then serues for their purposes chopping and changing as Papists who leaue out the second Commandement quite and make vp tenne by making two of the last let vs abhor it Let vs abhor both their enlarging of duties beyond the Law where God hath made no sins there making sinnes and where he makes no Lawes making them to bind the Conscience vrging them more seuerely than faith and repentance Oh! it 's most intollerable And so their shortning of them and cutting them off by the middle making reach no further then the notorious euils of them But let this be our rule that look what God aymes at vnder the grossest let vs also ayme at and both abhorre each appearance of euill as well as the most odious and cleauing to good in the least as well as the greatest He that breakes the least Matth. 5.19 shall be the least in heauen and is guilty of the greatest If the scope of the second Commandement be next to the worship it selfe to prouide for the purity of it any will-worship should be to vs as an Idoll and all rebellion as witch-craft 1 Sam. 15.23 Fiftly we must conceiue the coÌ„mandements as importing no patcht or peeced obedience to one or a few charges but an entire and whole one as the coagmentation of the Lawes of both Tables doth import Let vs alway conceiue the scope of the Law to require integrity and all partiall seruice to bee a forfeit to the whole Law and be farre from all such hipocrits and Ciuilians of whom the one colours his vnrighteousnesse by his pretensed deuotion which men cannot controle the other their impiety and prophannes of their hearts by the outward ciuility in some of the Commandements of the second Table both in truth breaking both Sixtly the Lawes of the former Table are generally to bee preferred to the duties of the second yet with an exception that we conceiue it upon equall tearmes thus that the commands of the first ranke in the former table haue precedency ouer the second not each branch of the former aboue the second in their first ranke It is generally more excellent that God haue his due then man not particularly the neglect or contempt of a Sermon is a fouler sin than the murther of a man Seuenthly Vnderstand the commandements to require at our hands the vtmost of our wit deuise and courage to serue God that if we be beaten off in one kind yet wee desist not till we see that we be denied altogether Else to take any occasion of perill perhaps supposed onely to neglect duty is to discharge our selues of seruice ere God doth Eightly Let vs obserue the Commandements of God neuer crosse each other if any such case occurre as wherein one cannot stand with the other let vs know the one must alway yeeld to the other as if the child bee set about his fathers lawfull businesse hee may not at the same time neglect his calling though to a religious end as to heare the word c. except the parent release him the prerogatiue of the first Table aboue the second notwithstanding Lastly Let vs note this that duties of necessity and mercy which cannot be otherwise done are to be preferred to duties of piety at that season as the Phisition to attend the patient or to help the Oxe out of the ditch rather than worship God first and suffer these to despaire the whilest Obedience in such cases is better than sacrifice and the omission of a duty is no contempt with God But I cease to mention any more seeing it 's lesse to my purpose Q. Conclude then the Article with some vses Vse 1 A. First it strongly confutes all enemies to the Law of God either old Athiesticall Antinomists or late Libertines and carnall hipocrites It 's no wonder that they are so rife in these daies of loosenesse for euen our Sauiour did touch vpon such Mat. the 5.17 the Apostle writes few Epistles but he meetes with such turners of the grace of God into wantonnesse men of corrupt mindes and Peter writes that many abused the Epistles of Paul to their owne destruction 2. Epist 3.16 It is no wonder if theeues might haue their will would suffer no watches to be kept or deformed women loath or break al true Glasses Let vs so much the rather abhorre them as odious enemies to God and vnder pretext of the Law of liberty walâ—e as lawlesse libertines and ouerthrow the Law of Conuersation Vse 2 Secondly let vs consider how dangerous a thing it is to worship God according to our owne fancies and inuentions The Lord wee see will not trust his owne Familie of Beleeuers with prescribing of Lawes to themselues vnder colour of that faithfulnesse It was a good speech of old They are the best Lawes which giue least power to the Iudge God will haue no Iudge to be his Chancellor to make or interpret or change Lawes he knowes our boldnesse and Sacriledge in this kind Nay hee knowes that curiosity of our braines which being weary of his Lawes devise new and loue their owne better than his and so in time iustle out the Lords with our owne And as we can open our mouthes against Papists in this kind so let vs hate them in the roote and cast out of our selues all such selfe and self-selfe-loue as vnder a colour of reteyning Gods Lawes yet seeke a breadth of our owne in his narrow and make his Lawes our owne through our bad mixtures This is the sinne of hipocrites and time-seruers let vs if wee ignorant study this Law of God duely and when we see his will which is as the decrees of Medes and Persians let vs not descant vpon it and nibble at as a fish at the bate being fearefull of the hooke striuing by the rottennesse of our deceiued heart to bring Gods Lawes to the bent of our owne bowes and corrupt them in the simplicity of them There is little oddes betweene the carnall wil-worship of them that thrust vpon the Lord their owne and the spirituall wil-worship of them that take away from him his Thus did Balaam Num. 22.12 whom the Lord at first told plainely he should not go with Balacks seruants but that answer not pleasing him lo how he goes between barke and trâ—e causing them to stay a night longer vers 19. What was this but to make the Lords charge a nose of waxe was it possible the Law of righteousnesse could stoope to a law of couetousnesse Beware wee of this hipocrisie least while we dally with God when we know it the Lord suffer vs to dash out our owne light and lay offences in our way and leaue vs to our selues that as hee when he would needes go with them and fetch inchantments from place to place yet being dazeled and besotted with his owne lust should not know himselfe to be an hipocrite nor be capable of conuiction what is more terrible then to heare such an hipocrite make himselfe beleeue that
can attaine to a broken hungry self deined heart that Christ and his grace might enter and dwell there oh how harsh is it Therefore remember that in Heb. 2.2 3 4. If those that transgressed Moses Law Deu. 29.19 and being conuinced thereby yet sayd within themselues I shall haue peace and so walked stubbornly adding drunkennesse to thirst Nay if they that sinned onely in a ceremony yet by two or three witnesses were condemned what shall they looke for that despise the grace of the Gospell and that offer which God hath honored by so many miracles and such abundance of Sermons and the powerfull Ministery of so many preachers Beware of refuzing such saluation as being a more spirituall wickednesse then any morall offence Thirdly its reproofe to all cauillers that descant vpon Branch 3 this free plaine and simple-hearted offer of God Being vrged to receaue it they answer So they would if they knew themselues elected But say they we are afrayd God meanes it vs not If wee be chozen we are sure to be called to beleeue it if not none of their Preachers can giue it vs. It must be God say they and not man that must worke our hearts and draw vs. But oh vaine iangler tell me hath not God reuealed his Will in his offer Dost thou know his secrets Is not his offer ingenuous Say not in thine heart Rom. 10.25 Who shall goe vp to Heauen or descend c Lo the Word is in thy mouth it is neere thee If Ieremy in the dungeon had told Ebedmelec he knew not whether he meant to help him out or no and so haue refuzed to come out had hee not iustly beene left there still So when the Lord lets downe the ladder of his offer into thy dungeon casts thee his cords and rags to put vnder thy armeholes that hee may draw thee out dost thou cauill and say Lord I know not whether thou meanst mee well or no perhaps thou wilt pull me out a little way and then let mee fall backe againe perhaps I am not elected Is not this a wofull dishonor to the simplicity of the offer Was he euer tyed at all to offer it and dost thou distrust his ingenuous meaning in it Thy blood bee vpon thy owne head in that thou chuzest rather to smite the Lord to thy owne destruction then to set thy foot in his ladder and put on his cords that thou mightst come out The way for thee is first to step vpward that thou mayst come to the top then to leap to the top at first to breake thy necke backeward The fourth vse is Aduertisement to Gods Ministers to magnifie their Ministery in deed and practice by beseeching the people to be reconciled to God Conceale no part of this truth of God but aboue all ply thy Ministery of reconciliation This will sweeten and familiarize all other doctrine the first Part of the Catechisme about sinne and the third about Godly life will follow this second Part of Reconciliation Col. 3. in the end It s the office God hath put vpon thee O Archippus fulfill it Woe be to thee who mayst preach and canst and dost not Or dost and yet dost not this Thou art one of wisedomes handmayds one of the Kings seruants sent out to bring in guests to this feast of his Sonne learne thy errand well mistake it not get it by heart let not the fault of reiecting this call bee laid vpon thee and thou hast saued thy owne soule Paul was so acquainted with this worke that he saith It was committed vnto him Nay 1 Tim. 1. hee addeth It was his Gospell As mayds vse to say I must goe dresse vp my Chambers and make my beds not because theirs but because it is their office so Paul cals the Gospell his and ours 2 Cor. 4.4 If our Gospell bee hid because it was his office Let vs then all ioyne in preaching it and offring it not with a veile vpon our face as Moses but 2 Cor. 3.13 16. with open face shew the people this Mirror that they may be transformed by it from glory to glory Q. What other vses are there hereof Vse 5 A. Especially this that this Article bee a sweet preparatiue vnto vs to frame vs to beleeue Entertaine wee not any base cursed thoughts of GOD in the simplicity of his offer Nourish all possible perswasion in thy soule of his vnfeigned meaning toward thee in this kind thou canst honour him no better then to agree with him in his meaning well to thee There is no greater difficulty of Faith then this Seed of bondage in vs to iudge of God by our selues Wee muse as wee vse If wee haue an enemy wee cannot forget his wrongs wee meet him not without indignation and therefore so wee thinke of GOD also to vs and the rather because hee hath so much vantage ouer vs. But oh poore wretch Is this the way to get out of his displeasure to nourish iealouzy against his loue Is it not rather oyle to the flame pull downe thy traitours heart hate not him whom thou hast hurt put on an holy and childlike opinion of him who when he needed not yet purpozed sent receaued this satisfaction for thee and therefore cannot lye in offring it to thee Say thus LORD thy sweet offer naked bosome cordes of loue Passions of sick loue sometime to allure sometime to contest command vrgeâ— threaten and beseech turning thee into all formes of perswasion to winne my soule all these conuince mee of thy well meaning toward mee If my owne enmity to my enemy and the slander of Satan that thou enuiest my good doe assault mee neuer so much and my owne trayterous heart conspire with them yet this thy gracious offer in thy Gospell shall beare downe all Read Esay 55.9 For my wayes are not as your wayes nor my thoughts as your thoughts but as farre aboue them as Heauen aboue the Earth Adde this All the vnderstanding of man cannot comprehend the loue of this offer no more then the eye of a needle can the great Camell and shall I goe about to lessen it Surely if this should be a great stay to my heart that the Minister of God hath offred mee this grace and dares seale it vpon earth to my poore soule shall not the offer of God himselfe 1 Sam. 15.16 the strength of Israel that cannot lye much more sway with mee Oh Lord captiuate all my hatred of spirit and base treachery against thee It s reported of a certaine Merchant of London in the Story of England that he made much of a poore Cobler that dwelt by him a cankred Papist and did as good as maintaine him yet this Traytor went about to betray him to death This Merchant hauing escaped his hands yet out of his loue vsed all meanes to bee friends with him againe and vsed him as before all this would not doe his heart was so villainous he would shunne the way of him
malignant properties of non members is yrkesome to this body of Communion Yea the LORD hath appointed it to bee so in the very externall Communion of his Church in the ordinance of it that spottes of Assemblyes Goates and Swine bee auoyded much more then in spirituall Communion 2. Cor. 6.14 15. No Communion betweene Christ and Belial light and darknes If thou see a man in whom the Spirit of wisdome dwels not one of another corporation of a dead rotten false carnall sensuall spirit Lo hee is not for thee See 2 Tim. 3.5 There must bee no Marriage betweene Israel and Ashdod no inwardnes bâ—tween them and those that abhorre Sacraments Gospell Pro. 25.23 Ministery and ordinances As the North wind is to the raine and the face of the Prince to a flattering Ziba so is the Spirit of this Communion to all her opposites I say no to their persons but their properties abiding such Secondly this Preseruing Spirit is also Aggregatiue of like parts to her selfe for the filling vp and strengthening of Communion Shee is still ayming at the bodyes increase and therefore as the waters of the sea winne vpon the bankes so doth this spirit of Communion seeke out and enlarge her borders Shee is like to Dan whose border was too narrow shee gaines still as a conquering army hath towne after towne falling to it so this Spirit both in the Ministery of it and in the other members endeauour after thee winning of more and more to become her Brethren her citizens her friendes no body hath such a faculty at this for the strengthening of her selfe for number for assistance both in gifts and graces as this hath Our Lord Iesus the head of this Communion spent his life in gathering members to this body Peter gathered 3000 at once and each member of it doth or ought to become all in al to gaine some The Angels reioyce in it the blessed Saints do long for the perfect collection of all the members into one and there is no truely borne sonne of God but seeks to get as many as he can out of the world into this fellowship mourning to see what an huge body the malignant Church is to the militant Thiâ—dly this Spirit is a Preuenting and wary Spirit to deâ—â—ate whatsoeuer attempts might bee made against her Communion either by opposite persons or properties for persons First she doth with very quicke sight espie and iealously avoyd such affronts as threaten her ruine and by the Spirit of Prayer drawes God into a league and combination against them The eylidde is not so tender ouer the eye last any hurt should befall it as this Spirit is of them that plot against the welfare of her Communion See Esay 63.18 19. 64.11 12. where the Prophet in the name of the Church presses the Lord against them long before And so I say Secondly of all contrary properties which doe resist Communion as Harshnesse Suspicion Iealouzy Pryde Wrath Selfeloue Vncharitablenesse c. Q. What is the second to wit the furniture of Communion A. It is that Spirit which furnishes the Church with all such gifts as serue to maintaine Communion Q. What are they A. Many The first and mother grace of all is Loue 1 Cor. 13.2 3 4. Rom. 13.10 and all the graces besides this draw their originall from her shee being giuen for the nonce to nourish the rest to sustaine communion It s nothing else saue a beame of that loue of God to the soule which doth reflect it selfe backe to the Lord himselfe and being vnable to reach him lighteth vpon his Saints that excell in vertue Psal 16.2 It s that which Saint Iohn so magnifies telling vs Iohn 5.1 He that loueth him that begat loues him that is begotten It s that band of perfection Col. 3.14 that holds in all the duties of Communion as the corner stone doth the sides of the wall And it arises from the sight of that Image of Gods grace which shines in his people which rauisheth each other to behold and knitteth each to other in the sence thereof as betokening the excellency of that fountaine whence it comes 1 Sam. 18.1 Ionathans heart was not more knit to Dauid then the Saints each to other It is the soule and life of Communion it is giuen for the vse of the Saints who could neuer endure all things hope all things suffer doe and turne their hand to the works of this fellowship except this instinct of loue caused them to goe to worke But loue makes all sweet Q. What is the second A. Sociablenesse a compound of three cordes not easily broken viz. Amiablenesse Humblenesse and Selfe-deniall Col. 3.15 Amiablenesse is that holy suauity of Spirit which opposes tartnesse austerity sowrenesse and sullennesse whereby men are like ragged vnhewne stones vnmeet to couch in this holy building Contrariwise amiablenesse is a gentle and alluring facility of spirit which both puts forth it selfe to all courteous and gentle behauiour and also draws affection and delight from others Tit. 3.3 Many are so hatefull and hating so dogged churilsh and harsh in their temper that they are indisposed for society more fit to be Monks or Ancorits then Christians through their Timon-like disposition But amiablenesse is that grace that both acts and prouokes all louing offices of Communion Phil. 2.3 Humblenesse is a grace which opposes pride a vice excommunicate from true fellowship of Saints causing men to thinke themselues their parts their persons too good for Communion Rom. 12.16 Humility thinks so meanly of it selfe that it reioyces it may bee compted worthy to bee a doore keeper in this house of Communion and is glad it may bee admitted vnto it It s discerned by these two markes Peaceablenesse and Equalnes both principall pillers in this frame Phil. 2.3 The former resisting Contentiousnesse singularity of opinion Schisme and faction preiudice surmisings censoriousnesse vncharitablenesse and the like Rom. 13.13 11.3 The latter abhorreth all disdaine partiality and want of indifferency in this Communion We say of friendship Either it meets with like or makes like Those vnequalnesses of wealth age parts education and birth learning wit experience superiority greatnesse do vanish in this Communion for it makes all alike not in ciuill respect but in point of membership If it find equality it sanctifies it as betweene Husband and Wife Children Friends Men of like quality Calling State Gifts Magistrates Ministers Tradesmen cutting the sinewes of enuy and planting a most euen likenesse of mind of Spirit and harmony betwixt them But if not yet as the roundnes of the earth reduces al vneuen parts to one figure so this all incongruities dislikes partialities if not to an exact yet to a competent equalnesse and proportion The third grace of Sociablenesse is Selfedeniall Which Paul cals A mynding and seeking of the things of others as well as our owne See these texts Phil. 2.5 1 Cor. 10.33 Phil. 2.4 Let saith
their elbowes thinking the law was giuen them to obey and not to enlighten or conuince oâ— sinne They had taken away foure or fiue sinnes from the Law as the Papists now doe the second Commandement as yee see in point of adultery and diuorce of oaths and periury of iustice and reuenge of loue and charity Mat. 5. ver 27 33 38 and 43. What was this but to call light darkenesse and darkenesse light If then Christ had meant to giue them true light hee would haue scattered those false and base conceits and corruptions as indeed his Sermon on the mount was chiefly to that purpose Secondly come lower to those that liue in the Church of GOD many are ignorant by meere want of meanes as thousands of Congregations at this day are though baptized I remember the speech of a Reuerend man that once on the Sabbath lighting vpon a Company as hee was going to preach neere-by who were some at foot-ball some dancing the Morris others quaffing in the Ale house asked them Sirs why doe yee thus prophane the Sabbath They answered him Alas good Sir wee know not that wee doe ill in our dancing or drinking which drew teares from his eyes If then GOD meane to enlighten such hee will giue them a Ministery of light to teach them what is good and what is euill So to come further put case a third soft hath some kind of light yet still mainteining a ciuill prophane or hypocriticall course what will the Lord doe to enlarge them with cleere knowledge Hee will take away their barres also Q. What are they A. These or the like First Their preiudice against the light and the meanes of light and instruments of light which hinders them from knowledge They haue perhaps a conceit that its a needlesse thing curious and vnprofitable a new fangled toy of some men or very difficult to get if not impossible These Ministers and their preachings are but noveltyes and might bee spared keepe people from their callings trouble the peoples braines and fill them with fancies These and the like false principles of preiudice Act. vlt. 22. The LORD will remoue Secondly Their custome in darknesse they haue liued as their forefathers and done wel enough new matters are yrksom also custome in profanenesse which holds them from comming where any light is for men are loth to know that which should vnsettle them in their loue See Ioh. 3.19 20. Men that loue darkenesse hate light lest their euils bee discouered Thirdly Their hardnesse of heart and purpose to liue in their lusts still For although order of law may compell them to Church yet when they see that knowledge robs them of their lusts they fare as a beare robbed of her whelpes and fight against the light of the Law as Pharaoh against the returning waters because their free-hold is toucht lose their lusts cosenage in buying and selling deceit lying pride reuenge they lose their life Fourthly That wofull dulnesse of edge and bluntnesse of spiâ—it by which they make themselues incapable of knowledge Heb. 5. Especially of any maine and material points Fifthly Generalnesse or slightnesse by which they please themselues to know the meer common sins which euery one may read in great letters runningâ— and through eâ—sâ— seeke no further because indeed knowledge is not their ayme but their policy to auoyd the shame of grosse ignorance A man that hath no more vse of a Map then to see the breadth or situation of Essex will content himselfe with the generall Map of that Shire but if a man would haue a due suruey of some Towne what breadth it hath what such a Lordship therein situate is what lands woods pastures hopgrounds hee will get a Draught of that Towne or a Suruey of those particulars So heere If God meane to enâ—ighten a carnall generall and formall professor or hee will take from him his generall Map and subtill generalities whereby hee detaines the truth in vnrighteousnessâ— and reach him a more speciall Map of sin to study vpon Sixtly He will remooue his sefeloue by which hee is loth to bee informed in truths his partiality and subtilty which suffers him not to heare such Truths as are like to oppose his personall precious and beloued euils whereby hee is loth to heare of any sins saue other mens not his owne and so he shunnes particular light of things which might prooue either against his luâ—ts ease credit or course in euil to vnderstand If a man bee a good Iustice hee is willing to know the Statutes and bee informed in them well that hee may be able to punish sinne to purpose If not hee is willing not to bee informed of them So is it heere but if the Lord will enlighten him hee will enlarge his Law to him and him to his Law that hee shall bee gladdest when hee meet vs with the most distinct and cleere light And so I might be infinite let this view be sufficient for this sormer Q How doth the Law giue light to the eies in knowing Actuall sins A. Both in themselues and in their penalties Q. In themselues how A. Sundry waies some of which and the cheefe I will note by them desiring the wise Reader to iudge of the rest First The Law doth present the soule with the authority of GOD in commanding and sets vp her selfe not in the sences or back parts of man but in his conscience the most priuy chamber of the soule This no law of man can doe No nor can any destitute of the law be truely seazed in conscience by any sinne But the Law sets vp the Lawgiuer in the conscience presenting him to her in all his Souereigne Iustice wisedome and Power that so she may esteeme of sin not as touching man but trenching vpon God in all his attributes This is a great discouery and causes sin to bee conceaued as it is not as the passing act seemes which begins and ceases with time but this is infinite in time merit extent and scope because against an infinite God For example An ignorant man hauing hurt his neighbour lookes at the sad consequent of the fact onely how hee hath hurt him in his name cattell wife goods and so the damage is the sin to him But the enlightned conscience lookes at the Lawgiuer knowing that not man but God hath made the Law against hurting man man is the next but God is the chief and last obiect of his sinne And therefore God must bee agreed with or else conscience will keep it vpon Gods record to appeare in due time And put case man would be appeased yea is satisfied yea perhaps mans Law is satisfied by the death of the offendor yet GOD still must be compounded with as chiefly offended Q. How secondly A. It presents it selfe to the soule in the coherence and consent of the law This no man can see except enlightned S. Iames cleeres this Iam. 2.10 Hee that breakes one is culpable of all Meaning that such
not onely extending to themselues but euen reaching beyond the Sphere of Spirituall Communion to those that be without and that both strangers and home-dwellers yet with caution For wee see that many will giue to strangers whom they neuer saw double to that which they will allow to knowne poore And this is the disease of wretched people not onely in point of mercy to poore but euen respect and reuerence to others A stranger vnknowne shall find double respect aboue them we know For why as they sayd of our Sauiour We know him whence he is So that it is a great argument with base people for honour that they know not him whom they esteeme A signe of an Idolike not religious regard But secondly and especially to the poore that liue with vs. No doubt that good Samaritane who tooke out two pence for the releef of a Iew would haue giuen six for one of his owne poore Luk. 10.35 And although there be not grace in all yea in few such yet heerein the common band of Creation mooues pitty towards the miserable especially in case of streight and extremity The dew of Zion refreshes Hermon Psal 133.3 and the mercy of Spirituall Communion extends beyond the good euen to heape hot coales of fire vpon the bad Q. But what seruice of Communion concernes the bodies of the poore members of Christ A. The seruice of mercy and compassion Sometime in the infancy of the Church it hath beene aboue ability Act. 4.34 35 36 37. When the goods of some were sold and the Church had all things in common And afterward wee see the Church had very speciall care of her poore appointing Officers for the purpose that is Deacons Act. 6. yea Paul made it one of his peculiar Seruices that the poore might be releeued both at home and abroad especially Ierusalem See 1 Cor. 16.2 Rom. 15.25 Not to cite those infinite Scriptures which presse this duty and that not by law and compulsion but voluntarily and that not in a slight measure but according to each giuers ability and receauers necessity 2 Cor. 8.12 13.14 It was one of Dauids prayers That there might be no complayning in our streets Psal 144.14 The streets of the Church should not swarme with beggers but prouision should be made for a supply and such an enormity must bee duly preuented in the Church Not onely when the states of Christians are sunke but euen before when they are in sinking in which season one shilling will go further then ten after Thus Dorcas not in one kind Act. 9.39 but in many was helpfull to the Bodies of the Saints clothing their nakednesse feeding their hunger c. So Matthew 35. Our Sauiour reaches it to visiting them in prison releeuing them in their suffrings especially for Christ Infinite it were to name the particulars Q. And is there no other seruice of Communion to the Bodies of these members saue onely in case of pouerty A. Yes verily euen to the bodies and outward man of all sorts in this Communion for the attaining of the chiefe ends of Spirituall fellowship the more easily Of this nature are frequent conuersings of the Saints together the more liberall vse of the Creatures and the like Those Nutmegs and Rases of Ginger and bowed groats and gilt pence which the imprisoned Martyrs sent out of prison heere and there shall rise vp in Iudgement against the vnkynde degenerate age we liue in in this behalfe Q. What seruices concerne the Soules of the faithfull A. Briefly besides all that I haue said before the Spirituall Seruices of Holy example sauory instruction admonition reproofe correction of errors exhortation and quickening to holinesse comfort in heauinesse sicknesse and distresse and in each Spirituall respect wherein member may be vsefull to member Iob 4.2 3 4. Iob 20.2 3. Of which seeing I spake before in the point of ordinances I repeat nothing Onely know that Seruiceablenesse in this kind is not onely to be exercised in the ordinances but apart euen in a priuate Communion Obiections I know there are many which a selfe louing heart may alledge against these First That this worke is meeter for the Minister then the people Secondly That knowledge is now rise among men what need therefore such ado Thirdly Men care not for our reproofes admonitions they will not heare vs. Fourthly Wee haue no leasure for such seruice from our owne businesse Fiftly We must not be buzy-bodies Sixtly We are not gifted for it 1 Pet. 2.9 1 Cor. 8.1 I answer to the first All the Lords people are a Royall Priesthood To the second knowledge puffeth vp loue edifies To the third let vs not kill our brother because heâ— is wilfull if we doe our dutie we haue saued our owne soule it is the little practice of Reproofe and Admonition which make them so vnwelcome To the fourth we haue leasure enough to buy and sell our neighbour but not to serue him in loue To the fifth he that forbids buzy bodinesse commands vs not to be slothfull in Gods buzinesse Rom. 12.11 To the sixth I say He that is willing and louing hath commonly skill enough and yet it is no plea to excuse one fault by a worse For God requires that all his be qualified with wisedome and skill to speake and to know their places obserue the best opportunities for his ends as well as for our owne matters And thus I haue shadowed out this doctrine of Communion And ere I come to the vse of the whole Article this I would say Oh how is it to be lamented now a dayes that as he said Rome could scarce be found in Rome so scarce a shadow of Communion is to be seene among Professors As for Communion in graces it is gone and not mist no more appearing among common Christians then an acre or two of land in a Map of a Countrey As for the tyes of ordinances how few are there whom the Sacred band thereof tyes to the seruices of Communion and as for duties let vs but marke what the loue of people in their Congregations is towards the heads of Communion I meane such Ministers as haue spent themselues for their soules and by that Scantling iudge what other Communion there is among themselues The fifth Article Question VVHat is the fifth Article A. It is this That the Lord offring Christ to the soule doth not offer him nakedly and barely but furnisht with all the benefits of his satisfaction So that in this point we are to consider what the parcels of those good things are which the Lord reaches to his Church in the gift of his Sonne If a Prince come vnder a subiects roofe hee comes not empty and bare but with all his bounty and leaues the markes of his presence behind him So heere The Father offring Christ would not haue vs thinke him to be a dry and bare gift but a rich Cabinet of all choise Iewels of good things that so it might be
by faith in me Note the phrase Iustification is much ascribed to faith As Act. 13.38 Rom. 5.1 Rom. 3.25 but heere sanctification also So Act. 15. Hauing purified their hearts by faith 1. Pet. 1.22 And Saint Peter Hauing purified your harts by faith to the obedience of the Gospell Yea the Apostle Paul Ephes 1.13 seems to make faith to bee the instrument of the spirit sealing the soule After ye had beleeued ye were sealed by the spirit of promise faith attending the Spirit in beleeuing the promise it selfe doth further attend also the seale of it and applies both to the soule The reason is because although the seale is aboue a word yet it 's by a word and with it and not else Q But here it a great scruple how faith should be the apprehender of both these at once viz forgiuenesse of sinne and renuing of the soule For who sees not how wide a difference there is betweene receauing a thing without vs as imputation of righteousnesse and a thing really inherent in our natures as the image of God and renouation A. I grant the point needeth due consideration yet as the Lord shall guide me I will endeauour to answer it And seeing the truth hereof is as cleere in the Scripâ—ure as any one therefore the manner thereof wil the better be found out To this end note that faith being the instrument of the spirit in both the acts of regeneration I meane reconciling and renuing doth of necessity attend the worke of the spirit in both If then it be true which I sayd that the spirit reades a lecture of the Couenant to the Soule according to the whole purpose thereof then needes must faith do likewise euen follow the direction of the spirit in applying them equally to her selfe for faith is as the eye of the handmaid to the Mistres that is do that which the spirit suggesteth and takes all which the Lord offers her euen the Lord Iesus at once and wholly If the spirit say take Christ both for pardon and sanctification lo it takes him for both together of the former there is no doubt Let vs see for the latter Eph. 1.18 the Apostle prayes that the eyes of the mindes being enlightned by faith they might ver 19 20. see the exceeding powerfull and mighty worke of the Lord Iesus in them that beleeue that is whaâ— hee can doe by the power of his death and resurrection So in Eph. 3. end he praies that they might haue Christ dwel in their harts by faith that so they might comprehend his length and depth that is take him as hee is to the soule and haue the knowledge of him that passeth all knowledge beeing filled with his fulnesse So that faith takes the Lord Iesus in his fulnesse that shee might bee compleate in him both for mercy and sanctification So if we looke Ioh. 17. vlt. As thou O Father art in mee and I in thee so thy loue may be in them and I in them Marke Christ is not onely offred to the elect to be for them in pardon but to be in them to dwell to rule to comand to exercise power ouercorruption and for gouernment to bee as a soule in the body to act guide and beare sway in them as the branches in the vine out of which they wither so that the promise offers Christ both for vnion of reconciliation and also Communion and influence of grace In both which she takes him for he is not diuided a pearle is little worth being broken Now then looke how the hand of the Prophet was vpon the Kings in shooâ—ing so is the hand of the Spirit vpon the soule in beleeuing and as the hand of the writer vpon the learner to frame it his way so is the spirit vpon faiths hand And as the wax takes all the whoâ—e print of the seale so doth faith of the promise by the hand of the spirit So that although its certaine that nothing is more vnlike than the things themselues which faith applies in the manner of apllication the one taking a grace onely imputed and resting onely in the act of God casting forgiuenesse vpon the soule without any addition of inherent goodnesse to it the other taking Christ as infused and dwelling in the powers of the soule yet this puts no difference vpon the apprehension of faith seeing with one hand and one act both the Lord offers them the Spirit ioynes them the soule beleeues them The spirit is that which doth order these two benefits and settles them vpon the soule and in the soule but faith with one hand and act doth receiue them according to the seuerall vse and seruice as the spirit pleases to apply them It pleases the law to conveigh a Copy-hold by Court roll and a free hold by other conveyance of writing seale deliuery and possession but the same hand takes the copy and receaues the liuery and season So heere Q. What doth faith in the application of this Gift of Reneuation or the new creature A. Two things It workes the heart to be renued by an argumentation See 2. Cor. 5.14 For the loue of Christ constraineth vs because wee thus iudge c. Marke faith iudges the matter aright and passes a sound verduict vpon it If Christ haue so loued vs how should our soules earne toward him in all conformity to his blessed nature faith is in this as in all other respects a deepe Logician shee argues for God strongly shee brings euidence vnanswerable for him that as a she carries about her the marke of a diuine cause beeing the most Divine worke of God that ever hee did since the Creation above all the gifts of Adam and ayming at a better end so she carryes also strong reason to move the soule to bee like to her workeman and to resemble his holy nature The word constreine vs signifies such an hemming in as of the beast in a Pound or Pinfold that is put into it and câ—nnot get out by any euasion so doth faith controll the heart that it cannot wind out must needs yeeld to bee as hee who hath imputed his righteousnesse to forgiue her that is righteous and holy The very savour and instinct of faith tends to holinesse she serves to abandon nature to set vp holines in the soule As she settles an imputed holinesse to iustifie from Christ so she cannot rest till she her selfe partake it within Such things as are alway lying among sweets cannot chuse but resemble and sauour thereof Faith comes from the divine breath of God and is his gift therefore cannot degenerate but as riuers flow from the sea and runne thither so doth faith come from God and returnes to him shee sins not till shee haue so pleaded for God that she haue drawne the heart to sauor him in his holinesse And secondly by infusion She is the Tunnel of the spirit to convey the renuing of the holy Ghost into the soule As the hand of the workman
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