supplyed in Heaven yet here thou shalt partake all the good things of God for why whom doth a Father provide for but for his Children whose is all that he hath save theirs Again if a Son then thou knowest the way to the Throne of grace even to the Father in the mediation of Christ and there canst with the spirit of a Son groan at least unutterable desire to the Lord that thou mightest be once free from bondage to this body of death from unbeliefe and an unsavoury heart from worldlinesse from the errour of the wicked and this sinfull world and the like Oh with humble confidence thou wilt make known thy request to God and that in secret such as none but thy selfe can be privy to and wilt improve this liberty then strangers and slaves shall not dare to come nere by these few try thy self and if thou finde the spirit of Adoption to be a stranger leave not till the Lord have created it if he have done it stand fast in this priviledge and maintain it by thy awe fear of thy Father not lest he should cast thee off againe but because being once a Son thou shalt never be disposessed either of thy right here or thine inheritance hereafter rely upon thy Father bear thy selfe upon him not to presume to offend him or to try conclusions what a Father can bear but to fear him to keep thy heart in awe childlike tender to prize thy priviledge and wonder that thousands should be left as bastards and others cast out as Ishmaels and thou taken in as a Son and kept in the house not to be cast out blesse the Lord for â—his and seek no other base props as if they could bear thy priviledge or add to it honour nothing so far as to come into competiâ—ion with a Father Abraham hath forgotten thee but thou art our Father O Lord Isa. 63. hold thy Sonship by faith that so thou mayest hold with all the love of thy Father and count it a secret blessing which no servant or stranger can partake of or understand in all thy base revolts rest not in any of thy false amends by duty till the thought of thy Father hath received thee to thy former condition use him as a Father and think not that thou canst come too often unto him in prayer learn to acquaint with â—im and Iob 22. be no stranger walk in and out with a mixture of fear and confidence for as he is a consuming fire so yet he rejoyceth to get his childrens hearts rest on him consider what an unspeakable debt of love is in a fathers heart Ioab told David and so Absolom had lived he would not have cared if himself and his had dyed why he was his child and all his treachery could not put ouâ— love from him if once rhou be a child of this father thou mayest go to him for rescue against all enemies Isa. 63. 15. thy name may be Elimelech or Abimelech my God my Father is a King he will be even with them that touch his annoynted Eph. 1. 18 19. see there the great hopes which a Son of this father hath title to what indeavors are so poor which a father respects not in a child who shall ever seperate a Son from his Father could Satan come betweâ—n God and Iob. Chap. 1. Children wives servantâ— friends bretheren all carnall relations may fail this is everlasting Isa. 63. 16. Redemption Christ â—emâ—ue Sin and guilt payes ye price ransum of his blud to make a satisfaction for them to Iustice deliueâ—s ye sole from both guiâ—â— dominion of sin fo ther is no place or pleading or sentance for punishment treding vpon lions aders yong lions dragonâ— trampling vnder foot 91 Psalme 13 VII REDEMPTION REdemption to two things First thraldome and slavery to sin and so to all enemies who by sin strove to hold the soul under fear and bondage Secondly to the sting and dint of all such crosses as sin hath brought into the world as the tokens of Gods displeasure for it Touching the first Redemption sets the soule at liberty from all that servitude and tiranny it buys out and restores the soul to the liberty of the released and ransomed ones makes it free onely to righteousnesse and that for ever bears the eare for God and yet not to make the soul slavish but a servant being delivered from all enemies yea death it selfe the last enemy to serve the Lord in righteousnesse and holinesse alwayes From hence issueth an heart in larged to God so fearing him as fearing nothing else not serving in the oldnesse of the letter but in the newnesse of the spirit delivered from the Ordinances of Moses the traditions of Pharises and Papists the bonds imposed unjustly by bad men upon conscience Hence secondly floweth a right to the protection and providence of God and to his holy hand over us and ours against the violence of outward enemies or those crosses which threaten our lives health liberty and welfare begun in this life ending at the resurrection And lastly to those two may be added freedome to Gods service to finde it an easie yoak and a light burden yea to count it our happinesse to deny our own wills because bodies and souls are bought with a price that we should not be at our own but at his will who dearly bought us see 2 Cor. 5. 15. The will hath lost her freedome to all true good and is tyed to evill onely and continually the conscience hath lost hers by guilt and accuseth in stead of excusing or else excused deceitfully or else is senslesse of either sorrow begins at home by sin but ends abroad for by this means whatsoever fear or evill sin hath incurred that the Devil abuses to hold the soule under by as the wrath of God the purenesse and terrour of the Law the one to tempt the other to terrifie the day of account and last Judgement the time of death which is the sentence in this life eternall misery hereafter besides many calamities here either felt or feared from which though a sinner be actually saved yet not secured of but all the life long subject unto bondage by these Satan enslaves the soul so that either their bondage by sin iâ— used by the Lord as a step to deliver from bondage to sin sin hath set up a court in the conscience of man in this court the debt or crime impleaded is sin the pleader and informer is Satan the rule of proceeding is the Law of Justice the evidence given or witnesse is conscience the Judge the Lord the penalty is death and distruction during the substance of this court in what a pickle is man the strong man Satan by this house of conscience holds this sinner bound and shut up under brazen bars and bolts not to be broken open by a mortall opposite but rules and keeps all at peace and at his own pleasure Now mark as we
THE Path of Life And the way that leadeth down to the Chambers of Death OR The steps to Hell And the steps to Heaven In which all men may see their ways how far they have gone downwards to destruction that they may make hast to recover themselves least by taking the next step downwards to their everlasting misery they be not necessitated to take the 7 8 9 and then there be no remedy So seeing themselves having ascended towards Heaven they may not be sloathfull but followers of them who through faith and patience inherit the Promises Set forth in Copper Prints that by the outward and visible we may the easier see that which is inward and invisible LONDON Printed by M. S. for Thomas Ienner at the South-entrance of the Royall EXCHANGE 1656. Vocation Calling is a worke of ye spirit wherby whom he hath chosen to be his he bringes to know it and by the call of the outwâ—rd word inward spiâ—â—â— he is brought to such a hoppe as workes ye harte to morning and brokennes and is turned from darknes to light and from the power of Saton to God â— 26 Actes 18 I. VOCATION CAlling is a work of the Spirit by the voyce and call of the outward word and inward spiâ—it crying to their soules thus Come out of her my people and return to me come out of thy former corrupt estate of sin subjection to Satan curse misery leud customes error of the wicked hell return to the blessednes wch thou hast lost Calling is that whole workmanship of God whereby he pulls the soule from a bad estate to a good be it longer in working or shorter darkâ—r or clearer easier or harder it s the drawing it from daâ—knesse to light and from the power of Satan unto God Acts 26.18 that from whence it s drawn is an unregenerate estate that whereto is faith It may be conceived to stand in these two parts either the preparing work of calling or the finishing The former is that by which the Lord finding the heart uncapable of a promise brings it and prepares it to be such a one as may see it self capable and under a condition of beleiving for it succeeds the condition of the Law and instead of doe this saith believe this and live it is partly legall and partly evangellicall when the Spirit of God by both leaves such an impression in a troubled soule under the Spirit of bondage to so much hope as works the heart to mourning and brokennes to desire of mercy to esteem it and to be nothing in its own eyes in comparison of it together with unweariednesse till it hath obtained it all which are the preventions and assistance of the Spirit of calling drawing the soule home to God by such steps and degrees as the soule is capable of for when the soule thus prepared sees that the promises belong to her and that she may and must believe it then the Spirit stamps this gift of faith to receive it If the Law hath thus setled a load upon conscience then she may conclude that she is under a condition of ease and hope of pardon if thou feel then that the Lord hath thee at his infinite advantage thou mayst conceive some comfort in the midst of thy frights and allthough thou mayst finde it hard to graple with the promise as thou wouldst yet as one who is under an exactor would chose to put himselfe upon the mercy of his adversary rather then be quite undone if he will not shew him favour yet he is but as he was an undone man but perhaps his enemy may be moved with compassion towards him so here a poor soule may and ought to choose the hazard of a promise allthough hard to believe rather then be desperate and disdaine to come in to seek reconciliation Let all then who would be under hope prove themselves to be under streights for no other aâ—e under a posibility of mercy but lie under the absolute condition of wrath when they see the season let them ply fittest medisons as a word in season is as apples of gold sure it is that for lack of Counsell Gods people doe miscarry often times as appears in their agonies and fâ—ars that when their spirit is unable to sustaine it selfe they are ready to faint and give over yea sometimes lay violent hands upon themselves oh in such a state discern the state of such a poor soule and pitty it Be ye oh Priests of the Lord cloathed with sackcloath 2 Chron. 6. 41. Doe not apply your selves harshly to a heart overloaden allready rather give wine to snch that they may forget their sorrow Prov. 31. 6. Blessed is he that considereth wisely of such a condition let terror serve for the desperate and refractory sinners that they may come under Gods chain but such as are bound in it already must not be oppressed more as if there were no succour for them no balme in Gilead but let this door of hope stand upon the latch ready to open unto them for God will not be angry for ever least flesh should faile Although our hope be small yet because our strength is great conâ—ider whether it is not better to venture upon uncerstain hopes then upon assured woe thy case is as the four leapers 2 Kings 7. 4. If we say we enter into the City then the famine is in the City and we shall dye there and if we sit here we dye also now therefore come and let us fall inâ—o the host of the Syrians if they save us alive we shall live and if they kill us we shall but dye so they ventred and the Lord was with their resolutions doe thou so in the strength of God and prosper It is a sweet signe that the Promise is digested by the soul and not suffered to passe away as a sound of waters when thou canst not chose but fasten upon it in some confused measure yet thou seest not any certain escape as a man in the waters strugling for life though he be not sure to avoyd drowning yet in his coufusion is able to lay both his hazards in the ballance and resolves upon the lesse on the one side he knowes that the mercy of water is cruell drowned he must without helpe on the other side he sees a reed put towards him which he cannot tell whether he shall be able to reach or whether that will save him what doth he he chuseth an uncertain hope before a certain death here I dye here I may live if I might escape how happy were I the reed is offered me to save me I can but perish if I perish I perish but I will surely make towards it I will not perish wilfully wait upon the Lord let there be no crevis of light but thou mayst spy it for as the Lord would have loos hearts to be beaten from their holds so he studies how to speak to fainting hearts least they fail Isa. 57.18 God
hath comfort for thee and thy mourners yea for them afar off as well as nere if thou seek not thy own ends abhorring to think themselves well because the Law hath them under bondage till the Gospel have comforted them II. VNION Vnion The sole can no more reciue ought from God tell it be maried vnto Christ and be on with him by faith than bodey soule can imparte or reciue to or fro tell on hence issueth all veâ—tew vigor and power into vs that is meate for our support either earthley or Sprituall tell our VnioÌ„ be pefected in glorey 4. Ruâ—h 11.12 Union is the first priviledge of the condition of a man called issuing from hence being indeed the complement of faith for faiâ—h determines calling and begins union whereby the beleiving soul is so brought home and knit to God in Christ that it loses her former corrupt estate of cutting off from God and puts on a new of being one with the Lord and he with it that so that soul may be fraight with true titles and intrest to all good things which either the Lord can convey or the soul receive and that in a farre better kinde and measure then ever Adam was Union with God is necessary to all that would partake of his grace for as it was in the Creation till the Lord had breathd the spirit of life and himselfe in him Adam could have no communion with God so it is in the second creation no benefit no fruit thereof can come to the soule till this second creation and union be but this as by a channel the rest follow reconciliation with amity adoption with worship and liberty c. hence it is that our Saviour presseth this He that abides not in me is as a branch cut from the vine which withers contrarily he that abides in me draweth life from me and nourishment he liveth in me as the living arme receiveth vertue of motion and strength to be useful to the body from the head The union of Grace is not like that of creation neither in the measure nor in the instrument of it not in the measure for in the creation there was a total and imediat union in that kinde and it was a perfect one having Gods image in it without let or impeachment but this union of Grace is an imperfect union for measure in this life because the reliques of corruption and the old Adam as drosse mix themselves with the soul suffers not God and it to knit fully but as it is with the science put into the clift of a stock if there be any drosse in the clift between the stock and the science it cannot be close and grow perfectly so here the Lord and the soul cannot be so nere in this life because there is fo much scurf within us that God and we cannot close God being contrary or disagreeing with Baal and this appears further in this that the estate that answers Paradice is not of Grace but that to come in glory when corruption and sin and death shall be swallowed up in corruption full righteousnesse and life not that there is not even here a true and reall union but not a full and intire one The instruments of unions are unlike for that of creation needed no other tie or bond save the immediate presence of God in his image which had then no sin nor let to divide it but the union that is now is incumbred with lets and enimies must needs be maintained by a band of greater perfection then any is in us the nearer infused grace of light and holinesse joyned Adam and God and that free will in his nature upheld that Image of God in her exercise and action but it is otherwise now in this decay of nature there must be wrought in the soule another instrument to knit us to God and hold his grace in continuall exercise Faiâ—h must needs be the knitter of this union because it resists that perfectly which cuts us off from God I mean guilt and curse I say it selfe is imperfect yet it resists perfectly because it is given by God to this purpose to receive a perfect discharge in Christ from all that sin which cuts us off and from that excommunication and seperation from God which came there by faith then is that which effâ—cts this union in this life absolutely that holinesse which is infused here into us is imperfect and therefore cannot fully knit us to a perfect God faith onely can hold Christ to the soul who is this life of union and so keep us close and knit to God even when our image of God in holiness is weak by this means so soon as faith hath abolished that which formerly cut off union it sets the soul in state of union as before and so breeds in it the true life of grace through pardon and forgivenesse and coming to God Faith rests not in this her uniting quality true it is she holds this her work through the whole life of believers to cover the defects of Gods image and to help true and full union on foot supplying all wants but she still strives to settle the bâ—ginning of holinesse also in the soul and an union thereby also it applies it weakly and in part yet it truely applies it and even here infuseth by the Spirit a most true being of Gods image and makes the soul partaker of the divine nature thereby even that partisipation which in glory shall be one and the same for kinde though fuller for measure The Spirit effects this union by the word of Promise and the Seal according as Christ was given by God to bring all unto him and to present them unto him spotlesse and unblameable so doth the word convey this Promise of Christ to the soul as by Christ it comes to passe that those who are cut off were afar off aliens from the community of Israel and the life of God were made near and one Ephes. 4. 16. The effect of this union inhabiting and indwelling of the spirit in that soul which is become one with himselfe that so it may injoy communioâ— and fâ—llowship with him in that Intercourse of all graces protection upholding and rule as seem best to himselfe so that now God in Christ by the spirit is that to the soâ—l which before her lusts were all in all Lord and Kâ—ng light and defence Heaven and happinesse as we see that the owner dwells in his house the King in his Kingdome and the soul in the body both for the welfare of the posessed and the honour of the posessor the same house of the soul the same seat which was before is still but new rule and law much adoe there is between Christ and old usurping inmates lust world selfelove pride and revenge yet the soule gives that presidency to her Lord and resignes up keys posessions to him she is under his authority she swayes here by this kingdome set up in her defends
consists in them both I say Faith as St. Peter speaketh doth make us partakers of the divine nature in both though the conceiving of such a mystery exceâ—ds us The Lord offers to a lost soul this word of promise I will that thou O dead soul shalt live in my Son I being satisfied by his death am content that thy soul receive again this life of mine again I have no pleasure in the death of a sinner wherefore turn ye your selves and live yea awake thou that sleepest and stand up from the dead and Christ shall give you life the dead shall hear the voyce of the Son of God and they â—hat hear it shall live these and the like promises do offer life to all dead souls that need it both life here and hereafter glory Conception the least step of this life by which the soul retains and keeps this seed of life suffers it not to passe away and be spilt as an hypocrites but digests and holds the Promise to its sâ—lf till it have bred it longing of the appetite lustings afâ—er a kinde of alterations of spirituall appetite and a desire after this life this is that Isaiah means Chap. 55. 4. Incline your hearts and heâ—rken unto me that is be so affected with this pâ—omise of life that you do incline towards it and make to it that we walk in Gods way appointed to bring you to it be affâ—cted seriously with the excellency of this lifeâ— and the happy change that God offers you that your souls do diligently ensue it in the means so that in this first work is contained the whole work of the Lords preparing the soul for the receiving of this life standing in those many affections created in the same by the glad tidings of this word of life that is it stirs the soul to mourn for so long living a dead life and resiâ—â—ing the offers of life and resting in the shew of a false conception it doth long after this exceeding great priviledge to be partaker of the nature and life of God it doth prize it above the most excellent inferiour life of this world though it were Solomons felicity in comparison of it it empties it selfe and is voyded from all other hopes and desires of life even as the womb that conceives must be clear from all former conceptions it useth all means which God hath appoynted with all eagernesse of soul restles till it obtaines it The quickning power of the spirit of Promise whereby the Lord infuseth this life of God into the soul which is nothing else save the souls breaking through the manifold struggles and strifes which selfe and unbeliefe doe work within her self doth obey the voyce and command of the Promise that so it may live as we see the nature of all fruits hath many changes pangs and strives within the womb ere it come to the birth So here the soul hath manifold resistance and oppositions in her selfe against the Promise but cannot tell what to say of her self whether she should live or no often gives over the Promise as to good discourageth her self by the presence of a body of death which still abides and a weak base heart chusing to lye stinking in her grave of death and sottish ease and lusts that so she may turn back to her old vomit and avoyd the trouble and difficulty of this new birth when the soul comes out of the womb into the light that is discovers her self to be alive and apprehends as I may say her own life that God hath begotten her unto himself which is the highest step and degree of life which is bred in her for as the fruit in the womb being quickned yet wanteth the full proportion of its parts till the forming power of generation do by weeks and months more and more perfect and fashon them all to a comely being and creature which at last is brought forth so here the poor soul having received the life of God into her by her weak and poor Faith scarce felt and perceived yet by the secret power of the spirit goeth from degree to degree that although she hath no other life at the birth then in the quickning yet this life is more apparent and visible every day then other till at last the spirit fall in travel and bringing forth Christ formed in the soul so that the soul appears unto her self and not others to live and to beleive because now she is in the light perfect and brought forth so that the infant that is boâ—n doth not more beray the naturall life by weeping laughing breathing feeding sleeping stirring feeling growing then the life of a believing soule once brought forth appears in the operations and works of the new creature and this is the effect of the sealing spirit of Baptism added to the Promise and stablishing the weak Faith of this poor infant till it know it selfe to live and declare it to others by the fruits of Regeneration IV. IVSTIFICATION WHich is contrary to the estate of guilt and curse by sin and by this benefit the soul obtains an earnest of quietnesse and peace towards God and that by clearing him and acquitting him at his Tribunall as if she had never offended fully and perfectly A most peculiar blâ—ssing contrary to those garboyls and horrors which conscience felt being under wrath as also to that rotten peace which he walked with through error either one or other of these is the state of all justified ones but when as once the soul is set at liberty and discharged by proclamation from these there being no enemy to accuse neither will the Lord hold thy soul gilty but speaks peace to it so that by this means it draws new breth and lives at other tearms of content and complacency then before look what peace and welfare Adams innocency reflected upon him before he sinned that doth Justification cast upon the soul by forgivenes fears are all scattered by this perfect love of God received by Faith no guilt or accusation by sin or any enemies without or within can now take place look how different the staâ—e of poor man is when he is molested with suites and put in fear of loosing his whole estate by the wrong of an adversary from that which he feels after he hath got the day and is past all former fears such is the odds between the sinfull and the Justified soul she turns unto her rest as David speaksâ— and eats drinks sleeps and works in peace that her flesh which was withered and her bones consumed with the scorching hâ—at of conscience the wound whereof who can bear now returns as the flesh of a little childe hence the holy Ghost never ceaseth to magnifie this benifit as Isa. 57. I create the fruite of the lips peace to him that is neare and afar off it s a work onely belonging to God and above the first creation for the Lord is the onely former of the conscience and therefore its a
who before was our deadly adversary the soul which was before an enemy to God and by him denounced persued and outlawed cut off from the liberty and protection of a subject is now by this means restored againe to love and amity as if never any traitor before iâ—s now become the Lords Hephsiba his delightfull one amiable one his favourite and friâ—nd in most inward manner yea received into dearest account and acceptation for from hence issueth a Covenant of God made with the soul and the soul with him Deare brethren break into leagues and swear brotherhood surely the Lord loves his with his heart as his own â—oul his Covenant with them is most firm everlasting an absalute Covenant for its establisâ—ed in the blood of the Covenant which to day yesterday and for ever holds firme and sure by vertue of this Covenant he is not aâ—hamed of us but vouchsafeth us to be his Deut. 25. 17 18 19. The Lord hath avouched yee this day to be his peculiar people as â—e hath promised yee c. As the Lord disclaimed us and disowned us in Adam so by the reconciliation of the second Adam he vouchsafeth and acknowledgeth us to be his and hence all the names and titles in Scripture of dearnesse and peculiarnesse of belovednesse of faire ones Doves undefiled such as in whose love the King can delight his Ammi and Ruhama his Jewels and secret precious ones and the like Hence our behaviour and course becomes acceptable as Abâ—ls Sacrifice for his persons sake was accepted so that in all our servicesâ— allegeance we are well pleasing through him in whom first God was well pleased and that not in one act or two of special nature but in all our course in our walking in and out with him as a favourite with his Prince yea he loves us not the worse for our blemishes but covers them and looks upon us as his upon his own gifts not our shame saying Thou art black yet comely so that he can content himselâ—e in us when as our inâ—irmities are many and great as a lover who cannot espy any indeficient thing face gestures speech carriages of her whom he loves Hence also flow the most excellent favours of his spirit conferred upon us that he might the more take pleasure in us as the Bridegroom doth in his Bride Spouse whom he hath adorned hence are those habilliments of the ring the shooes the robe the fat Calfe brought forth for the reconciled prodigall hence those pearls wherewith the Lord inricheth his married Bride Hos. 2. 19. I will betroth thee to me in righteousnâ—s judgement loving kindnesse and mercy These are the Jewels of highest price which the Lords treasure can afford humblenesse meeknesse the clean linnen of innocency purenesse uprightnesse love tendernes contrary to her filthy raggs which he takes from her and all that he might joy in her nay I might say that Reconciliation is the true ground of a Church it selfe and a body of the Saints at lest the beauty of a Church If Uniâ—n be the ground Reconciliatition is that which affords lustre and beauty to it The all-sufficiency of God as a fountaine is set open by this â—luce of Reconciliation for hereby the Lord can beteam the soul all support and all that is needfull for this and a better life as we see inward friends will strip themselves ere they will let one another want and this all-â—ufficiency reacheth to soul and body all things are yours as you are Christs and Christ Gods we see Princes delight in casting royall favours upon favourites nothing falls beside them hence are the boons of all spirituall prerogatives of Saints of all the Ordinances of God bestowed upon his Church Paul Apollo Cephas all gifts and all administration are cast upon them to serve for their good preaching and all her efficacious Sacraments and all their sealing powers Communion of Saints and the like the secrets of his will hid to others hence also are all earthly blessings which the good will of him who dwelleth in the bush can confer all are theirs posession and right and made pure unto them marriage with her blessing is their credit love esteem wellfare and riches long life and good dayes their dwellings posterities and the like they may say they are all mine given me of God nay although they be common favours even in these they tast a peculiarnesse the ungodly finde all blessingâ— to be common the godly tast a peculiarnesse in the commonâ—st their sleep is sweet unto them their health is precious and they can visit their house with joy the enmity of the whole frame is reduced to an amity with them there is a league made with Heaven Earth and Hell that nothing shall hurt them Heaven shall not be as brasse nor the Earth as iron the beasts of the field shall be at league enemies shall turn friends because their ways please God diseases plagues famines death shall not hurt them no afflictions shall sting them as a fiery dart but as sent in love and from very faithfulnesse for good Psal. 119. Hos. 2. yea and I will hear the Heavens and they shall hear the Earth and the Earth shall hear the corn and the wine and the oyle and they shall hear Jezerel Most excellent is that in Col 1. 20. That Christ hath brought all shattered peeces of the world together againe into one head glory to God and good will towards men and peace on Earth Reconcliation reacheth to this He discovers himselfe to such a soul that he hath offered to her a price of Reconciliation even the blood of the Covenant not onely to compound and mitigate some extremities of enmities but even to abolish it all and nail it to his Crosse this ransome satiâ—fies Justice for all the damages and affronts given to Gods Majesty this breaks down the wall of separation and cansells the records of Heaven wherein all our rebellions were written and all those curses which God denounces against such that perfect agreement might be made not raking the dunghill of our corruptions to pick out inditements but cutting off all quarrels and establishing a Law of forgetting them and Covenant of amity for ever with the soul Reconciliation fastens the offer of being reconciled to God upon â—his poor soul by the instrument of faith the best make-peace that ever was which faith overpowers the enmity of the soul by the exercise of amity and mercy in God and as it were compells it to be reconciled she apprehendeth so much compassion in the bosome of God as to drownd all enmity â—herein as in the bottome of the Sea and so to kisse the Son swear allegance and come in This have I said of the way to attain this benefit of Reconciliation somewhat more largely that by this other benifits may be conceived both by Ministers in their manner of handling and by private Christians in the savour of applying these priviledges which if
they were rightly discerned great light would appear not onely in the offer of Christ but even in all the new Testament which runs still upon one or other of these Adam and the Lord fell out and their enmity was as the bars of a Pallace but now by this Reconciliation they become nearer then ever this Covenant is eternall as the Rainbow it walks without fear of any preminary or Out lary from God wheresoever it goes yea his very affections shall be no mark of his wrath for all whom God loveth he chasteneth Crosses and Covenants doe not interfere but even then a soul may say thy Covenant is sure mercy O Lord thou hast afflicted me in very mercy Psal. 119. If I sin thou wilt chasten me with the rod of men but thy loving kindnesse thou wilt never remove thy league is not as the league of sworn brethren in evill as Simeon and Levi but pure therefore firme oh let this honourable priviledge draw all to partake of it Abhor all base roots of bitternesse rising up to defile this amity and weaken it First abhor all enmity of unbeliefe suspition of God distrust of his promises as if he meant nothing lesse this is the deepest villany never leave till thy large heart can better answer the Lord then Iehonadab answered Iehu's question is thy heart right as mine ye doubtlesse make us of all Ordinances especially the Supper of Christ the Simball of this amity to seal it up to thy soul beteam him to so much faith as to abhor to revive that enmity which Christ hath slaine and nailed to his Crosse And Secondly take heed of all falshood in thy Covenant with God if thou be loose to him and yet expecteth him to be close to thee thou wilt be deceived VI ADOPTION ANswering to her contrary misery through sinne to wit bastards and losse of the right and blessing of Children Adam was the Son of God by Creation Luk. 3. By his fall he lost it is become a bastard stript himselfe of his royalties birthright and inheritance the dignity of the first born dominion and Lordships of the creatures title to Paradice and immortality Adoption The Lord restors a sinner to his fauour liulyhud sunshipp Lordshipp coheireshipp with Christ God doth in him aknoledg ye for his Child hare of God Cohaire wth Christ he powers into ye ye spirit of grace supplicatio yt as Iacob thou maist wrastell wth him preuaile is Hosea 34. The eternall word and also flesh by the power of the holy Ghost did by his bloody satisfaction ever intreat â—ur Father pacifies his justice and washed off our râ—bellions and guilt with the curse thereof from us that so we might passe into the former priviledge of Sonship and whatever honour of grace appertained thereunto and that by adoption for as a rich Prince having lost his Son takes another Child not his own and strips him of his name and family and causes him to take his own name upon him and â—o become his own and gives him right to all that he hath and makes him his heiâ—e so doth the Lord take us poor lost bastards strips us of our names and takes us into his stock arrays us in his own robes sets us at his own table causeth us to forget our fathers house all the basenesse thereof restores us to the right of Sons of the Almighty begat of his own seed and Spirit and gives the Liberty of Sons the title to all his creatures with purenesse without fear of ever being cast out any more till we come to possesse Heaven with himselfe for ever Indeed there is difference between Gods adoption and mans for man adopts no Child if he have one of his own but the Lord having a most beloved Son of his yet adopts us to be coheirs a man adopts Sons such as may in some kinde content him but the Lord adopts bastards shewing that he looks not at any thing in us but what his grace can beteem us a man adopts to an earthly estate of better quality then beâ—ore but the Lord adopts to a better estate in nature even from earth to heaven to a better then Adam lost a man adopts to an inheritance which may leave the heir as bare of it as it â—ound him the Lord adopts to an estate unchangeable which can never be lost as Adams was but is eternall and undefeatable in these our priviledges of adoption exceed our creation and now we become better sons then ever as Iob after his â—ecovery greater â—hen before even the first fruits of his creatures and the birthright of them Here we are heirs under age and in our minority we seem therefore little to differ from servants yeâ— from abjects wondering often with our selves yea doubting how God should mean us such excellencies hereafter and yet endure that we should be so base the while we are as the Doves among the pots â—ulled with the colour of corruption smeared with the basenesse of affections tanned by the sun of persecuâ—ion made the scorn of men and spectacle of Angels yea we serve for meere tenisballs for bastards to tosse up and down but yet we are even here Iacobs of God having the birthright Iacobs seed was almost 500 years old ere they recovered the birthright In a word this world is a totall eclipse of our adoption in respect of other mens esteem yet the seed of God for our regeneration abides constantly in us as the Sun by his means it is with us in secret far otherwise then the malignant world could imagin if the Iews could have known the Lord of life they would never have killed him but our honour is purposely hidden from them that our basenesse might conforme us here to our head A true Son and daughter of God partakes of the Sonship of Christ their head the Angels worship Christ the same when he was brought into the world and for his sake the Angels are ministring Spirits for the good of us and ours the Father acknowledging Christ saying This day have I begotten thee so doth God in him acknowledge thee for his Child and himselfe thy Father the Father made Christ the heir of all things and all things which the Father hath are thine as thou art Christs Christ was pittied by the Father in that he feared and thy Father will be afflicted with thee in all thy afflictions Christ was faithfull in all Gods house as a Son fulfilling all righteousnesse if â—hou be a Son thy faithful fear and obedience should shew it the Lord Jesus being the Lord of all yet denyed all even to a pillow to lean his head on and a hole to hide himselfe in and thou if a Son shalt and wilt deny thy selfe and take up thy Crosse and learn obedience by suffering dispise the world and compute all dung to win his acceptance Briefly if a Son then thou art an heir of God and co-heirs of Christ whatever is wanting here shall be