expiatory for our Redemption his obedience to parents walking in calling keeping company temptings fastings preachings and the like Q. Tell me what especiall heads may this whole worke of his meditation be referred to A. It s a maine point to consider of for the stay of a poore soule for seeing the scope of God and Christ was to giue and receiue so full a price of reconciliation that Iustice accepting it the sinne and curse of the elect might as fully bee pardoned and remoued as if they had neuer sinned or could themselues haue sufficiently satisfied it imports vs to be well seene in the contents hereof For looke how many heads there are thereof so many welheads or springs the soule hath to reuiue and encourage it selfe by in the approaching to the Father I answer then this whole price of Christ stood partly in a qualification of his person to be in case to satisfie Partly in the actuall performance of the satisfaction it selfe Q. Touching the qualification of person what doth it containe A. Two parts Vnion and Vnction Q. What meane you by vnion A. Three distinct things First the incarnation or flesh of Christ Secondly the diuinity of Christ Thirdly the ioyning of these two natures into one person or more truely the assuming of the nature of flesh into the second person of the Sonne of God not to swallow it vp but to retaine still each his owne distinct nature yet within Vnion Q. Proceed on and name the rest that they may be vnder our view all together and then we will touch them briefly in seuerall What meane you by vnction A. The calling or separation of the Lord Iesus being thus vnited in his natures to bee a meete Mediator which was the Sanctification of him in time actually to the worke of a Mediator to which before all time GOD had deputed him Q. Being thus qualified what is the performance it selfe A. It stands of two parts eyther meriting this price for all the elect or actuall applying it vnto them Q. What is the meriting part A It is a double performance both of Actuall obedience to the Law and suffering the curse required thereby and due to sinne Q. And how performed he these two A. By way of reall suretiship and no otherwise for taking vpon him the person of a Mediator to stand betweene wrath and vs not by Arbitrement as in humane Sequesterships but by payment for vs lo he takes therefore our person vpon him becomes piacular that is first seazed with our sinne by imputation that by his righteousnesse hee might deface it and fulfill the Law broken by vs and secondly seazed with our curse that by his suffring death hee might quit vs of the feare and punishment thereof This ground is to bee specially noted Q. Touching the latter of these his suffering or Passion because it hath the honour of a more immediatly essentiall obedience and merit tell me how many parts hath it A. Two the Sacrifice it selfe or Passion and the Conquest or victory ensuing it whereby hee gaue the Passion a full power to become or rather to bee declared satisfactory Q. To conclude what is the applying part A. The act of his interceding Mediation heere â—n Earth and especially in Heauen seruing to settle the merit of Redemption vpon all the elect in the due season thereof Q. You hauing giuen a brief view of this maine article tell mâ— why you call them wilsprings of saluation shew me the number of them and then in order shew what ech of them is with the vse thereof A. I first call them so because the Holy Ghost Esay 12.3 termes them so and because they are so many grounds of iustifying faith at least meanes of warranting the soule to apply a promise if duly preached and heard Their number is seuen First Incarnation Secondly Diuinity Thirdly Personall Vnion with Anointing attending it Fourthly Actuall obedience Fifthly Passiue Sixthly Conquest Seuenthly Applying of all to the elect Some of which although some doe feuer from the matter of Merit yet wee will heerein take liberty to differ from them by the warrant of the Word Q. What is the first and what meane you by Incarnation A. That by the power of the holy Ghost sanctifying the flesh of the virgin without any actiue principle of conueying sinne by man the Lord Iesus being conceaued in and borne of the poore Virgin did submit himselfe to such vnspeakable abasement as to take vpon him the nature of man Not of Abraham or Peter but of mankind the selfesame nature which sinned in the generality thereof That in and by it he might obey suffer those things which the Diuine Nature could not be capable of and that being seene dwelling and conuersing among men he might put it out of question that not for Angels but for our nature euen man fallen and cursed he became a satisfaction to God And that so he might bring this nature into an happy condition again and euery one that needs it might enioy it without any doubt or distrust See these texts Mat. 1.18 Luk. 35. Iohn 1.2 Gal. 4.4 Q. What vse is there of it A. Very great that the soule thirsty after mercy and yet priuy to her owne basenesse might by this flesh of Christ come the more boldly to plead for pardon as her owne purchased in her owne nature for her selfe whatsoeuâ—r Satan or vnbeleefe might obiect to the contrary What a comfort is it to thinke that our owne nature in CHRIST who is neere vs flesh of our flesh and bone of our bone being seazed with all our imputed sinne should yet in the same holy flesh of his woâ—ke out all righteousnesse and appease all iustice and that not for himselfe who had no sinne cleauing to him of his owne but for vs Esay 53. verse 4. 11. Oh it should cause great consolation and hope in a distressed fearefull soule But I onely point at the vses of these branches for shortnesse sake as a view of that which the larger handling hath more fully taught Q. What is the second branch A. That thâ— Lord Iesus our Mediator was true God also Not onely that it was the second person who tooke flesh but that God enabled man to doe and suffer that Gods iustice might except against neither as insufficient Eli hath a speech 1 Sam. 2.25 If man sinne against man man may bee a mediator of accord but if against God who shall be his surety I answer man if assisted with the power of God Alas although the flesh of Christ was holy yet finite and mortall no more able to equall Gods offence then a Dwarfe the talnesse of a Giant But as a Dwarfe set vpon a Giants shoulders equals a Giant so the acts and suffrings of the flesh of Christ as flesh set vpon his Diuinity made an equall satisfaction to Gods offended Maiesty The influence and valour of the Diuine nature assisting the humane for the fulfil ing of â—he merit for if the surâ—ty faile in any point his vndertaking is vneffectuall Greatmen must haue their Peeres to acquit them no common persons Sâ—e
as soone as he liveth for hee must be perfected in the wombe and brought forth and so is a childe of the world hee lived before the life of the wombe but now he lives another life in the light feedeth sleepeth cryeth suckes the breasts So is it here Faith giueth the generation and life to the soule at the first quickning but the birth is not obtained fully till it be brought forth as a new Creature by Renovation then it is declared to haue the true life of God when his image of holinesse declares it Q. Well the Similitude may serue let vs now come to the three heades and first what is the Author of this creation A. The holy Ghost As almost all the Scripture prooueth Two places may serue 1. Cor. 6.11 But ye are washed purged sanctified hy the spirit of our God So Titus 3.5.6 He saued vs by washing of Regeneration and the renuing of the holy Ghost Coâ— 2.12 And the reason is plaine For euen as it was in the vnion of Christ our head with our flesh the holy Ghost most miraculously did concurre with the matter of conception and did vnite it to God so that one person was made of two natures and by this meanes the Deity infused into the humanity the most excellent purenesse of God and the quallities of light and holinesse so this beeing for vs lo the same spirit takes the same matter of the Lord Iesus his nature and properties and vnites the one and infuses the other into the soules of his people by the worke of the Gospell Not that wee made Christ as some dreame but vnited wholly to his person and thence partake the influences of his graces wisedome and righteousnesse c both in the habite of renouation and in all the holy properties of humblenesse patience loue feare zeale c. As 2. Peter 1.3 most sweetly saith His diuine power ministring all things fit for life and godlinesse and making vs partakers of the diuine nature and gifts of the Spirit And looke how it was in the old Law that the next kinsman to the deceased was both to redeem his lost inheritance if embezeled and then to raise vp seed to him Ruth 4.5 as vnto the first borne euen so in the Gospel the Spirit of God doth not onely recouer vnto vs our lost title and inheritance of Gods fauour by forgiuenesse of our sinnes but also raise vp an holy seed vnto God by begetting in vs his Image againe so that not onely hee becomes our righteousnesse of iustificarion but sanctification also Moreover it 's cleere by this that the Spirit of God concurres with the offer of Christ vnto the soule according as it lyes and neuer seperates the things which God puts together Now as I noted in Part 2. Artic. 4. the Lord offers his Christ wholly and at once not onely adoption and reconcilation to bring vs into fauour but also sanctification to make vt the workemanship of God Yea and in truth the Spirit lookes at this chiefly For although in this life faith to iustifie a sinner is the maine gift because it giues vs the right of grace and heauen and holdes it for vs yet that which faith armes at is the renuing of the Image of God in vs. Onely becâ—use we lost it by sin therefore faith in the first place brings and knits vs to God in pardon but the perfection of it is that our lost image in Adam might be restored Now therefore the Spirit doth come and vnite them both together in the soule at once because Christ is not nor cannot be deuided either wee haue him not all or else we enioy him wholly and at once as he is offered in the word Q. I would faine know what workes the Spirit doth for the soule in this new creation of nature and infusion of qualitiess A. He doth two things First perswadeth Secondly sealeth For the first he draweth the soule to be willing to take all Christ at he is offered and to reiect no part of him and succoureth the poore soule in her application of the offer and couenant of grace Hee presenteth to the soules view the meaning of God to keepe backe nothing of his Christ but hee will haue him wholly eaten as a passeouer no bone broken no part left Though perhaps the soule see not the extent of Christ at one view yet the Spirit attends the offer of God in the Word and ceazeth the soule with that gift which God giueth As if a man being to giue his seruant a bone doth not onely reach him a ring which the seruant thinkes enough but a ring with a rich pearle of price set in it The pearle is aboue the hope of the receiuer yet because it 's not aboue the Giuers loue both are taken at once So heere the Spirit shewes the soule what God beteemes wholy tels it there is nothing too much shee shall haue vse of all for one vse or other and therefore let none be refused And this iâ— doth by the tennor of Gods charter and couenant in the Word See that noted place Who is made of the Father all the 4 Wisedome Sanctification c. Marke the Lord offers not onely righteousnesse to accept but sanctification for image Take all therefore Secondly the Spirit sealeth these to the soule See Mat. 3.11 The Lord Iesus shall baptize with the holy Ghost and fire What is that the very diuine gifts of Christ which as fire do purge and clense our drosse Col. 2.12 and bring forth our mettall as pure and cleane So in Rom. 6.4.5 he tels vs we put on Christ in baptisme and that not onely to couer our nakednesse but to warme vs with holinesse We are not only partakers of the satisfaction of Christ to forgiue vs but of his death to mortifie vs and of his life to quicken vs in both to giue vs his image And by baptisme we are sayd to be ingrafted into the similitude of his death and resurrection This baptisme of the Spirit seales vp the substance of the couenant to al purposes as a seale to a writing confirmes the writing in all points Now marke the tenor of the couenant not onely to pardon our sinnes and to remember our sinnes no more but to wash vs with pure water to write his Law in our hearts and inward partes to cause vs to walke in his wayes and to put his feare into our soules that we neuer depart from him any more And from this spirit of Renuing proceedes the infusion of all diuine graces issuing from his holy nature as loue compassion meeknesse feare confidence doing and suffering for Christ and betokening our conformity Q. I rest in your answer touching the first of these three now proceed to the second what is the inward instrument on the soules part to apprehend this Creation A. Faith sauing and effectuall As appeares in those texts Act. 26.8 To giue them an inheritance among them that are sanctified
the Actuall Sinnes of the mind The second is Seruing lusts which implyes a Slauery to the Deuill world and lusts lusts of the heart lusts of the eye and pride of life as a beast led to the Shambles The third is Trading and Conuersing in actuall sinnes such as accord with the particular nature of each sinner some of which distempers are noted a few of the cōmonest for all the rest Pleasures riot enuy hating being hated c. all which are added to giue a bitter rellish to this misery Q Why sayth he nothing of the other part of misery standing in the curse A. Not because he excludes any essentiall part of it but because one text will not conteine all but that which the drift of it lyes vnto Some texts include all three parts in one Verse as Eph. 5.8 Some expresse one generall part some another and in that part some one Branch some another Therefore what is heere lacking must bee supplyed by some other This for a ground of Scripture may same and its good that such draughts of Scriptures bee before our eyes when we handle these grounds that as corner stones they may hold in the building The which God willing shal be framed more distinctly in the Article following A PRACTICALL Catechisme The Articles of the first part are these sixe following Question WHAT is the generall scope of these Articles A. All tend more or lesse to lay forth the substance of the first part which is sinne in her colors and what vse the soule is to make thereof Q. What is the first of these A. Touching the integrity of Adams first Art 1 estate Q. Why was not man thus miserable from the beginning A. No in no sort For God created man male and female in his owne image Eccles 7.31 Gen. 1.26 1 Cor. 11.7 Col. 3.10 Eph. 4.24 Read the places First for the matter in respect of his better part he was made a spirituall immortall inuisible intellegible being as God A little sparke of diuinity Secondly For the maner as the one Gods essence is subsistng in three persons so one soule in three powers as naturall sensible reasonable Thirdly For endowments and qualities pure lightsome orderly righteous holy and perfect in act though not in power and stability righteous but not righteousnes for that 's the Gospels worke not immutable but left to his freedom of will Fourthly In his body although of Earth yet by the breath of God putting life into the earthy frame thereof hee was made a creature of great authority and maiesty a modell of the creation as in Psalm 8. Read it ouer A Lord and Souereigne vnder the Creator of all his creatures vnder himselfe A strange Masterpiece for all to stoop to euen as he onely to stoop to his Creator Heb. 1. A little lower then the Angels a petty Vice-roy vnder the Lord himselfe The very ruines of him are admirable as when wee behold the rubbish of some Palace wee may guesse at the first magnificence of it a far off so when we see the admirable reliques hereof in Philosophers Moralists Politicians Artists and naturall effects of men we may guesse at the originall Q. May there be any thing more distinctly spoken hereof A. Yes for order sake wee may consider this Image of God in respect of these three First Body Secondly Soule 3. Person Q. Touching the body first how was Adam therein created A. We may consider therein two things First The production or making thereof Secondly The frame of it beeing made For the former the Lord addresses himselfe to it more solemnly then other Creatures for this concernes his body as well as his soule Let vs make man not thus Let man be As to the other creatures The Trinity is called to this worke noting it should be Diuine and excellent Gen. 1.26 Secondly The frame of it being made it was so as God intended it a speciall resemblance of the Creator He made not the soule but man consisting of body and soule according to the Image of GOD. So that whatsoeuer resemblance the other creatures had Verse 26. twice repeated remotely Adam had an immediate neere and engrauen character of Gods Image as might be in a materiall thing Consider it in these 3 things First The organicalnes that it should bee a materiall instrument created with peculiar aptnes and fitnes for the seruice and execution of an immateriall Diuine soule yea euery way in all points most instrumentall Secondly that out of so base and earthly a substance the Lord should rayse vp a mixture and constitution of elementary and yet immortall and durable nature neuer to dye with a consequent freedome from all alterations or impressions by Diseases or Infirmityes tending to dissolution of the same al paines distempers weaknes or the like remoued actually I meane Thirdly A difference of habit of proportion and gesture from all other creatures For such reuerend markes there were in the colour temper guise awfulnes erectnes and gate of man as caused all creatures to stoope and do obeysance The heathens obserued it in the vpward looke of man and the prone downeward looke of other Q. But the Holy Ghost especially ayming at the soule proceed to speake of that A. The soule of man resembled the Creator much more and that in three things First The nature of it like Gods as hath bin sayd incorporeall intelligible immortall free to will or nill nothing in it grosse carnall or base the purpose counsell vnderstanding deliberating resoluing discoursing and iudging faculties being Diuine sparks Secondly for the manner I spake in the former question Thirdly The seuerall functions and powers thereof resembling the communicable Attributes of GOD in their perfection his knowledge his purenesse his freedome his righteousnes These may be referred to 2 sorts inward and outward The inward standing in vnderstanding will and conscience The vnderstanding hauing perfect knowledge of God his nature attributes will and worship of himselfe of all other things yea the formes and very natures thereof whence he gaue them Names in all respects his vnderstanding was an Vrim of distinct pure and perfect light so was his will as I may say a Thummim of Holines perfect righteousnes originall rectitude and was thorowly subiect to the edict and charge of the mind and so the operations and actions sutable to both GOD then sate in the throne of the mynde as supreme the will was subiect to the mynd the actions to both In the conscience he enioyed a pure and true reflexe of himselfe in all these perfectly gladding and comforting himselfe in the priuity to this excellency a Musicall harmony without all iarre remorse or anxiety The outward acts of the Sences members naturall ciuill oeconomicall or religious ordered by knowledge There was positiue power and free will to good and not euill in his nature and to euill onely negatiue as now in the vnregenerate there is a freedome to euill and not good
and in the regenerate partly to good partly to euill Onely not vnchangeably so not because as some dreame he must then haue bene as God for many Angels were created so and yet but creatures but because it pleased the Creator so farre and no further to impart himselfe vnto him for causes whereof base curiosity must not descant Q. What Image of God was in his person A. That which I spake of his bodily excellency for the instrumentalnes is much truer of his whole Person that it was an expresse image of God First in his most reuerend and awfull behauior as being vnder God the Lord of the Creatures Secondly In that honorable enterteynment vouchafed him by the Lord euen as a Prince into his Palace all the world beeing finished in her due parts and ornaments man is brought in as The royall Creature possessed of all the rich treasure of the Creation set therein as in a Theater of the workmanship of God that all should bee subiect to him But touching this and those 2 or 3 next Articles of which and in which there is lesse doubt and difficulty I will shorten my selfe vntill I come to ioyne issue with the practice of this first part viz. the vse of the Law Q. What vse then is there to be made thereof A. Manifold for although the crooked nature of man thinkes it but her misery to thinke how happy shee hath bene yet the Lord purposeth by this meanes to bring her backe to her first excellency if she wil be ruled by him Vse 1 First then this should teach vs to adore that deep workmanship of God which once enstamped such a liuely Image of himselfe in man as cannot be quite defaced no not by sinne it selfe I meane in respect of some Characters of it which by his mercifull prouidence hee hath left in common nature not onely in the Notions of the mynd but the Image of the person This poynt wil better sute the third Article here onely I bring it in to stirre vs vp to 2 meditations First If sin as defacing a blemish as it is yet could not so quite roote out that honour and Maiesty of God in man but still he hath reserued for vniuersall ends some reliques thereof for whence is it that the Lord hath denyed those vsefull creatures the horse and the Oxe and others to feele their owne strength and the curse of man so that they should quite renounce his seruice Do they not still feare the Shadow of Gods Image and are they not awefull nay do they not yeeld themselues to his taming and subduing power euen Lyons and Beares and the most sauage If then there be such a deepe Print of this Creating hand with an indelable character in his second Image in righteousnes enstamped by the Spirit of Christ who dare say that any thing can euer deface that lasting Image And Secondly what reuerend respect should we yeeld to this ruined Image of God in the Creature who should dare to mocke and disdaine those whom God hath doubly impayred his Image in euen the lame the blynd the deafe the impotent and crooked still there should be a due respect to the first copy and this deformity should rather cause vs wonder at that prouidence which suffers not all men in their birth to bring in the markes of this ruined Image of God then to scorne such as haue See Ioh. 9.34 But Thirdly especially it should smite a terror awe into vs of their persons to whom the Lord hath coÌ„mitted the gouernment of inferiors Magistrates Ministers Parents Superiors yea although vnsanctified but much more if renued by grace let vs behold God in theÌ„ preseruing his authority in theÌ„ thogh they haue raz'd it out by their sin If the despiser of the poorest not religious dishonor his Maker how much mroe such as disdaine the gifts of God in those that are learned experienced wise and of good comely carriage personage and behauior Fourthly Nay how feareful a confusioÌ„ do they bring in who adde a second defacing to this once defaced yet indulgently continued Image of God abusing their parts of Authority of Policy of Esteeme of Beauty good personage presence and behauior to the abominable mayntenance of sin profanenesse Atheisme whoredome oppression rapine flattery or the like Shall God giue them a toird restitution Secondly the recognisance of this first Image of GOD Vse 2 should occasion to vs that now by the Ministery of the Law are conuinced of our wofull losse first to shame our selues secondly to prouoke our selues Vse 1 To shame our selues first by the reflex of our odious degenerate qualities vpon our owne spirits Oh! that one created to immortality and vertue in the Image of his Creator should so deeply and far disguize and forget himselfe as to bow to an Idoll of wood and stone to grub heere in the pit of this world base pebbles dirt thinking the atteyning thereof to be an happines nay to grow to such villany as to destroy the Image of God by bloodshed cruelty would it bee thought that it were possible for any to decline so far froÌ„ that originall if they did but know it If that heathen thought it a reasonable speech what can seeme great in this world to him by whom the frame and demensions of the whole world are comprehended how much more here what wealth profits base pleasures riot drunkennesse can seeme sweet to whom that beautifull Image of God according to which he was first made is made himselfe knowne how should common sence shame such Vse 2 Secondly how should the thought hereof prouoke such as are not quite forlorne both to mourne that for so base obiects and lusts sake they haue despised so great graces as haue bin offred them and also excite their appetite as oft as they heare the Lord offer to restore them againe to their integrity to long after it and to grone vnder their inabilty to beleeue it saying Oh Lord I was borne to excellency and honor and shall not thy perswasions draw my heart to recouer my lost state If we had but lost a faire picture of our Father would we not hearken after it and should not ech day seeme ten to vs when we may regaine it till the Lord hath settled it againe in Christ vpon vs Vse 3 Thirdly this is Instruction to teach vs not onely the vnspeakable Excellency of the fountain it selfe a drop of which lighted vpon man as Dauid Psal 8. concludes but in particular also and especially the goodnes of this Maiesty who would communciate himselfe not onely to Angels but to a piece of earth and that in so strange a manner to make it capable of such perfection To see the skilâ— and workmanship of Bezaleel in brasse and siluer and wood was strange but to see the Lords face greater were it but in a leafe a lâ—lly a gnat which are aboue all Salomons glory But to behold his skill and curious worke in
a weight as I haue heere described could be carryed with ease especially through so many Sermons of conuiction as many heare Oh! that any should sleepe in such deepe debt so banquerupt as they bee short with such an intolerable weight crushing them Surely except there were a plague of insensinblenesse added to all other misery it could not but affect men otherwise But till sin begin to be out of her element and feele her misery Christ and the soule can neuer be reconciled in one Vse 4 Fourthly this should cause vs to wonder at the goodnesse of Gods dispensation of this misery That both in the sin and in the penalty it should be so mitigated by the prouidence of that God who for vniuersall ends restrayneth the force and violence of this misery why should God so order it that he in whom the fountaine of all sin abideth should yet bee in his particular nature stinted and shortened within the compasse of some â—ew foule sins what hinders in vs why not all as welâ— any sin shouâ—d bee our beloued who much â—o appointed that in this plenty of Plagues the cause wherof of wee carâ—y about vs so few of these shoâ—ld light vpon vs Hâ—th not sinne made vs a dunghill of sinne and a sea of sorrow why then see wee so few blinde deafe lame dumbe maymed out of their wits poore aâ—d miserable crea uâ—es as wee doe Shâ—ll wee by this indulgence bee hâ—rdâ—ed to thinke our selues lesse wreâ—ched and miserable then wee are or rather admire that goodnesse that sâ—ffers vs not to bee so cursed as wee deserue Q What vse is to be made hereof A. First â—t may teach vs to acknowledge singuâ—ar patience in God to dispence so merciâ—ulâ—y and manifoldly with man huaing incurred this Promunire with the Lord that he did not quite destroy him but alâ—oweth him so many comforts encoâ—ragâ—ments and helpes of nature and life all which hee might b ue stript him of All saue hell being meere indulgence of mâ—rcy as the support of nature in heal h in strength with wits sences breath of ayre vse of Earth influ nce of Heauen marriage posterity wealâ—h credit gouernement c. more then hee â—ught to damned Rebels who might haue beene destroyed when borne Secondly to iudge aright of this sin not to slâ—ght it as Pâ—pists and prophane men doe To count our selues miserable by it to esteeme it aboue any actuall siâ—s to iudge of it not by the matter or act of it but by the villany of it against the Vnity of God his Crowre and dignity The little weigh ng of this hath caused men to make such small account of actuall sin to make it a merryment as Fornâ—cation they will say it is a tricke of youth c. And the truth is from the slender esteeme of sin comes that base esteeme of Christ with many Whereas except Christ had beene made sinne in the roote it selfe by imputation and satisfied for it all the imputation of actuall could not haue profited vs. Iâ— to raze the picture of a Prince bee such a crime what is it to deface the Lords Oh woefull wretches who dare say baptisme doth abolish that which all the grace of Christ cannot wash off till death All other sinnes are committed in a corrupt estate this in a pure one and therefore CHRIST that immaculate Sonne of GOD was faine to lay aside all his holinesse that hee m ght clense the slaine and the guilt thereof as a double dye out of our nature One of the miseries of orignall sinne is that its vncapable of the due conceiuing its owne woe but thinkes it selfe in good case as a drunkard forgets the sentence of death and dreames of great wealth And therefore wee had not need adde thirst to this our drunkennesse by esteeming it slight but desire the LORD rather that hee would awaken vs out of this delusion But more shall bee sayde of the vse of this in the sixt Article Q What is all this misery to vs who neuer sinned his sinne Art 4 A. It is ouerspred as a leprozie of the whole body ouer the whole nature of mankind all sorts sexes states degrees Not one free as all misery is in euery one so ouer all without exception Psal 14.1 2.3 Pro. 20.9 1 King 8.46 Eccl 7 22. Rom. 3.9 Iam. 3.2 1 Ioh. 1.8 Iob 14.4 and 15.14 Psal 51.5 Examine the texts All both Iew and Gentile Barbarian Scythian bond and free noble simple learned and idiots yea all who are to be For as they are in our loines so we were in Adams Adam not beeing a single person but in the whole stead of mankind before hee had issue Q. How doth this trueth appeare more clearly A. Both by the Scriptuâ—e and reason Paul sayth Rom. 5. that by the disobedience of one sinne entred into the world and by sinne death What is that Sin and curse ceazed vpon all he whole world as well as Adam and Eue. And the like proofes fâ—llow in all the verses as verse 14. Death reigned from Adam to Moses ver 17. By one mans offence death reigned by one ver 18. By the offâ—nce of one iudgement came vpon all to condemnation and ver 19 As by one mans disobedience many were made sinners So that this Article remoues all conceite of any man whatsoeuer I say meere man to be exempted from this masse of corruption No Rom. 3.12 All are gone out of the way not one doth good no not one All the sinne all the penalties of sinne belonging to Adam himselfe belong to vs wee may vse Peters choise word 1 Pet. 1.18 By the tradition of the fathers All these are conueyd to vs by the tradition of Adam not example but propagation no one of all these tokens miscarryed but as hee sent them to vs for a cursed memoriall what he had done for vs so were they all and each of them deliuered to vs wee faile not in the receiuing of the whole summe to the vttermost farthing Q. But in what order is this masse of euill deryued to vs A. In this That first the actuall sinne of Adam and Eue eating the forbidden fruit is conueyed and made ouer to vs then originall then actuall then penalties all hanging each vpon other as the lesser boates tyed to the great ship But yee will obiect that Paul himselfe Rom. 5. sayth That others sinned not after the similitude of Adams transgression I answer True not against a set law as Adam did but yet they were held guilty before GOD of Adams sinne as if they had knowne it So then marke although wee did not indiuidually and personally see talke with the Serpent put forth our owne hands and put the frâ—ite into our mouth yet wee did eate it as well as hee And why Because the sinne which Adam committed ere hee had be gotten a sonne or childe was the sinne of nature not of a Person As it is sayde Leui himselfe payde tithes in Abraham Heb. 7.9
so wee in Adam hee to GOD wee to Satan And that by the iustice of GOD who as hee would most iustly haue imputed the integrity of Adam to vs if hee had stood therein so might impute his sinne Wee were all in Adams loynes for better or for worse And as it was in the second Adam the Lord did impute our sins to him who yet neuer sinned after the similitude of ours against a law because hee looked at him in the nature hee sustained so hee doth impute Adams sinne to vs although wee in person sinned not because wee sinned in his nature And as our Lord Iesus had beene wronged if he had suffred for that sinne which was none of his and wee also were farre from Redemption if righteousnesse could not bee really settled vpon vs by imputation so except Adams sin were first made ours by imputation wee should bee wronged in sustayning the penalties thereof Imputation I grant differs in the manner and forme of it being in Christ onely by Gods account in vs inherent but still reall in both respects duely obserued And thus by partaking with him in the act wee also partake with him in all the consequents of sinne and penalties following If it be demanded as Paul doth there whether Heathens and Infidels that liued from Adam to Moses and so since were thus 〈◊〉 Theâ—â— sâ— cre is Yea Sin raigned both in the guilt and punishmentâ— â—lâ— that time among millions of sinners wasting and deâ—troying generation after generation onely the difference is Bâ—â—ore Moses there was little sence of it they were vnder the raigne of it the guilt the plâ—gues of it but still thâ— neuer saw the face of their King lust and coâ—â— pâ—â—cence old Adam the law of the membâ—â—s the sin and curse of Adam who hurt them they knew not onely felt the smart of a blind stroke neuer the further off from the misery but much further from cause or Remedy As for the Relique of that law they carried within them alas it was easily dazeled by forgetfulnesse or damped by strong lusts being dim in it selfe but as for the root of the disease that they neuer saw by that law as after in Art 5. shall be spoken Q. Is there any thing else to be said to open this A. Yea The Lord would resemble this contagion of sin from Adam to his posterity by that speech Gen. 5.3 that Adam hauing sinned begat a sonne in his owne Image who else should haue beene begotten in Gods Noting that with the generation the sin also was deriued And although this be a dead notion in the generall yet when we see how the Lord inflicts a sensible marke hereof euen still in our propagation as namely when some notorious vices of vncleannesse malice hollownesse intemperancy trechery cruelty choler and fury doe euen goe in a blood as in a streame ouerflowing not onely some families but euen some Countreis which are as by-words and reproches for their drunkennesse vanity pride and luxury surely by the actuall infection that appeares the other of originall may be discouered unto us Q That it is thus it appeares plainly but I desire to know by what meanes this conueighance is made for the difference of men iâ— this makes some doubt of it A. That shall not need All grant it And all must confessâ— that generally it is by Gods iust imputation which reâ—lâ—zâ—s the infection into the whole race of Adam But as touchâ—ng the way some thinking it to be by bodily generation others by Gods infusion of the soule stained with her bioâ— both being vnsafe this I would briefly say Man begets man not a piece of him and therefore in begetting man hee must needs beget sinfull man also How that is I may expresse thus Beside the bodily Traduction man begets man in his Receptiuenesse of the soule and in these bands and tyes which knit body and soule to wit those Spirits of Reasonable nature and by the infection of these spirits the soule is also corrupted For my selfe I confesse it decides all the doubt when I thinke of the realnesses of Gods imputing though I should know no more Q. What vse floweth from hence A. Still a good reade would be glad to apply each Article practically to himselfe for the better insight into the nature of his corruption Each Article shoâ—ld adde to the view of sinne And so doth this For what a depth of dye how festred a canker or leprosie how deadly a poison in this sin of Adam which could not be washt out in so many waters as it hath passed through in many hundred generations Nay the iron-moll and the staine of it is as fresh aâ—d will be to the worlds end as at the first and the fruits much fouler It s a true speech old Adam is not as other old men crazy with age his age is renued in euery new generation as the father in the son It must needs bee strong poizon which hath so present a dispersion of it selfe through the body into each veine and artery of the whole to make it like it selfe What then is it which God would teach vs by this leauen surely when we see how it hath leauened such a lump of mortality It should make vs lye downe with horror vnder the hugenesse of it and feele it to crush our Soules yet more sensibly It should take away all life and spirit in vs In stead of our priding our selues in our brats and their features It should make some of vs to tremble to thinke what we haue put into them euen a leauen which grace it selfe will neuer throughly purge them of in this world What ioy should be in our spirits while this thought abides in vs Especialâ—y how should we endure to thinke that some of vs doe suffâ—r our children thus already poizoned to ranne vp and downe the world to gather more and more actuall scurff to their naturall and we neuer restrein them from this riot I speake to such as haue great posterities of all others for although thou hast but one it concernes thee too for some one may haue as much poizon in him as some fiue or sixe let these looke to themselues thou hast dispersed old Adam and sowâ—e his seed at large take heed thou be as carefull to roote it out and plant the second Adam in the roome of it else thy posterity shall be thy greatest hell But to all this I say slâ—ght not this sin of Adam say not If I had not this sin imputed to me against my will I should neuer haue deserued it Nay rather except thou hadst deserued it it had neuer beene imputed taxe thy selfe say thus I was deceaved by the serpent ate and was cursed had I beene there I had done no lesse Oh so great and wide an infection should breed as large and deep a dâ—iection of spirit in euery one that beleeues it The common speech is Fornication is but a trick of youth If a man should
Rom. 1.3 Eph. 1. vlt. Q What is the vse of it A. Briefly this to stay and comfort an heauy heart in the view oâ— the hainous circumstances of her sinne making it out of measure sinfull as depth of continuance odious greatnesse against knowledge meanes of grace with an high hand Bee not dismaid Hee that is thy surety made not thy peace for small and some but all and the greatest so that thy thought must be how to receaue this fulnesse Heb 9 14. not for the greatnesse of the sinne The Lord Iesus offred himselfe vp by his eternall Spirit that an eternall Maiesty might bee appeased for sin of an eternall guilt and curse and such is all sin but especially crying sin his merit is more out of measure deseruing then sinne is sinnefull and hath merited far more happinesse then Adams sinne forfeited Get humblenesse and faith and then thy great sins shall be as deaw to the sunne and as a spoonefull of water cast into the Ocean Q What is the third thing considerable A. Vnion of both natures into one person by the vnconceauable work of this Spirit of God It s much that a soule and a body but much more that flesh and the Word should be really one person I doe not say that the Diuinity of Christ was a nature as the humanity for Christ was so a nature that yet a distinct subsisting person of himselfe But the meaning is that this person of the Word tooke the nature of his flesh into his person therein to subsist The flesh of Christ was no person as Abraham or Dauid but a nature onely hauing no subsisting of it selfe at all but as it dwelt in the Godhead As Misleto is no plant of it selfe otherwise then it fastens and subsists in the appletree So that Iesus Emanuel God and man vnited was the third qualification of the surety Assistance could not haue caused identity or samenesse onely hypostaticall vnion could do that By vertue whereby not onely properties are communicated to ech other in forme oâ— speech as The Lord of life was slayne GOD dyed c. but in reall manner the efficacy of the one nature was imparted to the other Yet this vnion doth no more admit confuzion then separation no not in the lowest degree of eclipsing in death or the graue See text Ioh. 1.1 â—say 1.4 Call him Emanuel Mat. 1.23 Q. What is the vse heereof A. Most sweet lo all broken soules in their approch to the throne of grace What is so bottomles and vnsubsisting a thing in it selfe as a soule in the anguish of conscience Yet euen then looke vp to Emanuel and he will vnite thy poore empty bottomlesse spirit to his owne person that in him thou mayst haue a reall beeing and subsistence Oh poore soule who thinkest thy selfe meerely lost in this thy estate In time thou shalt see it was mercy brought thee to be out of hope in thy selfe that the hope of thy wel beeing might be in him for euen the flesh of Iesus himselfe had the like vnablenesse of subsisting except the second person had taken it to himselfe Q. What is the vnction of Christ A. It is a consequent vpon his personall vnion whereby the Godhead made the man-hood full of himselfe and of all gifts and graces of the Spirit meet to enable him to his worke of mediation and by name separated him from men to be excellent as to be the Prophet Priest and King of his Church That this was from the wombe appeares by sundrie glorious effects exceeding man as that in Luk. 2. at twelue yeeres old Yet especially his Baptisme was the anoynting of him to the entire and immediate execution of these Offices for therein hee did more fully receiue the anoynting with the Oyle of gladnes aboue his fellowes as was prophecied Psal 2. Esay 42.1 and Esay 61.1.2 He was Priest to satisfie and pray for Prophet to teach and King to rule and deliuer his people And these offices do mutually serue each other The vse is that wee his members might acknowledge him an eminent Mediator as hauing a calling from GOD as those three sorts of Men had vnder the old Testament And that we might be out of doubt that the acts and suffrings he performed were allowed according to that voice This is my well beloued Sonne in whome I am well pleased heare him And that wee knowing into what treasure the Lord hath put all his graces euen the flesh of Christ might there seeke and finde them all Therefore 1. Cor. 1.30 Paul sayth Of him are we who is made vnto vs of the Father wisedome as a Prophet righteousnes as a Priest sanctification and Redemption as a King Ioh. 1.17 Reuel 1.6 The Lord hath made him whatsoeuer his Church needes that of his fulnes we might receyue grace for feare And that we also in our measure together with vnion to him might receyue his vnction and become Prophets Kings and Priests to God and be conformed to our head in all his excellencies not in the poynt of his meritig but of his Graces Q. Proceed to the fourth the former part to wit the merit A. This is yet more essentiall then the former three The fourth then I say is Actiue obedience of Christ I do not separate the actiue from the passiue as if eyther alone could satisfie or as if I ascribed the effects of eyther to the one without the other but yet distinctly I speake of both for the vse of each of them to the soule Marke then what I haue noted The Lord Iesus became piacular for vs not onely by bearing our punishment but by translating vpon himselfe the reall imputation of our guilt with out the least measure of inherent guilt This latter would haue disabled his person for he must be separated from sinners Heb. 7.26 yet the want of the former would haue made his merit none of ours and his death vniustly inflicted Therefore he was made Sinne originall and actuall all the sins of the elect were charged vpon him that he by his perfect obedience might disanull them and bring in and settle vpon vs perfect righteousnes And as the miâ—ery of a man stands in both sinne and guilt and staine aswell as in curse so must our Surety performe righteousnes aswell as beare the curse Now this righteousnes of Christ is both his Naturall and his actuall opposite to this naturall and actual vnrighteousnes of Adam I say both the purity of his humane nature infused by Vnion aâ—d also the obedience to the whole Morall Law to the vttermost extent thereof And this is as true a part of the material cause of our iustification as the other of the Passiue though not to be disioyned Q Whereof doth this Article obedience consists A. Of the whole conuersation of our Lord Iesus his
life and death but more specially of his later part from his Baptisme to his death In both which more or lesse hee performed the worke of his Father and fulfilled all both generall and personall righteousnes His whole conuersation toward GOD and man was Holy towards God frequent in his Temple worshipping submitting hâ—mselfe to both Circumcision and Baptisme eating the Sacrament of his owne Body oft in fasting yea whole nights and prayer to GOD most Holy in his Family Gouernment most frequent in doing good Acts 2.22 IESVS of Nazareth a man approoued by GOD in many signes and wonders c. preaching from City to Citie yea praying for his enemies so meeke that hee sets forth himselfe as an example Math. 11.19 30 hee would not breake a brâ—ised reed nor quench the smoking flax Esay 42.2 3. Hee would not lift vp his voice but as the sheepe which is dumbe before the shearer so opened he not his mouth In the iudgement of the worst hee did all things well Hee grew in Grace and fauor with GOD and men as hee grew in stature His meditations were Heauenly his wordes gracious euen to admiration Luke 4. The workes of mercy and compassion to the miserable were infinite towards all he was harmelesse vnblameable confuting them who would gaynsay stopping their mouthes In his outside of carriage very humble riding vpon an Asse farre from worldly pompe and poore without a pillow to leane his head yet very content neuer ate meate but gaue thankes so good to the poore that he taught his disciples It is better to giue then to receaue conscionable of the Sabbath obedient to parents content to stoop to a meane trade to liue vpon very kind to his kindred pious to his friends liuing and dying so lowly that he taught his disciples to be so by washing and wiping their feete and so of all the rest But especially for the maner measure end ground of all he did most sincere and entire adding thereto perfection both of parts and degrees so that there was nothing amisse he was a righteous Seruant no guile found in him and so at his death Iohn 17. Hee professeth hee had done all the worke of his Father and till he had fulfilled all the Law for which he came Mat. 5.17 he could by no meanes be disswaded but called him Deuill who sought it yea to the death and in the death of the Crosse hee was most obedient Phil. 2.5 6. for his Actiue and Passiue obedience were mixt inseparably but aboue all in this was his excellency that being both Glory and Holinesse he was not onely content to empty himselfe into shame but euen into the aspersion of sin that he might by obedience make a full expiation for it In a word Such an high Priest he was as not onely for his Nature but for his practize was vndefiled and separate from sinners And all these he was not for himselfe but for others that nothing might bee wanting to a full satisfaction and that they who beleeue in him might fetch from each part of his life and obedience comfort and stay in the infirmity of their youth age crosses duties worship of God graces in the wants of all their seruices both ordinary and priuate or publique and extraordinary Q. I would haue you open this point more fully A. I will endeauour it Consider then First Christs being vnder the Law and becomming a seruant vnto it was not for himselfe but for vs except then his obedience bee for our sakes it serues for nothing Secondly if our Lord Iesus had suffred for vs vpon the Crosse withouâ— any obedience to the Law hee might haue beâ—ne as harmelesse as high Priests by the purity of his nature as by obeying so that if there be no oâ—her vsâ— of his obedience then this to qualify the person of the Obeyer it had beene superfluous Thirdly some part of his actuall obedience was a direct part of his mediation as his praier Ioh. 17. Why not alâ— the rest as well Fourthly let it bee supposed tâ—ue which yet is not to bee granted that where sinne is pardoned by remoouall of curse thereof necessity righteousnesse and life is restored yet we must know that Christ restores not his elect to the meere righteousnesse and life that Adam had but to the righteousnâ—sse which is of faith and vnchangeable and to a life in the presence of God not of Paradise therefore it requires a price of a sutable righteousnesse in Christ more then a meere surety was bound to But as I said the former is doubtfull although each defect of righteousnâ—sse is a degree of sinne yet there is more in the staine or pollution of sinne then in the defect of righteousnesse When a Traitor is pardoned though he be in a possibility of restoring to fauour and dignities by his Prince yet they are two things and are oft seuerd and if both concurre the benefit is double And fifthly where it is obiected that if totall imputation of this righteousnes be granted there were no Vse of the passion I answer It s false for we are to be considered as liable to the cuâ—se oâ— dâ—ath for that which is already past When thou eates thou shalâ— dye Q. And wherein stood the Passiue Obedience of Chrâ—st A. It partly stood in the condition he vndertooke partly the antecedent suffrings of his life and most especially the passion it selfe For the first it was a willing putting of his necke into the collar or subiection forgetting yea empting himselfe or his glory so farre as being Lord of all to become in the fashion of a seruant chiefly to his Father also to men yea the balest of his slâ—ues vpon earth but both for vs and our saluation in which respect he refused no termes but despised all shame Phil. 2.4.5 6. Heb. 12.2 3. Secondly hauâ—ng subiected himselfe to bee a meet obiect of suffring and sorrow he became indeed a man of sorrowes through his life inuring himselfe bâ—tâ—mes to the yoke which he yeelded to as to bee borne of meane parentage to fall to â—aâ—â—â—abor for his â—â—uing to â—e in a â—â—aâ—ch as 〈…〉 â—r vnable to hire a roome in the Inne to bee persecuted and fly into Egypt euen at a month old to vndergo the reproach of the tongue being called Demoniack Wine-biber Deceauer enemy to Caesâ—r Traitor friend of Publicanes to bee the obiect of tentation to the vilest and basest creature the Diuell himselfe to crouch in soule and body vnder the sentence of wrath ready to seaze vpon him not onely at the instant but long before wh ch dryed vp his moisture as a withered branch and made him bee thought fifty yeeres old â—r vpon being liâ—â—le aboue thirty losing all his beauty and being as a man euer vnder strokes afflicted and humbled carrying our common penalties not personall of this or that disease of hunger thirst faintnesse wearines harborlesnesse and pouerty c. about him To haue the influence of
accompt the Lord Iesus found to be no trifle but reall so doth he take his righteousnes and compts it ours that it might really be ours Accomptants of summes of money if they differ and cannot set things straight fall to an esteeming of what is owing and so at length by not imputing a summe which yet may be due or by imputing a summe as payd which perhaps is doubtfull grow to a full end And that which moueth them heerto is Peace So heere the Lord inclining to make peace with the soule esteemes not a debt which yet is one and esteemes that payde which is not Peace makes him to impute that to vs which yet another payd and we could not Sâ—e texts 2. Cor. 5.17 Psal 32.1 Rom. 5 c. And this imputation is a reall finall discharge neuer to be questioned no hole can be picked in it by any enemy Q. For shortnes sake proceed to the vse A. It is most weighty First to teach vs to renounce our Vse 1 selues for if we be iust by imputing of the Righteousnes of other what shall become of our owne As once a Philosopher handled a Gallant that boasted of his great Lands in Athens he shewed him a Map asked him where they lay so in this Mâ—p of Gods iustification all our abilities must vanish we know full summe of debt payd needs no imputation t may plead acqâ—iâ—tance Come to the Lord for his roial worke his Fiat without any thing empty base that thou maist concurre with him in that he seeketh the Glory of his grace in his Son Come as Mephibâ—sheth a limping cripple to Dauid When I was a dead dog my Lord accepted me 2 Sam. 1â— 2 Sam. 2â— As poore Abigail sent for to be a Queene sâ—yd Let me be an handmayd to wash the feet of thy seruants Shee knew meere marriage to a King would make a Queene without bringing any thing And thus doing thy vnworthines shall not hurt thee but help on this robe vpon thy bare shoulders Come thus to the Lord say Here Lord is a naked wretch Put on the Lord Iesus vpoÌ„ me I haue no clothing to hinder thee thou bidst me put him on Rom. 13. vlt. but Lord do thou fit him for me in particular for my soule for my sin against my curseâ— and â—hen take him Lord put him on me also reckon him to me accompt with me in him and make me his righteousnes as thou madest him my sinne and I shall compt it as reall as if I had it of my owne Vse 2 Secondly let it stablish and comfort euery beleeuer against all his feares Oh! it cannot sinke into a poore soule priuy to all her defilements that the Lord should euer pardon or accept her The daily and hourely obiects of her sinnes are before her But remember imputation is not a taking of all sin out of thee at once that must abase the heart as it abased thy Surety but a not imputing it vnto thee Latimer preaching to King Edward told him that once a King of England had a cupbearer who bringing him a cup of wine by error let it fall at his foot The King offended with his rashnes asked him if that were not ill done He suddenly answered No if it please your Grace if you thinke so Euen so in this our blessednes stands not in our want of sinne but in the Lord not imputing it The bush burnt but the wonder was that it was not consumed The Lord imputes not thy sinne couers it takes away the condemning power imputes not the actuall offences thereof to thee He lookes at his owne Image in thee in al thy duties prayers there is thy dunghill his pearle he beholds that which is his couers that which his thine not to make thee bold but thankful humble If thou haue a cup of precious wine thou sayst not to thy freind Pledge me in water though thou haue put more water then there is wine into it Thou esteemest it by the better part Hold this and thou mayst say with Paul Rom. 7. I my selfe delight in the Law of GOD and not I but sinne in mee though else he sayd Oh wretched man that I am who shall deliuer mee Thus much of this fifth branch or spring of saluation drinke of this brooke and thou shalt indeed Esay 12.3 draw water out of the wells of saluation I haue binne larger heere because it is the chiefe of the seuen more briefe of the rest Q What is the fifth branch of this Article and wherein stands it A. The Conquest of Christ For notwithstanding all this satisfaction of Christ thus performed yet if it had beene possible for any enemy to haue preuented him of the effect of it that he could not haue ouercome all enemies and death it selfe his whole worke had beene frustrate But this could not be for he rose againe from the dead and gaue a full being to the merit of his satisfaction Conceaue the point in three estates of Christ briefly First Before Secondly At. Thirdly After his death In the first respect though the Lord Iesus his flesh was not exempt from mortality and infirmity but subiect to all through our sinne yet euen vnder all these through his whole life hee conquered in suffring for hee endured no more then him pleased before the time of his death no enemy had power ouer him to surprize him by any casualty by any other death or at any other season then himselfe would In Luke 4. wee read that his owne citizens Led him vp to the brow of the Hill to haue brkeo his necke Oft were Officers sent to take him stones cast at him vpon the Sea hee was subiect to the violence of the waues none of these had power to fasten vpon him hee went thorow the midst of them and thorow a thousand deaths without casualty It was prophecied of him Esay 43. â— The fire should not burne him nor waters deuoure him till his houre was come to suffer that death and onely that which GOD had layd out for him And then nothing could hinder Secondly at death although as our Mediator he must needs drink that cup which his Father gaue him yet he was a conqueror euen then too and aboue any enemy Iudas Act. 2.24 the Priests and Pilate could doe no more then himselfe was willing to yeeld to his Father in No man takes away my life from me Ioh. 10.18 I lay it downe my selfe Hee yeelded to those that tooke him euen when hee had cast them to the ground as a Conqueror And therefore by the Vnion of his Godhead euen in that houre and power of darknesse when his life was taken from him and they looked to haue had all their will on him all the Infernall powers assaulting him at once by reason of the wiâ—hdrawing of his Diuine Nâ—ture and the wrath of God yet euen then hee gaue them the greatest foile of all and in death ouercame him
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
in his Spirit This of all other things searches a false heart whatsoever part of him seemes to have some image of God sure it is it is not in his spirit In spite of him his thoughts purposes and affections are voide of him The streame the frame the bent of his soule warps from him and goes another way The most subtile hypocrite can but come to this to delude himselfe by the strength of knowledge and some dammings of the streame of his corruption but as for the turning of it by a strongâ—r to a contrary motion that can hee not attaine to there is no dissembling of a new Creature Once a Phylosopher in 30. yeeres made an iron frame of a man to speake but as one said of him Oh fine scull without braines so here may be said Oh faire out-side without a principle of life and spirit Let us consider this although an hypocrite may grow to this to delude himselfe and make himselfe not to see his defiled principle yet he can never purge it out while he is so For the Image of God is set up onely in some out-roome and when his lust comes in place there is no routing for this this must yeeld to his base ease pride lust which are set up in his inner man and beare sway And secondly the hypocrites image of God is onely a counterfeit of it it s no free principle acting him from within so long as some torrents and violent pangs are up in his passions so long as he is under some streame of powerfull preaching or deepe feares or sudden humours of affection he seemes some-body but when these are past he is like himselfe as dead as ever I may compare him to Davids old body in which there was no heate left they sought out Abishag to keep heate on him but more then he had from her he had not and therefore he dyed instantly notwithstanding her So is it here So long as the five is within the water it hold it but no sooner out but all is empty when the Word is gone and violent causes he wanzeth and discovers those corrupt evils of uncleannesse and prophanenesse which the word suppressed But with the new Creature it s otherwise he is borne of God and sinnes not with consent when outward props faile loe all failes not he mournes for the want of old helpes but in this want he abounds with the comfort of the inner man the principle of grace which is immortall and whose being is of God Secondly its use of consolation to a beleever the Lord esteemes Vse 7 him by his best part his bent and streame and not by his defects The Apostle Rom. 7. Not I but sinne in me I serve God in my spirit ver ult As a man cals a dunghill precious for a pearle in it and as a man would cal wine mixt with water wine and corne full of weedes corne because of the better part So here the spirit and bent of the heart denominates a Christian with God Thirdly Its use of examination for all that would be sure Vse 8 to know the new Creature to be formed in them Try it by the roome wherein ye place it the best things require the best place The image of God in Christ drawne by the spirit will endure no roome but the most inward spirit of the soule If the enemy besiege a King hee must breake thorough many doores and locks ere he come at him because hee is in his privy chamber Try thy selfe then by two or three marks If the new Creature be set up in thy spirit then wil the stream of thy soule goe with him and to him as the riuers to the sea Thy plotting thy diuising fore-casting and whole wisedome shall serue for him how his honour seruice Sabbaths and himselfe may be set vp where thou hast to doe The Spirit of a Drunkard or Mizer will not so plod about the pots or mony as thine for God Thy tongue eares and all will bee for him Thou maist step out of the way but still thy bent will be to serue him and speake for him in thy spirit If memory or great words faile thy spirit will bee for him as that poore man was for Christ Ioh. 9. read the allusion Againe the sauour of thy heart will be in and for him The bent of the soule commonly goes where it delights and to that which is precious to it try thy selfe by this What hath got thy heart Where is thy treasure If Christ in a new creature bee it lo the very instinct and ioy of thy heart will bee to him other things shall be vnsauory thou shalt stinke in the nostrils of an old man and he in thine And secondly try thy selfe by this The spirit of the soule is the chiefe part of it there is the whole streame If the new creature be set vp there God is serued withall the might the male not the female all the courage and strength Pro 23.26 no cost is too great The whole cost of all thy powers members gifts authority credit wealth experience shall runne in the streame of holinesse No vnbeteeming one can be a new Creature for hee is free borne The minde we say is the man If that be for God all the inferiour faculties will side with him as Iezabels Eunuches with Iehu as the lesser wheeles of the perpetuall motion did the first moouing Master wheele That engin when it was seene in the Court was not so admirable as this Q. Conclude the Article with the vse of the fourth branch Vse 8 A. It affords vs among many this onely one That wee learne to esteeme the Sacrament of Baptisme otherwise than most of vs doe Did wee know and beleeue it to be that Lauer of Regeneration and Channell of Christs divine nature and properties which are conveyed to the soule by it as Peter cals it The washing not of water but the Answer of the soule by the resurrection of Christ telling vs wee are washed by the Spirit of our God and ingrafted into the likenesse of his death and Resurrection by it surely we should make other vse of it then we doe And the doctrine of the Couneant would sinke the deeplier into vs by it if wee could vse it as the instrument to put on the Lord the holy Ghost and fire But touching the wofull contempt of Sacraments I shall elsewhere treat if God will Let this be sufficient for this Article The second Article Q. PRoceed now to the second Article A. The second is That the Lord requires that this new creature thus framed in the soule breake forth into the whole course and conuersation That is that holines be exercised and set on worke in the course of our life which sometimes in the Scripture is called the ordering of our conuersation aright See Psal 50. vlt. Gen. 5.24 sometimes our walking with God Gen. 17.1 Luk. 1.6 sometimes our giuing vp of our bodies as sacrifices to