Lord So that the promise is like the Map which a wise man shewed once to a foole that boasted of his Lands bidding him to point out his Lands in the Map which beeing narrow hee could not doe And so went away ashamed Note then for this first wee all would bee compted wise many in these daies chuze to be compted rather dishonest then vnwise Well let vs then be wise for our selues and wise to saluation in châ—zing this way of a promise to ground our soules vpon We see not the Lord but if this be a wiser way then that thinke there is somewhat in it more then at first might seeme and fasten vpon it Q What is the second bottome in a promise A. The Strength of God Read 1. Sam. 15. The strength of Israel cannot lye meaning in his Word So then in the Word of GOD is his strength also enough to beare vp the poore soule in beleeuing Heb. 1.3 He beares vp all the weight of the world by the Word of his power how much more the weight of a weake soule See Esay 27.5 Anger is not in mee there is a word What followes Or take hold of my strength and make peace q.d. If I bee reconciled there is strength enough in that for a sinner to take hold of eyther this or nothing Read 2 Cor. 1.20 for all the promises of God in him are Yea and Amen that is sure and strong but marke how In him the words that I speake are Spirit and life But wherein is this strength Surely in the forenamed grounds of this second part Christs Satisfaction the Fathers acceptation are those pillers of â—â—rength to a promise Without which it would not auaile to go to a promise Weigh seriously that noted text 2. Cor. 5.20 21. The Ministers of God in his Name offer and seale vp in the Word and Sacraments that word Be reconciled to God What sayth the soule to this I dare not God is a consuming fire True sayth Paul but anger is not in him Why Because He hath made and accepted him that knew no sinne to be sinne that we might be the righteousnes of God in him he that sayd In him hee is well pleased Shall a poore soule be then as Noahs doue vpon the waters Why say ye to my soule Fly to the Mountaynes Psal 11.1 if God be his strong hold If thou be vnder the condition of the promise hee is no lesse in his promise Take a similitude A man lyes in prison for debt of a hundred pound A friend comes to him and bids him come out he answers I cannot I lye heere for the debt but beeing vrged he considers that it s not for nothing he is so pressed by his friend theâ—e is some Surety hath payed his debt and then there appeares a strength vnto him and laying hold on it he comes out Read that in Rom. 3.25 God hath set him forth to be a propitiation that he might be iust in iustifying him who is of the faith of Iesus What saith the poore sinner to this O! but it is iust with GOD to punish sinne wheresoeuer Nay hauing made and accepted him the propitiation for a broken soule it is euen iust to pardon him It was mercy to grant such propitiation but hauing so done it is also iustice to pardon euen as it is not iust to take one debt twice Therefore Dauid pleades Pardon mee according to thy Righteousnes Christ hauing turned iust wrath into iust mercy To conclude this note yet a second strength in the promise for the poore soule still cauils But this is to a beleeuer I beleeue not I answer but the promise by the power of the Spirit of our Aduocate is able to doe that which it requireth it s not a killing letter as the Law Do this and liue but a quickening one Beleeue and liue it giues that it commands the soule being vnder a promise is vnder the Authority of him that bids her be reconciled It is as with Naaman 2. Kings 5.15 Wash and be cleane So he washed and lo his flesh came as a childes Act. 2. that Cripple that beheld Iohn Peter beeing bidden to arise felt strength and streightnes to come into his lims how in the Name of Iesus Ver. 12. This Name of Iesus is much more in the promise of Reconciliation Marke then If the strength of a promise be such say not It is nothing but take hold of it Q What is the third bottome in a promise A. The faithfulnes and vndeceauable vnchangeablenes of it this is a strong bottome 1. Tim. 1.15 This is a faithfull speech and worthy all acceptance Christ came c. Read that sweet place Esay 55.3 The sure mercies of Dauid and the opening of it Hebr. 17.18 Surely blessing I will blesse thee Wherein God willing more abundantly to shew to the heires of his promise the immutability of his Counsell confirmed it by an oath that by two immutable things Couenant and oath in which it was impossible for GOD to lye wee might haue strong consolation Why Because they are as two Cities of Refuge to a poore distressed fearfull soule in the pursuit of Satan and conscience to those auengers lay hold vpon Marke then if the LORD descend so low to a poore sinner as to answer all doubts by adding an Oath and a seale of his Sacrament and a pledge of his Minsters faythfulnes to assure the simplicity of his meaning g then doubtlesse it must bee his honour to performe it and hee that beleeues it not must needes make him a lyer Ioh. 3.33 as hee that beleeues sets his seale to the Word that it is true Numb 22.19 It came from a wretch yet by Gods Spirit God is not a man that he should lye Oh! then bottome thy soule vpon this faythfulnes Read Esay 54.9 Hauing made his couenant of mercy with the Church hee addes This is as the waters of Noa vnto mee for as I haue sworne that they shall no more destory so I will be wroth no more with thee with euerlasting kindnesse I will shew mercy vpon thee And againe If my Couenant with the Sunne and Moone and Starres shall faile then shall my Couenant faile with thee We rest vpon the promise of a man that neuer fayled vs much more his oath Heb. 6.16 An oath is among men a confirmation and end of all strife Oh! beware then of strugling against Gods promise because it carries the force of an oath with it Let me exemplifie it by a text 1 Kings 1.22 The Prophet Nathan and Bathsheba goe to Dauid and presse him Did not my Lord the King say Salomon shall surely reigne after me How is it then that Adonijah raignes What did Dauid Hee rowzing his weake body vp sweares As the Lord liueth who hath deliuered my soule out of all aduersity as I haue sayd so I will performe it this day Salomon my Sonne shall not reigne Was not Dauid as good as his word and durst any
Sonne of GOD. Heere was a worke indeed of some dâ—fficulty at which not onely the deepest conceit of mortall man but euen the Angels themselues may stand and wonder and vanish Oh! â—hat he view of this might rauish our soules with the worth of grace to say The least dramme of grace is more worth then the whole worke of Nature who is carried by this meditation aboue whatsoeuer this world is in respect of the New Creature to compt the whole creation as vanity Dauid Psal 8. admireth man in that first workmanship of his as aboue aâ—l others in the world what then may be sayd of man renued and restored to a second Image of God if the breath oâ— Creation were such a thing what is Regeneration that cost not a breath but so greaâ— a workmanship of this Actiue and passiue satisfaction Q. â—eeing all this is doubtlesse the maine Satisfaction goe to the vses o bâ—th these in due order first tell me why you do put them together A. For the latter I answer Because as one saith this price is like the price of a Diamond payd for ten malefactors which is nâ—yâ—her all payd â—or any one nor any seuerall part for one and â—notheâ— for the other but generally the whâ—le for them al and eâ—ch hâ—uing shaâ—e in the whole Let thâ—reâ—ore whatsoeuer is spoken dstinctly of the benefit hereof bee inclusiuely taken as that which issueth froÌ„ the insparable merit of both ioyntly Now for the vses First let vs abhorre the cocceit of such Sectaries as imagine that there was no necessity at all of any such price paying to Iustice nor any barre in Gods Iustice at all why hee might not haue shewed mercy to sinners without any such satisfaction made at all It s an horrible derogation to the Scriptures and to the wisdome of GOD and sauoreth of a profane audacious spirit making sinne and grace of small esteeme Rather let it present to vs the hideous nature of sinne and iustice Salomon bids vs behold the drunkard in his rednes of colour bluenesse of wounds that wee might loath his sinne But rather behold it in this glasse of the Lord Iesus his satisfaction Esay 63.1 Who is he that commeth from Bozra with his red garments I haue trod the wine presse of the wrath of the Lord c. If the glasse of the Law haue not done it let this do it yea behold the sinnes which we count most veniall in this obiect of Iustice Not the pettyest oath or least of our vaine wordes could be payd for with the price of a lesser thing then the blood of Christ Iustice would admit of no other And the Father spared not his onely Sonne in this point but would haue him drinke the dregs of his wrath What shall become of such wretches then as despise this price How shall they struggle with this infinite wrath of GOD which the Lord Iesus had bin crusht vnder as vnsupportable if his Godhead had not held him vp Now while sinne is in her element it s counted as light as feathers but being vnder the weight of iustice and the sence of wrath it will prooue intolerable Let vs count it so now whiles wee may get it shrowded vnder the Lord Iesus let vs sweat water and blood and feele that in vs which caused those outcryes My GOD my GOD why hast thou forsaken mee Not to become Mediators to our selues but to driue vs to him that ouercame this anguish Hebr. 5. and was heard in that he feared If sin in our selues will not breake our hearts let it breake them in the view of CHRIST broken by them let vs Zach. 12.10 See him whom we haue pierced and mourne Not as Papists who whip their bodies and cry out of them that betraied accused scourged and crowned Christ and crucified him but as those who were the Actors of this Tragedy our selues Act. 2.38 that if by any meanes our hearts may be pricked as theirs who heard Peter vrge the killing of the Lord of Life Oh vnspeakable loue to be willing to be pierced for Murtherers that they might escape To say Oh Father heere is the surety lay no debt or punishment vpon these debtors I haue taken all vpon me if thou wilt needs haue the vttermost powre out thy wrath vpon him that can satisfie not vpon them that cannot Try whether there be any drop of mourning in thee by this due sight of sinne and iustice and say Oh Lord if I were left to bee my owne satisfier if thou shouldst haue said to Christ as once to Moses Them that sinne against mee I will punish of thee I will require nothing Oh how terrible had our condition beene Secondly let this doctrine confute Vse 2 First all Sectaries who that they might be singular to say Branch 1 no more teach heere of late among vs that Christ had no guilt of sinne cast vpon him by iustice for then hee could haue beene no satisfier confounding sinne imputed and sinne inherent that Christ suffred nothing in his soule from Gods wrath seazing vpon him nor yet in either body or mind but that which man could inflict by eyther paiâ—â— or discontent But God keepe them that are the broachers of such stuffe from such a satisfaction as this in the day of their distresse And whereas they adde Gods Iustice accepted this for an equall price of sinne I answer Who hath taught them to dreame of an acceptance of that which is not equivalent to Iustice Might they not aswell ouerthrow any necessity of a satisfying Iustice as teach Iustice to accept that which is not Iustice Is it not well for vs that the Lord will accompt a truly iust satisfaction of a surety to answer our debt which was more then he ought vs but wee must goe about to corrupt the price it selfe and dreame of an imputing of equall satisfaction to an vnequall price Let vs abhorre such nouelties and know if Christ suffred no more then the malice of man there remayneth a necessity of a second suffring for vs from iustice Let vs beware while we goe about to minse and lessen the suffrings of Christ lest we destroy the truth of a Mediator and bereaue the soule of that which should vphold her in her conflict with Iustice Not to speake of vnsauory dallyance with those Texts which are brought to confute them Esay 53. 2 Cor. 5.21 and others To conclude except Christ suffred more then from man we may say that many Martyrs exceeded him in their patience of whom we read no such outcryes as Christ made Branch 2 Secondly let it teach vs to abhorre the opinion of those Lutherans who teach that our Iustification stands in the so applying of Christ righteousnesse to a sinner that hee may pleade it from the tenor of the Law Doe this and liue Meaning that wee must be possessed with the very selfe-same righteousnesse wherewith Christ obeyed and suffred And this they imagine to be the matter of
told them of a sonne for how could this and that stand together Nay wait vpon God and presse vpon him by prayer to performe his promise vpon this condition Elisha being to forgo his Master asked him that his spirit might be doubled vpon him Elia told him it was hard to grant howbeit if he saw him at their parting he should Now what did Elisha did he start from him Could any thing deuide him No he would be sure to keep the condition of the grant and so did For seeing Elia to ascend he cryed My father my father the Horsemen of Israel and the Chariots thereof and so in taking vp the cloake of his Master hee receaued his Spirit doubled Oh that this wisedome were in vs Rather the sinne of our hearers is after they haue spent a great part of their life in getting the condition they are so farre from heartening themselues to beleeue that God will perfect the worke of faith with power that they are ready to float betweene these two the Condition and the Performance If they be vrged to beleeue they fly to the condition saying yea if I had the condition but I am farre from mourning c. If they be vrged to the condition then they answer yea if I could beleeue as if these were works of our owne not the Lords rather the one contrary to the other then agreeable I end therefore with this caueat Let not the Deuill deceaue thee about thy condition and then hold what thou hast and let nothing so beguile thee as to deny Gods grace and so doing plead with the Lord humbly that he would not frustrate thy hope of which hee hath giuen thee such a pledge and in his best seasoÌ„ he wil assuredly answer thee Q. Now come to the latter branch What is it to cast the soule vpon a promise or to beleeue A. It is the last worke of the Calling Spirit of GOD wherby an humbled sinner doth cast himselfe vpon this Word of God Be reconciled come and drinke come and I will ease you or the like offer will charge or promise of God for pardon and life This point is of all others the chiefe and therefore I choze to refer it to this place as the vse of all that hath beene spoken ioyntly considered for wee know a fiuefold cord is not easily broken and yet no one twist thereof might well bee spared Fiue diuers grounds haue beene handled in this second part First God the Father our enemy hath cut off his plea and found out our deliuerance Secondly The Lord Iesus accordingly hath satisfied the iustice of God that mercy might haue free course by the procuring of a righteousnes Thirdly God the Father accepts this for a poore sinner as if hee in person had satisfied and therefore offers it to the soule most vnfeignedly without hooke or crooke Fourthly He offers him not nakedly but with all his rich furniture to draw the soule to fasten vpon him Fifthly He offers him to each poore member of his Church there to dwell for euer both in grace and Glory Now conclude I demand what one linke of all this chaine were not strong enough to draw the heart to settle it selfe vpon it And yet I must say this That the Word promise of God is the immediate thing which faith relyes vpon although strengthened with all the rest A little therefore of the nature of this promise Q. How many things are required to this consideration A. Two in generall The one to gage the promise and offer of God as a mariner would sound the depth of the Sea lest his ship should be on ground to see whether it be able to beare the weight of the soule or no and answer all her distempers and feares fully The second if it appeare that it is able to susteine it then to rely and cast it selfe vpon it confidently for her owne pardon and saluation Q. How shall the soule rightly gage the depth and strength of the offer and promise which it cannot reach A. Although the mariner cannot himselfe by his owne fadom touch the bottome of the Sea yet by his line and plummet hee can sound it as well as if hee could reach it with his hand and so fasten his Anchor vpon it so heere the plummet and cable of the Word wherein this strength and depth lyes will helpe vs to find it out so farre as may serue our turne The hand of fayth touches the depth of mercy conteined in the offer by the direction of the Spirit in the Word which tells vs what is contained therein Q How many things are conteyned in it A. Many things of which by the way I gaue a touch in Article three but heere I will open further Looke thither and see what I sayd of the freedome and Simplicity of the offer Now adde more touching the nature of the Word of promise which is Gods expression of the offer at the full Three things then the soule must looke at to bottome it selfe vpon the promise of Reconciliation and deliuerance First The wisedome of the Lord. Secondly The strength Thirdly The faythfulnes all which as sure grounds the Lord hath hidden in the promise of mercy to a poore sinner that is vnder the condition Q. What is the first the wisedome of GOD in the promise A. I may say of it as the Holy Ghost sayd of Salomon when hee called for a Sword to cut the Child All Israel sawe that God hath put the spirit of wisedome into him to doe iustice So God hath shewed all wisedome in the promise to settle the soule And that in two respects first of himselfe secondly of vs In respect of himselfe because in reuealing his heart of loue to the soule onely heerby and no other way he teacheth vs that he who is God onely wise 1 Tim. 1.17 could in the depth of his counsell find out no other way so wise and sufficient as this to ground the soule in sure peace towards him Christ and the promise in him was that which seemed the wisest of all wayes in the thought of God especially to vs vnder the Gospell See Heb. 1.1 After sundry wayes the Lord spake to our Fathers in darke times as dreames Vrim visions but now by his Sonne and Word the engrauen forme c. Note how this course is called the best and wisest and holdingest of all as hauing more in it then all the rest Oh! we would thinke in our shallownes that one from the dead Angels or reuelations were better But wisedome it selfe hath pitcht vpon this way all things considred as the wisest of 〈◊〉 Secondly in respect of vs For it is suche way as callâ—â— vs to fayth a promise hauing relation to beleeuing it without wch it cannot profit vs. Now if it bee without vs how wâ—â—e a way is it to quash and dampe our base spirit of Selfe-conceit and selfe endeauor and to abase our pride that he who boasteth might boast in the
without wearinesse Q. Are all these equall in excellency A. No as the Lord hath planted such a light in the Sunne as giues light to all inferiour Planets so hath he giuen to the Ministry of the Word an eminency aboue the rest so that therefrom as the begetter of faith and grace doth issue all ability and strength to other ordâ—nances The Moone may helpe a traueller when the Sunne is absent yet shee hath but a borrowed light therefrom So haue other ordinances of the Sacraments prayer conference and the like their foyson from the Word preached which I speake not to diminish the rest for all haue their speciall vse and each of them with the word are aboue it onely the Sacraments in their sealing property and priuate duties in their peculiâ—r familiarity although if comparison be made the Word preached hath the preheminence Rom. 10.14 See Numh. 29. where the chiefe ordiâ—ances are vrged Q. What vses serue these for A. As I said for the builning vp and preparing the soule for euery good worke and the perfecting of sanctification in the feare of the Lord 1 Cor. 6.1 Q. I would heare them named and distinguished A. It is not the purpose of this view to make common places of any thing which as many others haue excellently performed the seuen treatises especially so to omit them I desire my reading Auditors to reuiew those seueral Scriptures vpon which all these haue beene at large handled as the Doctrine of fasting vpon Mat. 6.6 of publike thanksgiuing vpon Lament 3 23. of hearing aright vpon Esay 55.3 of the Sacraments vpon 1 Pet. 3.21 by the way and largely vpon 1 Cor. 11.28 of experience vpon Lament 3.27 of watchfulnes Mat. 24 42. And so of Communion and assembling Psa 133. and Heb. 10.25 To giue euen a little of these Sermons would fill the booke which is now much fuller than I meant yet for the desire of your good somewhat of fiue or sixe of the chiefe their nature and vse in the helping to godlinesse And first to distinguish them They are either priuate or publike and both these sorts are equally either ordinary or extraordinary Being wee with the latter and they are either fasting or thanksgiuing Q. What is Fasting A. A solemne ordinance of God attended with rest and abstinence wherein the Church lawfully assembled to heare and pray doth powre out her soule in selfe-affliction and supplication with importunity for the turning away of some great present or imminent sinne and danger Q. And what is Thankâ—giuing A. A sollemne ordinance of God wherein the Church lawfully assembled powres out her selfe in prayses and thanks for some rare blessings and deliuerances And let this also bee vnderstood of priuate in both extraordinary kinds termes being obserued Q. And what are the publike ordinary A. The Word read and preached with prayer and the administration of Baptisme and the Supper Q. What are the priuate ordinary A. Prayer family duties reading the word meditation conference and the like Q. What is the Word preached A. It is a publike eminent ordinance wherein the Minister lawfully deputed doth distinctly and soundly read the Word giue the sence ground the Doctrine and conuincingly apply it by instruction reproofe confutation and exhortation Q. What is the Sacrament of Baptisme A. The former Sacrament of the New Testament wherein by due application of water to the infant all Christ is sealed vp to the soule for regeneration Q. What is the Sacrament of the Supper A. The second in order in which by due giuing and receiuing of bread wine the Lord Iesus is wholy giuen and taken by the beleeuing soule to be nourished to eternall life Q. What is priuate Payer A. A lifting vp of the heart to God in the name Iesus Christ in confession and supplication for the pardon of sinne the granting of all good things and acknowledging of mercies already receiued Q. What is Meditation A. A serious reuiuing of these truths we haue heard or the administrations of God towards vs or others that both mind and heart being seasoned with the sauour thereof we may be furthered thereby to duty Q. What is Conference A. A wise and louing laying together by two or more of such things as concerne the glory of God and our spirituall edifying for mutual information quickning I ayme in these descriptions rather at the good then the humour and conceit of my reader and that by way of digression and by these let the rest be aymed at Q. Now that which you most ayme at being to show how all these make for the groth of the soule in godlinesse let mee heare you treat of it in particuler A. I will giue a view of some of the chiefe and so hasten to end with vse First for that of hearing the Word bee sure thou hast true right to the blessing of it This Article of the meanes belongs onely to the new creature to further him in his course else the word cannot build thee except first it haue begot thee See 1 Pet. 2.3 If ye haue tasted how gracious the Lord is then come to the Word to grow by it Else it will poison thee if thou bee impure nothing is pure Eph. 4 22.23 .. If ye haue knowne the truth as it is in Iesus then come and put off c. Secondly prize and couet it Prize it as that word which hath beene the seed of immortality and glory vnto thee It will be no hard worke to prize it if thou haue found it so in the former vnto thee For this experience will send thee to the Word with all reuerence and esteeme saying where shall I finde such treasure as here It is my life and the food thereof no Market can afford that ware that the Word offereth if thy heart be not lost in profits and pleasures froth and ease but prizeth aboue all things the grace of an holy conuersation surely that word will be precious that directs to it This made Dauid thinke himselfe in a store house and treasury when he came to the Word because it serued to order all his matters Now if it bee precious it will be couetâ—d hungred after attended with al heed yea snatcht with violence as precious things are 1 Pet. 2.2 Couet and eagerly tugge at the Word as the child at brest Sleepe not wander not gaze not but attend the Gates and Posts of Wisedome and Vnderstanding if thou lookest they should preserue thee Thirdly come from an holy course and practise when thou commest to heare Come not from thine owne course of wrath world selfe purge these first 1 Pet. 2.1 and so come Repent of all old sinnes of heauing thy triflings and dallyings with the Word thy base mixtures and come from a good course and so the Word shall send thee backe to it with more strength and grace than thou camest Who is he that eates the sauoriest meale The idle sluggish one No the strong laborer toyled worne
of present helpe himselfe stepped forth to helpe it out he of duty the Lord of meere goodnesse but thus he did found out a way to set man vpon dry land againe out of the gulfe and depth of misery so that the one was not so hidious as this is precious and gracious Q. More particularly what do they conteine A. A sweet view of the chiefe parts of this Redemption First the first hidden and secret eternall Workeman of this deliuerance and that is God the Father In whose bosome this depth lay before all worlds who fore-seeing this ruine and his endlesse Iustice against sinne yet purpozed not to abandon all grace out of his heart towards desolate man but to retaine some still in the bottom of his wisedome good pleasure And note that this appeared not at first yet it was there then and appeared after This is the cause why GOD the Father is heere called our Sauiour and why he is said to Saue vs in ver 5. viz. as in 2 Cor 5.17 he is said to Reconcile vs not by meriting it but by first and originall ordaining it as the first agent in the working of the Trinity the deuizer of this Saluation and of the Lord Iesus the meriter of it Now marke this act of God is described by a double argument The first is the impulsiue cause set down by three words Kindnesse Loue Mercy Whereof the latter interprets the former Kindnesse and Loue noting the remainder of that Goodnesse of Creation as if the Apostle should say The sin of man could not root out this goodnesse so as to take it from God but still he had a bottomlesse goodnesse and kindnesse left in himselfe But the third word Mercy addâ— to them both q. d. The Lord imparted himselfe to Adam in this goodnesse of his ere hee was fallen but hee shewd him no mercy for hee needed none But beeing become miserable Lo he addes mercy to goodnes and enlarges his first kindnes and loue by a second compassion pity respecting him now in his blood and misery in which he exceeds the former as much as the Sun at noonetyde doth the rizing mercy being the perfection of loue The second argument is from the deniall of contraries Not by workes of righteousnes c. The summe is this eternall mercy was free in the conception of it The LORD foresaw not who should in time embrace this mercy nor left it in a middle doubtfull vncerteinty who should and who not suspending his pleasure vpon mans will but he did out of the freedome of grace and mercy when as yet no good in vs was foreseene much lesse actuall when no naturall or supernaturall goodnes was to bee seene in vs euen then hee saued vs because he would so doe Q. What is the second branch of this description A. The instâ—umentall meriting cause of this saluation set forth in those wordes when this loue appeared and againe vers 6 Which he shed abundantly through Iesus Christ our Sauior Note the sweet phrase which Paul delights in to stile both the Father and Christ our Sauiours the latter flowing from the former Now in this point note first he sayth It appeared As we see the like word Chapter second verse 11. The summe is whereas it had bin impossible for man or Angel euer to haue diued into the depth of this mercy Lo the Lord caused it to appeare in the fulnes of time and brake open this sealed fountaine of his bosome by the manifesting thereof in his Sonne for no man at any time hath seene the Father but the onely begotten Sonne of GOD comming out of his bosome hath reuealed him And which is this Appearer who made mercy appeare in himselfe Iesus Christ our Sauior It must bee so that howsoeuer mercy was hidde in the Father yet it could not appeare but by Iesus our Sauior he truly God and man in obeying suffering must bring iustice to kisse this mercy by appeasing that infinite anger of the Father for sinne and performing such a righteousnes for man as might afford a sufficient satisfaction to GOD in his vttermost iustice Christ and none else could thus do or suffer none else may satisfy he himselfe without all this both obedience and blood could not doe it none of his loue or prayers or pouerty but Iesus our Sauiour in this his full payment as a surety and a Sacrifice of blood could saue vs Q. All this is euident but what else addeth the Apostle to make vs this description of deliuerance A. The third point is the obiect vpon whom this blessing is bestowed intimated in these words Towards man and saue vs and shed on vs c. By which as he implieth that Man in his misery the selfe same man that fell froÌ„ God to hell was the obiect of mercy so the Number of all those to whom the Lord doth sauingly appeare in this mercy of his electioÌ„ in Christ are the ful obiect of mercy al that mercy can bestow The Church of Christ is she who is the sole and equall obiect of Christ all he did and suffred was not for the reprobate Ephe. 5. but the Elect these he redeemed gaue him selfe for that he might make them a peculiar spouse to himselfe without spot or wrinkle as he sayth to the Ephesians in plainer termes Q. And what are those excellent things which IESVS our Sauiour hath purchased doth this Text mention them A. Yea verie fully and that both in generall speciall For the first he sayth he saued vs. Which is as if hee had sayd he restored and set vs in as good an estate as we lost and quit vs as fully of all our misery as euer old Adam did plunge vs into it If hee lost vs Christ saued vs if hee betrayd vs to bondage He redeemed vs if he brought vs to vtter hatred He reconciled vs if he condemned vs Christ forgaue vs hee did deliuer vs in a word from all sinne and curse and layd a plaster on vs full as broad as the sore Rom. 5. Yet this must bee added that Not as the offence is so is the gift For in Adam wee were so made the Image of GOD that we lost it presently but the second Adam so saued vs pardoned and reconciled vs as neuer to be lost neuer to bee cursed neuer condemned the second time And more yet Adam was not created to any happinesse saue immortality vpon earth in a created righteousnesse We to an vncreated Vnion and Communion with God in Heauen in the presence of God This in generall More particularly the words heere are three Saued vs Regenerated vs Renewed vs. By the first of them vnderstand the negatiue part of this deliuerance viz. from what he freed vs Sinne Law Satan Wrath Death Iudgement By the latter two the positiue good things purchased vs. First by RegeneratioÌ„ and Renewing he meanes all those graces which concerne our estate in the grace of Iustification standing in
somewhat cut of our selues the imputation of the righteousnesse of our Lord Iesus remoouing our guilt and bestowing on vs pardon acceptance to fauour and right to eternall life as adopted heires thereof And in this respect we are regenerated and borne again by reconciliation Secondly by the estate of grace in somewhat within vs which is the Inherency of that Image of Christ infuzed into vs and abiding in our nature soule and body and all the powers and faculties of both purging out and killing old euils and planting good anew in the stead thereof In both these stands the new creature renewed in Christ to true righteousnesse and holinesse in this World and heereafter to the glorious image of God in perfection And this latter concerneth our Renouation Q. Doth the Text mention any more A. Yea the instruments of applying these good things to vs And that both outward and inward Outward the Word and Sacraments He nameth not the Word but yet includeth it For a seale is nothing without a couenant He meanes theÌ„ that by the word of truth the Couenant of Grace offring vs to be reconciled to God preached freely generally without exception to such as need it to all sorts ages sexes conditions the Lord as by an externall ordinance doth apply and conuey these good things of Iesus Christ to his elect And then hauing so done he sealeth vp and assureth them by the answerable seale of Baptisme Then the inward instrument of application without which the outward is barren is the worke of the Spirit of regeneration which attends the Word and Baptisme and washeth the soule by the power thereof euen the Spirit of Christ To the which end this Spirit doth ingender the grace of faith in the soule for the apprehending of our part in our particular Saluation and Regeneration Which grace of faith although it be not heere named yet is implied sufficiently in this worke of the Spirit For there is no other way for the Spirit to settle these benefits vpon vs but faith onely as in the Articles following shall appeare And thus we see how the Apostle doth in this text most pithily contriue the chiefe heads of this Part as in the Articles following appeares The Articles of the Second Part. Q. What is the first Article in this Second Part Article 1 A. That there is a Deliuerance ordained and granted to miserable man out of this his thraldome As the matter of Adams creation lay before the Lord at his free choise whether to create it or not so the obiect of Redemption fallen man lay at the Lords courtezie whether or no he would deliuer him If man had beene wholly left to himselfe his mends had beene in his owne hands in all outward miseries it s otherwise a man may be lost in a forrest and perish pursued by enemies assaulted by diseases oppressed by death perish without help Heere not so misery was the furthest from meriting but not occasioning mercy the Lord freely out of meere mercy beheld misery and when there was none to saue he himselfe did yea vsed this ruine as a meane of declaring himselfe to man the author of a farre more excellent estate then he lost by his fall And this purpoze of God the Father to permit the fall that he might worke his owne endes thereby viz. the setting forth of the riches and treasure of his grace of election in Christ by the meanes of calling and the Gospell is that which the Holy Ghost doth make the obiect of the admiration and astonishment of men and Angels Who pry into this mystery as the Cherubins into the Mercy seate So that first note In the most wofull mine of man there is a deliuerance See these texts Eph. â— 1 1. Thess 1. vlt. Luke 1.74 Esay 63.5 And secondly it s appointed by the Lord out of the vnsearchable treasure of his wisedome vsing it as a meane to declare himselfe to his Church in all those excellencies of his attributes especially the coniunction of mercy and iustice which in the creation could not appeare See Col. 1.27.28 Eph. 2.10 Q. What vse may be made heereof A. Singular vse and that many waies first To stay the heart of a distressed wretch in the sight of his misery by this light and dore of hope Although farre from beleeuing it yet by hope to sustain it selfe by from vtter sinking Oh blesse that fountain which could not bee dryed vp by sinne rather occasioned it selfe to mercy by misery Wonder why Angels were left remedilesse not wee Ponder it in our deepe feares and remember the Gospell of deliuerance is froÌ„ God as well as the Law of terror despaire not the Lord cuts off none who cut not off themselues Secondly let it teach vs to gather to our selues a Article 2 strong bottome against that slauish feare and enmity of our spirit against GOD. Why oh man If GOD were as thou framest him where had thy hope beene Dost thou not see that the LORD IESVS himselfe came from the mercy of an enemy Is then anger alone in God who against the cry of infinite iustice had a deeper mercy in store darest thou call him an hard Master or aduersary who of his owne will and loue cut off his owne plea and deuised a deliuery when no man or Angell could dreame of it Is hee like to reiect a poore soule who hath layd the foundation of his grace in such a foundation as Emanuel Thirdly let it teach the Ministers of the Gospell to looke to the order and substance of their teaching The order not to mis match these two doctrines of the first and second part of the Catechisme teaching this before the other be well grounded in the hearer For the substance taking heed least they defraude the soule of this point when shee is low brought but to offer it as an vpholder for a time till more come But fourthly and especially let this bee a meane to carry a poore heart that would faine beleeue quite beyond and out of her selfe The meditation of this freedome of Gods purpose first especially for the glorifying of himselfe in all his attributes should rauish the heart and carry it out of the basenesse of selfe and selfe-endes into the streame of this soueraigne will and glory of God It should bee aboue our owne saluation And it cannot be well conceiued how those preparatiues to sayth should be wrought in the hearer sauingly and not slauâ—shly as endeauours of our owne except this streame of Gods glory and ayme at his owne endes aboue ours be set before our eyes to abandon all selfe-respects in the matter of sayth and saluation Let vs diâ—â—gently try our owne spirit from the true Spirit of Grace by this marke Q What else doth this Article containe A. Besides this that God hath not left man to sinke in his owne misery but hath in his deepe wisedome found out the way of his deliuerance this Article aymes at a further end viz.
it freely to whom he pleaseth passing by millions of people in the world and offring it to such and such nations as he did of old to Israel neglecting the world so that its meerly vnconditionall and free as when Paul came to Athens or Ephesus who had neuer heard of Gospell before Secondly simplicity that the Lord beeing truly pacified in Christ offers the fruit thereof without grudging falsehood or equiuocation and with an open heart meaning as he speakes Vnderstand mee of the Simplicity of his Dispensation whereby he declares what his will is that we should do not of Secrecy whereby hee decrees what he will do with his Creature Thirdly Fidelity whereby hee doth most readily and fully performe whatsoeuer he offers to al who put him to the triall and accept it But more in the last Article Q. Why are you so large in opening of this A. Because its the maine hinge wherevpon the dore of hope and faith turneth the offer of God satisfied beeing the immediat obiect to which the soule is to resolue and empty it selfe The offer I say assisted with a promise For an offer is no otherwise differing from a promise then as a generall out of which a particular issueth the promise included in an offer but yet in speciall expressing the couenant of GOD to all that receaue the offer that hee will receiue them bee their GOD both in pardon and in all-sufficiency Into these the soule doth wholy powre forth her selfe which that wee may vnderstand consider this that wee haue to do with the Father immediately but with our Lord Iesus onely mediately as a meane to lead vs with confidence vnto him The Father properly lookes at the Sonne as our Surety and vs for his sake but we looke at him directly and to our Lord Iesus as our Mediator So that looke what we can shew for our Reconciliation must come from the Father and that is his offer promise oath and couenant of mercy Into that therefore the poore soule is to resolue it selfe all her doubts feares temptations and distempers whatsoeuer and so to remaine settled So that it mainly concernes the soule to vnderstand the nature ground and properties of the offer and promise Q. Well I partly conceaue you what vse is there of this A. Very manifold and weighty Vse 1 And first that we adore that depth of Gods Iustice against sin that hath still left so many nations vnder water of meere Paganisme without the least spark of this light still in their vtter darknes and brutish ignorance of the Gospell Oh how should wee mourne with good Iudas and say Ioh. 14.22 Why hast thou reuealed thy selfe vnto vs and not vnto the world How should this wofull desertion prouoke vs to prize the reuelation of this Mystery to vs As for them how should we pity them If Paul wept for enemies how should we for Infidels If we saw one drunke and merry doing to execution how would we mourne These go to hell laughing and shall we not mourne though we liue not by them Xerxes and Caesar as some of vs doe yet behold them in their deformed sauage nakednes beseeching the Lord to shine vpon them with this light and offer of the Gospell And secondly this is terror to all Papists that maliciously Vse 2 hide and darken this precious offer of GOD in the Gospell Branch 1 from the eyes of the blind people abhorring that this pearle should be seene and this box of spikenard broken that the whole house might be perfumed yea by their Inquisition and censures cruelly quashing the least din or whisper of this Glad tidings lest their kingdome be trodde downe and their blind deuotions discouered nothing so cuts them to the heart 2. Thess 3.2 as that it should haue the least free passâ—ge â—r bee glorified but their owne Idols and Masse and Trash set vp to demolish it Oh vnreasonable ones Oh enemies to the Crosse of Christ Whose God is their belly whose glory is their shame who mind earthly things But let them know Phil. 3.18 that they shall not long continue the day is at hand wherein both that man of sinne and all his adherents shall perish with the breath of the Lordes mouth when his Gospell shall breake out Secondly terror to all profane Scorners Neuters Atheists Branch 2 Adiaphorists and Epicures who reiect the Gospell and prize their Swine their pottage their pleasures ease and pompe more then the Gospell and are not onely ashamed of it but contemne it as standing in the light of their lusts Beware for ye proclayme that Christ reconciliation are none of yours seeing these means of reuealing it are so odious vnto you and those that dispence it Swine trample vpoÌ„ pearles you tread the Gospell and the Ministers of it vnder feet how shal God trample vpon you and tread you in the winepresse of wrath Thirdly reproofe of al Non-discerners of this Grace of the Vse 3 Gospell such as put no difference betweene one doctrine and Branch 3 another see not this peace of mercy reconciliation life offred in the same had as liefe read a booke in the chimny corner heare of any morall discourse as the offer of Grace and Pardon in the Gospell Oh the feet of a Minister should bee beautifull in this maine respect though others also because hee brings glad tidings of peace Without this what is the tickling of the eare with other sounds Learne to know what the pearle is that lyes hidde in this field and to discerne what Iewell is the most precious in this Cabinet and set thy marke vpon it Branch 2 Secondly Its reproofe to all that daily with this Gospell in the offer thereof prefer their oxen and farmes their selfe-love Luk. 14. ends and liberties before it and although they dare not be openly profane yet suffer not themselues to be conuinced of this excellency which the Gospell offers them remaine still in their ciuility their hypocrisy their desires and performances duties and good affections but alas The offer of grace and reconciliation in the Gospel is nothing with them If all be true which I haue sayd of this offer and the properties of it what shall become of them that for drosse reiect it lay out their mony for that which is no bread Esay 55.3 rest in somewhat vnder the grace of the Gospell If the moale in the earth had reason she would chuse rather to liue in the ayre if the tree had reason it would chuse a nobler life of sence if a beast had wisedome it would couet the reasonabler nature of a man but the Lord offring no lesse to a forlorne lost sinner then the grace of the Gospell the life of God and immortality how few desire it But rest in the base estate of temporizing hypocrites of carnall professors to heare receaue pray repeate Sermons and get some few good desires but as for that which no hypocrite or vnsound professor
over to all lasciviousnesse and uncleannesse even with greedinesse as they who never had enough of their lusts But since ye came to the knowledge of God in Iesus Christ ye have heard and learned a new lesson since the truth of Gods love and mercy shined in yo yee came to beleeve your selues pardoned reconciled and restored to the fauour of God againe Walke therefore as forgiuen ones and let this grace renue and reforme your liues But ye will obiect saith Paul what is pardon of sinnes to a changed and renewed course Surely saith he â—hey are very agreeable each to other If ye haue been taught the truth as it is in Iesus If ye haue been iangâ—ers onely of faith and deceaued your selues with a bare shadow of Iesus I wonder not if yee aske this question But if ye haue sate at Iesus his feete as true disciples of his then ye cannot but know that Pardon and Reconciliation in Iesus is renouation of heart and change of conuersation for Iesus sake Euen that yee put off the old man and put on the new is the truth of Iesus and when hee forgaue yee his true and plaine meaning was that you should change your mannors and walke in another frame then ye did before yee knew Iesus Q. I well conceaue ye Now what doth the text it selfe containe and what are the parts thereof A. Generally it describes the state of new obedience which one that is in Christ ought to walke in Particulaâ—ly it expresseth three things First The implication in the generall therof and that in ver 23. That ye be renued ie the spirit of your mind that is the truth of Grace in Iesus hath this implication in it that euery one that is in him be renued and changed The Second thing in the description is the distribution of this generall into his parts where first note the order he begins with the Negatiue part and then addes the affirmatiue Then the substance first That ye put off concerning c. There is the purging out of the old man Secondly that yee put on the new the former in v. 22. the later in 24. The third is in the 25. verse and that conteines the effect of this renuing within to wit the change of the conuersation without that it be as free from open euils as the heart from secret and that it be as full of outward fruits as it 's of inward graces and hee expresses two contraries of lying and speaking truth as a taste of the rest Q. Open now the phrases of the Apostle in order A. In the generall implication we haue First the necessity of it vrged in vers 23. thus whereas perhaps yee Epesians are of mind that it 's sufficient for ye to haue beleeued in Iesus to saluation and as for other fruits ye need take no thought how your life be ordered I tell ye no the Lord lookes that yee be also renued and say not that it will come of it selfe no let it be your care Be ye renued looke yee to it it 's weighty it will cost much paines for although it's Gods worke in you yet you may shrewdly resist it by an idle loose heart but do you yeelde vp your selues in all meeknesse of spirit to this creating work of the Spirit be you moulded to it and fashioned not to old lustes or this present world but to the renuing of the holy spirit ye haue the Spirit of God in yee but stirre vp that grace of it which ye haue receiued let it not lye dead but accommodate your selues in all selfe-denial to this work that faith may breake out in renuing Secondly We haue the work it selfe Renouation that is the same thnig wich he doth in the end of the 24 verse repeat againe and calles it the creation of the Image of God in righteousnesse and true holinesse if we put these together they amount to this First that a beleeuer in Christ must bee no patcht peeced and broken stuffe halfe old and halfe new but an whole cast molten new peece or vessell all new pulld down to the ground quite and cleane built vp al new sticke and stone so that no man can guesse what manner of frame the old was no more than a Barne can bee seene when a Lordship is set vp in the steed of it This is to be a renued workemanship Patcht things must reteane the old frame of necessity though halfe new but a meere Renuing changes frame and all Then Secondly this renued worke is a new Creation It 's Gods worke it s after God none but hee can create for creation is a producing of something out of nothing God creates this new man out of nothing The new creature consists of no power out of his owne matter but is meerely made of nothing out of Gods matter and stuffe Ioh. 3.6 That which is borne of the Flesh is Flesh that which is borne of the Spirit is Spirit Ioh. 1.13 This creature is not of blood or the will of flesh nor of the will of man but of God Thirdly It is created according to Gods Image marke this a beleeuer in Christ must not onely be begotten to God by reconciliation but must haue also his Image stamped vpon him and be like him as hee hath borne the image of the old man so he must also of the new as hee beleeues for his owne saluation so hee must bee conformed to Christ for the honor and glory of him that hath forgiuen him As the wax takes the print of the seale so doth the beleeuer the stampe of God Fourthly This image is no new outside of face or members a Christian hath the same members and body and shape and soule he had before for substance but hee hath new qualities and gifts put into him as true light of truth into his mind true warmth of holines to God righteousnesse to man and purenesse to himselfe put into him euen Gods Image in his diuine nature and properties This is the third The last is the Subiect wherein these are That is the Spirit of the mind It is not denyed by Paul but the body and the soule and all the powers thereof are sanctified and renued also as 1. Thess 5.18 but by this phrase he imports That the true seate of renouation is the inner man or the spirit of the minde that is the best and chiefe part of the soule the best part of the mind that which is the eye and guide of the soule and the best of the will that to the bent and purpose of the heart this Spirit is as the Prince in his Priuy Chamber if he command all obey if the Spirit once bee renued all the inferiors bow This is the sence of the generall implication Q. Proceede to the order and to the parts A. The order is that first the Apostle vrges the negatiue of putting off To shew that the Spirit of God neuer planteth holinesse till he haue purged out vncleannesse
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
our selues to the chiefe worke which is soule-affliction Let vs consider if we were pined with necessity of abstinence from meat and drinke for any time what a fearefull anguish would it bring vs vnto and is not thinke wee sinne that deserues it of more afflicting vexing nature Oh! if we could preuaile with God to feele this sting in kind how sweet should a fast bee and how saplesse is it when we can scarce in a whole day feele one dart of sinne or wrath to pierce vs Let vs ayme at it then and much more that sinne doe humble vs then any sorrow whatsoeuer Let vs first Mic. 7.9 beare the indignation of the Lord for our sinne and for the â—est let God alone to plead our cause for what should it help vs to be rid of all other enemies while our owne pride selfe-loue hipocrisie vaine-glory worldlinesse and hardnesse of heart still glow at our hearts Therefore as poore Vriah was faint to be set in the forefront before his fellowes so let vs set these before all enemies that if any dart any strength from heauen be sent vs these may haue the first handsell thereof for the strength of all our sorrowes and enemies lyes in our weaknesse therefore let vs so lye vnder the affliction and confusion of these that the Lord may bow his heart to be afflicted in all our sorrowes and then he will soone bow the heauens and melt our calamities away although they seeme as mountains yet they shal flow down at his preseÌ„ce Esa 64.1 yet let vs not onely doe thus remember that fasting is also a Sabbath of reconciliation therefore let the Lord Iesus his Redemption be looked at by faith and keepe vs from base bondage and the feare of hipocrites Let vs beleeue that vpon one crosse he both satisfied for our sinnes and conquered all enemies and therefore in his merit let vs confidently approach to the throne of grace for pardon of the one and deliuerance from the other Secondly apply ourselues to all the supports of a fast which the Lord hath granted to keepe vs from deadnesse and wearinesse the Word I meane fitted to our occasions and the like yet as seruing to the maine of humiliation and confidence Adore we the Lord in his owne strong way and our vtter nothing Let vs blesse him that we be freed from those Popish dumbe Pageants who beside the outward abstinence want all furniture of fasters Thirdly consider that the Scripture in no one thing affords vs greater consolation and hope than in this for there is scarce one example of a fast which wants the experience of good successe yea extraordinary like it selfe as in Esters Nehemiahs and Ezraes Israel's against Beniamin the Churches Act 12. doth appeare Nay let our owne experience hearten vs when euer did we meet a new without proofe of some blessing vpon the former publike humiliation Fourthly and considering it must be no small grace either of mourning or faith which must preuaile against those holds either without or within which we pray against let vs know that our lockes had neede be well growne with Sampsons for such a purpose Therefore let none dare to compasse this Altar with vnpreparednesse of heart And so looking to the Lord Iesus for couering vs and accepting vs let vs desire some signe of mercy and consuming of our Sacrifice that we depart with comfort and hope to haue God to set his fiat to our suites And so shall we find fasting a speciall helpe to grace Q. Conclude with Thanksgiuing is that an helpe alse A. Yea verily if first wee come full of the matter of our thanks for so are all the thanksgiuings of this kind which the Holy Ghost recordeth Moses and Miriams Iudg. 5. Exod 15. Deborahs Dauids and the rest And therefore to carry a liuing memoriall and catalogue of the chiefe publike ones of which a reuerend Writer of our Church hath deserued well and so the like briefe of our owne were most needfull Remember the great prouidence of setling the Gospell and banishing Popery and since that the strange miraculous deliuerances not once or twise from forraine enemies home iudgements In secret record our owne our first calling since that our many staggers and reuolts his renewed mercies by occasion in our changes of estate in our streights in deep desertions when wee could no more sustaine our selues then if we had hung in the ayre how he hath euer been our portion when friends haue forsaken vs vnthankfully and will bee so still our blessings aboue many gifts of minde condition and calling graces of soule how God kept vs from forsaking his Couenant in our deepest temptations of Satan and enemies Secondly Be enlarged accordingly with due simpathy both for the Church and thy selfe reioycing with her with and for whom thou hast oft mourned and preferring her peace to thy chiefe ioy Affection is the fire to the Sacrifice and know that Psal 50. ult hee that prayseth God honoreth him and the ascent of prayses shall be the descent of blessings and happy is he who may maintaine this entercourse with God for the enlarging of him to more grace And so much of the whole doctrine of the meanes Q. Is there any vse to be made hereof Vse 1 A. Yes and first seeing the chaine of these holy helps is so precious and profitable to a godlie life first wee confute all breake the linkes thereof and vnsauorily make comparisons that betweene one and other to the ouerthrow of all Some betweene preaching and prayer some betweene Word and Sacraments as the Papists doe How is the Sacrament of the Altar magnifyed with them and how are all other vilified thereby whereas we do hold that they haue a sweet harmony and neither without other to be set vp yea wee are to confesse that each of them with the other is better than other neither sundred from other Couenant from Seale Seale from it priuate from publike are profitable Let each one haue his precedency and his prayse How should any bee wanted when no one hath the peculiar vse of the other and yet all will supply each others defect Let the solemnesse of the publike the familiarity of the priuate and the need of all affect vs with exceeding thankfulnesse especially for our liberty in the vse thereof which Popery had debarred vs of in each kind by a strange tongue of Scripture a Sacrifice for a Sacrament yea a confusion of many for a few And secondly all such as carry away the honour from the Ordainer to the Ordinance by fearefull sacrilege ascribing to the bare words of Scriptures as the Gospell of Saint Iohn a coniuring power to exorcize Diuels and to the meere opus operatum of Sacraments the masse especially as great power as to Christ putting the pix-bread into dead mens mouthes thus falling in loue with the meanes and renouncing faith to set vp God aboue them whereby the true power of all Religion is turned into a