into the fire As Iob for his sonnes so be thou for thy selfe Sacrifice daily for mercy of preuention remouing of vanities which might annoy thee especially naturall ones or if offered yet for grace to defie them and goe to worke by a promise Iealousie and feare are blessed from heauen to preserue thee as the eye-lids are made moueable and winking by nature to keepe out any mote or annoyance If this watching heart against obiects were kept and no roguish stragler suffered to passe without stop and examination whence and whither how sweet should our course be Q. What is the third duty of wisedome A. Not to bee kept in bondage by Satan in point of our recouerie out of our falls if wee bee slipt into any but speedily to gather vp our selues ere wee bee hardened Ier. 8.4 Shall a man fall and not arise Be not sullen as the loaden iade in the slowe that will not stirre to get out If Satan get thee at this bay hee hath his hearts wish But rather goe backe wound thy soule for thy reuolt seeke to the Lord for staying of thee if thou haue beene bold with the Lord recall thy selfe let thine heart smite thee and say I will doe so no more Iob 40.4 and so lay hold upon the Promise repent and doe thy former works be zealous and amend Doe not soder vp thy breaches with a dead heart weighing good actions against bad which will harden thee but returne to him whom thou hast sinned against Eph. 5.29 If thou haue beene angry and sinned adde â—ot drunkennesse to thirst wrath and malice and reuenge to thy passion but ere the Sunne goe downe goe to God for mercy and put it to an end that the next Sun rise finde thee not hardned Q. Proceede to the second next what course is to bee taken against the other two enemies Satan and the World A. Briefely to put them together besides what I haue said already put on the compleate armour of proofe appointed there by the Lord in this case and keepe it close to thee weare it and walke in it as the Armour of a child of light as the harnesse of the militant Church and each member of Christ blessed by him to that purpose They bee not as Pope holy swords or armour blessed by a sinnefull wretch to no purpose but blessed by God and they shall be so They bee no charmed weapons but strong in God to cast downe holds and forts of strong enemies First therefore let me giue thee some generall counsell and then a few particulars about the pieces of the armor For the generall these two first get wisedome to discouer and discerne his temptations Then secondly Branch 2 be armed against them First I say discouer them The Apostle thought hee spake a great word when hee said 2 Cor. 2 11. you know his deuices as if a man warned were armed To say the truth it is a great thing to bee warned Get wisdome then discerne him in his properties discerne him in his first onsets in thy first calling begin this act betimes for it is long and be assured he wil not so let thee passe but be the more eager against thee in thy faith thy comfort thy obedience He wil set wife husband children thy betters thy equals in aray against thee Know him ere hee come himselfe by his messenger and think not it will be answer sufficient that thou knewst nothing Aske poyson if it will not hurt because vnknown or an enemy if he will turne from thy Castle because he hath surptiz'd it ere thou wert aware Was it not supposed thou shouldst haue knowne Let the Lord say of thee Thou knowest his deuices And so know them as being of a different kind and nature not all alike Some temptations are not like to be durable because so hideous as to Atheisme against the Scriptures to blaspheme deny God and prouidence These will wanze Here learne two things First Take heed lest being rid of these thou be secure of the next know these fore-run others And secondly know that seeing these being meerely or mostly Satans and not thine thou oughtest to dispatch them as fast as they come by abhorring them and being abased by them but not dismayed by their hidiousnesse Then againe there are temptations on the left hand and on the right hand both may not be taken for alike For temptations on the right hand to sensuall euils admit not that parley nor plodding upon in thy minde which some others doe the thought whereof is fearefull But rather the more they are thought of the more they share a man Doe as the Prophet to Iehoram Answer roughly 2 Kin. 6.32 Like to the breaches of two brethren which the more ript vp the more they exulcerate And so I might say of many more Let the conclusion bee Learne wisely to iudge of temptations deuils or worlds and let thy long acquaintance with his method make thee skilfull praying for the spirit of discerning and confessing how much thou art mis-matched Secondly be armed accordingly Branch 2 and stand so against him daily and constantly for this battell hath no truce Salomon saith well Prov. 1.17 In vaine is the net laid for that which hath wing for the Bird mounts vp aboue the snare It s said of the sonnes of Iehonadab the sonne of Rechab Ier. 35.7 8. that when the Prophet set pots of wine before them theâ— were tyed by their fathers vow upon his blessing that they should drink none This is the tye of God euen our Couâ—nant and oath in and since Baptisme that wee would cleaue to 〈◊〉 as his faithful souldiers against all enemies Shal a man sâ—câ—â—â—ly ingage his children shal not our Couenant tye vs Shâ—◠〈◊〉 dare to be loose to God or rather when the diuels cups are before vs shall we not say I am tyed to God in Couenant how dare I be loose run away from my colors oh to be armed is all in all David armed was able to beare down a Shimei vnarmed not able to beare Mephibosheth much lesse Nabal Let vs know it is not the greatnesse or smalnesse of the temptation but our armour against it which preserues vs shall God giue vs armour and we not vse it Shall it hang vp a rusting by vs we pierced with darts to death for want of it They say of great Souldiers they are shot-free The Lords armed ones are all so while armed else as other men Therefore let this teach vs not to commit our selues to this world naked and vnarmed vnder hope of shot freedome Charles the 5. taking his horse to rush into the maine battell was requested to forbeare but he answered an Emperour was neuer shot through with a bullet This confidence hath an armed souldier of Christ neuer was beleeuer shot to death by a diuel or a wicked world To discouer these enemies is good but to stand in our dayly armor and to be strong in the Lord to
his deity alway in a manner restrained so that hee appeared not to bee that hee was to his dearest friends And therefore hee concealed his glory further then it made for the discharge of his Office of Mediator as a Prophet or a King for then hee stept out of his basenesse See Matth. 11.12 Luke 1â— 3â— Q. And what may bee said touching the Passion it selfe A. Somewhat touching the parcels of it and yet somewhat also touching the necessity of moderation For the parts first he endured the forsaking of his dearest Disciples to be taken by his owne seruant Iudas by his own special Officers at the hands of his own Deputies to suffer most intolerable indignities to be accused arraygned endited and sentenced as the vilest malefactor and that at the Gaole deliuery of felons and murtherers After that besides their barbarous spitting vpon buffeting mocking with a Robe Crowne of thornes and reeden Scepter to be put to that shamefull accursed death of the Crosse a death for such as not onely men compted villains but God himselfe in a sort held accursed To which adde the greatest of all both in the Garden and vpon the Crosse that most bitter Cup of wrath which hee dranke from the hand of his Father which made him in an agony of Spirit to sweat drops of blood to pray That the cup might passe from him from feare of drinking it and to cry out My God my God why hast thou forsaken mee And so in that deep anguish of his Spirit to giue vp the Ghost all the Diuels in Hel banding themselues in that houre of darknesse to pull him from his stedfast confidence Q. What meane you by the moderation of it A. That in all this abasement yet that measure was impozed and no more which suted to the dignity of the person suffring and to such a one as in suffring merited and could not be ouer come by suffring Hence was it that hee had intermissions of his agony and feares so that he could goe to and fro to his Disciples to admonish them was vpholden in his sences vnderstanding memory affections in the midst of his dolours shewed his power and God-head euen then in the consternation of his enemies conuersion of the theef his loue and prouidence for his Mother and Disciple receâ—ved comfort by the Angels in the want of self-support was dispenced with as touching the measure of torments not being capable of those which reprobates in Hell suffer because they can neuer satisfie the Duration the Disorder and disguisement of these Hellish terrors being accidentall to his Passion and to dying the death onely infinite displeasure of GOD and true separation of Soule and Body which were essentials he endured So also it was impossible the graue should hold him Act. 2.24 Yea and the period of three daies nights of 72. houres were abridged to 40. Q. What did he effect heereby A. Hee being our surety in all this did for vs purchase a full satisfaction of which in the question after and withall first all those benefits Article fourth Then the ratification of his Legacies and Testament Heb. 9.16 17. Col. 2.14 Ephe. 2.16 Heb. 10 2â— abolishing of enmity by Law Sinne Satan VVrath Hell and Death As wee know if a Court bee quite put downe all the Officers belonging to it are downe also So also liberty to enter Heauen by a liuing way not the blood of a beast with sundry others Q. Why doth the Scripture so much dwell vpon the Passiue and so little vpon the Actiue obedience in point of our satisfaction A. As I intimated before the Holy Ghost doth more vsually not alwaies See Phil. 2.7 8. Esa 53.11 Mat. 20.28 Rom. 5. ver 18 expresse it this way First because in this curse taken away all the whole satisfaction began to take effect as wee say that the effect of a Prisoners release is deliuery from prison not as if that were all his release yet thence it s denominâ—ted because though the debt bee paid before yet this must follow Secondly because the end of a thing is better then the beginning and the consummation of a thing is from the end Perseuerance hath wee know the preeminence of all obedience not as if it were any more then a part of it but itâ— the finishing and making all out of question Each moment of a Glasses course is part of the houre though the last dust of it be the houâ—es end Bâ—t Thirdly and especially becaâ—se the P ssiâ—n waâ— the greatest hardest and fullest part of the whole satisfaction As fortitude carrieth the name of vertue not â—xâ—â—uding any Q. Well I am satisfied Proceed to the fifth branch and so to the vse of both ioyntly A. The fiâ—th â—s the Passiue obedience of the LORD Iesus not in other passions and penal ies of his whoâ—e life onely but especially that one vpon the câ—osse the most immediate obâ—ation and sacrifice of himselfe â—or sinne and it consists in the free yeelding vp himselfe to the wrath of his Father in his soule and body in the one bearing the incomprehensible anger of GOD though according to the limitations requâ—site for a person that was GOD and merited and in the other the exhaustion of his life-â—lood and separation of body and soule by that accursed death that heereby sinne with all the penalties inward outward and eternall with all the power which the Law and enemies had against vs thereby death and Hell not excepted might perfectly be abolished aâ—d the iustice of God infiniâ—ly satisfied Râ—ad Rom. 3.25 Heb. 9. â—3 14 1. Pet. 1.19.1 Ioh. 17. Heb. 12.24 Q What are the vses of the Actiue and Passiue obedience A. Fâ—rst the doctrine heereof may affoord vs a swerâ— meditation which as there are few aâ—cient or godly writers â—uch aue obserued so it is pitty we should neglect viz. Tâ—e excellency of the grace of the Gospell purchased by â—his Satisfaction which will appeare by a comparison of â—he woâ—ke of Creation with this of Redemption The formâ—r I graâ—t was a solemne worke when the Eternall Word made of Earth the body of Adam inspiring it with the the breath of GOD not onely to be a liuing Creature buâ— to beare the Image of God in holinesse And the truth is Moses describes euen this worke more solemnely then the Creation of any of the other to shew the emiâ—ency thereof â—boue them But when the same eternall Word creates man the â—econd time Lo not a breath not a fâ—w words will serue himselfe rather must be made a worme and no man God himselfe must empty himselfe of his fâ—lues and gloâ—y his loue his teares his miraclâ—s his prayers the basenesse of his condition will not all serue the turne no other price will bee accpted for this saue both the actuâ—ll fulfilling of all righteousnes and the shedding not of drops or ounces of other blood but thâ— last heare and life blood that was in his Holy Body the blood of the
to be difficult as especially the two latter for as I freely grant faith to be the gift God wrought by his Spirit so I would faine know what you meane by those two latter viz. The condition of faith and the relying of the Some vpon the offer of God Expliaine these A. I will endeauor it And for the former as before in the point of Vocation I shewed what I meane by the Condition of faith so briefly I answer it is such a Qualification as God requires of one who may beleeue the promise of reconciliation to belong to him True it is if wee looke at the power of God he could in a moment set a man in state of grace out of the state of corruption but in this wee must looke at his will reuealed and what is most agreeable to the spirit of Bondage The Lord knowes it is no easy thing to beate a man out of himselfe when the sence of his burden lyes vpon him therefore he so prepares him that he shall not deny but that he meanes him well euen when he deserues least And surely it ought not to seeme so strange a point if wee weigh the Scriptures which neuer speake in any other language We read in Zach. 12.10 and 13.1 that when the Lord would set open a fountaine to his Church for sin and transgression he first put into them the Spirit of grace and compassions or Supplications causing them to see him whom they had pierced and mourne bitterly If we see the fulfilling heereof in the Gospell wee shall find that this Spirit of mourning went before faith as a preparatiue Reade Act. 2.37 when those murtherers of CHRIST heard that he was the Lord of life who offred life vnto them by Peter they were pricked in their heart saying Men and Brethren c. Now the Apostle answers Repent and beleeue Read these seuerall conditions of fayth Mat. 5. Blessed are they who thirst they who are poore in spirit they that mourne for theirs is the kingdome they shall be satisfied and Mat. 11.30 Come to me all that are loden and I will ease you What thinke we are not these conditions of a thing as yet wanting to wit of beeing comforted eased and satisfied The like I may say of that Ezek. 36. touching Seeking God I will doe this for them pardon them yet I will be sought for it by them So that its playne that the Lord meaning to bring the soule to beleeue prepares it first Q. What is it which workes these preparations is it any other thing in the world then that which worketh fayth A. No doubtlesse The Spirit of grace accompanying the offer of GOD in the Gospell doth worke both in the soule howbeit by degrees the former at the first and the latter after and that according to the measures of enlightening perswasion which the soule is capable of As wee see in deepe Melancholy and Sorrow that which at the first seemes harsh and cannot be endured yet by degrees the Spirit is glad to embrace In the morning wee see there is more light comming from the Sâ—nne then that which followes the rising of it for it sends more and more light before it rize So here The offer of Christ to the soule and the goodnes oâ— the offrer doth imprint in the soule some steps and prints of it in a more remote degree as to see a possibility of mercy to stay the soule from faynting when yet it is farre from resting in it And as the Spirit addes more light and sauor of it so it workes the heart to the making more toward it if some barre of Satan or corruption let not as by mourning for that sinne which offended such a good GOD although yet I apply not this goodnes and so by desiring it to bee my portion and seeing all other things to be drosse to it and so of the rest The summe is the Lord by these meanes enlarges the heart more and more to thinke that mercy to belong to her which she feeles to be dayly presented in more orient colors and to be the offer of him that needed not to offer it and whereof she feeles more and more need so that as the purpose of God appeares more cleerly to it so the timorous soule makes neerer and neerer to it till it come to rely it selfe at last vpon it And who feeles not the experience of this in himselfe that as light encreases so the soule is bolder to venture and feeles eft one step eft another to be wrought of hope stay good affections of sorrow of desire when yet she dare not iudge such a Iewell as mercy to be her portion And to end this what our sence may conclude in the scattering of darknes by degrees in the aire vpon the approach of light although till the Sunne rise the day is not perfect the like may bee sayd heere in the wanzing of feares more and more by the approach of the promise when yet the day starre of righteousnes is not risen Q. But I obserue that many doubt of this for sundry causes first they obiect Nothing can please GOD without faith now its sure Godly sorrow and desire please God and therefore what need wee seeke a further way when Faith may be said to containe them all How answer you this A. I say this It pleaseth God that these steps toward Faith be wrought in the soule though I deny that they formâ—lly pâ—ease God as acts proceeding therefrom For there are three acts of the Spirit in them that heare The first a meere common worke which hypocrites may haue The second a gracious sauing worke as faith proper to the Elect. The third I take to be a middle worke which as it is not grace formally so neyther is it a common worke but such a worke of the Spirit as stands in order to faith certainly following and this is good in respect of that it produceth to with Grace it selfe which shall not bee hindred but perfited in due time And of this sort are these preparations Now to make these the worke of Faith is inconuenient for although a soule to bee conuerted hath a seed of Grace remotely cast in by the Spirit which shall be perfected yet how absurd were it to say That a man hath that which hee mournes for the want of or which hee desires to haue I say in that respect in which hee mournes and desires it otherwise I doe not doubt but where there is true Faith there may bee a mourning after more It is obiected Faith may be and not discerned I answer For a time it may and in some degree or temptation holding vnder but not in an habited and settled manner of absence Q. What say you to the second doubt This opinion seemes to crosse a truth That conuersion is wrought in an instant A. I deny it not by this assertion for as it is in the wombe that there are some preparations naturall in the fruit to
hinder or crosse it No it ended the strife and scared away all the traytors Oh! beware then that thou crosse not the Lord in his promise to make him a lyer Q. These are strong grounds How should the soule rely on them Are there any directions for this A. Fayth should in these respects doe these things First shee ought to ponder well and muse vpon the promise Secondly be thorowly conuinced thereby in her heart of all these grounds Thirdly she should cleaue close to the promise against all obiections Fourthly she should humbly and wholy obey and consent to the promise And lastly she ought to plead the promise and improoue it to her owne peace Q. These are sweete duties What is the first of them A. To ponder a promise Pondering is when a man lifts any thing to esteeme what weight it beares so ought fayth to doe with the promise And that in these three kinds First to marke it Men giue no heed to Gods promises they lye hid in the Word and are made no otherwise of then as other common passages It is long before an hearer remember one of forty till some crosse driue them in as with an hammer and then perhaps he remembers some one A fearefull sinne read Esay 8.8 Ahaz slighted the promise of GOD the Prophet tels him Is it not enough for yee to slight a Prophet but God in a Prophet not marking what he promises Lo I will therefore make a promise to my Church and it shall bee marked A Virgin shall conceaue a Sonne c. Lo the cause of vnbeliefe in many is their giddinesse they are so full of froth that holy promises are as a vaine thing to them as the Law was a vaine thing in Hse 8.12 And the Word to them in Iames Doe the Scriptures speake in vaine noting the wildnesse of the heart and how the foole hauing seene this glasse forgets the Lords face Oh! the giddinesse of minde euen the wild-goose chase of the most of vs in hearing promises But beware Heb. 2.1 that ye set suâ—h a marke vpon a promise and offer of God that it may be the fayrest flower in the garden of God in your eyes The eye of the soule must guide the heart in beleeuing Set a starre vpon the margin of a speciall promise Buy that booke that culs out promises of note in this kinde Euen as euery spoonefull put into a full vessell runnes ouer though the vessell bee sound so heere looke therefore that your vessels bee empty also if ye would marke the promise lest GOD bee speaking in your cast and yee bee not aware I speake to you of my owne Congregation not without cause lest the precious promises ye haue heard leake out and this of Reconciliation in Christ and the offer of it The second is Musing of a promise chewing vpon the end of it as the cleane beast hauing obserued some of the choyce texts of Gods offer or promise annexed dwell vpon it â— the heart is the arme which must weigh a promise duely Therefore it s sayd of Mary She pondred the Angels words in her heart So did they Iona. 3.9 Oh! if God turne from his anger we shall not perish but liue in his sight This is the taking of Gods perswasions and allurements and benefits offred vs in the promise into our consideration as the Merchant Math. 12.44 he went aside and hid the pearle nourishing the gaine of mercy pardon heauen as a child would hold a sweete thing vnder the palate It is the putting of Gods cords rags vnder our armeholes that the Spirit may draw vs out of our dungeon with ease Oh! this is a riddle to men Many will marke for the time present who can not bee brought further but sticke at the birth and haue no strength to bring forth The common answer is Oh! wee cannot meditate No for the diuell knowes if ye could doe so yee might meete the Lord to settle you vpon the promise Let them whom this concernes weigh it well lest they lay heapes vpon heapes and dye of thirst Rid your soules of other scurffe get matter of promises about yee separate your selues Prou. 18.2 for this is a part of Gods worship and cannot bee done in the workes of our calling the throng of other businesse The Lord blesse this to vs And lastly make the Word of the promise familiar by frequency get it by heart till it be eazy As a man hauing many friends yet hath some one hee makes his bosome friend to whom he powres out his whole heart as Ionathan Dauid did 1 Sam. 20.41 So did Dauid make the promise his Counceller and companion Ps 119.24 And so should we do As if a man that hath a suit or a crazy body will powre out all into the bosome of a Surgeon or Doctor of Phisicke he will hide nothing but tell them his whole heart Oh! wee boast that the Minister of God knowes least of our minde But if we deale so with Gods promises we are like to fare worse Oh how seldome are our doubts and feares powred into the bosome of this companion How would it stay vs and speake to our hearts In the feare of God let not the offer and promise of God be strangers to vs. Q. What is the second worke of the soule A. To bee conuinced of whatsoeuer hath beene sayd of the wisedome strength and truth of God in offring and promising pardon to a sinner See Ioh. 16.9 The Gospell shall conuince the heart of righteousnes This followeth the former Due weighing will cause the soule to see the whole heart and meaning of God in a promise and to bee vnder the authority and euidence thereof Else no beleeuing Heb. 11.1 fayth is called an euidence and demonstration as light at midday conuinces the eye of it selfe So heere the soule must see God nakedly in his promise as in a mirror see 2 Cor. 3. last Ver. As the virgin is conuinced that her husband is the man aboue all other layde out for her As it s sayd of Laban Gen. 24.57 when hee saw how matters stood betweene the seruants message and Rebeccas affection sayd Wee can say neyther more nor lesse against it for this thing is of the Lord. This grace is the worke of the Spirit making the soule to begin to thinke Surely I am the partie whom GOD meanes for I haue the condition wrought and I see hee is plaine and hath no subtilty but is as he seemes hence a secret insinuation of heart arizes I may bee the soulâ— whom GOD will pardon for whom should hee meane but such a one as I Open it a little by the like At the Assises when prisoners are examined by the Iudge the euidences are called forth to declare against theÌ„ for thâ—ft or murder now when they are sworne and witnessed the Iudge telles them they are but dead men Why The Iudge saw them not rob or kill No but he lyes vnder thâ— conuiction of
of God the Cabinet of his rich Iewels the prayse of the Earth all glorious within Her promises are precious There he appointed life blessing for euer Psal 133.3 She hath all light defence here and in Heauen the Lambe himselfe shall be her Sunne and glory She shall bee ledde into all truth Her sayth shall not fayle Her enemies shall like the dust of her feete and come and worship before her she shall inherite the Earth preuaile against the gates of Her enemies so farre is it off that the gates of Hell can preuaile against her with a 1000 more All which shew the truth of this that as Christ was the Fathers Treasure of wisedome and grace so the Church in him her head for looke what is his is hers as in 2 Cor. 3.22 All things are yours and ye Christs and Christ gods Yea the promises made to Christ himselfe are applyed to her Compare Esay 49.8 with that in 2. Cor. 6.2 Q Now it is time to proceed to the vse what is it A. Very plentifull First its confutation of the vsurped and pretended title of the Pseudo catholique Popish Church who clayme to themselues this priuiledge to be the Treasury of all the benefits of Christ Theirs they say are the Scriptures the Word the Sacraments the ordination of Ministers all the glory is theirs they are the Ancient Generall Apostolical Church al succession of Bishops al miracles Counsels theirs the world is beholding to them for the truthes custody and they haue prospered when all other Churches haue perished But Oh ye vsurpers stay a while and consider whether it be granted ye to be a Church at all If it be yet sure a corrupt malignant one For what common visible administrations do abide with you what truth haue ye not defiled especially the maine one of the Satisfaction of Christ and free iustification of a sinner The Scriptures ye haue locked vp in a strange tongue The doctrine ye haue marr'd by your traditions the Ministry of Reconciliation ye turne into a preaching of fables or rayling against Protestants the Sacraments ye haue partly corrupted as Baptisme partly abandoned as the Supper by your Masse Sacrifice and partly oppressed with an heap of your owne If any Visiblenes be among you its visible worship of bread of a Rood of a Virgin aboue GOD himselfe of God in the shape of an old man of Saints more then God himselfe Your visible Idolatries crueltyes and bloodshed of Saints your visible Stewes your visible adulteries blasphemies vices argue ye the successors rather of those Priests Pharises and Sadduces in Christs time then of Christ and his Apostles Therefore as Peter whose chaire ye claime falsely sayd to Simon Magus so we to you in point of the Treasury of Christs benefits Ye haue no part or fellowship in these things And that Treasury of Saints merits ye dreame of the Church of God knowes not but sayth Wee haue not enough to sell lest wee should haue too little for our selues Gods treasure is not wanting in necessaryes yet not superfluous Therefore ye are a malignant Church and that whereof the Scripture speakes Come out of her my people and her sinnes lest ye taste of her plagues Ye are the subiect of the Plagues of God not the benefits of Christ and the Lord will shortly powre out his last viall vpon the Throne till yee sperish by the breath of his mouth till both the branch and rush head and taile of ye be destroyed Vse 2 Secondly terror to all malignant enemies of this Church of Christ If all his store bee laid in her lap Righteousnesse Redemption and the rest be afraid to pursue and oppose her A speech of one of their Popish champions was once this That when hee came to talke with one of our English Diuines and did but name the solemne word Church his face waxed pale But O yee enemies waxe ye pale at the name of this Church of Christ tremble I say and vanish for this Name shall one day make ye to be as Mica 7.17 Ye shall lick the dust like a Serpent and mooue out of your holes like wormes of the earth they shall be afraid because of thee And 10. She shall see it and shame shall couer her which said Where is your God she shall bee tred vnder feet as myre in the streets Little cause haue yee to reioyce ouer her for when shee is fallen shee shall rise and her rising shall bee your destruction Vse 3 Thirdly admonition to all that liue in the bosome of the visible Church not to rest there nor giue their eyelids sleep till thereby the Lord hath drawne them to the inuisible For out of this Arke is no saluation Stryue to be of that number of which ye heard Heb. 12. and doe not rest till ye be come to that Church which consist of the Spirits of iust men of Iesus the Mediator of the couenant and the blood of sprinkling that speakes better things then that of Abel Blesse God for those visible helpes which yee enioy of the Word and Sacraments but remember that in these the Lord conueyeth the benefits of Christ which none knoweth but the soule that hath them Reuel 2.17 Beware lest the contempt of these visible and audible ordinance one day so vexe ye that ye wish ye had neither seen nor heard them Your condition is best or worst best if ye beleeue these promises and cleaue to these prerogatiues If they bring ye to the hope of Christ for a better life but else most miserable See and apply that 1 Cor. 15.19 I say take heed least euen that ye haue be not quite remooued light and candlesticks Gospel and al for your Laodicean fulnes Empty your soules of their glut lest the Lord streighten his Spirit take away the power of his truths Remember these outward priuiledges serue to settle the inuisible vpon ye Boast not of the Temple the Temple that is holy but see that it hallow you also and that the Word preached and the seales of Grace added to it doe imprint vpon you the benefits of vnion with Christ iustification from sinne adoption of sons redemption from slauery to Satan your lusts and the error of the wicked These benefits none saue the elect can partake And consider yee may bee long vnder the one and yet bee led away from the other by the corrupt manners of the time the error of the wicked and custome of sinne and slights of the Deuill Take heed that the coldnesse of the age and abundance of iniquity cause ye not to fayle of that inuisible grace which the Gospel offers ye but know that one priuiledge conueies another Stop not the wels of saluation play not the hypocrites to whom these streames of the oyle and butter of the ordinances of Christ neuer flow vnto through your vnbeleefe Iob 20.57 But if ye obtaine vocation and vnion by them then blessed are your eyes for they haue seene and eares
for who commits sweet liquor into a foule vessell and what communion is there betweene corruption and purenesse Secondly hee addes And put on c noting that the Lord accepts not of a naked absence of euill except there bee also the presence of gracious properties Q. What meanes he by the putting off the old man A. By putting off laying aside purging casting out he means forsaking hating renouncing and bidding farewell to lustes Not much differing from the former part of Sanctification standing in mortifying and crucifying of sinne By the old man he meanes old Adams corrupt properties as blindnesse vanity which heere is named insteed of all the rest profanenesse vnrighteosnesse c. These he would not haue put off as we doe our apparrell ouer night to bee put on againe in the morning but as our old rotten ragges wee cast vpon the dunghill Q. And what meanes he by putting on the new A. The same which else where Rom. 13. vlt. and in other places he calles Reade that verse putting on of the Lord Iesus that as wee are clad adorned and warmed with our apparrell so Christ should be our clothing not of body but of spirit dayes and nights and continually Putting on heere signifying application in the closest mannor of Christ to the soule in his reneuing power By the new man he meanes the Lord Iesus in his nature and qualities of all grace and goodnesse as before I named So that this is a putting on of a better apparrell then cloth of gold and therefore admitting a better putting on that is neuer to be put off againe Q. What is the third part of the Text A. The fruit of both For these are within this dresse attire is spirituall but the Lord will have his new Creature not onely all glorious within but also without All outward clouts and rags cast off he names lying as one that is as manifest and common a worke of the flesh as any but meanes all and he will have the outward attire of vertue also to be put upon the conuersation hee names truth which as it is a Girdle to gird all other garments close to us so it s one outward badge of goodnesse Psal 15. See Ephes 6. but by this grace of the tongue he meanes all other of the body sences life and conversation And this of a taste of the Text the rest in the Articles The Article of the third part Q. VVHat is the scope of this third part A. To shew that whosoever truly beleeves the pardon of his sinne must also giue up himselfe to God in all holy obedience both in the frame of his spirit and in his outward conversation Q. What is the first Article of this third part A. That who so is begotten to God by the gift of faith hath also the image of God begotten in him by the spirit or more briefly that he who is in Christ is a new creature Read these texts for it 2 Cor. 5 17 other texts shall occur in the particulars following see Ephe. 2 10. Q. How many wayes doth the Scripture expresse this A In sundry all tending to the same end which are well to be noted for better conceiving of the Scripture For as we see sundry writers use divers tearmes and call this third part of the Catechisme The doctrine of Thankfulnesse or of Obedience to the Commandemâ—nt or the like so the holy Ghost uses divers tearmes And all may be referred to these heads for either they looke at the maine Principle of the Spirit of Sanctification as when the tearmes of Renouation New man New Creature Regeneration New birth are used or at the operation of this principle as when the termes of Repenting casting off the old man putting on new purging forsaking denying unrighteousnesse or lusts are used and so of mortifying our lusts or rising up to holinesse c. are used or else at some actuall inward vertues as love feare obedience subiection and the like or at some outward performances as walking with God in all his Commandements or departing from iniquitie or abhorring evill or cleaving to good ceasing to sinne learning to doe well or the like these all although in phrase differing yet in sence are all one and they import this That the Lord requires of all beleevers in Christ that their hearts be renued that they purge themselues finish their Sanctification feare him for his mercy walke with God order their conuersation aright all is one thing get one and get all but the holy Ghost doth includ all in that golden sentence Hee that is in Christ is a new creature Q. How many things are to be considered for the better conceiving of this maine point A. It is indeede the maine of this whole part and the things are especially these foure first the Author of this Regeneration or new Creature the holy Ghost secondly the inward instrument of this author and that is Faith thirdly The subiect in which this regeneration is wrought The whole man Fourthly the parts these will prooue the chiefe For as for the other which are taken for granted wee neede not to dwell much vpon them to wit the seede whereof wee are begotten which is the Lord Iesus the immediate instrumen vsed to beget the word of God the seale by which the Spirit assures conveis this regeneration Babtisme Onely let vs take a Scripture for each for the first 1 Cor. 1.30 Of him are we who is made c. that is of Christ Christ in his holy nature holy obedience and sufferings and resurrection is the matter of our sanctification For the second see Iam. 1.16 Of the word of truth he begate vs c. that is by the Gospell preached the eare receiues the seed of the word to beget vs. For the third See Mat 3.11 Where our Sauiour is said to baptize with the holy Ghost and fire noting that baptisme is the seale of this worke And so Rom. 6. The Apostle tels vs that by Baptisme wee are ingrafted into the similitude of his death and resurrection which is nothing else but our sanctification Q. Well then let the former foure heads be a little opened yet before those answer one obiection that troubles me you seeme to imply that a beleeuer and a new creature are two things I had thought that seeing faith begets vs to God by reconciliation therefore it and a new creature differ not A. Briefely I answer that it 's true beleefe of the promise is Gods creation likewise Esay 57.18 But this prooues not that this article is needlesse For as shall appeare in the second of these points regeneration is either a begetting vs to God and making vs his or else a begetting God in vs and these two differ as life diffâ—rs from the exercise of it To vse a similitude the childe truly quickned in the wombe hath the life of a reasonable creature because he hath the soule put into him yet he is not said to be borne
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
couert for their hollownesse bearing the world in hand that they beleeue loue God feare him are very renewd ones and new Creatures yet cast dung in the face of God and religion liuing still vnreformed in their conuersation What thinke ye to bleare the eyes of men because they cannot gage your hearts hath not the Lord once for all said it By your fruits ye shall know them Doe men gather Grapes of thornes or Figs of thistles can a rush grow without mire Can a man vnrenued in his course still an old man walke with God in an holy conuersation And who so walks in a rotten one can he be a new creature Oh! if yee be such new creatures if ye haue slaine the Agag of old Adam What meane the bleating of the sheepe and lowing of the oxen how is it that your tongues your marriages families liberties companies haue shaken off Gods yoke where is your inward or outward conuersation with God either in the life of faith or of communion and duty where is your integrity and sincerity Oh! that yee would no longer cast dung into the face of God and cease to blaspheme him before prophane ones Psa 50.20 Why take ye the Word of God into your mouthes and eares hating to be reformed Why doth this generation swarme so in these dayes of powerlesse profession hauing a forme of godlinesse but hating to be reformed This easie religion of yours shall one day scare ye ye shaâ—l wish your portion might fal into the lot of Sodom and Gomorra and such as neuer knew God! Hell shall be seuen times more hot for ye then others and when yee shall cry Haue not wee preached and professed thy Name the Lord shall answer Depart from me ye workers of iniquity Consider this ye that forget God! think that ye see the Lyon of the tribe of Iuda rending hypocrits in peeces with more fiercenesse than Publicans and then conclude with Dauid He that prayseth me glorifies me To him that orders his Conuersation aright thou wilt shew the saluation God Who would not then see this saluatirn thou in the meane season walke in this conuersation Vse 3 Thirdly it should be Vse of Instruction to all Gods new creatures to bethinke them of their worke and to stirre up the grace of God bestowed upon them in their renuing Oh! the dayes we live in are not for such a conversation as is here laid out Since the Scriptures taught this the world hath found out a breadth in Gods narrow scarse is the image of it to be seene any where in the world At Church men seeme to give way to heare it and will not deny it but still they hold their owne course the Minister cannot follow them up and downe their houses their marquets and businesse to see what conversation they lead and being left to themselus the law of a new creature is forgotten they know a farre easier way to walke this is an hard way beset with thornes they have no joy in it Oh! hast thou received the spirit of renewing into thee Then the yoke of God is easie and his burden is light Cast off thy owne mixtures doe not pullbacke thy shoulder desire no more ease then others of Gods people have felt It s Gods way the way that Abraham Isaac and Iacob David Peter Paul walked the way which Iesus Christ himselfe hath chalked out if it be tedious it is so to thy old man to whom thou art no debtor thou art redeem'd from him and his old conversation thy thoughts affections members tongue feet fences are not thine owne except thou be the old mans still but his that thou mightst now serve in the newnesse of the spirit not the oldnesse of the letter Therefore be not thine owne take some time goe into thy closet and parlee with thy soule whose am I if old Adams still the Lord requires no such cost at my hands as this no man can yeelde to this conversation that is not renewed I were a foole to bereave my selfe of my lusts and liberties if I be no new creature But am I one truely then I must walke in all this conversation uprightly and entirely though never so weakly Lord Iam. 3.13 read it let it finde favour in mine eyes let it not seeme tedious thou canst make it easie and sweet let mee trust thee but to divide the things and remove those bounds which thou hast ioyned and pitched and no good man none but an hypocrite durst ever seperate Lord let me not do it Lastly Let it provoke each good heart to seeke to excell in Vse 4 this fruit of a new creature Now in this dead time in which it is out of date wherein rather it s a reproach and burden to walke thus then otherwise yet let us labour to excell when even wise Virgins some of them remove this image of â—od into the back-roomes of their heart and suffer it not to rule their spirit as formerly but serve the Lord as the time will suffer not as the rule of conversation teaches oh now beare witnesse to the Lord and dance before the Arke of this his truth and if this be to be vile be more vile trust God for credit and parts and employments and content of life and cleave to the conscience of conversation And if it be hard in such a world to hold out this power of religion beg first of the Lord that he would direct thee diminish not Ier. 19.13 Ps 119.133 nor adde to his rule but deny thy selfe say Lord the worke is great it is not in man to order his way doe thou O Lord order it for me All thy Disciples are regulars and no seculars although no Papists and therefore let not me walke as a Masterlesse person but by rule Shall Jesuits teach their novices such exact obedience and cannot the Lord teach it thee yes if thou wilt sit at his feet and learne If all that I haue said will rauish thy heart with this frame of God and make thee cry out with the Queene of Sheba beholding the order of Salomons household and conuersation 1 Lin. 10 4 5 6. Oh! how happy are those thy seruants who dayly stand before thy face to see thy wisedome Oh! but a greater than Salomon is here and an order of far greater buty Oh that it could beat thee out of concelt with the disorder of thy old course in which thou neuer foundest peace but confused and let it vrge thee in thy vtter inability hereunto Pfal 119. Psa 143.5 to goe to God with Dauid and pray Direct me Oh Lord in the paths of thy Testimonies Lead me into the good way and let thy good Spirit conduct mee into the land of righteousnesse send forth thy light and truth shew mee the view and order of this conuersation make it sweet to my mouth as honey and let thy Angel of the Couenant go before and guide mee by the Piller of fire and Cloud
with work he feeds hard and goes to his work better then he came from it To him that hath shal be giuen Fourthly deny thy selfe and thy own wisedome partialities preiudices of man of gifts of ordinances if the Lord will haue the Minister forget all his one for Gods ends and for euidence of conuiction how much more thou Oh! come without thy selfe and say Speake Lord for thy seruant heareth Incline mine eare to heare and to be meeke teachable simple as the babe Esay 55.4 and remember if the Lord haue giuen thee all to be thine Cephas Paul Apollo do not thou say onely one is thine Set the Lord aboue man gifts and thy owne depth be a foole that thou mayst be wise Fifthly beleeue God 1. See and ponder Mic. 2.7 the end That in his Word this direction to be life is to be found search the Scriptures Iob. 6. for therin ye looke to haue eternall life let nothing come betweene thee and it and lot vpon it as thy portion for thy vse against thy lets Secondly That he can guide his Word peculiarly to doe thee good and speake to thy soule though thou bee but one of many hearers The Lord Iesus that great Steward of Gods prouisions hath giuen in charge to his steward Luk. 12.42 to giue thee thy demensum whether weake or strong milke or meate correction and instruction for crosses or blessings be thy need what it will hee will finde out for euery member of his houshold Thirdly mixe the word with faith beleeue it obey it feare it see God true in it in al his promises charges and threats and stand ready to catch that part of it which is thine as the tradesman stands ready with his mould to catch the molten mettall to frame his vessell looke not at omens wants but bring thy owne that when any thing falles from God thou maist catch it vp for thy vse Be humble and tremble at it Esay 28.7 and 66.5 weaned from the brests Striue not so to catch at shadowes to bring away al each pretty speech that thou forget to carâ—y away thy owne due which is euer the best part of the Sermon for thee As he said to his sonnes I leaue you my Kingdome but looke to find it to you as you are to it so I say come to the Word with your wants and mixe it with faith and it shall bee so vnto you Lastly depart from hearing as well apaid well fed keepe your charge loose it not in the ayre of the world carry it with you into each part of the world but let nothing rob yee of it and so musing of it after applying it to occasions which are many and going to it againe with reuiewing that is past wait still for more take forth a new lesson dayly haue an eare to heare where God hath a tongue to speake loose not one vnder another 2 Ioh. 8. and so sanctifie all with praier and I see not but in spite of Satan the hearing of the Word may especially helpe thee on to an holy course Q. Giue also some direction about the Sacraments A. The former of them is Baptisme To omit all other take these few notes about it First as it should teach all that bring their infants to dedicate their Children to God by prayer when they bring them to this sceale so especially let all others that solemnly attend the Sacrament there recall to mind how the Lord hath been aforehand with them in like sort euen hanging his badge vpon them when they were cut off and knew it not let them now being hearers of the Couenant fetch from it the sealing power of it to assure their soules that the Lord meanes them well beleeuing that in this Lauer the Lord Iesus was conueyed to them not one for a matriculation into visible Communion but for effectuall Calling them to be the sonnes and daughters of the Almighty Let it by faith carry their fearfull weake hearts into the assurance of Gods Couenant that pardon and adoption is theirs union and ingrafting is theirs and into the Baptisme of the holy Ghost and fire which is the new Creature and the grace thereof And secondly Let them hold the Lord sure to them in this Couenant by this seale as a Corporation would hold their liberties by the Kingâ— Broad Seale And when the Deuill fils thee with doubts â—bout thy Conuersion the condition of faith the beleeuing in the promise strength to a godly life flye to thy Baptisme as thy vttermost assurance and say If the Lord werâ— found of an Infant that could not seeke him and gaue me hâ—â— seale that he would saue mee what will hee doe now I seeke him faithfully Can he now turne from me who first sought mee No except I despise his cognizance and runne from him When thou lookest vpon his Rayne-bow in the Clouds thou fearest no floud any more but Baptisme is better 1 Pet. 3.18 it 's Gods Arke which by water saues thee from perishing by the waters of Gods wrath rest thy soule in an holy quiet and secure right and title to all which the Lord giues his Church in Christ of which part 2. Artic. 5. Remember that the Spirit by faith doth as really dip and drench thy soule with his pure water Ezek. 35.25 to rinse away thy guilt blemish and câ—rse of sinne and to quicken thee vp to the life of the new creature in righteousnesse as by his Ministers hand hee dips thee into and tâ—kes thee out of the water Know that Gods Ordinances are no vaine things as Saint Iames of the word so I say of this Seale Doth the Scripture speake in vaine So doth Baptisme seale in vaine No they are Tunnels by faith to powre into the soule regeneration Touching Infants what God is able to blesse Baptisme vnto in them I say not this I say that as Baptisme doth them no good by faith so yet it settles vpon the elect ones the reals of Christ Adoption and Holinesse and the fruit of Election though neither onely seeing they may dye before it nor necessarily for they may enioy it after but yet really to so many as or when as it seemes good to the Lord of it to vse it to that end And let vs beleeue that the poorer this Iorden is in respect of that Popish Ahana and Pharfar and the stronger shall be the spirit of God in it to cause thy flâ—sh to returne as a little childes that thou maist be cleane Marke then if one great stop in a Christians conversation stands in distrust about the truth of his estate in both parts of Gods Couenant how can that which secureth the heart of it chuse but be a singular helpe to faith and godlinesse Q. How is the Supper such an helpe A. Thus First the soule knowing that God doth sustaine her by the same whereby he begat her doth vpon this Baptisme receiued with holy confidence goe to the Lord for her due nourishment by and