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
who had the power of it and all his instruments made his Crosse his Trophee and his Chariot of Triumph ouer them all like Samson who more hurt his enemies at death then all his life So thirdly after death when they had got his dead body into the graue thinking that the sealing of the stone could haue made him theirs neuer to rise any more Lo by his power hee kept his vnion still and after his fourty houres sleepe was ouer hee resumed his body and soule againe and gaue them another blow worse then all roze againe conquered their malice neuer more to be conquered to dye no more All the enemies in Hell and vpon Earth could not any further assault him his triumph being begun he was out of their reach Q. What vse make you hereof A. First the maine vse which is also the scope of this sixth Branch is the assurance which the poore soule vnder a condition of grace may take to it selfe in pleading her part in this satisfaction For what gaue a being and life to this suffering of Christ Surely his conquest If any enemy could haue held him vnder chaynes from his victorious Resurrection all his satisfaction had beene frustrate But that could not bee It was vnpossible as wee see Act. 2.24 that death should hold him Now then by his conquest how liuely renowmed powerfull a merit gaue hee to all his suffrings He sent his Church into assured possession of all his merits Oh as the autor to Heb. 10.22 saiâ—h Let vs come with this Assurance of Faith to the throne of Grace saying Lord giue thy poore needing seruant the fruit of my Lord Iesus his obebience the power of his conquest the full efficacy of his redemption That as hee Rom 1.1 Eph. 1.21 by his Godhead declared himselfe a Coâ—queror and asâ—uâ—ed the truâ—h of his merit and death yea consummated it alâ—hough he laid vpon the Crosse All was finished so my soule may take hold of this strength and claime the life and power of this satisfaction with fuller assurance Oh let vs not want the strength of this perswasion but presse it and say Lord I come to thee in the merit of a Christ not dead but aliue a Conqueror that made good to me all his sufferings by his victory and gaue all his enemies a deadly blow when they looked to haue ouerthrowne him Let this bee the first Vse learne this as the maine to drinke at this cisterne this well of Saluation as the former and then the other comfortale Vses will follow of themselues Q What other follow heereupon A. Sundry consolations to a beleeuing soule touching the Assurance of Faith and Perseuerance Victory in Combats Afflictions Death it selfe and against the power of the graue The Lord Iesus hath the key of death in his hand and will make his more then Conquerours in all nothing shall separate Rom. 8. vlt. any of his from him Tâ—uching Faith how many are the feares that a poore soule hath she shall neuer bee able to beleeue Within her selfe what weakenesse forgetfulnesse melancholy guilt of Conscience through corruption a dead heart slauish and fearefull presumptuous hardned by the deceit of sinne vnworthinesse neglect of the season of grace this body of death oppozing all savor of goodnesse and so euen death of body makes them afraid they may dye ere they beleeue So without them what temptations against God the Scriptures what enemies haue they to darken and dull them their sences vnderstandings and heart what enemies of the wicked haue they without them Ill husbands Wyues to dismay them telling them that they cannot bee assured in this life of their saluation How doe enemies affright them with malice threats big lookes disdaine and scorne putting them in feare they shall neuer escape out of their clawes In this variety of affliction what is there to sustaine them what is it which teacheth them to kisse the rod Mic. 7.9 take vp their crosse and heare the indignation of the Lord till hee pleade their cause and bring forth their light Surely the strength of this their Captaine and Conqueror the Lord Iesus who hath told them In the world they shall haue affliction Iohn 16. vlt. but be of good Comfort I haue ouercome the world It s he that tels them till Gods season of their suffring be come so much so long and that very crosse God hath ordeined for them no enemy shall doe them hurt And when they doe hee will make it tolerable and easie vnto them doe them good for their sakes that hurt them Rom. 8. But aboue all they are made Conquerors and their chin is kept aboue water they fight vnder hope of victory and say with the Church Mica 7.8 Reioyce not ouer me Oh my enemy for when I am downe I shall rise and when thou art fallen thy wound shall be incurable There is a fable that when the Goat cropped the Vine-branches shee bids the Goate Bite and spare not but shee should beare so much Wine as should serue to sacrifice her This Vine is the militant body of Christ so that as he feared not his enemies because he subdued them in suffring so should they Q What else A. Lastly it comforts them by Faith in the Conquest of our Lord Iesus against the power of the graue For as it was with their Head hee could not bee held in it Act. 2.24 so with them their flesh rests in hope of that triumph Oh Hell where is thy sting oh Graue where is thy victory The full Redemption of their bodies causes them to feare no death nor graue Nay their hope makes them say If wee hoped onely in Christ heere we were of all others most miserable but this conquest makes vs happy in all our misery Not onely that without but within themselues their poore Knowledge Faith Patience is sustained with this Spirit of the Lord Iesus that one day it shall bee better when all imperfect things shal be done away the body shake off corruption and they see him in whom now they beleeue Their life is hid with Christ in God Col. 3.3 1 Iohn 3.2 and although it appeare not now what they are yet when their Captaine comes they shall bee conquerors as hee therefore in the meane time though they bee basely esteemed of and set at nought yet their spirit of victory and hope props them vp and makes them merry because a day is comming will pay for all But I am loth to dwell at large vpon any vses saue the scope of the Article Q. Hauing ended the Merit proceed to the seuenth and last Branch of this second Article What is the Applying Worke of Christ and wherein doth it stand A. It is that solemne part of His Mediation for the sake whereof he forsooke the earth and was exalted aboue all principalities and sitteth at the right hand of God his Father that by his intercession alwaâ—es made for his Church he might apply to
as soone as he liveth for hee must be perfected in the wombe and brought forth and so is a childe of the world hee lived before the life of the wombe but now he lives another life in the light feedeth sleepeth cryeth suckes the breasts So is it here Faith giueth the generation and life to the soule at the first quickning but the birth is not obtained fully till it be brought forth as a new Creature by Renovation then it is declared to haue the true life of God when his image of holinesse declares it Q. Well the Similitude may serue let vs now come to the three heades and first what is the Author of this creation A. The holy Ghost As almost all the Scripture prooueth Two places may serue 1. Cor. 6.11 But ye are washed purged sanctified hy the spirit of our God So Titus 3.5.6 He saued vs by washing of Regeneration and the renuing of the holy Ghost Coâ— 2.12 And the reason is plaine For euen as it was in the vnion of Christ our head with our flesh the holy Ghost most miraculously did concurre with the matter of conception and did vnite it to God so that one person was made of two natures and by this meanes the Deity infused into the humanity the most excellent purenesse of God and the quallities of light and holinesse so this beeing for vs lo the same spirit takes the same matter of the Lord Iesus his nature and properties and vnites the one and infuses the other into the soules of his people by the worke of the Gospell Not that wee made Christ as some dreame but vnited wholly to his person and thence partake the influences of his graces wisedome and righteousnesse c both in the habite of renouation and in all the holy properties of humblenesse patience loue feare zeale c. As 2. Peter 1.3 most sweetly saith His diuine power ministring all things fit for life and godlinesse and making vs partakers of the diuine nature and gifts of the Spirit And looke how it was in the old Law that the next kinsman to the deceased was both to redeem his lost inheritance if embezeled and then to raise vp seed to him Ruth 4.5 as vnto the first borne euen so in the Gospel the Spirit of God doth not onely recouer vnto vs our lost title and inheritance of Gods fauour by forgiuenesse of our sinnes but also raise vp an holy seed vnto God by begetting in vs his Image againe so that not onely hee becomes our righteousnesse of iustificarion but sanctification also Moreover it 's cleere by this that the Spirit of God concurres with the offer of Christ vnto the soule according as it lyes and neuer seperates the things which God puts together Now as I noted in Part 2. Artic. 4. the Lord offers his Christ wholly and at once not onely adoption and reconcilation to bring vs into fauour but also sanctification to make vt the workemanship of God Yea and in truth the Spirit lookes at this chiefly For although in this life faith to iustifie a sinner is the maine gift because it giues vs the right of grace and heauen and holdes it for vs yet that which faith armes at is the renuing of the Image of God in vs. Onely becâ—use we lost it by sin therefore faith in the first place brings and knits vs to God in pardon but the perfection of it is that our lost image in Adam might be restored Now therefore the Spirit doth come and vnite them both together in the soule at once because Christ is not nor cannot be deuided either wee haue him not all or else we enioy him wholly and at once as he is offered in the word Q. I would faine know what workes the Spirit doth for the soule in this new creation of nature and infusion of qualitiess A. He doth two things First perswadeth Secondly sealeth For the first he draweth the soule to be willing to take all Christ at he is offered and to reiect no part of him and succoureth the poore soule in her application of the offer and couenant of grace Hee presenteth to the soules view the meaning of God to keepe backe nothing of his Christ but hee will haue him wholly eaten as a passeouer no bone broken no part left Though perhaps the soule see not the extent of Christ at one view yet the Spirit attends the offer of God in the Word and ceazeth the soule with that gift which God giueth As if a man being to giue his seruant a bone doth not onely reach him a ring which the seruant thinkes enough but a ring with a rich pearle of price set in it The pearle is aboue the hope of the receiuer yet because it 's not aboue the Giuers loue both are taken at once So heere the Spirit shewes the soule what God beteemes wholy tels it there is nothing too much shee shall haue vse of all for one vse or other and therefore let none be refused And this iâ— doth by the tennor of Gods charter and couenant in the Word See that noted place Who is made of the Father all the 4 Wisedome Sanctification c. Marke the Lord offers not onely righteousnesse to accept but sanctification for image Take all therefore Secondly the Spirit sealeth these to the soule See Mat. 3.11 The Lord Iesus shall baptize with the holy Ghost and fire What is that the very diuine gifts of Christ which as fire do purge and clense our drosse Col. 2.12 and bring forth our mettall as pure and cleane So in Rom. 6.4.5 he tels vs we put on Christ in baptisme and that not onely to couer our nakednesse but to warme vs with holinesse We are not only partakers of the satisfaction of Christ to forgiue vs but of his death to mortifie vs and of his life to quicken vs in both to giue vs his image And by baptisme we are sayd to be ingrafted into the similitude of his death and resurrection This baptisme of the Spirit seales vp the substance of the couenant to al purposes as a seale to a writing confirmes the writing in all points Now marke the tenor of the couenant not onely to pardon our sinnes and to remember our sinnes no more but to wash vs with pure water to write his Law in our hearts and inward partes to cause vs to walke in his wayes and to put his feare into our soules that we neuer depart from him any more And from this spirit of Renuing proceedes the infusion of all diuine graces issuing from his holy nature as loue compassion meeknesse feare confidence doing and suffering for Christ and betokening our conformity Q. I rest in your answer touching the first of these three now proceed to the second what is the inward instrument on the soules part to apprehend this Creation A. Faith sauing and effectuall As appeares in those texts Act. 26.8 To giue them an inheritance among them that are sanctified
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
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
Church Commonwealth What obnoxiousnesse to Satan to his instruments temptations mischiefe bondage to the vngodly suites seruices dependances with hard conditions crosses streights pursuites losses forfeits death of friends imprisonment accidents and shrewd turnes bad tydings confusion in the state famine warre pestilence and a 1000. waies for him to goe wofully out who came but one way into the world Besides griefe of minde melancholy passions and distempers of the spirit bad conscience ill marriage lewd children ill successe Ruine of estate and at last a miserable death And yet the vpshot of all is worst after viz. A finall separation â—rom God and losse of his eternall presence with the sence of vnutterable intolerable vnauoidable wrath of God in Hell vpon the whole man for euer without the least hope of helpe or redresse Q I partly conceaue this view and mappe of the misery of the fall now conclude the Article with some vse of it A. First heere is confutation of all Papists who flatly deny this Article and tell vs that our Nature is indeed shrewdly Vse 1 may med and wounded much like him who fell among theeues betweene Ierusalem and Iericho Luke 10.30 and left halfe dead But as for vs that maintaine this dying the death this quite and cleane deadnesse in sins and trespasses they cannot abide No say they there be left euen in the vnregenerate such abilities and devotions as may congruously dispose God to pardon them And by some helpe of grace merit also full fâ—rgiuenesse Yea they boast themselues of their performances and dâ—ties whereas Paul tels vs that all boasting is cut off And tels vs Rom. 3.27 Baptisme washeth away all originall sinne which yet Paul grones vnder the burden of beiâ—g regenerate Also all P lâ—gians or their adherents who affiâ—me that old Adam is as one in a darke dungeon who by reason of darknesse cannot see but if he haue a light put in hath his eyes very quicke and can see any thing and so wee want but light and then wee are able to discerne and apprehend any truth put into vs of our selues Also such as blanch the matter with the color of Grace added to our nature for by that say they nature being holpen can put on the cordes as Ieremy in the dungeon and addresse himselfe to come forth What hath a dead man with all the light and helpe in the World to addresse himselfe to liue Vse 2 This also reprooues all Naturall Papists that dote upon their ciuill morall or religious duties and deuotions and cannot abide to heare that those who so duly pay all debts all dues who giue so many almes to the poore heare so many sermons keep so many Sabbaths read so many good books keep so much good company commend the Ministers and welcome them and maintaine them should yet bee as the Publicanes and sinners I doe not say yee are but I say this Except ye also deny your selues and behold this misery of your Natures yee will fate woâ—se in time euen by your righteousnesse then if yee had nonâ— for â—hy doe ye not graffe upon a rotten stock and guild a rotten post So also such as commend mens natures in the point of religion saying Oh such are so sweetly natured courteous loâ—ing mild and harmelesse that there is but little betweene them and Heauen Alas how many of these sweet creatures are as bitter enemies to Gods grace as friends to ciuility and faire carriage Also such as aime at religion onely thus far to colour their wings and tip their tongues or their outward dealings with some outside but as for that heart within and nature they suspect not And to conclude such as being told of their passions defend theÌ„ by their nature It 's my nature to be so hot I haue soone done why poore foole thinkst thou thy nature is more excusable then thy passion and yet what is so common with men to say then this If I were an adulterer or drunkard I were willing the Minister should thus sharply rebuke mee but to be so bitter for mens infirmities and against that which we cannot doe with nor heale and auoide and against vnbeleefe or the like me thinkes he might be wiser Oh God would faine draw thee from the open to the secret sins of thy heart lest thy freedome from the grosser should destroy thee He would euen weary and tyre thee by thy cursed nature when thou seest all thy other defences are but dawbings with vntempered morter Thirdly This should cause thee to look vpward and to gage the greatnesse of Christs loue which could finde in his heart to Vse 3 satisfie for such a misery and to fetch happinesse out of the depth of it Euen in this Article is layd the foundation of thy esteeme of Christ in the next pâ—rt of the Catechisme Christ will be little set by the height and depth of mercy cannot bee sounded till thou take measure of it by a Reede of thy misery Little sinne to forgiue will make Christ little loued As we see at the Assyses that base theefe that thinkes to conceale some of his robberies and is loth to haue all come out at once fearing the mercy of the Iudge when his inditements come to bee read the second time loses his life Let vs beware lest it bee so with vs. Let not vs lessen and minse our sinnes in hope of more easie pardon but if we would magnifie the grace of Christ let vs first magnifie and enlarge our sin to the vttermost if Christ see that we rather hope in our small sin then his great grace we are dead men The way to get pardon is to equall his price to all our misery Say thus If Lord my sin had beene onely a share in Adams eating and no more or in some actuall few euils or if in the meere priuation of some good things or in sin only and not in penalties or if in bodily only and not spirituall or if spirituall onely and not eternall somewhat might seeme to lessen thy loue but surely that loue that would satisfie for all rather then any should condemne me is of vnspeakeable dimensions Oh! learne by this how to esteeme the price of grace If each step of this first part if each of these Articles make thee not miserableâ— then other no Article of the second part shall be able to comfort thee Be confounded vnder the ruine of thy misery and vow with that good Iabez If the Lord will indeed rid me of all this great euill that it may not grieue me If he will enlarge my coast and bring me out of this heape of woe then he shall be my God and I will make songs of his mercy Oh! let all that haue beene sayd of this misery make thee goe as she Luke 13.11 bowed together vnder an intolerable burden Lay all together to make vp such a loade as may pinch thy shoulders and cry out Who shall deliuer me who could't thinke such
hee should so much as thinke of a recouery much lesse be able to comprehend any way to get out of it Q. What vse is to be made hereof A. Still each staire must bring this wofull soule lower and lower till it can fall no further These Articles serue to plucke out each of them one or other and all of them all those false crootches and props which corrupt self-holds vpon to keep her from catching this deadly fall vnder her misery If there bee any evasion for flesh and blood any starting hole to get out at shee will bee sure to find it This is the last stoppe of all which should quite sinke the proud heart of a sinner though he carry his chin all this while aboue water To all the former this one of vtter irrecouerablenesse and desperate impossiblenesse to get out should euen kill the hopes of a wretched heart and burst the belly of it Hopelesse misery should make an helplesse soule lying panting at the mercy of a Sauiour and gasping for breath that if there bee no more for her out of her selfe then within her shee may giue ouer all And while shee sees no hope in her selfe shee may despaire in her selfe Till this last Lecture be read and beleeued by the soule in vaine is Christ offred to her while she hath a wing of her owne to fly ouer him with neglect Those that come to Christ must bee wholly beaten out of all holds and those strong holdes of selfe-hopes and self-loues either of nature meere or mixt with some helpe supernaturall Christ will neuer bee sought to if any other can bee deuised Sleidan reports that when some souldiers were surprized in their Castle and all throwne downe from the top of it to bee dasht in pieces one of them among the rest falling through the bowes of a mulbery tree clasping thereon with both Armes stuck by it and saued himselfe from death Wee may conceaue hee was loth to dye Much more are wee From the top of the first Article of this first Part to this last and lowest stayre the Lord throwes downe the soule of a sinner to kill his spirit and humble him but so long as the least crootch lasts the soule that loues her owne corrupt life abhorres to bee killed But in Gods feare let this put an end to all fancies and corrupt conceits of flesh and let it bring the soule to the earth and cast downe euery high thing and strong hold which sets vp it selfe against the need of a Christ and the necessity of faith Giue vp now all weapons and say If it bee thus Lord thou hast ouercome I am bereft of all and I must stand to the mercy of a Conqueror I haue nothing to merit or help mee it remaines now that vtter misery prouoke mercy at the hands of a mercifull God with whom the fatherlesse shall find it To conclude put case the Angels should mediate for vs yea if a man were for his owne part as free of sin as Adam yet for that which is past the offence of an infinite Maiesty he could not say any thing to it it is a matter of higher nature Q. What vse of this A. It quasheth all Popish pride and arrogancy all Pelagian and Popish conceit of the remnant of free will in vs towards our owne recouery Not onely in deuising or feeling need of any help but accepting it beeing offred by the helpe of supernaturall light and grace presented Man is as truely blind in himselfe as in a dungeon of darkenesse Though lâ—ght bee offered hee is as impotent to see it as vnable to procure it in the want of it The very roote of all errour and euill heresy and profanenesse being nothing else haue their Ignorance of originall thraldome vnder sin It should greatly abase vs that wee are thus hurt and know not how much lesse how to outgrow it This vse our age greatly needeth wherein formality is ready to blot out the impression of all truths of this kind and nouzle it selfe in an easie religion void of power Secondly it teacheth what a mystery grace is It is true which Paul saith Great is the mystery of godlinesse which Christ manifested When Christ came and brought light foure thousand yeeres after the Creation it was as strange as at first And now when grace findes any man how doth it preuent him euen as the light comes vpon the drunkard in the depth of his snorting and surfet Oh the sweet peace the sinner findes in his misery As Israel made their bondage an ease so wee hell it selfe our Heauen by custome Wee adde delusions to our blindnesse and senslesnesse by false errours of our owne and others Wee sleepe as Peter betweene foure quaternions of our keepers Deuill Sinne Law and Wrath. The Prouerbe is verified The life of an idiot is the sweetest of all for hee hath nothing to trouble him So heere the life of a man dead in sinne is not to bee aware of it pinch burne wound him it s nothing to him threaten allure all is one preach terror or hope woe or weale hee is dead The Law curse Christ and grace hope of Heauen are indifferent Nay such a fearefull offence is the Word to a dead sinner that euen that which should occasion conuincement and feare works confidence in him the Iewes tooke the Law a killing letter to bee the way and obiect of iustification Nothing can worke the soule to humiliation saue wofull experience when all is too late Thus much for this Q. Is there any way then from the LORD to come to the reuealing of this misery A. Yea and that is the morall Law of GOD Art 6 soundly preached to the Conscience See 1 Tim. 1.5 The Law is not giuen to the righteous but to the disobedient c. where the Apostle diuides the Worke of the Law into two sorts by implication One is vpon the righteous as its an eternall patterne and direction of righteousnesse and so it concernes the third Part of the Catechisme but in this sence it belongs not to this place Secondly as its a meane to vrge the vngodlie and to reueale to them their sinfull and cursed condition Note this double vse of the Law to auoyde confuzion which thousands runne into both in writing and hearing the Word preached Q. What say you then of such as want this Law A. They are of many sorts yet truly it may bee said of all They are withouâ— the true knowledge of the Law Touching Heathens Turkes and Infidels the question will bee the lesse because they wholly want the reuealing of the Law and therefore of them it s verified That although sinne reigneth among them in the guilt and curse of it on Gods part yet not on their part by vertue of any light from God For sinne is not imputed without a Law that is Rom. 5.14 not laid to their charge by Gods enlighting their conscience concerning the true obiect roote nature or fruit
sit heere we are but dead men and wee can bee no worse by the Aramites then by famine So they made into their Campe. Thus doth a cast-downe troubled sinner resolue to doe If there bee a way of possible escape the matter is not now whether I shall find it but I know I shall surely perish without it and sure I cannot be worse then I am I may be better I will venture the triall The vse briefly is First To obserue how God preuents a sinner by this Wisedome For what is all the complaint of a poore soule when the promise is offred Oh it s true if I were loden I doubt not of ease Thou lyest against thy selfe thou dost doubt of ease by the promise for of the former thou canst not doubt hauing been enlightned cast downe and conuinced by the Law That then which is the more easie to grant the Lords workes first as part of the condition of Grace for euen legall bondage is the first part of it that is to be loden that when the harder comes to bee vrged that is Faith then the Condition already wrought might bee ready to comfort the poore soule Secondly Wonder therefore at this wisedome which by contraries most sitly to the soules condition doth euen worke by contraries life out of death and order out of confusion Thirdly and lastly in all the Ministery of the Word let the Minister and people of GOD still fixe their eye vpon the scope of GOD moouing onwardes with him and going euen pase with his ordinance for the effecting of his owne ends and the glory of his Grace in our saluation Let vs both so teach and so heare that still the Starre may guide vs and then our iourney shall not be tedious to vs. Q. Conclude with the extremities and abuses of this legall worke A. First for the extremities they are two legall presumption and finall despaire Touching the first I call it legall because there is another and more dangerous one by the Gospell Secondly this presumption is twofold One this when the sinner waxes bold and ventrous to shake off this yoke of the Law before his spirit be conuinced and cast downe And this is that solemne caueat Deut. 29. If any shall applaud himselfe hearing the curse and say I shall haue peace adding drunkennesse to thirst the wrath of GOD sâ—all smoke agâ—â—◠〈◊〉 man Such there are then yea surely bondage is of it seâ—fe yrkesome but when it meets with a bold heart and is not set home by the Law commonly it prouokes wearines and then seeing that GOD seconds not his Word alway with plagues and death and curses indeed the deferring of sentence sets the heart on gog to euill and perhaps worse then before Thus Psalm 50. the hypocrite growes to thinke God to be like himselfe This sinne made Adam and all vs cursed presumption against threats Oh when wee thus fall to our old trade the Deuill falls to his finding the soule thus swept returnes with seuen worse then himselfe Let vs tremble at it and learne to inure our selues to heare all threats with feare Learne to beleeue this doctrine which I haue at large described I speake not now of sauing faith but against presumptuous boldnesse against the Law To credit the Word to be Gods who cannot lye may fall into a supernaturall conuiction although not yet sauing The second presumption is When the consternation of the Law ceazing without the addition of the Gospell causes the soule to waxe confident of it owne welfare because it hath beene humbled and perhaps holds some impression of it still not daring to resist her light But this is rare and dangerous for its a signe that the heart is secretly false and vnpurged Rest in no checkes of conscience where conscience her selfe is not first purged both to check and also to excuse and comfort the soule in the Satisfaction of CHRIST Q. What is Desperation A. The other contrary offending as much on the left hand through the excesse of terror Thus Saul and Iudas And it commonly growes from the first Satan neuer seeking more to poizon with presumption and dallyance with the Law then where he meanes to snare with the contrary of despaire How oft was Saul conuinced of his malice and persecution But returinng to his vomit brought soule and body to a desperate end So Cain and Iudas by their hidious sinnes brought themselues to this that mercy and Christ were not able to doe them good their sinnes were growne beyond forgiuenes A wofull fruit of boldenesse And yet iust for he who will vndervalue grace in the worth thereof is iustly left to ouerualue sinne in the merit of it He that neuer can find season to beleeue the Word beeing offred is iustly left to seeke it with violence when the season is ouer And so eyther its neuer time with them as he spake of marriage or else past time Many compare these sinnes with great adoe but the wiser way is to preuent both and the latter in the former Doubtles it is the sinne of the damned to liue in the perpetuall despaire of release and in perswasion that Grace is vnable to do them good Let vs know farre worse sinnes then these may destroy let vs neuer presume to venture so farre as to dye by these Vse And for vse of the point learne wee dayly to roote this cursed Roote of bitternes out of vs by two â—hings eâ—suing First A spirit of humility and feare to keepe ouâ—selues vnder the bondage of ouâ— Schoole-master rather then to affâ—ct the liberty of presumers and in so doing to beseech the LORD o proportion out our stripes according to ouâ— strength aâ—d to keepe our despaire within the compasse of our seluâ—s and any thing in vs but to bee farre from the least thought of inlarging our basenesse aboue the infinitenesse of mercy Secondly To nourish in our hearts aboue all those Meditations of Mercy and Grace in CHRIST which may set vs vpon a Rocke about our selues and all fearefull distrust and carry vs in the streame thereof with holy irresistiblenesse Frequent holy and louing thoughts of God are the surest remedies against this hidious monster Q. What lastly is the abuse of this worke of the Law A. Double ech contrary to the other First On the right hand many not of the worst abuse it when they nourish themselues in a needlesse bondage whereas they know that they are in case to hearken after the remedy and will not pretending they haue not yet beene cast downe or troubled enough What madnesse is this to nourish a disease against Physick or to thinke that our trouble pleaseth GOD or to thinke that to bee of substance of Grace which onely is for preparation vnto it And yet many sullen and Melanchoâ—â—que ones are thus abuzed by Satan to thinke their Babel and captiuity yea their Hell another Heauen Let them rather hast themselues out of it when God calles them and know the Lord
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
life and death but more specially of his later part from his Baptisme to his death In both which more or lesse hee performed the worke of his Father and fulfilled all both generall and personall righteousnes His whole conuersation toward GOD and man was Holy towards God frequent in his Temple worshipping submitting hâ—mselfe to both Circumcision and Baptisme eating the Sacrament of his owne Body oft in fasting yea whole nights and prayer to GOD most Holy in his Family Gouernment most frequent in doing good Acts 2.22 IESVS of Nazareth a man approoued by GOD in many signes and wonders c. preaching from City to Citie yea praying for his enemies so meeke that hee sets forth himselfe as an example Math. 11.19 30 hee would not breake a brâ—ised reed nor quench the smoking flax Esay 42.2 3. Hee would not lift vp his voice but as the sheepe which is dumbe before the shearer so opened he not his mouth In the iudgement of the worst hee did all things well Hee grew in Grace and fauor with GOD and men as hee grew in stature His meditations were Heauenly his wordes gracious euen to admiration Luke 4. The workes of mercy and compassion to the miserable were infinite towards all he was harmelesse vnblameable confuting them who would gaynsay stopping their mouthes In his outside of carriage very humble riding vpon an Asse farre from worldly pompe and poore without a pillow to leane his head yet very content neuer ate meate but gaue thankes so good to the poore that he taught his disciples It is better to giue then to receaue conscionable of the Sabbath obedient to parents content to stoop to a meane trade to liue vpon very kind to his kindred pious to his friends liuing and dying so lowly that he taught his disciples to be so by washing and wiping their feete and so of all the rest But especially for the maner measure end ground of all he did most sincere and entire adding thereto perfection both of parts and degrees so that there was nothing amisse he was a righteous Seruant no guile found in him and so at his death Iohn 17. Hee professeth hee had done all the worke of his Father and till he had fulfilled all the Law for which he came Mat. 5.17 he could by no meanes be disswaded but called him Deuill who sought it yea to the death and in the death of the Crosse hee was most obedient Phil. 2.5 6. for his Actiue and Passiue obedience were mixt inseparably but aboue all in this was his excellency that being both Glory and Holinesse he was not onely content to empty himselfe into shame but euen into the aspersion of sin that he might by obedience make a full expiation for it In a word Such an high Priest he was as not onely for his Nature but for his practize was vndefiled and separate from sinners And all these he was not for himselfe but for others that nothing might bee wanting to a full satisfaction and that they who beleeue in him might fetch from each part of his life and obedience comfort and stay in the infirmity of their youth age crosses duties worship of God graces in the wants of all their seruices both ordinary and priuate or publique and extraordinary Q. I would haue you open this point more fully A. I will endeauour it Consider then First Christs being vnder the Law and becomming a seruant vnto it was not for himselfe but for vs except then his obedience bee for our sakes it serues for nothing Secondly if our Lord Iesus had suffred for vs vpon the Crosse withouâ— any obedience to the Law hee might haue beâ—ne as harmelesse as high Priests by the purity of his nature as by obeying so that if there be no oâ—her vsâ— of his obedience then this to qualify the person of the Obeyer it had beene superfluous Thirdly some part of his actuall obedience was a direct part of his mediation as his praier Ioh. 17. Why not alâ— the rest as well Fourthly let it bee supposed tâ—ue which yet is not to bee granted that where sinne is pardoned by remoouall of curse thereof necessity righteousnesse and life is restored yet we must know that Christ restores not his elect to the meere righteousnesse and life that Adam had but to the righteousnâ—sse which is of faith and vnchangeable and to a life in the presence of God not of Paradise therefore it requires a price of a sutable righteousnesse in Christ more then a meere surety was bound to But as I said the former is doubtfull although each defect of righteousnâ—sse is a degree of sinne yet there is more in the staine or pollution of sinne then in the defect of righteousnesse When a Traitor is pardoned though he be in a possibility of restoring to fauour and dignities by his Prince yet they are two things and are oft seuerd and if both concurre the benefit is double And fifthly where it is obiected that if totall imputation of this righteousnes be granted there were no Vse of the passion I answer It s false for we are to be considered as liable to the cuâ—se oâ— dâ—ath for that which is already past When thou eates thou shalâ— dye Q. And wherein stood the Passiue Obedience of Chrâ—st A. It partly stood in the condition he vndertooke partly the antecedent suffrings of his life and most especially the passion it selfe For the first it was a willing putting of his necke into the collar or subiection forgetting yea empting himselfe or his glory so farre as being Lord of all to become in the fashion of a seruant chiefly to his Father also to men yea the balest of his slâ—ues vpon earth but both for vs and our saluation in which respect he refused no termes but despised all shame Phil. 2.4.5 6. Heb. 12.2 3. Secondly hauâ—ng subiected himselfe to bee a meet obiect of suffring and sorrow he became indeed a man of sorrowes through his life inuring himselfe bâ—tâ—mes to the yoke which he yeelded to as to bee borne of meane parentage to fall to â—aâ—â—â—abor for his â—â—uing to â—e in a â—â—aâ—ch as 〈…〉 â—r vnable to hire a roome in the Inne to bee persecuted and fly into Egypt euen at a month old to vndergo the reproach of the tongue being called Demoniack Wine-biber Deceauer enemy to Caesâ—r Traitor friend of Publicanes to bee the obiect of tentation to the vilest and basest creature the Diuell himselfe to crouch in soule and body vnder the sentence of wrath ready to seaze vpon him not onely at the instant but long before wh ch dryed vp his moisture as a withered branch and made him bee thought fifty yeeres old â—r vpon being liâ—â—le aboue thirty losing all his beauty and being as a man euer vnder strokes afflicted and humbled carrying our common penalties not personall of this or that disease of hunger thirst faintnesse wearines harborlesnesse and pouerty c. about him To haue the influence of
our iustification and that else God cannot in Iustice acquite vs. They say The elect doe sustaine one person with Christ in all his acts and suffrings and they are all made theirs But thus they make Christ serue to no other ends but to become our owne Mediator and to destroy his owne The error of this conceit arose from a confounding of the valor or worth of this righteousnesse with the substance of righteousnesse it selfe For although wee cannot be iustified without imputation of the fulnesse of the merit yet wee are not capable of that which merited except wee will become infinite Branch 3 Thirdly it confutes those Sectaries who affirme that God seeth no sin in any of his if hee haue once imputed Christs righteousnesse to them This error arizes from not distinguishing these two Imputation of perfect righteousnesse and perfect imputing or accepting of imputed righteousnesse No man is iustified without the former but our faith fayling in the acceptance must needs bee looked vpon by God I confesse hee sees no sinne but hee pardons it to his in Christ vpon Faith and Repentance but hee punishes it for their good in mercy Againe what if we grant God sees no sinne in them in respect of their iustification Is therefore their sanctification perfect Why then did Dauids adultery displease the Lord Or why doe we pray Forgiue vs our debts or why saith our Sauiour Say when all is done yee are vnprofitable Fourthly it confutes all such as cut off the Actiue obedience Branch 4 of Christ from the satisfaction 2 Sam. 10.4 as they cut the garments of Dauids seruants by the middle I blame them not as Papists for denying Christ to bee our price but for their curious diuiding of one member of it from another It may bee granted them that the Passiue is the more immediate coÌ„summation of the satisfaction but to conclude the Actiue is most audacious They say Christ was bound to the obeying of the Law as a man made vnder it I answere Yea but except hee had beene so made purposely for vs hee needed neuer to bee so at all therefore his willing being so made the merit the greater and although being a man he must obey yet seing his being a man was that hee might obey for vs it must bee of greater desert Againe as the Passiue is the neerer merit in respect of the estate in which we stood accursed So the Actiue is as essentiall in respect of recouering that Image of righteousnesse which makes vs like GOD and in which wee were created Neither was it Hell could haue hurt vs without sinne Besides to say truth if Adam after his sinne had not beene accursed yet in sinning onely he had beene miserable It is therefore as essentiall to Iustification that hee bee made iust as rid of guilt and brought to Heauen as rid of Hell But of this before Q. Bee there any other vses bâ—sides confutation Vse 3 A. Yea. And first to teach all Gods people to abhorre the slauery of hypocrites who if they could shun Hell would neuer care for righteousnesse Gods people although they could sinne vnseene and vnpunished yet would loath it They take as deep thought for God as for their owne welfare 2 Sam. 14.30 When Absalon was pardoned yet he set Ioabs corne on fire because hee might not bee admitted to the Kings presence chuzing rather to dye then to hang in such suspence And shall a beleeuer rest in his pardon more then in the righteousnesse of God which may make them accepted and beloued Eph. 1.5 No the liuery they weare is The Lord our righteousnesse Oh till I be restored to my blood to my dignities to stand before the Lord to please him to feele his Spirit of peace ioy and righteousnesse and my Conscience purged to serve God in holinesse I can feele no comfort Vse 4 Secondly let it raise the price of the Lord Iesus his loue in the hearts of all his children Should he that was glory and holinesse bee content not onely to become a worme base and vile to his enemies but to lose the repute of holinesse and become sinne rather then sinne should not become righteousnesse and glory how great is this loue then and how deare should he be in the taking of our imputed sinne and blemish vpon him Vse 5 Thirdly to touch his Passion a little how should it teach vs to abhorre all enemies of the Crosse Atheists Papists Iewes and Pagans to whom it is eyther a stumbling block or foolishnesse yea all such as hold vpon a Christ in profession but farre from an humbled suffring and crucified Christ carrying themselues rather so in their haire fashions and oathes the loftinesse of their stomacks as if their Christ were rather some great Epicure Libertine or Champion of the world Fourthly If this death of the Lord Iesus be our satisfaction Vse 6 and the freedome from sinne and curse our pardon peace and Heauen where is the dwelling of our hearts vpon it the delight of our soules in it Commonly wee will weare our choise Iewell neerest our heart and why is this Iewell which cost the blood of the Sonne of God so farre off it Surely except this be our soules crowne more then the crowne of the aged are their children or the Ministers crowne his people or the husbands his deare wife not to speake of gold pleasures or outward welfare how can it bee well with vs If the perfection of loue be ioy and the perfecter the obiect is the greater the loue How is it that each base shadow of ioy can affect vs when this can not If our hope were heere onely in Christ of all others 1 Cor. 15.19 we were most miserable Nothing heere can keepe thee from misery what is then thy happinesse This satisfaction onely Let it be all in all to thee the seasoning of thy blessings supply of all wants if thou wert left as an owle in the desart Hab. 3.17 if no calf were left in the stall yet let God be thy saluation Let thy life be bound vp in it as Iacobs in Beniamin Fifthly and especially let the chiefe streame of this points Vse 7 vse be this To all Ministers to teach it and the people to apply it to themselues in all their feares yea the greatest agony yea death it selfe whatsoeuer thou forgoest hold this For Ministers let them remember their office as hee to Archippus and fulfill it Paul presses it compare 2 Cor. 5.21 with 20. Him that knew no sinne hee made sinne that wee might bee his righteousnesse And what of this We being Embassadors of God as if Christ by vs did entreate you so we vrge Bee reconciled to God Be no Idols non Preachers bee no Preachers of any thing before this Preach not with a veile as Moses stand with open face and hold this mirror to poore sinners that they may behold The Lord their righteousnesse 2 Cor. 3 1â— If the worth of a
accompt the Lord Iesus found to be no trifle but reall so doth he take his righteousnes and compts it ours that it might really be ours Accomptants of summes of money if they differ and cannot set things straight fall to an esteeming of what is owing and so at length by not imputing a summe which yet may be due or by imputing a summe as payd which perhaps is doubtfull grow to a full end And that which moueth them heerto is Peace So heere the Lord inclining to make peace with the soule esteemes not a debt which yet is one and esteemes that payde which is not Peace makes him to impute that to vs which yet another payd and we could not Sâ—e texts 2. Cor. 5.17 Psal 32.1 Rom. 5 c. And this imputation is a reall finall discharge neuer to be questioned no hole can be picked in it by any enemy Q. For shortnes sake proceed to the vse A. It is most weighty First to teach vs to renounce our Vse 1 selues for if we be iust by imputing of the Righteousnes of other what shall become of our owne As once a Philosopher handled a Gallant that boasted of his great Lands in Athens he shewed him a Map asked him where they lay so in this Mâ—p of Gods iustification all our abilities must vanish we know full summe of debt payd needs no imputation t may plead acqâ—iâ—tance Come to the Lord for his roial worke his Fiat without any thing empty base that thou maist concurre with him in that he seeketh the Glory of his grace in his Son Come as Mephibâ—sheth a limping cripple to Dauid When I was a dead dog my Lord accepted me 2 Sam. 1â— 2 Sam. 2â— As poore Abigail sent for to be a Queene sâ—yd Let me be an handmayd to wash the feet of thy seruants Shee knew meere marriage to a King would make a Queene without bringing any thing And thus doing thy vnworthines shall not hurt thee but help on this robe vpon thy bare shoulders Come thus to the Lord say Here Lord is a naked wretch Put on the Lord Iesus vpoÌ„ me I haue no clothing to hinder thee thou bidst me put him on Rom. 13. vlt. but Lord do thou fit him for me in particular for my soule for my sin against my curseâ— and â—hen take him Lord put him on me also reckon him to me accompt with me in him and make me his righteousnes as thou madest him my sinne and I shall compt it as reall as if I had it of my owne Vse 2 Secondly let it stablish and comfort euery beleeuer against all his feares Oh! it cannot sinke into a poore soule priuy to all her defilements that the Lord should euer pardon or accept her The daily and hourely obiects of her sinnes are before her But remember imputation is not a taking of all sin out of thee at once that must abase the heart as it abased thy Surety but a not imputing it vnto thee Latimer preaching to King Edward told him that once a King of England had a cupbearer who bringing him a cup of wine by error let it fall at his foot The King offended with his rashnes asked him if that were not ill done He suddenly answered No if it please your Grace if you thinke so Euen so in this our blessednes stands not in our want of sinne but in the Lord not imputing it The bush burnt but the wonder was that it was not consumed The Lord imputes not thy sinne couers it takes away the condemning power imputes not the actuall offences thereof to thee He lookes at his owne Image in thee in al thy duties prayers there is thy dunghill his pearle he beholds that which is his couers that which his thine not to make thee bold but thankful humble If thou haue a cup of precious wine thou sayst not to thy freind Pledge me in water though thou haue put more water then there is wine into it Thou esteemest it by the better part Hold this and thou mayst say with Paul Rom. 7. I my selfe delight in the Law of GOD and not I but sinne in mee though else he sayd Oh wretched man that I am who shall deliuer mee Thus much of this fifth branch or spring of saluation drinke of this brooke and thou shalt indeed Esay 12.3 draw water out of the wells of saluation I haue binne larger heere because it is the chiefe of the seuen more briefe of the rest Q What is the fifth branch of this Article and wherein stands it A. The Conquest of Christ For notwithstanding all this satisfaction of Christ thus performed yet if it had beene possible for any enemy to haue preuented him of the effect of it that he could not haue ouercome all enemies and death it selfe his whole worke had beene frustrate But this could not be for he rose againe from the dead and gaue a full being to the merit of his satisfaction Conceaue the point in three estates of Christ briefly First Before Secondly At. Thirdly After his death In the first respect though the Lord Iesus his flesh was not exempt from mortality and infirmity but subiect to all through our sinne yet euen vnder all these through his whole life hee conquered in suffring for hee endured no more then him pleased before the time of his death no enemy had power ouer him to surprize him by any casualty by any other death or at any other season then himselfe would In Luke 4. wee read that his owne citizens Led him vp to the brow of the Hill to haue brkeo his necke Oft were Officers sent to take him stones cast at him vpon the Sea hee was subiect to the violence of the waues none of these had power to fasten vpon him hee went thorow the midst of them and thorow a thousand deaths without casualty It was prophecied of him Esay 43. â— The fire should not burne him nor waters deuoure him till his houre was come to suffer that death and onely that which GOD had layd out for him And then nothing could hinder Secondly at death although as our Mediator he must needs drink that cup which his Father gaue him yet he was a conqueror euen then too and aboue any enemy Iudas Act. 2.24 the Priests and Pilate could doe no more then himselfe was willing to yeeld to his Father in No man takes away my life from me Ioh. 10.18 I lay it downe my selfe Hee yeelded to those that tooke him euen when hee had cast them to the ground as a Conqueror And therefore by the Vnion of his Godhead euen in that houre and power of darknesse when his life was taken from him and they looked to haue had all their will on him all the Infernall powers assaulting him at once by reason of the wiâ—hdrawing of his Diuine Nâ—ture and the wrath of God yet euen then hee gaue them the greatest foile of all and in death ouercame him
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
God and it follows our forgiuenesse and absolution for then we returne to our former esteeme and beauty in the eyes of God our flesh returning as the flesh of a child and we stand before the Lord as fauourits finding accesse to him going in and out before him all former treachery being forgotten And this addeth to the other Princes oft pardon their Subiects as Dauid did Absalom and grant them their liues but because they suspect them they suffer them no more to see their face but the Lord hauing as great power to purge the heart as to pardon the offendor admits euery iustified one to bee his friend and to finde fauour in his sight clothing him with the robe of righteousnesse Hos 14.2 and calling her beloued which was not beloued Q. What is the fift Benefit A. Adoption which is a worke of the Spirit Eph. 1. following the former and is contrary to that taint of our blood and bastardy which sinne brought upon vs. Adam was the Sonne of God Luke 3 vlt. by fall hee lost it and became a bastard stript himselfe of his birthright of his royalties of the dignity of a Sonne of the Lordship ouer the Creation and of the inheritance of immortall life and so brought all his seed into the same Premunire or rather Outlawry Now Adoption is the enfranchisment of the soule into her former estate of Sonneship againe being deliuered from the spirit of bondage Gal. 4.6 for as a man takes one not his owne child to be his child changing the name into his owne and so setling vpon him the dignity and liuelihood of one descended from his loynes so doth the Lord heere hee restores a sinner to his blood and to his former right of Sonship his dominion ouer the creatures and coheireship with Christ the Sonne and Lord of all It is the fruit of the former For hauing receiued vs to fauour he doth as a Prince reconciled to a trayterous Son he restores him to the right and inheritance of his crowne and so the Lord not restores onely to an old but settles the inheritance of a Saint vpon him Ephe. 1.5 See also Gal. 4.5 Rom. 8.15 a farre better then Adam lost Eph. 1.20 Rom. 5.15 Q What is the sixt Benefit A. Redemption and its a worke of the Spirit opposite to the estate of thraldome and seruitude vnto sinne and by it to feare of conscience wrath death and iudgement Satan and his infernall crue for it buyes out and sets the soule in a new and sure state of libertie free to righteousnes and to serue him all our dayes without bondage beeing delyuered from the feare of all enemies Ghostly and bodily From hence issues an heart enlarged to God and so fearing and seruing him Rom. 7.6 Col. 3.14 as fearing nothing else nor yet seruing in the old letter deliuered from the ordinances of Moses the traditions of men the bonds imposed vpon conscience vniustly Hence issues also a right to the Protection of God and his Holy Hand ouer vs and ours against the treachery and violence of open or secret enemies begun in this life and ending at the resurrection the day of our full redemption when we shall fully enoy the fruit of that conquest of Christ who ouercame all enemies Deuill men sinne death and the graue neuer any more to be assaulted Hence also much more issueth the dutie of Seruice to God and renouncing of our owne abhorring our owne selues not speaking doing thinking our owne words 1. Cor. 6.20 worke thoughts but the Lords because wee are not our owne but bought with a price that all should bee at the Lordes command So that in two things viz. Deliuerance from enemies and Restoring vs to the place of seruants this Redemption consists See texts Eph. 1.7 Eph. 4.30 1. Cor. 1.30 Rom. 7.25 Q. What is the seuenth benefit A. Regeneration as it concernes the purging of our corrupt nature from the Image of old Adam and a renuing of it according to the Image of him who created vs in all light of mind and holines of heart And this is opposite to the former priuiledges which consist in the imputation of fayth and are wholy without vs Bâ—t this is the worke of the Spirit of Christ 2. Pet. 1.3 wrought in all whom he hath begotten to God whereby also he puts into them the nature and properties of God 2 Pet. 1.2 and changes them from bad to good This is called in Scripture the new man Colos 3.10 the new creature 1. Cor. 5.17 the Renouation of the Holy Ghost Tit. 3.5 6. the workmanship of God made to good workes Eph. 2.10 the Râ—nuing of the Mynd and the spirit of it Eph. 4.24 Rom. 12.2 of the which in the third part of the Catechisme wee shall entreat Heere onely we point at the benefits in their distinct natures Q. What is the eighth benefit A. Sanctification not much differing from the other saue onely as the replenishing of a vessell with new precious liquor differs from the clensing of it from the old lust and vnsauorinesse and sweetening of it that it may be capable of better See textâ— 1 Thess 4.4 Rom. 8.30 Ezek. 36.26 27. 1. Cor. 3.30 Ezech. 37.28 In which we see it to be the worke of the Holy Ghost in all beleeuers making them partakers in each part mind soule and body of his holines It consisteth in 2 things the first the killing power of the Crosse of Christ The second the quickening power of his resurrection both sealed vp in the baptisme of the Spirit whereby we are ingrafted and implanted into the similitude of them both The former is vsually called Mortification which is the worke of the Spirit 1. Iob. 1.7 applying the second effect of the death of Christ to the soule For hauing in IustificatioÌ„ applyed the condemning power of this death and thereby taken away the guilt and accusation of sin now it addeth the second which is the disabling power thereof and the vanquishing thereof both these are the effects of his crosse vpoÌ„ which he both tooke away the guilt dominion of sin We know that if the Law haue once passed sentence vpon a malefactor it will easily send him to execution This killing power therefore is not onely a turning of the heart from sinne but a making sure worke with it that it returne no more than hee whose head is cut off can do any more hurt The latter is called Vâ—uification or that power of CHRIST that quicking spirit 1. Cor. 15.45 whereby the Holy Gospell applyes the power of the Resurrection to the soule not onely giuing it a bare life of Grace but a liuely life thereof quickning vp the edge the spirit of the inner man to the power of godlines and to the life of GOD in all the powers of the soule in sincerity according to her measure See texts for these For the former See Rom. 6.7 8. Gal. 5.24 Gal. 6.14 Col. 3 5. For the latter Rom.
is that liuely cause of cutting the â—imber but yet the saw or axe is the toole which this handworks by So here Take a similitude A maÌ„ buyes a pretious root of a rare flower that grows in few gardens giues it into the hand of the Gardner to set it in his garden The gardiner thrusts the root an pitches it into the earth giues it good mouldes waters and keepes it charily Euen so heere The spirit of sanctification is the purchaser of this roote but it plants and pitches it into the soile of the Soule by this hand of faith and there it nourishes and cherishes till the root bring forth a flower sutable to the nature of it Faith I say ingrafts this pretious signe of the righteous holy nature life death and resurrection into the soule or rather if yee will the twig of the soule into the stocke or soile of the Lord Iesus his holinesse and â—here it gathers strength till it produce fruit sutable Such corne as wee sow wee reape if we set a carnation wee looke the flowers shall bee sutable if wee set an apple into a stocke wee looke for no crab euen so this plant of loue brings forth loue againe and this roote of holinesse a fruit like it self That of Eph 3.16 is for this point That Christ may dwell in your hearts by faith Faith is the entertainer of Christ in this his holinâ—sse So then as in the former point faith sauours the truth in Iesus and tels the soule that Iesus comes into thither to sanctifie in for God as well as to saue it from hell so heere it 's the instrument of the spirit of Iesus to apply and to implant this roote of his in the soule it applyes the Couenant as well in the promise of renewing it as of forgiuing it and it embraces and claspes hold vpon the Lord her righteousnesse and till shee haue done both shee dares not say Thou art my God and I am thy child yea as the holy Ghost is that fire wherewith the new Creature is baptized when it comes to beleeue the Coeunant so faith is that hand which applies the soule to this fire to be purged thereby and that instrument of the Spirit whereby he refines the sonnes of Levi in the Ministry of the Word as Malachi speakes Q. What is the third thing to be noted A. The subiect wherein this new Creature is planted and that is the whole man Read for this 1 Thes 5.23 In body soule spirit meaning whateuer is in man Wee meane not a renewing of the Substance of either as if a Renued soule should be another soule or body but the same in point of the qualities or seruice of both It s corruption which is purged out and its grace is planted in The scurffe and poyson of each faculty is cast out mortified and consumed it s a new property is put in ignorance rebellion pride impatience is taken away and knowledge subiection humility and long-suffering put in And this subiect is the whole man Each part and power of body and soule is renued and if not all none at all The Spirit of Renouation is an entire workeman and purgeth all graceth all the minde with light the heart with heat the conscience with sound reflection and witnesse the will with free choyce and consent to holinesse the members with serviceablenesse to the soule in all her designes Q. Speake a little of the particulars What is renuing of the understanding and the powers thereof A Vnderstanding not only is corrupted in the light thereof but also in the prerogatiue of it It was set vp as a rule and directiue of the inferior soule will affections but it hath lost this bieth-right now and is become the vassall of the will and concupiscence therefore the renuing of it is partly a purging of it from the corruption and penalties thereof and chiefly a restitution of it to her integrity of light and soueraignty See Eph. 5.8 Light in the Lord. Q. What is the renuing of the will A. The Will being depraued in point of her loyalty and obedience to the minde and now having cast off the yoake and become rebellious the renuing of it is both the purging of it from the sinne and penalties of it and a restoring of it to her integrity of subiection to the verduit of the vnderstanding chusing refusing or suspending accordingly Q. What is the renuing of Conscience See 1 Pet. 1.22 A. Sinne hath depraved the Conscience in point of reflexion so that it cannot present any goodnesse of being or action to the soule with delight and contentment but is waxen defiled and either accusing or erroneous and peruerted therefore the renuing of it is both a cleansing of it from her contagion and a restoring of her to her integrity of faithfull accusing for evill and excusing for good See Tit. 1.15 by contraries Q. What is the renuing of the body A. The sences and members having lost their serviceablenesse to present obiect duly to the soule and to execute faithfully the purposes thereof the renuing of both is a restoring them to such integrity as that the senses doe duly offer to the soule the obiects of sense and the members become faithfull weapons of rightâ—ousnesse See Rom. 6.12 Let not sinne reigne in your mortall bodies c. Q. But what part is especially the Subiect of Renuing A. Howsoeuer the holy Ghost doth renue all yet the immediate and cheefe subiect of her residence is the Spirit of man There are as I said sundry faculties in the soule but the spirit is the most inward and immediate actiuity of it and it stands in the directiue gift of the vnderstanding by which it fore-sees and deuises for the whole man as also in the free choise bent sauor and delight of the heart So then the frame streame and bent of the soule is the spirit of it See Eph. 4.23 Rom. 12.2 Rom. 7. vlt. that wherein this renuing or new creature stands As it is in the old man so in the new it is not a few thoughts or affections which make a man bad but the very frame and bent of all the thoughts and affections whereupon as vpon wheeles the whole man is carried And as a son hauing the liuely picture of his father to behold would not set it vp in a stable or out-house but in his best roome So the spirit of Christ sets vp the Image of God not in the eyes or eares or tongue which haue no power to worke vpon the soule but in the Priuie Chamber of the spiuit where the King lodgeth Q. And what is the fourth thing in this Renewing A. The parts of it negatiue and affirmatiue the former a destroying of the old frame the latter a setting vp of the new which are the exercises of the inward graces of renouation Both of them issuing from the Crosse and Death Resurrection and Ascention of Christ And thence it is that in the named place
Paul ascribes mortification to the death viuification to the resurrection of Christ Not that they are to be sundred for both serue for each and each for both but as both cannot stand together but one in the destruction of the other so he would teach vs that the death and rising of Christ are no fables nor stories but things of exceeding merit Both for satisfaction and for efficacie or power When the Lord Iesus suffered his precious soule to part with his body hee gaue that death a power to diuide sin and the life thereof and when by his God-head hee resumed his body he gaue it also a power to put life of grace into the soule The death and life of Christ are a mystery of godlinesse as Paul in the 1. Tim. 3. end tels vs when Christ layd downe his life for the expiation of sinne withall hee entred into a most deadly fiend with sinne whch would haue robbed him of his life for euer and when hee tooke his life againe by his Godhead hee also conveyed an efficacy of a quickning spirit to raise vp all beleeuers to a renued life of holinesse and by his spirit bestowes both vpon them So that he who can bring sinne to the Crosse and graue of Christ by faith shall kill the life of it and he that can apply his soule to the Lord Iesus risen shall finde it no empty but an effectuall meane to quicken him to holinesse And these both all true beleeuers doe as they haue borne the image of the first so must they doe of the second Adam the first was a liuing soule but the second a quickning spirit Q. Now at length proceede to the vse and because the opening of the Artâ—cle is practicall of it selfe be the briefer A. First if all beleeuers bee new creatures such as neuer Vse 1 were seene to be so before new men what are they who are still old creatures and will take no other die Such as boast they are no changelings are the same men I say they are vnbeleeuers vpon whom as yet the wrath of God abides and besides such as shall be damned Dogs who shall bee without See 2. Cor. 4.4 Mark 16.16 Reu. 21.8 therefore small cause haue yee to boast If all that be happy by beleeuing must be holy by renuing how vnhappy ones are all vnholy ones Therefore let it be terror to al such as carry the old man written in their foreheads with great letters so that all that runne may reade it they proclaime the sinne of Sodom in open profannesse or in secret vnreformednesse they haue beene drunken breakers of Sabboths Athiests in their families and so they will be still Oh wofull wretch wilt thou bee as thou hast beene thou hast beene an old wretch an old fornicator wrathfull wretch subtill contentious worldly made the Gospella couer of thy rotten heart wilt thou bee so still Then I know thou art cursed for thou wert cursed and thou wilt be as thou hast beene Therefore heare what the truth saith if thou be no other then euer thou wert thou wert neuer good and if thou wilt be so still bee so thy penalty shall bee as thou chusest let him that is filthy be so still he that is profane let him be so still and he that will not come out of hell let him keepe there still No wrong is done to him that is willing to bee so But know this that if God haue concealed the vp to an hard heart it is one step further off from God then before it will be hard for an heart that cannot repent to be better then it wil be Ere God create the new man in thee thou shalt not onely not nill but both will and couet it and yet thou maiest will it to late when it shall be denyed Secondly All reuolters to the old man and returners to their owne vomit and myre when they seemed to haue the vncleane spirit cast out and to escape the pollution of the world through lust but still they carry about them the olde man still that lyes downe and rises vp and walkes with them although song hidden and at length as a crusted sore breakes out odiousely Oh bee scared by this If olde men neuer so much as in shew renewed are cursed what are they who hauing taken the liuery of the new man are now the second time waxen worse then euer and the old man hath watcht his time to recouer his possession and waxes seuen times stronger then before Oh the latter end of sueh is farre worse then the beginning Thirdly terror to all hypocrites who still maske ouer the old man with a new couer of Christ but put not off the olde The Apostle speakes of men 1. Cor. 15.19 whose hope in Christ is heere not hope onely here in their wealth and lusts but in Christ and he tels them of all other they are most miserable They are willing to haue Christ to saue them and to varnish ouer their rotten post to keepe them from the note of base and prophane ones but if they be pinched with this that beleeuers must bee new men the old cheating and cunning deceite wrath reuenge worldlinesse must also be cast off oh then then they winch as a galled iade and it seemes as an vncouth thought Lately I knew a man who vpon the change of his estate by marriage was so pensiue that no man could heale his melaÌ„choly so it is with these to heare of such a new creature and change as should turne all inside outward and ridde them of their old Adam all at once they are sullen and sicke vpon it it is as the going of a Cammell through the eye of a needle Iesus they know and the Doctrine of Iesus but not as the truth is in Iesus they will take no notice of such an instinct as to be new ones because beleeuing ones But oh yee wretches euen this truth of Iesus which your hollow hearts cannot brooke shall iudge ye and sentence ye such new Creatures such Iesus your Iesus is an Idoll because hee is no truth in Iesus no new creature in Iesus to put off the old man and put on the new Lastly all prophane ones who thinke themselues in very good case if they can carry their lusts and beloued corruptions closely and bleare the eye of the world thinking they haue forsaken them Sleidan reports of a Duke in Germany who liued in an vncleane eourse with one of his wiâ—es Gentle-women which the Dutchesse perceiuing and oppozing he deuises this shift to send her to a Castle and there to giue it out after a while that shee was sicke hiring some to visit her and at length that she was dead a painted Image is laid forth entombed carried to Church the bel rung funerall Sermon made dole giuen to the poore the Image buried but the harlot stil liuing and the lust of the Duke vnmortified brake out worse then euer This is the new creature of the prophane
force a good iury to bring in a false answer that he may sin by preuiledge Lastly and especially through the neighbour-hood that good hath with euill oft-times who would not commend the pity of him that refused to smite the Prophet 1 King 20.36 or the fact of the good midwiues that saued the women of Israell Exod. 1.19 and who would not at first discommend the Leuites for slaying their brethren Exod. 32. But wee must doe no good that euill may come of it and where God discharges the conscience from a Law there is no transgression as in the borrowing and robbing the iewels of the Egiptians appeares Therefore let vs cleaue to our grounds abhorre all doubtfull generall erroneous ones take paines to discerne betweene the colors of good and euill and beware we be not lead by the errour of wicked as 1 Pet. 3. end and Ephes 4.14 Q. What is the right mannor of actions A. So necessary is this rule that it reaches to all our actions yea the most indifferent in her nature and such as wee are not tyed to but are arbitrary yet when they are done are to be done in a right manner or else we sinne And this manner of doing requires two things First that they be done in the estate of well pleasing Secondly well pleasingly for the former it is an assurance that the person pleases God Heb. 11.4 for the latter it is a cleauing to the quality of performance that it be pure To the pure al things are pure in their lawfullnesse yet euen pure things must be done purely also as I noted before in the Beauty of Conuersation each action hauing in it a peculiar quality to commend it as there I noted in diuers instances And therefore next to knowledge the eye of the soule must call for this true mannor that withall closenesse entirenesse humblenesse faith wisedome loue cheerefulnesse resolution it may performe that which is good But I repeate nothing Q. VVhat is the due measure of Actions A. That the Lord be served with the best of us within by the best bent of our soules without by the best extent of our abilities and that wee keepe no false measure within vs. Our course is to deale with God as buyers and sellers doe each with other buy by one measure and sell by another So we when we trade with God are content hee should sell to vs by the largest bushell heaped thrust and running ouer but we repay to him by a cut scanty one But as we doe or would fare at Gods hand so should we measure out vnto him and in all that we doe to him or for him call forth the best of our spirit and bent of heart all our courage and might and also enlarge our actions to the greatest extent we can in number and in degree that our goodnesse may be as diffusiue and exemplary as without hypocrisie and within within our compasse may be But I haue spoken of these two before of the one in the Subiect of Regeneration of the other in the grace of Measure Looke backe to them Q. What is the true end of all good actions A. It is one of the maine of all the rest For as the end and scope of a thing giues it the being so a childe of God is more properly obedient in his end then in any hee may faile through ignorance or weake carriage or measure but in this is his glory That the desire of his soule is towards the Lord and that he may approoue himselfe to haue had an vpright ayme at the Lords ends the glory of his name good of his brethren and peace of his own heart whatsoeuer else he failes in in preaching in prayer in mercy and compassion in Sabboths in example yet that in this he is voyd of guile See Pauls boasting 1 Cor. 1.12 we haue had our Conuersation in sincerity c. This was Abimeleck's praise for the moral of it that he had done it with a pure intent It is that God lookes at Psal 51.6 It was Dauids reioycing that he walked in the perfect way Psal 101.2 and Asa his prayse that in all his distempers he still held vpright in heart Oh this a dâ—fficult worke As hucksters deale with their milke honey and wares they mixe them with waxe water and trash for the vantage so doth our heart seldome any action but some dreg and dead flye of our owne aymes and ends is ready to defile it Beware therefore and let a true end steere all the actions of our life But of this before in the grace of vprightnesse Q. Proceed to the third branch of the substance of conuersation concerning the obiect thereof what is it A. It is two fold either our Spirituall Conuersation with God himselfe or our Conuersation with man in our common life Q. What is our conuersation with God A. Godly conuersation as Peter calles it is that communion which a renued soule hath with God or in a word it is the soules enioying of God so farre as here may be and it is either inward or outward Q. What is inward conuersation how manifold A. It is twofold either the life of faith or the exercise of the Graces of the spirit within the soule Q. What is the life of faith A. The soules enioying of God Christ our Sanctification by all his promises concerning life and godlinesse And a faith at the first drawing neere to God did cleaue to him in Christ by a promise for reconciliation as in Article 6. of the second part so it proceedes and improoues Christ her sanctification for all needes and vses of this present life For as Paul saith if being enemies wee were reconciled to him by his death much more by his resurrection wee shall partake his life And againe If he haue not denyed vs his owne Son how much more shall hee not with him denie vs any thing Now saith vnderstanding whole Christ in sanctification to be made hers 1 Cor. 1.30 doth draw as a man would draw lines from a Center to the circumference on each side so particuler promises of vpholding the weake soule in each condition that so she might say in all Now liue I yet not I but Christ in me And the life I liue I liue by faith in the Son of God and againe The iust man liues by faith not as some inuert it The iust by faith shall liue Q. What promises doth faith liue by in Christ A. To speake of all were endlesse for a draughts sake I referre them to foure heads First estates Secondly meanes Thirdly duties Fourthly graces which may serue for the rest The sum is Iesus Christ is the life of the soule throughout and as before and without Christ the soule liued a naturall and common life of selfe world pleasures vanities so shee now liues the life of Christ in all those foure And shee is thus said to put on Christ that as a man in his apparell doth all the workes of this
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
and the like and let thy eye be fixed chiefely vpon the righteous and encourage them that they may bee the guides to the rest Vse not to dally out the season of dutie in families which procures commonnesse and formality Catechise admonish reward and censure and hold vp order by these meanes Touching inferiors bee wholly for the good of the whole family not your owne ends Children downe right in subiection and not insolent spenders and claymers of their parents wealth as theirs for the support of their vices and lusts but vnder authority with all loue and well deseruing seeing they can haue but al after the decease of Parents and the whilest their due education As for seruants I haue elsewhere spoken at large let this suffice that they shew all good faithfulnesse and respect as those vpon whom the well or ill fare of the family dependeth and the more they are betrusted the more trusty for few families doe ruinate wherein bad seruants haue not one principall hand Q. One word more of the tongue and so end A. It 's a great wheele also of Conuersation As great wheeles in fire-works set the lesser on fire so doth the tongue the whole course of mortality Iam 3.6 and it 's set on fire by hell without grace But euen where there is grace how little seene in this kind and yet our religion is in vaine without it as Iam. 1.26 It 's the chiefe Agent and chapman of conuersation and by it conuersation vtters it selfe But how what scolding and brawlings in family what multitude of them in buying and selling what iangling vp and downe the streetes by gadding gossips of vnstayed minds what poison foames from the heart by the vent of a lying cruell malicious taunting backbiting pratling vaine and unruly tongue And while the eare is the receiuer this theefe will neuer change his trade Truly as once at sea an owner of a ship cryed cryed out when his ship was tossed and in danger Oh saue my ship one answered If it be yours why doe ye not rule it so we may say our tongues are ours for title but their own for gouernment we haue no keep of them If occasion be giuen to speake of a good thing none so still if of our owne neuer haue done as the Poet spake of those Fidlers that either could not bee got to it or could make no end Let this shame vs Christians that not onely natures fences of teeth and lips but the Lord Iesus his blood and his word should not be able to rule this little but vnruly member Get vs a well stayed heart and ballanced with grace and this will keepe in our tongues first from excesse and then good matter good heart and good occasions will set them on worke for good for God for our brethren As the tongue hath set all on fire oft times and made all men beshrew vs so the same being seasoned by the grace of Christ may bee the Creator of fruite of the lips which is peace and both glorifie God and edifie man all conuersion of the soule and all building vp in Grace beeing the effect of this member sanctified Thus much for the opening of this second Article Q. Now briefely adde some generall vse because the opening of this Conuersation is vse of it selfe A. First let it warme all weake and fearefull ones who being vnder the condition of grace yet through melancholy Vse 1 the Deuils deteyning of you and distrust dare not or will not apply the promise to shake off your distempers but still wrap yourselues into Satans chaines and chuse to make your hell another heauen by your bondage Oh come out of the thraldome betimes For lo the very hearsay of these two Articles should gaster ye the Lord hath a great deale of worke for yee to do both to make ye new creatures to order all your conuersation aright Oh here is a full worke of a mans life Doe ye consider what this conuersation is how large how deep how broad doe ye wisely weigh the dimensions of it If ye did you would be afraid least death should surprise ye ere ye haue strooke one stroke of this seruice of God Till yee haue faith what can come from ye to please God Oh! to you to you onely belong the promise it must be God indeed who must work it but why do ye deny that it is yours how deeply do ye dishonour God and depriue him of his glory Oh! remember there is a great conuersation of seruice required of ye the art of obedience is long the life is short Begge of God that ye may be roused out of the den of ease or sullennesse or feare and say Lord hasten and finish the worke of faith with power I shall bee shent else and benighted the day will faile me and I shall bee dead before I come to any proof of grace the new creature This I vrge the rather because I see how many please themselues in this estate of the suburbes and shame not to say if I might euer haue learne to beleeue I would care for no more would yee not me thinkes you should tremble to see such a world of worke a whole conuersation to walke in and yet you still to begin who shall doe Gods worke if you sit still yee will say perhaps if wee could beleeue wee should not perish Is that all Is Gods glory lesse to you than your owne saluation Cast off your ease And take heed least ye bee faint to crowde in at heauen gate with much adoe when others goe in at a wide doore when their hearts shall tell you faith was wanting to purge your heart your tongues liues still you walked in many vnreformed courses for lacke of the power of faith will this be a welcome thought on the death-bed I remember what the Lord said to Elia 1 King 19.13 when hee was fled from Iezabel What dost thou heere Elia in this caue Vp and eate for thou hast a long iourney so I say to thee Vp and eate take and beleeue the promise Purge thy heart renew thy soule enter into an holy conuersation begin quickly bee thankefull for thy deliuerance and consider heere is plenty of worke for thee heere is a course of seruice toward God toward man heere bee affections thoughts and actions to bee gouerned the very view of this iourney might dismay one that wants feete and hands Oh! that this among other motiues might rouze thee vp I tell thee were thy faith like Abrahams heere were worke enough to do for thee how stands thy heart to it If there be any desire of Gods honour in the to leaue some marke of faith behind thee and to dye with peace in the conscience of thy holy endeauour of well-pleasing bestirre thy selfe and set on vp and be doing and the Lord shall be with the willing Secondly it should be terror to all hypocrites and time-seruers Vse 2 who make religion and profession a
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
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