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
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
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
do fearfully lay forth this corruption to be that which men little thinke for For why What a tame still close and harmelesse thing seemes this sinne beeing yet if once stirred a raging Tyger and wild monster What do these termes imply â—â—ue that this sinne is the Doe-all in the soule as she will so it must be and in a word she is al sinne both the length and depth of it all that is in sinne is in her And therefore except the Lord Iesus had bene made siâ—ne note the word 2 Cor. 5.21 for vs aswell as sinfull he had neuer satisfied his expiation beeing chiefly for sinne in her Nature and for the Acts by Consequenceâ— in which respect he is truly called the second Adam made the sin of Nature by imputation that he might by his nature of Righteousnes suffring both satisfie for it the losse of Godâ— Image and then restore it Looke vpon these texts and meditate of them Secondly by comparison For when the soule hath had the view of actuall sinnes beâ—ore as most yrkesome and now comes to see greater abomination then these as the Lord tells Ezekiel Chapter 8.15 Oh! how out of measure sinfull seemes it to the soule how doth she cry out miserable man for market thus she speakes Although actuall sins were enough to sinke me into misery yet I see they were but euill in respect of their part but now I see a body of all parts and members a King in his throne I see now my selfe curâ—ed double and treble No sooner do I get out of one actuall sin or set good duties agaiâ—st bad with some hope of ease that way but the Lord beates me downe by my inward nature of sinne yea when I would faine comfort my selfe in my duties and suffring and prayers Lo then my very clothes this venomed shirt vpoÌ„ my skin Iob 9.31 defiâ—es me turnes al hony into the gall of aspes Indeed God hath freed mee from beeing a worldling whose hope is below from a covetous mizer Phil. 3.18 whose God is his Mammon I am free from open vncleanenesse and inward hypocrisy and profanenesse of heart but Oh LORD the nature of these things dogges mee sometimes the wolfe of my nature makes me feele small difference betweene my selfe and these vices The nature of louing pleasures more then God the nature sauor of a proud vaine heart of distrust of worshipping God vnsauourily and for forme of selfe-loue and ends doth so dogge me that its worse ten fold then the breaches themselues Yea and the more I seeme to affect the contrary the more Satan dogs me with them thoughts desires and endeauors after them if it be so be glad yea and selfe-loue with them so blindfoldes me that often they seeme to please me and make me be as I would be and by the suddainenesse of the darts and assaults preuent my armor and so foile mee and leade me captiue So that we see the sting of nature if duely weighed is farre greater then of actions Q. Proceed to the third How doth the Law present the properties of originall sin to the soule A. By ripping vp the body of this death and shewing it what is lust Rom. 7.7 c. First Shewing it to be sin in an eminency of being It s more sin then other sins whatsoeuer is in any of them is here more notoriously whatsoeuer filth and base quality may be spied in all sin or any as impudency vanity pride resolution disdaine is heere more singularly as light and heate is in our fire or the ayre or the Moone but eminently in the Sun the first subiect and seate of it That wherein a quality is first that is eminently worst As coldnesse in the earth drynesse in fire heate in the ayre and moysture in the water So when a Iudge is vniust in the place of equity hee is eminently vniust Euen so heere All ill qualities are first planted heere and its sinne in the Spirit in the place of excellency euen of Gods Image That whereby another thing is qualified so or so that it selfe is much more so qualified As we say Those wofull desperate Traytors in Gun-powder treason were so and so desperate rebellious cruell fierce but by whom were they made so by their father Garnet and grandfather the Pope Garnet and the Pope then must be much more so So all the poizon of actuall euils is seated in the originall after whose copy they write Secondly The predominancy of this sin both in matter of fulnesse and force for fulnesse it hath all sin vnder it and in it as the perfect body hath all the members so this dead rotten body containes fully all dead members of hypocrisie vncleannesse c. in it As the word vsed by Diuines prooves they call it the * Fomiteâ—â— Fewell meaning of the fire of sinnefull acts Great farmes haue and keep great fires because of the plenty of wood they haue to nourish them This is the fewell that maintaines all fires in the soule in hall kitchin and parlour sins of pride sins of common formality sins of base lust all are kept vpon the altar burning with this fewell which is set on fire it selfe by hell So of forciblenesse also therfore Paul cals it a Law Princes rule strongly by their lawes they are as a soule wholly in all and in each part Nothing so forcible there is a necessity in a law It breakes downe and carries before it all opposites word threats dangers all counsell perswasion cannot heare is incorrigible vnchangeable as the Law of Medes and Persians It carries the soule to her trade with courage force resolution and irresistiblenesse being the piller of Satans kingdome ruling as a strong man in sinners Luk. 11. â—1 and keeping all in deep peace Thirdly it is perpetuall Wee say The King hath a perpetuall patrimony that is not alienable so hath a sinner by his originall sin He may faile in his spending money as in his policy and strength and industry to oppresse to defile his body but his stocke and patrimony neuer failes If it bee so in the best of Gods seruants Luther himselfe little molested with couetousnesse yet he had this stock still within how much more is it true of each sinner Fourthly It s an ouerflowing and yet a cruell euill as necessary as it is as forcible Fyre water are ill masters but they burne and ouerflow naturally euen so here As in breaches of the Sea we see tops of Steeples and of Towers vnder water so this ouerflowes all the Image of God in vs This sinne goes in the haire and streame of nature and therefore it s called Concupiscence and Lust Iames 4.5 The spirit that is in vs lusts to enuy it pleases vs because it is naturalâ— and hath a self-louing perswasion which carries it smoothly and vnsuspiciously and by priviledge It is my nature to smite when I am angry iâ—s my nature to be soone hoâ— it s therefore
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
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
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.
of God the Cabinet of his rich Iewels the prayse of the Earth all glorious within Her promises are precious There he appointed life blessing for euer Psal 133.3 She hath all light defence here and in Heauen the Lambe himselfe shall be her Sunne and glory She shall bee ledde into all truth Her sayth shall not fayle Her enemies shall like the dust of her feete and come and worship before her she shall inherite the Earth preuaile against the gates of Her enemies so farre is it off that the gates of Hell can preuaile against her with a 1000 more All which shew the truth of this that as Christ was the Fathers Treasure of wisedome and grace so the Church in him her head for looke what is his is hers as in 2 Cor. 3.22 All things are yours and ye Christs and Christ gods Yea the promises made to Christ himselfe are applyed to her Compare Esay 49.8 with that in 2. Cor. 6.2 Q Now it is time to proceed to the vse what is it A. Very plentifull First its confutation of the vsurped and pretended title of the Pseudo catholique Popish Church who clayme to themselues this priuiledge to be the Treasury of all the benefits of Christ Theirs they say are the Scriptures the Word the Sacraments the ordination of Ministers all the glory is theirs they are the Ancient Generall Apostolical Church al succession of Bishops al miracles Counsels theirs the world is beholding to them for the truthes custody and they haue prospered when all other Churches haue perished But Oh ye vsurpers stay a while and consider whether it be granted ye to be a Church at all If it be yet sure a corrupt malignant one For what common visible administrations do abide with you what truth haue ye not defiled especially the maine one of the Satisfaction of Christ and free iustification of a sinner The Scriptures ye haue locked vp in a strange tongue The doctrine ye haue marr'd by your traditions the Ministry of Reconciliation ye turne into a preaching of fables or rayling against Protestants the Sacraments ye haue partly corrupted as Baptisme partly abandoned as the Supper by your Masse Sacrifice and partly oppressed with an heap of your owne If any Visiblenes be among you its visible worship of bread of a Rood of a Virgin aboue GOD himselfe of God in the shape of an old man of Saints more then God himselfe Your visible Idolatries crueltyes and bloodshed of Saints your visible Stewes your visible adulteries blasphemies vices argue ye the successors rather of those Priests Pharises and Sadduces in Christs time then of Christ and his Apostles Therefore as Peter whose chaire ye claime falsely sayd to Simon Magus so we to you in point of the Treasury of Christs benefits Ye haue no part or fellowship in these things And that Treasury of Saints merits ye dreame of the Church of God knowes not but sayth Wee haue not enough to sell lest wee should haue too little for our selues Gods treasure is not wanting in necessaryes yet not superfluous Therefore ye are a malignant Church and that whereof the Scripture speakes Come out of her my people and her sinnes lest ye taste of her plagues Ye are the subiect of the Plagues of God not the benefits of Christ and the Lord will shortly powre out his last viall vpon the Throne till yee sperish by the breath of his mouth till both the branch and rush head and taile of ye be destroyed Vse 2 Secondly terror to all malignant enemies of this Church of Christ If all his store bee laid in her lap Righteousnesse Redemption and the rest be afraid to pursue and oppose her A speech of one of their Popish champions was once this That when hee came to talke with one of our English Diuines and did but name the solemne word Church his face waxed pale But O yee enemies waxe ye pale at the name of this Church of Christ tremble I say and vanish for this Name shall one day make ye to be as Mica 7.17 Ye shall lick the dust like a Serpent and mooue out of your holes like wormes of the earth they shall be afraid because of thee And 10. She shall see it and shame shall couer her which said Where is your God she shall bee tred vnder feet as myre in the streets Little cause haue yee to reioyce ouer her for when shee is fallen shee shall rise and her rising shall bee your destruction Vse 3 Thirdly admonition to all that liue in the bosome of the visible Church not to rest there nor giue their eyelids sleep till thereby the Lord hath drawne them to the inuisible For out of this Arke is no saluation Stryue to be of that number of which ye heard Heb. 12. and doe not rest till ye be come to that Church which consist of the Spirits of iust men of Iesus the Mediator of the couenant and the blood of sprinkling that speakes better things then that of Abel Blesse God for those visible helpes which yee enioy of the Word and Sacraments but remember that in these the Lord conueyeth the benefits of Christ which none knoweth but the soule that hath them Reuel 2.17 Beware lest the contempt of these visible and audible ordinance one day so vexe ye that ye wish ye had neither seen nor heard them Your condition is best or worst best if ye beleeue these promises and cleaue to these prerogatiues If they bring ye to the hope of Christ for a better life but else most miserable See and apply that 1 Cor. 15.19 I say take heed least euen that ye haue be not quite remooued light and candlesticks Gospel and al for your Laodicean fulnes Empty your soules of their glut lest the Lord streighten his Spirit take away the power of his truths Remember these outward priuiledges serue to settle the inuisible vpon ye Boast not of the Temple the Temple that is holy but see that it hallow you also and that the Word preached and the seales of Grace added to it doe imprint vpon you the benefits of vnion with Christ iustification from sinne adoption of sons redemption from slauery to Satan your lusts and the error of the wicked These benefits none saue the elect can partake And consider yee may bee long vnder the one and yet bee led away from the other by the corrupt manners of the time the error of the wicked and custome of sinne and slights of the Deuill Take heed that the coldnesse of the age and abundance of iniquity cause ye not to fayle of that inuisible grace which the Gospel offers ye but know that one priuiledge conueies another Stop not the wels of saluation play not the hypocrites to whom these streames of the oyle and butter of the ordinances of Christ neuer flow vnto through your vnbeleefe Iob 20.57 But if ye obtaine vocation and vnion by them then blessed are your eyes for they haue seene and eares
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
sort strongly to conceale the old Like whereto is this to thinke our lusts are mortified because by some violent cause feare penalty or inward terrors they are restained Secondly it 's vse of instruction to all new creatures to wonder Vse 2 that the Lord will accept them to be so and take them after al their refuse stuffe and seruice to old lusts to be new men who would thinke it that the Lord should chuse such defiled Temples of Idols lusts and lewdnesse to dwell in who would thinke he would admit of those nastie sties of vncleane thoughts those cages of pride vncleanesse and selfe-loue those powers members of body soule that haue been so defiled to bee weapens of righteousnesse Oh what encouragement is it to old creatures to become new The Lord will melt and alter the property of your old Idols and he will prepare himselfe euen of such mettall vessels of price for euery good work He will admit the captiue woman when shee is pared washt and shauen to be a wife for an Israelite hee wil admit Mary Magdalen Luk. 6. her eyes teares hayre lips and oyntments euen so neere as his owne sacred body and become one with her that was an harlot and abused all these to abomination Oh! how iustly might hee haue for euer left vs to our selues and sworne that no sacrifice should blot out our sinne nor would hee euer take the seruice of a persecutor to bee a preacher Oh those very powers of wit and those affections of loue and ioy which we haue so abused wee should wonder that God will purge the fretting leprosie out of them so far as to be honored by them which yet we cannot deny but he hath except we should lye against the grace of the new creature Thirdly it should admonish all to take heed how they meddle Vse 3 with any true beleeuers in Christ to hurt discourage reproach or persue them Let vs know they are new creatures and the workmanship of God him that defaceth Gods image will God destroy Beware touch not the annoynted of God doe not his image any wrong If a King will leaue him to the punishment of a Traytor who shall race out and deface his image vpon a peece of siluer what shall hee doe to them that deface the liuely image of his holinesse stamped vpon his new Creature doe not descant here and say ye doe not deface them as such but in other respects well but in as much as hee hath honoured them yee shall pay for it that yee haue not counted them precious and delighted in them that honour ye doe not to them as well as that disgrace ye offer them is not done to him is offered to him and if you dare venter to hurt them with a distinction he wil punish you without distinction If the Lord will haue others beware how they deface Vse 4 Gods creatures how much more should his new Creatures beware of defiling themselues Oh! if God haue made ye so beware ye cast not dung in his face and pollute not his image The vilest wretch that liues when hee playes his parts yet if he were the sonne of an holy father he will draw the curtaine ouer his fathers picture as ashamed of himselfe And shall not we tremble to disguize our selues with any dreg of earthlinesse enuie pride and vanity loue of our selues knowing whose Creatures we are Take but the creatures of some proud ambitious ones will they doe any thing distastfull to their makers are they not in all points like them How then dare we to tempt him after whose image wee are created Oh! what a check should it be that any leauen in so much as a mouse-hole to allude to that Iewish curiosity should bee found in vs Remember that charge of Paul Purge out the old leauen therefore 1. Cor. 6. and let vs serue the Lord in the sincerity of a new Creature old things are passed away all things become new new Adam new couenant new Paradise new Ministry new Creation new Lord new Law and all new Shall they who are thus renewed suffer that vnrenued part to get head and to darken and defile the new that euen in them old base dregs should bee obserued to deface the Image of God But more of this in the latter Article Q. Proceed to the vse of the second branch A. If faith be the instrument of this Creation wee heere doe confute the conceite of them that imagine faith to bee a branch of Sanctification Sanctification is so farre from beeing the genus or totum of faith that it differs from it the wide skie Faith is a grace that addes no inherency to the soule but onely serues to receiue a forraigne imputed righteousnesse of another sanctification receiues an infuzed righteousnesse in to the soule faith receiues a righteousnesse of perfection to stand in the sight of God sanctification a righteousnesse in part and imperfect Can then an inherent holinesse bee the cause of an imputed or can an imperfect holinesse bee the cause or genus of a perfect But I must not dwell and I see this error is lately at large confuted Onely this faith and a new Creature being parts of Regeneration and of the Totum of a conuerted one so long as they bee diuiding members they are rather things of a contrarie nature then effects and causes of each other See what I said of their difference in the beginning of this Article Secondly wee learne heere what course Gods people must Vse 5 take to repaire the ruines of their holinesse when it is decayed in them by their falles Satans preuention or the like Run to their faith fetch fire from the hearth of the Lord Iesus his spirit wee are preserued by that of which we consist if the Lord Iesus bee our principle of Regeneration by faith hee by faith must be our sustentation goe to the Promise in thy fals take hold of the strength of Christ in them and compasse not thy selfe with thy owne sparkles thinking to recover thy selfe by thy owne heate but abhorring thy selfe go to a promise and there behold apply Christ thy righteousnesse to pardon thy fals to accept thee in weaknesse to repaire thy strength and then hâ—e will be thy righteousnesse also of holinesse to enlarge thy grace and by the addition of sweetnesse and love to uphold â—hee in thy course more and more Thou hast not received Christ thy new Creature to create somewhat in thy selfe but to fetch from his fountaine grace for grace daily Iesus Christ yesterday to day and the same for ever Q. What use doe ye make of the third branch Vse 6 A Very speciall And it should first teach us a discerning use betweene all hypocrites and truely renued ones The one may set up the Image of Christ in some of the powers of his soule as in his understanding wit memory in his tongue eares sences and outward members but the renued Creature sets him up
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
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
degrees First In our outward ordinances themselues as preaching receiuing Sacraments c. Secondly the instruments or liuely Organes seruing to minister therein as Pastors Teachers Ministers of the Gospell Thirdly gifts and administrations vouchsafed vnto them for the better dispensing and officiating those seruices Fourthly the Spirit of God to assist and enable them to all these performances So that the Lord is no hard Master to his people and Church but tendereth it most fatherly and is not wanting thereto in any furniture which any one member thereof needeth for the building of her vp in grace The Lord is not as Pharaoh who tyrannously exacted the same tale of his Bricke when the Israelites wanted Straw as when they had But rather deales with vs as with his people in their passage from Egypt to Canaan as he would bring them by the way of the Wildernesse farre about and difficult so he stucke close to them in their trauell He brought them by his Angell of the Couenant both into that desert through the Red Sea as it were their baptisme of imitation thence he led them as sheepe Esa 63.11 by Moses and Aaron his guides he went with his two Pillers as it were Law and Gospell before them day and night he prepared each place of their pitching a new vpon their former remoue in 42. of their periods which resembles the going out and in by his Spirit with his Church he gave them his Manna from Heauen and rocke gushing forth miraculously with waters as his two Sacraments now to vs for so Paul expounds them he did in a word spread them a Table in the Wildernesse of Quales a great depth about the host noting the choise dainties of his Table and by sundry miraculous courses annexed to his other directions as deliuerances crosses patience sutable to his wayes of gouernment to vs he did convey them at length into the land of promise So doth he now in spirituall manner so that it is not for nothing that Paul doth so punctually apply them and our Saviour toucheth upon them See 1 Cor. 10.1 2 3. Ioh. 6.31 And great cause for he is the Alpha and Omega the beginner and perfecter of our Sanctification Heb. 12.2 Phil. 2.13 1 Cor. 6.1 Q. Is God tyed to these absolutely A. It is not for us to meddle with his secrets Deut. 29.29 revealed things are for us what hee can doe by an extraordinary power where these helpes are denied we leave to himselfe but in ordinary course we say that the Lord doth tye himselfe to his owne way of working that so wee know where to have him and he doth in like sort tye us in the matter of our calling and building up to these meanes that we might not vanish in other wayes or devises of our owne And wee shall note it that in some texts the holy Ghost doth purposely joyne these with the spirit it selfe when he speakes of the necessity of salvation As in Iohn 3. Except a man be borne againe of water and the spirit he cannot enter And Marke 16. He that beleeveth and is baptized shall be saved not excluding all unbaptized ones nor including water equally with the spirit but to awe our spirits to an holy seeking God in and by them and deterring of us from contempt when they may be had Q. Doth he exclude all other wayes to walke by A. Not all other wayes of profiting but all other wayes of revealing himselfe Q. What other wayes doth he exclude A. All wayes of mans devising whereof Popery is full at this day by Masses Images Crucifixes other base and carnall devotions of our owne fancy and spirit as Anabaptists and sectaries doe invent both Ministers doctrines dreames and Revelations of their owne Q. What other wayes of profiting doth he admit A. Any secret administrations by his workes of providence may be blessed to the elect as Gods patience benefits crosses examples preventions and intimations to our conscience but how with and under the word not else except they attend and follow the ordinances there is no wisedome in them Esay 8. because hee hath made no promise unto them They are but as Witches whisperings under the earth and have no lively voyce without the Word they are sanctified by a Word or no way and so they may be coadjutors to the Word and helpe forward the worke we see little good done till God afflict yet crosses are not causes but effects Q. But of what nature are they now are they as those ancient reuealings of God to his Church in the manner thereof Or if not then why A. They doe wholly differ from them I meane from those immediate reuealings of God to the old Fathers and Church as by the Priests Vrim or Ephod Prophets dreames visions fire from heauen Cloud filling Temple sacrifices or the like miraculous courses Heb. 1.1.2 Now the Lord onely speakes by his Sonne and that by no such immediate way but mediate onely Hee auoideth any courses which tend to any visible audible or sensible presencâ— sight or voice of God himselfe nay abhorres so much as resemblances of shapes which now are common in Popery aâ— by the shape of an old man a Rood or a Doue and now hâ—e onely treates with his Church at a distance and absence euen as if a Prince should make loue to a Lady not by any presence or going to her face to face but by spokesmen or Embassadours and so win her loue or by loue letters tokens and his picture sent to her Q. But is not this course to our Detriment A. No for as the way is more obscure to the eye so is it more open to the soule by the ministry of the spirit of God For as those former dealings of God although they were fit to conuince the sences of ignorant and blind ones yet were but weake in the concurrence of the spirit as appeares by that infinite sottishnesse and infidelity of such as had them so now the Lord doth supply the darkenesse of these by the powerfull presence of his grace as the phrase imports Heb. 1.2 But now by his sonne that is there is more of the Lords reuealing in these then was in all theirs at the best Q. What store hath he giuen vs of these A. He is neither abounding in superfluous ones for a pompe and Popish state nor yet yet wanting in necessary ones as appeares by this hee hath not giuen vs any more waies then Couenant and seale and no more of thâ— former then which might call vs to Christ as the Law and Gospell and hold vs in him nor more seales than two one CHRIST to bee seed and food none but ordinary for common and extraordinary for speciall vse and in a word as he is spary in clogging so yet plentifull in prouiding variety for vs because he knowes wee need as well in priuate as in publike and being soone weary of either wee had neede of variety to keepe vs occupied with delight
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
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