinnes high and low without baile or main prise and if God curse cursed they are and who shall blesse them It is no curse of a sinne vpon a sinner no Popes curse with booke bell and candle which yet made Kings to tremble and made them as blacke as soote in the opinion of fooles no not the curse of a father which may turne to a blessing as Iacobs did to Simeon and Leui but the curse of the eternall God whose wrath is the messenger of death and blasteth indeed wheresoeuer it lighteth and whatsoeuer resists it This wrath I say marke well in the penalties of it temporall spirituall and eternall the law presents to a sinfull soule Temporall in this life Leu. 26.24 2 Cor. 15.6 read Deut. 29. setting God against the soule in all hâ—r course walking contrary to her because she hath walked so to him vexing her withall aduersity and suffering nothing to goe currant either in one kinde or other marriage crosse children cursed state vntoward successe naught God against me in all Spirituall and farre worse penalties in the soule deserting it and leauing it to her owne impenitency security hardnesse obstinacy which is Gods curse vnder seale Lam. 3.65 as a Baylif holding vnder arrest euen till hell eternall at death euen a separation from the presence of God and a tormenting of it for euer in hell in the fulnesse of this wrath which indeed is the dying the death and yet neuer dead without hope ease or remedy Thirdly Ceazing vpon the whole man by the Conscience for as the law is the worker so the conscience is the immediate obiect of this wrath God hath made it the lawes obiect created it with a marueilous power of sensiblenesse aboue all parts to record and to apprehend all sin and wrath for it if God had not so ordeined it could neuer receiue into it selfe so infinite wrath of Gods Iustice as now it can It exceedes the apprehension of any the tendrest part when it s stung with an Adder scalt with water or boyling oyle burnt with fire cut with a sword the sence of conscience ceazed with this wrath of God is vnspeakeable and cannot be vttered by man it cannot enter into man that feeles it not to conceaue the sting and vexation of conscience being thus wounded for sinne in which it s differenced from all other consciences eitheâ— first Ignorant erroneous and superstitious conscience not fearing or fearing amisse Secondly defiled conscience dallying with God halfe conuinced and halfe whole hypocritically feeling God in some of his Law but preuailing by subtilty against the rest that so it might shunne the dint â—hereof Thirdly Seared and hardned conscience which by long rebellion and resistance of the Law hath got the mastry of the Law and is waxen senslesse and vselesse forgetting her office I say these are cursed neither shall they auoid the dint of this law at the length earlier or later their dog shall awake one day and howeuer they sleep yet 2 Pet. 2.6 Their damnation sleepes not Onely this conscience of which Salomon speakes Who can beare the load of it this wounded conscience differs from all these and is the obiect of the Law thus presenting wrath to it that by how much the more it seemes in worse case then the other three yet by this feeling of God she might in due time prooue better then the best of them And I say conscience is so the next obiect that yet the whole man thereby partakes of this wrath As Iob speakes of himselfe Thy feares are vpon mee day and night The arrowes of the Almighty stick fast in me Thou scarest mee with dreames and visions no rest in my flesh for thee And chap. 33. My bones clatter and stick out all dainty meat is
hold and keepe the soule whoÌ„ he will saue from all reuolt to former lust liberties The spirit of bondage is the frame of a fearfull heart held vnder slauery and chaynes of the Law from all escaping As we say such a man hath the spirit of mirth or Couetousnes in which he is rooted So in one place a woman is sayd to haue a spirit of infirmity viz. Sealth when her disease had so preuayled â—uer that she was crazed by habit So the spirit of bondage Gal 4.7 is to be as one sold to iâ— â—hat cannot get out It might bee wondred at that the Lord should vse such a course to do the soule good but considering our cursed base heart which is like the slaue no longer to bee in worke then the whip is vpon the backe it is no marueile Take a similitude Wee know it is one thing to bee rankt in the forlorne band which goes against the Cannon mouth another to bee beleaguered in a City by a long siege The one looke at present danger which when it s ouer they are past it but in the City men are held vnder continuall feare they see the Image of Death before their face ten wayes by famine pestilence Sword heere one wall beaten downe there another heere one slayne there another some dye of famine and threaten the rest to follow so heere to be vnder bondage is to lye vnder chaines as Peter vnder many keepers by which meanes frequent terrors assault dayly more or lessâ— and the soule is held to it as poore Israel vnder bricke and clay Neuer was this Taskemaster of more vse then in these dayes wherein men shunne legall feares as Todes or Serpents or if any come nigh them they shake it off with violence It s yrkesom to the flesh to bee vnder the whip long some way of breaking out of this house of Correction they deuise thinking themselues neuer well till they be at their old liberty out of the hands of so hard a Master But as it is with the breaker of the house of Correction or prison his end is commonly to be hanged so is it with such as despize this remedy of a licentious heart Now for vse of it beware that wee rest not in this feruill state Whatsoeuer the LORD meanes to do by it in time when hee offers the Gospell to the soule sure it is this is no state to rest in For why It differs from true feare as much as from true liberty True feare is the Lodestone to attract the soule to GOD and to acquaint it with GOD thus rather of it selfe dryues it away from God especially if it bee in any excesse Secondly This feare hath a respect to sinne onely as an occasion to punishment as a cause As wee see in the Slaue who lookes not at his Sloth but the whip But the true filiall feare looks at sinne as the proper cause of feare but at punishment as the occasion Thirdly True feare softens this rather hardens and imbitters the heart As wee see both in the examples of Iosiah who melted and Ahab who hardend his heart by his feare and returned to his pranks The feare of a condemned man is an hardner of him but he that heares of a pardon relents at it presently Fourthly It hath excesse in it both for the constant assault of it without intermission in all places dutyes and occasions and also for the dangerous inconuenience it brings after it oft times Hinders all fitnes of spirit both to duty and in duty to calling worship liberty solitarines defiles all and is a speciall sparke to light vpon the sad and melancholique temper of the body which the Deuill seldome fayles in to make it flash vp and blow vp the whole frame of nature yea euen in the godly themselues its a mayne enemy to fayth hope or other graces or duties Fifthly And the truth is looke how the feare of her that played the harlot differs from the loyall wifes so doth this from the feare of the regenerate the one feares danger and hurt from her husband the other reuerences him from loue Saul feared Dauid because he lookt for danger from him no otherwise Let the vse then I say be to take heed lest we rest in it Vse 2 And secondly let none heere stumble at my description of it for although it bee no better in it selfe yet the LORD can moderate qualify and correct it so that it shâ—lbe a speciall medicine to prepare the heart for that which lightnes and giddines would disable it from attayning Pray therefore for a moderation of it and a directing it to the end which God intâ—nds it for and the lesse good is in it of it selfe the more adore his wisdome who vses it to good both in â—he restreint of euill and the preparing of the heart to more stayednes sobriety Q What is the end of GOD in this worke of the Law A. To make way for a sinners reconciliation which otherwise were not possible to worke As soone catch an Hare with a Tabre as a wiâ—d wiâ—full sinner by the Charme of the Gospell That woman of Samaria scoffed at Christ telling him the well was deepe and there was no bucket But when he had well tozed her she changed her humour See Ioh. 33.33 If then after long terrors there bee an interpreter one of a 1000 to declaâ—â— to man his Râ—conciliation he will be good to him and be entreated saying Deliuer him I haue accepted a ransome But how appeares this â— Doubtlesse hitherto appeares no such things in all this tedious Law-course no as the Law is for her vsâ— so is the Gospell for hers neyther intimating other but oppozite saue in the intent of the ordeyner But if we looke thereat we shall in sundry respects confesse this a most wise and fit way to bring on the remedy First By this meanes GOD ioynes all wholesome Doctrine together For it is not his purpoze to leaue the soule in this case to seeke out of her selfe after ease seeing it s not in her power But hee himselfe will haue his Minister to ioyne all Doctrines together in the order of Catechizme both of remedy and misery in their due order Not because all that heare them can for the present apply them but that heereafter they might and the whiles want nothing which might set them on worke Secondly by this consternation he doth tyre and weary the spirits as in a Labyrinth working theÌ„ to an vtter hopelesnes in thâ—mselues to be better that in such a case the least inkling of mercy might be as newes out of a farre country Thirdly That by the hearesay of it their hearts might be â—â—ysed vp to make serious inquisition after it and not to Perish in their misery When the prodigall was brought to huskes at the trough then and neuer till then the notion of a father pierced him reaâ—ly When those lepers saw their liues past hope they resolued thus If wee
horror are vpon mee my nights are wearisome my daies miserable As one in a Forrest lost sees twenty deathes before him by wildring by thirst by wilde beasts but no escape so do I fare not knowing what weapon conscience will vse to deuoure me Chuse rather to bee thus for the killing of thy flesh then at liberty to the death of thy soule And wayt in this estate vpon GOD till he cause light to breake out which in a word I will adde in the next Question and so end this part Q. But what is this toward conuersion A. True If God should so leaue the soule But heere marke the connexion of this to the second part following The Lord where he meanes to saue keepes not the soule alway in this anguish but causes some vpholding of his secret spirit to keepe vp the soule of him whom hee will saue from vtter extremity This he doth by shewing of them a dore of hope in the wildernes as he sayth in Hosee 2.15 causing some glimpse a farre off to appeare to them as a crâ—uis of light in a prison-wall as to consider that GOD hath had a gracious meaning to 1000s whom he hath thus humbled that by Hell lies the way to Heauen that GOD delights not in this course if the Rebellion of the heart did not require it that GOD doth that which the soule shall not know till after he meanes to make CHRIST sweet precious and welcome not as Hony to a full Laodicean stomacke he begin to lay some ground of mortification which in the due time the Gospell shall perfect See that in the 10. of Ezra the second verse There is hope concerning this thing also Iona. 3.9 Who can tell whether GOD will repent So in Acts. 2. How were those murtherers of Christ stayd by that the Apostles told them And yet they had not felt the promise But by such glimpse of the Gospell which GOD requires to be ioyned with the Law the LORD keepes his from reuolt to old base lusts whatsoeuer come of them from a despayre of mercy and vndoing themselues or from a careles dissolutenes which end goeth forward And hauing so vpheld them by the chin from sinking for a time he doth let in light by such degrees as hee sees them meetest to beare and to keepe them low from waxing bold and venterous till at length he settle them vpon his promise as in the next part shall appeare Q. I partly conceyue you howbeit this cloze of the first part beeing weighty open it a little and first what reasons are there why GOD vseth this method A. First to keepe the soule from extremityes of presuming or despayring of which see in Article sixe both being dangerous rocks the one separating the meanes from the end running to their old liberties and yet hoping to fare well the other separating the â—nd from the meanes after all their humblings yet thinking there is no mercy for them See Ier. 2.25 the Lord by this light at a creuis holds vp the soule from both Secondly Hee encourages such to beare the yoke of the law as otherwise for the tediousnesse of it would shake it off Thirdly Hee deales according to the capacity of their weakenesse because they cannot beare much terror he eases them and because they dare not hearken to much comfort at once Esay 63.9 he giues them a little at once in the former shewing himselfe a pittifull God who delights not in the misery of any poore soule vnder his lode or to adde sorrow in the latter a wise GOD to feed with a few crummes when morsels will not goe downe and to refresh with drops when draughts cannot bee digested Fourthly Hee doth it for the honour of his owne worke of calling hee hath promised to call those whom hee hath chozen which hee should not doe if hee left them in these briers Numb 14.15 Moses tels the Lord If hee should leaue his people in the Wildernesse the Nations would say Because hee could not bring them into Canaan hee left them there So this is a strong cause And lastly by this hope he shewes them that he is as able to giue them his full promise and the effect thereof sound peace as he can stay them vp from sinking when they are at so low an ebbe of casting downe Not to speake of the method that God takes with his to begin early to reueale himselfe to them in his smaller prouidence and susteinings that they may learne to trust him the better for euer after euen in the greatest Q. By what meanes doth he worke it Ezra 10.2 read the place A. By presenting to them duly the sight of a possibility to get out of their terror That hee deales not in Afflicting his as with the wicked Esay 27.7.8 Did he afflâ—ct them as those who afflictâ—d them He will doe it in measure That he abhorres excesse in his terrors Esay 64.12 Wilt thou refraine thy selfe and hold thy peace still and afflict vs very sore So chap. 63.15 Where are thy rollings are they quite restrained Psal 44.22 23. Wilt thou alway bee angry Forget to shew mercy No hee answers himselfe Esay 57.16 I will not contend for euer nor bee alwaies wroth for the Spirit should faile before mee and the soules which I haue made That he barres none from him who barre not themselues 2 Chron. 15.2 That there is a necessity of afflicting them with such tedious terrors or else he delights not in it Read Esay 57.17 18. For the iniquity of his couetousnesse I smote him the went on frowardly in the way of his heart viz. till then I haue seene his waies and I will heale him c. That hee hath not done this to destroy but to humble for alas Esay 27.3.4 if hee meant so What are the bushes to his consuming fire And all these he doth cause them to digest and stay themselues by and fasten vpon in more or lesse measure to keepe them from extremity causing terror to decrease and hope to succeed as we see in his course with Iob as tedious as it was Iob 32.40 in sending Elihu and chap. 40.1 2 3. in speaking himselfe for the proportion both doe agree Q. Iâ— this hope grace or can any such bee said to beleeue it A. No hope is the fruit of faith this hope goeth before faith Yet it is such as the Lord enableth to vphold them betweene the horrours of the Law and the grace of the Gospell the LORD being as truly in his way with them whom hee will bring home euen in the first seed and beginning as in the perfitings thereof if wee knew assuredly who they were See Acts 15.18 Q. What are the markes of this hope A. Such as these First In the entrance it is very weake and staggering betweene feare and hope very doubtfull Ionas 3.9 Who can tell It s a great hazard Onely as it is in Gold-weights the least straw will cast them so heere it
somewhat cut of our selues the imputation of the righteousnesse of our Lord Iesus remoouing our guilt and bestowing on vs pardon acceptance to fauour and right to eternall life as adopted heires thereof And in this respect we are regenerated and borne again by reconciliation Secondly by the estate of grace in somewhat within vs which is the Inherency of that Image of Christ infuzed into vs and abiding in our nature soule and body and all the powers and faculties of both purging out and killing old euils and planting good anew in the stead thereof In both these stands the new creature renewed in Christ to true righteousnesse and holinesse in this World and heereafter to the glorious image of God in perfection And this latter concerneth our Renouation Q. Doth the Text mention any more A. Yea the instruments of applying these good things to vs And that both outward and inward Outward the Word and Sacraments He nameth not the Word but yet includeth it For a seale is nothing without a couenant He meanes theÌ„ that by the word of truth the Couenant of Grace offring vs to be reconciled to God preached freely generally without exception to such as need it to all sorts ages sexes conditions the Lord as by an externall ordinance doth apply and conuey these good things of Iesus Christ to his elect And then hauing so done he sealeth vp and assureth them by the answerable seale of Baptisme Then the inward instrument of application without which the outward is barren is the worke of the Spirit of regeneration which attends the Word and Baptisme and washeth the soule by the power thereof euen the Spirit of Christ To the which end this Spirit doth ingender the grace of faith in the soule for the apprehending of our part in our particular Saluation and Regeneration Which grace of faith although it be not heere named yet is implied sufficiently in this worke of the Spirit For there is no other way for the Spirit to settle these benefits vpon vs but faith onely as in the Articles following shall appeare And thus we see how the Apostle doth in this text most pithily contriue the chiefe heads of this Part as in the Articles following appeares The Articles of the Second Part. Q. What is the first Article in this Second Part Article 1 A. That there is a Deliuerance ordained and granted to miserable man out of this his thraldome As the matter of Adams creation lay before the Lord at his free choise whether to create it or not so the obiect of Redemption fallen man lay at the Lords courtezie whether or no he would deliuer him If man had beene wholly left to himselfe his mends had beene in his owne hands in all outward miseries it s otherwise a man may be lost in a forrest and perish pursued by enemies assaulted by diseases oppressed by death perish without help Heere not so misery was the furthest from meriting but not occasioning mercy the Lord freely out of meere mercy beheld misery and when there was none to saue he himselfe did yea vsed this ruine as a meane of declaring himselfe to man the author of a farre more excellent estate then he lost by his fall And this purpoze of God the Father to permit the fall that he might worke his owne endes thereby viz. the setting forth of the riches and treasure of his grace of election in Christ by the meanes of calling and the Gospell is that which the Holy Ghost doth make the obiect of the admiration and astonishment of men and Angels Who pry into this mystery as the Cherubins into the Mercy seate So that first note In the most wofull mine of man there is a deliuerance See these texts Eph. â— 1 1. Thess 1. vlt. Luke 1.74 Esay 63.5 And secondly it s appointed by the Lord out of the vnsearchable treasure of his wisedome vsing it as a meane to declare himselfe to his Church in all those excellencies of his attributes especially the coniunction of mercy and iustice which in the creation could not appeare See Col. 1.27.28 Eph. 2.10 Q. What vse may be made heereof A. Singular vse and that many waies first To stay the heart of a distressed wretch in the sight of his misery by this light and dore of hope Although farre from beleeuing it yet by hope to sustain it selfe by from vtter sinking Oh blesse that fountain which could not bee dryed vp by sinne rather occasioned it selfe to mercy by misery Wonder why Angels were left remedilesse not wee Ponder it in our deepe feares and remember the Gospell of deliuerance is froÌ„ God as well as the Law of terror despaire not the Lord cuts off none who cut not off themselues Secondly let it teach vs to gather to our selues a Article 2 strong bottome against that slauish feare and enmity of our spirit against GOD. Why oh man If GOD were as thou framest him where had thy hope beene Dost thou not see that the LORD IESVS himselfe came from the mercy of an enemy Is then anger alone in God who against the cry of infinite iustice had a deeper mercy in store darest thou call him an hard Master or aduersary who of his owne will and loue cut off his owne plea and deuised a deliuery when no man or Angell could dreame of it Is hee like to reiect a poore soule who hath layd the foundation of his grace in such a foundation as Emanuel Thirdly let it teach the Ministers of the Gospell to looke to the order and substance of their teaching The order not to mis match these two doctrines of the first and second part of the Catechisme teaching this before the other be well grounded in the hearer For the substance taking heed least they defraude the soule of this point when shee is low brought but to offer it as an vpholder for a time till more come But fourthly and especially let this bee a meane to carry a poore heart that would faine beleeue quite beyond and out of her selfe The meditation of this freedome of Gods purpose first especially for the glorifying of himselfe in all his attributes should rauish the heart and carry it out of the basenesse of selfe and selfe-endes into the streame of this soueraigne will and glory of God It should bee aboue our owne saluation And it cannot be well conceiued how those preparatiues to sayth should be wrought in the hearer sauingly and not slauâ—shly as endeauours of our owne except this streame of Gods glory and ayme at his owne endes aboue ours be set before our eyes to abandon all selfe-respects in the matter of sayth and saluation Let vs diâ—â—gently try our owne spirit from the true Spirit of Grace by this marke Q What else doth this Article containe A. Besides this that God hath not left man to sinke in his owne misery but hath in his deepe wisedome found out the way of his deliuerance this Article aymes at a further end viz.
for if the surâ—ty faile in any point his vndertaking is vneffectuall Greatmen must haue their Peeres to acquit them no common persons Sâ—e Rom. 1.3 Eph. 1. vlt. Q What is the vse of it A. Briefly this to stay and comfort an heauy heart in the view oâ— the hainous circumstances of her sinne making it out of measure sinfull as depth of continuance odious greatnesse against knowledge meanes of grace with an high hand Bee not dismaid Hee that is thy surety made not thy peace for small and some but all and the greatest so that thy thought must be how to receaue this fulnesse Heb 9 14. not for the greatnesse of the sinne The Lord Iesus offred himselfe vp by his eternall Spirit that an eternall Maiesty might bee appeased for sin of an eternall guilt and curse and such is all sin but especially crying sin his merit is more out of measure deseruing then sinne is sinnefull and hath merited far more happinesse then Adams sinne forfeited Get humblenesse and faith and then thy great sins shall be as deaw to the sunne and as a spoonefull of water cast into the Ocean Q What is the third thing considerable A. Vnion of both natures into one person by the vnconceauable work of this Spirit of God It s much that a soule and a body but much more that flesh and the Word should be really one person I doe not say that the Diuinity of Christ was a nature as the humanity for Christ was so a nature that yet a distinct subsisting person of himselfe But the meaning is that this person of the Word tooke the nature of his flesh into his person therein to subsist The flesh of Christ was no person as Abraham or Dauid but a nature onely hauing no subsisting of it selfe at all but as it dwelt in the Godhead As Misleto is no plant of it selfe otherwise then it fastens and subsists in the appletree So that Iesus Emanuel God and man vnited was the third qualification of the surety Assistance could not haue caused identity or samenesse onely hypostaticall vnion could do that By vertue whereby not onely properties are communicated to ech other in forme oâ— speech as The Lord of life was slayne GOD dyed c. but in reall manner the efficacy of the one nature was imparted to the other Yet this vnion doth no more admit confuzion then separation no not in the lowest degree of eclipsing in death or the graue See text Ioh. 1.1 â—say 1.4 Call him Emanuel Mat. 1.23 Q. What is the vse heereof A. Most sweet lo all broken soules in their approch to the throne of grace What is so bottomles and vnsubsisting a thing in it selfe as a soule in the anguish of conscience Yet euen then looke vp to Emanuel and he will vnite thy poore empty bottomlesse spirit to his owne person that in him thou mayst haue a reall beeing and subsistence Oh poore soule who thinkest thy selfe meerely lost in this thy estate In time thou shalt see it was mercy brought thee to be out of hope in thy selfe that the hope of thy wel beeing might be in him for euen the flesh of Iesus himselfe had the like vnablenesse of subsisting except the second person had taken it to himselfe Q. What is the vnction of Christ A. It is a consequent vpon his personall vnion whereby the Godhead made the man-hood full of himselfe and of all gifts and graces of the Spirit meet to enable him to his worke of mediation and by name separated him from men to be excellent as to be the Prophet Priest and King of his Church That this was from the wombe appeares by sundrie glorious effects exceeding man as that in Luk. 2. at twelue yeeres old Yet especially his Baptisme was the anoynting of him to the entire and immediate execution of these Offices for therein hee did more fully receiue the anoynting with the Oyle of gladnes aboue his fellowes as was prophecied Psal 2. Esay 42.1 and Esay 61.1.2 He was Priest to satisfie and pray for Prophet to teach and King to rule and deliuer his people And these offices do mutually serue each other The vse is that wee his members might acknowledge him an eminent Mediator as hauing a calling from GOD as those three sorts of Men had vnder the old Testament And that we might be out of doubt that the acts and suffrings he performed were allowed according to that voice This is my well beloued Sonne in whome I am well pleased heare him And that wee knowing into what treasure the Lord hath put all his graces euen the flesh of Christ might there seeke and finde them all Therefore 1. Cor. 1.30 Paul sayth Of him are we who is made vnto vs of the Father wisedome as a Prophet righteousnes as a Priest sanctification and Redemption as a King Ioh. 1.17 Reuel 1.6 The Lord hath made him whatsoeuer his Church needes that of his fulnes we might receyue grace for feare And that we also in our measure together with vnion to him might receyue his vnction and become Prophets Kings and Priests to God and be conformed to our head in all his excellencies not in the poynt of his meritig but of his Graces Q. Proceed to the fourth the former part to wit the merit A. This is yet more essentiall then the former three The fourth then I say is Actiue obedience of Christ I do not separate the actiue from the passiue as if eyther alone could satisfie or as if I ascribed the effects of eyther to the one without the other but yet distinctly I speake of both for the vse of each of them to the soule Marke then what I haue noted The Lord Iesus became piacular for vs not onely by bearing our punishment but by translating vpon himselfe the reall imputation of our guilt with out the least measure of inherent guilt This latter would haue disabled his person for he must be separated from sinners Heb. 7.26 yet the want of the former would haue made his merit none of ours and his death vniustly inflicted Therefore he was made Sinne originall and actuall all the sins of the elect were charged vpon him that he by his perfect obedience might disanull them and bring in and settle vpon vs perfect righteousnes And as the miâ—ery of a man stands in both sinne and guilt and staine aswell as in curse so must our Surety performe righteousnes aswell as beare the curse Now this righteousnes of Christ is both his Naturall and his actuall opposite to this naturall and actual vnrighteousnes of Adam I say both the purity of his humane nature infused by Vnion aâ—d also the obedience to the whole Morall Law to the vttermost extent thereof And this is as true a part of the material cause of our iustification as the other of the Passiue though not to be disioyned Q Whereof doth this Article obedience consists A. Of the whole conuersation of our Lord Iesus his
all the members the power of this satisfaction that it might worke Faith in those that want it and confirme it in those that haue it Esay 53. vlt. The Prophet adâ—eth this to the powring out of his soule that he prayed for the transgressors And S. Iohn giues him the name of our Aduocate with the Father for this cause that the Church may enioy the fruit of his death continually And the Au hor to the Hâ—brewes saith That hee euer liueth to make intercession for vs. The High Priest vnder the Law appeared once a yeere with blood in the Holy of Hoâ—ies to bring forth a generall reconciliation but the Lord Iesus for euer And as the ends hereof are many to wit to present the prayers of his people vnto God to hoâ—d them close to his Father and keep them in hâ—s loâ—e to couer their daily offences and continue their iustification and acceptance to vnite them one to another and to protect them from enemies so especially to blesse the Ministery of his Gospell for the breeding Faith â—n the soules of the elect by the preaching of this his blood and death As we may see clearly in Iohn 17. that Heauenly chapter where all these are described Marke then it is not enough for the Lord Iesus to procure the price of our peace but he plyes the Father with it and offers vp by his eternall Spirit the merit and valour of his satisfaction for the effectuall drawing of the hearts of his people to beleeue the Gospell His blood is the seed of the Church for what wete Word Sacrament but tor him but that which doth cherish this seed and giue a body to it in the consciences of men is the application of it by this intercession More fully thus As by fulfilling all righteousnesse the Lord Iesus hath pleased the Father and is so gracious to him that hee grants him whatsoeuer hee asketh so doth Iesus to the vttermost improoue this fâ—uour and applieth the comfort thereof to all his that they may vnderstand how powerfull and preuayling hee is to obtaine whatsoeuer hee desireth And hence it is that till his Ascension the Comforter could not bee sent but after when hee prayed then came hee and brought to mind and sealed to the hearts of the Disciples whatsoeuer they had heard preached before So that when wee see the preuayling power of the Word and Sacraments in the weake Ministery of flesh what shall we ascribe it vnto but the power of this applying worke of our Aduocate who conueyes sauor of life of brokennes of heart faith and Regeneration thereby into the soules of his And in this respect h is the Key of his Fathers bosome and fountaine to vnlocke and set it open beeing sealed before for Iudah and Ierusalem to wash in as Zach. 13.1 Q. What be the vse heereof A. As it is singular for all vses to the Church in generall and all the liuely members thereof in all Concernements of it whatsoeuer as acceptance of their prayers beeing perfumed with the sweet incense heereof protection of their persons safegard against enemies sustentation of their soules in grace perseuerance and the like so especially that which wee read Heb. 10.19.10.21 Seeing by the blood of Iesus wee haue a liuing way made vnto vs by his flesh Let vs draw neere with a pure heart in assurance of faith Oh! it should bee as a welspring of Saluation for euery dry soule to come vnto euen in the greatest barrennesse deadnes and feare of heart that the merit of Christ should not belong to it Doe but consider this Aduocateship of Christ continued foreuer for thee Iesus Christ yesterday to day and for euer Heb. 13.8 to this end that the Gospell and the preaching of the promise might bee liuely Heb. 4. pearcing and powerfull to diuide the ioynts and marrow and to create in thy soule the fruits of the lips which is peace If thou hadst the Kings Sonne for thy Aduocate to the King for some suite wouldst not thou thinke there were life in it Therefore go not to the Word and Sacrament any more with a dead and sadde heart as if there were nothing in them saue an outside of mans voice and efficacy to perswade behold a Christ in them who by his applying power conueyes into them strength sauor perswasion and grace that his poore people may not heare his Word as a dead letter or receaue the Scales as dumbe elements but as diuine ordinances assisted with the Spirit of Christ and therefore able to breed faith in the soule and truly to carry it into the streame of his Satisfaction What is the vsuall complement of most people in their hearings and vse of meanes but this That the Minister is vneffectuall to them they heare with small light or quickening of heart The promise they grant to be faythfull and the Sacrifice of Christ full of merit but they are so to such as mixe them with sayth Why poore soule doth the Lord so offer thee Christ in his Gospell as if he lefâ— it to thee to shift for faith Is not faith his gift who gaue Christ Diuide not the things which God hath put together Deceaue not thy selfe in the condition of faith and assure thy selfe the Lord Iesus will giue thee both meat and appetite the obiect of his righteousnes Reâ—e and fayth to beleeue it also He is Alpha and Omega the author and finisher of our faith Heb. 12.2 and hee doth liue for euer with GOD to make good his Satisfaction to his people by giuing power to his word to breed faith that as it cannot be without it so it may subsist in it and our faith might not rest in man but in God Vse 2 Secondly let all such bee exhorted to deny their owne strength conceits hopes or feares and as oft as they go to the Word remember it is a Word of reconcilation And therefore looke vp to this grant Master of Requests and apply the worthines of this Prayer to thy poore empty soule say thus The cause of my vnbeleeuing hearing is my little respect to him who hath the Key of all grace if I could looke vpon him and say Lord Iesus conuey some part of thy Fathers fountein into my heart deriue it by a channell for then once into me Oh thou shouldst find the Spirit of perswasion to reuiue yea to fill thy soule in thy Vse 3 hearings Yea lâ—t all the faithfull Ministers of God coÌ„fort themselues in their weakenesse and defects of preaching in their deadnesse of heart to the worke of Faith in the little successe of their labors in the wofull hardnesse of heart in the people the Lord Iesus by his Spirit of intercession holdes them as his Candlesticks in his right hand hee doth as those two oliues Zach. 4 assist his Lamps and drop in this oyle of gifts and grace vpon them hee doth make them as Paul Zach. 4.5 able Ministers of Reconciliation that by them and out of
their nothing hee may create the fruit of the lips peace and he well vphold Gospell Ministery and the power of both in the midst of the enemies and although they be neuer â—o fâ—râ—â—us yet Mica 2.7 His Spirit shall not be streightned but his Word shall still bee good to such as walke vprightly And of these two Articles seuen Branches so much Q. What is the third Article of the second Part A. That the act of God the Father imput ng rhe merit of the Actiue and Passiue righteousnesse of our Satisfier to a sinfull soule is the true formall and being cause of his Iustification Q This Doctrine of Imputation is somewhat darke to me Rom. 4 6. 2 Cor. 5.17 therefore explane it and first the phrases vsed by the Holy Ghost for somâ—time he speakes of Imputing somewhat sometime of not imputing and againe in one place hee speakes of Imputiâ—g righteousnesse sometime of Imputing Faith to righteousnesse Rom. 4.5 Cleare these termes A. By the terme of not imputing Sinne and not imputing Righteousnesse he intimates in how many respects Châ—ist hath holpen vs to wit both to forgiuenesse in the one being made sinne for vs and to acceptation in the other by clothing vs with his righteousnesse yet so as by both Actiue and Passiue righteousnesse iointly not seueraâ—ly considered Conferre Psalm 32.1 with 2. Cor. 5.17 where both couering sinne and reconciling are made the effects of not imputing sinne By the second phrase we must conceaue one thing to bee meant For its familiar with Paul to vse these two phrases for one thing namely imputation of Faith and of righteousnesse Not that faith can in any sence be our righteousnes but because Christ apprehended by faith is the same thing with Faith it selfe in the Scripture Besides we know faith must euer concurre with imputation in the act of it and therefore the Holy Ghost honors it with the name of being imputed to righteousnesse That Faith must needs so concurre note three things in this worke First God enables the Soule to beleeue on the Lord Iesus by the promise and the spirit thereof Secondly the Soule yeeldeth and consenteth Thirdly God casteth heereby this righteousnesse thus beleeued vpon the Soule and imputes it to pardon and life Faith then alway concurres with imputation the life wherto may be said of iustification which it were blasphemy to ascribe to faith seeing its God that iustifieth but yet Faith is still said to iustify because of her necessary concurrence The which Phrase is tropicall the instrument being put for the principall agent Otherwise in proper speech alas How shall poore faith apprehend in the soule an infinite righteousnesse except we take it thus that God by faith as his owne instrument doth conuey all the obiect of Christ at once into vs And this I would haue the Reader to marke for two causes The first to decide that Question so much demanded whether faith apply Christ in each of his merits particularly or no To which I say that it is the worke of God the Father to proportion the merits of Christ Iesus in particular to the soules need its God the Father who accepts the merit and therfore he onely can proportion it Poor finite faith though it know neuer so much of the particular merit yet cannot do it because the merit is infinite Faith onely hearing the offer of God already reconciled and appeased by this merit to be freely tendred to her receaues this tender as God makes it that is all the Lord Iesus made by God to the soule wisedome righteousnesse and what else soeuer So that whether wee comprehend the thing offred or no it s no materiall if we beleeue the offer to be truly made to vs we receaue it in the kind wherein God bestowes it and in a word when we cannot comprehend it the Lord comprehends vs. So that faith is casting of the soule vpon the offer of Christ from the Father giuing him all at once in all his good things which the Spirit reueales and the more the better yet faith is not in this most to bee admired for particular applying each benefit but for her accepting of what the Lord hath couched in the offer that is whole Christ Secondly I say this answer is to be noted against a Schismaticall opinion of some that hold the Act of Beleeuing to be that which God accepts to iustification A dangerous conceit which makes Christ a meer seruant to faith and vnder the colour of ascribing honour to faith takes away all Christs preeminence For although this opinion exclude not Christ wholly from the reckoning yet in the act of iustifying it onely giues all to the worke of faith And they say As the act of Adams sin condemned him so the act of our faith iustifies vs. But the Paralell is foolish and absurd Adams sin might condemne himselfe and vs but our faith can neither saue ours nor our selues of it selfe that which it saues vs by is the obiect and merit which it apprehends and that by the act of Gods imputing it to vs. Q. You seeme to make imputation an act of Gods free grace but the word is vsed as an act of iustice for Paul saith To him who worketh righteousnesse is imputed by debt A. I answer Paul there opposing Iustification by works and iustification by Faith Rom. 4.4 5 for the more curâ—ant expression vseth one word in both cases but very improperly For it s as if a man should say to his debtor Pay me an hundreth pound and I will impute it as an whole discharge This we know is no proper speech for in such a case its small thanke to him to impute that for which hee is bound to giue acquittance so that imputing properly is gracious For it is such an act of God as comming betweene our beleeuing and his iustifying doth not legally take any discharge of debt from vs but doth graciously impute that which is not ours as if it were ours for the making of vs guiltlesse and accepted Q I conceaue you somewhat better Howbeit I still see that imputation is of such a thing as is our owne really why then not as well of a thing inherent viz. a righteousnesse of our owne as the Papists dreame A. Because these two haue a winde difference viz. to be really made ours and to be from or inherently in vs. The righteousnesse of Christ imputed cannot iustify vs except it be ours how be it it is so not because it comes froÌ„ within vs but because it s cast vpon vs and in a word it s not first in vs and then imputed but first imputed and then made ours Q. But can meere imputation make a thing really ours A. Yea. Nothing can be more reall then imputation The imputing of a man is reall when he imputes an vncertain and vndue payment as if certaine and due and this is good and firme among men 2 Sam. 19.19 23. Dauids not imputing Shemei's rayling
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
6.6 7. Ephes 2.1 1 Cor. 5.6 7. Q. What is the last benefit A. Glorification of the whole man after the Resurrection in Heauen Which is that ouerplus of Christs purchase and exceeds Adams happines Ephes 1.14 consisting in the partaking of that purchased possession of Glory and Immortality not of Paradise vpon earth but in the presence of GOD. This is that benefit which answers the perfection of Adam though farre aboue it for it shall bee a filling vp of the soule with the perfect Image of God in light and Holines and that by sight of the Glorified sence beholding God as he is and wholy transformed by the Mirror of his Maiesty to Glory so farre as our soule and body are capable of to the vttermost And this Benefit is the fulnes of the former It is the execution of the election of God for wee were chozen to Glory It s the perfection of our imperfect vnion in this life It s the end of our calling for wee are called to honor and immortality It s the fulnes of our Adoption for we haue onely heere the right but there the inheritance of sons It s also our finall Redemption and Sanctification because there all teares shall be wiped away and death shall be no more and we shall do the will of God as the Angels and be sanctified throughout in body 1. Cor. 2.9 1. Ioh. 3.2 soule and spirit without spot or blemish and so liue eternally See Scripture for it Rom. 8.30 Rom. 6. vlt. 2. Thess 1.7 8. Mat. 25. vlt. Col. 3 3 4. Q. You haue somewhat resolued mee about the Doctrine of this Article now conclude with the vse A. The vse is eyther particular touching euery of these or generall of them all together For the former I must be short for I am in a sea of matter Let it be vse of Examination whether Christ be ours or no. And first try it thus whether this rich treasure of Christ offred vs in the Gospell did euer affect our hearts and rauish them with his louelinesse The LORD wee see offers him not bare but with all his furniture which way so euer we looke we shall discerne his excellency He is one â—f ten thousand Can we make a song of our Beloued of his Head Cant. his Eyes Lockes Necke Body Feet and is hee more beautifull to vs then all beloueds else Surely else we were neuer truly married to him except for his sake euen our fathers house was despised When Eliezer came to Rebecca Gen. 24.53 to fetch her to be Isaacs wife he discoursed of his wealth cattell Siluer and Iewels â—nd for the purpose brought out his Gold bracelets and ornaments which Isaac sent her But what came of it did shee slight the offer No but went with thee messenger immediately If Gods Spokes-men in the bringing forth these benefits of Christ haue wonne vs thereby to go with them it is well Secondly seeing there is no man but will be ready to say yea try therefore againe thus No man is marryed to Christ except he haue his dowry to shew Our marriage to Christ is as the old marriages were wont to bee in which the husband brought the dowry 1. Sam. 18.25 A CHRIST without â— dowry is no husband All men say Christ is theirs but they remember not how God hath made him ours 1. Cor. 1.30 our wisedome righteousnes and the rest If wee can shew our marriage Ring beset with all these Iewels we may be beleeued Surely if euer God turned our face from Egypt to Canaan called vs by his voyce out of the world to himselfe if euer be made vs one with himselfe and our soules the Temples for himselfe to dwell and delight in the fruits of our vocation and vnion will discouer it Try them then in the feare of God If we be in Christ we are iustified Where is then that change of our feare and bondage into peace where is that deciding witnesse of his blood Heb. 12.13 14. Rom. 8.34 crying better thinge then that of Abel where is that courage that sayd If God iustify who shall condemne that boldnes of a debtor discharged by his Surety that can say I know the hardest I shall not perish I dare looke my creditor in the face Againe if we be in Christ we are reconciled Where is ioy and welfare then of heart Can a fauorite go in and out before his Prince without gladnes of heart Is it not well with him that he liues vnder the fauor of the King How shouldst thou be accepted and beloued of God and be so sad and as a stranger to this ioy why then are thy garments so darke And why are thy goings in and out thy duties thy prayers so few thy beholding of his face so seldome thy fayth so little set on worke for dayly pardon thy hand so shrunk vp in taking this golden Scepter by the end wheÌ„ yet thou knowst the fauor thou hast will beare thee out Moreouer thou sayst Thou art an adopted Son of God in Christ Why Tit. Are al things thine as thou art Christs Christ Gods Canst thou say All things are pure to thee Is the wife in thy bosome thy children cattel seruants moouables house and land thine Hath the Lord of all giuen them in loue to thee as his Son or daughter Iob. Canst thou visit thine habitation with ioy Darest thou hope for Heauen as thine inheritance Canst thou pray with the spirit of a son that lookes to be supplied saying I am thine saue me hath the Spirit of Christ made thee to cal Abba to cry with grones not to be vttred Then thy boasting is not in vaine Try thy selfe both in these the rest Thou sayst thou art redeemed but prooue it also for if it be so then that bondage of thine to sinne and the lust thereof and that bondage by sin that keeps thee froÌ„ beleeuing is taken away in some measure Thy tongue is none of thy owne thy eyes eares feet members are bought with a price and the Lords yoke is sweet to thee And as thou aâ—t this redeemed one so is he thy Redeemer thy protector thy defence so that the floods of waters shall not come neere thy soule he will deliuer thee in sixe troubles and in seuen and his loue shall be thy banner and his buckler thy Couert so that neyther Sinne deuill nor gates of Hell shall preuaile against thee The like I might say of tâ—e rest But I shall haue occasion to touch them in their due place Onely I say Except Christ with his benefits be thine deceaue not thy selfe for he is not thine he and the spirit of these benefits go together and he who hath not the spirit of Christ is none of his Q. What is the other vse of this which you call Generall A. Manifold â—nd fiâ—st Inst ction to all Chrâ—◠〈◊〉 to ponder wisely this Article of the difference order and nature of these
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
to be difficult as especially the two latter for as I freely grant faith to be the gift God wrought by his Spirit so I would faine know what you meane by those two latter viz. The condition of faith and the relying of the Some vpon the offer of God Expliaine these A. I will endeauor it And for the former as before in the point of Vocation I shewed what I meane by the Condition of faith so briefly I answer it is such a Qualification as God requires of one who may beleeue the promise of reconciliation to belong to him True it is if wee looke at the power of God he could in a moment set a man in state of grace out of the state of corruption but in this wee must looke at his will reuealed and what is most agreeable to the spirit of Bondage The Lord knowes it is no easy thing to beate a man out of himselfe when the sence of his burden lyes vpon him therefore he so prepares him that he shall not deny but that he meanes him well euen when he deserues least And surely it ought not to seeme so strange a point if wee weigh the Scriptures which neuer speake in any other language We read in Zach. 12.10 and 13.1 that when the Lord would set open a fountaine to his Church for sin and transgression he first put into them the Spirit of grace and compassions or Supplications causing them to see him whom they had pierced and mourne bitterly If we see the fulfilling heereof in the Gospell wee shall find that this Spirit of mourning went before faith as a preparatiue Reade Act. 2.37 when those murtherers of CHRIST heard that he was the Lord of life who offred life vnto them by Peter they were pricked in their heart saying Men and Brethren c. Now the Apostle answers Repent and beleeue Read these seuerall conditions of fayth Mat. 5. Blessed are they who thirst they who are poore in spirit they that mourne for theirs is the kingdome they shall be satisfied and Mat. 11.30 Come to me all that are loden and I will ease you What thinke we are not these conditions of a thing as yet wanting to wit of beeing comforted eased and satisfied The like I may say of that Ezek. 36. touching Seeking God I will doe this for them pardon them yet I will be sought for it by them So that its playne that the Lord meaning to bring the soule to beleeue prepares it first Q. What is it which workes these preparations is it any other thing in the world then that which worketh fayth A. No doubtlesse The Spirit of grace accompanying the offer of GOD in the Gospell doth worke both in the soule howbeit by degrees the former at the first and the latter after and that according to the measures of enlightening perswasion which the soule is capable of As wee see in deepe Melancholy and Sorrow that which at the first seemes harsh and cannot be endured yet by degrees the Spirit is glad to embrace In the morning wee see there is more light comming from the Sâ—nne then that which followes the rising of it for it sends more and more light before it rize So here The offer of Christ to the soule and the goodnes oâ— the offrer doth imprint in the soule some steps and prints of it in a more remote degree as to see a possibility of mercy to stay the soule from faynting when yet it is farre from resting in it And as the Spirit addes more light and sauor of it so it workes the heart to the making more toward it if some barre of Satan or corruption let not as by mourning for that sinne which offended such a good GOD although yet I apply not this goodnes and so by desiring it to bee my portion and seeing all other things to be drosse to it and so of the rest The summe is the Lord by these meanes enlarges the heart more and more to thinke that mercy to belong to her which she feeles to be dayly presented in more orient colors and to be the offer of him that needed not to offer it and whereof she feeles more and more need so that as the purpose of God appeares more cleerly to it so the timorous soule makes neerer and neerer to it till it come to rely it selfe at last vpon it And who feeles not the experience of this in himselfe that as light encreases so the soule is bolder to venture and feeles eft one step eft another to be wrought of hope stay good affections of sorrow of desire when yet she dare not iudge such a Iewell as mercy to be her portion And to end this what our sence may conclude in the scattering of darknes by degrees in the aire vpon the approach of light although till the Sunne rise the day is not perfect the like may bee sayd heere in the wanzing of feares more and more by the approach of the promise when yet the day starre of righteousnes is not risen Q. But I obserue that many doubt of this for sundry causes first they obiect Nothing can please GOD without faith now its sure Godly sorrow and desire please God and therefore what need wee seeke a further way when Faith may be said to containe them all How answer you this A. I say this It pleaseth God that these steps toward Faith be wrought in the soule though I deny that they formâ—lly pâ—ease God as acts proceeding therefrom For there are three acts of the Spirit in them that heare The first a meere common worke which hypocrites may haue The second a gracious sauing worke as faith proper to the Elect. The third I take to be a middle worke which as it is not grace formally so neyther is it a common worke but such a worke of the Spirit as stands in order to faith certainly following and this is good in respect of that it produceth to with Grace it selfe which shall not bee hindred but perfited in due time And of this sort are these preparations Now to make these the worke of Faith is inconuenient for although a soule to bee conuerted hath a seed of Grace remotely cast in by the Spirit which shall be perfected yet how absurd were it to say That a man hath that which hee mournes for the want of or which hee desires to haue I say in that respect in which hee mournes and desires it otherwise I doe not doubt but where there is true Faith there may bee a mourning after more It is obiected Faith may be and not discerned I answer For a time it may and in some degree or temptation holding vnder but not in an habited and settled manner of absence Q. What say you to the second doubt This opinion seemes to crosse a truth That conuersion is wrought in an instant A. I deny it not by this assertion for as it is in the wombe that there are some preparations naturall in the fruit to
his fierce anger that we perish not Lo they melt into teares of blood within them they fast put on sackcloth on themselues and their beasts and make a ruefull spectacle So doth the soule heere leaue taking thought for it selfe take thought for the Lord saying Oh wofull man that I am whom the Lord should be found of when I sought him not who had care of my happinesse when I cared neither for him nor my selfe Oh now the soule sees strange sights which was blind before Now it sees patience in the Lords offer and saith Rom. 2.3 If thou hadst taken me in my riot vncleannesse raking vp heapes to my selfe hypocrisie security ciuility and pitcht mee into hell in my impenitency thou hadst beene iust I had my mends in my owne hands Besides this it sees bounty in God all the long time of ignorance and wonders that the Lord should endure such a wretch so stole in sinne old and new to treade vpon his â—arth breathe in his ayre feed vpon his creatures enioy marriage protection health credit successe and the like being blessings onely for them who haue Christ the Lord of all whom I haue not But that to all these he should adde the chiefe mercy Christ and his good things which the world lying in euill knowes not yea pin them vpon her sleeue heaping offer vpon offer seconding one with another and wayting till the dew of the night had wet his lockes Oh it makes him astonisht Whence came those clockings of thine Lord those knocks at the dore of my conscience those suites of thine to be let in those importunities allurements perswasions and cords to draw mee out of my old course Nay more that Spirit of thy grace to dryue them home to present them really to me conuince me of thy faithfulnes Oh these do euen powre out the heart into sorrow which was dead and shut vp before When the Lord is instant and deales as if the soule should be the gainer Oh it makes it confesse that the violation of such grace by contempt is the most fearfull wickednes in the world This is to lament after the Lord and to see him whome hee hath pierced Q. Proceed to another A. The soule rests not heere but breakes out into desire that it might liue to glorify this grace and partake of it that it might magnify it before all the world and giue witnes to it against all despizers of it Oh this way of God in Christ is amiable to the soule and it wishes that not onely her head were a fountein of teares but the heart also of zeale loue and desire after it and the praysing of God for it 1. Tim. 1.16 17. Oh happy man if I might euer tast so much of it as might make songs of their deliuerance And this desire breaks out into longing hungring after this righteousnes no hunted Hart so braying after waters as this after saluation and to see into the riches of this mystery And as the hungry belly sits not still but deuizes all art and wayes yea breakes stone walls to fill it selfe so this soule faynting after a deferred mercy is restlesse neglects no meanes hearing Sacraments conference questions meditation and rusheth through armies of discouragements reproaches wrongs and losses for the getting of these waters of Bethlem that it might powre them out in sacrifice of thanks to the Glory of Gods grace Zach. 12 1â— Especially it vtters it selfe in supplications and requests to God that he would accomplish her warfare and put all her teares in his bottell against the day of saluation come and till hee heare and answere in his accepted time Thus wee see it dallyes not but plies GODS season Q. Adde one or two more A. The soule sets an high price vpon this saluation and recompts the seuerals of it that it may see the invaluablenesse of this Pearle Mat. 12.44 hauing spyed the Pearle withdrawes it selfe hides it ponders the worth of it viewes the particulars of it as one would do of a purchase and by so musing of it sets the whole man a fire with it in the esteeme and value thereof Oh! that the LORD of grace should impart himselfe in his secret of mercy to such a one as I that hee might glorify this worke aboue all the Creation I see it is his cheefe obiect that out of a ruine hee might set vp the Throne of his Glory in the soules of his Elect and bee magnified for it by them and in their saluation Oh shall not this rayse vp my affections I say not aboue my money Pleasures Marriage Ease Hopes and Paradise below but euen my owne priuate saluation Poore soule if God had not sought himselfe in thee what had become of thee Hee saued thee for his Name and shall not that name of his be set vp and shrined in thine heart aboue all Idols which brought and layd such a treasure in thy lap and would chuse thy saluation to bee his Master-peece in which he would make himselfe admired in those that beleeue both heeâ—e and at his comming 2 Thess 1.10 refuzing to be glorified in his owne wisedome except thou also mightst be saued Oh! the sence of this and the benefits which the soule enioyes in Christ the meanes thereof rauisheth the heart with the price of it and causes it to compt of all things heere as drosse Phil. 3. that one day it may partake the happinesse of it when all hypocrites shall gnash their teeth for forsaking such an offer Q. Conclude with the last for these may serue to giue a tast of the rest A. It lastly empties the soule of her selfe Euen as the Queene of Sheba beholding the Glory and wisedome of Salomon had no spirit left in her but was ashamed of her owne siilinesse and as Peter Luke 5. beholding the glorious power of Christ in bringing so many fishes into his net when he could catch nothing was amazed So doth the Lord in this case Hee causes that lothnes and resistance of that proud heart that sauors no grace or fayth to quaile and faile vtterly takes away that corrupt selfe and selfeloue which is offended at his grace And as the Word of the Prophet bidding Naaman wash and bee cleane being once digested draue him out of his humors and distempers so the brightnes of this grace offred to the soule doth deuoure the opposition thereof Especially it turnes away the soule from her owne ends in seeking saluation shee dares not now ascribe to her owne duties hearings prayers affections preparation but casts them into the Sea that life may be preserued She feeles the great ends of GODS Glory to worke all these in her but no way as workes commending her to GOD but as sparkles of that Spirit of Grace which by these steps drawes her home to GOD because hee will saue her And therefore in all these she is humbled in her selfe and naked as one that is no better then she was in point
told them of a sonne for how could this and that stand together Nay wait vpon God and presse vpon him by prayer to performe his promise vpon this condition Elisha being to forgo his Master asked him that his spirit might be doubled vpon him Elia told him it was hard to grant howbeit if he saw him at their parting he should Now what did Elisha did he start from him Could any thing deuide him No he would be sure to keep the condition of the grant and so did For seeing Elia to ascend he cryed My father my father the Horsemen of Israel and the Chariots thereof and so in taking vp the cloake of his Master hee receaued his Spirit doubled Oh that this wisedome were in vs Rather the sinne of our hearers is after they haue spent a great part of their life in getting the condition they are so farre from heartening themselues to beleeue that God will perfect the worke of faith with power that they are ready to float betweene these two the Condition and the Performance If they be vrged to beleeue they fly to the condition saying yea if I had the condition but I am farre from mourning c. If they be vrged to the condition then they answer yea if I could beleeue as if these were works of our owne not the Lords rather the one contrary to the other then agreeable I end therefore with this caueat Let not the Deuill deceaue thee about thy condition and then hold what thou hast and let nothing so beguile thee as to deny Gods grace and so doing plead with the Lord humbly that he would not frustrate thy hope of which hee hath giuen thee such a pledge and in his best seasoÌ„ he wil assuredly answer thee Q. Now come to the latter branch What is it to cast the soule vpon a promise or to beleeue A. It is the last worke of the Calling Spirit of GOD wherby an humbled sinner doth cast himselfe vpon this Word of God Be reconciled come and drinke come and I will ease you or the like offer will charge or promise of God for pardon and life This point is of all others the chiefe and therefore I choze to refer it to this place as the vse of all that hath beene spoken ioyntly considered for wee know a fiuefold cord is not easily broken and yet no one twist thereof might well bee spared Fiue diuers grounds haue beene handled in this second part First God the Father our enemy hath cut off his plea and found out our deliuerance Secondly The Lord Iesus accordingly hath satisfied the iustice of God that mercy might haue free course by the procuring of a righteousnes Thirdly God the Father accepts this for a poore sinner as if hee in person had satisfied and therefore offers it to the soule most vnfeignedly without hooke or crooke Fourthly He offers him not nakedly but with all his rich furniture to draw the soule to fasten vpon him Fifthly He offers him to each poore member of his Church there to dwell for euer both in grace and Glory Now conclude I demand what one linke of all this chaine were not strong enough to draw the heart to settle it selfe vpon it And yet I must say this That the Word promise of God is the immediate thing which faith relyes vpon although strengthened with all the rest A little therefore of the nature of this promise Q. How many things are required to this consideration A. Two in generall The one to gage the promise and offer of God as a mariner would sound the depth of the Sea lest his ship should be on ground to see whether it be able to beare the weight of the soule or no and answer all her distempers and feares fully The second if it appeare that it is able to susteine it then to rely and cast it selfe vpon it confidently for her owne pardon and saluation Q. How shall the soule rightly gage the depth and strength of the offer and promise which it cannot reach A. Although the mariner cannot himselfe by his owne fadom touch the bottome of the Sea yet by his line and plummet hee can sound it as well as if hee could reach it with his hand and so fasten his Anchor vpon it so heere the plummet and cable of the Word wherein this strength and depth lyes will helpe vs to find it out so farre as may serue our turne The hand of fayth touches the depth of mercy conteined in the offer by the direction of the Spirit in the Word which tells vs what is contained therein Q How many things are conteyned in it A. Many things of which by the way I gaue a touch in Article three but heere I will open further Looke thither and see what I sayd of the freedome and Simplicity of the offer Now adde more touching the nature of the Word of promise which is Gods expression of the offer at the full Three things then the soule must looke at to bottome it selfe vpon the promise of Reconciliation and deliuerance First The wisedome of the Lord. Secondly The strength Thirdly The faythfulnes all which as sure grounds the Lord hath hidden in the promise of mercy to a poore sinner that is vnder the condition Q. What is the first the wisedome of GOD in the promise A. I may say of it as the Holy Ghost sayd of Salomon when hee called for a Sword to cut the Child All Israel sawe that God hath put the spirit of wisedome into him to doe iustice So God hath shewed all wisedome in the promise to settle the soule And that in two respects first of himselfe secondly of vs In respect of himselfe because in reuealing his heart of loue to the soule onely heerby and no other way he teacheth vs that he who is God onely wise 1 Tim. 1.17 could in the depth of his counsell find out no other way so wise and sufficient as this to ground the soule in sure peace towards him Christ and the promise in him was that which seemed the wisest of all wayes in the thought of God especially to vs vnder the Gospell See Heb. 1.1 After sundry wayes the Lord spake to our Fathers in darke times as dreames Vrim visions but now by his Sonne and Word the engrauen forme c. Note how this course is called the best and wisest and holdingest of all as hauing more in it then all the rest Oh! we would thinke in our shallownes that one from the dead Angels or reuelations were better But wisedome it selfe hath pitcht vpon this way all things considred as the wisest of 〈◊〉 Secondly in respect of vs For it is suche way as callâ—â— vs to fayth a promise hauing relation to beleeuing it without wch it cannot profit vs. Now if it bee without vs how wâ—â—e a way is it to quash and dampe our base spirit of Selfe-conceit and selfe endeauor and to abase our pride that he who boasteth might boast in the
Lord So that the promise is like the Map which a wise man shewed once to a foole that boasted of his Lands bidding him to point out his Lands in the Map which beeing narrow hee could not doe And so went away ashamed Note then for this first wee all would bee compted wise many in these daies chuze to be compted rather dishonest then vnwise Well let vs then be wise for our selues and wise to saluation in châ—zing this way of a promise to ground our soules vpon We see not the Lord but if this be a wiser way then that thinke there is somewhat in it more then at first might seeme and fasten vpon it Q What is the second bottome in a promise A. The Strength of God Read 1. Sam. 15. The strength of Israel cannot lye meaning in his Word So then in the Word of GOD is his strength also enough to beare vp the poore soule in beleeuing Heb. 1.3 He beares vp all the weight of the world by the Word of his power how much more the weight of a weake soule See Esay 27.5 Anger is not in mee there is a word What followes Or take hold of my strength and make peace q.d. If I bee reconciled there is strength enough in that for a sinner to take hold of eyther this or nothing Read 2 Cor. 1.20 for all the promises of God in him are Yea and Amen that is sure and strong but marke how In him the words that I speake are Spirit and life But wherein is this strength Surely in the forenamed grounds of this second part Christs Satisfaction the Fathers acceptation are those pillers of â—â—rength to a promise Without which it would not auaile to go to a promise Weigh seriously that noted text 2. Cor. 5.20 21. The Ministers of God in his Name offer and seale vp in the Word and Sacraments that word Be reconciled to God What sayth the soule to this I dare not God is a consuming fire True sayth Paul but anger is not in him Why Because He hath made and accepted him that knew no sinne to be sinne that we might be the righteousnes of God in him he that sayd In him hee is well pleased Shall a poore soule be then as Noahs doue vpon the waters Why say ye to my soule Fly to the Mountaynes Psal 11.1 if God be his strong hold If thou be vnder the condition of the promise hee is no lesse in his promise Take a similitude A man lyes in prison for debt of a hundred pound A friend comes to him and bids him come out he answers I cannot I lye heere for the debt but beeing vrged he considers that it s not for nothing he is so pressed by his friend theâ—e is some Surety hath payed his debt and then there appeares a strength vnto him and laying hold on it he comes out Read that in Rom. 3.25 God hath set him forth to be a propitiation that he might be iust in iustifying him who is of the faith of Iesus What saith the poore sinner to this O! but it is iust with GOD to punish sinne wheresoeuer Nay hauing made and accepted him the propitiation for a broken soule it is euen iust to pardon him It was mercy to grant such propitiation but hauing so done it is also iustice to pardon euen as it is not iust to take one debt twice Therefore Dauid pleades Pardon mee according to thy Righteousnes Christ hauing turned iust wrath into iust mercy To conclude this note yet a second strength in the promise for the poore soule still cauils But this is to a beleeuer I beleeue not I answer but the promise by the power of the Spirit of our Aduocate is able to doe that which it requireth it s not a killing letter as the Law Do this and liue but a quickening one Beleeue and liue it giues that it commands the soule being vnder a promise is vnder the Authority of him that bids her be reconciled It is as with Naaman 2. Kings 5.15 Wash and be cleane So he washed and lo his flesh came as a childes Act. 2. that Cripple that beheld Iohn Peter beeing bidden to arise felt strength and streightnes to come into his lims how in the Name of Iesus Ver. 12. This Name of Iesus is much more in the promise of Reconciliation Marke then If the strength of a promise be such say not It is nothing but take hold of it Q What is the third bottome in a promise A. The faithfulnes and vndeceauable vnchangeablenes of it this is a strong bottome 1. Tim. 1.15 This is a faithfull speech and worthy all acceptance Christ came c. Read that sweet place Esay 55.3 The sure mercies of Dauid and the opening of it Hebr. 17.18 Surely blessing I will blesse thee Wherein God willing more abundantly to shew to the heires of his promise the immutability of his Counsell confirmed it by an oath that by two immutable things Couenant and oath in which it was impossible for GOD to lye wee might haue strong consolation Why Because they are as two Cities of Refuge to a poore distressed fearfull soule in the pursuit of Satan and conscience to those auengers lay hold vpon Marke then if the LORD descend so low to a poore sinner as to answer all doubts by adding an Oath and a seale of his Sacrament and a pledge of his Minsters faythfulnes to assure the simplicity of his meaning g then doubtlesse it must bee his honour to performe it and hee that beleeues it not must needes make him a lyer Ioh. 3.33 as hee that beleeues sets his seale to the Word that it is true Numb 22.19 It came from a wretch yet by Gods Spirit God is not a man that he should lye Oh! then bottome thy soule vpon this faythfulnes Read Esay 54.9 Hauing made his couenant of mercy with the Church hee addes This is as the waters of Noa vnto mee for as I haue sworne that they shall no more destory so I will be wroth no more with thee with euerlasting kindnesse I will shew mercy vpon thee And againe If my Couenant with the Sunne and Moone and Starres shall faile then shall my Couenant faile with thee We rest vpon the promise of a man that neuer fayled vs much more his oath Heb. 6.16 An oath is among men a confirmation and end of all strife Oh! beware then of strugling against Gods promise because it carries the force of an oath with it Let me exemplifie it by a text 1 Kings 1.22 The Prophet Nathan and Bathsheba goe to Dauid and presse him Did not my Lord the King say Salomon shall surely reigne after me How is it then that Adonijah raignes What did Dauid Hee rowzing his weake body vp sweares As the Lord liueth who hath deliuered my soule out of all aduersity as I haue sayd so I will performe it this day Salomon my Sonne shall not reigne Was not Dauid as good as his word and durst any
hinder or crosse it No it ended the strife and scared away all the traytors Oh! beware then that thou crosse not the Lord in his promise to make him a lyer Q. These are strong grounds How should the soule rely on them Are there any directions for this A. Fayth should in these respects doe these things First shee ought to ponder well and muse vpon the promise Secondly be thorowly conuinced thereby in her heart of all these grounds Thirdly she should cleaue close to the promise against all obiections Fourthly she should humbly and wholy obey and consent to the promise And lastly she ought to plead the promise and improoue it to her owne peace Q. These are sweete duties What is the first of them A. To ponder a promise Pondering is when a man lifts any thing to esteeme what weight it beares so ought fayth to doe with the promise And that in these three kinds First to marke it Men giue no heed to Gods promises they lye hid in the Word and are made no otherwise of then as other common passages It is long before an hearer remember one of forty till some crosse driue them in as with an hammer and then perhaps he remembers some one A fearefull sinne read Esay 8.8 Ahaz slighted the promise of GOD the Prophet tels him Is it not enough for yee to slight a Prophet but God in a Prophet not marking what he promises Lo I will therefore make a promise to my Church and it shall bee marked A Virgin shall conceaue a Sonne c. Lo the cause of vnbeliefe in many is their giddinesse they are so full of froth that holy promises are as a vaine thing to them as the Law was a vaine thing in Hse 8.12 And the Word to them in Iames Doe the Scriptures speake in vaine noting the wildnesse of the heart and how the foole hauing seene this glasse forgets the Lords face Oh! the giddinesse of minde euen the wild-goose chase of the most of vs in hearing promises But beware Heb. 2.1 that ye set suâ—h a marke vpon a promise and offer of God that it may be the fayrest flower in the garden of God in your eyes The eye of the soule must guide the heart in beleeuing Set a starre vpon the margin of a speciall promise Buy that booke that culs out promises of note in this kinde Euen as euery spoonefull put into a full vessell runnes ouer though the vessell bee sound so heere looke therefore that your vessels bee empty also if ye would marke the promise lest GOD bee speaking in your cast and yee bee not aware I speake to you of my owne Congregation not without cause lest the precious promises ye haue heard leake out and this of Reconciliation in Christ and the offer of it The second is Musing of a promise chewing vpon the end of it as the cleane beast hauing obserued some of the choyce texts of Gods offer or promise annexed dwell vpon it â— the heart is the arme which must weigh a promise duely Therefore it s sayd of Mary She pondred the Angels words in her heart So did they Iona. 3.9 Oh! if God turne from his anger we shall not perish but liue in his sight This is the taking of Gods perswasions and allurements and benefits offred vs in the promise into our consideration as the Merchant Math. 12.44 he went aside and hid the pearle nourishing the gaine of mercy pardon heauen as a child would hold a sweete thing vnder the palate It is the putting of Gods cords rags vnder our armeholes that the Spirit may draw vs out of our dungeon with ease Oh! this is a riddle to men Many will marke for the time present who can not bee brought further but sticke at the birth and haue no strength to bring forth The common answer is Oh! wee cannot meditate No for the diuell knowes if ye could doe so yee might meete the Lord to settle you vpon the promise Let them whom this concernes weigh it well lest they lay heapes vpon heapes and dye of thirst Rid your soules of other scurffe get matter of promises about yee separate your selues Prou. 18.2 for this is a part of Gods worship and cannot bee done in the workes of our calling the throng of other businesse The Lord blesse this to vs And lastly make the Word of the promise familiar by frequency get it by heart till it be eazy As a man hauing many friends yet hath some one hee makes his bosome friend to whom he powres out his whole heart as Ionathan Dauid did 1 Sam. 20.41 So did Dauid make the promise his Counceller and companion Ps 119.24 And so should we do As if a man that hath a suit or a crazy body will powre out all into the bosome of a Surgeon or Doctor of Phisicke he will hide nothing but tell them his whole heart Oh! wee boast that the Minister of God knowes least of our minde But if we deale so with Gods promises we are like to fare worse Oh how seldome are our doubts and feares powred into the bosome of this companion How would it stay vs and speake to our hearts In the feare of God let not the offer and promise of God be strangers to vs. Q. What is the second worke of the soule A. To bee conuinced of whatsoeuer hath beene sayd of the wisedome strength and truth of God in offring and promising pardon to a sinner See Ioh. 16.9 The Gospell shall conuince the heart of righteousnes This followeth the former Due weighing will cause the soule to see the whole heart and meaning of God in a promise and to bee vnder the authority and euidence thereof Else no beleeuing Heb. 11.1 fayth is called an euidence and demonstration as light at midday conuinces the eye of it selfe So heere the soule must see God nakedly in his promise as in a mirror see 2 Cor. 3. last Ver. As the virgin is conuinced that her husband is the man aboue all other layde out for her As it s sayd of Laban Gen. 24.57 when hee saw how matters stood betweene the seruants message and Rebeccas affection sayd Wee can say neyther more nor lesse against it for this thing is of the Lord. This grace is the worke of the Spirit making the soule to begin to thinke Surely I am the partie whom GOD meanes for I haue the condition wrought and I see hee is plaine and hath no subtilty but is as he seemes hence a secret insinuation of heart arizes I may bee the soulâ— whom GOD will pardon for whom should hee meane but such a one as I Open it a little by the like At the Assises when prisoners are examined by the Iudge the euidences are called forth to declare against theÌ„ for thâ—ft or murder now when they are sworne and witnessed the Iudge telles them they are but dead men Why The Iudge saw them not rob or kill No but he lyes vnder thâ— conuiction of
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
by faith in me Note the phrase Iustification is much ascribed to faith As Act. 13.38 Rom. 5.1 Rom. 3.25 but heere sanctification also So Act. 15. Hauing purified their hearts by faith 1. Pet. 1.22 And Saint Peter Hauing purified your harts by faith to the obedience of the Gospell Yea the Apostle Paul Ephes 1.13 seems to make faith to bee the instrument of the spirit sealing the soule After ye had beleeued ye were sealed by the spirit of promise faith attending the Spirit in beleeuing the promise it selfe doth further attend also the seale of it and applies both to the soule The reason is because although the seale is aboue a word yet it 's by a word and with it and not else Q But here it a great scruple how faith should be the apprehender of both these at once viz forgiuenesse of sinne and renuing of the soule For who sees not how wide a difference there is betweene receauing a thing without vs as imputation of righteousnesse and a thing really inherent in our natures as the image of God and renouation A. I grant the point needeth due consideration yet as the Lord shall guide me I will endeauour to answer it And seeing the truth hereof is as cleere in the Scripâ—ure as any one therefore the manner thereof wil the better be found out To this end note that faith being the instrument of the spirit in both the acts of regeneration I meane reconciling and renuing doth of necessity attend the worke of the spirit in both If then it be true which I sayd that the spirit reades a lecture of the Couenant to the Soule according to the whole purpose thereof then needes must faith do likewise euen follow the direction of the spirit in applying them equally to her selfe for faith is as the eye of the handmaid to the Mistres that is do that which the spirit suggesteth and takes all which the Lord offers her euen the Lord Iesus at once and wholly If the spirit say take Christ both for pardon and sanctification lo it takes him for both together of the former there is no doubt Let vs see for the latter Eph. 1.18 the Apostle prayes that the eyes of the mindes being enlightned by faith they might ver 19 20. see the exceeding powerfull and mighty worke of the Lord Iesus in them that beleeue that is whaâ— hee can doe by the power of his death and resurrection So in Eph. 3. end he praies that they might haue Christ dwel in their harts by faith that so they might comprehend his length and depth that is take him as hee is to the soule and haue the knowledge of him that passeth all knowledge beeing filled with his fulnesse So that faith takes the Lord Iesus in his fulnesse that shee might bee compleate in him both for mercy and sanctification So if we looke Ioh. 17. vlt. As thou O Father art in mee and I in thee so thy loue may be in them and I in them Marke Christ is not onely offred to the elect to be for them in pardon but to be in them to dwell to rule to comand to exercise power ouercorruption and for gouernment to bee as a soule in the body to act guide and beare sway in them as the branches in the vine out of which they wither so that the promise offers Christ both for vnion of reconciliation and also Communion and influence of grace In both which she takes him for he is not diuided a pearle is little worth being broken Now then looke how the hand of the Prophet was vpon the Kings in shooâ—ing so is the hand of the Spirit vpon the soule in beleeuing and as the hand of the writer vpon the learner to frame it his way so is the spirit vpon faiths hand And as the wax takes all the whoâ—e print of the seale so doth faith of the promise by the hand of the spirit So that although its certaine that nothing is more vnlike than the things themselues which faith applies in the manner of apllication the one taking a grace onely imputed and resting onely in the act of God casting forgiuenesse vpon the soule without any addition of inherent goodnesse to it the other taking Christ as infused and dwelling in the powers of the soule yet this puts no difference vpon the apprehension of faith seeing with one hand and one act both the Lord offers them the Spirit ioynes them the soule beleeues them The spirit is that which doth order these two benefits and settles them vpon the soule and in the soule but faith with one hand and act doth receiue them according to the seuerall vse and seruice as the spirit pleases to apply them It pleases the law to conveigh a Copy-hold by Court roll and a free hold by other conveyance of writing seale deliuery and possession but the same hand takes the copy and receaues the liuery and season So heere Q. What doth faith in the application of this Gift of Reneuation or the new creature A. Two things It workes the heart to be renued by an argumentation See 2. Cor. 5.14 For the loue of Christ constraineth vs because wee thus iudge c. Marke faith iudges the matter aright and passes a sound verduict vpon it If Christ haue so loued vs how should our soules earne toward him in all conformity to his blessed nature faith is in this as in all other respects a deepe Logician shee argues for God strongly shee brings euidence vnanswerable for him that as a she carries about her the marke of a diuine cause beeing the most Divine worke of God that ever hee did since the Creation above all the gifts of Adam and ayming at a better end so she carryes also strong reason to move the soule to bee like to her workeman and to resemble his holy nature The word constreine vs signifies such an hemming in as of the beast in a Pound or Pinfold that is put into it and câ—nnot get out by any euasion so doth faith controll the heart that it cannot wind out must needs yeeld to bee as hee who hath imputed his righteousnesse to forgiue her that is righteous and holy The very savour and instinct of faith tends to holinesse she serves to abandon nature to set vp holines in the soule As she settles an imputed holinesse to iustifie from Christ so she cannot rest till she her selfe partake it within Such things as are alway lying among sweets cannot chuse but resemble and sauour thereof Faith comes from the divine breath of God and is his gift therefore cannot degenerate but as riuers flow from the sea and runne thither so doth faith come from God and returnes to him shee sins not till shee haue so pleaded for God that she haue drawne the heart to sauor him in his holinesse And secondly by infusion She is the Tunnel of the spirit to convey the renuing of the holy Ghost into the soule As the hand of the workman
in his Spirit This of all other things searches a false heart whatsoever part of him seemes to have some image of God sure it is it is not in his spirit In spite of him his thoughts purposes and affections are voide of him The streame the frame the bent of his soule warps from him and goes another way The most subtile hypocrite can but come to this to delude himselfe by the strength of knowledge and some dammings of the streame of his corruption but as for the turning of it by a strongâ—r to a contrary motion that can hee not attaine to there is no dissembling of a new Creature Once a Phylosopher in 30. yeeres made an iron frame of a man to speake but as one said of him Oh fine scull without braines so here may be said Oh faire out-side without a principle of life and spirit Let us consider this although an hypocrite may grow to this to delude himselfe and make himselfe not to see his defiled principle yet he can never purge it out while he is so For the Image of God is set up onely in some out-roome and when his lust comes in place there is no routing for this this must yeeld to his base ease pride lust which are set up in his inner man and beare sway And secondly the hypocrites image of God is onely a counterfeit of it it s no free principle acting him from within so long as some torrents and violent pangs are up in his passions so long as he is under some streame of powerfull preaching or deepe feares or sudden humours of affection he seemes some-body but when these are past he is like himselfe as dead as ever I may compare him to Davids old body in which there was no heate left they sought out Abishag to keep heate on him but more then he had from her he had not and therefore he dyed instantly notwithstanding her So is it here So long as the five is within the water it hold it but no sooner out but all is empty when the Word is gone and violent causes he wanzeth and discovers those corrupt evils of uncleannesse and prophanenesse which the word suppressed But with the new Creature it s otherwise he is borne of God and sinnes not with consent when outward props faile loe all failes not he mournes for the want of old helpes but in this want he abounds with the comfort of the inner man the principle of grace which is immortall and whose being is of God Secondly its use of consolation to a beleever the Lord esteemes Vse 7 him by his best part his bent and streame and not by his defects The Apostle Rom. 7. Not I but sinne in me I serve God in my spirit ver ult As a man cals a dunghill precious for a pearle in it and as a man would cal wine mixt with water wine and corne full of weedes corne because of the better part So here the spirit and bent of the heart denominates a Christian with God Thirdly Its use of examination for all that would be sure Vse 8 to know the new Creature to be formed in them Try it by the roome wherein ye place it the best things require the best place The image of God in Christ drawne by the spirit will endure no roome but the most inward spirit of the soule If the enemy besiege a King hee must breake thorough many doores and locks ere he come at him because hee is in his privy chamber Try thy selfe then by two or three marks If the new Creature be set up in thy spirit then wil the stream of thy soule goe with him and to him as the riuers to the sea Thy plotting thy diuising fore-casting and whole wisedome shall serue for him how his honour seruice Sabbaths and himselfe may be set vp where thou hast to doe The Spirit of a Drunkard or Mizer will not so plod about the pots or mony as thine for God Thy tongue eares and all will bee for him Thou maist step out of the way but still thy bent will be to serue him and speake for him in thy spirit If memory or great words faile thy spirit will bee for him as that poore man was for Christ Ioh. 9. read the allusion Againe the sauour of thy heart will be in and for him The bent of the soule commonly goes where it delights and to that which is precious to it try thy selfe by this What hath got thy heart Where is thy treasure If Christ in a new creature bee it lo the very instinct and ioy of thy heart will bee to him other things shall be vnsauory thou shalt stinke in the nostrils of an old man and he in thine And secondly try thy selfe by this The spirit of the soule is the chiefe part of it there is the whole streame If the new creature be set vp there God is serued withall the might the male not the female all the courage and strength Pro 23.26 no cost is too great The whole cost of all thy powers members gifts authority credit wealth experience shall runne in the streame of holinesse No vnbeteeming one can be a new Creature for hee is free borne The minde we say is the man If that be for God all the inferiour faculties will side with him as Iezabels Eunuches with Iehu as the lesser wheeles of the perpetuall motion did the first moouing Master wheele That engin when it was seene in the Court was not so admirable as this Q. Conclude the Article with the vse of the fourth branch Vse 8 A. It affords vs among many this onely one That wee learne to esteeme the Sacrament of Baptisme otherwise than most of vs doe Did wee know and beleeue it to be that Lauer of Regeneration and Channell of Christs divine nature and properties which are conveyed to the soule by it as Peter cals it The washing not of water but the Answer of the soule by the resurrection of Christ telling vs wee are washed by the Spirit of our God and ingrafted into the likenesse of his death and Resurrection by it surely we should make other vse of it then we doe And the doctrine of the Couneant would sinke the deeplier into vs by it if wee could vse it as the instrument to put on the Lord the holy Ghost and fire But touching the wofull contempt of Sacraments I shall elsewhere treat if God will Let this be sufficient for this Article The second Article Q. PRoceed now to the second Article A. The second is That the Lord requires that this new creature thus framed in the soule breake forth into the whole course and conuersation That is that holines be exercised and set on worke in the course of our life which sometimes in the Scripture is called the ordering of our conuersation aright See Psal 50. vlt. Gen. 5.24 sometimes our walking with God Gen. 17.1 Luk. 1.6 sometimes our giuing vp of our bodies as sacrifices to
God Rom. 12. so also our liuing righteously holily and soberly in this present life sometime our seruing him in feare all our dayes sometimes the hauing of a good conscience Act. 25.1 and lastly Iam. 3.13 the holding out of a good conuersation See Matth. 5.16 So 1 Pet. 3.2 that seeing the good conuersation c. Read also Eph. 5.8 2. Pet. 3.11 What manner of conuersation c. Q. What meane you by this word onely our open carriage in the view of the world A. No but the round or wheele of our whole life within or without towards God or man As appeares by that in Heb. 13.5 let the course be without couetousnesse by which hee doth not onely condemne open oppression or vsury but the wheele of the thoughts affections and endeauours of couetousnesse Q. How many things are to bee considered in the opening heereof A. Two things first the Circumstances secondly the Substance of this conuersation Q. How many circumstances belong to it A. Some concerne the persons who must lead this conuersation some the conuersation it selfe Q. What are the former A. That this conuersation bindes all sorts equally to the good behauiour without prescription or exception and that in mens seuerall estates conditions relations Estates as in prosperity or aduersity Iob 1. Thou speakest like a foolish woman Shall wee serue God for good and not for euill Conditions as in each trade or calling each common respect of sexe age each condition of degree inferiour superior each sexe whereto adde all other regards as time place publike or priuate occasions and accidents be falling as either alone or with others at home abroad and the like Lastly relations as Masters seruants parents children husbands wiues Magistrates Subiects our selues or strangers within our roofes and so of the like A maine and great enclozure at once cutting off the infinite obiections and cauills arising from such personall respects Some would exempt themselues by their greatnesse as our common speech imports they are very good folkes for so noble or so rich or in such place Why thy place puts vpon thee so much the greater seruice Others pretend their meannesse as if the Lord ouersaw them as motes in the Sun so many poore seruants in great houses thinke that the Sabboth and religion is for their Masters as for them they shall bee passed by So some ignorant people alledge this new learning is for Schollers and so young ones excuse themselues by their greenenesse old ones by their feeblenesse c. But as this nett of obedience is strong enough for Lyons so the mashes of it are small enough for flyes Q. What are the latter A. Three Order Proportion and Beauty Q. What is the order of good conuersation A. That the chiefe and maine seruices of God bee preferred before the meaner in time and in priuiledge In time thus that first religious course be attended then worldly If a man should paint the body of a man and set his heeles vpward how disguised were it So for vs to go and moile our selues all day long and then at night with a dead heart and a drouzie spirit to fall to prayer oh how wofull This is out of order and a setting of cart before the horse since that should haue been first done and the belly attended after Mat. 6.32 first seeke the kingdome Secondly order of honour That is when two seruices met which cannot both be done at once that the lesser giue place to the greater Except necessity or mercy do hinder which is no breach of duty but an omission onely for the time and a returne vnto it in season And in this point a good conscience is the best interpreter Q. What is proportion A. When there is a sutablenesse betweene duty and duty In the members of the body when some one for the part exceedes the proportion of that part or of the other parts there is a disguizement As when the head is bigger then an head should be or bigger then other parts which should exceed it for example when men in their zeale exceed the rules of wisdome and are too hot and eager or when they are exceeding zealous for religion and the Sabboth but extreame cold and remisse in point of iustice and righteousnesse and keeping touch with men Secondly when there is no sutablenesse of harmony as in the body if one member bee comely another deformed â—he face comely the back crooked it 's a blemish So here when there is good behauiour between couples abroad but great oddes at home when men haue very good gifts to speake but very bad to practise none better in compassion to the poor none worse in matters of conscience toward God in their calling marriage or vse of libertie Abner was a very good Captaine to Saul but an adulterer Ioab to Dauid but a murtherer So the Prouerbe runneth hee is no mans foe saue his owne but loue must begin at home and issue to others Q. What is Beauty of conuersation A. As in the body beauty and amiablenesse ariseth from the good temper and fit coherence of parts so in conuersation beauty is that grace which ariseth from the giuing to each qutie her due respect not onely doing it but looking how as Rom. 12. the Apostle tels vs let him that giueth do it in simplicity hee that ruleth with diligence he that sheweth mercy with cheerefulnesse Eccles 8.1 wisedome makes the face to shine It is not the bare doing but the due tempering of it with the right quallity that sweetens it And where this due manner is generally obserued it makes the whole conuersation beautifull and sauory yea sets a lustre vpon it These three may serue for a taste of the rest Q. Now come to the substance of Conuersation To what heads may they be referred A. To these three especially Either those graces which do qualifie a good conuersation Or those subiect things wherein conuersatioÌ„ consists or the obiect which conuersatioÌ„ looks at Q. What are these graces of conuersation A. Some are generall qualifications of grace concerning euery part of conuersation one and another others are speciall gifts of the spirit seuerally belonging thereto as the actions of life requires Q. What are the generall A. To giue a tast of all by some of the chiefe they are either graces of quality or quantity the former seruing to the due manner the latter the due measure of holy conuersation And of the former sort are these I speak of som of the chief 1. Wisdome 2. Simplicity 3. Sincerity 4. Integrity 5. Faithfulnes of I doe which a word for opening of their natures remembring that not here write treatises but onely a view of things at largehandled in the ministry Q. What is Wisedome A. A grace of the soule whereby it draweth the sanctified knowledge of the mind to the particular vse of her conversation as occasion is offered Col. 3.16 And it is a determing of generals to specialls both of actions
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
daily to the shaming purging out and consuming of these lusts Gal. 5.24 Bring them as the heifer in sacrifice to the hornes of the altar and binde them thereto that they breake not loose And call vpon the Lord for his spirit that the arrowes of the Almighty may be in vs and the power of Christs death might be as venom to giue these lusts the deadly blow and bane and to drinke vp the sin of these affections in vs Let it seriously smite our hearts and let our affections take reuenge vpon vs forth Corruption of our affections Let vs not excuse our selues for our nature for that defends a lesser sinne by a greater for what can be more wofull then when sinne by custome hath hardned vs to a nature Remember wee how hideous effects these wild beastes haue wrought in our liues I say our wealth our inordinate loue our mirth our sorrow feare and indignation How might Dauid with sorrow haue recorded his distemper against innocent Mephibosheth 2 Sam. 19.29 Hezekiah his great ioy and iollity in the comming of those Embassadors Esay 39.2 and the truth is the greatest woe and repentance which euer betided vs in our life may well be fathered vpon our passions Some bringing themselues by them to needles suits of Law pursuits of enemies losse of their estates fines imprisonments a brand of reproach among men as not to be liued with and if not so yet a continuall bondage of spirit and vnfitnesse to any good either to calling prayer bearing of our crosses or family and marriage duties and all by our inordinate passions Fourthly let vs apply the merit and looke at the example of the Lord Iesus in all the whole conuersation of his affections how holy was his zeale against those defilers of the Temple Mat. 21.12 his loue to that young mans forwardnesse Mat. 23.13 hatred of those hipocrites the Scribes and Pharisees sorrow for our sinnes in the garden cheerefulnesse in conuerse withall sorts to winne theme weeping for Lazarus pity to the poore widdowes dead only sonne Luk. 7.13 Oh! the sauor of his example and merit of his affections who as hee abhorred all stupor of heart so neuer faulted in the euennes temper measure of them either in the defect or excesse should rauish vs and excite vs if true members to purchase the like we should euen conceiue holy heate of spirit before these rods Fifthly when we haue got these good affections learne wee to take a due marke of the right obiects of our affections and that will shame vs when by loosing or mistaking our right marke we doe fasten them basely and indirectly Our anger is to good to be set vpon carnall reuenge it will serue to be imployed about Gods dishonour Ephes 4.26 our loue is too good for base lusts mony and pleasures Psa 118.1 it is made for the Lord and for his Saints Psal 16.2 Our hope of a vaine Paradise heere is better set vpon heauen 1 Cor. 15.19 and so might I say of our sorrow that it best befits sinne our owne and the times If we would thus direct our affections they would start backe when other obiects lay clayme to them Lastly let our maine direction be to get our soules settled in peace in the sweete assurance of our Reconciliation with God and that we know the worst that can befall vs that no sinne sorrow or enâ—my can depriue vs of that crowne and this peace will calme vs and rule our spirits that neither feare nor hope shall much vnsettle vs but we shall possesse our soules in patience in the midst of all distempers As a wicked heart casts vp mire and dirt like the Sea so the affections of the godly are calme and quiet and the wheele of the Conuersation goes on in a most wel ordered manner And so much for these Q. What rules giue you for the third of actions A. Herein wee can giue no particuler rules because they are infinite but bring the generall rules to particular and incident occasions Therefore for the ordering of this conuersation let those foure vsuall golden rules direct vs that wee as neere as we can look to first our grounds secondly to the due manner Thirdly the true measure fourthly the right ends of our actions Touching which the lesse may serue because they trench vpon some former rules Q. Touching the first what is it to be grounded A. To be sure we haue a word to shew for our warrant either in doing or not doing or suspending for although the action may proue bad in the form which is good in the nature of it yet that which is bad in the ground and nature cannot be possibly well done For without knowledge the heart is naught Pro. 19.2 2 Pet. 1.19 Now the word will passe censure vpon it either directly or by consequent and therefore we must attend to this light especially in darke places And if wee cannot informe our selues alone through ignorance we must make it a booke case and aduise by all meanes with other for truth lyes deepe sometimes This is a maine ground and is exceedingly transgressed I wil not here insist vpon them as go against light because the godly abhorre it while they are themselues but euen of them many sorts faile 1. Some wil do many things vpon custome and taking your grounds for granted when yet they haue none These are to be informed that they may know themselues to do well as well as do that which is good without thank 2. Others do many things in the twi-light hit they misse they not vpon assured ground not considering that as well that which is done without faith is sin as that which is against it 3. Many take vp grounds onely in their generality and faile in the particular determining of the generall to their occasion and so sometime exceed sometime limit the word whereas they should go according to the word closely in the extent of it Thus many limit the 2. commandement to grosse idolatry of Pagans securely go on in your own idolatry wil-worship as the Papists Others take their own preiudice deuotion good meanings to be good grounds as blind people And lastly others corrupt the ground by false glosses these sundry waies 1. By adulterating the word both of rule and example in scripture and making it sound as they list This is to crooke the rule and then work by it thus those Pharisees 2. By corrupt error of mens traditions as in 1 Pet. 1.18 receaued from the father alledging Vox populi vox Dei but it is not a common cry can ground an action 2. By Satans cunning and dice-play as he dealt with Eue ye shall not dye Gen. 3.4 Thirdly the imposture of our owne hearts easily beleeuing it lawfull which we eagerly desire and so bribing the iudgement to giue in a false verduict to deceiue vs as the messenger that went for Micaia 1 King 22. and as a bribed iudge will
force a good iury to bring in a false answer that he may sin by preuiledge Lastly and especially through the neighbour-hood that good hath with euill oft-times who would not commend the pity of him that refused to smite the Prophet 1 King 20.36 or the fact of the good midwiues that saued the women of Israell Exod. 1.19 and who would not at first discommend the Leuites for slaying their brethren Exod. 32. But wee must doe no good that euill may come of it and where God discharges the conscience from a Law there is no transgression as in the borrowing and robbing the iewels of the Egiptians appeares Therefore let vs cleaue to our grounds abhorre all doubtfull generall erroneous ones take paines to discerne betweene the colors of good and euill and beware we be not lead by the errour of wicked as 1 Pet. 3. end and Ephes 4.14 Q. What is the right mannor of actions A. So necessary is this rule that it reaches to all our actions yea the most indifferent in her nature and such as wee are not tyed to but are arbitrary yet when they are done are to be done in a right manner or else we sinne And this manner of doing requires two things First that they be done in the estate of well pleasing Secondly well pleasingly for the former it is an assurance that the person pleases God Heb. 11.4 for the latter it is a cleauing to the quality of performance that it be pure To the pure al things are pure in their lawfullnesse yet euen pure things must be done purely also as I noted before in the Beauty of Conuersation each action hauing in it a peculiar quality to commend it as there I noted in diuers instances And therefore next to knowledge the eye of the soule must call for this true mannor that withall closenesse entirenesse humblenesse faith wisedome loue cheerefulnesse resolution it may performe that which is good But I repeate nothing Q. VVhat is the due measure of Actions A. That the Lord be served with the best of us within by the best bent of our soules without by the best extent of our abilities and that wee keepe no false measure within vs. Our course is to deale with God as buyers and sellers doe each with other buy by one measure and sell by another So we when we trade with God are content hee should sell to vs by the largest bushell heaped thrust and running ouer but we repay to him by a cut scanty one But as we doe or would fare at Gods hand so should we measure out vnto him and in all that we doe to him or for him call forth the best of our spirit and bent of heart all our courage and might and also enlarge our actions to the greatest extent we can in number and in degree that our goodnesse may be as diffusiue and exemplary as without hypocrisie and within within our compasse may be But I haue spoken of these two before of the one in the Subiect of Regeneration of the other in the grace of Measure Looke backe to them Q. What is the true end of all good actions A. It is one of the maine of all the rest For as the end and scope of a thing giues it the being so a childe of God is more properly obedient in his end then in any hee may faile through ignorance or weake carriage or measure but in this is his glory That the desire of his soule is towards the Lord and that he may approoue himselfe to haue had an vpright ayme at the Lords ends the glory of his name good of his brethren and peace of his own heart whatsoeuer else he failes in in preaching in prayer in mercy and compassion in Sabboths in example yet that in this he is voyd of guile See Pauls boasting 1 Cor. 1.12 we haue had our Conuersation in sincerity c. This was Abimeleck's praise for the moral of it that he had done it with a pure intent It is that God lookes at Psal 51.6 It was Dauids reioycing that he walked in the perfect way Psal 101.2 and Asa his prayse that in all his distempers he still held vpright in heart Oh this a dâ—fficult worke As hucksters deale with their milke honey and wares they mixe them with waxe water and trash for the vantage so doth our heart seldome any action but some dreg and dead flye of our owne aymes and ends is ready to defile it Beware therefore and let a true end steere all the actions of our life But of this before in the grace of vprightnesse Q. Proceed to the third branch of the substance of conuersation concerning the obiect thereof what is it A. It is two fold either our Spirituall Conuersation with God himselfe or our Conuersation with man in our common life Q. What is our conuersation with God A. Godly conuersation as Peter calles it is that communion which a renued soule hath with God or in a word it is the soules enioying of God so farre as here may be and it is either inward or outward Q. What is inward conuersation how manifold A. It is twofold either the life of faith or the exercise of the Graces of the spirit within the soule Q. What is the life of faith A. The soules enioying of God Christ our Sanctification by all his promises concerning life and godlinesse And a faith at the first drawing neere to God did cleaue to him in Christ by a promise for reconciliation as in Article 6. of the second part so it proceedes and improoues Christ her sanctification for all needes and vses of this present life For as Paul saith if being enemies wee were reconciled to him by his death much more by his resurrection wee shall partake his life And againe If he haue not denyed vs his owne Son how much more shall hee not with him denie vs any thing Now saith vnderstanding whole Christ in sanctification to be made hers 1 Cor. 1.30 doth draw as a man would draw lines from a Center to the circumference on each side so particuler promises of vpholding the weake soule in each condition that so she might say in all Now liue I yet not I but Christ in me And the life I liue I liue by faith in the Son of God and againe The iust man liues by faith not as some inuert it The iust by faith shall liue Q. What promises doth faith liue by in Christ A. To speake of all were endlesse for a draughts sake I referre them to foure heads First estates Secondly meanes Thirdly duties Fourthly graces which may serue for the rest The sum is Iesus Christ is the life of the soule throughout and as before and without Christ the soule liued a naturall and common life of selfe world pleasures vanities so shee now liues the life of Christ in all those foure And shee is thus said to put on Christ that as a man in his apparell doth all the workes of this
yeelding subiection to the head for conscience If these rules and the like were obserued how might the order of this one part set an order in all other parts of our course whereas the disorder of this wheele causes all other to be distempered children vnruly seruants vngouerned and all out of frame And when once things are growne to extremity then they wish they had never met as indeed the truth is miserable is that marriage which the bond of necessity holds together Q. VVhat rules are there for mens Calling A The Calling being so great a wheele of Conuersation for where we worship God one houre we ply our Callings a great many had need to be well ordered First Beware of picking quarrels with your Callings change not Callings at your pleasure though I deny not some cases may fall out to compell a change but cling to thy Calling to keepe thee from noysome lusts ease sloth and leud company which nothing but a Calling will prevent As that Martyr blessed God for honest wedlocke so doe thou for an honest Calling Secondly Vse it not for the base ends of gaine money and the like for Gentlemen haue as much need of Callings as poore men but to serue prouidence to mortifie thy lusts and prepare thee for the duties of worship knowing that else thou wouldest vanish in religious duties and be wearisome to thy selfe Thirdly Let an order bee set in thy Calling that it hinder not Religion in Family neither let Religion hinder thy calling but both know and keepe their bounds Fourthly Neglect not thy Calling suddenly to attend vpon needlesse pleasures trauells companies and so leaue thy family in a distemper without either prouision or gouernment but in stead of these abide diligently in the Calling in which God hath set thee without wearinesse Q. What is the rule of trading man with man A. That men seeke the good of a Common-wealth not a priuate The prouerbe is Euery one for himselfe and in this age selfe-loue hath corrupted mutuall commerce exceedingly so that if men may gaine they care not how by what shifts deceits breaches of promises running away with other mens goods borrowing much paying nothing trading with other mens stockes and so prouing bankerupts to rayse some estate to themselues by other mens detrement And this is so generall a sore that no man knowes how to remidy it though few are free from the pressure of it Q. What is the rule of conuersation in common life A. The answer of that good woman to the Prophet is excellent 2 King 4.14 I liue among my people meaning humbly courteously louing and beloued vse fully and peaceably First in our neighbour-hood wee are to practise innocency and harmelesnesse as Prou. 3.29 meaning that a neighbor lookes for good measure and to liue without annoyance Also to maintaine euill offices of lending and borrowing necessaries yea ' money to the poore except they bee vnfaithfull in which case they must be vrged to pledges to shew mutuall entercourse of loue in meeting moderate feasting and reioycing in the welfare of each other to auoid strangenesse and encrease amity auoiding statelinesse lowring discurtesies and wrongs to each other in common cases of each other grounds fences cattell and commodities Againe vsefulnesse in counselling visiting releeuing such as are in danger of ouerdripping enemies especially comforting them in spirituall complaints 2 In townes-matters not ayming at over-ruling others treading our inferiours under-feet saving our owne purses and over-burdening others but carrying equall minds and doing as we would be done to not pragmaticall and busie-bodies in matters not concerning us but attending our own and keeping our bounds Not praters and janglers of needlesse affaires not curious inquisitive censorious and the like 3 In Arbitratorships not stickling for parties but for a peaceable agreement upon equall condition betweene them and setling firme agreement upon the wisest and safest termes and so of the rest Q. What rules give ye for liberties A. There are many sorts of liberties as travellings from our owne homes companionship with such as please us recreations and pastimes feastings and the like all which are lawfull in their kinde yet must be watched unto lest too much precious time cost and heart bee spent vpon them alwayes keeping from the vttermost of our liberty and putting knife to our throat Prou. 23.2 if wee bee giuen to our appetite not powring out our spirit into them and loosing our selues in them but gathering vp either our soules to a more cheerefull returne to intermitted duties Remembring that Satan will the rather seeke to circumuent vs in the vse of lawfull because we dare not rush in vnlawfull liberties Q. Draw to an end of the rest A. Touching the family we are to set it in order not when we dye onely but much more in our life And for mixt families first this I say that they cannot chuse but find much pudder and confusion both in matters of God and their owne God is the God of order not confusion if therefore it can be let mixtures of familes be auoyded as preiudiciall to peace thrist accord and especially goodnesse For if single families are so hardly ordered how shall mixt whose heads or members differ and are loath each to stoope to one gouernement Such shall be sure to finde trouble in the flesh therefore where weighty cause requires it let the best order be settled by consent to auoyd confusion as it shall the better if all will stand to one bar and be ruled Next for the Gouernors of families especially greater let them not thinke it enough to set vp a scroll vpon their screen touching the Lawes of their houses and so passe on but withall let themselues be the life of order themselues Prou 27.23 and Prou. 31.27 looking ouer their flockes within doores and not onely for prouision of body but survey of the seuerall wayes of Children and seruants God himselfe is the father from whom Eph. 3.14 all families are called and he will take account of our Baylywick in this kinde If Ministers cannot guide their owne families how much lesse Gods Church Let order of family flow from well ordered hearts of our owne neither too remesse as Eli 1 Sam. 2.23.24 nor yet harsh imperious and tyrannous Eph. 6.9 but euen framed for this very thing as Paul 2 Cor. 5.5 with temper of gifts to gouerne sobernesse grauity purenesse and tendernesse Be not as Tygres in the hot pursuit of your owne earthly businesse letting Gods go at large both on Sabbaths and otherwise nourish no euill in your hearts that might breake out in example for what child or inferiour can honour them that carry loose hearts to God and set him not vp in the family Let God rule your children and seruants and wiues and set vp his throne in their Conscience and then a twyned thred will draw more than a cable Aboue all with Dauid purge out all the bane of drunkennesse lying vnfaithfulnesse vnseasonable riot
couert for their hollownesse bearing the world in hand that they beleeue loue God feare him are very renewd ones and new Creatures yet cast dung in the face of God and religion liuing still vnreformed in their conuersation What thinke ye to bleare the eyes of men because they cannot gage your hearts hath not the Lord once for all said it By your fruits ye shall know them Doe men gather Grapes of thornes or Figs of thistles can a rush grow without mire Can a man vnrenued in his course still an old man walke with God in an holy conuersation And who so walks in a rotten one can he be a new creature Oh! if yee be such new creatures if ye haue slaine the Agag of old Adam What meane the bleating of the sheepe and lowing of the oxen how is it that your tongues your marriages families liberties companies haue shaken off Gods yoke where is your inward or outward conuersation with God either in the life of faith or of communion and duty where is your integrity and sincerity Oh! that yee would no longer cast dung into the face of God and cease to blaspheme him before prophane ones Psa 50.20 Why take ye the Word of God into your mouthes and eares hating to be reformed Why doth this generation swarme so in these dayes of powerlesse profession hauing a forme of godlinesse but hating to be reformed This easie religion of yours shall one day scare ye ye shaâ—l wish your portion might fal into the lot of Sodom and Gomorra and such as neuer knew God! Hell shall be seuen times more hot for ye then others and when yee shall cry Haue not wee preached and professed thy Name the Lord shall answer Depart from me ye workers of iniquity Consider this ye that forget God! think that ye see the Lyon of the tribe of Iuda rending hypocrits in peeces with more fiercenesse than Publicans and then conclude with Dauid He that prayseth me glorifies me To him that orders his Conuersation aright thou wilt shew the saluation God Who would not then see this saluatirn thou in the meane season walke in this conuersation Vse 3 Thirdly it should be Vse of Instruction to all Gods new creatures to bethinke them of their worke and to stirre up the grace of God bestowed upon them in their renuing Oh! the dayes we live in are not for such a conversation as is here laid out Since the Scriptures taught this the world hath found out a breadth in Gods narrow scarse is the image of it to be seene any where in the world At Church men seeme to give way to heare it and will not deny it but still they hold their owne course the Minister cannot follow them up and downe their houses their marquets and businesse to see what conversation they lead and being left to themselus the law of a new creature is forgotten they know a farre easier way to walke this is an hard way beset with thornes they have no joy in it Oh! hast thou received the spirit of renewing into thee Then the yoke of God is easie and his burden is light Cast off thy owne mixtures doe not pullbacke thy shoulder desire no more ease then others of Gods people have felt It s Gods way the way that Abraham Isaac and Iacob David Peter Paul walked the way which Iesus Christ himselfe hath chalked out if it be tedious it is so to thy old man to whom thou art no debtor thou art redeem'd from him and his old conversation thy thoughts affections members tongue feet fences are not thine owne except thou be the old mans still but his that thou mightst now serve in the newnesse of the spirit not the oldnesse of the letter Therefore be not thine owne take some time goe into thy closet and parlee with thy soule whose am I if old Adams still the Lord requires no such cost at my hands as this no man can yeelde to this conversation that is not renewed I were a foole to bereave my selfe of my lusts and liberties if I be no new creature But am I one truely then I must walke in all this conversation uprightly and entirely though never so weakly Lord Iam. 3.13 read it let it finde favour in mine eyes let it not seeme tedious thou canst make it easie and sweet let mee trust thee but to divide the things and remove those bounds which thou hast ioyned and pitched and no good man none but an hypocrite durst ever seperate Lord let me not do it Lastly Let it provoke each good heart to seeke to excell in Vse 4 this fruit of a new creature Now in this dead time in which it is out of date wherein rather it s a reproach and burden to walke thus then otherwise yet let us labour to excell when even wise Virgins some of them remove this image of â—od into the back-roomes of their heart and suffer it not to rule their spirit as formerly but serve the Lord as the time will suffer not as the rule of conversation teaches oh now beare witnesse to the Lord and dance before the Arke of this his truth and if this be to be vile be more vile trust God for credit and parts and employments and content of life and cleave to the conscience of conversation And if it be hard in such a world to hold out this power of religion beg first of the Lord that he would direct thee diminish not Ier. 19.13 Ps 119.133 nor adde to his rule but deny thy selfe say Lord the worke is great it is not in man to order his way doe thou O Lord order it for me All thy Disciples are regulars and no seculars although no Papists and therefore let not me walke as a Masterlesse person but by rule Shall Jesuits teach their novices such exact obedience and cannot the Lord teach it thee yes if thou wilt sit at his feet and learne If all that I haue said will rauish thy heart with this frame of God and make thee cry out with the Queene of Sheba beholding the order of Salomons household and conuersation 1 Lin. 10 4 5 6. Oh! how happy are those thy seruants who dayly stand before thy face to see thy wisedome Oh! but a greater than Salomon is here and an order of far greater buty Oh that it could beat thee out of concelt with the disorder of thy old course in which thou neuer foundest peace but confused and let it vrge thee in thy vtter inability hereunto Pfal 119. Psa 143.5 to goe to God with Dauid and pray Direct me Oh Lord in the paths of thy Testimonies Lead me into the good way and let thy good Spirit conduct mee into the land of righteousnesse send forth thy light and truth shew mee the view and order of this conuersation make it sweet to my mouth as honey and let thy Angel of the Couenant go before and guide mee by the Piller of fire and Cloud
to the 42. pitching places of this way to Canaan leaue mee not to my own wisdome but guide me by thy counsell till thou receiue me to glory Lord enable me to doe what thou biddest and bid me doe what thou wilt Giue me to draw from thy fountaine for all these vses of conuersation The Wel is deepe but thy Bucket is able to fetch out this water Let mee deriue it from the Lord Iesus his example and draw grace for grace from thence And not onely set me in this conuersation but hold mee in it and let experience make me say it is best and I am neuer happy when I am out Till it become my meate and drinke on earth to doe thy will as in heauen And so much for this second Article The third Article Q. VVWhat is the third Article A. That the eternall platforme after which this Conuersation of the next Creature is to bee framed is onely the law of God in the tenne Commandements See 1 Tim. 1.5 the end of the Law is Loue. What end meanes he surely not the end of the Lawes begetting power for Christ doth that but of the directing power of it Thus Saint Iames calles it a Royal Law Iam. 2.8 as being the Scepter whereby Christ our King rules vs. And he termes it a Glasse of libertie meaning to all beleeuers in that it shews forth the will of God fully in the point of moral obedience as a glasse represents the face So the Psalmist Ps 19. Thy Law is perfect giueth light to blind eyes by it thy seruant is forewarned c. and Ps 119. Thy word is a light and lanterne to my feete and steps And thy Commandements are to mee instead of Councellors And of this part of the Word is that of Peter meant The sure Word of Prophets shining in darke place Q. How comes this direction to be put into the word and how comes it to be conueyed vnto the soule A. To the former I answere the Lord God hath breathed into it this light and direction himselfe put it into it no creature being able in so few words as ten Dut. 10.4 to contriue so perfect a view of all duty and hauing out of the depth of his wisedome so doe God spake these words although deliuered by the Ministery of Angels in point of attendance and terror Heb. 1.7 He maketh his Ministers a flame of fire hee himselfe as the Lord of the Creature vttered them And both deuised and vttered this Law for this especiall and last end to bee a direction vnto his Church For the latter I say That as in the Law he tooke order that not onely the Priests and Leuites at Ierusalem in the Temple but in the Tribes should reade it each Sabbath Act. 13.27 and expound it Ezra 8.4 so still he requires that the Ministers of the Gospell doe dispence and open it to the people in the speciall parts and scopes thereof for a patterne of life For although such common notions of dim light remaine in a corrupt nature as may serue to condemne the contemners yet no such as might leade on to godlinesse and salvation cleerely that is a mystery and must be vnfolded And further the Lord hath added the ministery of the Spirit to the voyce of man to write this Law in the soule he hath promised it Ier. 1.33 and doth dayly performe it so that to the beleeuer his Law is not a commanded one as to all but a commanding one in their spirit and conscience Q. But this seemes contrary to the Apostle 1 Tim. 1. for he affirmes the Law was not given to the righteous but to the disobedient c. A. This is answered by the same place verse 5. as in the first question I said the sunne is It is not giuen to the righteous as to the vngodly for the righteous need it not so howbeit it 's giuen to the godly also for another end Gal. 3.19 euen to direct them For the Law in Gods purpose serued for two ends The for transgressions to conuince the wicked to scare them out of their selfe-conceit and to driue them to Christ The other to guide such as are come to Christ how to lye vnder his Gouernment This latter the Lord looked at more mainely for his elect sake that they should not bee left to themselues But the former also hee intended to the drawing of them out of their ignorance For as we see that the Law was giuen in all terror and not as a messenger of good things so the Lord taught thereby that it ought to speake sadly as a minister of death to the vngodly and so it did in some sort with such as were saued among the Iewes the Ministry of it conuinced them of an impossibility of performance of it and sent them to the blessed seed who should bring in righteousnesse and breake the Serpents head and to such this Law ceased to be a killing letter and began to be a Cirection to life In which sence we here treate of it as in the first part of the Catechisme of the former Q. But what needes this Law-direction Doe wee not by this teach people to serue in the old letter and destroy that Law of liberty in Christ which ought to be set vp and restore the couenant which ought to be abolished A. To answere both first the Lord hath not giuen his Church to Christ nor giuen them any such liberty in Christ as to deuise a way to themselues feuerall either for measure or number or matter of obedience from his owne way neither will trust man with any such no nor giue the least hint to mans corrupt inuentions But that Law of obedience which hee first himselfe deuised hee meant it for those that should beleeue both before at and after the comming of Christ and meant not to alter it How Christ rules by it â—e shall heare anon but hee rules by no other And its worth our noting that the first Sermons he euer preached Mat. 5. and 6 and 7. hee vrgeth nothing more than this Thinke yee I am come to destroy the law No but to fulfill it and to settle it For the second point I say that it must be explayned what it is to serue in the letter and secondly what it is to restore that which is worne out To serue in the letter then is to bee mistaken in the scope of the Law Doe this and liue to thinke that the Law giues life to the obeyers of the letter of it and to thinke a man may of himselfe obey it and bee saued by it whereas the Law imports no such thing but vrges an obedience exactly Gal. 3.21 â—atter part which is impossible now to serue thus is to serue like a slaue without reward Thus doe not wee affirme the Law to be serued Secondly to restore a Law to bee abolished is to maintaine this error that by the Law of Moses a man may be iustified and needes no other
in him Saying thus Oh Lord I am thine save mee Psal 119.94 Of thee I am who art made vnto me not onely Righteousnesse but Sanctification with growth and encrease in it I come therefore to plead my right in all humility If I had neuer come to birth or to the light I had so bin at an end but seeing thou hast not denied me the life of a child of thine doe not leaue mee to shift but Lord bring mee vp at thy cost and let mee haue my portion from thy Table and my daily bread from thy hand And as a good Parent thinkes it little to keepe the life of his childe that it sterue not but hee allowes all things for comfort as well as neede if hee be able that it may liue and prosper and grow vp and be like in him and enioy what hee hath to giue it when the due time is come so O Lord deale thou much more with thy seruant in Grace till Glory My Baptisme I already enioy in the death and life of Christ to make methine O Lord let also his Bloud Grace and Spirit run in the veines of my soule to strengthen me in the inner man with all long-suffering and well-pleasing and ioyfulnesse all grace of thy new Creature let it be mine As thou art in the Father so let mee bee thine as thou art Gods let mee be Christs dwell thou in mee and let mee dwell in thee by thy Spirit and grow vprighter stronger and holier while I haue a day to liue Let thy Sacrament of the Supper nourish mee also to eternall life Secondly Prepare thy soule to this feast of the mountains Esay 25. as oft as thou commest which must be oft 1 Cor. 11.29 30. and come not without thy feast Apparell And let this be one Rule vnto thee Doe not catch vp this Robe on the sudden but weare it daily betweene Sacrament and Sacrament Thy father is a King who can beteeme and maintaine thee to weare thy best clothes each day of the weeke and make thy Friday better than the poore mans holiday That faith in the Lord Iesus thou walkest or wouldest come with to the Supper liue by it daily Christ is the same in the promise and the Seale That Repentance thou walkest with to the Sacrament practise it daily better is a Souldier taken out of a Garrison than new prest That broken heart thou wouldest faine haue in the searching and lamenting of thy sinnes nourish daily he that in a great frost would keepe the yee thin must keepe it broken euery day So thou thy soule-issues lest thine heart harden That desire thou hast after Christ Sacramentall or wouldest nourish in the promise daily hunger and thirst each houre after him else it will not be with thy soule as with thy body that many hungry meales will make the next a glutton but rather thy emptinesse will make thee senselesse of it If thou wouldest not thinke it a burthen to doe thus Oh how sweet should preparation to the Supper bee to thee which now is tedious Thirdly Being thus come to the Supper set thy faith on worke say thus I know no Deuill in hell can seuer Iesus Emanuell my meat and drinke from these Elements but his Word hath vnited them for euer Why oh my soule hath the Lord care of Bread and Wine Or is it that by Sacramentall vnion with them as sensible he might vnite himselfe with me spiritually and really in this Seale of his that my impatient worldly dead distrustfull heart might bee purged and I filled with the Lord Iesus my Food and Restauratiue in all graces of Regeneration and that in a full festiuall manner Lord if I by vnbeleefe doe not no diuill can diuorce thy Christ Sacramentall from me Fourthly Seeing him there thine take him eat and drinke him and enioy him let thy soule apply him to thee for that thou lackest and hee serueth that is to supply thy wants where the hedge is lowest with thee to pare off thy superfluous part to fill vp and supply thy decayes and voydnesse I meane such gifts or graces as concerne thee either in thy particular calling or in thy generall beware thou doe not streighten this feast bring not thy owne browne bread in thy pocket scant not his bounty but take it as hee offers it by so much the more meet for him to giue by how much more thou unworthy And how much this feast seemes in thy eye to come short of Popish Masse-Christ for they giue him to God and take none of him from God by so much the more let it be to thee a spirituall Banquet of all refined Wines and fat things and if thou canst feed with the Saints thou needst care for Papists whom if thou didst sup with they would robbe thee of thy drinke which were to choke thee with thy meat Fifthly Lest thou shouldst stagger about thy right and part herein remember the end of the Sacrament is to rid thee of this feare For why it is Gods seale to the Couenant of his Grace to make thee his Sonne and Daughter and to sanctifie thee it s his vttermost security for any outward one nay it s his Instrument of conveying the greatest measure of his Spirit vnto thee Distrust him not in his cheefe euidence As a man when hee hath sealed up deliuered his writings and giuen vp the possession of all to thee can doe no more so this is Gods vttermost evidence whereby he hath made Iesus thy Sanctification and grouth in it as sure as heauen can make it Sixthly Hauing so receiued it liue by him depart as one well satisfied enlarge him both for number and measure of grouth to all parts of thy life all estates graces duties And in the strength of this Cake and Water 1 King 19.6 7. goe to thy iourney euen 40 dayes till thou come to the Horeb of heauen hold this thy comfort by prayer and watching and till thou come to a new bait liue vpon this and from one to another till thou grow to thy measure And so doing who can deny the Supper to be a cheefe helpe to goodnesse Q. May the like be said of the rest either publike or priuate as reading singing of Psalmes conference prayer meditation if yea then shew how and first of prayer A. For Prayer in a word to touch it and gather one or two eares out of an haruest of matter let me be conceiued to speak of it in each kind sauing due respects for breuity sake First then Retaine this heauenly ordinance of God in that due esteeme which the Lord hath graced it with for all ends both of humiliation and supplication The Lord and thy soule by experience doe know it to bee the key of all the coffers oâ— God and that High Priests liuing way made by the bloud of Christ whereby thou hast accesse daily yesterday to day and euer the oftner the welcomer to the holy of Holies to the seat of Mercy
meere Idol God iustly blasting that which opposes his glory Vse 2 Secondly how precious and adored should the Wisedome of our God bee in appointing so many and neither more of these nor lesse than the need of his Church required neither pampering nor steruing them but nourishing them Oh I say how should these lift vs vp to God As once an holy man riding by the Meddowes in the Spring seeing and smelling such variety of flowers said Oh sweet Creatures but how sweet then is your Creator If this foot-stoole bee so set forth what is his Throne So let vs say Oh sweet Ordinances oh beautifull Assemblies oh vsefull varieties but then how sweet is your Ordainer Could we thus meditate hereof for euen the workes of God deserue it how much more these how should that harmony which riseth out of them rauish vs What compound of odours what consort of Musicke should be like them Who should keepe vs from them or what lustre of a Princes Treasure and Wardrobe or sight of exquisit beauties should draw from vs those words which Dauid vpon this Meditation vttered Psal 84.1 Oh how amiable are thy Tabâ—rnacles If we be held from them how should our soules mourne for them till the Lord gather vs to them Zephan 3.18 and how should our spirits and flesh both together loâ—g for them desiring the Lord to restore them to vs with more power aâ—d vs to them with more thanks than euer Nay how ought this wisdome of God to teach us holy wisedeme to discerne and make vse of each flower in this garden of Ordinances How lamentable is it that to this day most of vs are so blinde in this point Who sees the vse which the Law serues for apart from the Gospell to be as a needle to draw the thread after it Who blesses God for the seuerall power of the Word conuerting and building vp the soule Who perceiues the difference of Baptisme the Seed and the Supper the food of the Church or maketh vse of both in their diuers temptations Who knoweth with the Bee how to flye to each of these flowers for the vertue of euery one Who goeth to singing of Psalmes when hee is merry or to pray when afflicted or to fasting in his streights or against such Deuils as no other will expell Oh how were this wisedome to be desired that seeing these manifold graces we might in nothing be wanting So wee sing or read we doe the worke and all salues serue for one sore we see not but reading may conuert as well as preaching and so any thing be walking what care we Not to speake of those phantasticke spirits who forsaking Gods Ordinances blessed by his month runne into their owne corners to compasse themselues with the sparkes of their owne fancies and reuelations Let such know there is no wisedome in them Esay 8. Thirdly let this bee exhortation to all beleeuers first to vse secondly to liue by faith in the use of the meanes First Vse 3 to vse them all closely constantly wisely despise not the sillinesse simplicity of them iudge them not by man or outsides of appearance seuer not the things which God hath vnited hee hath ordained both their coherence and vse seeke him in all if by any meanes Phil. 3.11 we may attaine our desire not knowing in what box our cheefe health consisteth let not one eclipse and staine the other affect not priuate to exclude publike honour not publike to weaken the esteeme of priuate extraordinary to despise ordinary or ordinary to exclude them These are the vsuall humors of men if they take a toy in their head no other Ordinances shall bee in price saue such as they list Let not the difficulty of meditation of hasting dismay thee from it but be afraid that any one of Gods Ordinances should be a stranger to thee Reiect none as thou wouldest be sorry to want the vse of any the contempt of any will accurse all because the charge equally concernes all And for the neglect of the publike which is a common sinne with most to hunker at home when the Word or Sacrament might be enioyed I say it is an ill marke of a thriuing Christian Grace is as fire it must haue fuell else it vanishes No meanes no grace little vse of them little grace great vse of them as before qualified great grace I will speake boldly The Lord in this case sells grace for labour to an honest heart If thy conuersation be so poore and thou so barren in the vse of all meanes standing vp to the chinne what wouldst thou proue if thou shouldst quite neglect them Euen stinke where thou goest Set not any Ordinance aboue God but tempt not God in refusing or scant vsing of any Looke not to grow alone without Word and Sacraments And lastly to remember my promise in the point of the life of faith in the second Article let this teach vs to liue by faith in the vse of his Ordinances I haue already vrged it in euery of the particulars almost Fasting Hearing Sacraments c. This in generall I adde Therefore the Lord hath not trusted vs with outward shewes and glory of the world but with meane and foolish Ordinances to the eye of man that our senses might not pore vpon the face of things but diue into the substance and flye aboue them to him that made them and filled them with Spirit and Life that wee might sucke it out by a promise As once an old man being asked if hee grew in goodnesse said Yea doubtlesse I beleeue it to be so for God hath said it So let the Ordinances be no obiect of our sense but of faith and let vs say Lord I beleeue thy Word can helpe me to beare my crosses thy Sacraments will leaue mee better than I came to them strengthen mee in the inner man not because I feele it as I would but because thou hast said it Therefore by faith let vs cry out as the Church in the Canticles Arise O North-wind and blow vpon these flowers and spices that they may come into my nostrils Else thou maist bee in the midst of the Garden and sauour nothing onely that breath which put in this smell into them can draw it forth againe and let it in to thee that so thou mayst say The word which others heard as the sound of many waters hath beene the savour of life to me to breed me to a liuely hope Not the words vttered not the bare Elements but the promise belonging to both is the obiect of my soule He that saith I will bee in the midst of two or three Mat. 18.20 and Mica 2.7 My Spirit is not streightned but my Word is good to them that walke uprightly The Word is pure as the Lord himselfe yea piercing the soule c. is still able to make good his promise And so I may say of all promises made to the Sacraments My Flesh is meat indeed and my Bloud is drinke
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
be so that thou shouldst be willing to haue it so no let it make thee longue and stretch out thy necke a far off after thy Redemption and when thy knocking off drawes neere lift vp thine head Here is thy pilgrimage when shall I come to my fathers house how long Lord holy and true how long Lye under the Altar and cry till God answer thee Count them happyest that are gone before and put off their harnesse Oh when shall I follow well after and ouertake deere husband wife and friend that haue got the start of me Lord here is not the place I looke for here an handsell and earnest but Lord euen my very faith and hope which are my best graces in trauell are but releefes of misery for a season euen these should here cause me to cry out for the Christ of a better life saying with Paul If our hope were here in Christ only of all other I were worst Faith and Hope and Patience and Hearings and Sacraments shall cease if then therwith sin and sorrow cease not what is my best but misery but as long as I haue Christ for hereafter I care not hee will pay for all If here to be a little eased of my feares bee such a benefit what is it to be quite rid of them If here to be guided by faith what there to need none If here to hope for a good end what there to enioy the thing hoped If here to liue a barren poore sad life patience mixt with impatience knowledge with error faith with infidelity what there to haue the vse of them taken away Christ made mine wholly fully all loue without defect ioy without mixture peace without disturbance Christ in his kind blessednesse and perfection he was not giuen me to be some grace and more sin but all grace and no sinne then I shall not see him through this grate of my prison but with open face as hee is and as he sees me Oh Lord this coast of the present world so dimmeth and darkens that coast of heaven that I cannot behold it Turne thy loue-tokens oh Lord once at length into presence and fruition and shew me thy glory Q. What other vses are there A. Exhortation and that in generall first to resist all these Vse 2 wofull enemies of our peace It is a word soone spoken but of long and hard practice to stand I say vpon our guard therefore a little I would direct about it though I feele my selfe in a sea of matter yet I will send my Reader to large and godly Treatises of this vast argument and my selfe cull out two or three directions best agreeing to my drift Q. Begin then first with the first annoyance or let which is our owne corruption how is that to be resisted A. I will mention three wayes 1. The spiritual combat ere sin be brought into act 2. Watchfulnesse against outward occasions and temptations 3. Wisedome after we are fallen Q. What is the duty of the Combat A. It is the exercise of that holy Principle of the Spirit of the new Creature which perpetually fighteth against the flesh in the regenerate Let this bee perpetually maintained and the hand of Faith or of Christ rather bee continually iogged by vs for the liuely quickening grace thereof to resist our inward selfe-temptations Gal. 5.17 The Spirit lusteth against the Flesh and ye cannot be as ye would There is in the New Creature a renuing throughout in euery part yet not throughout in all As in a dead Palsey all one side dead yet the other wholly aliue How doth the liuing part fight against the dead If a man should haue a dead carkasse bound to his backe till he dyed were it not an heavy plague would it not be irkesome So this body of death to the liuing part of the new Creature Oh mourne and grone it out The Physitians say Every deepe sigh spends a drop of bloud Oh that thy grones might consume this bloud I likened it before to Peninna I Sam. 1. Let Hanna then bee to Peninna as shee to bee sure will be to her Shee will not see the least looke of Elkana toward her the least loue-token not one nights lodging not one cast of favour but shee will pine at it vpbraid her for it vexe at and grudge her the least drop Oh! Let Hanna doe so to her Let her all that shee can get into her husbands heart and the more shee is envyed the more let her cling to him that his loue may support her against her enemy let him be to her aboue all her feares Oh if this were how happy were we It 's said of Rebecca that she was weary of her life for Esaw's wives as I noted and wisht them out of doores Let vs be like her and say Oh Lord these base dogging thoughts of sinne which breed ill affections and threaten to breake forth daily into action how noysome are they When Rebecca felt a strugling she asked the cause of the Lord and he answered Wonder not there be two nations in thee a cursed and a blessed one one whom I have hated another loued it must be thus wait thy time pray for a good trauel the whilst thou must beare this strife within thee So doe thou doe not onely beare it but maintaine it also Say to the Lord I can neuer shunne euill but I am the more tempted to it never ensue goodnesse but I am driuen from it Lord why is it thus Oh quicken vp that loue that Image of thy righteousnesse that seed of God that inner man of the Spirit which may present thee so to my soule that thy sweetnesse and love may cause the Image of old lust to be despised decay daily more and more Create in my soule that holy nature of thine which may for euer abhor foile conquer this flesh and the opposition of it in me Thou oh Lord art as holy as sin is wicked Oh Lord shew it and the preuailing nature of it let it burne vpon the Altar of my soule against the Altar of corruption Oh that I could find but one day of many that I were mine owne and free to righteousnesse rid of my cumber and clog That I could feele those secret motions and instincts of sin in me rebelling against thee tickling mee snaring and leading me captiue being as sensible and wake to marke and discouer them and nip them in the necke as they are to annoy me Q. What is the second duty of watching A. Continually to obserue and preuent occasions offered when we cannot foile inward motions Cut off her prouision and sterue sin As men deale with fields of weeds which they cannot root up they hooke them and so kill them by oft cutting off their tops so doe thou with occasions obiects counsell prouocation to thy wrath reuenge couetousnesse maintaine a sound desire to abhorre them that they neuer enter thy trenches The welcomming of obiects is as casting of oyle
quite vs like men 1 Cor. 16.13 is a better grace It is not our vaine weapon of selfe-confidence learning experience wit or parts no not our great resolutions our deep vowes against oathes vncleannesse or the like will saue vs or that we scorne the Deuil as the slaue of God What shall it boot vs to scorne him as a slaue of God when he is our tyrant Therefore neither feare him slauishly nor scorne him prophanely but be armed wisely and constantly watch to it with prayer the Lord shal be with thy endeauour and teach thy hands to fight preuaile Eph. 6. from 14. verse to the 18. Q. But in a word how should the parts of the Armour be vsed A. If once truly put on they shall bee vsed the more easily The most blessed part of thy Armour is faith which puts on all the rest and doth as the shield not onely defend thee but all thy armour also It is that grace which carries a poore soule into the field with like courage to Dauid when he said 1 Sam. 17. Who is this dog that defieth the host of Israel This day shall God inclose thee in mine hand It argueth thus first by experience if euer Satan or world could haue foyled me it had been in my onset my fresh-water souldier but euen then the Lord kept me against a Beare and a Lyon and shall he keepe me to destroy me I haue been kept from him in my first call to God and shall I not now much more being armed I am the Lords he will couer my head in the day of battell Againe it disputes for God against her own weaknes by proofe of continuall assistance I see indeede stronger than I haue beene foyled but the Lord can bring a weake nouice through as well as a strong man the Battell is the Lords Race is not with the swift nor the Battell with the strong But he that fights as well with few and weake as strong and many giues victory as he pleaseth And as when wee see a weake wearish old man of 80 yeeres we wonder so weake an one should so hold out when thousands of stronger dye in their strength so here yet beleeue that so it may be and he that in all our brunts and streights hath kept vs and as the fierie dart hath beene cast at vs hath latcht it for vs and to shew what he can doe for a poore wretch hath brought me through so many pikes of Deuil or world already can he not doe so still Thus faith in temptation by deuill malice of instruments is more than a Conquerour not to shun temptations but not to be consumed euen in the burning And Faith claspes here to a merit of Christ her Captaine by a word or promise I haue prayed for thee that thy faith fail not the gates of hel shal not preuaile against it I haue ouercome the world be of good courage the like These faith cleaues to and puts all her strength vpon them The Lord Iesus hath disarmed this strong Gyant triumphed ouer him on the Crosse and led him and all his captiuitie captiue and they fight against mee but with the dregs of courage and policy since he ouercame them Secondly they keepe on the helmet of hope on their head as a woman would doe her hat in a wet iourney They looke at that final redemption and victory which is set before them when their harnesse are off and this holds vp their faith which else by one or other temptation would be foiled Heb. 12.2 as Christ who for the hope set before him endured the shame so these endure the heat of this battell knowing it shal one day ioy them to haue been so occupied and the end shall pay for all Thirdly the peace of conscience treads downe all as Sampson trod down his enemies horse and foot Iudg. 15.8 For why this peace of God rules their hearts minds they are tempted strongly but they will not lose their peace and buy repentance at so deree a rate Their precious peace they will not change for any deuils or worlds pleasure If they should lose it to win the world what shou'd it profit them Shall I Iudg. 9. forsake my fatnesse and sweetnesse to exalt my selfe God forbid The false mother cared not for cutting the child but the true mother trembled at it So the true child of God cries saue my peace whatsoeuer I forgoe Fourthly The brest-plate of righteousnesse next their heart as a Corslet of proofe preserues them Lord thou knowest righteousnes and obedience innocency toward thee and men hath alway bin deerer to mee then goods ill gotten then all spoiles all pleasures of sin for a season all baits of men or terrors and threats They have lighted vpon my brest-plate and beene dashed And through thy mercie by whatsoeuer darts Satan beguile me I hope these shall not while I can keep my integrity As good Iob Iob 27.5 said to his enemies My righteousnesse shall ye neuer take from me Fifthly Their Girdle of truth and sincerity not of tongue onely but of soule not looking with Balaam at base ends but truly at the honour of God whose loue I can proue because hee vpholds me in my integrity Sixthly the Sword of the Spirit the Armoury of God his Word that offensiue weapon by which the soule is able not onely to saue her selfe but to crush and foyle her aduersarie the Lord hauing put into his Word that authoritie which no Deuil can resist especially when it is wisely sparily and seasonably vsed not to dally with Satan but to brush him off as the Butchers flap beats off and crushes the flies As we see in those apt Scriptures which Mat. 4. our Saviour used and by vsing blessed to vs when we shal according to our temptations by faith retort Satan with them And thus I haue giuen a short tast of a thousand which might haue beene added beseeching the Lord to blesse them and the whole doctrine of this Article which here I conclude The sixth Article Q. VVHat is the sixth Article of this third part A. That as the lets and discouragements of the children of God in this their militant condition are many on the left hand by their enemies so on the right hand on Gods part there are many priuileges and fauours allowed them whereby their condition is made both comfortable and honourable And that both to draw on many to be of Gods houshold when they see what gaines and vayles belong to his seruice as also to encourage such as are already admitted members of it and besides to compell such as care not to ioyne themselues to them because of some hard conditions to the flesh when they see their Priuileges to acknowledge their state to bee aboue their owne and to pine and consume for the wilful debarring themselues of such happinesse As then wee see it to bee in the Companies of Royall Cities and their seuerall Trades and
mysteries and in the Corporations of great Townes they haue certaine immunities and royalties which others want in common towns yea such as those want who though they dwell by them yet are no free men so here it fareth The Company and great Family or Corporation of the Lord Iesus his body I meane the Church once truely gathered into one mysticall fellowship by calling and the worke of the spirit hath many honours and prerogatives annexed unto it which not onely they want which are heathens but also euen they who are visible members of the Church in point ordinances and outward worship See for this 1 Cor. 3.22 23. All things are yours and yee are Christs and Christ is Gods Heb. 12.15 16. But yee are come to mount Zion to the Citie of the living God c. read it at large 1 Pet. 2.9 But ye are a chosen generation an holy nation c. Psal 73.23 Thou shalt guide mee by thy grace and shalt receiue me to glory Psa 84.21 The Lord God will giue grace and glory no good thing shall he with-hold 2 Pet. 1.3 His Diuine grace hath giuen vs all things pertaining to life and godlinesse Q. Why these seeme no other then were spoken of in Part 2. Article 4. in the Benefits of Christ A. Yes for although both sorts are benefits from one Fountaine yet the difference is this of those former wee consist and are 1 Cor. 1.30 Of him are we who is made to vs c. But by these wee doe not properly consist but wee are much the better for them and the one concernes our being as Reconciliation Adoption the other our wel-being as That Gods Angels are our Ministers and Guardians all things befall vs for the best with a thousand such more It is one thing to be a man another the Lord of Creatures Q. But are they not the same with the meanes A. No doubtlesse The meanes although they are rich bequests of the Church and in respect of strangers priuileges also yet they are no such prerogatiues in themselues saue in their efficacie to the elect but are given to all as ordinances either for begetting or building vp and therefore concerne them who are as yet vncalled by the right of Baptisme But these belong to the Beleeuer onely Q. What differ they from Commandements for many of them are things which God requires of vs as to grow in grace to abstaine and keepe themselues from open offences c. A. True yet the things being the same the respect is divers they are not priuileges properly as commanded but as they are allowances from God to enable and qualifie the soule to performe the things which God commandeth Q In what doth their nature consist A. In these two First in their price and worth Secondly in their peculiarity If we seuer either for other we destroy a priuilege For the former First Their price is in this The least of them cost the blood of the Lord Iesus and flow from his sides their nature is excellent gracious and glorious their vse is sutable for they attend the well-fare of the best creature in the world and the instrument of obtaining them is no lesse than that whereby Iustification is gotten Lastly they are the Legacies of the last Will and Testament of Christ sealed with his death and pledges of his presence till wee enioy himselfe seruing to conduct vs homeward in a tolerable manner as many bayting places to refresh vs till wee come thither Secondly they are peculiar things as well as precious so ours that no others portion besides vs we know peculiarnesse doth greatly beautifie a precious thing As then these belong to the whole Body of Christ to one as another and to each member from the whole body so no other but she can enioy it A stranger shall not enter into her ioy For as the Lord doth at the first make his Church a peculiar garden of a meere thicket and queach of bushes a dunghill a wildernesse in which there is no delight as if a man should take such an vnshapen place and build himselfe a sumptuous Pallace with Gardens and Orchards and dwellings of pleasure and fruit so hauing once done so and set his delight thereon hee pitches there and delights to take it vp as his habitation Psal 132.13 Hence those phrases which the holy Ghost Mark 4.10 To you it is giuen not to others Ioh. 17 9. I pray not for the world 1 Pet. 2.7 A peculier people Exod. 19.5 Deut. 7.6 You shall bee my peculiar ones though all the World is mine They are called his iewels and pretious ones Malach. 3.17 Q. In how many kinds doe these preuiledges benefit the Church of Christ A. In two For as all peculiars and liberties doe either concerne either some indemnity and freedome from annoyance or some right and title to benefits so doth the whole body of priuiledges either concerne her riddance from the burdens which lye vpon others as to find no blessing to bee theirs but to answere for them or an enlargement to those good things which others cannot come by as to bee kept from euill in streights c. Q. Distinguish them into their seuerall heads and sorts A. Generally first they belong to the beleeuer either first heere or secondly hereafter Heere either in life or at death In this life we enioy priuiledges either accompanying conuersion or following it Those that accompany our conuersiō are righteousnesse peace and ioy in the holy Ghost Ro. 14.17 Q. What are the consequent priuiledges hereupon A. Either they concerne our persons or our estates Our persons or the persons of ours for God so esteems them thus That God it ours and theirs in couenant and will be so for euer Esay 54 This is to me as the waters of Noa c. He will be our God reconciled yesterday to day and for euer Heb. 13.8 and our God all-sufficient so that in nothing wee need to take thought for hee takes thought for vs Philip. 4.6 and 1 Peter 5.7 So also No good thing shall bee wanting light or defence grace or glory Psalme 84. All things shall worke together for our good Rom. 8.28 All things are ours inright 1 Cor. 3. and in right vse Titus 1.15 His Angels are Ministring Spirits for our watch and good Matth. 4. Hebr. 1. No euill danger Deuill enemy shall hurt vs Psal 92. Wee are deere and precious to him in life and death and hee preserues his Saints Psa 97.10 Psal 116.15 and we shall walke safely vnder his protection all the day Deut. 33. That we are alway before him and goe in and out with him Psal 73.22 Hee will bring vs well through and give us Glory Psal 73.23 And as for ours hee will shew mercy to thousands of them that loue him Exod. 20. and will not take his Word from our Seed and our seeds seed for euer Esay 59.21 Q. What priuiledges concerne our estates A. They are temporall or spirituall
Aaron and Hur that the poore soule might bee propped vp on both sides against the enemies of a good conuersation Let no paynes seeme too great 1 Cor. 1.7 hauing such precious promises let vs purge our selues of al filthines As Paul spake of one so I say of all these 1 Thess 4.18 Comfort your selues and one another by these priuiledges If the most common blessing become peculiar to you through Christ what shall the best become How should that hope of glory after your toyle and trauaile ended encourage you when the glory of the Moone shal be as the glory of the Sun and the light of the Sun ten times greater and the Saints shall worship from Sabbath to Sabbath to all eternity Oh! count all your troubles tolerable in the hope heerof and deceaue all the world in their opinion of your misery Let this hope make ye as farre aboue the miseryes of this life as your treasure is aboue the earth But especially let not death be vnwelcome as that old man sayd Thus long haue I serued God and it yrketh me not to dye for I haue had a good Master Secondly let it hearten vs to our worke to see what good vayles we haue better then al the wages of an hireling Priuiledges are commonly held by Seruice and we see how the guilt of soule Treasons or riot and misdemeanor doth forfeict the liberties of Cities and companies Honors are best mayntaind by loyalty by labor and diligence It s hard to renue a Charter once lost by Rebellion Therfore hold our selues close to our holy conuersation and walking with God by such Priuiledges It s a great matter that we haue them vnder Gods seale but when we see that they do concerns vs alone how should this cheere us Let all the braue spirits of the world and all the fauorites of Princes at death hold vp their heads as a beleeuer may vnder one of all these promises and we will embrace his choice But the Spirit of this Treasure and these priuiledges the ioy peace and welfare of a Christian can hardly be counterfeited a stranger shall not get into his ioy Thus much also of this Article The seuenth and last Article of the third part Question VVHat is this last Article A. The vse of the whole part in generall Euen the very text of the Apostle may comprehend it Eph. 4.23 If yee haue learned the truth as it is in Iesus put off the old man and put on the new As we haue felt Iesus in the truth of his Reconciliation so let vs put on the same Lord Iesus in the truth of Renouation for the one intimates the other Shew thy selfe to vnderstand how the spirit by fayth breeds Repentance in the heart and life As the poore childe hauing the mothers cost about it dainty fare money in purse fine cloathes carries them to shew in euery corner of the house so let vs warmed and adorned with the Lord Iesus our righteousnesse 2. Cor. 2.14 vtter his loue and shew forth the sauor of it in all our course Let vs abhorre the thought of such a Iesus as will keepe within our bosomes and lye still no his loue will burne within vs and wee shall not bee able to smother it It will giue vs the spirit of Dauid 1 Kin. 1.30 who cryed As the Lord liueth who hath deliuered my soule from all aduersity Salomon shall raigne signifying that this loue of Gods redemption and deliuerance was kept as the perpetuall sacrifice burning vpon the Alter of his heart alway ready at his call to set him about euery good duty with resolution Hee speaks as a Gyant refreshed with wine â— Cor. 5.14 as if this loue of Christ compelled him and was as strong as the spirits of wine to encourage him to his seruice when hee would do any thing to purpose he cals for this Spirit of Gods loue that deliuered him Let this Spirit carry vs to preach to meditate to deny our selues to bee patient to beare our crosses to dye in peace If any duty more then common offer it selfe let this mayne motiue be drawne forth and bee as the necessity of an armed man Ephe. 3.16 That the Lord hath deliuered vs from all aduersity Then we put on the Lord Iesus when his loue is put into and vpon our soules to enlarge and widen them to goe thorow our conuersation with holy resolution His length and depth and breadth and height must enlarge vs to the length or continuance of a sweete course to the depth and hardnesse of the most difficult duties to the height and pitch of the most heauenly affections the bredth and measure of the most plentiful and fruitfull obedience that is to whatsoeuer is godlynesse Not our pangs not our good affections not all encouragements blessings or examples no not all meanes ordinances and performances without which this will do it As that good Latymer to some that asked him why one that preacht his Sermon did not preach it as he did answered Hee had his Fiddle and sticke but wanted his rozen so vndoubtedly will it be heere when wee goe to worke without this loue of the Lord Iesus warming vs as an inward principle of life and motion we may thinke we haue harped vpon the right string and admire our selues but the true stroake of the musique the rellish and sauor of the worke will bee to seeke and all returne vpon vs with fulsome distaste in respect eyther of Gods account or our own content Still that of poore Isaac will be wanting Lo heere my Father is the Altar and the wood ready Gen. 22.7 But where is the Sacrifice Let all I haue spoken end in this All true sight of sinne sence of mercy ends in the life of fayth in obedience Goe ouer the second Article of conuersation in thy thoughts get a view of it and conclude It must be no small loue must driue such a course no little stocke that will carry such a trade currently and the cause why the wheele of conuersation cracks and breaks in so many parts why it driues on so heauily and is so vnequall in her motion is this it wants her spokes to ioyne her to the Nave such a wheele wee know as wants her staues must needs split and the wheele of that conuersation that is full of loding and duties being yet vnsupported with these staues of loue from the Naue of the Lord Iesus his deliuerance and redemption must of necessity cracke in sunder The Lord Iesus we read commended two persons admirably Luke 7.9 Luke 7.47 the one that Centurion of whom hee sayd I haue not found such fayth in Israel The other was Mary out of whom he had cast seuen deuils and sayd She loued much because much was forgiuen her Let both be ioyned together if we get such fayth as is rare to finde let vs bewray it by such loue as is so too and both will carry vs forth to this