their nothing hee may create the fruit of the lips peace and he well vphold Gospell Ministery and the power of both in the midst of the enemies and although they be neuer â—o fâ—râ—â—us yet Mica 2.7 His Spirit shall not be streightned but his Word shall still bee good to such as walke vprightly And of these two Articles seuen Branches so much Q. What is the third Article of the second Part A. That the act of God the Father imput ng rhe merit of the Actiue and Passiue righteousnesse of our Satisfier to a sinfull soule is the true formall and being cause of his Iustification Q This Doctrine of Imputation is somewhat darke to me Rom. 4 6. 2 Cor. 5.17 therefore explane it and first the phrases vsed by the Holy Ghost for somâ—time he speakes of Imputing somewhat sometime of not imputing and againe in one place hee speakes of Imputiâ—g righteousnesse sometime of Imputing Faith to righteousnesse Rom. 4.5 Cleare these termes A. By the terme of not imputing Sinne and not imputing Righteousnesse he intimates in how many respects Châ—ist hath holpen vs to wit both to forgiuenesse in the one being made sinne for vs and to acceptation in the other by clothing vs with his righteousnesse yet so as by both Actiue and Passiue righteousnesse iointly not seueraâ—ly considered Conferre Psalm 32.1 with 2. Cor. 5.17 where both couering sinne and reconciling are made the effects of not imputing sinne By the second phrase we must conceaue one thing to bee meant For its familiar with Paul to vse these two phrases for one thing namely imputation of Faith and of righteousnesse Not that faith can in any sence be our righteousnes but because Christ apprehended by faith is the same thing with Faith it selfe in the Scripture Besides we know faith must euer concurre with imputation in the act of it and therefore the Holy Ghost honors it with the name of being imputed to righteousnesse That Faith must needs so concurre note three things in this worke First God enables the Soule to beleeue on the Lord Iesus by the promise and the spirit thereof Secondly the Soule yeeldeth and consenteth Thirdly God casteth heereby this righteousnesse thus beleeued vpon the Soule and imputes it to pardon and life Faith then alway concurres with imputation the life wherto may be said of iustification which it were blasphemy to ascribe to faith seeing its God that iustifieth but yet Faith is still said to iustify because of her necessary concurrence The which Phrase is tropicall the instrument being put for the principall agent Otherwise in proper speech alas How shall poore faith apprehend in the soule an infinite righteousnesse except we take it thus that God by faith as his owne instrument doth conuey all the obiect of Christ at once into vs And this I would haue the Reader to marke for two causes The first to decide that Question so much demanded whether faith apply Christ in each of his merits particularly or no To which I say that it is the worke of God the Father to proportion the merits of Christ Iesus in particular to the soules need its God the Father who accepts the merit and therfore he onely can proportion it Poor finite faith though it know neuer so much of the particular merit yet cannot do it because the merit is infinite Faith onely hearing the offer of God already reconciled and appeased by this merit to be freely tendred to her receaues this tender as God makes it that is all the Lord Iesus made by God to the soule wisedome righteousnesse and what else soeuer So that whether wee comprehend the thing offred or no it s no materiall if we beleeue the offer to be truly made to vs we receaue it in the kind wherein God bestowes it and in a word when we cannot comprehend it the Lord comprehends vs. So that faith is casting of the soule vpon the offer of Christ from the Father giuing him all at once in all his good things which the Spirit reueales and the more the better yet faith is not in this most to bee admired for particular applying each benefit but for her accepting of what the Lord hath couched in the offer that is whole Christ Secondly I say this answer is to be noted against a Schismaticall opinion of some that hold the Act of Beleeuing to be that which God accepts to iustification A dangerous conceit which makes Christ a meer seruant to faith and vnder the colour of ascribing honour to faith takes away all Christs preeminence For although this opinion exclude not Christ wholly from the reckoning yet in the act of iustifying it onely giues all to the worke of faith And they say As the act of Adams sin condemned him so the act of our faith iustifies vs. But the Paralell is foolish and absurd Adams sin might condemne himselfe and vs but our faith can neither saue ours nor our selues of it selfe that which it saues vs by is the obiect and merit which it apprehends and that by the act of Gods imputing it to vs. Q. You seeme to make imputation an act of Gods free grace but the word is vsed as an act of iustice for Paul saith To him who worketh righteousnesse is imputed by debt A. I answer Paul there opposing Iustification by works and iustification by Faith Rom. 4.4 5 for the more curâ—ant expression vseth one word in both cases but very improperly For it s as if a man should say to his debtor Pay me an hundreth pound and I will impute it as an whole discharge This we know is no proper speech for in such a case its small thanke to him to impute that for which hee is bound to giue acquittance so that imputing properly is gracious For it is such an act of God as comming betweene our beleeuing and his iustifying doth not legally take any discharge of debt from vs but doth graciously impute that which is not ours as if it were ours for the making of vs guiltlesse and accepted Q I conceaue you somewhat better Howbeit I still see that imputation is of such a thing as is our owne really why then not as well of a thing inherent viz. a righteousnesse of our owne as the Papists dreame A. Because these two haue a winde difference viz. to be really made ours and to be from or inherently in vs. The righteousnesse of Christ imputed cannot iustify vs except it be ours how be it it is so not because it comes froÌ„ within vs but because it s cast vpon vs and in a word it s not first in vs and then imputed but first imputed and then made ours Q. But can meere imputation make a thing really ours A. Yea. Nothing can be more reall then imputation The imputing of a man is reall when he imputes an vncertain and vndue payment as if certaine and due and this is good and firme among men 2 Sam. 19.19 23. Dauids not imputing Shemei's rayling
by faith in me Note the phrase Iustification is much ascribed to faith As Act. 13.38 Rom. 5.1 Rom. 3.25 but heere sanctification also So Act. 15. Hauing purified their hearts by faith 1. Pet. 1.22 And Saint Peter Hauing purified your harts by faith to the obedience of the Gospell Yea the Apostle Paul Ephes 1.13 seems to make faith to bee the instrument of the spirit sealing the soule After ye had beleeued ye were sealed by the spirit of promise faith attending the Spirit in beleeuing the promise it selfe doth further attend also the seale of it and applies both to the soule The reason is because although the seale is aboue a word yet it 's by a word and with it and not else Q But here it a great scruple how faith should be the apprehender of both these at once viz forgiuenesse of sinne and renuing of the soule For who sees not how wide a difference there is betweene receauing a thing without vs as imputation of righteousnesse and a thing really inherent in our natures as the image of God and renouation A. I grant the point needeth due consideration yet as the Lord shall guide me I will endeauour to answer it And seeing the truth hereof is as cleere in the Scripâ—ure as any one therefore the manner thereof wil the better be found out To this end note that faith being the instrument of the spirit in both the acts of regeneration I meane reconciling and renuing doth of necessity attend the worke of the spirit in both If then it be true which I sayd that the spirit reades a lecture of the Couenant to the Soule according to the whole purpose thereof then needes must faith do likewise euen follow the direction of the spirit in applying them equally to her selfe for faith is as the eye of the handmaid to the Mistres that is do that which the spirit suggesteth and takes all which the Lord offers her euen the Lord Iesus at once and wholly If the spirit say take Christ both for pardon and sanctification lo it takes him for both together of the former there is no doubt Let vs see for the latter Eph. 1.18 the Apostle prayes that the eyes of the mindes being enlightned by faith they might ver 19 20. see the exceeding powerfull and mighty worke of the Lord Iesus in them that beleeue that is whaâ— hee can doe by the power of his death and resurrection So in Eph. 3. end he praies that they might haue Christ dwel in their harts by faith that so they might comprehend his length and depth that is take him as hee is to the soule and haue the knowledge of him that passeth all knowledge beeing filled with his fulnesse So that faith takes the Lord Iesus in his fulnesse that shee might bee compleate in him both for mercy and sanctification So if we looke Ioh. 17. vlt. As thou O Father art in mee and I in thee so thy loue may be in them and I in them Marke Christ is not onely offred to the elect to be for them in pardon but to be in them to dwell to rule to comand to exercise power ouercorruption and for gouernment to bee as a soule in the body to act guide and beare sway in them as the branches in the vine out of which they wither so that the promise offers Christ both for vnion of reconciliation and also Communion and influence of grace In both which she takes him for he is not diuided a pearle is little worth being broken Now then looke how the hand of the Prophet was vpon the Kings in shooâ—ing so is the hand of the Spirit vpon the soule in beleeuing and as the hand of the writer vpon the learner to frame it his way so is the spirit vpon faiths hand And as the wax takes all the whoâ—e print of the seale so doth faith of the promise by the hand of the spirit So that although its certaine that nothing is more vnlike than the things themselues which faith applies in the manner of apllication the one taking a grace onely imputed and resting onely in the act of God casting forgiuenesse vpon the soule without any addition of inherent goodnesse to it the other taking Christ as infused and dwelling in the powers of the soule yet this puts no difference vpon the apprehension of faith seeing with one hand and one act both the Lord offers them the Spirit ioynes them the soule beleeues them The spirit is that which doth order these two benefits and settles them vpon the soule and in the soule but faith with one hand and act doth receiue them according to the seuerall vse and seruice as the spirit pleases to apply them It pleases the law to conveigh a Copy-hold by Court roll and a free hold by other conveyance of writing seale deliuery and possession but the same hand takes the copy and receaues the liuery and season So heere Q. What doth faith in the application of this Gift of Reneuation or the new creature A. Two things It workes the heart to be renued by an argumentation See 2. Cor. 5.14 For the loue of Christ constraineth vs because wee thus iudge c. Marke faith iudges the matter aright and passes a sound verduict vpon it If Christ haue so loued vs how should our soules earne toward him in all conformity to his blessed nature faith is in this as in all other respects a deepe Logician shee argues for God strongly shee brings euidence vnanswerable for him that as a she carries about her the marke of a diuine cause beeing the most Divine worke of God that ever hee did since the Creation above all the gifts of Adam and ayming at a better end so she carryes also strong reason to move the soule to bee like to her workeman and to resemble his holy nature The word constreine vs signifies such an hemming in as of the beast in a Pound or Pinfold that is put into it and câ—nnot get out by any euasion so doth faith controll the heart that it cannot wind out must needs yeeld to bee as hee who hath imputed his righteousnesse to forgiue her that is righteous and holy The very savour and instinct of faith tends to holinesse she serves to abandon nature to set vp holines in the soule As she settles an imputed holinesse to iustifie from Christ so she cannot rest till she her selfe partake it within Such things as are alway lying among sweets cannot chuse but resemble and sauour thereof Faith comes from the divine breath of God and is his gift therefore cannot degenerate but as riuers flow from the sea and runne thither so doth faith come from God and returnes to him shee sins not till shee haue so pleaded for God that she haue drawne the heart to sauor him in his holinesse And secondly by infusion She is the Tunnel of the spirit to convey the renuing of the holy Ghost into the soule As the hand of the workman
is that liuely cause of cutting the â—imber but yet the saw or axe is the toole which this handworks by So here Take a similitude A maÌ„ buyes a pretious root of a rare flower that grows in few gardens giues it into the hand of the Gardner to set it in his garden The gardiner thrusts the root an pitches it into the earth giues it good mouldes waters and keepes it charily Euen so heere The spirit of sanctification is the purchaser of this roote but it plants and pitches it into the soile of the Soule by this hand of faith and there it nourishes and cherishes till the root bring forth a flower sutable to the nature of it Faith I say ingrafts this pretious signe of the righteous holy nature life death and resurrection into the soule or rather if yee will the twig of the soule into the stocke or soile of the Lord Iesus his holinesse and â—here it gathers strength till it produce fruit sutable Such corne as wee sow wee reape if we set a carnation wee looke the flowers shall bee sutable if wee set an apple into a stocke wee looke for no crab euen so this plant of loue brings forth loue againe and this roote of holinesse a fruit like it self That of Eph 3.16 is for this point That Christ may dwell in your hearts by faith Faith is the entertainer of Christ in this his holinâ—sse So then as in the former point faith sauours the truth in Iesus and tels the soule that Iesus comes into thither to sanctifie in for God as well as to saue it from hell so heere it 's the instrument of the spirit of Iesus to apply and to implant this roote of his in the soule it applyes the Couenant as well in the promise of renewing it as of forgiuing it and it embraces and claspes hold vpon the Lord her righteousnesse and till shee haue done both shee dares not say Thou art my God and I am thy child yea as the holy Ghost is that fire wherewith the new Creature is baptized when it comes to beleeue the Coeunant so faith is that hand which applies the soule to this fire to be purged thereby and that instrument of the Spirit whereby he refines the sonnes of Levi in the Ministry of the Word as Malachi speakes Q. What is the third thing to be noted A. The subiect wherein this new Creature is planted and that is the whole man Read for this 1 Thes 5.23 In body soule spirit meaning whateuer is in man Wee meane not a renewing of the Substance of either as if a Renued soule should be another soule or body but the same in point of the qualities or seruice of both It s corruption which is purged out and its grace is planted in The scurffe and poyson of each faculty is cast out mortified and consumed it s a new property is put in ignorance rebellion pride impatience is taken away and knowledge subiection humility and long-suffering put in And this subiect is the whole man Each part and power of body and soule is renued and if not all none at all The Spirit of Renouation is an entire workeman and purgeth all graceth all the minde with light the heart with heat the conscience with sound reflection and witnesse the will with free choyce and consent to holinesse the members with serviceablenesse to the soule in all her designes Q. Speake a little of the particulars What is renuing of the understanding and the powers thereof A Vnderstanding not only is corrupted in the light thereof but also in the prerogatiue of it It was set vp as a rule and directiue of the inferior soule will affections but it hath lost this bieth-right now and is become the vassall of the will and concupiscence therefore the renuing of it is partly a purging of it from the corruption and penalties thereof and chiefly a restitution of it to her integrity of light and soueraignty See Eph. 5.8 Light in the Lord. Q. What is the renuing of the will A. The Will being depraued in point of her loyalty and obedience to the minde and now having cast off the yoake and become rebellious the renuing of it is both the purging of it from the sinne and penalties of it and a restoring of it to her integrity of subiection to the verduit of the vnderstanding chusing refusing or suspending accordingly Q. What is the renuing of Conscience See 1 Pet. 1.22 A. Sinne hath depraved the Conscience in point of reflexion so that it cannot present any goodnesse of being or action to the soule with delight and contentment but is waxen defiled and either accusing or erroneous and peruerted therefore the renuing of it is both a cleansing of it from her contagion and a restoring of her to her integrity of faithfull accusing for evill and excusing for good See Tit. 1.15 by contraries Q. What is the renuing of the body A. The sences and members having lost their serviceablenesse to present obiect duly to the soule and to execute faithfully the purposes thereof the renuing of both is a restoring them to such integrity as that the senses doe duly offer to the soule the obiects of sense and the members become faithfull weapons of rightâ—ousnesse See Rom. 6.12 Let not sinne reigne in your mortall bodies c. Q. But what part is especially the Subiect of Renuing A. Howsoeuer the holy Ghost doth renue all yet the immediate and cheefe subiect of her residence is the Spirit of man There are as I said sundry faculties in the soule but the spirit is the most inward and immediate actiuity of it and it stands in the directiue gift of the vnderstanding by which it fore-sees and deuises for the whole man as also in the free choise bent sauor and delight of the heart So then the frame streame and bent of the soule is the spirit of it See Eph. 4.23 Rom. 12.2 Rom. 7. vlt. that wherein this renuing or new creature stands As it is in the old man so in the new it is not a few thoughts or affections which make a man bad but the very frame and bent of all the thoughts and affections whereupon as vpon wheeles the whole man is carried And as a son hauing the liuely picture of his father to behold would not set it vp in a stable or out-house but in his best roome So the spirit of Christ sets vp the Image of God not in the eyes or eares or tongue which haue no power to worke vpon the soule but in the Priuie Chamber of the spiuit where the King lodgeth Q. And what is the fourth thing in this Renewing A. The parts of it negatiue and affirmatiue the former a destroying of the old frame the latter a setting vp of the new which are the exercises of the inward graces of renouation Both of them issuing from the Crosse and Death Resurrection and Ascention of Christ And thence it is that in the named place
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
thoughts and intents of the heart the Power of GOD is with his Law to search for the King all vaults and dungeons and nothing is hidden to the eye no more then the earth to the Sun Sinnes of great consequent euils or lesse small sinnes in mens esteeme and great still and crying hidden from man and open to his view granted or defended carrying color or condemned by the world Old ones or new in a word The Law inquires vpon sinne according to the Anomaly of it not onely the circumstances And this was our Sauiours chiefescope in that holy Sermon Math. 5.6 7. Chapters correcting those base limitations of the Law which the Pharises made tying men onely to a grosse literall sence Thirdly in her aggrauating power whereby she enlarges sinne by her Circumstances causing it thereby to seeme the more odious and setting the worse colours vpon it as because such a person committed it a publique man against such light when he needed not from meere malignity of spirit in the midst of blessings against mercy Gospell vowes couenant c. which I do not speake as if all sinnes were alike but because all are sins and culpable Fourthly in her Purity The Law doth not go to tell the soule of each sin but sets the Mirror of Gods purenesse before her that she may according thereto discerne and iudge of sin good and bad â—rue and euill Truth wee say is a Rule of her selfe and her contraries There is a secret purenes in the Law whereby the soule discernes an euill in things which the world sees none in and againe sees none in some wherein an hypocrite sees much For the former A soule that hath cleer and thorow light in himselfe is a Law to himselfe in some things of specialty and accuses it selfe for the departing from the pure manner ends ground and measure which GOD requires as sometime in the keeping of Sabbath in vse of liberties in speech or silence in doing or abstayning hath a Law within him not so much what this morall precept bids or forbids as what the purenesse of it imports So that looke what sorts most with will flesh case or the inclination of nature she suspects yea euen in doubtfull cases yet withdrawes for safety rather then ventures vpon termes of her owne abhorres appearances as well as substance of euill And as in matters of God so in matters of men this Purenesse Rules the case when perhaps no Law is at hand as Phil. 4. Finally brethren whatsoeuer is Holy whatsoeuer pure honest of good report c. An heart enlightned can better iudge by this Rule then any thing sooner espies what is honest sauoury then any other can dâ— yea and by this casts off al those base additions oâ— man which want a word and therefore although they carry a shew of holines yet are base copper coine both makers and creatures as Col. 2.23 beeing far from pleasing GOD for lacke of a word to carry his purenes into them This I thought good to speake of the lâ—ght of the Law to giue a taste of the rest for a wise Reader will guesse at the Lyon by the paw Onely one thing I would adde that â— of these latter things I would craue the Reader to make vse of in the fourth Article of the third part so far as it may serue for vse of Christian direction and so I shall there spare this labor Q But is all this light requisite for a soule which seekes conuiction or may lesse serue A. I answere I do name these as helpes to serue the worke of the Law in conuncing not to forestall the worke of the Spirit The more sound light the soule hath the better howbeit God is free to worke in what way and measure hee please It s one thing to say what light the Law can afford to some and doth toward conuiction another with what degree it may please the Lord to bee content to worke Hee can vse these helpes or perhaps the sight of originall sinne to abase a wretched heart with greater light or lesse may serue him as hee pleaseth But the truer the light the sounder the Conuiction The Lord doth in this case as the state of the soule best admits sometimes keeps away exceeding light in all these lest the sule should lye opprest vnder her burden culling out some sinne with due circumstances of vilenesse and shame to bring the soule vpon her knees in a most kindly manner Hee nis or bound heerein Q. How doth the Law present the Penalties with light to the soule A. To adde so much here as may make vp that of the third Article this I say That the Lord shewes the like power authority and efficacy of light in these as the other He takes away all distinctioÌ„ of veniall mortall from a man presents himselfe to him in his full iustice of reuenging al sin without exception remoues all cauills and subtill extenuations of punishment aswell as of sin makes all sin appeare mortall to the soule without Christ veniall with him Tells the soule Deferring of punishment is no remoouall of it That some sins go before some follow after but all meet earlyer or later in iudgement Eccles 12.1 2. 1. Tim. 5.24 That all sinnes deserue all punishments That the least cost the Lord Iesus his blood and he that beleeues it not shall pay for it in hell That God doth indifferently hate and punish all Tribulation and anguish is to ech soule that sinneth Cursed is euery one There is no lying hid from Gods eye no shift or euasion besides fayth and Repentance No amity or Combination of sinners no ioyning hand in hand no counsel can preuaile against God who hath all penalties and executions in his hand to worke by That the Court of God is not as the Popes no Relaxations Commutations of penance Dispensations to bee had there That the hauing our hell heere is no Release or Heauen for heereafter but if wee haue not had heere wee shall there haue all if we haue had heere we shall there haue the full summe of punishment without Christ And by this the Lord prepares the sinner for conuiction following in a far deeper measure as in the point of terror shall appeare Q. How doth the Lord reueale originall sinne to the soule A. To adde a little of this also to the third Article the Lord doth this many wayes First by the speciall termes of his Word Secondly by comparison of actuall sins Thirdly by the properties of this originall Touching the 1. the Lord is in no one thing so emphatical as in the names hee giues to this poyson He calls it The Old man Rom. 7.1 2 Rom. 7.7 Rom. 7.23 24 25. Gal. 5.17 Rom. 8. â— The flesh Lust Concupiscence The law of the members The Law of sin reigning in the members The Old husband who hath the wife in subiection The body of death and the like Which affectionate termes sought for the nonce
to make God the Father the most free and soueraigne worker and applyer of this deliuerance to the soule For what else should it profit vs that hee hath deuised such a way as Christ and such meanes as the Gospell beleeued except hee tooke it vpon him to possesse the soule of it also And the Holy Ghost is frequent in Scripture to proue GOD the Father to be the onely free agent in this worke calling him the begetter of vs of his owne free will Iam. 1.17 Phil. 2.13 Heb. 10.23 the worker of both will and deede in vs of his owne good pleasure the faythfull beginner and finisher of his owne worke Especially that it is neyther of the willer or runner Rom 9.16 Ioh. 6.44 but meerely of his mercy that we be called effectually No man can come to Christ except God draw him God is as soueraigne in his applying as in the finding out of this way And why Surely because as in the way so in the working the soule to it hee seekes his owne glory and the deepe riches of his grace to bee magnified and himselfe to be adored in the ioynt meeting of his iustice mercy power and truth in one that through IESVS CHRIST praise may be giuen to GOD the Father and that as all things are from him Col. 3.17 and by him Rom. 11.36 so they all may bee to him and to the prayse of his glory This point well weighed would leade vs as by a thred through each branch or Article of this second part with light and sauour when we conceiue the Lord Iesus himselfe onely as a Seruant of this souereigne will of GOD who is therefore called Gods Christ 1 Cor. 11.3 read 2 Cor. 3. vlt. when we conceaue the offer of Grace his the benefits offred his yea and not onely fayth but also the conditions of it an humble and hungring soule his gift his preparations and so throughout all this second part looke vpon GOD as that free principle in whose meere will it is to enlarge or restreine the heart of a man as he sees good A point of speciall consequence and properly belonging to this place 2 Cor 5.17.18 hee beeing at the root of all and beeing in Christ reconciling the world to himselfe not imputing the sinnes till which great worke be effected this deliuerance is not effected in vs. And therefore Psal 32.1 the Lord is sayd to impute no sinne and 2 Cor 5.21 to make vs his righteousnes And although I refer the point of Imputation to the second Article of Christ as presupposing his merit of necessity yet for the Worker it s properly a consequent of this Article God doing all his workes perfectly and as I said freely for the attaining of his owne ends in vs that he who boasteth might boast of the Lord. Q Doeth this point tend to any vse A. Yea and that such as I wish euery good hearer and reader of the points following to lay it to heart For first this will teach vs to conceaue in what sence the Lord doth offer vs his Christ command vs to beleeue and promise to ease vs if we hunger mourne be poore in spirit To wit that he is farre from intimating any power or will in vs to concurre with him in any the least of these or to ascribe ought to him that willeth or runneth But rather to shew what those excellent graces are which he freely worketh in all whom hee will saue Hee for his honour sake will effect all these meanes in whomsoeuer hee hath appointed to the end it selfe of Redemption Sweet is that place 2 Thess 1.9 10. That he may be admired in all such as beleeue because they haue receiued our word in that day He saith not that al they may be admired who haue themselues beleeued but he admired in them For what Surely not for their working grace in themselues but for the works sake of God that hath wrought it Secondly this will helpe vs to iudge who those parties are in all likelyhood whom God wil concurre with assist in the vse of meanes tending to deliuerance Such is the base slauery of man that he distrusts him sooner in no one thing than in that wherein God offers himselfe to the soule As in Manoa's example and Gedeons appeares Iudg. 13.22 6.13 Oh saith a fearefull heart God is free and need not worke saue wheâ—e he list and therefore he is bound to none and I feare he will worke in 100. ere he worke in me Oh poore wretch hath hee not shewed his will in whom hee will worke Euen in those that seeke his end more then their owne in the vse of meanes If thou knowing what God only aymes at in all his Redemption viz. the glory of his rich grace and all his holy Attributes and not at thine or my saluation for our ends shalt yet goe to worke heere thine own way then know God neuer did or will crosse his owne ends nor blesse any such as set vp other ends of their owne against with or aboue his But this followeth soundly That all such as in meanes vsing doe fixe their eye vpon Gods purpose and abase themselues in the sight of their owne sillinesse to reach such a thing as deliuerance is and adore his free souereigne working as the onely able effecter hereof all such I say as thus worke with God and vnder God may know that the Lord will assist them for why he assists and seconds his owne way in them who seeke his glory aboue their owne saluation And although he be so free that he is tyed to none yet I say with reuerence hee tyes himselfe graciously to such as doe seeke him not themselues for else should he contradict his owne ends which is blasphemous And this point I desire to be marked For whoso they are who will not see this truth of Gods free working for his owne glorious ends I affirme its vnauoidable but either they must most murmuringly and repiningly reiect the way of God to Heauen as contrary to flesh which is the greatest signe of a castaway or else mixe themselues their wits wisedome policy and deuices in the getting of heauen with Gods grace and mercy and so make Christ onely a Stalking horse to their owne parts and to serue themselues Thirdly this point doth most liuely instruct vs how wee may so goe to worke in the vse of meanes as our owne Conscience may not accuse vs for taking Gods office of freedom and souereignty out of his hands It troubleth many to instance in one particular how they should so goe to worke in hearing praying and Sacraments for the attayning of the Condition of faith that is mourning and hunger c. that they might not seeke faith vpon their owne termes They see the Word full of promises of ease and comfort to such as do mourne and they would gladly seeke Heauen in Gods way onely they cannot see how a condition to faith can
who had the power of it and all his instruments made his Crosse his Trophee and his Chariot of Triumph ouer them all like Samson who more hurt his enemies at death then all his life So thirdly after death when they had got his dead body into the graue thinking that the sealing of the stone could haue made him theirs neuer to rise any more Lo by his power hee kept his vnion still and after his fourty houres sleepe was ouer hee resumed his body and soule againe and gaue them another blow worse then all roze againe conquered their malice neuer more to be conquered to dye no more All the enemies in Hell and vpon Earth could not any further assault him his triumph being begun he was out of their reach Q. What vse make you hereof A. First the maine vse which is also the scope of this sixth Branch is the assurance which the poore soule vnder a condition of grace may take to it selfe in pleading her part in this satisfaction For what gaue a being and life to this suffering of Christ Surely his conquest If any enemy could haue held him vnder chaynes from his victorious Resurrection all his satisfaction had beene frustrate But that could not bee It was vnpossible as wee see Act. 2.24 that death should hold him Now then by his conquest how liuely renowmed powerfull a merit gaue hee to all his suffrings He sent his Church into assured possession of all his merits Oh as the autor to Heb. 10.22 saiâ—h Let vs come with this Assurance of Faith to the throne of Grace saying Lord giue thy poore needing seruant the fruit of my Lord Iesus his obebience the power of his conquest the full efficacy of his redemption That as hee Rom 1.1 Eph. 1.21 by his Godhead declared himselfe a Coâ—queror and asâ—uâ—ed the truâ—h of his merit and death yea consummated it alâ—hough he laid vpon the Crosse All was finished so my soule may take hold of this strength and claime the life and power of this satisfaction with fuller assurance Oh let vs not want the strength of this perswasion but presse it and say Lord I come to thee in the merit of a Christ not dead but aliue a Conqueror that made good to me all his sufferings by his victory and gaue all his enemies a deadly blow when they looked to haue ouerthrowne him Let this bee the first Vse learne this as the maine to drinke at this cisterne this well of Saluation as the former and then the other comfortale Vses will follow of themselues Q What other follow heereupon A. Sundry consolations to a beleeuing soule touching the Assurance of Faith and Perseuerance Victory in Combats Afflictions Death it selfe and against the power of the graue The Lord Iesus hath the key of death in his hand and will make his more then Conquerours in all nothing shall separate Rom. 8. vlt. any of his from him Tâ—uching Faith how many are the feares that a poore soule hath she shall neuer bee able to beleeue Within her selfe what weakenesse forgetfulnesse melancholy guilt of Conscience through corruption a dead heart slauish and fearefull presumptuous hardned by the deceit of sinne vnworthinesse neglect of the season of grace this body of death oppozing all savor of goodnesse and so euen death of body makes them afraid they may dye ere they beleeue So without them what temptations against God the Scriptures what enemies haue they to darken and dull them their sences vnderstandings and heart what enemies of the wicked haue they without them Ill husbands Wyues to dismay them telling them that they cannot bee assured in this life of their saluation How doe enemies affright them with malice threats big lookes disdaine and scorne putting them in feare they shall neuer escape out of their clawes In this variety of affliction what is there to sustaine them what is it which teacheth them to kisse the rod Mic. 7.9 take vp their crosse and heare the indignation of the Lord till hee pleade their cause and bring forth their light Surely the strength of this their Captaine and Conqueror the Lord Iesus who hath told them In the world they shall haue affliction Iohn 16. vlt. but be of good Comfort I haue ouercome the world It s he that tels them till Gods season of their suffring be come so much so long and that very crosse God hath ordeined for them no enemy shall doe them hurt And when they doe hee will make it tolerable and easie vnto them doe them good for their sakes that hurt them Rom. 8. But aboue all they are made Conquerors and their chin is kept aboue water they fight vnder hope of victory and say with the Church Mica 7.8 Reioyce not ouer me Oh my enemy for when I am downe I shall rise and when thou art fallen thy wound shall be incurable There is a fable that when the Goat cropped the Vine-branches shee bids the Goate Bite and spare not but shee should beare so much Wine as should serue to sacrifice her This Vine is the militant body of Christ so that as he feared not his enemies because he subdued them in suffring so should they Q What else A. Lastly it comforts them by Faith in the Conquest of our Lord Iesus against the power of the graue For as it was with their Head hee could not bee held in it Act. 2.24 so with them their flesh rests in hope of that triumph Oh Hell where is thy sting oh Graue where is thy victory The full Redemption of their bodies causes them to feare no death nor graue Nay their hope makes them say If wee hoped onely in Christ heere we were of all others most miserable but this conquest makes vs happy in all our misery Not onely that without but within themselues their poore Knowledge Faith Patience is sustained with this Spirit of the Lord Iesus that one day it shall bee better when all imperfect things shal be done away the body shake off corruption and they see him in whom now they beleeue Their life is hid with Christ in God Col. 3.3 1 Iohn 3.2 and although it appeare not now what they are yet when their Captaine comes they shall bee conquerors as hee therefore in the meane time though they bee basely esteemed of and set at nought yet their spirit of victory and hope props them vp and makes them merry because a day is comming will pay for all But I am loth to dwell at large vpon any vses saue the scope of the Article Q. Hauing ended the Merit proceed to the seuenth and last Branch of this second Article What is the Applying Worke of Christ and wherein doth it stand A. It is that solemne part of His Mediation for the sake whereof he forsooke the earth and was exalted aboue all principalities and sitteth at the right hand of God his Father that by his intercession alwaâ—es made for his Church he might apply to
all the members the power of this satisfaction that it might worke Faith in those that want it and confirme it in those that haue it Esay 53. vlt. The Prophet adâ—eth this to the powring out of his soule that he prayed for the transgressors And S. Iohn giues him the name of our Aduocate with the Father for this cause that the Church may enioy the fruit of his death continually And the Au hor to the Hâ—brewes saith That hee euer liueth to make intercession for vs. The High Priest vnder the Law appeared once a yeere with blood in the Holy of Hoâ—ies to bring forth a generall reconciliation but the Lord Iesus for euer And as the ends hereof are many to wit to present the prayers of his people vnto God to hoâ—d them close to his Father and keep them in hâ—s loâ—e to couer their daily offences and continue their iustification and acceptance to vnite them one to another and to protect them from enemies so especially to blesse the Ministery of his Gospell for the breeding Faith â—n the soules of the elect by the preaching of this his blood and death As we may see clearly in Iohn 17. that Heauenly chapter where all these are described Marke then it is not enough for the Lord Iesus to procure the price of our peace but he plyes the Father with it and offers vp by his eternall Spirit the merit and valour of his satisfaction for the effectuall drawing of the hearts of his people to beleeue the Gospell His blood is the seed of the Church for what wete Word Sacrament but tor him but that which doth cherish this seed and giue a body to it in the consciences of men is the application of it by this intercession More fully thus As by fulfilling all righteousnesse the Lord Iesus hath pleased the Father and is so gracious to him that hee grants him whatsoeuer hee asketh so doth Iesus to the vttermost improoue this fâ—uour and applieth the comfort thereof to all his that they may vnderstand how powerfull and preuayling hee is to obtaine whatsoeuer hee desireth And hence it is that till his Ascension the Comforter could not bee sent but after when hee prayed then came hee and brought to mind and sealed to the hearts of the Disciples whatsoeuer they had heard preached before So that when wee see the preuayling power of the Word and Sacraments in the weake Ministery of flesh what shall we ascribe it vnto but the power of this applying worke of our Aduocate who conueyes sauor of life of brokennes of heart faith and Regeneration thereby into the soules of his And in this respect h is the Key of his Fathers bosome and fountaine to vnlocke and set it open beeing sealed before for Iudah and Ierusalem to wash in as Zach. 13.1 Q. What be the vse heereof A. As it is singular for all vses to the Church in generall and all the liuely members thereof in all Concernements of it whatsoeuer as acceptance of their prayers beeing perfumed with the sweet incense heereof protection of their persons safegard against enemies sustentation of their soules in grace perseuerance and the like so especially that which wee read Heb. 10.19.10.21 Seeing by the blood of Iesus wee haue a liuing way made vnto vs by his flesh Let vs draw neere with a pure heart in assurance of faith Oh! it should bee as a welspring of Saluation for euery dry soule to come vnto euen in the greatest barrennesse deadnes and feare of heart that the merit of Christ should not belong to it Doe but consider this Aduocateship of Christ continued foreuer for thee Iesus Christ yesterday to day and for euer Heb. 13.8 to this end that the Gospell and the preaching of the promise might bee liuely Heb. 4. pearcing and powerfull to diuide the ioynts and marrow and to create in thy soule the fruits of the lips which is peace If thou hadst the Kings Sonne for thy Aduocate to the King for some suite wouldst not thou thinke there were life in it Therefore go not to the Word and Sacrament any more with a dead and sadde heart as if there were nothing in them saue an outside of mans voice and efficacy to perswade behold a Christ in them who by his applying power conueyes into them strength sauor perswasion and grace that his poore people may not heare his Word as a dead letter or receaue the Scales as dumbe elements but as diuine ordinances assisted with the Spirit of Christ and therefore able to breed faith in the soule and truly to carry it into the streame of his Satisfaction What is the vsuall complement of most people in their hearings and vse of meanes but this That the Minister is vneffectuall to them they heare with small light or quickening of heart The promise they grant to be faythfull and the Sacrifice of Christ full of merit but they are so to such as mixe them with sayth Why poore soule doth the Lord so offer thee Christ in his Gospell as if he lefâ— it to thee to shift for faith Is not faith his gift who gaue Christ Diuide not the things which God hath put together Deceaue not thy selfe in the condition of faith and assure thy selfe the Lord Iesus will giue thee both meat and appetite the obiect of his righteousnes Reâ—e and fayth to beleeue it also He is Alpha and Omega the author and finisher of our faith Heb. 12.2 and hee doth liue for euer with GOD to make good his Satisfaction to his people by giuing power to his word to breed faith that as it cannot be without it so it may subsist in it and our faith might not rest in man but in God Vse 2 Secondly let all such bee exhorted to deny their owne strength conceits hopes or feares and as oft as they go to the Word remember it is a Word of reconcilation And therefore looke vp to this grant Master of Requests and apply the worthines of this Prayer to thy poore empty soule say thus The cause of my vnbeleeuing hearing is my little respect to him who hath the Key of all grace if I could looke vpon him and say Lord Iesus conuey some part of thy Fathers fountein into my heart deriue it by a channell for then once into me Oh thou shouldst find the Spirit of perswasion to reuiue yea to fill thy soule in thy Vse 3 hearings Yea lâ—t all the faithfull Ministers of God coÌ„fort themselues in their weakenesse and defects of preaching in their deadnesse of heart to the worke of Faith in the little successe of their labors in the wofull hardnesse of heart in the people the Lord Iesus by his Spirit of intercession holdes them as his Candlesticks in his right hand hee doth as those two oliues Zach. 4 assist his Lamps and drop in this oyle of gifts and grace vpon them hee doth make them as Paul Zach. 4.5 able Ministers of Reconciliation that by them and out of
quckening worke of the spirit of which more in the third part and the last is Glorification Q Let vs proceed to the opening of their seuerall natures and vses breefly so farre as serueth for our purpose A. It were endlesse to wade into all onely to shew the realnesse of them and the vse of them to the soule that it may see how richly Christ is offred to the soule I will touch euery one of them The first of them is Vocation See texts Esay 55.5 Rom. 8 30.1 Cor. 1.2 Now this calling is a worke of the Spirit issuing from election whereby whom the Lord hath chozen to be his he brings to know it And that by the voyce and call of the outward word and inward spirit cryâ—ng to their soules thus Come out of her my people and returne to me Come out from thy former corrupt estate of sinne subiection to Satan curse misery lewd customes error of the wicked hell and returre to that blessednes which thou hast lost So then calling is that whole workmanship of GOD whereby he pulles the soule from a bad estate to a good be it longer in working or shorter darker or cleerer easier or harder it s the drawing of it from darknes to light Act. 16.18 That from whence it s drawne is an vnregenerate estate That whereto is faith Between these thee whole work of God is calling Q. Can you not breefly summe vp the parts of it A. Yes it may bee conceaued to stand in these two parts Eyther the preparing worke of calling or the finishing The former is that by which the Lord finding the heart vncapable of a promise brings it and prepares it to be such an one as may see it selfe capable and vnder condition of beleeuing such an one as may beleeue For as for the opinion of such as imagne that GOD breeds faith all at once without preparing the heart they ouerthrow that grace in respect of a soules triall of her selfe and in respect of Gods Glory which they would seeme to magnify And they strengthen the hand of sinful men in their error thinking there is no difference betweene men al may beleeue in Christ This by the way The latter is that by which the Lord doth finish the worke of faith and power which is the Condition of the Gospell without which no man can partake any of the priuiledges following Note For it succeeds the condition of the Law and in stead of Do this fayth Beleeue this and liue Note well these termes Preparation is the condition of faith and faith the condition of the couenant Q. What are those preparatiues A. Partly legall partly Euangelicall in a word when the Spirit of God by both leaues such an impression in a troubled soule vnder the spirit of bondage of which in part that it comes by the sight of the Gospell to so much hope as workes the heart to mourning and brokennes to desire of mercy to esteeme it and to bee nothing in its owne eyes in comparison of it together with diligent vnweariednes till it haue obteyned it All which are the preuentions and assistance of the spirit of calling drawing the soule home to God by the steps and degrees that the soule is capable of Q. And what is the finishing worke A. That wherein Calling is perfected and wherein true conuersion of the soule begetting of it and bringing of it home to God for all these are the same doth consist For when the soule thus prepared sees that the promise belongs to her and she may and must beleeue it then the spirit stampes this gift of faith vpon the soule to receaue and tak it to her selfe from the promise Q. Passe by the vse of this now because wee shall come to it in the last Article and proceed to the second A. The second is Vnion Which is the first benefit in order I meane for else all are together in respect of the soules title and right to Christ and this oppozeth the cutting off of the sinner from GOD and all influence and Communion with his grace and by faith so bringeth the soule vnto God that its vnited made one and incorporated againe into him by the flesh of Christ vnited to his Godhead as Article 2. And it s the worke of the Spirit of Christ making the Lord and the soule one spirit and causing the soule to partake by vertue thereof all that power of this both in priuiledges and graces which follow And therefore I set it in the forefront of the rest for its sure the soule can no more receaue ought from God till it bee one with him by Christ then Christ could merit any thing for vs till the Deity and flesh were really vnited no more then the body and soule can impart or receaue to or fro till they be one See texts Eph. 5.31 32. Ioh. 17. often In all which its euident that till wee bee one with God in Christ wee are without him in the world the Lord abhorring all relations that want vnion But if once vnited then he is in vs wee in him Eph. 2.2 Iohn 1â— vlt. hee dwels in vs we in him as an inhabitant in his house and the soule in the body he is one with vs he is marryed to vs Hosc 2. Eph. 5. and we are his spouse and therefore hence issâ—â—th â—ll vertue vigor anâ— power into vs that is meete for our support eyther earthly or spirituall till our vnion bee perfected in glory To this that belongeth that is sayd we are ingrafted into him as a scien into a stocke which fetcheth all her nourishment thence As the two Seales of Baptisme and the Supper doe tipifie there being no possibility of the Communion of the latter without the vnion of the first Q. Proceede to the third Benefit A. The third is Iustification which is the second benefit of the poore beleeuer opposite to the estate of her guilt and punishment by sinne by which the soule stands in a full and perfect pardon of sin quietnesse and peace toward God through his discharging her from all guilt and punishment and esteeming her as fully cleared and acquitted therefrom as if she had neuer offended See texts Rom. 8.30 Rom. 5.18 Q. Why say you fully and perfectly can wee be perfect in this life A. No but for speciall cause to difference the benefit of Iustification from Sanctification the one being Christ made ours wholy for we cannot else stand before God except perfect by our selues or another the other in part our Sanctification being in this life imperfect But of this in second Article see more Q Seeing wee ayme onely at a view of the Article and cannot discourse about euery thing goe to the fourth and so wee will conclude all with the vses afterward together A. The fourth is Reconciliation which is oppozed to our estate of enmity and brings vs into amity and fauour with God as Eph. 1.5 Paul calls it our acceptation and belouednesse with
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
of desert though in the way of saluation much neerer And therefore she sayth with the Church Hos 14.3 Ashur shall not saue mee I will not ryde vpon horses but with thee the fatherles shall fynd mercy And heerein shee differs from all proud hypocrites who wanting this fire vpon their herth are faine to rest vpon the deeds and compasse themselues with their owne sparkles though they lye downe in sorrow Esay 50.11 Nay it s certaine a prepared heart is so farre from the boasting of a Pharise in his attempts that rather he is as Peter toiled and weary of himselfe so farre from sacrificing to his nets that he looks vpon them with abhorring and sayth Lord depart from mee a sinfull man And by this little I desire my Auditors to thinke of the rest I do not affirme that GOD doth alway proceed alike with all for matter of order sensiblenes manner or measure In some hee workes more at the first then in others some hee sooner calls then others in some one of these is more cleere then in others as in Lydia and Zacheus and commonly as the degrees of corruption haue beene so are the degrees of humblin g and as the obedience to meanes hath beene longer without breaking out so the measure of Terror is lesser The Lord is a most free agent tyed to none we speak onely of such preparations as experience sheweth to be most ordinary among hearers Q. Adde somewhat breefly for vse hereof ere we come to the latter branch of faith that so confuzion may bee auoyded A. The vses are these Vse 1 First this is terror to all that dreame their estate to be good when yet they lie in their sins whole men they thinke Christ is offred them barely Be reconciled to God be they what they will be And in this they are the more strengthened by the opinion of such Diuines as dislike these preparations I confesse then indeed this is a bad fruit of it and yet the best that I haue found to come from it But to passe by them to these I say Beware lest ye play the despizers of grace so long by turning it to wantonnesse while the LORD leaues yee to vanish and perish in your owne error and euils Secondly to all such as remaine blind and dead-hearted blocks in the midst of this grace of the Gospell They see no light nor feele any warmth therefrom but still are cold snakes and are neyther affected with good nor euill neither hope sorrow desire or estimation of this pearle will fasten on them At the heare-say of a bargaine at the noise of their pleasures and at their jigs and tales they can laugh but heere neither will good day mend nor bad paire them Where is the hope of your faith where no dram of the condition of it is wrought Consider at death ye shall heare God saying thus Lo the things which your hearts loued ye haue and if my grace and offer had beene as precious as a base pot of beere as a game at cardes as a long locke at your eares ye had also had that But now your knocking at my doore is too late who heard not my knocking 's at yours Thirdly all dallyers with the season of this grace and putters off this rich offer of God pind on their sleeue thinking that they might haue God tyed to them and because they haue tasted of his grace with the tip of their tongue therefore they may haue it at their command whereas hauing once despized it they grow further and further from it dayly They should haue learned that the condition of faith is the preparation to faith dally with the one and forgo the other Also all hypocrites that rest in some appearance of these preparations not wrought in them by the Spirit of grace but from their owne principles which appeares in this that if they be reprooued they cannot endure it dare not enter into the tryall of their mournings desires and prooue them to come from the Spirit of grace but loue their owne ease better then the rules of God while their owne pangs last who but they but when their owne sparkles be out then full of sorrow No constancy playnnesse felfedeniall can be found in them grace is nothing worth of it selfe except some mixture of their owne concu re with it A signe that they haue felt little sweetnesse in it and therefore are farre from beleeuing it Oh lose not your labour lay not out your mony for no bread chuse not to goe a mile with God for nothing rather then two for saluation let Gods glory bee aboue your selues and lose not all for a false heart but take his counsell that said 2 Iohn 8. Lose not the things yee haue swet for till yee haue got a full reward euen Faith to saue your soules Secondly lastly exhortation to poore soules whom God hath truly brought vnder the condition of faith to blesse him for that handsell I say first to acknowledge it great mercy although they haue many doubts and feares and distempers to hinder them and the Deuill to come between cup and lip that they might not drink of this cup of saluation Oh remember its mercy to be brought within these Suburbes of Heauen If ye desire say not It s nothing It was wont to be the answer of a discontented woman who had enough when shee was asked how she fared to answere We haue nothing c. This whining heart is in vs and hinders vs from much good Be thankefull for any thing especially a pledge of faith nay be humble and say Lord what euer is not Hell is from mercy I will rather comfort my selfe that the Lord meanes mee the fulnesse of this earnest rather then grudge that presently I haue not my will and so waxe weary of wayting And secondly should expell slauish feare from them because the Lord hath giuen them a condition of faith Beware ye doe not abuse it Pledges are well kept by honest men not spoiled Do not tempt God by your distrust nor suffer the good preparations of the Spirit to dye or wanze through boldnesse loosenesse worldlinesse pleasures lest God make them as bitter to yee as Samsons dallyings with his harlot If yee belong to God he will saue ye but it shall be thorow the fire and with some smart ere the Deuill and your conscience haue done wiâ—h ye It is in this case as with them that play at Slyde-groat the siluer at first may bee easily discerned by the stamp but by that time they haue vsed it at the pleasure a while is so defaced yee that know not what to make of it Make conscience of keeping Gods pledges safe and entire And to conclude let these conditions already wrought bee encouragements to attend the LORD for Faith it selfe When a Manoa told his Wife they must dye because they had seene GOD shee rather argued contrarily that if GOD would slay them hee would neuer haue
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
hee should so much as thinke of a recouery much lesse be able to comprehend any way to get out of it Q. What vse is to be made hereof A. Still each staire must bring this wofull soule lower and lower till it can fall no further These Articles serue to plucke out each of them one or other and all of them all those false crootches and props which corrupt self-holds vpon to keep her from catching this deadly fall vnder her misery If there bee any evasion for flesh and blood any starting hole to get out at shee will bee sure to find it This is the last stoppe of all which should quite sinke the proud heart of a sinner though he carry his chin all this while aboue water To all the former this one of vtter irrecouerablenesse and desperate impossiblenesse to get out should euen kill the hopes of a wretched heart and burst the belly of it Hopelesse misery should make an helplesse soule lying panting at the mercy of a Sauiour and gasping for breath that if there bee no more for her out of her selfe then within her shee may giue ouer all And while shee sees no hope in her selfe shee may despaire in her selfe Till this last Lecture be read and beleeued by the soule in vaine is Christ offred to her while she hath a wing of her owne to fly ouer him with neglect Those that come to Christ must bee wholly beaten out of all holds and those strong holdes of selfe-hopes and self-loues either of nature meere or mixt with some helpe supernaturall Christ will neuer bee sought to if any other can bee deuised Sleidan reports that when some souldiers were surprized in their Castle and all throwne downe from the top of it to bee dasht in pieces one of them among the rest falling through the bowes of a mulbery tree clasping thereon with both Armes stuck by it and saued himselfe from death Wee may conceaue hee was loth to dye Much more are wee From the top of the first Article of this first Part to this last and lowest stayre the Lord throwes downe the soule of a sinner to kill his spirit and humble him but so long as the least crootch lasts the soule that loues her owne corrupt life abhorres to bee killed But in Gods feare let this put an end to all fancies and corrupt conceits of flesh and let it bring the soule to the earth and cast downe euery high thing and strong hold which sets vp it selfe against the need of a Christ and the necessity of faith Giue vp now all weapons and say If it bee thus Lord thou hast ouercome I am bereft of all and I must stand to the mercy of a Conqueror I haue nothing to merit or help mee it remaines now that vtter misery prouoke mercy at the hands of a mercifull God with whom the fatherlesse shall find it To conclude put case the Angels should mediate for vs yea if a man were for his owne part as free of sin as Adam yet for that which is past the offence of an infinite Maiesty he could not say any thing to it it is a matter of higher nature Q. What vse of this A. It quasheth all Popish pride and arrogancy all Pelagian and Popish conceit of the remnant of free will in vs towards our owne recouery Not onely in deuising or feeling need of any help but accepting it beeing offred by the helpe of supernaturall light and grace presented Man is as truely blind in himselfe as in a dungeon of darkenesse Though lâ—ght bee offered hee is as impotent to see it as vnable to procure it in the want of it The very roote of all errour and euill heresy and profanenesse being nothing else haue their Ignorance of originall thraldome vnder sin It should greatly abase vs that wee are thus hurt and know not how much lesse how to outgrow it This vse our age greatly needeth wherein formality is ready to blot out the impression of all truths of this kind and nouzle it selfe in an easie religion void of power Secondly it teacheth what a mystery grace is It is true which Paul saith Great is the mystery of godlinesse which Christ manifested When Christ came and brought light foure thousand yeeres after the Creation it was as strange as at first And now when grace findes any man how doth it preuent him euen as the light comes vpon the drunkard in the depth of his snorting and surfet Oh the sweet peace the sinner findes in his misery As Israel made their bondage an ease so wee hell it selfe our Heauen by custome Wee adde delusions to our blindnesse and senslesnesse by false errours of our owne and others Wee sleepe as Peter betweene foure quaternions of our keepers Deuill Sinne Law and Wrath. The Prouerbe is verified The life of an idiot is the sweetest of all for hee hath nothing to trouble him So heere the life of a man dead in sinne is not to bee aware of it pinch burne wound him it s nothing to him threaten allure all is one preach terror or hope woe or weale hee is dead The Law curse Christ and grace hope of Heauen are indifferent Nay such a fearefull offence is the Word to a dead sinner that euen that which should occasion conuincement and feare works confidence in him the Iewes tooke the Law a killing letter to bee the way and obiect of iustification Nothing can worke the soule to humiliation saue wofull experience when all is too late Thus much for this Q. Is there any way then from the LORD to come to the reuealing of this misery A. Yea and that is the morall Law of GOD Art 6 soundly preached to the Conscience See 1 Tim. 1.5 The Law is not giuen to the righteous but to the disobedient c. where the Apostle diuides the Worke of the Law into two sorts by implication One is vpon the righteous as its an eternall patterne and direction of righteousnesse and so it concernes the third Part of the Catechisme but in this sence it belongs not to this place Secondly as its a meane to vrge the vngodlie and to reueale to them their sinfull and cursed condition Note this double vse of the Law to auoyde confuzion which thousands runne into both in writing and hearing the Word preached Q. What say you then of such as want this Law A. They are of many sorts yet truly it may bee said of all They are withouâ— the true knowledge of the Law Touching Heathens Turkes and Infidels the question will bee the lesse because they wholly want the reuealing of the Law and therefore of them it s verified That although sinne reigneth among them in the guilt and curse of it on Gods part yet not on their part by vertue of any light from God For sinne is not imputed without a Law that is Rom. 5.14 not laid to their charge by Gods enlighting their conscience concerning the true obiect roote nature or fruit
do fearfully lay forth this corruption to be that which men little thinke for For why What a tame still close and harmelesse thing seemes this sinne beeing yet if once stirred a raging Tyger and wild monster What do these termes imply â—â—ue that this sinne is the Doe-all in the soule as she will so it must be and in a word she is al sinne both the length and depth of it all that is in sinne is in her And therefore except the Lord Iesus had bene made siâ—ne note the word 2 Cor. 5.21 for vs aswell as sinfull he had neuer satisfied his expiation beeing chiefly for sinne in her Nature and for the Acts by Consequenceâ— in which respect he is truly called the second Adam made the sin of Nature by imputation that he might by his nature of Righteousnes suffring both satisfie for it the losse of Godâ— Image and then restore it Looke vpon these texts and meditate of them Secondly by comparison For when the soule hath had the view of actuall sinnes beâ—ore as most yrkesome and now comes to see greater abomination then these as the Lord tells Ezekiel Chapter 8.15 Oh! how out of measure sinfull seemes it to the soule how doth she cry out miserable man for market thus she speakes Although actuall sins were enough to sinke me into misery yet I see they were but euill in respect of their part but now I see a body of all parts and members a King in his throne I see now my selfe curâ—ed double and treble No sooner do I get out of one actuall sin or set good duties agaiâ—st bad with some hope of ease that way but the Lord beates me downe by my inward nature of sinne yea when I would faine comfort my selfe in my duties and suffring and prayers Lo then my very clothes this venomed shirt vpoÌ„ my skin Iob 9.31 defiâ—es me turnes al hony into the gall of aspes Indeed God hath freed mee from beeing a worldling whose hope is below from a covetous mizer Phil. 3.18 whose God is his Mammon I am free from open vncleanenesse and inward hypocrisy and profanenesse of heart but Oh LORD the nature of these things dogges mee sometimes the wolfe of my nature makes me feele small difference betweene my selfe and these vices The nature of louing pleasures more then God the nature sauor of a proud vaine heart of distrust of worshipping God vnsauourily and for forme of selfe-loue and ends doth so dogge me that its worse ten fold then the breaches themselues Yea and the more I seeme to affect the contrary the more Satan dogs me with them thoughts desires and endeauors after them if it be so be glad yea and selfe-loue with them so blindfoldes me that often they seeme to please me and make me be as I would be and by the suddainenesse of the darts and assaults preuent my armor and so foile mee and leade me captiue So that we see the sting of nature if duely weighed is farre greater then of actions Q. Proceed to the third How doth the Law present the properties of originall sin to the soule A. By ripping vp the body of this death and shewing it what is lust Rom. 7.7 c. First Shewing it to be sin in an eminency of being It s more sin then other sins whatsoeuer is in any of them is here more notoriously whatsoeuer filth and base quality may be spied in all sin or any as impudency vanity pride resolution disdaine is heere more singularly as light and heate is in our fire or the ayre or the Moone but eminently in the Sun the first subiect and seate of it That wherein a quality is first that is eminently worst As coldnesse in the earth drynesse in fire heate in the ayre and moysture in the water So when a Iudge is vniust in the place of equity hee is eminently vniust Euen so heere All ill qualities are first planted heere and its sinne in the Spirit in the place of excellency euen of Gods Image That whereby another thing is qualified so or so that it selfe is much more so qualified As we say Those wofull desperate Traytors in Gun-powder treason were so and so desperate rebellious cruell fierce but by whom were they made so by their father Garnet and grandfather the Pope Garnet and the Pope then must be much more so So all the poizon of actuall euils is seated in the originall after whose copy they write Secondly The predominancy of this sin both in matter of fulnesse and force for fulnesse it hath all sin vnder it and in it as the perfect body hath all the members so this dead rotten body containes fully all dead members of hypocrisie vncleannesse c. in it As the word vsed by Diuines prooves they call it the * Fomiteâ—â— Fewell meaning of the fire of sinnefull acts Great farmes haue and keep great fires because of the plenty of wood they haue to nourish them This is the fewell that maintaines all fires in the soule in hall kitchin and parlour sins of pride sins of common formality sins of base lust all are kept vpon the altar burning with this fewell which is set on fire it selfe by hell So of forciblenesse also therfore Paul cals it a Law Princes rule strongly by their lawes they are as a soule wholly in all and in each part Nothing so forcible there is a necessity in a law It breakes downe and carries before it all opposites word threats dangers all counsell perswasion cannot heare is incorrigible vnchangeable as the Law of Medes and Persians It carries the soule to her trade with courage force resolution and irresistiblenesse being the piller of Satans kingdome ruling as a strong man in sinners Luk. 11. â—1 and keeping all in deep peace Thirdly it is perpetuall Wee say The King hath a perpetuall patrimony that is not alienable so hath a sinner by his originall sin He may faile in his spending money as in his policy and strength and industry to oppresse to defile his body but his stocke and patrimony neuer failes If it bee so in the best of Gods seruants Luther himselfe little molested with couetousnesse yet he had this stock still within how much more is it true of each sinner Fourthly It s an ouerflowing and yet a cruell euill as necessary as it is as forcible Fyre water are ill masters but they burne and ouerflow naturally euen so here As in breaches of the Sea we see tops of Steeples and of Towers vnder water so this ouerflowes all the Image of God in vs This sinne goes in the haire and streame of nature and therefore it s called Concupiscence and Lust Iames 4.5 The spirit that is in vs lusts to enuy it pleases vs because it is naturalâ— and hath a self-louing perswasion which carries it smoothly and vnsuspiciously and by priviledge It is my nature to smite when I am angry iâ—s my nature to be soone hoâ— it s therefore
in our hearts that we do truly and sauingly see whatsoeuer the former fiue Articles said of sin consenting to all That they are true Chap. 1.24 Saint Iames saith A foole seeing his face goeth and forgetteth him Beware wee doe not so but if euer wee would come to the mirror of the Gospell in which we behold the face of God plainly let vs make way to it by S. Iames his Glasse Diuide not the things which GOD hath put together Although the Law haue no Christ in it yet the Maker of it vses it as a Schoole-dame to him Let her then point at euery lâ—tter in the Crosse-row and rip vp euery error and distemper Gal. 3 2â— do not abuse the rule nor crooke it wilfully as Pharises to mistake the sence to hide to descant vpon and to diminish or excuse any euill but let it be the Lords light set vp for the ends that follow Detaine not this part of the Word in vnrighteousnesse lest thou neuer come to the next step but perish in a twilight for want of a cleere discouery Wee are loth to bee informed of that which when we know wee are loth to renounce Grace begins at the roote of enlightening Examine thy selfe in thy vprightnesse heerein Secondly it layeth open the vnspeakeable iustice of God in suffering such darkenesse to spread ouer the world for so many ages and still in many nations who sit in the valley of darknesse Wee haue many trauellers into those Indian parts who in the beholding of the faces of sauages should tremble to thinke that the Lord for so long should not regard their ignorance when yet hee suffred a great part of the other Asia Affrike and all Europe to see light Oh poore wretches what can the dimme light of common conscience helpe to discouer darknesse how merry are they in assured destruction and how should it yerne the hearts of Christians to behold them As for the state of thousands vnder the gouernement of Protestant Kings who hauing Baptisme end the Bible in English yet neuer had the blessing of a searching Ordinance what shall wee ascribe it to saue the wrath of GOD vpon a woefull Nation kept and content to bee kept in darknesse because their workes are euill Both the leaders and the ledde must fall into the ditch The last vse thereof may bee instruction to teach vs how deepe a blindenesse is cast vpon the soule in poynt of discerning her owne sin and danger Nothing is further off then the reflex of our owne corruption vpon conscience nothing more teadious then to bee it formed of sin in the kinde Hee that comes to tell vs what we are is our deadly enemy and many professors haue gone many miles to get them a Preacher whom they haue persecuted when hee hath taught them the mystery of iniquity in themselues their priuy pride hypocrisie spirituall wickednesse of vnbeliefe ignorance and loue of the world but especially their old Adam placking their mufflerâ— from them and laying them naked and awake to their owne conscience Oh! it is the ioy of the vnregenerate man when hee can make himselfe beleeue hee is not the man hee yet knowes or may that hee is Ier. 1â— Alas sinne lyes deepe and Who can gage the deceit of the heart sâ—ue onely the Lord and the spirit of the Law which diuides betweene the spirit and the soule Therefore how should this teach vs both Ministers and people to loath all generalities and to learne the Law in the true sence and the through-enlightning of it It is a foolish speech of some who desire that they might fall into some grosse sinne to humble them by But howsoeuer the Lord awaken some by the lowd cry of their foule sins as drunkennesse blasphemy or the like surely that which is likest to preuaile with the ciuill and morall sort is the enlightening of the tenth CoÌ„mandement For they can wash off actuall sinne which colours as fast as they offend laying good against euill but when the spring of their cursed nature appeares which runnes vpon them continually I say then this body of death will doe it Rom. 7.24 Q What is the second worke of the Law A. This conuiction which I call the second worke of the Law is twofold partly concerning the iudgement and partly the soule or whole man the former I call simple conuiction the latter conuiction with terror Touching the difference whereof note well When once the soule is throughly enlightened if the Law proceed in her worke she comes to apply her light to this conuincing of the soule and first by causing the conscience to ioyne against it selfe and to say Thou art the man this differs from light be it neuer so particular because it is light with application to the soules selfe in speciall Againe hauing been thus conuinced in conscience I am this sinner if the Law still worke it proceedes to the second degree of conuincing Which is not onely an application of sinne to her selfe but a due yeelding of the soule to lye vnder the bondage and feare of punishment belonging to such a sinners wofull estate A man may heare and not so much as bee enlightned Hee may haue great light and yet neuer bee conuinced in conscience Hee may bee conuinced and yet neuer bee duly held vnder any true bondage as wee see in Saul and others But the Law workes all Q. What then is this worke of Conuiction by the Law A. It is the second worke of the Ministery of the Law by the efficacy whereof the soule beleeues her selfe to bee that which she knowes to wit this sinfull and cursed one A most powerfuâ—l worke yet no other then the poore Minister of GOD enabled by the auâ—hority of the Law may and doth performe For why when the poore soule sees that the LORD hath reacht her out the Key of light to see the wonders of his Law to â—o idle endes but that hereby she might go further and apply it to her selfe confessing her selfe to be â—he party what hath she to do saue to let all other guilty ones passe and to passe sentence vpon her selfe confessing She is this miserable sinner Neyther can any thing hâ—nder this proceeding except it be a lewd heart that is vnwilling to put her necke in the coller and so detaines the truth â—ight of the Law in vnrighteousnes But if the Law can preuaile this light shall prooue beleeuing and conuiction See Ephe. 5.13 where the Apostle sayth The light doth argue or conuince For that disputes thus That soule which is thus sinfull and cursed is truly miâ—erable and so abydes of her selfe But I am thus sinfull and cursed Therefore c. The assumption is conuiction The conclusioÌ„ is terror ConuictioÌ„ argues so strongly against her selfe that she reflects the light of the Law vpon her conscience making it her accuser and Iudge and stopping the mouth of the heart from gaynsaying or kicking against the pricks Thus was it with Paul
loathsome and he is chastned with paine in the multitude of his bones his life abhorres bread his flâ—sh is consumed his soule drawes neere the graue v. 19 20 21 22. Oh thus body and soule by sympathy must stoop vnder wrath when God frownes all parts haue sinned and all must smart Psal 39.11 When thou art angry for sin man is made as a garment moth-eaten The Lord Iesus himselfe could not escape it his soule was heauy to death he sweet drops of blood he thought God quite gone from him And yet this at the worst is better then any other of the three I spake of And this we haue seene and daily do in men in spite of these hardned times the Lord breakes in vpon some and makes the sins of youth and age before them Oh that we could see the fruit of it after To this I adde The Lord doth this more or lesse in the soule I purposely say so because God is not tied in his course to any set measure hee can restraine or enlarge as hee pleaseth Many vnder a good Ministry or teaching hauing little felt this way of God doubt of their humiliatioÌ„ but if they can prooue that the Lord hath hidden the violeÌ„ce of terror by long frequent trayning that heere there the Lord hath reuealed himselfe more or lesse to them with fruit to be desired let it not trouble theÌ„ More vsually the Lord deales thus with soked sinners that they might vomit the morsels which they haue long taken in that by this course their change might be more apparant and for euer these markes of God might abide in their flesh to awe and bridle them yet I say God is not tyed I haue noted greater terrors in the choisest educations as the case hath stood then in openest Profanenesse Fourthly and lastly I say the act of this law is in all this to cast downe the soule at the feet of God For as I said there is in nature an intolerable bearing vp of a mans selfe in his estate a priding of himselfe boldnesse boasting of his sinne he is so farre from being ashamed that till the Law come home to him thus he is aliue read Rom. 7.9 that is iolly iocant meâ—râ— as the foole that casts arrowes darts and saith Am not I in sport A sinners Crowne is not his bare sin in corners and by stealth that his woe his law but his crown is his liberty of spirit in it to doe what he list to run ride talke practise to drinke sweare lye coozen and no man controll him This is to be aliue note the phrase and to say My selfe am my owne my tongue my own I am bond to none see Ioh. 8. ver 33 a free man to go and do as I list as he said liberty is to liue as a man list The crown of a drunkard or adulterer is to reuell and tosse and defile himselfe without feare as the Pope who may carry innumerable soules to hell with him and who shall say What dost thou Now I say this iollity and boldnesse and pride in sin the Lord in his Ministery of the law resists and that he doth when by all I haue spoken hee pulles downe this sinner vpon his knees cast his crown in the dirt dismounts him as he did Saul from his palfrey Act. 9. and the desperate Iaylor in his profanenesse and cruelty Act. 16.27 and those killers of Christ Act. 2. saying Lord what wilt thou haue me to doe Oh then hath wrath ceazed vpon the soule when it hath killed this iollity and let out this pleurisy out of it And hence it s cald the sacrificing knife sharper then any two-edged sword the killing letter Rom. 7.11 that which slew Paul not by mortification but by shedding the blood and bowels of sins iollity to the ground Oh when God comes thus into the conscience lo all is turned vpside down now I feel the vilenes of my pride now the wrath of God is vpon me for my couetousnesse now I feele this fire in my bones this sting of a serpent now I feele what it is to dare heauen and to liue like a masterlesse hound in the world â— King 22.25 Oh when that is verified which Micay told Zidkia Thou shalt be glad in that day to run from chamber to chamber to hide thee then thy pushing hornes thy scorne and pride shall be farre from thee When the Lord shall make him that durst act his parts vpon any stage now not to know what ground to stand vpon to become as if a mans body should hang in the ayre vnsusteined restlesse in it selfe not to be able to weild himselfe for the anguish confusion and agonies of a wounded spiriâ— Oh then the law hath done her part indeed and tamed former liberty and iollity in euill Examples are not wanting hereof in al places where this great Minister the law hath become But in the vse I shall apply it Q. And what secondly are the effects hereof vsually A. Among others these three apparantly First Stoppage of a course in euill openly SecoÌ„dly Inward vnsettling of a rotten peace Thirdly Holding downe the soule vnder bondage The first stopping in a course of euill This differs fâ—â—â— that effect of Prouidence whereby the Lord doth limit the number and measure of sin in the wicked for the preseruation of peace ande ciuill society for though that be a diuine work yet it s not the immediate worke of the law but either a Prouidence without a word or else by the generall power of the Word restraining sin but this is a speciall kind of restraint issuing from the work of the Law for the good of the soule so restrained And it is a lothsomnes of the soule finding no ioy in old courses beholding them with repenting and yrking of thoughts wishing them vndone and abhorring to returne to them through the terror of conscience being vnder this whip of the Law When horror lay vpon Saul Act. 9. his letters in his pocket and commission from the Priests and trade it self of pursiuantship was bitter no more of that for the present As the ague stirring the diseased humors makes that stomack loath a Partridge which before could haue eaten resty bacon so heer this terror makes the sweetest sin lothed which before deuoured all And although this be not grace yet the Lord is laying a beginning therof heerby in the soule which in due season may come to somewhat I remember a pretty speech of an Heathen in one of his Epistles who being sicke dare do as while he is well who then guzzles or is vncleane or railes or is couetous That is much truer of this soule sicknesse in which the stomack hath more list to vomit then to eate Now the reason of this worke is because while the soule is in her hurry shee hath no care to heare God speaking to her she is so busie with her trade that all is spoken as it were in her
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 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
is written of that Worthy Learned and Holy Scot Master Rollock in his life That beeing on his death-bed and much encouraged by them that visited him by his worthy labours I abhorre saith hee my Rectorship of Vniversity Readership of Diuinity and Pastorship of Edenburgh all which with great profit to all hee vnderwent that I may bee found in Christ clothed with his righteousnesse all myne owne is dung in comparison of this The fourth Article Question PRoceed to the fourth Article shew what it is and the Coherence thereof with the former A. It layes forth the meane or way by which ordinarily the Lord exhibits vnto and settles vpon the poore sinner this deliuerance As touching the coherence as in the two former Articles the fountaine in God and the foundation of it in Christ is described so in this fourth is shewed how the soule may know them both to bee heere It s said Heb. 4.13 That God with whom wee haue to doe is a Searcher c. Note it The soule in her distresse hath to doe with God to his Tribunall she stands hearing her Iudge Now it is not the hearing of his giuing of Christ nor of a satisfaction which can quiet her but this that shee may know its giuen and performed for her Heere therefore in this fourth Article I say The offended Father hath accepted this satisfaction is well pleased with it his heart is made placable by it and now his heart is opened and his bosome of loue bared towards a poore wretch and this hee vtters by a proclamation and by an offer of grace to them if they will beleeue him to meane as he speakes See 2 Cor. 5.20 21. Him that knew no sinne he made sinne c. And what of this Therefore he saith Be reconciled to God Now when the soule heares of this ground and building she feeles her selfe to haue somewhat to say for her selfe in this her dealing with God I thanke thee O Lord for granting it and for the pryce payd but now seeing thou hast done it that in thy being satisfied I might haue my part in it as offred and pind to my sleeue when I see a thing more precious then the world laid in my lap by thy hand I tremble to thinke I should refuse my owne saluation Q. Because this point is large therefore lay downe some particulars to vnfold it And first what is this meane by which GOD reueales this deliuerance A. The Gospell in the Ministery of reconciliation is the instrument of this Reuelation and that both fully and onely The point is plaine all the Word witnesseth it Paul tels vs that when the loue of GOD appeared then hee saued vs This appearance is the light of the Gospell and the arising of the day starre thereby in the heart Reade by name 2 Cor. 4.6 GOD that commanded light to shine out of darkenesse hath shined into our hearts See the place Briefly hence it is that it s called the power of GOD to Saluation Rom. 1.16 See Matthew 13.44 2 Cor. 3. vlt. The field in which this pearle is hidden the Mirror in which wee behold the LORD with open face the Net inclozing the fishes the Light the Leauen c. Now yet this Gospell is not the meane in respect of the bare letters and syllables of it but in the Ministery of Reconciliation See 2 Cor. 3.8 9. where Paul cals it the Ministration of Righteousnesse and adornes it with termes of honour aboue the Lawes Ministery Especially See that 2 Cor. 5.17 18. Where Paul speaking of this great gift of Christ twise ioynes this with it And hee hath made vs Ministers of Reconciliation as if this were a materiall point Wee the Ministers of God beseech you bee reconciled receaue not the grace of God in vaine As who say It were a great helpe to our Faith to consider GOD hath sealed Ministers to engage their truth for God that if God do not meane as hee speakes we are lyers And lastly this is the onely ordinary way of reuâ—â—ling ordinary I say because what God can doe wee speake not and no other So that if God reuealed not himselfe thus to his Church wee should remayne as blind as Moles in the earth As wee had neuer knowne sinne but by the Law so neyther Grace but by the Gospell See Iohn 1.17 Nay much more For although both stand in Reuelation yet there is more of the Law left in our ruinous nature then of the Gospell no one sparkle of the latter is in vs by nature it stands meerly in Reuealing Hence Paul so oft presseth it as a Mystery hidden from the foundations of the World â— Tim. 19.10 till now the Gospell vnueyled the Curtaine And although the Lord reuealed this in a darke sort and within narrow bounds and in sundry sorts in times past according to their capacity yet now onely by this meane of his Sonne in the Gospell Heb. 1.1 Q. But is there not some peculiar thing in the Gospell by which he reueales it A. Yes And that is his gracious offer made to the soule therein which is nothing else but the expression of the Couenant of Grace that hee is willing a poore soule may come to him without doubting and feare because hee holds out this Golden Scepter vnto it and bids it Be reconciled Hither refer all those textes wherein this offer is made both in the couenant and in the seale of Baptisme Esay 55.1 He euery one that thirsteth come And Let him that thirsteth drinke freely Reu. 22.17 and Iohn 7.37 In the great day of the feast Iesus cryed If any man thirst let him come So that as a Prince hauing set vp his Proclamation in all places intimates his mind so the Lord by this Tender of Christ is acquitted from all aspersion of vnbeteamingnesse Especially if wee consider those cordes of his loue by which he drawes the soule to see his meaning sometimes by his inuitings to this feast of his Sonne sometimes by his contestations as Esay 55.2 Sometimes by his entreaties and earnest exhortings sometimes by his allurements Gen. 9.26 Hâ—s 2.14 to perswade and toll on the heart that hangs off by the promises of all the good things which he offreth Sometimes by his mournings and passionate lamentations Math. 23. vlt. Ioh. 3.19 Mar. 16.16 Sometimes by his seuere threats to all that refâ—ze his offers all these shew how willing and cordiall hee is to part with his grace Not to adde the freedome the fulnes the simplicity the vnchangeablenes the fidelity the strength and ability to make good â—hat which he offers all which are the ingredients of his offer and promise and lastly sometimes by the vniuersality of it that he dispenceth it without all respect of persons age sexes states and conditions who exempt not themselues But the especiall properties of the offer to be noted for our purpose are three first Libertie secondly simplicity and thirdly fidelity First Liberty that he doth
it freely to whom he pleaseth passing by millions of people in the world and offring it to such and such nations as he did of old to Israel neglecting the world so that its meerly vnconditionall and free as when Paul came to Athens or Ephesus who had neuer heard of Gospell before Secondly simplicity that the Lord beeing truly pacified in Christ offers the fruit thereof without grudging falsehood or equiuocation and with an open heart meaning as he speakes Vnderstand mee of the Simplicity of his Dispensation whereby he declares what his will is that we should do not of Secrecy whereby hee decrees what he will do with his Creature Thirdly Fidelity whereby hee doth most readily and fully performe whatsoeuer he offers to al who put him to the triall and accept it But more in the last Article Q. Why are you so large in opening of this A. Because its the maine hinge wherevpon the dore of hope and faith turneth the offer of God satisfied beeing the immediat obiect to which the soule is to resolue and empty it selfe The offer I say assisted with a promise For an offer is no otherwise differing from a promise then as a generall out of which a particular issueth the promise included in an offer but yet in speciall expressing the couenant of GOD to all that receaue the offer that hee will receiue them bee their GOD both in pardon and in all-sufficiency Into these the soule doth wholy powre forth her selfe which that wee may vnderstand consider this that wee haue to do with the Father immediately but with our Lord Iesus onely mediately as a meane to lead vs with confidence vnto him The Father properly lookes at the Sonne as our Surety and vs for his sake but we looke at him directly and to our Lord Iesus as our Mediator So that looke what we can shew for our Reconciliation must come from the Father and that is his offer promise oath and couenant of mercy Into that therefore the poore soule is to resolue it selfe all her doubts feares temptations and distempers whatsoeuer and so to remaine settled So that it mainly concernes the soule to vnderstand the nature ground and properties of the offer and promise Q. Well I partly conceaue you what vse is there of this A. Very manifold and weighty Vse 1 And first that we adore that depth of Gods Iustice against sin that hath still left so many nations vnder water of meere Paganisme without the least spark of this light still in their vtter darknes and brutish ignorance of the Gospell Oh how should wee mourne with good Iudas and say Ioh. 14.22 Why hast thou reuealed thy selfe vnto vs and not vnto the world How should this wofull desertion prouoke vs to prize the reuelation of this Mystery to vs As for them how should we pity them If Paul wept for enemies how should we for Infidels If we saw one drunke and merry doing to execution how would we mourne These go to hell laughing and shall we not mourne though we liue not by them Xerxes and Caesar as some of vs doe yet behold them in their deformed sauage nakednes beseeching the Lord to shine vpon them with this light and offer of the Gospell And secondly this is terror to all Papists that maliciously Vse 2 hide and darken this precious offer of GOD in the Gospell Branch 1 from the eyes of the blind people abhorring that this pearle should be seene and this box of spikenard broken that the whole house might be perfumed yea by their Inquisition and censures cruelly quashing the least din or whisper of this Glad tidings lest their kingdome be trodde downe and their blind deuotions discouered nothing so cuts them to the heart 2. Thess 3.2 as that it should haue the least free passâ—ge â—r bee glorified but their owne Idols and Masse and Trash set vp to demolish it Oh vnreasonable ones Oh enemies to the Crosse of Christ Whose God is their belly whose glory is their shame who mind earthly things But let them know Phil. 3.18 that they shall not long continue the day is at hand wherein both that man of sinne and all his adherents shall perish with the breath of the Lordes mouth when his Gospell shall breake out Secondly terror to all profane Scorners Neuters Atheists Branch 2 Adiaphorists and Epicures who reiect the Gospell and prize their Swine their pottage their pleasures ease and pompe more then the Gospell and are not onely ashamed of it but contemne it as standing in the light of their lusts Beware for ye proclayme that Christ reconciliation are none of yours seeing these means of reuealing it are so odious vnto you and those that dispence it Swine trample vpoÌ„ pearles you tread the Gospell and the Ministers of it vnder feet how shal God trample vpon you and tread you in the winepresse of wrath Thirdly reproofe of al Non-discerners of this Grace of the Vse 3 Gospell such as put no difference betweene one doctrine and Branch 3 another see not this peace of mercy reconciliation life offred in the same had as liefe read a booke in the chimny corner heare of any morall discourse as the offer of Grace and Pardon in the Gospell Oh the feet of a Minister should bee beautifull in this maine respect though others also because hee brings glad tidings of peace Without this what is the tickling of the eare with other sounds Learne to know what the pearle is that lyes hidde in this field and to discerne what Iewell is the most precious in this Cabinet and set thy marke vpon it Branch 2 Secondly Its reproofe to all that daily with this Gospell in the offer thereof prefer their oxen and farmes their selfe-love Luk. 14. ends and liberties before it and although they dare not be openly profane yet suffer not themselues to be conuinced of this excellency which the Gospell offers them remaine still in their ciuility their hypocrisy their desires and performances duties and good affections but alas The offer of grace and reconciliation in the Gospel is nothing with them If all be true which I haue sayd of this offer and the properties of it what shall become of them that for drosse reiect it lay out their mony for that which is no bread Esay 55.3 rest in somewhat vnder the grace of the Gospell If the moale in the earth had reason she would chuse rather to liue in the ayre if the tree had reason it would chuse a nobler life of sence if a beast had wisedome it would couet the reasonabler nature of a man but the Lord offring no lesse to a forlorne lost sinner then the grace of the Gospell the life of God and immortality how few desire it But rest in the base estate of temporizing hypocrites of carnall professors to heare receaue pray repeate Sermons and get some few good desires but as for that which no hypocrite or vnsound professor
can attaine to a broken hungry self deined heart that Christ and his grace might enter and dwell there oh how harsh is it Therefore remember that in Heb. 2.2 3 4. If those that transgressed Moses Law Deu. 29.19 and being conuinced thereby yet sayd within themselues I shall haue peace and so walked stubbornly adding drunkennesse to thirst Nay if they that sinned onely in a ceremony yet by two or three witnesses were condemned what shall they looke for that despise the grace of the Gospell and that offer which God hath honored by so many miracles and such abundance of Sermons and the powerfull Ministery of so many preachers Beware of refuzing such saluation as being a more spirituall wickednesse then any morall offence Thirdly its reproofe to all cauillers that descant vpon Branch 3 this free plaine and simple-hearted offer of God Being vrged to receaue it they answer So they would if they knew themselues elected But say they we are afrayd God meanes it vs not If wee be chozen we are sure to be called to beleeue it if not none of their Preachers can giue it vs. It must be God say they and not man that must worke our hearts and draw vs. But oh vaine iangler tell me hath not God reuealed his Will in his offer Dost thou know his secrets Is not his offer ingenuous Say not in thine heart Rom. 10.25 Who shall goe vp to Heauen or descend c Lo the Word is in thy mouth it is neere thee If Ieremy in the dungeon had told Ebedmelec he knew not whether he meant to help him out or no and so haue refuzed to come out had hee not iustly beene left there still So when the Lord lets downe the ladder of his offer into thy dungeon casts thee his cords and rags to put vnder thy armeholes that hee may draw thee out dost thou cauill and say Lord I know not whether thou meanst mee well or no perhaps thou wilt pull me out a little way and then let mee fall backe againe perhaps I am not elected Is not this a wofull dishonor to the simplicity of the offer Was he euer tyed at all to offer it and dost thou distrust his ingenuous meaning in it Thy blood bee vpon thy owne head in that thou chuzest rather to smite the Lord to thy owne destruction then to set thy foot in his ladder and put on his cords that thou mightst come out The way for thee is first to step vpward that thou mayst come to the top then to leap to the top at first to breake thy necke backeward The fourth vse is Aduertisement to Gods Ministers to magnifie their Ministery in deed and practice by beseeching the people to be reconciled to God Conceale no part of this truth of God but aboue all ply thy Ministery of reconciliation This will sweeten and familiarize all other doctrine the first Part of the Catechisme about sinne and the third about Godly life will follow this second Part of Reconciliation Col. 3. in the end It s the office God hath put vpon thee O Archippus fulfill it Woe be to thee who mayst preach and canst and dost not Or dost and yet dost not this Thou art one of wisedomes handmayds one of the Kings seruants sent out to bring in guests to this feast of his Sonne learne thy errand well mistake it not get it by heart let not the fault of reiecting this call bee laid vpon thee and thou hast saued thy owne soule Paul was so acquainted with this worke that he saith It was committed vnto him Nay 1 Tim. 1. hee addeth It was his Gospell As mayds vse to say I must goe dresse vp my Chambers and make my beds not because theirs but because it is their office so Paul cals the Gospell his and ours 2 Cor. 4.4 If our Gospell bee hid because it was his office Let vs then all ioyne in preaching it and offring it not with a veile vpon our face as Moses but 2 Cor. 3.13 16. with open face shew the people this Mirror that they may be transformed by it from glory to glory Q. What other vses are there hereof Vse 5 A. Especially this that this Article bee a sweet preparatiue vnto vs to frame vs to beleeue Entertaine wee not any base cursed thoughts of GOD in the simplicity of his offer Nourish all possible perswasion in thy soule of his vnfeigned meaning toward thee in this kind thou canst honour him no better then to agree with him in his meaning well to thee There is no greater difficulty of Faith then this Seed of bondage in vs to iudge of God by our selues Wee muse as wee vse If wee haue an enemy wee cannot forget his wrongs wee meet him not without indignation and therefore so wee thinke of GOD also to vs and the rather because hee hath so much vantage ouer vs. But oh poore wretch Is this the way to get out of his displeasure to nourish iealouzy against his loue Is it not rather oyle to the flame pull downe thy traitours heart hate not him whom thou hast hurt put on an holy and childlike opinion of him who when he needed not yet purpozed sent receaued this satisfaction for thee and therefore cannot lye in offring it to thee Say thus LORD thy sweet offer naked bosome cordes of loue Passions of sick loue sometime to allure sometime to contest command vrgeâ— threaten and beseech turning thee into all formes of perswasion to winne my soule all these conuince mee of thy well meaning toward mee If my owne enmity to my enemy and the slander of Satan that thou enuiest my good doe assault mee neuer so much and my owne trayterous heart conspire with them yet this thy gracious offer in thy Gospell shall beare downe all Read Esay 55.9 For my wayes are not as your wayes nor my thoughts as your thoughts but as farre aboue them as Heauen aboue the Earth Adde this All the vnderstanding of man cannot comprehend the loue of this offer no more then the eye of a needle can the great Camell and shall I goe about to lessen it Surely if this should be a great stay to my heart that the Minister of God hath offred mee this grace and dares seale it vpon earth to my poore soule shall not the offer of God himselfe 1 Sam. 15.16 the strength of Israel that cannot lye much more sway with mee Oh Lord captiuate all my hatred of spirit and base treachery against thee It s reported of a certaine Merchant of London in the Story of England that he made much of a poore Cobler that dwelt by him a cankred Papist and did as good as maintaine him yet this Traytor went about to betray him to death This Merchant hauing escaped his hands yet out of his loue vsed all meanes to bee friends with him againe and vsed him as before all this would not doe his heart was so villainous he would shunne the way of him
6.6 7. Ephes 2.1 1 Cor. 5.6 7. Q. What is the last benefit A. Glorification of the whole man after the Resurrection in Heauen Which is that ouerplus of Christs purchase and exceeds Adams happines Ephes 1.14 consisting in the partaking of that purchased possession of Glory and Immortality not of Paradise vpon earth but in the presence of GOD. This is that benefit which answers the perfection of Adam though farre aboue it for it shall bee a filling vp of the soule with the perfect Image of God in light and Holines and that by sight of the Glorified sence beholding God as he is and wholy transformed by the Mirror of his Maiesty to Glory so farre as our soule and body are capable of to the vttermost And this Benefit is the fulnes of the former It is the execution of the election of God for wee were chozen to Glory It s the perfection of our imperfect vnion in this life It s the end of our calling for wee are called to honor and immortality It s the fulnes of our Adoption for we haue onely heere the right but there the inheritance of sons It s also our finall Redemption and Sanctification because there all teares shall be wiped away and death shall be no more and we shall do the will of God as the Angels and be sanctified throughout in body 1. Cor. 2.9 1. Ioh. 3.2 soule and spirit without spot or blemish and so liue eternally See Scripture for it Rom. 8.30 Rom. 6. vlt. 2. Thess 1.7 8. Mat. 25. vlt. Col. 3 3 4. Q. You haue somewhat resolued mee about the Doctrine of this Article now conclude with the vse A. The vse is eyther particular touching euery of these or generall of them all together For the former I must be short for I am in a sea of matter Let it be vse of Examination whether Christ be ours or no. And first try it thus whether this rich treasure of Christ offred vs in the Gospell did euer affect our hearts and rauish them with his louelinesse The LORD wee see offers him not bare but with all his furniture which way so euer we looke we shall discerne his excellency He is one â—f ten thousand Can we make a song of our Beloued of his Head Cant. his Eyes Lockes Necke Body Feet and is hee more beautifull to vs then all beloueds else Surely else we were neuer truly married to him except for his sake euen our fathers house was despised When Eliezer came to Rebecca Gen. 24.53 to fetch her to be Isaacs wife he discoursed of his wealth cattell Siluer and Iewels â—nd for the purpose brought out his Gold bracelets and ornaments which Isaac sent her But what came of it did shee slight the offer No but went with thee messenger immediately If Gods Spokes-men in the bringing forth these benefits of Christ haue wonne vs thereby to go with them it is well Secondly seeing there is no man but will be ready to say yea try therefore againe thus No man is marryed to Christ except he haue his dowry to shew Our marriage to Christ is as the old marriages were wont to bee in which the husband brought the dowry 1. Sam. 18.25 A CHRIST without â— dowry is no husband All men say Christ is theirs but they remember not how God hath made him ours 1. Cor. 1.30 our wisedome righteousnes and the rest If wee can shew our marriage Ring beset with all these Iewels we may be beleeued Surely if euer God turned our face from Egypt to Canaan called vs by his voyce out of the world to himselfe if euer be made vs one with himselfe and our soules the Temples for himselfe to dwell and delight in the fruits of our vocation and vnion will discouer it Try them then in the feare of God If we be in Christ we are iustified Where is then that change of our feare and bondage into peace where is that deciding witnesse of his blood Heb. 12.13 14. Rom. 8.34 crying better thinge then that of Abel where is that courage that sayd If God iustify who shall condemne that boldnes of a debtor discharged by his Surety that can say I know the hardest I shall not perish I dare looke my creditor in the face Againe if we be in Christ we are reconciled Where is ioy and welfare then of heart Can a fauorite go in and out before his Prince without gladnes of heart Is it not well with him that he liues vnder the fauor of the King How shouldst thou be accepted and beloued of God and be so sad and as a stranger to this ioy why then are thy garments so darke And why are thy goings in and out thy duties thy prayers so few thy beholding of his face so seldome thy fayth so little set on worke for dayly pardon thy hand so shrunk vp in taking this golden Scepter by the end wheÌ„ yet thou knowst the fauor thou hast will beare thee out Moreouer thou sayst Thou art an adopted Son of God in Christ Why Tit. Are al things thine as thou art Christs Christ Gods Canst thou say All things are pure to thee Is the wife in thy bosome thy children cattel seruants moouables house and land thine Hath the Lord of all giuen them in loue to thee as his Son or daughter Iob. Canst thou visit thine habitation with ioy Darest thou hope for Heauen as thine inheritance Canst thou pray with the spirit of a son that lookes to be supplied saying I am thine saue me hath the Spirit of Christ made thee to cal Abba to cry with grones not to be vttred Then thy boasting is not in vaine Try thy selfe both in these the rest Thou sayst thou art redeemed but prooue it also for if it be so then that bondage of thine to sinne and the lust thereof and that bondage by sin that keeps thee froÌ„ beleeuing is taken away in some measure Thy tongue is none of thy owne thy eyes eares feet members are bought with a price and the Lords yoke is sweet to thee And as thou aâ—t this redeemed one so is he thy Redeemer thy protector thy defence so that the floods of waters shall not come neere thy soule he will deliuer thee in sixe troubles and in seuen and his loue shall be thy banner and his buckler thy Couert so that neyther Sinne deuill nor gates of Hell shall preuaile against thee The like I might say of tâ—e rest But I shall haue occasion to touch them in their due place Onely I say Except Christ with his benefits be thine deceaue not thy selfe for he is not thine he and the spirit of these benefits go together and he who hath not the spirit of Christ is none of his Q. What is the other vse of this which you call Generall A. Manifold â—nd fiâ—st Inst ction to all Chrâ—◠〈◊〉 to ponder wisely this Article of the difference order and nature of these
for they haue heard the things which concerne your peace which others neuer saw and yet are happier in not seeing then ye in seeing and not beleeuing Fourthly consolation to the true Church of Christ for her Vse 4 portion of these benefits giuen her in Christ Wonder that the Lord should so looke vpon the lowlinesse of thy poore despised state in the world as to make thee his Iewel-house of these treasures If but of one of them much more of all Let this doctrine vrge that in the former Article Let each member of this Church praise God for her portion fallen into so good a ground Wish not that it had fallen otherwise any way no not to be a Treasurer of a Prince without it Let those precious names praises and promises vphold thee in all times of reproch and disdaine by such as know thee not If they knew thy treasure ten men would take thee by the skirt Zach. 8. vlt. and ten women would come to thee to beare their name Although thou art blacke and hast lyen among the pots yet thou art comely in Gods eye his doue sister darling and although thy iewels are sullyed a little with the aspersions of enemies yet when God shall make them vp Mal. 3. they shall cast their lustre and then shall it appeare who are precious when they are separated from the vile Hold therefore thy right and sell not thy birthright for whatsoeuer the Deuill would offer thee to cozen thee of it Redemption is thine therefore liberty stand fast in it Reconciliation thine therefore amity and fauor iustification thine therefore peace Adoption thine therefore accesse to God in prayer and so of the rest hold these as thy life and part with none of them except Christ himselfe the purchaser of them by his blood bee of no price with thee nor let time cause them to waxe stale but each day let these bee more precious as being effects and proofes of thy calling and vnion Vse 5 Fifthly and lastly let it bee exhortation to all liuely members of this body of Christ If the body of the Church bee this Magazine and Storehouse of all his Graces learne that of Paul Rom. 10.18 That the root holds thee not thou it The body holdes the members the vine the branches not they them Bee not highminded but humble thy selfe and bee lesser then the meanest of the members Let the Spirit of the Prophets bee subiect to the Prophets and not swell aboue them and the like I say of the other members The Lord hath bestowed life and blessing vpon his Church for euer Psal 133. vlt. not vpon thee in seuerall thy grace is a members grace as the blood of a finger and the sence thereof and the Spirit thereof is from the heart liuer and braine carryed to the body and thence deriued to each part Read that Eph. 4.16 it s from the whole body fitly ioined by that which euery ioint supplyeth according to the effectuall working in the measure of euery part Humbly therefore be glad to receiue thy part see thy wants supply them by the body and disdaine not the grace of the meanest for if thou abide in the body it s thine and thy supply As no member hath all the gifts of the rest so it hath the supply of all if it abide in the body Let it cause thy soule to be knit to the least members for the grace of it let the whole body compounded of all bee glorious in thine eye and say as Hushai once did 2 Sam. 16.18 Hee whom the King and his people shall chuze shall be my delight also Behold the Graces of GOD in her get discerning of them for shee is all glorious within and her outside may deceaue thee Where faith hope holinesse the spirit of vnion adoption are let the persons of such bee precious and their name as an oyntment powred out Looke not at their Wealth Gold Rings and Inheritances but let him that is a Saint and Beloued of God excelling in vertue bee to thee as to Dauid Psal 16.2 Yea trade with her for her graces and iewels Let our prayers be for her and her protection let vs be ioyfull in her welfare and sad for her sorrow and let vs cast our lot into her lap to fare as she fares Yea let her outward peace and prosperity be deare to vs. Consider it is not for nothing that so many promises are made to her euen for outward beauty and blessings See Esay 55.12 and 43.1 and 35.7 and many more therefore let vs not rest till the day of her prosperity come Yea let vs blesse the dayes which we now see wherein the Lord begins to turne the wheeles ouer his enemies and to pleade his Churches cause against them in many other Countries who haue long lyen vnder Popish yoke and tyrannie Say we of our priuate griefes in comparison and respect heereof as that good Mephibosheth 2 Sam. 19.30 said to Dauid touching the diuision of his lands which yet hee had lost by that Ziba treacherously Nay let him takâ— all since my Lord the King is returned in peace And farre bee it from vs to dismay and afflict her by our separation forsaking of her Assemblies as the maner of some is who daily run into the confusion of their owne deuices and let vs confesse that if euer we eyther were truely bred it was in her wombe or if nourished it was at her brests Let vs not now call her harlot for her loue nor her children and the generation of her wombe the sonnes of the rebellions woman but euen in our farre distance from her as some haue by their late godly protestation professed let vs say and let them say If I forget thee O Ierusalem let my fingers forget to play And thus much for this sixth Article The seuenth Article Question VVHat is the seuenth and last Article of this second part A. The vse of the whole Part which is that we beleeue this deliuery to be our owne At the end of the fifth Article I referd my Reader to this last Article for the vrging of it Partly to auoyd the length thereof but especially because I would ground it vpon the whole Part as concerning it equally For as in the former I shewed the whole vse of it to be drawne from each Article so I doe heere say That whosoeuer hath beene conuinced by that of his sinne and bene kindly pinched and prickt thereby by each of those Articles so Iohn 16 9 euery such soule be now also conuinced of Righteousnes and beleeue himselfe to be the party to whom this delyuerance of Christ belongs by each of these fiue Articles premised Q. What is it to beleeue this A. It is the worke of the Spirit of God by vertue of which a soule vnder the condition of fayth doeth cast it selfe and rely vpon the offer of God for pardon of sin and for eternall life Q. I see some things in your answer
his fierce anger that we perish not Lo they melt into teares of blood within them they fast put on sackcloth on themselues and their beasts and make a ruefull spectacle So doth the soule heere leaue taking thought for it selfe take thought for the Lord saying Oh wofull man that I am whom the Lord should be found of when I sought him not who had care of my happinesse when I cared neither for him nor my selfe Oh now the soule sees strange sights which was blind before Now it sees patience in the Lords offer and saith Rom. 2.3 If thou hadst taken me in my riot vncleannesse raking vp heapes to my selfe hypocrisie security ciuility and pitcht mee into hell in my impenitency thou hadst beene iust I had my mends in my owne hands Besides this it sees bounty in God all the long time of ignorance and wonders that the Lord should endure such a wretch so stole in sinne old and new to treade vpon his â—arth breathe in his ayre feed vpon his creatures enioy marriage protection health credit successe and the like being blessings onely for them who haue Christ the Lord of all whom I haue not But that to all these he should adde the chiefe mercy Christ and his good things which the world lying in euill knowes not yea pin them vpon her sleeue heaping offer vpon offer seconding one with another and wayting till the dew of the night had wet his lockes Oh it makes him astonisht Whence came those clockings of thine Lord those knocks at the dore of my conscience those suites of thine to be let in those importunities allurements perswasions and cords to draw mee out of my old course Nay more that Spirit of thy grace to dryue them home to present them really to me conuince me of thy faithfulnes Oh these do euen powre out the heart into sorrow which was dead and shut vp before When the Lord is instant and deales as if the soule should be the gainer Oh it makes it confesse that the violation of such grace by contempt is the most fearfull wickednes in the world This is to lament after the Lord and to see him whome hee hath pierced Q. Proceed to another A. The soule rests not heere but breakes out into desire that it might liue to glorify this grace and partake of it that it might magnify it before all the world and giue witnes to it against all despizers of it Oh this way of God in Christ is amiable to the soule and it wishes that not onely her head were a fountein of teares but the heart also of zeale loue and desire after it and the praysing of God for it 1. Tim. 1.16 17. Oh happy man if I might euer tast so much of it as might make songs of their deliuerance And this desire breaks out into longing hungring after this righteousnes no hunted Hart so braying after waters as this after saluation and to see into the riches of this mystery And as the hungry belly sits not still but deuizes all art and wayes yea breakes stone walls to fill it selfe so this soule faynting after a deferred mercy is restlesse neglects no meanes hearing Sacraments conference questions meditation and rusheth through armies of discouragements reproaches wrongs and losses for the getting of these waters of Bethlem that it might powre them out in sacrifice of thanks to the Glory of Gods grace Zach. 12 1â— Especially it vtters it selfe in supplications and requests to God that he would accomplish her warfare and put all her teares in his bottell against the day of saluation come and till hee heare and answere in his accepted time Thus wee see it dallyes not but plies GODS season Q. Adde one or two more A. The soule sets an high price vpon this saluation and recompts the seuerals of it that it may see the invaluablenesse of this Pearle Mat. 12.44 hauing spyed the Pearle withdrawes it selfe hides it ponders the worth of it viewes the particulars of it as one would do of a purchase and by so musing of it sets the whole man a fire with it in the esteeme and value thereof Oh! that the LORD of grace should impart himselfe in his secret of mercy to such a one as I that hee might glorify this worke aboue all the Creation I see it is his cheefe obiect that out of a ruine hee might set vp the Throne of his Glory in the soules of his Elect and bee magnified for it by them and in their saluation Oh shall not this rayse vp my affections I say not aboue my money Pleasures Marriage Ease Hopes and Paradise below but euen my owne priuate saluation Poore soule if God had not sought himselfe in thee what had become of thee Hee saued thee for his Name and shall not that name of his be set vp and shrined in thine heart aboue all Idols which brought and layd such a treasure in thy lap and would chuse thy saluation to bee his Master-peece in which he would make himselfe admired in those that beleeue both heeâ—e and at his comming 2 Thess 1.10 refuzing to be glorified in his owne wisedome except thou also mightst be saued Oh! the sence of this and the benefits which the soule enioyes in Christ the meanes thereof rauisheth the heart with the price of it and causes it to compt of all things heere as drosse Phil. 3. that one day it may partake the happinesse of it when all hypocrites shall gnash their teeth for forsaking such an offer Q. Conclude with the last for these may serue to giue a tast of the rest A. It lastly empties the soule of her selfe Euen as the Queene of Sheba beholding the Glory and wisedome of Salomon had no spirit left in her but was ashamed of her owne siilinesse and as Peter Luke 5. beholding the glorious power of Christ in bringing so many fishes into his net when he could catch nothing was amazed So doth the Lord in this case Hee causes that lothnes and resistance of that proud heart that sauors no grace or fayth to quaile and faile vtterly takes away that corrupt selfe and selfeloue which is offended at his grace And as the Word of the Prophet bidding Naaman wash and bee cleane being once digested draue him out of his humors and distempers so the brightnes of this grace offred to the soule doth deuoure the opposition thereof Especially it turnes away the soule from her owne ends in seeking saluation shee dares not now ascribe to her owne duties hearings prayers affections preparation but casts them into the Sea that life may be preserued She feeles the great ends of GODS Glory to worke all these in her but no way as workes commending her to GOD but as sparkles of that Spirit of Grace which by these steps drawes her home to GOD because hee will saue her And therefore in all these she is humbled in her selfe and naked as one that is no better then she was in point
Lord So that the promise is like the Map which a wise man shewed once to a foole that boasted of his Lands bidding him to point out his Lands in the Map which beeing narrow hee could not doe And so went away ashamed Note then for this first wee all would bee compted wise many in these daies chuze to be compted rather dishonest then vnwise Well let vs then be wise for our selues and wise to saluation in châ—zing this way of a promise to ground our soules vpon We see not the Lord but if this be a wiser way then that thinke there is somewhat in it more then at first might seeme and fasten vpon it Q What is the second bottome in a promise A. The Strength of God Read 1. Sam. 15. The strength of Israel cannot lye meaning in his Word So then in the Word of GOD is his strength also enough to beare vp the poore soule in beleeuing Heb. 1.3 He beares vp all the weight of the world by the Word of his power how much more the weight of a weake soule See Esay 27.5 Anger is not in mee there is a word What followes Or take hold of my strength and make peace q.d. If I bee reconciled there is strength enough in that for a sinner to take hold of eyther this or nothing Read 2 Cor. 1.20 for all the promises of God in him are Yea and Amen that is sure and strong but marke how In him the words that I speake are Spirit and life But wherein is this strength Surely in the forenamed grounds of this second part Christs Satisfaction the Fathers acceptation are those pillers of â—â—rength to a promise Without which it would not auaile to go to a promise Weigh seriously that noted text 2. Cor. 5.20 21. The Ministers of God in his Name offer and seale vp in the Word and Sacraments that word Be reconciled to God What sayth the soule to this I dare not God is a consuming fire True sayth Paul but anger is not in him Why Because He hath made and accepted him that knew no sinne to be sinne that we might be the righteousnes of God in him he that sayd In him hee is well pleased Shall a poore soule be then as Noahs doue vpon the waters Why say ye to my soule Fly to the Mountaynes Psal 11.1 if God be his strong hold If thou be vnder the condition of the promise hee is no lesse in his promise Take a similitude A man lyes in prison for debt of a hundred pound A friend comes to him and bids him come out he answers I cannot I lye heere for the debt but beeing vrged he considers that it s not for nothing he is so pressed by his friend theâ—e is some Surety hath payed his debt and then there appeares a strength vnto him and laying hold on it he comes out Read that in Rom. 3.25 God hath set him forth to be a propitiation that he might be iust in iustifying him who is of the faith of Iesus What saith the poore sinner to this O! but it is iust with GOD to punish sinne wheresoeuer Nay hauing made and accepted him the propitiation for a broken soule it is euen iust to pardon him It was mercy to grant such propitiation but hauing so done it is also iustice to pardon euen as it is not iust to take one debt twice Therefore Dauid pleades Pardon mee according to thy Righteousnes Christ hauing turned iust wrath into iust mercy To conclude this note yet a second strength in the promise for the poore soule still cauils But this is to a beleeuer I beleeue not I answer but the promise by the power of the Spirit of our Aduocate is able to doe that which it requireth it s not a killing letter as the Law Do this and liue but a quickening one Beleeue and liue it giues that it commands the soule being vnder a promise is vnder the Authority of him that bids her be reconciled It is as with Naaman 2. Kings 5.15 Wash and be cleane So he washed and lo his flesh came as a childes Act. 2. that Cripple that beheld Iohn Peter beeing bidden to arise felt strength and streightnes to come into his lims how in the Name of Iesus Ver. 12. This Name of Iesus is much more in the promise of Reconciliation Marke then If the strength of a promise be such say not It is nothing but take hold of it Q What is the third bottome in a promise A. The faithfulnes and vndeceauable vnchangeablenes of it this is a strong bottome 1. Tim. 1.15 This is a faithfull speech and worthy all acceptance Christ came c. Read that sweet place Esay 55.3 The sure mercies of Dauid and the opening of it Hebr. 17.18 Surely blessing I will blesse thee Wherein God willing more abundantly to shew to the heires of his promise the immutability of his Counsell confirmed it by an oath that by two immutable things Couenant and oath in which it was impossible for GOD to lye wee might haue strong consolation Why Because they are as two Cities of Refuge to a poore distressed fearfull soule in the pursuit of Satan and conscience to those auengers lay hold vpon Marke then if the LORD descend so low to a poore sinner as to answer all doubts by adding an Oath and a seale of his Sacrament and a pledge of his Minsters faythfulnes to assure the simplicity of his meaning g then doubtlesse it must bee his honour to performe it and hee that beleeues it not must needes make him a lyer Ioh. 3.33 as hee that beleeues sets his seale to the Word that it is true Numb 22.19 It came from a wretch yet by Gods Spirit God is not a man that he should lye Oh! then bottome thy soule vpon this faythfulnes Read Esay 54.9 Hauing made his couenant of mercy with the Church hee addes This is as the waters of Noa vnto mee for as I haue sworne that they shall no more destory so I will be wroth no more with thee with euerlasting kindnesse I will shew mercy vpon thee And againe If my Couenant with the Sunne and Moone and Starres shall faile then shall my Couenant faile with thee We rest vpon the promise of a man that neuer fayled vs much more his oath Heb. 6.16 An oath is among men a confirmation and end of all strife Oh! beware then of strugling against Gods promise because it carries the force of an oath with it Let me exemplifie it by a text 1 Kings 1.22 The Prophet Nathan and Bathsheba goe to Dauid and presse him Did not my Lord the King say Salomon shall surely reigne after me How is it then that Adonijah raignes What did Dauid Hee rowzing his weake body vp sweares As the Lord liueth who hath deliuered my soule out of all aduersity as I haue sayd so I will performe it this day Salomon my Sonne shall not reigne Was not Dauid as good as his word and durst any
the euidence saying If these men will sweare thus I beleeue it So when the soule sees the bottomes of the promise of GOD to bee sound it waxes conuinced of the truth and answers Lord I cannot see why thou shouldst trauaile with mee thus to bring me vnder the condition and reueale thy promise with such euidence but I must needes be conuinced Surely thou hast done thus because thou meanest to pardon and saue me I am Lord vnable to gainsay thou hast perswaded me to beleeue Q. What is the third worke A. It is the cleauing of the soule to the Promise against all her feares doubts cauils For marke when it is conuinced of cleere truth the scales of darknes fall from her eyes When Naaman had weighed the Prophets promise of clensing his cauils vanished no more speech of Abana and Pharfar So Thomas being conuinced by Christs hands and sides The soule is set betweene vanity and mercy Iona 2.8 if mercy preuaile then lying vanityes cease Then the soule lookes off from her former doubts and beholdes the Temple out of the belly of the Whale It then begins to set close to the promise As if a man that grafts a sien in a stocke should fynd some clay stone to get betweene the one and the other to keepe the sap away and make it warp from the stock and pulling it out le ts the sien come close home to it Hence it is that a conuinced heart comes forth and sayth I cut off my carnall reason I see no sauor in it I cut of my bold presumption I renounce my slauish feare I abhorre my base mixtures of selfe and duties vertues and preparatiues of my owne I abandon all my former proppes of nature art experience Religion which kept me from mercy I cut al knots in sunder which I cannot vnloose and let all my tackling fall into the Sea and commit my soule to thy promise through rocks waues and shelues that if I perish I may perish onely I will for euer cling to thy promise do with me as thou wilt if I be deceaued thou hast deceaued me Thus the soule beeing conuinced claspes to GOD and affiances it selfe to him as the Iuy to the Oke so that breake the one and breake the other As the wife forsakes all and cleaues to her husband And this affiance causeth that sweet consent and naked obedience to the Word according to the Word and the extent thereof whereof read Esay 1.19 If ye consent and obey ye shall eate of the good things c. Consent looking at a promise and clozing with it as the seale with the waxe and it with the seale concurring therewith and beeing carryed in the streame of it against the motion of her owne rebelling heart as beeing ouercome and yeelding vp her weapons As Rebecca conuinced that the marriage was from God being called to speake answered I will go to Ishac And so followes obedience which hath a respect to a command of God nakedly considered in the promise of God As Abraham simply looked at the charge of killing Isac in the meere power of God Heb. 11.17 18 19. and so to the promise also of Isac not beholding Saras wombe See these two examples Luk. 5. of Peter and Luk. 6. of the Centurion I haue fished all night yet at thy Word Lord I will let downe And Say the word Lord and I beleeue Luc. 7.7 So the poore soule sayth LORD in my selfe I see little why I should thinke thy Word to concerne mee but seeing thou wilt haue it so I come in and kisse the Sonne submit to beleeue and put my selfe vnder the authority of thy promise Q. What is the last act of the soule about a promise A. The last differs not from the former saue in degree and it is the cleauing to a promise when there is strong vnlikelyhood presented to the soule eyther from the Lords leauing it to her selfe or in temptation or in deepe sence of vnworthinesse feare c. Then shee labours to cling to the promise by pleading it secretly as wee see in that rare example of the Woman of Canaan who was content to be put off by silence denyall yea taunts and although shee was called a Dogge yet she held close to the Word that Christ was the Son of Dauid A true Dog and happy in this that shee would not bee beaten off Therefore our Sauiour sayd She was of great faith Like to which was that of Iehoshaphat 2 Chron. 20.9 when those enemies beset him and the City he gat vnto God in the promise made to Salomon in 1. King 8.17 Oh Lord Thou saydst If when our enemies besiege vs round about wee come and pray in this place thou wilt looke downe and haue mercy Oh Lord looke now heere they are our eyes are vpon thee By which plea of an old promise yet as fresh as at first he preuailed Let vs do so in our streights with the promise of free reconciliation Q. Well what vse make yee of _____ Doctrine A. Manifold First confutation of those desperate enemies of a promise the Papists They say to cleaue to a promise by fayth with cleauing to it for saluation is a Doctrine of presumption But we answer that as their Doctrine of iustification is the true Doctrine of presumption of their owne works so their Doctrine of fayth is a meere Idoll and fancy They adde we must haue reuelations before we come to Assurance Wee answere it is true for although wee abhorre their fantasticall ones yet wee grant Reuelation of a promise is the true obiect of faith And because as in all other so in this point they crosse themselues I will conuince them by their owne words In the point of Transubstantiation they being put hard to it answere thus I will translate their words In their adored Sacrament of the Altar it is meet that the edge of all carnall reason bee blunted and that the wisdome of the flesh beeing banished wee hold our selues close to the Word Their meaning is Hoc est corpus meum But oh yee hypocrites Is the word so precious vnto ye yea a word which no body grants ye to be Gods but by imposture it becomes your owne that yee bid vs looke all reason in the Word and when we teach the Word must be of like vse in all doubts of conscience and Religion doe yee then eate your owne speeches What knot can hold a Proâ—eus Secondly instruction to all that haue beleeued the promise Vse 2 of Grace once and seen cause to cleaue to it nakedly to vse the same method in recouery out of their particular falles Men seeme heere to forget themselues They confesse in their conuersion they must come empty-handed to God But in their recouery out of their sins they thinke they must first repent and then beleeue But if ye will be wise as yee vse the Lord at first so vse him after and hauing sinned let mercy first breake your hearts and
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
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
Paul ascribes mortification to the death viuification to the resurrection of Christ Not that they are to be sundred for both serue for each and each for both but as both cannot stand together but one in the destruction of the other so he would teach vs that the death and rising of Christ are no fables nor stories but things of exceeding merit Both for satisfaction and for efficacie or power When the Lord Iesus suffered his precious soule to part with his body hee gaue that death a power to diuide sin and the life thereof and when by his God-head hee resumed his body he gaue it also a power to put life of grace into the soule The death and life of Christ are a mystery of godlinesse as Paul in the 1. Tim. 3. end tels vs when Christ layd downe his life for the expiation of sinne withall hee entred into a most deadly fiend with sinne whch would haue robbed him of his life for euer and when hee tooke his life againe by his Godhead hee also conveyed an efficacy of a quickning spirit to raise vp all beleeuers to a renued life of holinesse and by his spirit bestowes both vpon them So that he who can bring sinne to the Crosse and graue of Christ by faith shall kill the life of it and he that can apply his soule to the Lord Iesus risen shall finde it no empty but an effectuall meane to quicken him to holinesse And these both all true beleeuers doe as they haue borne the image of the first so must they doe of the second Adam the first was a liuing soule but the second a quickning spirit Q. Now at length proceede to the vse and because the opening of the Artâ—cle is practicall of it selfe be the briefer A. First if all beleeuers bee new creatures such as neuer Vse 1 were seene to be so before new men what are they who are still old creatures and will take no other die Such as boast they are no changelings are the same men I say they are vnbeleeuers vpon whom as yet the wrath of God abides and besides such as shall be damned Dogs who shall bee without See 2. Cor. 4.4 Mark 16.16 Reu. 21.8 therefore small cause haue yee to boast If all that be happy by beleeuing must be holy by renuing how vnhappy ones are all vnholy ones Therefore let it be terror to al such as carry the old man written in their foreheads with great letters so that all that runne may reade it they proclaime the sinne of Sodom in open profannesse or in secret vnreformednesse they haue beene drunken breakers of Sabboths Athiests in their families and so they will be still Oh wofull wretch wilt thou bee as thou hast beene thou hast beene an old wretch an old fornicator wrathfull wretch subtill contentious worldly made the Gospella couer of thy rotten heart wilt thou bee so still Then I know thou art cursed for thou wert cursed and thou wilt be as thou hast beene Therefore heare what the truth saith if thou be no other then euer thou wert thou wert neuer good and if thou wilt be so still bee so thy penalty shall bee as thou chusest let him that is filthy be so still he that is profane let him be so still and he that will not come out of hell let him keepe there still No wrong is done to him that is willing to bee so But know this that if God haue concealed the vp to an hard heart it is one step further off from God then before it will be hard for an heart that cannot repent to be better then it wil be Ere God create the new man in thee thou shalt not onely not nill but both will and couet it and yet thou maiest will it to late when it shall be denyed Secondly All reuolters to the old man and returners to their owne vomit and myre when they seemed to haue the vncleane spirit cast out and to escape the pollution of the world through lust but still they carry about them the olde man still that lyes downe and rises vp and walkes with them although song hidden and at length as a crusted sore breakes out odiousely Oh bee scared by this If olde men neuer so much as in shew renewed are cursed what are they who hauing taken the liuery of the new man are now the second time waxen worse then euer and the old man hath watcht his time to recouer his possession and waxes seuen times stronger then before Oh the latter end of sueh is farre worse then the beginning Thirdly terror to all hypocrites who still maske ouer the old man with a new couer of Christ but put not off the olde The Apostle speakes of men 1. Cor. 15.19 whose hope in Christ is heere not hope onely here in their wealth and lusts but in Christ and he tels them of all other they are most miserable They are willing to haue Christ to saue them and to varnish ouer their rotten post to keepe them from the note of base and prophane ones but if they be pinched with this that beleeuers must bee new men the old cheating and cunning deceite wrath reuenge worldlinesse must also be cast off oh then then they winch as a galled iade and it seemes as an vncouth thought Lately I knew a man who vpon the change of his estate by marriage was so pensiue that no man could heale his melaÌ„choly so it is with these to heare of such a new creature and change as should turne all inside outward and ridde them of their old Adam all at once they are sullen and sicke vpon it it is as the going of a Cammell through the eye of a needle Iesus they know and the Doctrine of Iesus but not as the truth is in Iesus they will take no notice of such an instinct as to be new ones because beleeuing ones But oh yee wretches euen this truth of Iesus which your hollow hearts cannot brooke shall iudge ye and sentence ye such new Creatures such Iesus your Iesus is an Idoll because hee is no truth in Iesus no new creature in Iesus to put off the old man and put on the new Lastly all prophane ones who thinke themselues in very good case if they can carry their lusts and beloued corruptions closely and bleare the eye of the world thinking they haue forsaken them Sleidan reports of a Duke in Germany who liued in an vncleane eourse with one of his wiâ—es Gentle-women which the Dutchesse perceiuing and oppozing he deuises this shift to send her to a Castle and there to giue it out after a while that shee was sicke hiring some to visit her and at length that she was dead a painted Image is laid forth entombed carried to Church the bel rung funerall Sermon made dole giuen to the poore the Image buried but the harlot stil liuing and the lust of the Duke vnmortified brake out worse then euer This is the new creature of the prophane
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
and circumstances according to Christian rules of which see Phil. 4.6 Finally brethren whatsoeuer is pure good of good report c. Also it s a grace teaching him that hath it to keep a decorum in religions and outward conuersation as knowing what his person cōdition wil beare or refuse Lastly how to carry himselfe in the vse of things indifferent without excesse or defect how to vse Christian policy with simplicity purenes of conscience Q. What is Simplicity A. It is a grace of a renued soule looking at truths in the naked nature apprehending and iudging of them without all mixture or corruption of fleshly conceit and wisdome and accordingly desirous to be informed of them as they are and to loue embrace and ensue them accordingly neither looking at the right hand or left I feare that as Satan tempted Eue so he tempt and lead you from the simplicity of the Gospell Q. What is Sincerity or Vprightnesse A. It is a grace of the Soule looking at the actions of Conuersation in respect of their right and true ends and therefore as it oppozeth al hypocrisie which is to do good with a squint look and mixture of our owne ends of credit gaine ease or content so it doth good with a pure ayme at Gods glory the honest discharge of duty and the good of others so as a man may haue good conscience in all things See 1. Cor. 1.12 and Act. 26.1 Iob 1. he abhorred to be an hireling This is called perfection viz. of parts not degrees Q. What is faithfulnesse A It properly respects the due manner of conuersation that it be holy and approouing what is accepted howbeit properly it hath a respect to opposition For as we say of a good and faithfull seruant wee dare trust him with vntold gold meaning although we see them not so this grace is such an honesty as puts God in security not to reuolt from him or warp notwithstanding baytes to allure or terrors to discourage or dangers to deferre either by threats error of the wicked collapsed times or provocations from our own false hearts Reu. 2.13 and Reu. 3.8 Thou hast kept my word and not denyed Mat. 25. Well done good and faithfull seruant It 's also taken for sincerity Act. 16.15 Q. What is integrity and what grace of the soule is it A. An equall and whole vprightnesse of it towards all the Commandements of God without partiality or taking exception Psal 119.6 When I haue respect vnto thy commandements It is contrary to that halting of spirit with God and patchery of a false heart whereby it affords God a maymed sacrifice in some duties forward that come on the right side but such as finde not fauor in our eyes reiecting them Q. What are the Graces of quantity or measure A. They may be referred to two Prosperity and Constancy Q. What is Prosperity A. A grace of the soule compounded of many in a word the welfare of a soule in respect of degrees and measures of grace And it hath three parts first Rootednesse secondly Fruitfulnesse thirdly Growth Rootednesse of the soule is a grace contrary to staggering and slightnesse whereby it is both grounded wel in knowledge for direction of life and setled in grace for full purpose and resolution of obedience See that of 1 Cor. 15. ult unmoveable So elsewhere the word of stablishing and setlednesse in the grace of the Gospell is used Also 11.23 That with full purpose of heart they would cleave to the Lord. Secondly Fruitfulnesse is a grace issuing from rootednesse whereby the soule is abundant in the worke of God and full of the fruits of weldoing The contrary is barrennesse and emptinesse when the soule scants the Lord in his due as if he were an hard Master The effect of it is to auoid unprofitablenesse in the knowledge of our Lord Iesus 2 Pet. 1.8 Read for this grace 1 Cor. 15. ult The third is the fruit of both to wit Groth and encrease For as wee see it to be in trees when they are once well fastned in the earth rooted we looke they should beare fruit and then that in so bearing they waxe and grow in height and bredth and fruite so is it here Groth is a grace of the soule by which it encreases by due steps degrees to that fulnesse of the measure of Christ according to the proportion of the part Ephe. 4.15 Pet. ult Luk. 8.8 And it commonly is the effect of the meanes of grace blessed to the beleeving soule as 1 Pet. 2.2 Now then of these three stands Prosperity which is the spirituall gladnesse and laughter of the thriving soule 3 Iohn 2. Thy soule prospereth that is apparently is fat and well liking in goodnesse as those three children Dan. 1. and as we say the corne and hops laugh upon the ground and poles that beare them And it is a grace of the soule rooted fruitfull and growing whereby it beareth marke in the sight of all Act. 15.23 that it goes well with i◠to Godward and is cheerefull full of health vigor and contentment saying thus What I am I would be and wish no better Q. What is Continuance A. A grace of measure in the soule whereby it gives not in nor is faint or weary in weldoing and its contrary to staggering sloth and ease It hath two branches the first is firmenesse and resolution in the truth Col. 4 12. The other respects the course or wheele of conversation and it is either a going on and on from duty to duty with strength and purpose Psal 119.57 and long-breathednesse Psal 84 7. and Heb. 12.1 Run the race with patience set before thee taking alwayes in good part thicke and thin and not fainting in affliction and troubles Or else it is small Perseverance the fruit of the former for by a continuing in well-doing Rom. 2.7 and accounting each day a peece of our journey home at length we attaine the end of our hope and the issue of our faith and combat This grace hath the honour of all the rest not because the rest are inferiour to it but because it hath the lot above all the rest to stand next to the doore of salvation and to let in the soule thither See Mat. 24.13 14. Revel 2.10 And thus much of the Graces qualifying good conversation generally Q. What are the particulars that immediately helpe conversation A. All the sanctifying graces of the spirit of God according to the peculiar use they have in conversation as some are more proper for one use some for another and all for some or other Thus faith is a grace for the just to live by to God in the world hope is a grace to beare up in streights patience in an affliction thankfulnesse in blessings moderation in lawfull liberties innocency and righteousnesse in the common life of men love generally helpes all in a word each grace doth more or lesse serue for the enabling of the soule
daylie life so doth the soule all her workes in Christ Christ in her prayes preaches prospers suffers and in a word doth all her workes in her as Esay 26. Q. What is the life of faith in estates and first in Prosperity A. The cleauing of the soule to God in the promise of his Al-sufficiency Gen. 17.1 and 1 Cor. 3. end Al things are yours and ye Christs It s the Lord Iesus our head who being Lord of all made himselfe no body that we might haue right to all promises Faith then cleaues to this promise First That if God hath made vs a feast in the mountaines much more hee will in the valleyes Esay 25. And looke what blessing so euer he see good it 's mine life good daies good marriage children family health successe recouery credit wealth it 's mine A childe of God beleeues no temporall promise otherwise than a spirituall both purchased by Christ alike although if he see them vnfit I am to beleeue a supply otherwise as good or better but else faith cleaues to a temporall in the full right to Christ without ifs or ands as well as the other And not onely so but serues Gods prouidence for them with holy confidence setting the Lord aboue his owne labours in the secret blessing of a promise going to worke without indirect courses without sinne or sorrow beleeuing that whatsoeuer his portion be more or lesse it 's his giuen him by his father and therefore best and any other should be worse and to conclude accounting the commonest blessing to be no common loue to him but vouchsafed in kindnesse to his seruant and therefore not snared thereby and nailed to the earth but raised vp rather as by wings to the giuer to serue the Lord with a good and cheerefull heart for all his blessings Q. What is the life of faith in the estate of aduersity A. It is the cleauing of the soule to God in the promise of his protection and redemption 1 Cor. 1.30 The poore soule saith with David on his death-bed The Lord liueth who hath deliuered my soule out of all aduersity sword of Saul pursuit enemies in battell and now will deliuer me in deatâ— And how first as it was with Christ that no trouble nor yet one houre sooner befell him than God preordained so shall a poore soule beleeue that no enemy shall hurt or afflict in any kind then or vntil the Lord see meet but as he so thou shalt passe through all so also 2. If any doe assault thee sickenesse poverty suits prison malitious enemies thou shalt say with Christ This is their houre they are come in season they are meet read 1 Pet. 1.6 they are no accidents they are the allottings of my Father for speciall good 3. When they doe lye vpon thee yet the Lord shall bee thy light in darkenesse and shall bee thy defence and couer thy head in the day of battell See Micah 2.7 Psal 84. end hee shall make thy bed in sicknesse and walke with thee in the Fornace hee shall be thy peace of heart thy strength to endure hee shall purge thee by them and bring thee out as gold out of the Fornace So that thou shalt say Perhaps the Lord shall doe me good for this crosse this day make me better than if I had not had it It is good for mee that I was afflicted And after a tolerable passage read Ier. 29.6 7. he shall deliuer me out of all one way or other so that the spirit of glory and the conquest of Christ rests vpon me and by his promise Ioh. 16. vlt. I haue ouercome the world I shall take good courage and say Micah 7.8 I shall rise when I am fallen and afterward I shal with the Lord Iesus be out of the gunshot of all afflictions yea as the estate of a beleeuer is through his whole life so shall it be comfortablest at death and the last day shall be his best a rest from all labours Q. What is the life of faith in meanes vsing A. It is the cleauing vnto God by the promise for the power and blessing of and vpon all his ordinance which point seeing it will fall into Article 4. vse 3. therefore thence fetch direction Q. What is the life of faith in duties A. It s the cleauing of the soule to God by a promise for strength to giue vs the grace to doe what hee commandeth of which also seeing I treat in Article 3. vse 4 there looke Q. What is the life of faith in Graces A. It 's the soules cleauing to God in the promise and in the grace of the Lord Iesus for a supply of grace conuenient for it selfe both for number and measure Ioh. 1.17 from his fountaine we receiue grace for grace like for like so many for so many In the strength of this promise a poore barren soule comes to the Lord and hearing what treasure is in Christ and for whom comes with confidence and pleades for it selfe Oh Lord as empty a wretch as I am of mercy of compassion of righteousnesse of loue of patience thou hast put all into the nature of Christ Emanuel though I am pestred with a peeuish froward proud worldly spirit yet thou hast sayd where sinn hath abounded grace abounded much more thou delightest to honour thy Sonnes grace in purging such sinfull ones from their cursed qualities thou wilt haue thy grace pointed at Oh! who would haue euer haue looked to see such a proud wretch humble so worldly an one heauenly minded Nay the Lord can vse those weapons of sinne to bee weapons of righteousnesse choler to turne zeale for God prodigality to turne bounty to the poore members of Christ I see where the Lord creates the new creature hee also creates the graces thereof where he marryes he giues the marriage Ring beset with all Iewels of faithfulnesse humblenesse and the like Why then should a poore member pine away for want when the head is full and full for his members Oh! I see all things are mine in Christ all meanes duties yea and graces mine Didst thou not say so Lord and causedst me to trust thee for it that out of thy Fountaine I should haue for both number those that are most wanting and for measure that which may strengthen a feeble heart Euen as Haman hearing what should be done to a fauorite answered he meanes me whom else so the poore soule heere The Lord hath renued mee and whom should he bestow Graces vpon to beautifie sooner Q. Goe forward to the second branch of our Communion with God wherein doth it consist A. In the exercise of the graces of his spirit For looke how Merchants and Chapmen haue the policy and traffike for wares and mony so the godly haue their commerce with the Lord for grace Read Phillip 3.19 But our conuersation is in heauen And this stands in these three things First in the encrease of their graces for the experience of the sweete
gaine and price of grace wich they haue oft gotten from God doth whet their desire to couet more of them and to bee better acquainted with the Lord in them As Moses could not be content till he had seene God in his glory This is one effect of our Sauiours prayer that they may be one with vs and that thou wouldst keepe them from euill and from the world so the faithful trade with God for more faith vnion hope loue patience and when they can get in with the Lord for any addition of these they thinke themselues in the suburbes of heauen Secondly In the reioycing in the groth and encrease they haue had No mizer doth so oft visit his bagges as these ioy in their treasure The lesse they see of these iewels in the world the more they prize them and flesh their hearts with them as the Apostle saith The God of peace fill yee with all ioy by beleeuing And againe we reioyce with ioy vnspeakeable and glorious Thirdly and especially their trading is in heauen by that precious hope which is an earnest-penny of their inheritance and therefore they neuer think of it but it glads their hearts This is that heauen vpon earth and the treasure which their hearts are set vpon which in a sort makes them also to be heauenly minded makes them vse these things as if not and despile the image of these vanities yea makes their crosses slight in comparison while they looke not vpon things temporall but eternall And by this their trading although they bee absent from the Lord yet are they in a sort present and lay hold of immortall life to make their condition below the more tolerable And so much of the conversation with God Q. What is the outward converse of the soule with God A. It is that holy correspondency which it holds with God in outward seruices Q. What are those A. Some are ordinary some are occasionall The ordinary are many I will giue a taste of a few and they are an ordinary and dayly walking with God in religious duties for the increase of Communion It is not the wheele of duties doing which can support the soule it must bee a due keeping of quarter with the Lord and a survey of her estate towards God which must doe that Of this sort are these First A satisfying of the soule with the Lords image at our awaking with a saluting of his promise for renewed pardon and grace Psal 17. vlt. for Iesus Christ is yesterday and to day and the same for euer Heb. 13.8 not changing Secondly a seeking of his face as oft in the day as may bee for renewed humiliation and for keeping the heart open dayly for pardon of renewed sinnes grace to purge and season the soule thankes for renewed compassions Thirdly a reuiuing of couenant with him for closer purpose and bent of heart towards him Act. 11.23 Fourthly a dayly recording of Gods peculiar administrations and prouidence to vs in patience blessings deliuerances speciall redresses of our decayes in soule and body and what vse we haue made of them Fifthly a finishing of each day so as we viewing it ouer may be humbled or comforted and so lye downe in peace Q. What is the occasionall A. The seruice of the time Act. 13.36 by which wee rest not onely in our ordinary seruing God but reach our soules to the condition of the times we liue in accordingly carrying our selues either in affliction of soule or thanksgiuing as occasion requires Q. Conclude the Article with the latter branch what is our conuersation with men in common life A. The same which the Psalmist 50. vlt. calles the ordering of conuersation aright And it is a wise accommodation of a Christian to the seuerall passages that befall vs vnauoydably in this our common course of life In the which although there be a world of euill committed this being the element of worldlings and the stage whereon the Deuill acteth his parts yet euen in these common matters the Lord teacheth his people to carry themselues as men of another world Q. But how shall rules be giuen touching this part of conuersation it beeing so infinite A. By culling out some of the chiefe passages of the rest and giuing a briefe view of their due ordering wee shall the easilier guesse at the rest Q. Name some of them shew of what nature they are and what ordering they must haue A. Such as these Marriage Company liberties solitarinesse earthly businesse calling family gouernment and the tongue or common talke Which although they bee out of the boundes of Gods worship yet are so to be conuersed in as remembring the name of God may bee blasphemed therein whout especiall caution euen as in the vse of oathes and vowes Q. Seeing diuers treatises ar extant about them and they haue been handled in the Ministry by sundry occasions giue onely a briefe view of the ordering thereof A. Generally touching all note this that God abhorres all common prophane vsages of the world in these things and will haue his people caâ—ry about them the cognizance of new Creatures and holy ones that they may not make religion odious by their corrupt behauiour and making vse each of other therein for their owne ends but that the graces of God may breake out and shine in the order of this part of conuersation to the glory of our profession Then particularly there is required a stayed setled spirit not vaine light frothy and inconstant so that each occasion accidentally offering it selfe should vnsettle vs and put vs out of our course of life as sometimes sudden ill newes driue vs into melancholy and frowardnesse successe in our affaires carry vs into endlesse lightnesse and iollity shrewd turnes in family worke vs to disguizement and impatience Wee see how it is with some disordered men thaâ— for a weeke or fortnight together they will ply their callings but if company draw them to the Ale-house they will spend whole dayes and nights in a quite contrary course Such basenesse the Lord abhorres and will haue all to set their soules in order to an holy sobernesse and equalnesse of heart wisely framed to entertaine the changeable passages of life which the well-ordered Spirit neither in the excesse or defect but as the obiect requires Q. And what speciall directions are there and first for the married condition A. That they loath to make it a common thing for the vse each of other and prophaning the Ordinance but first improuing it chiefly for God and the mutuall good of their soules Worshipping God together making him umpire of all their differences powring out their hearts into his bosome by humiliation prayer and thanks-giuing Nourishing matrimoniall loue as a sacred knot and to that end obseruing each others graces for the strengthening thereof Cutting off all iarres in the beginning and yet not agreeing together for base ends but for holy Tendering the weakenesses of the weaker sexe concealing her defects and
and the like and let thy eye be fixed chiefely vpon the righteous and encourage them that they may bee the guides to the rest Vse not to dally out the season of dutie in families which procures commonnesse and formality Catechise admonish reward and censure and hold vp order by these meanes Touching inferiors bee wholly for the good of the whole family not your owne ends Children downe right in subiection and not insolent spenders and claymers of their parents wealth as theirs for the support of their vices and lusts but vnder authority with all loue and well deseruing seeing they can haue but al after the decease of Parents and the whilest their due education As for seruants I haue elsewhere spoken at large let this suffice that they shew all good faithfulnesse and respect as those vpon whom the well or ill fare of the family dependeth and the more they are betrusted the more trusty for few families doe ruinate wherein bad seruants haue not one principall hand Q. One word more of the tongue and so end A. It 's a great wheele also of Conuersation As great wheeles in fire-works set the lesser on fire so doth the tongue the whole course of mortality Iam 3.6 and it 's set on fire by hell without grace But euen where there is grace how little seene in this kind and yet our religion is in vaine without it as Iam. 1.26 It 's the chiefe Agent and chapman of conuersation and by it conuersation vtters it selfe But how what scolding and brawlings in family what multitude of them in buying and selling what iangling vp and downe the streetes by gadding gossips of vnstayed minds what poison foames from the heart by the vent of a lying cruell malicious taunting backbiting pratling vaine and unruly tongue And while the eare is the receiuer this theefe will neuer change his trade Truly as once at sea an owner of a ship cryed cryed out when his ship was tossed and in danger Oh saue my ship one answered If it be yours why doe ye not rule it so we may say our tongues are ours for title but their own for gouernment we haue no keep of them If occasion be giuen to speake of a good thing none so still if of our owne neuer haue done as the Poet spake of those Fidlers that either could not bee got to it or could make no end Let this shame vs Christians that not onely natures fences of teeth and lips but the Lord Iesus his blood and his word should not be able to rule this little but vnruly member Get vs a well stayed heart and ballanced with grace and this will keepe in our tongues first from excesse and then good matter good heart and good occasions will set them on worke for good for God for our brethren As the tongue hath set all on fire oft times and made all men beshrew vs so the same being seasoned by the grace of Christ may bee the Creator of fruite of the lips which is peace and both glorifie God and edifie man all conuersion of the soule and all building vp in Grace beeing the effect of this member sanctified Thus much for the opening of this second Article Q. Now briefely adde some generall vse because the opening of this Conuersation is vse of it selfe A. First let it warme all weake and fearefull ones who being vnder the condition of grace yet through melancholy Vse 1 the Deuils deteyning of you and distrust dare not or will not apply the promise to shake off your distempers but still wrap yourselues into Satans chaines and chuse to make your hell another heauen by your bondage Oh come out of the thraldome betimes For lo the very hearsay of these two Articles should gaster ye the Lord hath a great deale of worke for yee to do both to make ye new creatures to order all your conuersation aright Oh here is a full worke of a mans life Doe ye consider what this conuersation is how large how deep how broad doe ye wisely weigh the dimensions of it If ye did you would be afraid least death should surprise ye ere ye haue strooke one stroke of this seruice of God Till yee haue faith what can come from ye to please God Oh! to you to you onely belong the promise it must be God indeed who must work it but why do ye deny that it is yours how deeply do ye dishonour God and depriue him of his glory Oh! remember there is a great conuersation of seruice required of ye the art of obedience is long the life is short Begge of God that ye may be roused out of the den of ease or sullennesse or feare and say Lord hasten and finish the worke of faith with power I shall bee shent else and benighted the day will faile me and I shall bee dead before I come to any proof of grace the new creature This I vrge the rather because I see how many please themselues in this estate of the suburbes and shame not to say if I might euer haue learne to beleeue I would care for no more would yee not me thinkes you should tremble to see such a world of worke a whole conuersation to walke in and yet you still to begin who shall doe Gods worke if you sit still yee will say perhaps if wee could beleeue wee should not perish Is that all Is Gods glory lesse to you than your owne saluation Cast off your ease And take heed least ye bee faint to crowde in at heauen gate with much adoe when others goe in at a wide doore when their hearts shall tell you faith was wanting to purge your heart your tongues liues still you walked in many vnreformed courses for lacke of the power of faith will this be a welcome thought on the death-bed I remember what the Lord said to Elia 1 King 19.13 when hee was fled from Iezabel What dost thou heere Elia in this caue Vp and eate for thou hast a long iourney so I say to thee Vp and eate take and beleeue the promise Purge thy heart renew thy soule enter into an holy conuersation begin quickly bee thankefull for thy deliuerance and consider heere is plenty of worke for thee heere is a course of seruice toward God toward man heere bee affections thoughts and actions to bee gouerned the very view of this iourney might dismay one that wants feete and hands Oh! that this among other motiues might rouze thee vp I tell thee were thy faith like Abrahams heere were worke enough to do for thee how stands thy heart to it If there be any desire of Gods honour in the to leaue some marke of faith behind thee and to dye with peace in the conscience of thy holy endeauour of well-pleasing bestirre thy selfe and set on vp and be doing and the Lord shall be with the willing Secondly it should be terror to all hypocrites and time-seruers Vse 2 who make religion and profession a
without wearinesse Q. Are all these equall in excellency A. No as the Lord hath planted such a light in the Sunne as giues light to all inferiour Planets so hath he giuen to the Ministry of the Word an eminency aboue the rest so that therefrom as the begetter of faith and grace doth issue all ability and strength to other ordâ—nances The Moone may helpe a traueller when the Sunne is absent yet shee hath but a borrowed light therefrom So haue other ordinances of the Sacraments prayer conference and the like their foyson from the Word preached which I speake not to diminish the rest for all haue their speciall vse and each of them with the word are aboue it onely the Sacraments in their sealing property and priuate duties in their peculiâ—r familiarity although if comparison be made the Word preached hath the preheminence Rom. 10.14 See Numh. 29. where the chiefe ordiâ—ances are vrged Q. What vses serue these for A. As I said for the builning vp and preparing the soule for euery good worke and the perfecting of sanctification in the feare of the Lord 1 Cor. 6.1 Q. I would heare them named and distinguished A. It is not the purpose of this view to make common places of any thing which as many others haue excellently performed the seuen treatises especially so to omit them I desire my reading Auditors to reuiew those seueral Scriptures vpon which all these haue beene at large handled as the Doctrine of fasting vpon Mat. 6.6 of publike thanksgiuing vpon Lament 3 23. of hearing aright vpon Esay 55.3 of the Sacraments vpon 1 Pet. 3.21 by the way and largely vpon 1 Cor. 11.28 of experience vpon Lament 3.27 of watchfulnes Mat. 24 42. And so of Communion and assembling Psa 133. and Heb. 10.25 To giue euen a little of these Sermons would fill the booke which is now much fuller than I meant yet for the desire of your good somewhat of fiue or sixe of the chiefe their nature and vse in the helping to godlinesse And first to distinguish them They are either priuate or publike and both these sorts are equally either ordinary or extraordinary Being wee with the latter and they are either fasting or thanksgiuing Q. What is Fasting A. A solemne ordinance of God attended with rest and abstinence wherein the Church lawfully assembled to heare and pray doth powre out her soule in selfe-affliction and supplication with importunity for the turning away of some great present or imminent sinne and danger Q. And what is Thankâ—giuing A. A sollemne ordinance of God wherein the Church lawfully assembled powres out her selfe in prayses and thanks for some rare blessings and deliuerances And let this also bee vnderstood of priuate in both extraordinary kinds termes being obserued Q. And what are the publike ordinary A. The Word read and preached with prayer and the administration of Baptisme and the Supper Q. What are the priuate ordinary A. Prayer family duties reading the word meditation conference and the like Q. What is the Word preached A. It is a publike eminent ordinance wherein the Minister lawfully deputed doth distinctly and soundly read the Word giue the sence ground the Doctrine and conuincingly apply it by instruction reproofe confutation and exhortation Q. What is the Sacrament of Baptisme A. The former Sacrament of the New Testament wherein by due application of water to the infant all Christ is sealed vp to the soule for regeneration Q. What is the Sacrament of the Supper A. The second in order in which by due giuing and receiuing of bread wine the Lord Iesus is wholy giuen and taken by the beleeuing soule to be nourished to eternall life Q. What is priuate Payer A. A lifting vp of the heart to God in the name Iesus Christ in confession and supplication for the pardon of sinne the granting of all good things and acknowledging of mercies already receiued Q. What is Meditation A. A serious reuiuing of these truths we haue heard or the administrations of God towards vs or others that both mind and heart being seasoned with the sauour thereof we may be furthered thereby to duty Q. What is Conference A. A wise and louing laying together by two or more of such things as concerne the glory of God and our spirituall edifying for mutual information quickning I ayme in these descriptions rather at the good then the humour and conceit of my reader and that by way of digression and by these let the rest be aymed at Q. Now that which you most ayme at being to show how all these make for the groth of the soule in godlinesse let mee heare you treat of it in particuler A. I will giue a view of some of the chiefe and so hasten to end with vse First for that of hearing the Word bee sure thou hast true right to the blessing of it This Article of the meanes belongs onely to the new creature to further him in his course else the word cannot build thee except first it haue begot thee See 1 Pet. 2.3 If ye haue tasted how gracious the Lord is then come to the Word to grow by it Else it will poison thee if thou bee impure nothing is pure Eph. 4 22.23 .. If ye haue knowne the truth as it is in Iesus then come and put off c. Secondly prize and couet it Prize it as that word which hath beene the seed of immortality and glory vnto thee It will be no hard worke to prize it if thou haue found it so in the former vnto thee For this experience will send thee to the Word with all reuerence and esteeme saying where shall I finde such treasure as here It is my life and the food thereof no Market can afford that ware that the Word offereth if thy heart be not lost in profits and pleasures froth and ease but prizeth aboue all things the grace of an holy conuersation surely that word will be precious that directs to it This made Dauid thinke himselfe in a store house and treasury when he came to the Word because it serued to order all his matters Now if it bee precious it will be couetâ—d hungred after attended with al heed yea snatcht with violence as precious things are 1 Pet. 2.2 Couet and eagerly tugge at the Word as the child at brest Sleepe not wander not gaze not but attend the Gates and Posts of Wisedome and Vnderstanding if thou lookest they should preserue thee Thirdly come from an holy course and practise when thou commest to heare Come not from thine owne course of wrath world selfe purge these first 1 Pet. 2.1 and so come Repent of all old sinnes of heauing thy triflings and dallyings with the Word thy base mixtures and come from a good course and so the Word shall send thee backe to it with more strength and grace than thou camest Who is he that eates the sauoriest meale The idle sluggish one No the strong laborer toyled worne
in him Saying thus Oh Lord I am thine save mee Psal 119.94 Of thee I am who art made vnto me not onely Righteousnesse but Sanctification with growth and encrease in it I come therefore to plead my right in all humility If I had neuer come to birth or to the light I had so bin at an end but seeing thou hast not denied me the life of a child of thine doe not leaue mee to shift but Lord bring mee vp at thy cost and let mee haue my portion from thy Table and my daily bread from thy hand And as a good Parent thinkes it little to keepe the life of his childe that it sterue not but hee allowes all things for comfort as well as neede if hee be able that it may liue and prosper and grow vp and be like in him and enioy what hee hath to giue it when the due time is come so O Lord deale thou much more with thy seruant in Grace till Glory My Baptisme I already enioy in the death and life of Christ to make methine O Lord let also his Bloud Grace and Spirit run in the veines of my soule to strengthen me in the inner man with all long-suffering and well-pleasing and ioyfulnesse all grace of thy new Creature let it be mine As thou art in the Father so let mee bee thine as thou art Gods let mee be Christs dwell thou in mee and let mee dwell in thee by thy Spirit and grow vprighter stronger and holier while I haue a day to liue Let thy Sacrament of the Supper nourish mee also to eternall life Secondly Prepare thy soule to this feast of the mountains Esay 25. as oft as thou commest which must be oft 1 Cor. 11.29 30. and come not without thy feast Apparell And let this be one Rule vnto thee Doe not catch vp this Robe on the sudden but weare it daily betweene Sacrament and Sacrament Thy father is a King who can beteeme and maintaine thee to weare thy best clothes each day of the weeke and make thy Friday better than the poore mans holiday That faith in the Lord Iesus thou walkest or wouldest come with to the Supper liue by it daily Christ is the same in the promise and the Seale That Repentance thou walkest with to the Sacrament practise it daily better is a Souldier taken out of a Garrison than new prest That broken heart thou wouldest faine haue in the searching and lamenting of thy sinnes nourish daily he that in a great frost would keepe the yee thin must keepe it broken euery day So thou thy soule-issues lest thine heart harden That desire thou hast after Christ Sacramentall or wouldest nourish in the promise daily hunger and thirst each houre after him else it will not be with thy soule as with thy body that many hungry meales will make the next a glutton but rather thy emptinesse will make thee senselesse of it If thou wouldest not thinke it a burthen to doe thus Oh how sweet should preparation to the Supper bee to thee which now is tedious Thirdly Being thus come to the Supper set thy faith on worke say thus I know no Deuill in hell can seuer Iesus Emanuell my meat and drinke from these Elements but his Word hath vnited them for euer Why oh my soule hath the Lord care of Bread and Wine Or is it that by Sacramentall vnion with them as sensible he might vnite himselfe with me spiritually and really in this Seale of his that my impatient worldly dead distrustfull heart might bee purged and I filled with the Lord Iesus my Food and Restauratiue in all graces of Regeneration and that in a full festiuall manner Lord if I by vnbeleefe doe not no diuill can diuorce thy Christ Sacramentall from me Fourthly Seeing him there thine take him eat and drinke him and enioy him let thy soule apply him to thee for that thou lackest and hee serueth that is to supply thy wants where the hedge is lowest with thee to pare off thy superfluous part to fill vp and supply thy decayes and voydnesse I meane such gifts or graces as concerne thee either in thy particular calling or in thy generall beware thou doe not streighten this feast bring not thy owne browne bread in thy pocket scant not his bounty but take it as hee offers it by so much the more meet for him to giue by how much more thou unworthy And how much this feast seemes in thy eye to come short of Popish Masse-Christ for they giue him to God and take none of him from God by so much the more let it be to thee a spirituall Banquet of all refined Wines and fat things and if thou canst feed with the Saints thou needst care for Papists whom if thou didst sup with they would robbe thee of thy drinke which were to choke thee with thy meat Fifthly Lest thou shouldst stagger about thy right and part herein remember the end of the Sacrament is to rid thee of this feare For why it is Gods seale to the Couenant of his Grace to make thee his Sonne and Daughter and to sanctifie thee it s his vttermost security for any outward one nay it s his Instrument of conveying the greatest measure of his Spirit vnto thee Distrust him not in his cheefe euidence As a man when hee hath sealed up deliuered his writings and giuen vp the possession of all to thee can doe no more so this is Gods vttermost evidence whereby he hath made Iesus thy Sanctification and grouth in it as sure as heauen can make it Sixthly Hauing so receiued it liue by him depart as one well satisfied enlarge him both for number and measure of grouth to all parts of thy life all estates graces duties And in the strength of this Cake and Water 1 King 19.6 7. goe to thy iourney euen 40 dayes till thou come to the Horeb of heauen hold this thy comfort by prayer and watching and till thou come to a new bait liue vpon this and from one to another till thou grow to thy measure And so doing who can deny the Supper to be a cheefe helpe to goodnesse Q. May the like be said of the rest either publike or priuate as reading singing of Psalmes conference prayer meditation if yea then shew how and first of prayer A. For Prayer in a word to touch it and gather one or two eares out of an haruest of matter let me be conceiued to speak of it in each kind sauing due respects for breuity sake First then Retaine this heauenly ordinance of God in that due esteeme which the Lord hath graced it with for all ends both of humiliation and supplication The Lord and thy soule by experience doe know it to bee the key of all the coffers oâ— God and that High Priests liuing way made by the bloud of Christ whereby thou hast accesse daily yesterday to day and euer the oftner the welcomer to the holy of Holies to the seat of Mercy