daylie life so doth the soule all her workes in Christ Christ in her prayes preaches prospers suffers and in a word doth all her workes in her as Esay 26. Q. What is the life of faith in estates and first in Prosperity A. The cleauing of the soule to God in the promise of his Al-sufficiency Gen. 17.1 and 1 Cor. 3. end Al things are yours and ye Christs It s the Lord Iesus our head who being Lord of all made himselfe no body that we might haue right to all promises Faith then cleaues to this promise First That if God hath made vs a feast in the mountaines much more hee will in the valleyes Esay 25. And looke what blessing so euer he see good it 's mine life good daies good marriage children family health successe recouery credit wealth it 's mine A childe of God beleeues no temporall promise otherwise than a spirituall both purchased by Christ alike although if he see them vnfit I am to beleeue a supply otherwise as good or better but else faith cleaues to a temporall in the full right to Christ without ifs or ands as well as the other And not onely so but serues Gods prouidence for them with holy confidence setting the Lord aboue his owne labours in the secret blessing of a promise going to worke without indirect courses without sinne or sorrow beleeuing that whatsoeuer his portion be more or lesse it 's his giuen him by his father and therefore best and any other should be worse and to conclude accounting the commonest blessing to be no common loue to him but vouchsafed in kindnesse to his seruant and therefore not snared thereby and nailed to the earth but raised vp rather as by wings to the giuer to serue the Lord with a good and cheerefull heart for all his blessings Q. What is the life of faith in the estate of aduersity A. It is the cleauing of the soule to God in the promise of his protection and redemption 1 Cor. 1.30 The poore soule saith with David on his death-bed The Lord liueth who hath deliuered my soule out of all aduersity sword of Saul pursuit enemies in battell and now will deliuer me in deatâ— And how first as it was with Christ that no trouble nor yet one houre sooner befell him than God preordained so shall a poore soule beleeue that no enemy shall hurt or afflict in any kind then or vntil the Lord see meet but as he so thou shalt passe through all so also 2. If any doe assault thee sickenesse poverty suits prison malitious enemies thou shalt say with Christ This is their houre they are come in season they are meet read 1 Pet. 1.6 they are no accidents they are the allottings of my Father for speciall good 3. When they doe lye vpon thee yet the Lord shall bee thy light in darkenesse and shall bee thy defence and couer thy head in the day of battell See Micah 2.7 Psal 84. end hee shall make thy bed in sicknesse and walke with thee in the Fornace hee shall be thy peace of heart thy strength to endure hee shall purge thee by them and bring thee out as gold out of the Fornace So that thou shalt say Perhaps the Lord shall doe me good for this crosse this day make me better than if I had not had it It is good for mee that I was afflicted And after a tolerable passage read Ier. 29.6 7. he shall deliuer me out of all one way or other so that the spirit of glory and the conquest of Christ rests vpon me and by his promise Ioh. 16. vlt. I haue ouercome the world I shall take good courage and say Micah 7.8 I shall rise when I am fallen and afterward I shal with the Lord Iesus be out of the gunshot of all afflictions yea as the estate of a beleeuer is through his whole life so shall it be comfortablest at death and the last day shall be his best a rest from all labours Q. What is the life of faith in meanes vsing A. It is the cleauing vnto God by the promise for the power and blessing of and vpon all his ordinance which point seeing it will fall into Article 4. vse 3. therefore thence fetch direction Q. What is the life of faith in duties A. It s the cleauing of the soule to God by a promise for strength to giue vs the grace to doe what hee commandeth of which also seeing I treat in Article 3. vse 4 there looke Q. What is the life of faith in Graces A. It 's the soules cleauing to God in the promise and in the grace of the Lord Iesus for a supply of grace conuenient for it selfe both for number and measure Ioh. 1.17 from his fountaine we receiue grace for grace like for like so many for so many In the strength of this promise a poore barren soule comes to the Lord and hearing what treasure is in Christ and for whom comes with confidence and pleades for it selfe Oh Lord as empty a wretch as I am of mercy of compassion of righteousnesse of loue of patience thou hast put all into the nature of Christ Emanuel though I am pestred with a peeuish froward proud worldly spirit yet thou hast sayd where sinn hath abounded grace abounded much more thou delightest to honour thy Sonnes grace in purging such sinfull ones from their cursed qualities thou wilt haue thy grace pointed at Oh! who would haue euer haue looked to see such a proud wretch humble so worldly an one heauenly minded Nay the Lord can vse those weapons of sinne to bee weapons of righteousnesse choler to turne zeale for God prodigality to turne bounty to the poore members of Christ I see where the Lord creates the new creature hee also creates the graces thereof where he marryes he giues the marriage Ring beset with all Iewels of faithfulnesse humblenesse and the like Why then should a poore member pine away for want when the head is full and full for his members Oh! I see all things are mine in Christ all meanes duties yea and graces mine Didst thou not say so Lord and causedst me to trust thee for it that out of thy Fountaine I should haue for both number those that are most wanting and for measure that which may strengthen a feeble heart Euen as Haman hearing what should be done to a fauorite answered he meanes me whom else so the poore soule heere The Lord hath renued mee and whom should he bestow Graces vpon to beautifie sooner Q. Goe forward to the second branch of our Communion with God wherein doth it consist A. In the exercise of the graces of his spirit For looke how Merchants and Chapmen haue the policy and traffike for wares and mony so the godly haue their commerce with the Lord for grace Read Phillip 3.19 But our conuersation is in heauen And this stands in these three things First in the encrease of their graces for the experience of the sweete
To both in common this doth belong that God will doe for vs in both aboue all that we can aske or thinke Eph. 3. and supply abundantly all our wants he will supply our bodily wants pouerty infirmities wits and sences as our sight and hearing or such decayes and our spirituall as want of knowledge faith patience much more of Sabbaths ordinances good helpes of conference c. And besides in neither estate will hee require any more of vs then according to our abilities Mat. 25.15 not according to what we want but that wee haue If wee bee poore and cannot doe what wee would if wee bee weake in grace and faith hee lookes at our talents and no further so we be faithfull in that little Mat. 25. Q. What are the priuiledges of our temporall estate A. Our temporall reaches to our estate of the world and it concernes either blessings or crosses touching blessings first that whatsoeuer is meete for body for meat drinke apparrell health life good dayes successe welfare good marriage credit and the like shall be giuen vs Psal 84.11 Psal 37.4 Wee need not feare it Luk. 12.22 Why take yee care what to put on Secondly that our labours shall be blessed and wee shall eate of the fruit of them Psal 128.2 Thirdly be it more or lesse it shall be enough and we content with it as our portion best of all Phil. 4. 1 Tim. 6.6 with contentment and sufficiency for so is the word Fourthly a little of the righteous is better and shall goe further then a great deale of the wicked Prou. 15.16 Fifthly all they haue they haue it from a running fountaine and with the good will of him that dwelt in the bush Deut. 33.16 Sixtly that we haue it without sinne an ill conscience in getting keeping forgoing Pro. 10.12 or ill dependance and without sorrow that is carking distrust or basenesse Prou. 7. that he will suffer the Lyons to want then vs or ours to beg our bread hee will neither faile or forsake vs Psal 37.35 Heh 13.5 Q. VVhat are our priuileges in Afflictions Psal 34.8 A. First that no more no other no sooner can befall then the Lord hath cut out for vs Ioh. 8.20 Houre was not come Ioh. 8.59 he passed through them all Secondly He fitteth our yokes for vs as we for our cattell great and small Beare the yoke take vp our crosse Lam. 3. Mat. 16. Thirdly the extremity of a crosse shall neuer pinch vs the streight shall not annoy vs Psal 32.6 floods of great waters c. Fourthly wee shall escape many that the wicked pull vpon themselues Psal 32 8. Fiftly These that must bee wee shall bee vpholden in them Mica 7.8 He shall shew me light in darkenesse and hee shall couer my head in battell Psal 140.7 Sixtly they shall bee sent in loue so that they shall not be the enuenomed arrowes of the Almightie in our flesh but the corrections of a father Heb. 12.9 and that of Salomon 1 Chronic. 22.10 The seuenth when they haue done their errand they shall returne and wee bee deliuered Mica 7.8.9 10. Lastly wee shall bee more then conquerors Rom. 8.37 and partake full redemption Eph. 4.30 Q. What are our spirituall priuiledges A. Some concerne God some our selues Touching God this All his administrations shall profit vs hee will discouer himselfe in them to vs in the way of his gouernment of the Age and times wee liue in in his blessings vpon his owne and iudgments vpon his enemies his patience and carriage towards our selues in our whole courses the sundry changes of this world the manners of men the ends of men the examples of men good bad mortality and the vanity of things our owne experience the administrations of God in all shall teach and profit us See for this Psa 25. All the wayes of God to his c. Q. Touching our owne spirituall estate what privileges doe wee enioy A. They belong to our spirituall estate either in point of our faith or of our obedience Touching our faith First That the iust shall not onely be forgiven by faith but also liue by faith as Habac. 3. Heb. 10.38 Secondly They shall grow from faith to faith Rom. 1.17 Thirdly their faith shall never totally or finally faile them Luke 22.32 the gates of hell shall never preuaile against it with manie moe Q. What priviledges concerne obedience A. Some negative some positive The negative such as these No lets enemies divell sinne or world shall pull us from God or plucke us from our stedfastnesse 2 Pet. ult The positive are made to the whole course of it or the particular parts To the whole such as these God that begun his worke shall finish it for us Philip. 1.6 Wee shall be upholden in our whole course graciously Psalme 41.11 12. By this I know thou louest mee that thou upholdest mee in my integritie And that hee will guide vs by grace till hee receive us to glorie That wee shal I perseuere to the end Reuel 2.10 And such other Q. And what are the particular parts of our course and what are their priuileges A. Either the course of worship or of conversation Touching the former either they may be referred to the meanes of obedience or the duties of it Concerning which I have spoken in the second Article in the point of life of faith and in a word this is all That the meanes are theirs all blessed to them for the helping of them home in peace And the Lord who hath enioyned them duties will give them strength to performe them and make them easie Mat. 11.30 Q. What are the priuileges of Conuersation A. Eyther they concerne common life or conditions of men therein Common life or marriage liberties company solitarinesse or the like manifold entercourses Conditions of men as their callings in which God hath set them their places of gouernement or subiection magistracy or ministry their relations in family or otherwise parents masters c. To all which Gods people haue peculiar promises that God will furnish all them with gifts whom he calls to any function That hee will cause a voyce behinde them to say This is the way walke in it And according to the changes and conditions of life which hereafter shall befall Esay 30. the Lord will picke out meet grace and bee the same God to them in all Q What are the priuiledges of the Saints in death A. That they are precious in death to the Lord Psal 116. that death nor any thing shall separate them from Gods loue Rom. 8 vlt. That a good life shall bring a good death That they shall dye in peace Psal 38.37 That the day of death is better then the day of life Eccles 7.1 That it is sanctified together with the graue to bee a step to glory and the putting on of incorruption 1 Cor. 15. Q. What is the last priuiledge A. The greatest of all that eternall fruition of God and all that hee hath prepared for his elect in his owne presence things which neyther eye hath seene eare
in sin where none was how much more increase it where he findes it Also to suspect him in his sweet enchantments and when hee attempts our Eue that is our sensuall part ouerthrowing our Adam and iudgement thereby then to handle him roughly knowing him by his messenger not to be far off Besides beware of an aspiring heart discontent with our portion and estate If Adam had argued thus To what a dignity hath my Creator raised me from the dust who am I poore earth earth earth he had stood firme but now looking about him and setting vp his bristles lo pride causes his ruine Oh! how safe are we while we are vnder And lastly from Eue and Adam Pro. 1â— 18 Vlt. let us learne not to trust our selues too farre in our privations that we intend no euill but be we armed also aswell against euill of all sorts lest it be with vs as if we had nothing at all in vs. Let vs beware of dalliance and admitting parlee with temptations of sensuality lest we fare as Samson by Delila and would faine get off the hooke Iudg. 16.16 but cannot being snared Thus men thinke it cannot be dangerous to admire praise and accompany beautifull women to thrust themselues into the company of fine fellowes in their pleasures and to rush our selues upon snares of deep worldly businesse They purpose not to be catcht they say til their wings be singed with their venturing so neer the brinke and then they struggle in vaine Better had it beene for them to haue beene birds with wings and so in vaine should the not haue beene spred for them And to end this vse how should the description of Adams sinne for euer feare us from slighting it We esteeme it by the outward act but that which makes it so odious is the Attendant fearefull circumstance of it To let fall a piece of coine into the diâ—tâ—is little but to throw it and stampe it vnder our feet in scorne is treason Not to giue all to the vse of the Church being ouâ—s is nothing but to withdraw it being Gods with a lye to the holy Ghost is mortal Oh the sin of Adam is inexcusable I committed in the full strength of grace in the fulnes of all Paradise contentment needlesly for a trifle when there was no sinne to draw them and the like Vse 2 Secondly Let it bee instruction to shew vs what little wonder there is to bee made that now in our corrupt estate the abundance of gifts blessings encouragements good helpes of nature education art nay holy ordinances of God granted vs for the better do not profit 1000 shillings nay turne to cuâ—â—upt Surely if Adam in all his excellency yet by meere absence of confirming grace could abuse his free will to so fearefull a fall we neede not wonder that in this state of his necessary misery hee profits so little by all helpes no wisedome or righteousnes of his could free him then and shall the want of both help him now Man is set vp by God and yet is a beast The Cat was once made a Queen but in her glory she hunts after a mouse Vse 3 Thirdly Blesse God that in his second grace by Christ he changed old Adams perfection into a better and surer from a selfe-subsistence in grace according to our owne freedome to a subsisting in another betrusting vs no more with our owne Treasure but keeping it vnder the locke and key of his owne power in Christ So yet looke what we come short of Adam in the measure of grace in this life wee go beyond him in the vnchangeablenesse for alas how little are we fit to be trusted with all but we would lauish it if vnder our owne keeping The Lord is fayne to humble vs rather vnder the burden of our infirmities and corruptions because we are not heere capable of any great matter Being so vnfaithfull in the smaller who should trust vs with the great treasure Lastly it teaches vs to esteeme highly of the grace of self-deniall as beeing the contrary grace to Adams corruption For he fell by too much trusting himselfe wee stand by the grace of selfe-renouncing And it s not amisse to consider how iustly the greatest penalty of man stands in the losse of his freewill and in the slauery of the will to sinne because this freedome abused caused his ruine So fearefull is the error of them that maintaine that man hath still free will in himselfe remayning to that which is good Art 3 Q. Was there no other thing to make vp his misery saue onely his fall A. Yes The effects of it caused him to be miserableâ— both the effects of sinne and punishment For sinne first his actuall brought forth originall his originall all actuall sins and both these procured all penalties And that thus God hauing threatned him death if hee sinned did iustly inflict sinne for sinne and gaue him ouer to his desire and concupiscence Seeing he would forfeit his Image for a trifle he left him to be as he desired a masse of corruption and rebellion As a pitcher dashing it selfe against a stone wall is iustly split to pieces So that by the wrath of God was inflicted vpon him the losse of Gods Image standing in righteousnes and true holines a depriuall of the Glory of God both in soule and body as if the LORD should say Seeing thou wouldst needes thus rebell fill thy selfe with it be so to the full Hence came that vtter impotencie of mind and members to purpose to wil or execute any good Nay an vtter auersnesse froÌ„ it an vtter incapablenesse of it a contrariety of spirit vnto it Ioh. 14.4 5.14 Psal 5.15 Rom. 7.23 24. many other For a taste take these originall darknes erroneousnes of iudgement captiuity thraldome of will insensiblenesse of heart impotency of the faculties enmity to al goodnes totall impurity of the whole spirit propension to any sin and vnaptnesse to any good occasioned seruilenesse of the will vnsubiectnesse of the outward man vnsauorinesse in a word the death of the grace of creation This for sinne So for the penalties a seed of vtter impenitency dedolency obstinacy apostacie and excommunication fâ—â—m God Eph. 4.18 From this fountaine proceeded both actuall sinnes and actâ—all peâ—alties sinnes of commission omission ignorance presumption inward habits as hypocrisie earthlinesse ignorance errours profanenesse vnthankfulnes hardnes of heart and outward acts as in both tables impiousnes vnrighteousnes intemperancy and the like of which see Rom. 1. and .3 2. Tim. 3.1 2 3 4 5. So penalties actuall as the impurity and curse of corcâ—pâ—ion and biâ—ch the losse of the right and dominion of the Creatuâ—es the curse vpon Gods blessings hellish terrours diseases pâ—uerty discredit imprisonmâ—nt feare of death guiltynes of iudgement and vtter misery of losse and sence in hell Q. You haue laid many things together and I consent to all Yet I desire a little more distinct order of them being
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
mysteries and in the Corporations of great Townes they haue certaine immunities and royalties which others want in common towns yea such as those want who though they dwell by them yet are no free men so here it fareth The Company and great Family or Corporation of the Lord Iesus his body I meane the Church once truely gathered into one mysticall fellowship by calling and the worke of the spirit hath many honours and prerogatives annexed unto it which not onely they want which are heathens but also euen they who are visible members of the Church in point ordinances and outward worship See for this 1 Cor. 3.22 23. All things are yours and yee are Christs and Christ is Gods Heb. 12.15 16. But yee are come to mount Zion to the Citie of the living God c. read it at large 1 Pet. 2.9 But ye are a chosen generation an holy nation c. Psal 73.23 Thou shalt guide mee by thy grace and shalt receiue me to glory Psa 84.21 The Lord God will giue grace and glory no good thing shall he with-hold 2 Pet. 1.3 His Diuine grace hath giuen vs all things pertaining to life and godlinesse Q. Why these seeme no other then were spoken of in Part 2. Article 4. in the Benefits of Christ A. Yes for although both sorts are benefits from one Fountaine yet the difference is this of those former wee consist and are 1 Cor. 1.30 Of him are we who is made to vs c. But by these wee doe not properly consist but wee are much the better for them and the one concernes our being as Reconciliation Adoption the other our wel-being as That Gods Angels are our Ministers and Guardians all things befall vs for the best with a thousand such more It is one thing to be a man another the Lord of Creatures Q. But are they not the same with the meanes A. No doubtlesse The meanes although they are rich bequests of the Church and in respect of strangers priuileges also yet they are no such prerogatiues in themselues saue in their efficacie to the elect but are given to all as ordinances either for begetting or building vp and therefore concerne them who are as yet vncalled by the right of Baptisme But these belong to the Beleeuer onely Q. What differ they from Commandements for many of them are things which God requires of vs as to grow in grace to abstaine and keepe themselues from open offences c. A. True yet the things being the same the respect is divers they are not priuileges properly as commanded but as they are allowances from God to enable and qualifie the soule to performe the things which God commandeth Q In what doth their nature consist A. In these two First in their price and worth Secondly in their peculiarity If we seuer either for other we destroy a priuilege For the former First Their price is in this The least of them cost the blood of the Lord Iesus and flow from his sides their nature is excellent gracious and glorious their vse is sutable for they attend the well-fare of the best creature in the world and the instrument of obtaining them is no lesse than that whereby Iustification is gotten Lastly they are the Legacies of the last Will and Testament of Christ sealed with his death and pledges of his presence till wee enioy himselfe seruing to conduct vs homeward in a tolerable manner as many bayting places to refresh vs till wee come thither Secondly they are peculiar things as well as precious so ours that no others portion besides vs we know peculiarnesse doth greatly beautifie a precious thing As then these belong to the whole Body of Christ to one as another and to each member from the whole body so no other but she can enioy it A stranger shall not enter into her ioy For as the Lord doth at the first make his Church a peculiar garden of a meere thicket and queach of bushes a dunghill a wildernesse in which there is no delight as if a man should take such an vnshapen place and build himselfe a sumptuous Pallace with Gardens and Orchards and dwellings of pleasure and fruit so hauing once done so and set his delight thereon hee pitches there and delights to take it vp as his habitation Psal 132.13 Hence those phrases which the holy Ghost Mark 4.10 To you it is giuen not to others Ioh. 17 9. I pray not for the world 1 Pet. 2.7 A peculier people Exod. 19.5 Deut. 7.6 You shall bee my peculiar ones though all the World is mine They are called his iewels and pretious ones Malach. 3.17 Q. In how many kinds doe these preuiledges benefit the Church of Christ A. In two For as all peculiars and liberties doe either concerne either some indemnity and freedome from annoyance or some right and title to benefits so doth the whole body of priuiledges either concerne her riddance from the burdens which lye vpon others as to find no blessing to bee theirs but to answere for them or an enlargement to those good things which others cannot come by as to bee kept from euill in streights c. Q. Distinguish them into their seuerall heads and sorts A. Generally first they belong to the beleeuer either first heere or secondly hereafter Heere either in life or at death In this life we enioy priuiledges either accompanying conuersion or following it Those that accompany our conuersiō are righteousnesse peace and ioy in the holy Ghost Ro. 14.17 Q. What are the consequent priuiledges hereupon A. Either they concerne our persons or our estates Our persons or the persons of ours for God so esteems them thus That God it ours and theirs in couenant and will be so for euer Esay 54 This is to me as the waters of Noa c. He will be our God reconciled yesterday to day and for euer Heb. 13.8 and our God all-sufficient so that in nothing wee need to take thought for hee takes thought for vs Philip. 4.6 and 1 Peter 5.7 So also No good thing shall bee wanting light or defence grace or glory Psalme 84. All things shall worke together for our good Rom. 8.28 All things are ours inright 1 Cor. 3. and in right vse Titus 1.15 His Angels are Ministring Spirits for our watch and good Matth. 4. Hebr. 1. No euill danger Deuill enemy shall hurt vs Psal 92. Wee are deere and precious to him in life and death and hee preserues his Saints Psa 97.10 Psal 116.15 and we shall walke safely vnder his protection all the day Deut. 33. That we are alway before him and goe in and out with him Psal 73.22 Hee will bring vs well through and give us Glory Psal 73.23 And as for ours hee will shew mercy to thousands of them that loue him Exod. 20. and will not take his Word from our Seed and our seeds seed for euer Esay 59.21 Q. What priuiledges concerne our estates A. They are temporall or spirituall
theâ—e oâ—e all these to some few heads A. I will in this Article lay downe the order of the point and leaue the further enlargement of it to his dâ—eplâ—ce in the fift Article following Conceaue then the point by the Apostles speech Rom. 5.12 Wherefore as by one man sinne entred into the world and â—eatâ— by sinne c. Where we see that the actuall sinne of Adam determined not the bound of misery but brought a second misery with it euen the misery of our whole nature While we stood in Adam his obedience kept his whole estate and nature entire but when he fell though the sinne were a limited thing in act of eating yet it was an unlimited excesse in respect of the committer and the frame of his reuolting heart And therefore it was iust wi h God to plague his whole nature for this sinfull act And the plague thereof was to inflict such a penalty vpon Adams nature of the Propagation I shall speake in Article 4. as made it truly miserable in stead of being before truly happy Note then Adam hauing actually disobeied the Iustice of God offended hâ—ghâ— by it doth punish whole nature for it As if hee had said thus Hast thou indeed freely chozen to leaue mee in plaine ground To embrace lust and Satan and pleasure of appetite before me To cast dirt vpon my pure Image Be it then so with thee as thou desirest Bee that in nature which thou chozest in thy free will to doe That Image of mine which thou caredst not to preserve bee stripped off that image of thine owne inuention which thou preferredst be satisfied with fill thy selfe with enioy and delight thy selfe with to the vttermost I will not suffer mine to harbour with thine light and darkenesse corruption and purenesse therefore depart my image from this sty of vncleannesse and let him who needes would bee filthy lye downe in his filth and hee that would forsake a reall fire of heat to compasse himselfe in his owne sparkes let him lye downe in sorrow As I threatned so I sentence thee In dying dye dye the death of thy sinne and find thy owne inuentions to thy selfe I vtterly cut thee off and excommunicate thee from my presence and in token of it from Paradise the place of thy former happinesse in one word Be miserable Note then whatsoeuer Adam brought himselfe vnto by his act of sinning was Penall because it was a stroke of iustice Not onely death and all other punishments before and after it but euen Originall sinne it selfe is a penalty it is a sln indeed but it s a penall one God iustly punishing actuall with originall and so wee must conceaue that although in vs it be truly sinne yet God inflicting it did not infuse it as sin into vs but onely as a iust penalty of that which Adam himselfe in the freedome of his wicked will had first forged in his owne heart against God Q. How many branches doe yee diuide this Misery into A. Into two The misery of sin and the misery of punishment eyther of which had beene misery alone but iustice would not suffer misery to bee within narrower bounds then these that he who by doing made himselfe might by suffring be made miserable The former viz. misery of sinne is either of the Roote originall or the branches Actuall sin both making the soule truly though not equally miserable Q. What is the former of these Shew in what the misery of Originall sin standeth A. In two things 1. Originall guilt 2. Originall staine or Pollution both being the fountaines of all Actuall guilt of conscience and pollution of conscience Originall guilt is that priuity and reflexion of conscience in Adam fallen whereby he told himselfe continually that he had fallen and therefore must dye the death in each kinde of it body and soule This perpetuall alarum of coâ—science in his nature was the first part of his sinfull misery Aâ—d the Holy Ghost expresses it in those words They saw they were naked Gen. 3â— and Adam when God called him hid himselfe in the bushes and gaue the reason because bee was naked The Lord askes him how hee knew it The meaning was his conscience in presenting to him his fault did gugge him also wâ—th feare and expectation of reuenge So that as in his innâ—cency one excellent part of his welfare was that hee knew himselfe so so now one especiall part of his woe is that the conscience did ring his sin alway in his eares and made him obnoxious that is to feare God in point of that punishment which he looked for from his Iustice for his sinne And to say the truth what misery is like to this to be euer on the racke of a mans owne spirit suggesting and boâ—ding to him sad things to come for his sin dogging him as the Taylor who will not suffer his prisoner to goe one inch from his custody how bitter doth it make all hâ—â—gs when as a sword hanging by a twined threed over a mans head it doth threaten him perpetuall ruine and tye him ouer as a band and recognisance of great forfeit to the great assize of wrath and iudgement there to answer for himselfe yea and there without all bayle or mainprize vnescapeably to suffer eternall death of body and soule This the Author to the Heb. 2.15 toucheth saying who all their life time by the feare of death were subiect to bondage q. d. walked under the chayne of this guilt alway afrayd lest by death of body their soule should slide into hell to abide there till the body came thither True it is Adam dyed not at the first committing of the sinne but had he found no more fauour then Caine did lo all those 900. yeeres he had bin tossed and terrified with this guilt till it had seazed vpon him And whereas ye will say that those that liued without the law were better then wee because they were miserable and knew it not I answere they had law enough in them to hold them vnder a guilt of horror for such euils as they committed against the naturall light although ignorance had worne out the true dint of this conscience Besides although to know a mans misery onely increaseth it yet so to know it as we may preuent it is better then by not knowing it to escape the sent and bondage of that which yet lyeth vpon vs. Q. Wherein the misery of Originall staine of sinne consisteth A. We may eyther conceiue it in the whole or in the parts Touching the whole the best way will be to take the word which the holy Ghost vseth which is Death For death is the resolution of nature and so is this death of the soule a totall abolishment and corruption of that blessed frame of creation I meane in the point of her Purenesse in minde by light in will and heart by holinesse Now then looke how contrary a carcasse is to a liuely body so is this to the
life of creation as in these few things may appeare in the well framed constitution of body appeare First Vnion of parts Secondly Order Thirdly Sweetnesse and beauty Fourthly Strength and actiuity Aptnes at the end it serues for But in a dead carcasse together with the absence of the life and soule of reason what appeares saue contrary effects Impotency to all former Operations Genes 6.5 disorder stinch and putrifaction confusion and yerksomenesse The generall then is Destruction of the frame of Nature Rom. 3.23 corruption of the Image of God Touching the parts both faculties and powers of the soule and body it were endlesse to mention all In the minde there is a death of all pure light and knowledge Ephes 5.8 a nakednesse of Gods image in poynt of that ruling and ouerruling power by which shee conueyed direction to all the inferiour faculties will first and then affections and operations now she is both darknesse in her selfe and losse of her birthright to rule other parts vnto darkenesse adde death of iudgement easily receiued in matter of discerning of the natures and truths of things and so also impotency and languor of appreheâ—sion dulnesse and inability to conceiue good things Esay 44. â—0 Rom. 7.14 21. and besides this priuatiue indispositioâ— also a positiue pronenâ—s and propensity to all euiâ—l of the mindâ— I conceits false hereticall erroneous opinions vaine prophane idolatrous vnsauoury imaginations discourses thoughts and iudgements Rom. 8.5 keeping in memory noysome and â—uâ—tfull obiects So secondly Deâ—th of the will especially Rom. 7.14 in the matter of her subiection to the lore and leauing of the vnderstandâ—ng then also in her faculty of wâ—lâ—ing and nillinâ— or suspending corruptnesse in the freedome thereoâ— by meere bondage both vnto sin and by sin a deprauednesse of the chusing facul y and so of â—he rest yea a disposednesse to will onely and continuâ—lly euill to nill good to suspend onely from good and not euill Iames 4.1 Ecles 7.27 to clâ—use euill before good So truely doth the Lord complaine That the whole frame of the soule is onely euill continually To these adde the death of afflictions in poynt of their due direction to the obiects and whole inclination of them to a prepostrous and disordered liking of â—uill dislike of good Ephe. 4.29 Iere. 2.25 a disposition thereof to extremities on either hand either to loue hope sorrow feare pity shame zeale and the rest more then ought to bee or vnder that should be and thereby to ouerthrow the course and order of the whole of the whole conuersation Esa 57. vlt. Ioyne to these the death of the conscience both in respect of her staruing death that she wants matter of excusing peace and conten hauing lost all welfare and the death of her purenessâ— â—o represent obiects to the soule aright eyther with comfort oâ— accusatioâ— not to speake of her pronenesse to be defiled diâ—abled feared senselessâ— and slauish according to the corruption of â—he mind both which goe together Tit. 1.15 Rom. 6.8 As toâ—ching the spirits and the sences and the members there is a deâ—tâ— in them of that hability soundnesse vigor and serâ—iceablenesse to the soule in good things and a pronenesse and tickling to be vainely and frothily imployed except worse bee offred euen prophanely and vnholily And to conclude there is a death of the person in respect of that right and soueraignety ouer the creaturâ—s wiâ—h a sl uâ—sh pronenesse rather to Idolize them both in the worship of some and the loue or vse of others a declension from Goâ— and a reuolt to the base creature as Eue did to the forbidden fruit Q Now what is the misery of Actuall sinne A. The deprauednesse and death of all the operations flowing from the soule within or the body without for whereas these resembled the purenesse of the principle at the first lo now they bewray the contrary all confusion disorder ignorance and vnrighteousnesse being broken into them As appeares in this that in the first table the soule departing from God sets vp to her selfe other gods profit pleasure ease worldly lusts worships him after her owne deuices liues as seemeth best to herselfe in her conuersation abhorres his Sabbaths and the like In the second that forsaking the law of righteousnes and sobriety the soule defiles her selfe with disobedience and rebellion to man to vnnatu all cruâ—ll and vnmercifull carriage to vncleannesse Mat. 15.19 Gala. 5 19 2 Tim. 3.2 3 4 5. Psal 14.2 1 Kin. 8.46 Rom. 3 9 to reuenge to wrath to vniust oppressing defrauding wayes to lyes tricks and slanderous aspertions to a continuall lusting after vnrighteousnes And all these not onely in open acts which are not so vsuall but in the actuall thoughts desires proiects counsels of the heart yeelding consenting thereto and delighting to thinke of talke of to loue and commend sinfull practizes as swearing drunkennesse bebate wrong intemperancy and the like For these are but one of a thousand of those actuâ—ll sinnes which as sparkles flye vp from the former fornace Not all these in euery mâ—n but some in one and some in another See 1 Cor. 6.7 Such were yee some of yee c. Q And wherein stands the second generall part of misery to wit of punishment A. In the manifold penalties both of soule and body and those properly expresse that threat of God When thou eatest thou shalt dye the death In the soule first for of all other these are fearefullest because they are sinfull penalties of sinne first an auersenesse from God or from returning to God any more but going from him further and further infinitely Ephe. 4.14 15. Rom. 8.7 Rom. 7.23 2 Cor. 2.14 Cannot c. As a stone cannot melt an insensiblenesse of soule in this double misery a dedolency of heart vtterly and impenitently hardned in it an vncapeablenesse of admitting of any meanes to draw the soule out of misery to any better estate a spirit of resisting and opposition of any such an infinite peaceablenesse and content of heart in the present condition thinking this bondage and hell another liberty and heauen and if berest of it raging as the Beare robbed of her whelpes and so a pronenesse to bee riueted more and more deepely into this woe with lesse and lesse feeling or beleeuing it Now these we must know are of a deeper dye then the former as being cursed of God vpon and against a sinfull Rebell giuing him ouer to himselfe and sealing him to wrath and perdition which though the Lord doth not alwaies enlarge but rather suspend till the due season thereof yet they are all inherent in our corrupt nature Touching the body where shall I beginne or end What languors and diseases are there incident to the body what pouerty basenesse beggery and want to the estate Gene. 2.17 Esay 53.4 what reproch to the name and credit aspersions slaunders dishonour What misery in family in
a weight as I haue heere described could be carryed with ease especially through so many Sermons of conuiction as many heare Oh! that any should sleepe in such deepe debt so banquerupt as they bee short with such an intolerable weight crushing them Surely except there were a plague of insensinblenesse added to all other misery it could not but affect men otherwise But till sin begin to be out of her element and feele her misery Christ and the soule can neuer be reconciled in one Vse 4 Fourthly this should cause vs to wonder at the goodnesse of Gods dispensation of this misery That both in the sin and in the penalty it should be so mitigated by the prouidence of that God who for vniuersall ends restrayneth the force and violence of this misery why should God so order it that he in whom the fountaine of all sin abideth should yet bee in his particular nature stinted and shortened within the compasse of some â—ew foule sins what hinders in vs why not all as welâ— any sin shouâ—d bee our beloued who much â—o appointed that in this plenty of Plagues the cause wherof of wee carâ—y about vs so few of these shoâ—ld light vpon vs Hâ—th not sinne made vs a dunghill of sinne and a sea of sorrow why then see wee so few blinde deafe lame dumbe maymed out of their wits poore aâ—d miserable crea uâ—es as wee doe Shâ—ll wee by this indulgence bee hâ—rdâ—ed to thinke our selues lesse wreâ—ched and miserable then wee are or rather admire that goodnesse that sâ—ffers vs not to bee so cursed as wee deserue Q What vse is to be made hereof A. First â—t may teach vs to acknowledge singuâ—ar patience in God to dispence so merciâ—ulâ—y and manifoldly with man huaing incurred this Promunire with the Lord that he did not quite destroy him but alâ—oweth him so many comforts encoâ—ragâ—ments and helpes of nature and life all which hee might b ue stript him of All saue hell being meere indulgence of mâ—rcy as the support of nature in heal h in strength with wits sences breath of ayre vse of Earth influ nce of Heauen marriage posterity wealâ—h credit gouernement c. more then hee â—ught to damned Rebels who might haue beene destroyed when borne Secondly to iudge aright of this sin not to slâ—ght it as Pâ—pists and prophane men doe To count our selues miserable by it to esteeme it aboue any actuall siâ—s to iudge of it not by the matter or act of it but by the villany of it against the Vnity of God his Crowre and dignity The little weigh ng of this hath caused men to make such small account of actuall sin to make it a merryment as Fornâ—cation they will say it is a tricke of youth c. And the truth is from the slender esteeme of sin comes that base esteeme of Christ with many Whereas except Christ had beene made sinne in the roote it selfe by imputation and satisfied for it all the imputation of actuall could not haue profited vs. Iâ— to raze the picture of a Prince bee such a crime what is it to deface the Lords Oh woefull wretches who dare say baptisme doth abolish that which all the grace of Christ cannot wash off till death All other sinnes are committed in a corrupt estate this in a pure one and therefore CHRIST that immaculate Sonne of GOD was faine to lay aside all his holinesse that hee m ght clense the slaine and the guilt thereof as a double dye out of our nature One of the miseries of orignall sinne is that its vncapable of the due conceiuing its owne woe but thinkes it selfe in good case as a drunkard forgets the sentence of death and dreames of great wealth And therefore wee had not need adde thirst to this our drunkennesse by esteeming it slight but desire the LORD rather that hee would awaken vs out of this delusion But more shall bee sayde of the vse of this in the sixt Article Q What is all this misery to vs who neuer sinned his sinne Art 4 A. It is ouerspred as a leprozie of the whole body ouer the whole nature of mankind all sorts sexes states degrees Not one free as all misery is in euery one so ouer all without exception Psal 14.1 2.3 Pro. 20.9 1 King 8.46 Eccl 7 22. Rom. 3.9 Iam. 3.2 1 Ioh. 1.8 Iob 14.4 and 15.14 Psal 51.5 Examine the texts All both Iew and Gentile Barbarian Scythian bond and free noble simple learned and idiots yea all who are to be For as they are in our loines so we were in Adams Adam not beeing a single person but in the whole stead of mankind before hee had issue Q. How doth this trueth appeare more clearly A. Both by the Scriptuâ—e and reason Paul sayth Rom. 5. that by the disobedience of one sinne entred into the world and by sinne death What is that Sin and curse ceazed vpon all he whole world as well as Adam and Eue. And the like proofes fâ—llow in all the verses as verse 14. Death reigned from Adam to Moses ver 17. By one mans offence death reigned by one ver 18. By the offâ—nce of one iudgement came vpon all to condemnation and ver 19 As by one mans disobedience many were made sinners So that this Article remoues all conceite of any man whatsoeuer I say meere man to be exempted from this masse of corruption No Rom. 3.12 All are gone out of the way not one doth good no not one All the sinne all the penalties of sinne belonging to Adam himselfe belong to vs wee may vse Peters choise word 1 Pet. 1.18 By the tradition of the fathers All these are conueyd to vs by the tradition of Adam not example but propagation no one of all these tokens miscarryed but as hee sent them to vs for a cursed memoriall what he had done for vs so were they all and each of them deliuered to vs wee faile not in the receiuing of the whole summe to the vttermost farthing Q. But in what order is this masse of euill deryued to vs A. In this That first the actuall sinne of Adam and Eue eating the forbidden fruit is conueyed and made ouer to vs then originall then actuall then penalties all hanging each vpon other as the lesser boates tyed to the great ship But yee will obiect that Paul himselfe Rom. 5. sayth That others sinned not after the similitude of Adams transgression I answer True not against a set law as Adam did but yet they were held guilty before GOD of Adams sinne as if they had knowne it So then marke although wee did not indiuidually and personally see talke with the Serpent put forth our owne hands and put the frâ—ite into our mouth yet wee did eate it as well as hee And why Because the sinne which Adam committed ere hee had be gotten a sonne or childe was the sinne of nature not of a Person As it is sayde Leui himselfe payde tithes in Abraham Heb. 7.9
their elbowes thinking the law was giuen them to obey and not to enlighten or conuince oâ— sinne They had taken away foure or fiue sinnes from the Law as the Papists now doe the second Commandement as yee see in point of adultery and diuorce of oaths and periury of iustice and reuenge of loue and charity Mat. 5. ver 27 33 38 and 43. What was this but to call light darkenesse and darkenesse light If then Christ had meant to giue them true light hee would haue scattered those false and base conceits and corruptions as indeed his Sermon on the mount was chiefly to that purpose Secondly come lower to those that liue in the Church of GOD many are ignorant by meere want of meanes as thousands of Congregations at this day are though baptized I remember the speech of a Reuerend man that once on the Sabbath lighting vpon a Company as hee was going to preach neere-by who were some at foot-ball some dancing the Morris others quaffing in the Ale house asked them Sirs why doe yee thus prophane the Sabbath They answered him Alas good Sir wee know not that wee doe ill in our dancing or drinking which drew teares from his eyes If then GOD meane to enlighten such hee will giue them a Ministery of light to teach them what is good and what is euill So to come further put case a third soft hath some kind of light yet still mainteining a ciuill prophane or hypocriticall course what will the Lord doe to enlarge them with cleere knowledge Hee will take away their barres also Q. What are they A. These or the like First Their preiudice against the light and the meanes of light and instruments of light which hinders them from knowledge They haue perhaps a conceit that its a needlesse thing curious and vnprofitable a new fangled toy of some men or very difficult to get if not impossible These Ministers and their preachings are but noveltyes and might bee spared keepe people from their callings trouble the peoples braines and fill them with fancies These and the like false principles of preiudice Act. vlt. 22. The LORD will remoue Secondly Their custome in darknesse they haue liued as their forefathers and done wel enough new matters are yrksom also custome in profanenesse which holds them from comming where any light is for men are loth to know that which should vnsettle them in their loue See Ioh. 3.19 20. Men that loue darkenesse hate light lest their euils bee discouered Thirdly Their hardnesse of heart and purpose to liue in their lusts still For although order of law may compell them to Church yet when they see that knowledge robs them of their lusts they fare as a beare robbed of her whelpes and fight against the light of the Law as Pharaoh against the returning waters because their free-hold is toucht lose their lusts cosenage in buying and selling deceit lying pride reuenge they lose their life Fourthly That wofull dulnesse of edge and bluntnesse of spiâ—it by which they make themselues incapable of knowledge Heb. 5. Especially of any maine and material points Fifthly Generalnesse or slightnesse by which they please themselues to know the meer common sins which euery one may read in great letters runningâ— and through eâ—sâ— seeke no further because indeed knowledge is not their ayme but their policy to auoyd the shame of grosse ignorance A man that hath no more vse of a Map then to see the breadth or situation of Essex will content himselfe with the generall Map of that Shire but if a man would haue a due suruey of some Towne what breadth it hath what such a Lordship therein situate is what lands woods pastures hopgrounds hee will get a Draught of that Towne or a Suruey of those particulars So heere If God meane to enâ—ighten a carnall generall and formall professor or hee will take from him his generall Map and subtill generalities whereby hee detaines the truth in vnrighteousnessâ— and reach him a more speciall Map of sin to study vpon Sixtly He will remooue his sefeloue by which hee is loth to bee informed in truths his partiality and subtilty which suffers him not to heare such Truths as are like to oppose his personall precious and beloued euils whereby hee is loth to heare of any sins saue other mens not his owne and so he shunnes particular light of things which might prooue either against his luâ—ts ease credit or course in euil to vnderstand If a man bee a good Iustice hee is willing to know the Statutes and bee informed in them well that hee may be able to punish sinne to purpose If not hee is willing not to bee informed of them So is it heere but if the Lord will enlighten him hee will enlarge his Law to him and him to his Law that hee shall bee gladdest when hee meet vs with the most distinct and cleere light And so I might be infinite let this view be sufficient for this sormer Q How doth the Law giue light to the eies in knowing Actuall sins A. Both in themselues and in their penalties Q. In themselues how A. Sundry waies some of which and the cheefe I will note by them desiring the wise Reader to iudge of the rest First The Law doth present the soule with the authority of GOD in commanding and sets vp her selfe not in the sences or back parts of man but in his conscience the most priuy chamber of the soule This no law of man can doe No nor can any destitute of the law be truely seazed in conscience by any sinne But the Law sets vp the Lawgiuer in the conscience presenting him to her in all his Souereigne Iustice wisedome and Power that so she may esteeme of sin not as touching man but trenching vpon God in all his attributes This is a great discouery and causes sin to bee conceaued as it is not as the passing act seemes which begins and ceases with time but this is infinite in time merit extent and scope because against an infinite God For example An ignorant man hauing hurt his neighbour lookes at the sad consequent of the fact onely how hee hath hurt him in his name cattell wife goods and so the damage is the sin to him But the enlightned conscience lookes at the Lawgiuer knowing that not man but God hath made the Law against hurting man man is the next but God is the chief and last obiect of his sinne And therefore God must bee agreed with or else conscience will keep it vpon Gods record to appeare in due time And put case man would be appeased yea is satisfied yea perhaps mans Law is satisfied by the death of the offendor yet GOD still must be compounded with as chiefly offended Q. How secondly A. It presents it selfe to the soule in the coherence and consent of the law This no man can see except enlightned S. Iames cleeres this Iam. 2.10 Hee that breakes one is culpable of all Meaning that such
in our hearts that we do truly and sauingly see whatsoeuer the former fiue Articles said of sin consenting to all That they are true Chap. 1.24 Saint Iames saith A foole seeing his face goeth and forgetteth him Beware wee doe not so but if euer wee would come to the mirror of the Gospell in which we behold the face of God plainly let vs make way to it by S. Iames his Glasse Diuide not the things which GOD hath put together Although the Law haue no Christ in it yet the Maker of it vses it as a Schoole-dame to him Let her then point at euery lâ—tter in the Crosse-row and rip vp euery error and distemper Gal. 3 2â— do not abuse the rule nor crooke it wilfully as Pharises to mistake the sence to hide to descant vpon and to diminish or excuse any euill but let it be the Lords light set vp for the ends that follow Detaine not this part of the Word in vnrighteousnesse lest thou neuer come to the next step but perish in a twilight for want of a cleere discouery Wee are loth to bee informed of that which when we know wee are loth to renounce Grace begins at the roote of enlightening Examine thy selfe in thy vprightnesse heerein Secondly it layeth open the vnspeakeable iustice of God in suffering such darkenesse to spread ouer the world for so many ages and still in many nations who sit in the valley of darknesse Wee haue many trauellers into those Indian parts who in the beholding of the faces of sauages should tremble to thinke that the Lord for so long should not regard their ignorance when yet hee suffred a great part of the other Asia Affrike and all Europe to see light Oh poore wretches what can the dimme light of common conscience helpe to discouer darknesse how merry are they in assured destruction and how should it yerne the hearts of Christians to behold them As for the state of thousands vnder the gouernement of Protestant Kings who hauing Baptisme end the Bible in English yet neuer had the blessing of a searching Ordinance what shall wee ascribe it to saue the wrath of GOD vpon a woefull Nation kept and content to bee kept in darknesse because their workes are euill Both the leaders and the ledde must fall into the ditch The last vse thereof may bee instruction to teach vs how deepe a blindenesse is cast vpon the soule in poynt of discerning her owne sin and danger Nothing is further off then the reflex of our owne corruption vpon conscience nothing more teadious then to bee it formed of sin in the kinde Hee that comes to tell vs what we are is our deadly enemy and many professors haue gone many miles to get them a Preacher whom they haue persecuted when hee hath taught them the mystery of iniquity in themselues their priuy pride hypocrisie spirituall wickednesse of vnbeliefe ignorance and loue of the world but especially their old Adam placking their mufflerâ— from them and laying them naked and awake to their owne conscience Oh! it is the ioy of the vnregenerate man when hee can make himselfe beleeue hee is not the man hee yet knowes or may that hee is Ier. 1â— Alas sinne lyes deepe and Who can gage the deceit of the heart sâ—ue onely the Lord and the spirit of the Law which diuides betweene the spirit and the soule Therefore how should this teach vs both Ministers and people to loath all generalities and to learne the Law in the true sence and the through-enlightning of it It is a foolish speech of some who desire that they might fall into some grosse sinne to humble them by But howsoeuer the Lord awaken some by the lowd cry of their foule sins as drunkennesse blasphemy or the like surely that which is likest to preuaile with the ciuill and morall sort is the enlightening of the tenth CoÌ„mandement For they can wash off actuall sinne which colours as fast as they offend laying good against euill but when the spring of their cursed nature appeares which runnes vpon them continually I say then this body of death will doe it Rom. 7.24 Q What is the second worke of the Law A. This conuiction which I call the second worke of the Law is twofold partly concerning the iudgement and partly the soule or whole man the former I call simple conuiction the latter conuiction with terror Touching the difference whereof note well When once the soule is throughly enlightened if the Law proceed in her worke she comes to apply her light to this conuincing of the soule and first by causing the conscience to ioyne against it selfe and to say Thou art the man this differs from light be it neuer so particular because it is light with application to the soules selfe in speciall Againe hauing been thus conuinced in conscience I am this sinner if the Law still worke it proceedes to the second degree of conuincing Which is not onely an application of sinne to her selfe but a due yeelding of the soule to lye vnder the bondage and feare of punishment belonging to such a sinners wofull estate A man may heare and not so much as bee enlightned Hee may haue great light and yet neuer bee conuinced in conscience Hee may bee conuinced and yet neuer bee duly held vnder any true bondage as wee see in Saul and others But the Law workes all Q. What then is this worke of Conuiction by the Law A. It is the second worke of the Ministery of the Law by the efficacy whereof the soule beleeues her selfe to bee that which she knowes to wit this sinfull and cursed one A most powerfuâ—l worke yet no other then the poore Minister of GOD enabled by the auâ—hority of the Law may and doth performe For why when the poore soule sees that the LORD hath reacht her out the Key of light to see the wonders of his Law to â—o idle endes but that hereby she might go further and apply it to her selfe confessing her selfe to be â—he party what hath she to do saue to let all other guilty ones passe and to passe sentence vpon her selfe confessing She is this miserable sinner Neyther can any thing hâ—nder this proceeding except it be a lewd heart that is vnwilling to put her necke in the coller and so detaines the truth â—ight of the Law in vnrighteousnes But if the Law can preuaile this light shall prooue beleeuing and conuiction See Ephe. 5.13 where the Apostle sayth The light doth argue or conuince For that disputes thus That soule which is thus sinfull and cursed is truly miâ—erable and so abydes of her selfe But I am thus sinfull and cursed Therefore c. The assumption is conuiction The conclusioÌ„ is terror ConuictioÌ„ argues so strongly against her selfe that she reflects the light of the Law vpon her conscience making it her accuser and Iudge and stopping the mouth of the heart from gaynsaying or kicking against the pricks Thus was it with Paul
loathsome and he is chastned with paine in the multitude of his bones his life abhorres bread his flâ—sh is consumed his soule drawes neere the graue v. 19 20 21 22. Oh thus body and soule by sympathy must stoop vnder wrath when God frownes all parts haue sinned and all must smart Psal 39.11 When thou art angry for sin man is made as a garment moth-eaten The Lord Iesus himselfe could not escape it his soule was heauy to death he sweet drops of blood he thought God quite gone from him And yet this at the worst is better then any other of the three I spake of And this we haue seene and daily do in men in spite of these hardned times the Lord breakes in vpon some and makes the sins of youth and age before them Oh that we could see the fruit of it after To this I adde The Lord doth this more or lesse in the soule I purposely say so because God is not tied in his course to any set measure hee can restraine or enlarge as hee pleaseth Many vnder a good Ministry or teaching hauing little felt this way of God doubt of their humiliatioÌ„ but if they can prooue that the Lord hath hidden the violeÌ„ce of terror by long frequent trayning that heere there the Lord hath reuealed himselfe more or lesse to them with fruit to be desired let it not trouble theÌ„ More vsually the Lord deales thus with soked sinners that they might vomit the morsels which they haue long taken in that by this course their change might be more apparant and for euer these markes of God might abide in their flesh to awe and bridle them yet I say God is not tyed I haue noted greater terrors in the choisest educations as the case hath stood then in openest Profanenesse Fourthly and lastly I say the act of this law is in all this to cast downe the soule at the feet of God For as I said there is in nature an intolerable bearing vp of a mans selfe in his estate a priding of himselfe boldnesse boasting of his sinne he is so farre from being ashamed that till the Law come home to him thus he is aliue read Rom. 7.9 that is iolly iocant meâ—râ— as the foole that casts arrowes darts and saith Am not I in sport A sinners Crowne is not his bare sin in corners and by stealth that his woe his law but his crown is his liberty of spirit in it to doe what he list to run ride talke practise to drinke sweare lye coozen and no man controll him This is to be aliue note the phrase and to say My selfe am my owne my tongue my own I am bond to none see Ioh. 8. ver 33 a free man to go and do as I list as he said liberty is to liue as a man list The crown of a drunkard or adulterer is to reuell and tosse and defile himselfe without feare as the Pope who may carry innumerable soules to hell with him and who shall say What dost thou Now I say this iollity and boldnesse and pride in sin the Lord in his Ministery of the law resists and that he doth when by all I haue spoken hee pulles downe this sinner vpon his knees cast his crown in the dirt dismounts him as he did Saul from his palfrey Act. 9. and the desperate Iaylor in his profanenesse and cruelty Act. 16.27 and those killers of Christ Act. 2. saying Lord what wilt thou haue me to doe Oh then hath wrath ceazed vpon the soule when it hath killed this iollity and let out this pleurisy out of it And hence it s cald the sacrificing knife sharper then any two-edged sword the killing letter Rom. 7.11 that which slew Paul not by mortification but by shedding the blood and bowels of sins iollity to the ground Oh when God comes thus into the conscience lo all is turned vpside down now I feel the vilenes of my pride now the wrath of God is vpon me for my couetousnesse now I feele this fire in my bones this sting of a serpent now I feele what it is to dare heauen and to liue like a masterlesse hound in the world â— King 22.25 Oh when that is verified which Micay told Zidkia Thou shalt be glad in that day to run from chamber to chamber to hide thee then thy pushing hornes thy scorne and pride shall be farre from thee When the Lord shall make him that durst act his parts vpon any stage now not to know what ground to stand vpon to become as if a mans body should hang in the ayre vnsusteined restlesse in it selfe not to be able to weild himselfe for the anguish confusion and agonies of a wounded spiriâ— Oh then the law hath done her part indeed and tamed former liberty and iollity in euill Examples are not wanting hereof in al places where this great Minister the law hath become But in the vse I shall apply it Q. And what secondly are the effects hereof vsually A. Among others these three apparantly First Stoppage of a course in euill openly SecoÌ„dly Inward vnsettling of a rotten peace Thirdly Holding downe the soule vnder bondage The first stopping in a course of euill This differs fâ—â—â— that effect of Prouidence whereby the Lord doth limit the number and measure of sin in the wicked for the preseruation of peace ande ciuill society for though that be a diuine work yet it s not the immediate worke of the law but either a Prouidence without a word or else by the generall power of the Word restraining sin but this is a speciall kind of restraint issuing from the work of the Law for the good of the soule so restrained And it is a lothsomnes of the soule finding no ioy in old courses beholding them with repenting and yrking of thoughts wishing them vndone and abhorring to returne to them through the terror of conscience being vnder this whip of the Law When horror lay vpon Saul Act. 9. his letters in his pocket and commission from the Priests and trade it self of pursiuantship was bitter no more of that for the present As the ague stirring the diseased humors makes that stomack loath a Partridge which before could haue eaten resty bacon so heer this terror makes the sweetest sin lothed which before deuoured all And although this be not grace yet the Lord is laying a beginning therof heerby in the soule which in due season may come to somewhat I remember a pretty speech of an Heathen in one of his Epistles who being sicke dare do as while he is well who then guzzles or is vncleane or railes or is couetous That is much truer of this soule sicknesse in which the stomack hath more list to vomit then to eate Now the reason of this worke is because while the soule is in her hurry shee hath no care to heare God speaking to her she is so busie with her trade that all is spoken as it were in her
loues a cheerefull giuer So farre should they bee from censuring others who welter not as themselues vnder their bondage Hee is cast downe enough who is in case to heare of raising vp Secondly on the left hand those doe farre worse abuze this doctrine who being weary of terror and bondage as soone as they fall into it cast with themselues how they may shake it off pretending that this is no estate to serue GOD in And so they returne some to their sport and Pastimes some their Pleasures some their Profits some their old companions some prooue more desperate worldlings and others with Cain to build them Cityes and while out their time heere with singing sad thoughts away Let these know that the course they take is vâ—oâ—ent and much like to them who to stop the cry of their infants put into the brazen belly of Moloc did oppresse their eares with the noise of Pipes and Tabrets As their childrens cry preuayled to bring an heauy plague vpon them which no Pipes could still so when the sleepe of these Epicures is ouer they shall awake with such sad confuzion that all the noise of their Rattles shall not be able to still them And so much be spoken of this point of Consternation and of the three acts of the Law and the vses in speciall There is one generall vse to be added afterward Q. Before wee adde the vse of Terror in generall one obiection offers it selfe viz that Paul Rom 7.7 sayth When the Law came sinne reuiued how then is Terror the worke of the Law Paul doth in that place so affirme the former that he denyeth not the latter adding this But I dyed noting that both might stand together A. Both may be together in one vnregenerate man according to diuers parts For when the Law had slaine conscience then concupiscence reuiued And wee must distinguish betweene the naturall worke of the Law and the accidentall Terror is the proper worke of it and when it s wrought it is as it ought to be But when rebellion ariseth it s otherwise then ought to be When the Sunne reuiueth and sweetens the earth it workes properly when it drawes vp the noysome stench of a dunghill to poizon the ayre its accidentall comming from the loathsomnes of the dunghill So when sinne rebells she doth her kind for she doth as the deuill did when he went out he foamd raged and tyrannized first It proceedes from the fulnes of the stomacke of sin loth and disdayning to yeld to a new guest But howeuer sinne do her kind yet if the Law do set her selfe to do hers this rebellion shall not hinder the killing power of it It shall rather encrease it For when the soule comes to see how lothsome sinne hath made her that euen when the Law by her righteous good nature seeks to destroy sinne then shee most couets it cleaues to it and rushes her selfe vpon it to iustle it aside this makes her conclude her selfe out of measure wofull by sinne out of measure sinfull And when rebellion begins to bee tamed the heart growes more and more vnder feare Although nothing hinder why both may not at one time bee together Onely in the bad commonly it encreaseth till it haue cast out all terrour and so causes the soule to wax worse for the Lawes enlightning because the sweet of sinne hath so preuailed that with an high hand of rebellion it strengthens the iollity of sin and so reuiueth In the godly in whom God will vse the Law as a seed of regeneration and a way to a remedy the Lord will enlarge terror and conuictions so farre that rebellion shall not stand it out but stoop with confusion vnder the power of it It s certein many perish at this second rock of rebellion hauing shot the gulfe of ignorance Q. Cleere this obiection more fully A. To this end first we must cleere the Text. Secondly Lay downe the obiection and answere it First For cleering note That Paul by Sin meanes originall sin body and members By himself I died hee meanes the powers of soule and body these must bee well distinguished Secondly obserue that Paul compares Sinne and himselfe in this point viz The time before and the time after the lawes powerfull comming by conuiction and terror Before the comming of it thus Sinne was dead and Paul aliue What 's that Sinne was aliue in point of her stilnesse Peace and Qâ—ietnesse without any distemper why because either no Law came at all or else came not in her power Againe Paul was aliue What is that Merry iolly lusty secure without any feare Why Because there was none to oppose The death then of sin ere the Law was no true death for still her poizon remayned as the snakes in her cold hole The life also of Paul was no true life for hee was dead in poynt of misery a dead carrion to the life of God but alone onely in the matter or his â—oâ—lity and lustinessâ— Thirdly note Sinnâ—s death and Pauls liâ—e caused this deepe â—oâ—â—e 〈◊〉 betweene them both I laâ— her quietnes and their â—â—ll ty made them as câ—ose as buckle and thong for why sinne was glad to see Paul lusty and Paul was as glad to â—eâ— her quiet Thus it was between them ere the Law â—ame But how since Oh quite contrary Sinner u ued Paul dyed How Sinne perceyuing the Law resoluâ—d not to giue ouer till it had diuided her and Paul who had so long liued at peace together and traded with gaine and pleasure ech by other and to scoure her house of her guest whom she so corrupted the mind the will affections conscience and members of Paul beeing the creation of GOD begins to reuiue to be no longer quiet as before when her trade prospered but to fret rage and be vnquiet On the other side Paul also seeing the Law resolued to gaster him out of his wicked haunt what doth hee dyes is all a-mort forsakes his old mistresse concupiscence and begins to be weary of his trade I cannot open it better then by a Similitude There is some lewd huswife in an end way of a Towne that keepes a base Suckling house and there bee many lewd drunkards companions that sucken her Markes Ere the Constable come shee is still and quiet vtters no distaste at all followes her trade at ease and puts vp her wicked gaynes and the more quiet she is the more merry her guests be throwing all out at windowes and so both consent most inwardly to get her yea and perhaps while this league lasts although the Officer come yet at first she keepes her quiet and they their iollity and both out-face the Law But marke The Officer comes the second tyme vpon them and they vnderstand he is fully bent to execute the Law to pull downe the Alehouse and to diuide the keeper and the guests from ech other how then Then the Guests all turne iollity into feare they are all a-mort
for if the surâ—ty faile in any point his vndertaking is vneffectuall Greatmen must haue their Peeres to acquit them no common persons Sâ—e Rom. 1.3 Eph. 1. vlt. Q What is the vse of it A. Briefly this to stay and comfort an heauy heart in the view oâ— the hainous circumstances of her sinne making it out of measure sinfull as depth of continuance odious greatnesse against knowledge meanes of grace with an high hand Bee not dismaid Hee that is thy surety made not thy peace for small and some but all and the greatest so that thy thought must be how to receaue this fulnesse Heb 9 14. not for the greatnesse of the sinne The Lord Iesus offred himselfe vp by his eternall Spirit that an eternall Maiesty might bee appeased for sin of an eternall guilt and curse and such is all sin but especially crying sin his merit is more out of measure deseruing then sinne is sinnefull and hath merited far more happinesse then Adams sinne forfeited Get humblenesse and faith and then thy great sins shall be as deaw to the sunne and as a spoonefull of water cast into the Ocean Q What is the third thing considerable A. Vnion of both natures into one person by the vnconceauable work of this Spirit of God It s much that a soule and a body but much more that flesh and the Word should be really one person I doe not say that the Diuinity of Christ was a nature as the humanity for Christ was so a nature that yet a distinct subsisting person of himselfe But the meaning is that this person of the Word tooke the nature of his flesh into his person therein to subsist The flesh of Christ was no person as Abraham or Dauid but a nature onely hauing no subsisting of it selfe at all but as it dwelt in the Godhead As Misleto is no plant of it selfe otherwise then it fastens and subsists in the appletree So that Iesus Emanuel God and man vnited was the third qualification of the surety Assistance could not haue caused identity or samenesse onely hypostaticall vnion could do that By vertue whereby not onely properties are communicated to ech other in forme oâ— speech as The Lord of life was slayne GOD dyed c. but in reall manner the efficacy of the one nature was imparted to the other Yet this vnion doth no more admit confuzion then separation no not in the lowest degree of eclipsing in death or the graue See text Ioh. 1.1 â—say 1.4 Call him Emanuel Mat. 1.23 Q. What is the vse heereof A. Most sweet lo all broken soules in their approch to the throne of grace What is so bottomles and vnsubsisting a thing in it selfe as a soule in the anguish of conscience Yet euen then looke vp to Emanuel and he will vnite thy poore empty bottomlesse spirit to his owne person that in him thou mayst haue a reall beeing and subsistence Oh poore soule who thinkest thy selfe meerely lost in this thy estate In time thou shalt see it was mercy brought thee to be out of hope in thy selfe that the hope of thy wel beeing might be in him for euen the flesh of Iesus himselfe had the like vnablenesse of subsisting except the second person had taken it to himselfe Q. What is the vnction of Christ A. It is a consequent vpon his personall vnion whereby the Godhead made the man-hood full of himselfe and of all gifts and graces of the Spirit meet to enable him to his worke of mediation and by name separated him from men to be excellent as to be the Prophet Priest and King of his Church That this was from the wombe appeares by sundrie glorious effects exceeding man as that in Luk. 2. at twelue yeeres old Yet especially his Baptisme was the anoynting of him to the entire and immediate execution of these Offices for therein hee did more fully receiue the anoynting with the Oyle of gladnes aboue his fellowes as was prophecied Psal 2. Esay 42.1 and Esay 61.1.2 He was Priest to satisfie and pray for Prophet to teach and King to rule and deliuer his people And these offices do mutually serue each other The vse is that wee his members might acknowledge him an eminent Mediator as hauing a calling from GOD as those three sorts of Men had vnder the old Testament And that we might be out of doubt that the acts and suffrings he performed were allowed according to that voice This is my well beloued Sonne in whome I am well pleased heare him And that wee knowing into what treasure the Lord hath put all his graces euen the flesh of Christ might there seeke and finde them all Therefore 1. Cor. 1.30 Paul sayth Of him are we who is made vnto vs of the Father wisedome as a Prophet righteousnes as a Priest sanctification and Redemption as a King Ioh. 1.17 Reuel 1.6 The Lord hath made him whatsoeuer his Church needes that of his fulnes we might receyue grace for feare And that we also in our measure together with vnion to him might receyue his vnction and become Prophets Kings and Priests to God and be conformed to our head in all his excellencies not in the poynt of his meritig but of his Graces Q. Proceed to the fourth the former part to wit the merit A. This is yet more essentiall then the former three The fourth then I say is Actiue obedience of Christ I do not separate the actiue from the passiue as if eyther alone could satisfie or as if I ascribed the effects of eyther to the one without the other but yet distinctly I speake of both for the vse of each of them to the soule Marke then what I haue noted The Lord Iesus became piacular for vs not onely by bearing our punishment but by translating vpon himselfe the reall imputation of our guilt with out the least measure of inherent guilt This latter would haue disabled his person for he must be separated from sinners Heb. 7.26 yet the want of the former would haue made his merit none of ours and his death vniustly inflicted Therefore he was made Sinne originall and actuall all the sins of the elect were charged vpon him that he by his perfect obedience might disanull them and bring in and settle vpon vs perfect righteousnes And as the miâ—ery of a man stands in both sinne and guilt and staine aswell as in curse so must our Surety performe righteousnes aswell as beare the curse Now this righteousnes of Christ is both his Naturall and his actuall opposite to this naturall and actual vnrighteousnes of Adam I say both the purity of his humane nature infused by Vnion aâ—d also the obedience to the whole Morall Law to the vttermost extent thereof And this is as true a part of the material cause of our iustification as the other of the Passiue though not to be disioyned Q Whereof doth this Article obedience consists A. Of the whole conuersation of our Lord Iesus his
all the members the power of this satisfaction that it might worke Faith in those that want it and confirme it in those that haue it Esay 53. vlt. The Prophet adâ—eth this to the powring out of his soule that he prayed for the transgressors And S. Iohn giues him the name of our Aduocate with the Father for this cause that the Church may enioy the fruit of his death continually And the Au hor to the Hâ—brewes saith That hee euer liueth to make intercession for vs. The High Priest vnder the Law appeared once a yeere with blood in the Holy of Hoâ—ies to bring forth a generall reconciliation but the Lord Iesus for euer And as the ends hereof are many to wit to present the prayers of his people vnto God to hoâ—d them close to his Father and keep them in hâ—s loâ—e to couer their daily offences and continue their iustification and acceptance to vnite them one to another and to protect them from enemies so especially to blesse the Ministery of his Gospell for the breeding Faith â—n the soules of the elect by the preaching of this his blood and death As we may see clearly in Iohn 17. that Heauenly chapter where all these are described Marke then it is not enough for the Lord Iesus to procure the price of our peace but he plyes the Father with it and offers vp by his eternall Spirit the merit and valour of his satisfaction for the effectuall drawing of the hearts of his people to beleeue the Gospell His blood is the seed of the Church for what wete Word Sacrament but tor him but that which doth cherish this seed and giue a body to it in the consciences of men is the application of it by this intercession More fully thus As by fulfilling all righteousnesse the Lord Iesus hath pleased the Father and is so gracious to him that hee grants him whatsoeuer hee asketh so doth Iesus to the vttermost improoue this fâ—uour and applieth the comfort thereof to all his that they may vnderstand how powerfull and preuayling hee is to obtaine whatsoeuer hee desireth And hence it is that till his Ascension the Comforter could not bee sent but after when hee prayed then came hee and brought to mind and sealed to the hearts of the Disciples whatsoeuer they had heard preached before So that when wee see the preuayling power of the Word and Sacraments in the weake Ministery of flesh what shall we ascribe it vnto but the power of this applying worke of our Aduocate who conueyes sauor of life of brokennes of heart faith and Regeneration thereby into the soules of his And in this respect h is the Key of his Fathers bosome and fountaine to vnlocke and set it open beeing sealed before for Iudah and Ierusalem to wash in as Zach. 13.1 Q. What be the vse heereof A. As it is singular for all vses to the Church in generall and all the liuely members thereof in all Concernements of it whatsoeuer as acceptance of their prayers beeing perfumed with the sweet incense heereof protection of their persons safegard against enemies sustentation of their soules in grace perseuerance and the like so especially that which wee read Heb. 10.19.10.21 Seeing by the blood of Iesus wee haue a liuing way made vnto vs by his flesh Let vs draw neere with a pure heart in assurance of faith Oh! it should bee as a welspring of Saluation for euery dry soule to come vnto euen in the greatest barrennesse deadnes and feare of heart that the merit of Christ should not belong to it Doe but consider this Aduocateship of Christ continued foreuer for thee Iesus Christ yesterday to day and for euer Heb. 13.8 to this end that the Gospell and the preaching of the promise might bee liuely Heb. 4. pearcing and powerfull to diuide the ioynts and marrow and to create in thy soule the fruits of the lips which is peace If thou hadst the Kings Sonne for thy Aduocate to the King for some suite wouldst not thou thinke there were life in it Therefore go not to the Word and Sacrament any more with a dead and sadde heart as if there were nothing in them saue an outside of mans voice and efficacy to perswade behold a Christ in them who by his applying power conueyes into them strength sauor perswasion and grace that his poore people may not heare his Word as a dead letter or receaue the Scales as dumbe elements but as diuine ordinances assisted with the Spirit of Christ and therefore able to breed faith in the soule and truly to carry it into the streame of his Satisfaction What is the vsuall complement of most people in their hearings and vse of meanes but this That the Minister is vneffectuall to them they heare with small light or quickening of heart The promise they grant to be faythfull and the Sacrifice of Christ full of merit but they are so to such as mixe them with sayth Why poore soule doth the Lord so offer thee Christ in his Gospell as if he lefâ— it to thee to shift for faith Is not faith his gift who gaue Christ Diuide not the things which God hath put together Deceaue not thy selfe in the condition of faith and assure thy selfe the Lord Iesus will giue thee both meat and appetite the obiect of his righteousnes Reâ—e and fayth to beleeue it also He is Alpha and Omega the author and finisher of our faith Heb. 12.2 and hee doth liue for euer with GOD to make good his Satisfaction to his people by giuing power to his word to breed faith that as it cannot be without it so it may subsist in it and our faith might not rest in man but in God Vse 2 Secondly let all such bee exhorted to deny their owne strength conceits hopes or feares and as oft as they go to the Word remember it is a Word of reconcilation And therefore looke vp to this grant Master of Requests and apply the worthines of this Prayer to thy poore empty soule say thus The cause of my vnbeleeuing hearing is my little respect to him who hath the Key of all grace if I could looke vpon him and say Lord Iesus conuey some part of thy Fathers fountein into my heart deriue it by a channell for then once into me Oh thou shouldst find the Spirit of perswasion to reuiue yea to fill thy soule in thy Vse 3 hearings Yea lâ—t all the faithfull Ministers of God coÌ„fort themselues in their weakenesse and defects of preaching in their deadnesse of heart to the worke of Faith in the little successe of their labors in the wofull hardnesse of heart in the people the Lord Iesus by his Spirit of intercession holdes them as his Candlesticks in his right hand hee doth as those two oliues Zach. 4 assist his Lamps and drop in this oyle of gifts and grace vpon them hee doth make them as Paul Zach. 4.5 able Ministers of Reconciliation that by them and out of
can attaine to a broken hungry self deined heart that Christ and his grace might enter and dwell there oh how harsh is it Therefore remember that in Heb. 2.2 3 4. If those that transgressed Moses Law Deu. 29.19 and being conuinced thereby yet sayd within themselues I shall haue peace and so walked stubbornly adding drunkennesse to thirst Nay if they that sinned onely in a ceremony yet by two or three witnesses were condemned what shall they looke for that despise the grace of the Gospell and that offer which God hath honored by so many miracles and such abundance of Sermons and the powerfull Ministery of so many preachers Beware of refuzing such saluation as being a more spirituall wickednesse then any morall offence Thirdly its reproofe to all cauillers that descant vpon Branch 3 this free plaine and simple-hearted offer of God Being vrged to receaue it they answer So they would if they knew themselues elected But say they we are afrayd God meanes it vs not If wee be chozen we are sure to be called to beleeue it if not none of their Preachers can giue it vs. It must be God say they and not man that must worke our hearts and draw vs. But oh vaine iangler tell me hath not God reuealed his Will in his offer Dost thou know his secrets Is not his offer ingenuous Say not in thine heart Rom. 10.25 Who shall goe vp to Heauen or descend c Lo the Word is in thy mouth it is neere thee If Ieremy in the dungeon had told Ebedmelec he knew not whether he meant to help him out or no and so haue refuzed to come out had hee not iustly beene left there still So when the Lord lets downe the ladder of his offer into thy dungeon casts thee his cords and rags to put vnder thy armeholes that hee may draw thee out dost thou cauill and say Lord I know not whether thou meanst mee well or no perhaps thou wilt pull me out a little way and then let mee fall backe againe perhaps I am not elected Is not this a wofull dishonor to the simplicity of the offer Was he euer tyed at all to offer it and dost thou distrust his ingenuous meaning in it Thy blood bee vpon thy owne head in that thou chuzest rather to smite the Lord to thy owne destruction then to set thy foot in his ladder and put on his cords that thou mightst come out The way for thee is first to step vpward that thou mayst come to the top then to leap to the top at first to breake thy necke backeward The fourth vse is Aduertisement to Gods Ministers to magnifie their Ministery in deed and practice by beseeching the people to be reconciled to God Conceale no part of this truth of God but aboue all ply thy Ministery of reconciliation This will sweeten and familiarize all other doctrine the first Part of the Catechisme about sinne and the third about Godly life will follow this second Part of Reconciliation Col. 3. in the end It s the office God hath put vpon thee O Archippus fulfill it Woe be to thee who mayst preach and canst and dost not Or dost and yet dost not this Thou art one of wisedomes handmayds one of the Kings seruants sent out to bring in guests to this feast of his Sonne learne thy errand well mistake it not get it by heart let not the fault of reiecting this call bee laid vpon thee and thou hast saued thy owne soule Paul was so acquainted with this worke that he saith It was committed vnto him Nay 1 Tim. 1. hee addeth It was his Gospell As mayds vse to say I must goe dresse vp my Chambers and make my beds not because theirs but because it is their office so Paul cals the Gospell his and ours 2 Cor. 4.4 If our Gospell bee hid because it was his office Let vs then all ioyne in preaching it and offring it not with a veile vpon our face as Moses but 2 Cor. 3.13 16. with open face shew the people this Mirror that they may be transformed by it from glory to glory Q. What other vses are there hereof Vse 5 A. Especially this that this Article bee a sweet preparatiue vnto vs to frame vs to beleeue Entertaine wee not any base cursed thoughts of GOD in the simplicity of his offer Nourish all possible perswasion in thy soule of his vnfeigned meaning toward thee in this kind thou canst honour him no better then to agree with him in his meaning well to thee There is no greater difficulty of Faith then this Seed of bondage in vs to iudge of God by our selues Wee muse as wee vse If wee haue an enemy wee cannot forget his wrongs wee meet him not without indignation and therefore so wee thinke of GOD also to vs and the rather because hee hath so much vantage ouer vs. But oh poore wretch Is this the way to get out of his displeasure to nourish iealouzy against his loue Is it not rather oyle to the flame pull downe thy traitours heart hate not him whom thou hast hurt put on an holy and childlike opinion of him who when he needed not yet purpozed sent receaued this satisfaction for thee and therefore cannot lye in offring it to thee Say thus LORD thy sweet offer naked bosome cordes of loue Passions of sick loue sometime to allure sometime to contest command vrgeâ— threaten and beseech turning thee into all formes of perswasion to winne my soule all these conuince mee of thy well meaning toward mee If my owne enmity to my enemy and the slander of Satan that thou enuiest my good doe assault mee neuer so much and my owne trayterous heart conspire with them yet this thy gracious offer in thy Gospell shall beare downe all Read Esay 55.9 For my wayes are not as your wayes nor my thoughts as your thoughts but as farre aboue them as Heauen aboue the Earth Adde this All the vnderstanding of man cannot comprehend the loue of this offer no more then the eye of a needle can the great Camell and shall I goe about to lessen it Surely if this should be a great stay to my heart that the Minister of God hath offred mee this grace and dares seale it vpon earth to my poore soule shall not the offer of God himselfe 1 Sam. 15.16 the strength of Israel that cannot lye much more sway with mee Oh Lord captiuate all my hatred of spirit and base treachery against thee It s reported of a certaine Merchant of London in the Story of England that he made much of a poore Cobler that dwelt by him a cankred Papist and did as good as maintaine him yet this Traytor went about to betray him to death This Merchant hauing escaped his hands yet out of his loue vsed all meanes to bee friends with him againe and vsed him as before all this would not doe his heart was so villainous he would shunne the way of him
6.6 7. Ephes 2.1 1 Cor. 5.6 7. Q. What is the last benefit A. Glorification of the whole man after the Resurrection in Heauen Which is that ouerplus of Christs purchase and exceeds Adams happines Ephes 1.14 consisting in the partaking of that purchased possession of Glory and Immortality not of Paradise vpon earth but in the presence of GOD. This is that benefit which answers the perfection of Adam though farre aboue it for it shall bee a filling vp of the soule with the perfect Image of God in light and Holines and that by sight of the Glorified sence beholding God as he is and wholy transformed by the Mirror of his Maiesty to Glory so farre as our soule and body are capable of to the vttermost And this Benefit is the fulnes of the former It is the execution of the election of God for wee were chozen to Glory It s the perfection of our imperfect vnion in this life It s the end of our calling for wee are called to honor and immortality It s the fulnes of our Adoption for we haue onely heere the right but there the inheritance of sons It s also our finall Redemption and Sanctification because there all teares shall be wiped away and death shall be no more and we shall do the will of God as the Angels and be sanctified throughout in body 1. Cor. 2.9 1. Ioh. 3.2 soule and spirit without spot or blemish and so liue eternally See Scripture for it Rom. 8.30 Rom. 6. vlt. 2. Thess 1.7 8. Mat. 25. vlt. Col. 3 3 4. Q. You haue somewhat resolued mee about the Doctrine of this Article now conclude with the vse A. The vse is eyther particular touching euery of these or generall of them all together For the former I must be short for I am in a sea of matter Let it be vse of Examination whether Christ be ours or no. And first try it thus whether this rich treasure of Christ offred vs in the Gospell did euer affect our hearts and rauish them with his louelinesse The LORD wee see offers him not bare but with all his furniture which way so euer we looke we shall discerne his excellency He is one â—f ten thousand Can we make a song of our Beloued of his Head Cant. his Eyes Lockes Necke Body Feet and is hee more beautifull to vs then all beloueds else Surely else we were neuer truly married to him except for his sake euen our fathers house was despised When Eliezer came to Rebecca Gen. 24.53 to fetch her to be Isaacs wife he discoursed of his wealth cattell Siluer and Iewels â—nd for the purpose brought out his Gold bracelets and ornaments which Isaac sent her But what came of it did shee slight the offer No but went with thee messenger immediately If Gods Spokes-men in the bringing forth these benefits of Christ haue wonne vs thereby to go with them it is well Secondly seeing there is no man but will be ready to say yea try therefore againe thus No man is marryed to Christ except he haue his dowry to shew Our marriage to Christ is as the old marriages were wont to bee in which the husband brought the dowry 1. Sam. 18.25 A CHRIST without â— dowry is no husband All men say Christ is theirs but they remember not how God hath made him ours 1. Cor. 1.30 our wisedome righteousnes and the rest If wee can shew our marriage Ring beset with all these Iewels we may be beleeued Surely if euer God turned our face from Egypt to Canaan called vs by his voyce out of the world to himselfe if euer be made vs one with himselfe and our soules the Temples for himselfe to dwell and delight in the fruits of our vocation and vnion will discouer it Try them then in the feare of God If we be in Christ we are iustified Where is then that change of our feare and bondage into peace where is that deciding witnesse of his blood Heb. 12.13 14. Rom. 8.34 crying better thinge then that of Abel where is that courage that sayd If God iustify who shall condemne that boldnes of a debtor discharged by his Surety that can say I know the hardest I shall not perish I dare looke my creditor in the face Againe if we be in Christ we are reconciled Where is ioy and welfare then of heart Can a fauorite go in and out before his Prince without gladnes of heart Is it not well with him that he liues vnder the fauor of the King How shouldst thou be accepted and beloued of God and be so sad and as a stranger to this ioy why then are thy garments so darke And why are thy goings in and out thy duties thy prayers so few thy beholding of his face so seldome thy fayth so little set on worke for dayly pardon thy hand so shrunk vp in taking this golden Scepter by the end wheÌ„ yet thou knowst the fauor thou hast will beare thee out Moreouer thou sayst Thou art an adopted Son of God in Christ Why Tit. Are al things thine as thou art Christs Christ Gods Canst thou say All things are pure to thee Is the wife in thy bosome thy children cattel seruants moouables house and land thine Hath the Lord of all giuen them in loue to thee as his Son or daughter Iob. Canst thou visit thine habitation with ioy Darest thou hope for Heauen as thine inheritance Canst thou pray with the spirit of a son that lookes to be supplied saying I am thine saue me hath the Spirit of Christ made thee to cal Abba to cry with grones not to be vttred Then thy boasting is not in vaine Try thy selfe both in these the rest Thou sayst thou art redeemed but prooue it also for if it be so then that bondage of thine to sinne and the lust thereof and that bondage by sin that keeps thee froÌ„ beleeuing is taken away in some measure Thy tongue is none of thy owne thy eyes eares feet members are bought with a price and the Lords yoke is sweet to thee And as thou aâ—t this redeemed one so is he thy Redeemer thy protector thy defence so that the floods of waters shall not come neere thy soule he will deliuer thee in sixe troubles and in seuen and his loue shall be thy banner and his buckler thy Couert so that neyther Sinne deuill nor gates of Hell shall preuaile against thee The like I might say of tâ—e rest But I shall haue occasion to touch them in their due place Onely I say Except Christ with his benefits be thine deceaue not thy selfe for he is not thine he and the spirit of these benefits go together and he who hath not the spirit of Christ is none of his Q. What is the other vse of this which you call Generall A. Manifold â—nd fiâ—st Inst ction to all Chrâ—◠〈◊〉 to ponder wisely this Article of the difference order and nature of these
of desert though in the way of saluation much neerer And therefore she sayth with the Church Hos 14.3 Ashur shall not saue mee I will not ryde vpon horses but with thee the fatherles shall fynd mercy And heerein shee differs from all proud hypocrites who wanting this fire vpon their herth are faine to rest vpon the deeds and compasse themselues with their owne sparkles though they lye downe in sorrow Esay 50.11 Nay it s certaine a prepared heart is so farre from the boasting of a Pharise in his attempts that rather he is as Peter toiled and weary of himselfe so farre from sacrificing to his nets that he looks vpon them with abhorring and sayth Lord depart from mee a sinfull man And by this little I desire my Auditors to thinke of the rest I do not affirme that GOD doth alway proceed alike with all for matter of order sensiblenes manner or measure In some hee workes more at the first then in others some hee sooner calls then others in some one of these is more cleere then in others as in Lydia and Zacheus and commonly as the degrees of corruption haue beene so are the degrees of humblin g and as the obedience to meanes hath beene longer without breaking out so the measure of Terror is lesser The Lord is a most free agent tyed to none we speak onely of such preparations as experience sheweth to be most ordinary among hearers Q. Adde somewhat breefly for vse hereof ere we come to the latter branch of faith that so confuzion may bee auoyded A. The vses are these Vse 1 First this is terror to all that dreame their estate to be good when yet they lie in their sins whole men they thinke Christ is offred them barely Be reconciled to God be they what they will be And in this they are the more strengthened by the opinion of such Diuines as dislike these preparations I confesse then indeed this is a bad fruit of it and yet the best that I haue found to come from it But to passe by them to these I say Beware lest ye play the despizers of grace so long by turning it to wantonnesse while the LORD leaues yee to vanish and perish in your owne error and euils Secondly to all such as remaine blind and dead-hearted blocks in the midst of this grace of the Gospell They see no light nor feele any warmth therefrom but still are cold snakes and are neyther affected with good nor euill neither hope sorrow desire or estimation of this pearle will fasten on them At the heare-say of a bargaine at the noise of their pleasures and at their jigs and tales they can laugh but heere neither will good day mend nor bad paire them Where is the hope of your faith where no dram of the condition of it is wrought Consider at death ye shall heare God saying thus Lo the things which your hearts loued ye haue and if my grace and offer had beene as precious as a base pot of beere as a game at cardes as a long locke at your eares ye had also had that But now your knocking at my doore is too late who heard not my knocking 's at yours Thirdly all dallyers with the season of this grace and putters off this rich offer of God pind on their sleeue thinking that they might haue God tyed to them and because they haue tasted of his grace with the tip of their tongue therefore they may haue it at their command whereas hauing once despized it they grow further and further from it dayly They should haue learned that the condition of faith is the preparation to faith dally with the one and forgo the other Also all hypocrites that rest in some appearance of these preparations not wrought in them by the Spirit of grace but from their owne principles which appeares in this that if they be reprooued they cannot endure it dare not enter into the tryall of their mournings desires and prooue them to come from the Spirit of grace but loue their owne ease better then the rules of God while their owne pangs last who but they but when their owne sparkles be out then full of sorrow No constancy playnnesse felfedeniall can be found in them grace is nothing worth of it selfe except some mixture of their owne concu re with it A signe that they haue felt little sweetnesse in it and therefore are farre from beleeuing it Oh lose not your labour lay not out your mony for no bread chuse not to goe a mile with God for nothing rather then two for saluation let Gods glory bee aboue your selues and lose not all for a false heart but take his counsell that said 2 Iohn 8. Lose not the things yee haue swet for till yee haue got a full reward euen Faith to saue your soules Secondly lastly exhortation to poore soules whom God hath truly brought vnder the condition of faith to blesse him for that handsell I say first to acknowledge it great mercy although they haue many doubts and feares and distempers to hinder them and the Deuill to come between cup and lip that they might not drink of this cup of saluation Oh remember its mercy to be brought within these Suburbes of Heauen If ye desire say not It s nothing It was wont to be the answer of a discontented woman who had enough when shee was asked how she fared to answere We haue nothing c. This whining heart is in vs and hinders vs from much good Be thankefull for any thing especially a pledge of faith nay be humble and say Lord what euer is not Hell is from mercy I will rather comfort my selfe that the Lord meanes mee the fulnesse of this earnest rather then grudge that presently I haue not my will and so waxe weary of wayting And secondly should expell slauish feare from them because the Lord hath giuen them a condition of faith Beware ye doe not abuse it Pledges are well kept by honest men not spoiled Do not tempt God by your distrust nor suffer the good preparations of the Spirit to dye or wanze through boldnesse loosenesse worldlinesse pleasures lest God make them as bitter to yee as Samsons dallyings with his harlot If yee belong to God he will saue ye but it shall be thorow the fire and with some smart ere the Deuill and your conscience haue done wiâ—h ye It is in this case as with them that play at Slyde-groat the siluer at first may bee easily discerned by the stamp but by that time they haue vsed it at the pleasure a while is so defaced yee that know not what to make of it Make conscience of keeping Gods pledges safe and entire And to conclude let these conditions already wrought bee encouragements to attend the LORD for Faith it selfe When a Manoa told his Wife they must dye because they had seene GOD shee rather argued contrarily that if GOD would slay them hee would neuer haue
to the 42. pitching places of this way to Canaan leaue mee not to my own wisdome but guide me by thy counsell till thou receiue me to glory Lord enable me to doe what thou biddest and bid me doe what thou wilt Giue me to draw from thy fountaine for all these vses of conuersation The Wel is deepe but thy Bucket is able to fetch out this water Let mee deriue it from the Lord Iesus his example and draw grace for grace from thence And not onely set me in this conuersation but hold mee in it and let experience make me say it is best and I am neuer happy when I am out Till it become my meate and drinke on earth to doe thy will as in heauen And so much for this second Article The third Article Q. VVWhat is the third Article A. That the eternall platforme after which this Conuersation of the next Creature is to bee framed is onely the law of God in the tenne Commandements See 1 Tim. 1.5 the end of the Law is Loue. What end meanes he surely not the end of the Lawes begetting power for Christ doth that but of the directing power of it Thus Saint Iames calles it a Royal Law Iam. 2.8 as being the Scepter whereby Christ our King rules vs. And he termes it a Glasse of libertie meaning to all beleeuers in that it shews forth the will of God fully in the point of moral obedience as a glasse represents the face So the Psalmist Ps 19. Thy Law is perfect giueth light to blind eyes by it thy seruant is forewarned c. and Ps 119. Thy word is a light and lanterne to my feete and steps And thy Commandements are to mee instead of Councellors And of this part of the Word is that of Peter meant The sure Word of Prophets shining in darke place Q. How comes this direction to be put into the word and how comes it to be conueyed vnto the soule A. To the former I answere the Lord God hath breathed into it this light and direction himselfe put it into it no creature being able in so few words as ten Dut. 10.4 to contriue so perfect a view of all duty and hauing out of the depth of his wisedome so doe God spake these words although deliuered by the Ministery of Angels in point of attendance and terror Heb. 1.7 He maketh his Ministers a flame of fire hee himselfe as the Lord of the Creature vttered them And both deuised and vttered this Law for this especiall and last end to bee a direction vnto his Church For the latter I say That as in the Law he tooke order that not onely the Priests and Leuites at Ierusalem in the Temple but in the Tribes should reade it each Sabbath Act. 13.27 and expound it Ezra 8.4 so still he requires that the Ministers of the Gospell doe dispence and open it to the people in the speciall parts and scopes thereof for a patterne of life For although such common notions of dim light remaine in a corrupt nature as may serue to condemne the contemners yet no such as might leade on to godlinesse and salvation cleerely that is a mystery and must be vnfolded And further the Lord hath added the ministery of the Spirit to the voyce of man to write this Law in the soule he hath promised it Ier. 1.33 and doth dayly performe it so that to the beleeuer his Law is not a commanded one as to all but a commanding one in their spirit and conscience Q. But this seemes contrary to the Apostle 1 Tim. 1. for he affirmes the Law was not given to the righteous but to the disobedient c. A. This is answered by the same place verse 5. as in the first question I said the sunne is It is not giuen to the righteous as to the vngodly for the righteous need it not so howbeit it 's giuen to the godly also for another end Gal. 3.19 euen to direct them For the Law in Gods purpose serued for two ends The for transgressions to conuince the wicked to scare them out of their selfe-conceit and to driue them to Christ The other to guide such as are come to Christ how to lye vnder his Gouernment This latter the Lord looked at more mainely for his elect sake that they should not bee left to themselues But the former also hee intended to the drawing of them out of their ignorance For as we see that the Law was giuen in all terror and not as a messenger of good things so the Lord taught thereby that it ought to speake sadly as a minister of death to the vngodly and so it did in some sort with such as were saued among the Iewes the Ministry of it conuinced them of an impossibility of performance of it and sent them to the blessed seed who should bring in righteousnesse and breake the Serpents head and to such this Law ceased to be a killing letter and began to be a Cirection to life In which sence we here treate of it as in the first part of the Catechisme of the former Q. But what needes this Law-direction Doe wee not by this teach people to serue in the old letter and destroy that Law of liberty in Christ which ought to be set vp and restore the couenant which ought to be abolished A. To answere both first the Lord hath not giuen his Church to Christ nor giuen them any such liberty in Christ as to deuise a way to themselues feuerall either for measure or number or matter of obedience from his owne way neither will trust man with any such no nor giue the least hint to mans corrupt inuentions But that Law of obedience which hee first himselfe deuised hee meant it for those that should beleeue both before at and after the comming of Christ and meant not to alter it How Christ rules by it â—e shall heare anon but hee rules by no other And its worth our noting that the first Sermons he euer preached Mat. 5. and 6 and 7. hee vrgeth nothing more than this Thinke yee I am come to destroy the law No but to fulfill it and to settle it For the second point I say that it must be explayned what it is to serue in the letter and secondly what it is to restore that which is worne out To serue in the letter then is to bee mistaken in the scope of the Law Doe this and liue to thinke that the Law giues life to the obeyers of the letter of it and to thinke a man may of himselfe obey it and bee saued by it whereas the Law imports no such thing but vrges an obedience exactly Gal. 3.21 â—atter part which is impossible now to serue thus is to serue like a slaue without reward Thus doe not wee affirme the Law to be serued Secondly to restore a Law to bee abolished is to maintaine this error that by the Law of Moses a man may be iustified and needes no other
cannot rob it of the truth of grace yet he robs it of the comfort thereof chusing to play at any game rather than sit out For the former of these what is the ioy of a deere seruant of God in his poore obedience duties Sabbaths but that of Hezekiah O Lord thou knowest I haue been vpright This the Deuill hides away from the soule as the point of comfort by it as if it were little worth for lack of measure And then whereas the want of measure integrity fruitfulnesse and constancy should onely humble them lo it deiects them Oh say they what good doe I what serue I for a very clod of the earth what wife husband friend neighbor or stranger fares the better for me None liue so as I so barren Oh put case it be true it should abase thee but seeing there is vprightnesse it should not dismay thee And looke what the poore Christian doth most note by himselfe to be amisse that Satan takes for granted to doe the soule most hurt by Lo these sins thou confessest therefore of thy owne mouth God may condemne thee No wofull enemy for hee that confesses and forsakes them all and would be as fruitfull as he is honest as wise as he is vpright shall not be cast off Oh! the wofull bordage that Satan holds vnder many a sad heart though sincere by melancholy and feare Q. And how doth he tempt against obedience A. Sundry wayes hee labours to bring the soule vnder sin to renounce a good course to be slacke remisse loose common prophane vnprofitable euen by consent And this is his most naturall temptation For as he is exceedingly wicked so its little to him that comfort be stopped except the conscience be wasted now that he knowes sinne against knowledge will doe and hereby bring God against a man also As Balaam Numb 31.16 seeing Sorcery could not curse Israel sought to lay blocks of sinne before them that God might curse them Oh! What a May-game was it thinke we for him to see Dauid foyled by Adultery Noah by drunkennesse Lot by incest Hezekia by pride Peter by reuolt How doth such successe put hopes into him to keepe and practise his Trade vpon the best Therefore here hee vses all meanes to bring his purposes to passe He takes vantage of each thing First He markes his season and time when the heart is most at ease as Absalom noted Amnon lying most open and being garnisht which perhaps another time would haue beene armed iealous and fearefull Thus Dauid in Bathsheba Hee concurres not onely with the corruption of the heart as before but secondly with the constitution and complexion of the spirit of nature in a man Is he propense to lust to vncleannesse to iouialnesse to ambition Oh saith he hee is mine I will tempt him with meet baits Thirdly Hee watches the accomodation of occasions as when excesse of cheerefulnesse or of sadnesse of praises or disgraces of welfare and successe or defeat or the like and when the spirits are open then is his opportunity to worke the heart ro wanton speech to riot to wrath and discontent to swelling pride to ostentation of gifts to the making away of a mans selfe and the like Fourthly Hee will make vse of their best Graces and Priuileges all men know you well enough to be one that make conscience you may doe such or such a thing and no man suspect ye therefore be not so nice in trifles defeat an Orphan oppresse the fatherlesse falsifie the trust reposed in ye c. Fifthly Sometime of secrecie of time and place who shall euer find it out who is here twenty mile from neighbours to discouer thee Sixthly By fine colours of pretensed meanings as Ananias and Sapphira meant well to the Church why might they not meane well to themselues So by colour of iustice my paines haue beene such and such in businesse for others why may not I pay my selfe so and so they being neuer the wiser and perhaps neuer the worse as the case may stand As once a wretch spake of mony giuen him for the poore Who is poorer than my selfe Seuenthly By their falls to driue them to sinne for somewhat rather than to be punished for a little ouer shooes ouer knees So by comparing themselues with worse than themselues to be bold and presumptuous in liberty-taking By the oft shunning of sinfull occasions to venture beyond their calling and so be snared Nay by truths of God both in examples of the Saints falles why maiest not thou doe so and repent and in rules that the best men haue their infirmities and therefore why should I be free Infinite is this field let the rest of the sheaues be brought to these bandes but if he can so dazle the heart till he haue snared vs he will be content we shall afterward see in what pickle we are get out how we can These for a taste although I might say that his oppressing the soule being thus fallen that it might not rise againe withholding the sight of mercy encreasing either stupor of conscience our slauery of distrust and so wheeling off the soule till death is worse than the former But I cease Q. What is the third let can the world let vs also A. Yea most dangerously and that by defiling the minds the wils and courses of men both in doctrine and manners See Ephes 4 14. Rom. 12.2 1 Ioh. 2.16 And againe 1 Ioh. 5.19 lyeth in euill as in the sequell shall appeare Q. But how can this be shew it plainely .. A. It both containeth in it all euill and setteth it forth and is it selfe set on fire by the Deuill who is the Chap-man of it to set the glosse vpon them and to vend the wares of it For the first of which see that in Iohn All that is in world is the lust of heart lust of the eye pride of life He speakes of these not onely as the appetites of bad men but as worldly obiects This Ware then being the worlds Merchandize and Staple no wonder if shee defile For the second Shee is carefull not onely to keepe in her Ware-house but to lay forth vpon the open stall and set out to sale these Wares in the most busie manner that can bee No Market or Fare no company or meeting no family or place of resort but sauouring these commodities eyes gazing feet walking hands reaching after tongues iangling members of body and powers of soule attending and acting this Merchandize and therefore Saint Iohn saith The world lyeth in euill saped in the Conuersation of it For the third The Deuill the god of this world and Lord of this Staple and Common-wealth to whose banke and Exchequer all this Custome and Tribute goes I meane hell is not wanting both to suppresse all meanes which might marre this Market of mischiefe and is at hand to vnite to acquaint to accomodate these wares to all Customers as their minde most stands to one more than
Aaron and Hur that the poore soule might bee propped vp on both sides against the enemies of a good conuersation Let no paynes seeme too great 1 Cor. 1.7 hauing such precious promises let vs purge our selues of al filthines As Paul spake of one so I say of all these 1 Thess 4.18 Comfort your selues and one another by these priuiledges If the most common blessing become peculiar to you through Christ what shall the best become How should that hope of glory after your toyle and trauaile ended encourage you when the glory of the Moone shal be as the glory of the Sun and the light of the Sun ten times greater and the Saints shall worship from Sabbath to Sabbath to all eternity Oh! count all your troubles tolerable in the hope heerof and deceaue all the world in their opinion of your misery Let this hope make ye as farre aboue the miseryes of this life as your treasure is aboue the earth But especially let not death be vnwelcome as that old man sayd Thus long haue I serued God and it yrketh me not to dye for I haue had a good Master Secondly let it hearten vs to our worke to see what good vayles we haue better then al the wages of an hireling Priuiledges are commonly held by Seruice and we see how the guilt of soule Treasons or riot and misdemeanor doth forfeict the liberties of Cities and companies Honors are best mayntaind by loyalty by labor and diligence It s hard to renue a Charter once lost by Rebellion Therfore hold our selues close to our holy conuersation and walking with God by such Priuiledges It s a great matter that we haue them vnder Gods seale but when we see that they do concerns vs alone how should this cheere us Let all the braue spirits of the world and all the fauorites of Princes at death hold vp their heads as a beleeuer may vnder one of all these promises and we will embrace his choice But the Spirit of this Treasure and these priuiledges the ioy peace and welfare of a Christian can hardly be counterfeited a stranger shall not get into his ioy Thus much also of this Article The seuenth and last Article of the third part Question VVHat is this last Article A. The vse of the whole part in generall Euen the very text of the Apostle may comprehend it Eph. 4.23 If yee haue learned the truth as it is in Iesus put off the old man and put on the new As we haue felt Iesus in the truth of his Reconciliation so let vs put on the same Lord Iesus in the truth of Renouation for the one intimates the other Shew thy selfe to vnderstand how the spirit by fayth breeds Repentance in the heart and life As the poore childe hauing the mothers cost about it dainty fare money in purse fine cloathes carries them to shew in euery corner of the house so let vs warmed and adorned with the Lord Iesus our righteousnesse 2. Cor. 2.14 vtter his loue and shew forth the sauor of it in all our course Let vs abhorre the thought of such a Iesus as will keepe within our bosomes and lye still no his loue will burne within vs and wee shall not bee able to smother it It will giue vs the spirit of Dauid 1 Kin. 1.30 who cryed As the Lord liueth who hath deliuered my soule from all aduersity Salomon shall raigne signifying that this loue of Gods redemption and deliuerance was kept as the perpetuall sacrifice burning vpon the Alter of his heart alway ready at his call to set him about euery good duty with resolution Hee speaks as a Gyant refreshed with wine â— Cor. 5.14 as if this loue of Christ compelled him and was as strong as the spirits of wine to encourage him to his seruice when hee would do any thing to purpose he cals for this Spirit of Gods loue that deliuered him Let this Spirit carry vs to preach to meditate to deny our selues to bee patient to beare our crosses to dye in peace If any duty more then common offer it selfe let this mayne motiue be drawne forth and bee as the necessity of an armed man Ephe. 3.16 That the Lord hath deliuered vs from all aduersity Then we put on the Lord Iesus when his loue is put into and vpon our soules to enlarge and widen them to goe thorow our conuersation with holy resolution His length and depth and breadth and height must enlarge vs to the length or continuance of a sweete course to the depth and hardnesse of the most difficult duties to the height and pitch of the most heauenly affections the bredth and measure of the most plentiful and fruitfull obedience that is to whatsoeuer is godlynesse Not our pangs not our good affections not all encouragements blessings or examples no not all meanes ordinances and performances without which this will do it As that good Latymer to some that asked him why one that preacht his Sermon did not preach it as he did answered Hee had his Fiddle and sticke but wanted his rozen so vndoubtedly will it be heere when wee goe to worke without this loue of the Lord Iesus warming vs as an inward principle of life and motion we may thinke we haue harped vpon the right string and admire our selues but the true stroake of the musique the rellish and sauor of the worke will bee to seeke and all returne vpon vs with fulsome distaste in respect eyther of Gods account or our own content Still that of poore Isaac will be wanting Lo heere my Father is the Altar and the wood ready Gen. 22.7 But where is the Sacrifice Let all I haue spoken end in this All true sight of sinne sence of mercy ends in the life of fayth in obedience Goe ouer the second Article of conuersation in thy thoughts get a view of it and conclude It must be no small loue must driue such a course no little stocke that will carry such a trade currently and the cause why the wheele of conuersation cracks and breaks in so many parts why it driues on so heauily and is so vnequall in her motion is this it wants her spokes to ioyne her to the Nave such a wheele wee know as wants her staues must needs split and the wheele of that conuersation that is full of loding and duties being yet vnsupported with these staues of loue from the Naue of the Lord Iesus his deliuerance and redemption must of necessity cracke in sunder The Lord Iesus we read commended two persons admirably Luke 7.9 Luke 7.47 the one that Centurion of whom hee sayd I haue not found such fayth in Israel The other was Mary out of whom he had cast seuen deuils and sayd She loued much because much was forgiuen her Let both be ioyned together if we get such fayth as is rare to finde let vs bewray it by such loue as is so too and both will carry vs forth to this
mans body especially his soule to communicate himselfe so farre to a piece of clay what meditation can equall it Fourthly it should teach vs much more to beleeue how Vse 4 admired he can make himselfe in all his Siants by his second creation especially at his second comming and the whilest in repayring of his Image more perfectly in those that beleeue faith beeing a greater excellency and tending to a neerer vnion then euer any perfection of Adam Oh! it should conuince vs of the goodnes of mercy and cast out that enmity of ours which cannot beteame God one good thought Fifthly it should teach vs the equity of Gods commands Vse 5 and iustice of his threats euen against our corrupt nature For the Lord lookes not at our inability but his owne goodnes in the enabling of vs once to obey And whereas some cauillers alledge that Adam had not faith giuen him therefore GOD cannot iustly require the punishment of vnbeleefe I answer yes for although Adam had not the grace he needed not yet he had such grace as enabled him to obey aswell in those charges which God should put vpon him which he losing by sinne is iustly punisht for it Lastly it should stop the mouth of all cauillers against God Vse 6 for not creating Adam with a confirmed nature to perseuere Rather let vs turne our selues to condemne Adam and confesse his iudgement was most iust that for so needlesse and so friuolous an addition of content to his appetite he would lose so vnspeakable a Iewell as he forfeited Q. But did Adam continue in this integrity Art 2 A. No. He fell from it by wilfull transgression Gen. 3.7 Rom. 5.12 Eccl. 7.29 Rom. 5.19 And this disobedience was the violation of the charge of God not to meddle with the Tree of Good and euill This sin was not a bare eating of the forbidden fruit but a compound and fardell of all sinnes in one A proud disloyall needlesse distrustfull reuolting discontented vnthankfull rebellious departing from the blessed God to a base creature euen when he was set in the midst of all perfection aboue all base obiects Q. But how could this be he beeing Gods Image A. He was actually so but not vnchangeably Therefore hauing his will left in her-freedome vnestablisht by gracious determining thereof to good Lo when a sensible obiect is presented by the Deuill first she as the weaker then he by her meanes freely chose to leaue God and to embrace the creature And hereby when hee was made able if hee would to stand although so as hee might fall he turned this voluntary might into a necessity of falling and an impossiblenes of returne by himselfe Q. How lay ye forth this sinne more fully A. By two things First The descriptioÌ„ of the Holy Ghost Secondly By the parcels of the sin For the first The Scripture calles Gen. 3.6 Rom. 5. 1. Tim. 2.13 14. it That disobedience That offence That transgressioÌ„ noting it to be the compound of all in one yea the roote of all most odious of all as beeing the first of all which durst enterfeer with the righteous nature and will of GOD. But especially Salomon Eccles 7. vlt. calls it a Finding out of inuentions No man can fynde out any thing that good is beyond God God had found out and bestowed vpon Adam and Eue all goodnes in perfection yet cut of a wearynes of welfare they would finde out beyond him be wiser then he supposing to better their estate but they found out nothing but their own findings sinne and sorrow as it was iust they should do who would go beyond GOD They found out indeed new occasion and worke which God neuer set them and theâ—â— deuised lyes and shifts but they found out misery to be their portion when all the rest vanished Q. How by the parcels of the sinne A. First by the circumstances Secondly by the fall it selfe The circuÌ„stances are as the persons belonging to it First The Serpent Secondly Satan Thirdly Eue Adam Touching the first The Serpent being the wisest subtillest creature fittest for Satan to worke by of least suspition both readiest to take fire froÌ„ hell to set Eue on fyer therewith is vsed Satan comes not we see without his tew and tackling but strong and well prepared heer was the mayne fight vpon which all his kingdome hung eyther now or neuer therefore now he vnites al his feates and forces strength cruelty subtilty diligence malice in one Is there any one wiser and apter creature to conuey temptation by a voice then other That he chuseth Is eyther of the two parties siâ—lier weaker to bee gulled then other Her he lights upon Is this woman at any odde time lesse her selfe weaker then weaknes it selfe Then hee comes Is there any way to eyther lay out the excellency of the obiect or to extenuate the attâ—mpt vrged to alay the charge or to traduce the Commander That hee lights on The second person is Satan who had bin an Angell of light 2. Cor. 11 â—uâ— as other Scriptures doe prooue beeing left iustly by GOD to the tempâ—tation of Ambition and aspiring to be as GOD fell to be discontent with their estate and to puffe vp themselues with pride Iude. 6. and to withdraw themselues from their place and forsooke their seruice for how should pride stand before a God of holines Oh! this clipt their wings of readines Psal 146. Then all cheerfull loyall seruiceablenes was gone By this meanes God cast them downe to Hell and there reserued them in chaynes they hauing lost that they had and that they desired turne their rage against God who had plagued them and their eâ—uâ— against man his fauorite neuer lâ—nning till they had also cast him out of Paradise The Third is Eue and Adam who did most immediately concurre to this their owne transgression Q. What things obserue you in their fall A. Things of two soâ—s First The remote causes Secondly The more neere and proper The former were these First changeablenesse of their will Secondly Vnarmednesse against the temptation Thirdly the peculiarity of the same For first Let vs not blame GOD but looke at man whose habituall holines wanting a confirmation of grace determining the will against the obiect then and thus offered was corrupted to a passiue capablenes of euill Beware heere of murmuring against God saying What was it to make them tâ—uâ— perfect wanting an Holy necessity of nature to stand Oh man whoart thou The Second was their vnarmednesse They meant indeed no euill but they vsed not that power to stand which God had put into them they watched not to keepe pure beeing made so it s not enough for a seruant not to purpose to go out of his Masters worke except he resolue also faythfully to dwell vpon it without vnsettling They knew good from euill in the speculation for they had heard the charge and threat of God both of not eating and of
death by eating but they feeling all well within for the present rested too much in it felt not their owne changeable will proue to hazzard all their pearles at one cast feared no hurt from withoutâ— and here they were caught The Third was the aptnes of the temptation the Diuell feared not their perfection hee makes it strong and alluring both in the blinding of their mind and bewitching of their heart Let it not bee imagined by you sayth he that it is sinfull or deadly to attempt God knoweth the contrary What shall it boot you to obey him that enuies your good A 〈◊〉 the hurt yee feare Lo by eating yee are sure of a better estate then yee are in Thus by the strong bayte of sweetnes hee attempts the affection and so corrupts the iudgement Q. Proceed to the more neere cause of their sinne A. It is threefold First Inward tickling of their affection Secondly Snaring Thirdly Secret consent For the First So excellent a creature could not haue bin suddenly surprized but by steps For why Sinne as yet was not it could not therefore be with them as with vs Iam. 1.5 Wee are first led away by concupiscence but they had none Therefore there must bee a strong moouing and drawing of their mindes a trauaile with this indetermined freedome of theirs to sway it and this supplyeth the roome of concupiscence Satan suspends the act of goodnesse in them brings them to a slacke remissenesse and corrupts their bent of spirit as if a man would suffer an enemy to come within gunshot of him when he â—ight haue kept him out and so liberty is questioned as iâ— a man would call in question whether his owne be his owne or not This was the first spawne of the sinne And this stood in foolish credulity curiosity and dallyance Creduâ—ity to secure her selfe of her owne welfare as if nothing could or would â—utcher whereas shee should haue bin suspicious of the least accident threatning her Curiosity to interchange talke and speach with a creature she beeing the Lady of all creatures and therefore should not haue admitted such a parlee but wisely haue thought This is no place for a seruant to intrude himselfe and to iangle with mee being vncalled Speech is not for a Serpentâ— it becomes not me to seek better content then I haue by an idle curious and vaine discourse which I know not what whence nor to what purpose But this her vaine iangling was her ruine Then Dalliance in bandying so many replies one after another who knowes how many and venturing to prate of so weighty athing as her happines not doubting that so mayne a point threatned her Ruine but hazzâ—â—ding all vpon her owne wit tongue conceits and answers as if shee could haue pluckt backe her score at her pleasure and preuented sinne in the very kindling I say what is this but bold venterousnes vpon the danger because she felt her selfe as yet vntouched These three brought foorth the second which was Snaring for by this tickling of her shee takes the Deuils snare into her will and thoughts so far that as a bird in a grin she could neyther go backeward nor forward but is limed and hampered with that which at the first she was free from her wings begin to be clipâ— and now shee is ready to tell where her great strength lyeth and now an vncâ—eane delight begins to defile her her freedome staggers shee admits a thought What if I venture and try what hurt can come of it Now heâ— directiue light begins to dazle her purenesse to bee defiled 〈◊〉 and false sweet to expell true And so ceases to bee in her owne power as the bowle rolling downe the hill And so thirdly succeeds Secret assent to the temptation and yeelds vp the inward weapon of her Innocencie to the Diuell rests in the thing offred as very good meet sweet delightfull standing vpon thornes till she do as shee is tempted What wonder when she refusâ—â— to be led by that inward light and grace she had receyued Therefore God leaues her to call good euill and euill good And so shee tooke it ate it gaue it her husband whâ— though hee were not first yet hee was last in the transgression and yeelded to doe as the Deuill had drawne her to doe and so both of them disobeyed Q. What consider you in the fall it selfe A. Not onely the act of the transgression but with it a fardell of abundance of foule corruptions of heart And those are of these two sorts eyther more speciall or more generall The speciall were Pride Security and Sloth Vanity Sensuality Discontent Sacriledge Cruelty and vnrighteousnes with the like More generall and fearefull Distrust of GOD. Rebellion against God vnthankfulnesse and Apostasy totally from God For the First Pride how fearfull was it for a creature made in Gods Image to aspire like Satan to be checkmate with his Maker Secondly Sloth and Security in a flacke neglect of so great a trust reposed in his custody Thirdly Vanity in so inconstant and vnsettled curiosity to pry into matters forbidden Fourthly Sensuality to affect a present contentment to the sence and appetite vpon so infinite hazard Fiftly Discontent with the present estate so excellent and so instantly vpon their enioying it Sixtly Sacriledge in profaning the ordinance if it be true that the fruit was Sacramentall and tye of God Seuenthly Cruell vniustice in casting away not themselues onely but all their posterity But especially the generall First Wofull distrust in ascribing no credit to God eyther in charge or threat but rather to Satans malicious slanders suffring themselues to bee pulled from the Simplicity of Gods Word 2 Cor. 11.3 enterteyning base thoughts of him to bee false enuious yea admitting a roote of bitternes and indignation against his loue Secondly Rebellion to dare so â—â—enly and with full butt to rush against the command of God and to prouoke him to try whether hee would do as hee had threatned fearing nothing And Thirdly Vnthankefulnes and a wearisom restlesnes in that state of happines eâ—en departing from God the Fountaine of liuing waters when they enioyed all in him that heart could wish euen needlesly in coole blood Lastly Apostasy vtter reuolting like trayâ—â—rs from that happines of theirs and the Lord the Author thereof to Satan sinnâ— and curse to tâ—llâ— and finally for ought was in themselues Q. What vse is there hereof doth it afford any instruction Vse 1 A. Yeâ— seuerallâ— first from the Serpent who by abusing his parts teacheth vs to boast our selues or rest in no outward gift of God for it selfe seeing if â—â—sancâ—ified it may be instrumentall to such villany and dishonour to God either in our publique or priuate places and so preiudiciall to our owne saluation as we should wish rather we had beene Idiots then so egregious Secondly from Satan We learne that he feares not to attempt the best and most godly hoping to prevaile for if he could bring