in and by which God convey's them Concerning these benefits of Christ consider three things 1. The Difference 2. The Order 3. The Nature and use of them to the Soul I. There is a four-fold difference of them First Election is before time and presupposeth nothing but the first caus of God's good pleasure and will justification reconciliation and the rest in time and presuppose Christ really theirs and issue immediatly from him Secondly in respect of the benefits that follow Christ In which respect Vocation differ's from all the rest for Vocation is not the fruit of Faith as the rest are but of Election seeing whom God elected hee called to know it the rest are fruits of calling to faith as to bee justified adopted c. Thirdly in respect of those which concern us in this life and those that reach to a better The former beeing such as reliev the necessitie of our present condition in which wee are imperfectly conformed to Christ in his estate of humilitie and beset with sin Satan and enemies of this nature are our justification reconciliation adoption and the like which all shall ceas as faith hope and patience shall in respect of the evils they do here conflict withall those that concern the life to com belong to that Image of God renued in us in righteousness and holiness which abide for ever begun here in grace and perfected in glorie Fourthly in respect of the benefit it self which shall abide for ever instead of an earthly paradise with old Adam wee shall enjoy heavenly mansions with Christ in the presence of GOD and there have this image and our mortalitie perfected In all agree that they are the work of the Spirit of Christ setling all his benefits upon the believer II. The Order of them 1. Is Vocation or regeneration as it concerneth the way and mean of begetting to God 2. Is Vnion 3. Is Regeneration 4. Is Justification 5. Is Reconciliation 6. Is Adoption 7. Is Redemption 8. Is Sanctification immediately issuing from it containing the mortifying and quickning work of the Spirit 9. Is Glorification III. The nature and use of them to the Soul 1 Vocation wch is a work of the Spirit issuing from election whereby whom the Lord hath chosen to bee his hee bring 's to know it And that by the voice and call of the outward Word and inward Spirit crying to their souls thus Com out of her my people and return to mee Com out from thy former corrupt estate of sin subjection of Satan curs miserie lewd customs error of the wicked hell and return to that blessedness which thou hast lost Calling is that whole workmanship of God whereby hee pull's the soul from a bad estate to a good bee it longer in working or shorter darker or cleerer easier or harder it 's the drawing of it from darkness to light Act. 26. 18. From whence it 's drawn is an unregenerate estate That whereto is faith between these the whole work of God is Calling It stand's in these two parts 1. The prepareing Work 2. The finishing The former is that by which the Lord findeing the heart uncapable of a promise bring 's it and prepare's it to bee such an one as may see it self capable and under condition of believing such an one as may believ The later is that by which the LORD doth finish the work of faith with power which is the condition of the Gospel without which no man can partake any of the priveledges following For it succeed's the condition of the Law and in stead of Do this saith Believ this and live Note well these Preparation is the condition of faith and faith the condition of the covenant These preparations are partly Legal partly Evangelical When the Spirit of God by both leav's such an impression in a troubled soul under the spirit of bondage it com's by the sight of the Gospel to so much hope as work 's the heart to mourning and brokenness to desire mercie to esteem it and to bee nothing in its own eies in comparison of it together with diligent unweariedness till it have obtained it All which are the preventions and assistance of the spirit of Calling drawing the soul home to God by such steps and degrees as the soul is capable of II. Vnion which is the work of the Spirit of Christ making the Lord and the Soul one spirit and causing the soul to partake by vertue thereof all that power of his both in priveledges and graces which follow For it 's sure the soul can no more receiv ought from God till it bee one with him by Christ then Christ could merit any thing for us till the Deitie and flesh were really united and no more then the bodie and soul can impart or receiv to or fro till they bee one Till wee bee one with God in Christ wee are without him in the world The Lord abhorring all relations that want Union but if once united then hee is in us wee in him hee dwell's in us wee in him as an inhabitant in his hous and the soul in the bodie hee is one with us wee are of him 1 Cor. 1. 30. in him Joh. 17. flesh of his flesh hee is our husband and wee are his spous and therefore hence issueth all virtue vigor and power into us that is meet for our support either earthly or spiritual till our union bee perfected in glorie In this Vnion four things are considered 1 The Necessitie of it 2. The difference of creäted Union from gracious Union with the caus of it 3. How this Union is wrought in the soul 4. The Effects which follow upon it First Vnion with God is necessarie to all that would partake his graces It was in the Creation till the Lord had breathed the spirit of life and himself into him Adam could have no communion with God so it is in this second Creätion No benefit no fruit thereof can com to the soul till this second creätion and union bee But by this as by a channel the rest follow Reconciliation with amitie Adoption with worship and libertie c. The second thing is the difference of Vnions The Union of grace is not like that of creätion neither in the measure nor in the instrument of it Not in measure for in the creätion there was a total and immediate Union in that kinde and it was a perfect one haveing God's image in it without set or impeachment This Union of grace is an imperfect Union for measure in this life beecaus the relicks of corruption and old Adam as dross mixing themselvs with the soul suffer not God and it to knit fully Secondly instruments of Union are unlike That of the Creation needed no other tie or band save the immediate presence of God in his image which had then no sin nor let to divide it That Union which now is encumbred with lets and enemies must needs bee maintained by a band of greater perfection then
to our uttermost so far as it import's our calling 2. Resolvedness to cleav to God in the power of practice A solemn cours used by all the Saints both in ordinarie and by occasion Joshua cap. ult tell 's Israel That hee and his hous would serv the Lord. David did not onely resolv Psal 119. 57. and vow Psal 116. to keep the Word of God but also sware to keep his righteous judgments It was the sum of Barnabas his Sermon Act. 11. That they of Antioch would with full purpose cleav to the Lord. The people in Ezra came to the Oath and Covenant sealing thereto to binde themselvs to God the more strongly for starting Oh that in these staggering degenerate times wherein daily so many fall at our right hand and so many at our left wee might bee sustein'd with this resolution of heart to bee the Lord 's for ever II. Watchfulness is not onely given the Saints to awake out of their dead sleep but when the Lord hath given them light and grace in stead thereof and purged them from their filthiness Then doth this grace preserv them clean and keep them from defileing again It is like both to the eie and the eie-lid The one is the spie of the bodie to look before and to mark the occasions and opportunities offered by God of all dutie and service that wee may do it The other is the keeper of the eie from the least dust or mote which might fall into the same to annoy it Concerning the former the Christian soul must keep the watch of God Num. 9. 18. They must observ the Cloud and Pillar of fire constantly to pitch or remoov according to the mooving or resting thereof That is look what work the Lord hath for us to do whether in the round and cours of our life or in our particular Calling in which God hath set us that must wee watch unto yea wee must watch against all enemies and annoyances from without or within us And this work wee must do with the best spirit wee are able The Word first must bee the light by which wee must watch in a world of such darkness as wee live in There must be a voice behinde us saying This is the way Then secondly there must bee a marveilous active spirit in us attent to the word of God Thirdly there must bee a sensible tenderness and circumspection in the soul not to suffer any such dutie or occasion of it to escape as God afford's but to bee awake and aware of it to welcom and observ it Fourthly there must bee a special difference put between such occasions as are more safe and such as as are more dangerously beset as all lawful liberties are which lie open to much abuse Fifthly there must bee a very wakefull heart against the most secret affronts of a good cours not to stay till Satan appear in his foulest hue but even to watch the least appearances of danger which require's a marveilous jealous and scrupulous heart and yet ruled by knowledg not to bee a fool to believ every thing but wise to discern both of persons things and occasions Sixthly there must bee an heart watchful as as well to the grounds manner and measure intent and meaning of our Action as to their nature and unlawfulness Seventhly there must bee the Companions of watching fruitfulness unweariedness chearfulness and fulness in dutie redeeming our season and filling up the time with plentie abhorring emptiness and barrenness And lastly such a watching heart to a constant cours will breed a watchfulness for the coming of Christ III. Experience which is the life of a Christian's observation of the whole cours of God's government towards him both in his patience blessings corrections also exemples of others good and bad liveing and dying together with all his threats and promises against evill and to goodness with the performances thereof and especially the watch-words and warnings of Conscience out of the Word teaching us what waies to shun and what to embrace This experience teacheth the people of God to bee every one an Ecclesiastes to another a Preacher telling others what they have observed in the cours of things teach them what is vanitie and froth and what is substance The issue of which is That the whole dutie of man is this To fear God and keep his Commandements Holy experience is out of the Element of a naturall man hee is hedged out from it But it is the most blessed help to the godlie to order their life a true mistress not as to fools Vse I. And first seeing the chain of these holy helps is so precious and profitable to a godly life first wee confute all that break the links thereof and unsavorily make comparisons between one and other to the overthrow of all Son between preaching and praier som between Word and Sacraments as the Papists do Wheras wee hold that they have a sweet harmonie and neither without other to bee set up Let the solemness of the publick the familiaritie of the private and the need of all affect us with exceeding thankfulness especially for our libertie in the use thereof which Poperie had debarred us of in each kinde by a strange tongue of Scripture a Sacrifice for a Sacrament yea a confusion of many for a few Vse II. Secondly how precious and adored should the wisdom of our God bee in appointing so many and neither more of these nor less then the need of his Church required neither pampering nor sterving them but nourishing them Oh I say how should these list us up to God! As once an holy man rideing by the medows in the Spring seeing and smelling such varieties of flowers said Oh sweet Creatures but how sweet then is your Creator If this foot-stool bee so set forth what is his throne So let us say Oh sweet Ordinances oh beautiful Assemblies oh useful varieties but then how sweet is your Ordainer Vse III. Thirdly let this bee exhortation to all believers first to use secondly to live by faith in the use of means First to use them all closely constantly wisely despise not the filliness simplicitie of them judg them not by man or outsides of appearance sever not the things which God hath united hee hath ordained both their coherence and use seek him in all if by any means Phil. 3. 11. wee may attain our desire Forget wee not the scope of the whole Article to bee this That in the use of means under God the whole bodie of godly life is to bee preserved Use all not knowing in what box our chief health consisteth let not one eclips and stain the other affect not private to exclude publick honor not publick to weaken the esteem of private extraordinarie to despise ordinarie or ordinarie to exclude them And lastly let this teach us to live by faith in the use of Ordinances And by Faith let us crie out as the Church in the Canticles Arise O North winde and
of Christ as flesh reckoned to his Divinitie made an equal satisfaction to God's offended Majestie The influence and valor of the divine nature assisting the humane for the fulfilling of the merit for if the Suretie fail in any point his undertakeing is uneffectual The Mediator then beeing to mediate between God and Man must needs bee God 1. In respect of those evils hee was to expiate as sin and uncleanness 2. those enemies hee was to vanquish as Satan death and wrath 3. Those good things hee was too purchase eternal righteousness the image of God and glorie hereafter in the presence of God Vsn I. Let this teach us to adore the Mysterie of the Godhead of Christ that wee rest in no inferior object whatsoever the world can affoard us But remember hee is God blessed above all and hath merited by his glorious power a glorious deliverance for his Church from death to eternal life Vse II. This affoard's us a notable ground of understanding a real difference of the persons in Trinitie God the Father send 's God the Son into the world to save it by the power of God the holie Ghost conveying and sealeing his merit to the Soul of the Elect. Now except there bee admitted a real distinction of the persons in Trinitie how shall one and the same God for beeing bee the partie satisfying and satisfied Vse III. Of Exhortation to all that are loaden with their sin desireing eas to com to this second well-spring of salvation and to drink water of life freely from it that is believ it for themselvs Especially let this beat down self in us in the matter of our conversion What should wee bring to God for our Redemption can wee bring any light to the Sun or drop to the Ocean all fulness is his hee must do all for and in us before and in conversion Again let us lay hold on Jesus Christ who hath satisfied God and taken away wrath Let this give a beeing and bottom of truth to all the promises of God in our soul And let us draw neer with confidence to the God of promises and comfort our heavie heart in the view of the hainous circumstances of her sin makeing it out of measure sinful Bee not dismaid hee that is thy Suretie made not thy peace for small and som but all and the greatest so that thy thought must bee how to receiv this fulness not for the greatness of this sin III Branch The Personal Vnion Union of both Natures into one Person by the unconceiveable work of the Spirit it 's much that Soul and Bodie but much more that Flesh and the Word should bee really in one Person The person of the Word took the nature of flesh therein to subsist It is called Personal Union to distinguish it from other Unions in Christ and all other Unions whatsoever In Christ there is a well-spring of Unions but no personal Union in them The Union of Christs Godhead with the Father and the Spirit is Essential with his invisible Church Spiritual and Mystical with Water in Baptism and Bread and Wine in the Lord's Supper Sacramental In other Unions the things united are One either by bare notional apprehensions as things understood by the fancie or els One by compounding as when of three or four drugs is made one med'cine or els by mixture and confusion as when Water and Wine are made one substance or els by Divine institution as when man and wife are made one flesh none of these are personal Unions But Personal Vnion is such an one as whereby both natures so retain their distinct properties unconfounded that yet they remain indissolubly united in the person without the least seqaration no not at death in the grave Vse I. This teache's us to conceiv aright of the person of Christ wee must com to God in and by the flesh of the Son the second person The equal tearm and object must bee the personal Union i e. the Manhood must as truly bee praied unto and adored as the Godhead Vse II. It teache's us a difference between the subsisting of Christs flesh and all other subsistings wee subsist in the union of bodie and soul which two make one and the same person but the manhood of Christ is no person or subsistence by union of soul and bodie but by assumeing the nature of man into the person of the Son of God so that the flesh hath no subsisting at all save in the upholding power of the Godhead as the plant Misselto hath no root of its own to subsist in but subsist's in another tree Vse III. To encourage the soul that is afraid to draw neer to God for reconciliation and mercie in Christ becaus of the estrangement of it self from God by loss of image Lo the Lord is willing to unite himself unto thee poor soul in his Son by vertue of his union with thy fearful frail nature For by this union he hath purchased a spiritual union between himself and the sinful soul How singular an encouragemement then should this be to a poor soul to fasten on the promise when hee see 's it assisted by this all-sufficient merit issuing from the union of both natures both suffering and meriting Quest What is the Vnction of Christ Answ It is a consequent upon this personal union whereby the Godhead made the Manhood full of himself and of all gifts and graces of the spirit meet to enable him to his work of mediation and by name separated him from men to bee excellent as to bee the Prophet Priest and King of his Church Hee was Priest to satisfie and pray for Prophet to teach and King to rule and deliver his people I. Vnction of Priesthood The Uuction of Priesthood is the chief part of the Unction of Christ becaus by vertue of that office hee performed the great work of satisfaction Two things are to bee considered in this Annointing of Christ our Priest 1. The peculiarness 2. The furniture of gifts For the first although there were many things in the ordinarie Priesthood of Aaron which resembled Christ for the general yet becaus there were many things verie different therefore the holie Ghost set's him forth by the type of Melchisedeck's Priesthood For as hee was without beginning and end in his storie so was Christ not as Aaron mortal mutable sinful Secondly the Furniture which this Unction filled the Lord JESUS our high-Priest withall and that without measure For as the fulness of the Godhead dwelt in him bodily so all the communicable gifts and excellencies thereof dwelt in him Eminent wisdom rightousness humilitie unblameablenes holiness separation from sinners and all other graces but as I take it one fruit of his Unction was his peculiar fitness to satisfie That holie free consent of his to the will of his Father to do and suffer and fulfil all righteousness I say this absolute and unstained Obedience to go thorow all difficulties meekly long-sufferingly cheerfully
God and they Scriptures what enemies have they to darken and dull them their sences understandings and heart what enemies of the wicked have they without them III Husbands Wives to dismay them telling them that they cannot bee assured in this life of their salvation How do enemies affright them with malice threats big-looks disclain and scorn putting them in fear they shall never escape out of their claws In this varietie of affliction what is there to sustain them What is it which teacheth to kiss the rod take up their cross and bear the indignation of the Lord till hee plead their caus and bring forth their light Surely the strength of their Captain and Conqueror the Lord JESUS who hath told them In the world they shall have affliction but bee of good comfort I have overcom the world It 's hee that tell 's them till God's season of their suffering bee com so much so long and that very cross God hath ordeined for them no enemie shall do them hurt And when they do hee will make it tolerable and easie unto them do them good for their sakes that hurt them But above all they are made Conquerors and their chin is kept above water they fight under hope of victorie and say with the Church Micah 7. 8. Rejoice not over mee Oh mine enemie for when I am down I shall rise and when thou art fallen thy wound shall bee incurable Lastly it comfort 's them by faith in the conquest of our Lord Jesus against the power of death and the grave For as it was with their head hee could not bee held in it so with them their flesh rest's in hope of that triumph This conquest make's us happie in all our miserie For why Even by that verie death which is the last enemie and the gate of utter miserie to the wicked the Lord open's a door of full and final redemption to the faithful Their lowest ebb is the next step to the highest tide of their soul's happiness and final freedom from all sin sorrow and enemies Wee shall bee as much out of Gun-shot of them as the Lord Jesus himself was after his Conquest VII Branch Applying of Christ's Merit The Applying work of Christ's merit is that solemn part of his Mediation for the sake whereof hee forsook the earth and was exalted above all principalities and sitteth at the right hand of God his Father that by his intercession alwaies made for his Church hee might applie to all the members the power of this satsfaction that it might work faith in those that want it and confirm it in those that have it Therefore hee is called Advocate that the Church may enjoy the fruit of his death continually And as the ends hereof are many to wit to present the prayers of his people unto God to hold them close to his Father and keep them in his love to cover their dailie offences and continue their justification and acceptance to unite them one to another and to protect them from enemies so especially to bless the Ministerie of the Gospel for the breeding Faith in the souls of the Elect by the preaching of this his Blood and Death So that when wee see the prevailing power of the Word and Sacraments in the weak ministerie of flesh what shall wee asscribe unto it but the power of this applying work of our Advocate who convey's favor of life of brokenness of heart faith and regeneration thereby into the souls of his and in this respect hee is the key of his Fathers bosom and fountain to unlock and set it open beeing sealed before for Judah and Jerusalem to wash in Vse I. As it is singular for all uses to the Church in general and all the lively members thereof in all concernments of it whatsoever as acceptance of their praiers beeing perfumed with the sweet incens thereof protection of their persons safeguard against enemies sustentation of their souls in grace perseverance and the like so especially seeing by the blood of Jesus wee have a liveing way made unto us by his flesh let us draw neer with a pure heart in assurance of faith Oh! it should bee as a wel-spring of salvation for everie drie soul to com unto even in the greatest barrenness deadness and fear of heart that the merit of Christ should not belong unto it Therefore go not to the Word and Sacraments any more with a dead and sad heart as if there were nothing in them save an out-side of man's voice and efficacie to perswade behold Christ in them who by his applying power convey's into them strength savor persuasion and grace that his poor people may not hear his Word as a dead letter or receiv the Seals as dumb elements but as divine ordinances assisted with the Spirit of Christ and therefore able to breed faith in the soul and truly to carrie it into the stream of his satiafaction Deceiv not thy self in the condition of faith and assure thy self the Lord Jesus will give thee both meat and appetite the object of his righteousness and faith to believ it also Vse II. Let us bee exhorted to denie our own strength conceits hopes or fears and and as oft as wee go to the Word remember it is a word of reconciliation Vse III. Let all the faithful Ministers of God comfort themselvs in their weakness and defects of preaching in the little success of their labors of woful hardness of heart in their people The Lord Jesus by his spirit of intercession hold's them as his candle-sticks in his right hand hand and hee will uphold gospel ministerie and the power of both in the mid'st of their enemies and although they bee never so furious yet Mic. 2. 7. his spirit shall not bee streightned but his word shall still bee good to such as walk uprightly ARTIC III. GOD'S imputation of the merits of CHRIST'S righteousness to a sinful Soul is the formal caus of our justification IMputation doth import such an act of GOD the Father satisfied as doth take this righteousness and reckon it to the needing Soul as her own although it bee inherent in another to cast upon it an estate of as full and perfect freedom and acceptance as if it had never sinned or had fully satisfied for look how he dealt with our Suretie hee made him sin for us that is imputed it to him as his so doth hee take his righteousness and count it ours that it might bee really ours indeed This doctine of imputation is expressed by divers phrases in the Scripture By the tearm of not-imputeing sin and imputeing righteousness hee intimate's in how many respects Christ hath holpen us to wit both to forgiveness in the one beeing made sin for us and to acceptation in the other by cloatheing us with his righteousness yet so as by both Active and Passive righteousness jointly not severally considered By imputeing righteousness and imputeing faith for righneousness is mean't one thing Not that faith in
any is in us The third thing is the instrument by which Union is begot in the soul and that is on our parts faith on the Lord's part the Spirit of life in Christ conveied by the promise and baptism The fourth thing is the effect of this Union even in habiting and dwelling of the Spirit in that soul which is becom one with himself so that now God in Christ by the Spirit is that to the soul which before her lusts were all in all Lord and King light and defence heaven and happiness Vse I. It is a terror to all hang-byes and time-servers who have it at their tongues end they are Gods and they bee saved how few soever they are But they cannot proov it by any ingrafting or union The old stock appear's in them no planting into a new no life of grace no Chirst to bee theirs no bringging to God by his flesh and the union of it to God no promise to fasten upon by which they may com no Spirit of God to bee between them and to unite both as the spirits Knit the bodie and soul in one Vse II. All you that will needs claim it by union Trie your selvs about it if yee bee united to God then hath the Lord chased you from your wandring vagaries and old haunts and brought you back like the prodigal Vse III. It 's use of thankfulss and comfort to all God's people 1. Of thanks for who art thou that the Lord should thus unite himself to such a lump of earth and sin Secondly comfort against all thy bad inmates and lusts which disquiet thee and make thee rather a Stie of uncleanness rather then an Hous of God Bee of good cheer the Lord esteem's thee not by these necessarie inmates but by the voluntarie Keep out them and the Lord will look upon his pearls not thy dung-hill Vse IV. It is to teach us both what dignitie and what dutie lie's upon God's people in this respect of their union The dignitie must needs bee great to bee one with God for by this means all his and our things are common hee suffer's in and with us in all our crosses Hee is honored or reproached in all our obedience or disobedience wee stand not nor fall to our selvs but to him Secondly it 's to teach us our dutie viz. To bee sensible of this union continually wheresoever wee becom A wife that honor 's her husband will so carrie her self that her husband may not bee impeached by any unseemly carriage idle looks speeches or liberties shee look's at his credit whose shee is Such a narrow eie should this union with the Lord work in us That his honor and name should bee the mark wee shoot at and look what wee think would jarr with his affections trench upon his glorie that wee should cut off III Regeneration The order of Gods working whereof is this First the word present's to the soul her loss of God not in a few beams or raies of his but his whole divine nature life and beeing Secondly it present's hereby the succession of miserie upon this loss and that most deserved all the curses wooes and penalties written in the law are written also and engraven by the finger of God's convinceing Spirit upon this person as a book written all over within and without Thirdly the Lord present's this soul with her fearful condition in this respect viz. that dangerous eas and quiet which the deluded soul lie's in in the midst of all this privation of God A most miserable spectacle to behold a creature miserable and yet thinking it self posse'st of all rich cloathed and furnish't with all necessaries Fourthly where the Lord will regenerate to a new life hee bring 's the soul to the sens of her lofs by the light of his law shineing as in a dark place as the light in the morning discover's to a man robbed in the night of his treasure at once what a case hee is left in and sease's it with a spirit of miserie and beggerie really ignorant now what to do wringing his hands and saying What shall becom of mee how shal I live and pass my life how shall I avoid the pinch of beggerie the shame of an undon man and the sorrowes that will ensue I say when once the Lord saveingly work 's this for els it may vanish hee doth in season present the soul with the newes of second life to prevent utter sinkeing and staie's the heart thereby Hee shewe's it that as lost and forlorn as shee is yet there is a way to restore her to her former integritie again Now as touching this way the Lord 1. First enlighten's the Soul in it 2. Secondly applie's and fasten's it upon the same 1. Hee enlighten's it in two kindes First about the Order of this way Secondly about the way it self Touching the Order of it hee tell 's her that forasmuch as shee once had this image of God creäted in her and hath wilfully lost it therefore before hee can restore her to it the second time his justice which is wronged by her sin and hath justly accursed her for it must first bee satisfied and the soul must apprehend this satisfaction to herself as her own and by this means her guiltiness and curs must bee washed off and removed out of his way For otherwise how can hee and the corrupt soul bee brought together What communion can there bee between sin and pureness Secondly Hee enlighten's the soul in the way it self To wit that in his wisdom and love hee hath granted his own Son true God and the nature which was offended to suffer the imputation of guilt and the death which it procureth in the nature and for the nature of guiltie man and by this suffering hee satisfied justice to the full so that hereby the way which sin had shut up might stand and lie open for the restoring of the poor lost soul to her former nature and life of God again Haveing thus enlightned the soul about this way hee then applie's it to the soul And that by a second and closer work of his grace For first hee applie's this work of Regeneration by the instrument of his word and promise which is as a seed of Regeneration cast into the womb of the soul by hearing it preached As Saint James saith Of his good will begate hee us by his word of truth This word carrieth with it a forming power of the second birth even a creating of God in the soul again Secondly the efficient caus is the Spirit of Regeneration taking this word and casting it into the soul and there hatching and cherishing the same till it have formed Christ therein who is the second Adam the true way and life that quickning Spirit And thirdly hee effect's this in the soul by the power of Faith which receiv's this seed of the word and this quickning of the spirit and possesseth the soul therewith Onely note this that Faith doth
the Apostle saith of Baptism the seal of this Covenant in the blood of Christ viz. That it saveth us not by washing away the filth of the flesh but by the answer of a good conscience to God by the Resurrection of Christ What is that Surely this that when the Lord ask's the soul in what plight it is the conscience step 's out and answer's Lord it 's well with mee It was as ill as could bee but now it 's as well as can bee Thou hast changed all in a moment for in stead of war I have peace Vse I. This first teache's us the woful state of all unregenerate ones in point of guilt and curs of sin There is no peace saith my God to the wicked The waies of peace they have not known Rom. 3. and they have not seen the things which concern their peace Vse II. Secondly let all that hear this behold the wonderful priveledg of a believer and admire it yea seek to have it their portion This is the first step to all other benefits Doest thou look upon a beleever Thou seest a precious object a son of Peace Hee carrie's that within his bosom which cost the Son of God his heart blood which far exceed's all Gold and pearls For why Hee hath peace within hee is at league with all fears and in the suburbs of all prosperitie Vse III. Let all such as have got this prais God and keep it Pray yee with the Apostles The peace of God rule our hearts and mindes Lord establish our feet with this preparation of the Gospel and let it bee as the Soldiers shooes of brass enabling us to walk upon the pikes safely Oh! buy this jewel but sell it not Nourish it in your souls first by abhorring all sins that waste the Conscience Ensue peace if wee desire holiness Take heed of any secret closeing with sin upon any fals colors dispensations and distinctions in a nibbleing kinde and dallying with som degrees when wee dare not attempt greater preserv it from the dailie soil of appearances of lawful liberties from the encroaching of eas worldliness slightness formalitie and the like V. Benefit Reconciliation The fift Benefit is Reconciliation contrarie to the blemish of Enmitie with God and God with us bringing us into amitie and favor with him again Eph. 1. 5. Paul call's it our acceptation and belovedness with God The substance of this doctrine is opened in three points 1. Wherein the nature of this benefit stand's 2. How God confer's it on the Soul 3. What use may bee made of it For the first The benefit of Reconciliation offered by Christ is the firm solid agreement and friendship of the soul with the Lord of heaven who before was our deadly adversarie For the opening whereof survey a little these few branches First from hence issueth a Covenant of God made with the soul and of the soul with him Deut. 26 17 18 19. The Lord hath avouched thee this day to bee his peculiar people as hee hath promised thee c. A sweet text As the Lord disclaimed and disavowed us in Adam so by the reconcilation of the second Adam hee vouchsafeth and acknowledgeth us to bee his Secondly hence our behavior and cours becom's acceptable as Abel's sacrifice for his persons sake was accepted so that in all our service allegïance we are wel-pleasing though in him whom first God was wel-pleased Thirdly hence also flow the most excellent favors and graces of his Spirit conferred upon us that hee might the more take pleasure in us as a Bridegtoom doth in his Bride and spous whom hee hath and adorned Fourthly the All-sufficiencie of God as as a fauntain is set open by this sluce of Reconciliation For hereby the Lord can beteam the soul all support and all that is needful for this and a better life And this All-sufficiencie reacheth to soul and bodie All things are yours as you are Christs and Christ God's Fifthly the Emnitie of the whole frame is reduced to an Amitie with them there is a league made with heaven earth and hell that nothing shall hurt them Heaven shall not bee as brass nor the earth as iron The beasts of the field shall bee at league enemies shall turn friends becaus their waies pleas God Sixthly it restore's us to our blood not onely to our dignitie in person but in our posteritie Seventhly hence issueth the gift of perseverance to bee endued with a loyal spirit and with faithfulness never to depart from the fear of God Eighthly hence issueth a sweet Reflex of this Amitie of the Lord with the soul a very pledg of that felicitie in heaven which shall fill the glorified soul in the sight of God Faith I say present's a privitie and consciousness of this holie agreement with God with unspeakable securitie of heart and soul which none can utter save they that feel it Secondly the way how the Lord confer's it and that is by the spirit of Reconciliation in the Word working by the embassadors of it 2 Cor. 5. 20. whereof there are four steps 1. By this spirit the Lord discover's and present's a light to the Soul in the right colors and in the glass of the Law of her in-bred and naturall contrarietie to God and trecherous enmitie of spirit such and so deep as doth perpetually fight against him yea reject the covenant of amitie offered by him Thirdly hee discover's himself to such a soul that hee hath afforded to her a price of reconciliation even the blood of the Covenant not onely to compound and mitigate som extremities of Enmitie but even to abolish it all and nail it to his Cross Fourthly if this prevail to break and shew to the soul the bottomless love which lay hid in the bosom of God who was in Christ and is in the Spirit and Word of Christ reconciling the world to himself Fifthly the Spirit of Reconciliation fasten's the offer of being reconciled to God upon this poor soul by the instrument of faith the best make-peace that ever was which faith over-power's the enmitie of the soul by the excess of amitie and mercie in God and as it were compell's it to bee reconciled Shee apprehend's so much compassion in the bosom of God as to drown all enmitie therein as in the bottom of the sea And so to kiss the Son swear allegiance and com in The third thing is the Use of this Doctrine Vse I. Terror to all unreconciled ones Oh! yee are out of favor with God Is there not enough in this to scare you Tell a favorite whose life rest's in the Princes favor that his Prince is out with him and his breath is stop't yee choak him What a plight was Haman in when his face was covered Tell mee if God's favor bee as life What is his enmitie Vse II. This is instruction to teach all sorts the excellencie of this priveledg No other amitie is like it onely in this and by it other
's thine and thy supplie II. The Adjunct of the Church of Christ The Adjunct of the Church is the Communion of Saints and members of this mystical bodie of Christ which is nothing els but the due entercours and holie fellowship reciprocally between member and member for the good of the whole Two things wee are to consider in this Communion of members in the Church 1. Due qualifying of the persons that are to communicate 2. Due exercise of communion among them that are so qualified 1. Qualification generally stand's in this that they bee brethren No sooner is a man a believer and a new creature born to God but hee is also a brother No bastard no stranger no Gibeonite no blemish't one may enter the temple of this Communion More specially they have the true Spirit of brethren of members by which the former is manifested to bee true Wee must know that this Spirit of Communion is the priviledg of the whole Invisible Church before it bee the spirit of any particular member for the members draw spirit from the bodie as the bodie from the head Now this spirit is flowing from Christ who hath therefore shed his blood for his Church not onely that hee might unite it together with it self but also that it might edifie it self in love And the Lord Jesus hath obteined this Spirit from his Father This Spirit of Communion may bee discovered in these two particulars First in the spirit of Preserving her self in her estate and integritie Secondly in the spirit of Furniture for the several operations whereby communion may bee supported I. In preserving Communion and this it doth 1. By separation of fals parts or contrarie which threaten ruine to her Mettals melted will go together and unite their substance but sever the dross which is of another nature from incorporateing with them the Citizen of the heavenly Jerusalem hee loathes swearers liers forswearers usurers and so of the rest No communication between Christ and Belial light and darkness 2. By gathering together of new This preserving Spirit is also a drawer of like parts to her self for the filling up and strengthening of Communion shee is still aiming at the bodies increase and therefore as the waters of the sea win upon the banks so doth this spirit of Communion seek out and enlarge her borders Our Lord Jesus the head of this communion spent his life in gathering members to this bodie Peter gathered 3000. at once and each member of it doth or ought to becom all in all to gain som 3. By preventing of any thing hurtful to herself This Spirit is warie to defeat whatsoever attempts may bee made against her communion either by opposite persons or properties II. The Spirit Furnishe's the Church with all such gifts as serv to maintain communion Such are 1. Love mother-grace of all the rest that which Saint John so magnifie's 1 Joh. 5. 1. Hee that loveth him that begat love's him that is begotten It 's the band of perfection that hold's in all the duties of Communion as the corner-stone doth the sides of the wall 2. Sociableness a compound of three coards not easily broken viz. 1. Amiableness which is that holy suavitie of spirit which opposeth tartness austeritie sowreness and sullenness whereby men are like ragged unhewen stones unmeet to couch in this holie building 2. Humbleness which opposeth pride which is a vice excommunicate from true fellowship of Saints causing men to think themselvs their parts their persons too good for communion It 's discerned by two marks peaceableness and equalness 3. Self-denial contrarie to Self-love the bane of communion when men seek their own esteem credit end profit and prais and if they fail thereof they little look how the publick welfare goe's forward 3. Tendernes and compassion Gal. 6. 1. If any bee prevented by error ignorance Satan sudden temptation let him that is stronger set him in joint again so the word is and restore him in the spirit of meekness II The Exercise of Communion stand's in three things 1. Graces 2. Means or Ordinances 3. Services or Duties I. In Graces In the tradeing whereof these rules must bee observed First bring in thy stock into this bank each member in this staple of Communion must get the gift of exchange hee must maintain a due entercours Secondly Humilitie is an excellent mean to exercise communion in graces condescending to men of low degree Proud ones get little and do little in this communion of Saints Thirdly Covet others graces 1 Cor. 12. 31. Covet the things that are most excellent Appetite after the graces of communion is the instinct of God's spirit for the growth of Graces Men that hunt the Bezar seek not her flesh but that which is precious in her the stone which is so cordiall Base respects are nothing to the Saints in regard of this jewel Fourthly extract graces from others Solomon saith Prov. 20. 6. There is wisdom in the heart of the wise and a man of understanding will get it out Delilah lay at Sampson till hee had told her his whole heart So should'st thou that seekest the grace of others First by putting thy case in their persons whom thou tradest with as if thou wouldest learn what patience in sickness and pain is or how thou mightest die well ask others how should yee do in this case make mine your own Secondly observ wisely what fall's from the godly in their communion and conversation over-see not their words behaviors affections zeal scopes Thirdly let faith bee the chief extractor All things are yours saith Paul meaning all graces in all the members it 's a great help of profiting when as wee believ all the graces of others are ours allotted us by priviledg from Christ whose wee are Fifthly Rest not onely in the outward object but pierce into the inward There is more in a Saint then a bare sentence or carriage will express Look into the bottom as the Cherub into the mercie-seat Sixthly Bee wise to chuse thy object Each man excell's not in each grace or gift And when wee meet not with that wee look for wee think meanly of men as Naaman did beeing crossed by Elisha But the Graces of God are to bee marked as they bee most eminent As in Moses his meekness in Phinehas his zeal in Abraham faith II. In Meanes or Ordinances These edifie the Church First as they are ties and bands of Communion Secondly as they are active instruments or helps to beget and nourish it 1. As ties and bands Psal 122. Jerusalem is called a compacted Citie knit together by the Assemblies by the Sacrifices by the Thrones of Judgment Act. 2. 46. The Church continued and â—lave together in the use of the Ordinances the sacrament especially of the Supper Experience teacheth that the fellowship of the Word Praier and the like is the life strength blood and marrow of communion Wee see that the common ties of nature education and place do much tie
him to each poor member of his Church there to dwell for ever both in grace and glorie Now to conclude I demand what one link of this chain were not strong enough to draw the heart to settle it self upon it And yet I must say this That the word and promise of God is the immediate thing which faith relie's upon although strengthned with all the rest To this consideration two things generally are required The one to gage the promise and offer of God as a Marriner would sound the depth of the sea least his ship should bee on ground so see whether it bee able to bear the weight of the soul or no and answer all her distempers and fears fully The second if it appear that it is able to sustein it then to relie and cast it self upon it confidently for her own pardon and salvation Although the Marriner cannot himself by his own fadom touch the bottom of the sea yet by his line and plummet hee can sound it as well as if hee could reach it with his hand and so fasten his Anchor upon it So here the plummet and cable of the Word wherein this strength and depth lie's will help us out so far as may serv our turn The hand of faith touche's the depth of mercie conteined in the offer by the direction of the Spirit in the Word which tell 's us what is conteined therein Three things the Soul must look at to bottom it self upon the promise of reconciliation and deliverance First the Wisdom of the Lord. Secondly the Strength Thirdly the Faithfulness All which are sure grounds the Lord hath hidden in the promise of mercie to a poor sinner that is under the condition 1. Wisdom of the promiser I may say of it as the holy Ghost said of Salomon when hee called for a sword to cut the childe All Israel saw that God had put the Spirit of Wisdom into him to do justice So God hath shewed all wisdom in the promise to settle the soul And that in two respects First of himself Secondly of us in respect of himself becaus in revealing his heart of love to the soul onely hereby and no other way hee teacheth us that hee who is God onely wise 1 Tim. 1. 17. could in the depth of his counsel finde out no other way so wise and sufficient as this to ground the soul in sure peace towards him Christ and the promise in him was that which seemed the wisest of all waies in the thought of God especially to us under the Gospel See Heb. 1. 1. After sundrie waies the Lord spake unto our Fathers in dark times as dreams Urim visions but now by his Son and Word the engraven form c. Note how this course is called the best wisest and holdingest of all as haveing more in it then all the rest Oh! wee would think in our shallowness that one from the dead Angels or revelations were better But wisdom it self hath pitch't upon this way all things considered as the wisest of all Secondly in respect of us for it is such a way as call's us to faith a promise haveing relation to believing it without which it cannot profit us Now if it bee without us how wise a way is it to quash and damp our base spirit of self-conceit and self-endeavor and to abase our Pride that hee who boasteth might boast in the Lord So that the promise is like a Map which a wise man shewed once to a fool that boasted of his lands bidding him to point out his lands in the Map which being narrow hee could not do and so went away ashamed Note then for this First wee all would bee counted wise many in these daies chuse to bee counted rather dishonest then unwise Well let us then bee wise for our selvs and wise to salvation in chusing this way of a promise to ground our souls upon Wee see not the Lord But if this bee a wiser way then that think there is somwhat in it then at first might seem more and fasten upon it 2. The strength of God Read 1 Sam. 15. The strength of Israel cannot lie meaning in his word So then in the Word of God is his strength also enough to bear up the poor soul in believing Heb. 1. 3. Hee bear's up all the weight of the World by the word of his power How much more the weight of a weak soul See Esay 27. 5. Anger is not in mee there is a word What follow 's Or take hold of my strength and make peace q. d. if I bee reconciled there is strength enough and that for a sinner to take hold of either this or nothing Read 2 Cor. 1. 20. For all the promises of God in him are Yea and Amen that is sure and strong but mark how In him the words that I speak are spirit and life But wherein is this strength Surely in the forenamed grounds of this second part Christ's satisfaction the Father's acceptation are those pillars of strength to a promise without which it would not avail to go to a promise Weigh seriously that noted text 2 Corin. 5. 20 21. The Ministers of God in his Name offer and seal up in the Word and Sacraments that word bee reconciled to God What saith the soul to this I dare not God is a consuing fire True saith Paul but anger is not in him Why becaus hee hath made and accepted him that knew no sin to bee sin that wee might bee the righteousness of God in him hee that said In him I am well pleased Shall a poor soul bee then as Noah's dove upon the waters Why say yee to my soul flie to the hils if God bee his strong hold If thou bee under the condition of the promise hee is no less in his promise Take a similitude A man lie's in prison for debt of an hundred pound A friend com's to him and bid's him com out hee answer's I cannot I lie here for debt and then there appear a strength unto him and laying hold of it hee com's out Read that in Rom. 3. 25. God hath set him forth to bee propitiation that hee might bee just in justifying him who is of the faith of Jesus What saith the poor sinner to this Oh! but it is just with God to punish sin wheresoever Nay haveing made and accepted him the propitiation for a broken soul it is even just to pardon him It was mercie to grant such propitiation but haveing so don it is also justice to pardon even as it is not just to take one debt twice Therefore David plead's Pardon mee according to thy righteousness Christ haveing turned just wrath into just mercie To conclude this note yet a second strength in the promise for the poor soul still cavill's But this is to a believer I believ not I answer But the promise by the power of the spirity of our Advocate is able to do that which it required it 's not a killing
letter as the Law Do this and live but a quickning one Believ and live it giv's that it command's the soul being under a promise is under the autoritie of him that bid's her bee reconciled It is as with Naaman 2 King 5. 15. Wash and bee clean so hee washed and lo his flesh became as a childes Act. 3. That cripple that beheld John and Peter being bidden to arise felt strength and streightness to com into his limbs How In the Name of Jesus vers 12. This name of Jesus is much more in the promise of Reconciliation Mark then if the strength of the promise bee such say not it is nothing but take hold of it 3. The faithfulness of God the faithfulness and undeceivable unchangeablenss of it this is a strong bottom 1 Tim. 1. 25. This is a faithful speech and worthie of all acceptation Christ came c. Read that sweet place Esay 55. 3. The sure mercies of David and the opening of it Heb 6. 18. Surely blessing I will bless thee Wherein God willing more abundantly to shew to the heires of his promise the immutabilitie of his Counsel confirmed it by an Oath that by two immutable things Covenant and Oath in which it was impossible for God to lie wee might have strong consolation why Becaus they are as two Cities of Refuge to a poor distressed fearful soul in the pursuit of Satan and conscience those two avengers to lay hold upon Mark then if the Lord descend so low to a poor sinner as to answer all doubts by adding an oath and a seal of his Sacraments and a pledg of his Ministers faithfulness to assure the simplicitie of his meaning then doubtless it must bee his honor to perform it and hee that believ's it not must needs make him a lier Joh. 3. 33. as hee that believ's set's his seal to the word that it is true Num. 22. 19. It came from a wretch yet by God's Spirit God is not a man that hee should lie Oh! then bottom this soul upon his faithfulness Read Esay 54. 9. Haveing made this covenant of mercie with the Church hee add's This is as the waters of Noah unto mee for as I have sworn that they shall no more destory so I will bee wroth no more with thee with everlasting kindeness I will shew mercie upon thee And again If my Covenant with the Sun and Moon and Stars shall fail then shall my Covenant fail with thee Wee rest upon the promise of a man that never failed us much more his oath Heb. 6. 16. An oath is among men a confirmation and end of all strife Oh! beware then of strugling against God's promise becaus it carrie's the force of an oath with it Let mee exemplifie it by a text 1 King 1. 22. The Prophet Nathan and Bathsheba go to David and press him Did not my Lord the King say Salomon shall surely reign after mee How is it then that Adonijah reign 's What did David Hee rowsing his weak bodie up swear's As the Lord liveth who hath delivered my soul out of all adversitie as I have said so I will perform it this day Salomon my Son shall reign Was not David as good as his word and durst any hinder or cross it No it ended the strife and scared away all the Traitors Oh beware then that thou cross not the Lord in his promise to make him a lier And I may say the like of all other attributes of God for the promise is that by which God seek's himself and his own glory infinitely and therefore hee hath put himself wholly unto it In applying of these grounds unto the soul faith should do these things First shee ought to ponder well and muse upon the promise Secondly bee throughly convinced thereby in her heart of all these grounds Thirdly shee should cleav close to the promise against all objections Fourthly shee should humbly and wholly obey and consent to the promise And lastly shee ought to plead the promise and improov it to her own peace 1. Pondering a promise Pondering is when a man lift's any thing to esteem what weight it bear's so ought faith to do with the promise and that in these three kindes 1. To mark it set a Star upon the Margin of a special promise Buy that book which call's out promises of note in this kinde 2. To muse upon it chew upon the cud dwell upon it therefore it is said of Marie that shee pondered the Angels words in her heart 3. To familiarize with it get it by heart till it bee easie make it thy bosom-friend So did David make promise his Counsellor and companion II. The second work of the soul is to bee convinced of whatsoever hath been said of the wisdom strength and truth of God in offering and promising pardon to a sinner Joh. 16. 9. The Gospel shall convince the heart of righteousness III. The third work of application is cleaving of the soul to the promise against all her fears doubts cavils for when it is convinced of clear truth the scales of darkness fall from her eyes The soul is set between vanitie and mercie if mercie prevail then lying vanities ceas Hence it is that a convinced heart com's forth and faith I renounce my slavish fear I abhor my base mixtures of self and duties vertues and preparatives of mine own I abandon all my former props of nature art experience religion which kept mee from mercie and I cut all knots in sunder which I cannot unloos and let all my tackling fall into the sea and commit my soul to thy promise through rocks waves and shelvs that if I perish I may perish onely I will for ever cling to thy promise do with mee as thou wilt If I bee deceived thou hast deceived mee Thus the soul beeing convinced clasp's to God and affiance's it self to him as the Ivie to the Oak so that break the one and break the other IV. This affiance causeth that sweet consent and naked obedience to the promise according to the Word and the extent thereof Esay 1. 19. If yee consent and obey yee shall eat of the good things c. V. The last work of application differ's not from the former save in degree and it is the pleading of a promise when there is a strong unlikelihood presented to the soul either from the Lord 's leaving it to herself or in temptation or in deep sens of unworthiness fear c. then shee labor 's to cling to the promise by pleading it secretly as wee see in that rare example of the woman of Canaan who was content to bee put off by silence denial yea taunts and although shee was called a dog yet shee held close to the Word that Christ was the Son of David a true dog and happie in this that shee would not bee beaten off Therefore our Savior saith shee was of great faith Vse I. Confutation of the Papists who say to cleav to a pomise by
new man new creature regeneration new birth are used or at the operation of this principle as when the tearms of repenting casting off the old man putting on the new purgeing forsakeing denying unrighteousness or lusts are used c. or els at som actual inward virtues as love fear obedience subjection and the like or at som outward performances as walking with God in all his commandements or departing from iniquitie or abhorring evil or cleaving to good ceasing to sin learning to do well or the like these all although in phrase differing yet in sens are all one and they import this That the Lord require's of all believers in Christ that their hearts bee renewed that they purge themselvs finish their sanctification fear him for his mercie walk with God order their conversaton aright all is one thing get one and get all but the holy Ghost doth include all in that golden sentence Hee that is in Christ is a new creature Four points here considerable 1. The Author of this regeneration or new creature the holy Ghost 2. The inward instrument of this author Faith 3. The subject wherein this regeneration is wrought the whole man 4. The parts These four will proov the chief For as for the other which are taken for granted wee need not dwell much upon them to wit the seed whereof wee are begotten which is the Lord Jesus the immediate instrument used to beget the Word of God the seal by which the spirit assure's and convey's his Regeneration Baptism I. General The spirit of God is the Author of the new creature 1 Cor. 6. 11. Tit. 3 5 6. In this new creätion of nature and infusion of qualities the Spirit doth three works 1. By Perswadeing Hee draweth the soul to bee willing to take all Christ as hee is offered and to reject no part of him and succoreth the poor soul in her application of the offer and covenant of Peace 2. By Working The Spirit effect's that in the soul which the promise import's infuseing into her an habit of cleanliness and takeing away all her filthy rags 3. By Sealing The Spirit sealeth these to the Soul Matth. 3. 11. The Lord shall baptize with the holie Ghost and with fire What is that The verie divine gifts of Christ which as fire do purge and cleans our dross and bring forth our metal as pure and clean II. General The Inward instrument of this author Faith Faith saveing and effectual Act. 26. 8. Act. 13. 38. Rom. 5. 1. and 3. 25. Act. 15. both in regard of justification and sanctification Christ is not onely offered to the to bee for them in pardon but to bee in them to dwel to rule to command to exercise power over corruption and for government to bee as a soul in the bodie to act guide and bear sway in them as the branches in the Vine out of which they wither so that the promise offer 's Christ both for union of reconciliation and also communion and influence of grace Faith doth two things in the renewing of the soul First it work 's the heart to bee renewed by an argumentation See 2 Cor. 5. 14. For the love of Christ constraineth us becaus wee thus judg c. Mark faith judge's the matter aright and passeth a sound verdict upon it If Christ hath so loved us how should our souls earn towards him in all conformitie to his blessed nature Secondly by infusion shee is the tunnell of the Spirit to convey the renewing of the holy Ghost into the Soul III. General The subject wherein this regeneration is wrought the whole man 1 Thes 5. 23. viz. 1. Minde the renuing whereof is partly a pugeing of it from the corruption and penalties of it and chiefly a restitution of it to her integritie of light and soveraigntie 2. Will purgeing it from the sin and penalties of it and restoreing it to her integritie and subjection 3. Conscience clensing it from contagion and a restoreing of her to her integritie of faithfull record accuseing for evil and excuseing for good 4. The Bodie and members restoreing them to such integritie as that the senses do duly offer to the soul the objects of sens and the members becom faithful weapons of righteousness Howsoever the holy Ghost doth renew all yet the immediate and chief subject of his residence is the spirit of man IV. General The Parts which bee negative and affirmative the former a destroying of the old frame the later a setting up of the new which are the exercises of the inward graces of renovation Mortification and Vivification I. Concerning Mortification In general wee must conceiv that there is no principle nor yet seed of any in us to oppose corruption flesh lov's it self Satan doth not oppose himself It is the Lord Jesus who is this new man in the soul and who expelleth the old and his dominion In Particular This spirit of Christ mortifying worketh by steps in the soul and that 1. By knowledg of sin The soul conclude's it to bee a fearful thing which could rob the Lord Jesus of his life-blood 2. By power against it 3. By Subduing the remainder of corruption Sin shall not reign Yee are no more servants of sin Rom. 6. 6. 4. By the seal of Baptism Rom. 6. 3. Know yee not that as many as are baptized into Christ are baptized into his death 5. By other ordinances viz. hearing praier watchfulness renewing of covenant c. 6. By the sweetness of Christ viz. liveing by faith and walking in uprightness It causeth that former base pleasure and sweet of sin to becom irksom Since the soul tasted Christ all other sinful pleasures becom like the book in the Prophet's bellie as wormwood 7. By applying Christ and his power against all sin in both parts both root and branches 8. By intercepting sins provision thereof Paul Rom. 13. ult oppose's these two putting on of Christ and takeing thought to make provision for our lusts 9. By remooving the strength of the Law The Law is called the strength of sin becaus of that itching and coveting propertie in sin to do that which is forbidden but the law in this point is made to a believer sweet and easie 10. By combat against sin Concerning Vivification As the death of Christ is the death of corruption so the life of Christ is a wel-spring of grace unto eternal life Vse I. If all believers bee new creatures what are those that are still old creatures and will take no other die such as boast they are no changelings are still the same men Secondly it is terror to revolters and returners to their old vomit and mire the later end of such is wors then the beginning Thirdly to hypocrites who still mask over the old man with a new cover of Christ but put not off the old Fourthly to prophane ones who think themselvs in verie good case if they can carrie their beloved lusts and corruptions closel and blear the eie of the
moral Law Gal. 3. 13. that immoderate impost of doing all according to the full matter manner and measure so that now the Law is qualified and is onely required of us as the obedience of faith and accounted unto us as full as if wee would wholy fulfill it 3. And especially hee hath rid us from that woful penaltie of Curs more heavie then all Gal. 3. 13. even eternal death of soul and bodie which throughout our life enthralled us Hebr. 2. 15. and that by his blood Gal. 4. 5. Further Hee hath taken away that strength of sin whereby the Law did excite and provoke sin in us so that now it provoke's to righteousness 4. Hee hath remooved that unwelcomness of our persons whereby all that came from us was irksom to God and made both us and our service accepted 5. Hee doth by his intercession procure acceptance still for us II. As a King two waies 1. Hee strengthen's and establisheth all those ties bands of obedience due to himself from us that the more freed we are from bondage the more wee may bee tied to the libertie of this royal law of his setting up his throne in the soul more fully thereby upon better prerogative To this end pertain's that Rom. 10. 4. Christ is the end of the Law for righteousness to all that believ Meaning that the Law is fully satisfied in her scope of perfect obedience by Christ seeing faith in him hath obteined a full acceptance of obedience as if it were legally perfect 2. Hee doth by his Kingdom infuse strength into us to obey the Law incline's our wits thereunto make's it to us actually as Christ found it to himself and hath made to us even perfect freedom III. As a Prophet two waies 1. By a declareing work which is a witnessing to the soul that hee is the true Lord and commander of his people Esay 55. 4. that hee rule 's by his Law as by his Scepter that all his Priesthood and merit end 's in his Kingdom and obedience that it is his honor that all knees bow to him and that they kiss the Son that hee is object of it through whom the Father is honored that true libertie stand's not in haveing our will but in putting on this yoke and who so doth otherwise deceiv's himself 2. By his revealing work by this hee direct's the soul and set's the steps of it in peace by this hee use's his Law to bee a lively finger to point our dutie for everie occasion and to frame the soul to draw his Law to every need and use in the life according to that 1 Joh. 2. 20. Yee have an unction from the Holy One who telleth you all things Esay 30. 31. Their ears shall hear a voice behinde them saying This is the way walk in it This is a revealing with direction by which the soul see 's the use of Christ in every commandement and is led on by him as her Guide thereby as if an Oracle should speak from Heaven Esa 55. A leader and commander to his people ver 4. Directions themselvs concern either God himself in the first Table as his inward worship of fear confidence and setting him up to bee our God alone in the first Or our outward reasonable service and worship of him in pure manner in the second Or our faithfull abearing of our selvs in all holiness in such actions of common life as are not immediate worship in the third for I refer oathes and vows to the second which I desire the wise Reader to think of or the set day of our worship upon one day of seven since the eighth day was turned into God's day or the Christian Sabbath and that in the fourth Or els our neighbor and our selvs in the other Six Subjection to all Superioritie in the fifth Maintaining his precious life as being better then all that follow in the sixth Of his Chastitie in the seventh His Estate in the eighth His Name in the ninth The tenth forbidding not onely that concupiscence which reache's to the detriment of our neighbor but under that as most sensible to us all that wicked propension and bent of nature before actual sin whereby originally wee are prone to all injustice and impietie and intemperance Rules of direction for the clear understanding of the LAW 1. That all the Laws of Christ must bee understood to bee of another manner of force and autoritie than the Laws of men even the greatest for they are limited with exception in all kindes and do but reach to the outward man and penalties thereof But these do reach to the conscience and they binde the inner man 2. Let us know that his commands are not idle things and arbitrarie which wee may obey at our courtesie or if not yet God is as a weak King for whom his subjects are too strong as Joab and Abishai for David but real Laws from an autoritie that both know's offenders and can punish them yea which accurseth all transgressors and will not hold them guiltless 3. Observ that the commands of the second Table are the Edicts of the same God whose the First are Jam. 12. 11. and therefore in which the Lord take's himself as truly either honored or not as the first 4. The Law must bee alwaies understood according to the scope even as every other part of the Word as promises and threats Wee must not rest in the bare letter and so destroy the life and spirit of the Law Look what God aim's at under the grossest let us also aim at and both abhor each appearance of evil as well as the most odious and cleaving to good in the least as well as the greatest 5. Wee must conceiv the Commandements as importing no patch't or pieced obedience to one or a few charges but an entire and whole one as the coagmentation of the Laws of both Tables doth import Let us alway conceiv the scope of the Law to require integritie and all partiall service to bee a forfeit to the whole Law 6. The Laws of the former Table are generally to bee preferred to the duties of the Second yet with an exception that wee conceiv the rule upon equal tearms thus That the commands of the first rank in the former Table have precedencie over the second not each branch of the former above the second in their first rank It is generally more excellent that God have his due then man but not particularly for the neglect or contempt of a Sermon are not fouler sins then the murther of a man 7. Understand the Commandements to require at our hands the utmost of our wit device and courage to serv God 8. Let us observ the Commandements of God never cross each other if any such case occur as wherein one cannot stand with the the other let us know the one must alway yeeld to the other 9. Let us note this that duties of necessitie and mercie which cannot bee otherwise