new man new creature regeneration new birth are used or at the operation of this principle as when the tearms of repenting casting off the old man putting on the new purgeing forsakeing denying unrighteousness or lusts are used c. or els at som actual inward virtues as love fear obedience subjection and the like or at som outward performances as walking with God in all his commandements or departing from iniquitie or abhorring evil or cleaving to good ceasing to sin learning to do well or the like these all although in phrase differing yet in sens are all one and they import this That the Lord require's of all believers in Christ that their hearts bee renewed that they purge themselvs finish their sanctification fear him for his mercie walk with God order their conversaton aright all is one thing get one and get all but the holy Ghost doth include all in that golden sentence Hee that is in Christ is a new creature Four points here considerable 1. The Author of this regeneration or new creature the holy Ghost 2. The inward instrument of this author Faith 3. The subject wherein this regeneration is wrought the whole man 4. The parts These four will proov the chief For as for the other which are taken for granted wee need not dwell much upon them to wit the seed whereof wee are begotten which is the Lord Jesus the immediate instrument used to beget the Word of God the seal by which the spirit assure's and convey's his Regeneration Baptism I. General The spirit of God is the Author of the new creature 1 Cor. 6. 11. Tit. 3 5 6. In this new creätion of nature and infusion of qualities the Spirit doth three works 1. By Perswadeing Hee draweth the soul to bee willing to take all Christ as hee is offered and to reject no part of him and succoreth the poor soul in her application of the offer and covenant of Peace 2. By Working The Spirit effect's that in the soul which the promise import's infuseing into her an habit of cleanliness and takeing away all her filthy rags 3. By Sealing The Spirit sealeth these to the Soul Matth. 3. 11. The Lord shall baptize with the holie Ghost and with fire What is that The verie divine gifts of Christ which as fire do purge and cleans our dross and bring forth our metal as pure and clean II. General The Inward instrument of this author Faith Faith saveing and effectual Act. 26. 8. Act. 13. 38. Rom. 5. 1. and 3. 25. Act. 15. both in regard of justification and sanctification Christ is not onely offered to the to bee for them in pardon but to bee in them to dwel to rule to command to exercise power over corruption and for government to bee as a soul in the bodie to act guide and bear sway in them as the branches in the Vine out of which they wither so that the promise offer 's Christ both for union of reconciliation and also communion and influence of grace Faith doth two things in the renewing of the soul First it work 's the heart to bee renewed by an argumentation See 2 Cor. 5. 14. For the love of Christ constraineth us becaus wee thus judg c. Mark faith judge's the matter aright and passeth a sound verdict upon it If Christ hath so loved us how should our souls earn towards him in all conformitie to his blessed nature Secondly by infusion shee is the tunnell of the Spirit to convey the renewing of the holy Ghost into the Soul III. General The subject wherein this regeneration is wrought the whole man 1 Thes 5. 23. viz. 1. Minde the renuing whereof is partly a pugeing of it from the corruption and penalties of it and chiefly a restitution of it to her integritie of light and soveraigntie 2. Will purgeing it from the sin and penalties of it and restoreing it to her integritie and subjection 3. Conscience clensing it from contagion and a restoreing of her to her integritie of faithfull record accuseing for evil and excuseing for good 4. The Bodie and members restoreing them to such integritie as that the senses do duly offer to the soul the objects of sens and the members becom faithful weapons of righteousness Howsoever the holy Ghost doth renew all yet the immediate and chief subject of his residence is the spirit of man IV. General The Parts which bee negative and affirmative the former a destroying of the old frame the later a setting up of the new which are the exercises of the inward graces of renovation Mortification and Vivification I. Concerning Mortification In general wee must conceiv that there is no principle nor yet seed of any in us to oppose corruption flesh lov's it self Satan doth not oppose himself It is the Lord Jesus who is this new man in the soul and who expelleth the old and his dominion In Particular This spirit of Christ mortifying worketh by steps in the soul and that 1. By knowledg of sin The soul conclude's it to bee a fearful thing which could rob the Lord Jesus of his life-blood 2. By power against it 3. By Subduing the remainder of corruption Sin shall not reign Yee are no more servants of sin Rom. 6. 6. 4. By the seal of Baptism Rom. 6. 3. Know yee not that as many as are baptized into Christ are baptized into his death 5. By other ordinances viz. hearing praier watchfulness renewing of covenant c. 6. By the sweetness of Christ viz. liveing by faith and walking in uprightness It causeth that former base pleasure and sweet of sin to becom irksom Since the soul tasted Christ all other sinful pleasures becom like the book in the Prophet's bellie as wormwood 7. By applying Christ and his power against all sin in both parts both root and branches 8. By intercepting sins provision thereof Paul Rom. 13. ult oppose's these two putting on of Christ and takeing thought to make provision for our lusts 9. By remooving the strength of the Law The Law is called the strength of sin becaus of that itching and coveting propertie in sin to do that which is forbidden but the law in this point is made to a believer sweet and easie 10. By combat against sin Concerning Vivification As the death of Christ is the death of corruption so the life of Christ is a wel-spring of grace unto eternal life Vse I. If all believers bee new creatures what are those that are still old creatures and will take no other die such as boast they are no changelings are still the same men Secondly it is terror to revolters and returners to their old vomit and mire the later end of such is wors then the beginning Thirdly to hypocrites who still mask over the old man with a new cover of Christ but put not off the old Fourthly to prophane ones who think themselvs in verie good case if they can carrie their beloved lusts and corruptions closel and blear the eie of the
dgnitie And the truth is from the slender esteem of sin com's that base esteem of Christ with many ARTIC IV. The whole race of mankinde is guiltie of Adam's sin AS a Leprosie it hath over-spread the whole nature of mankinde all sorts sexes state and degrees without exception Rom. 5. 18. All the sin all the penalties of sin belonging to Adam himself belong to us no man is exempted from this mass of corruption That first actual sin of Adam and Eve in eating the forbidden fruit is conveyed and made over to us then original then actual then penalties all hanging each upon another as the lesser boats tied to the greater ship So then although wee did not individually and personally see talk with the Serpent put forth our hands and put the fruit into our mouth yet did wee eat it as well as hee why becaus Adam's sin was the sin of nature not of a person As God would have imputed Adam's integritie to us if hee had stood therein so might hee impute his sin And thus by partakeing with him in the act wee also partake with him in all the consequents of sin and penalties following Vse I. This should teach us when wee see what a lump of mortalitie it hath leavened to lie down with horror under the hugeness of it and to feel it crush our souls yet more sensibly How deadlie a poison is in the sin of Adam which could not bee wash't out in so many hundred generations Nay the stain of it is as fresh and will bee to the world's end as at the first and the fruits much fouler It 's a true speech Old Adam is not as other old men crazie with old age but his age is renewed in every new generation as the father in the son This should take away all prideing our selvs in our brats beeing the generation of vipers Vse II. It should make us tremble to think that wee have put into them a leaven which Grace it it self will never thorowly purge them of in this world Vse III. It sharply reprov's such as soder up this fearfull ruine by any outward accomplishment which make's them glorious in the eie of man and so blinde themselvs willingly from seeing their abomination before God Vse IV. It teache's that if God exempt any from this leaven and infection they must count it a peculiar grace for hee is tied to none Vse V. Let all Pharisees learn to take this razor and cut the comb of their own conceitedness when one and the same miserie shall bee laid upon the proudest hypocrite and the prophanest Publican when one hell and judgment belong's to both Oh what ground of self-denial and humiliation ought this to bee ARTIC V. There is no possibilitie for man of himself to escape this miserie HEe is uncapable of any way offered him therefore much less able to embrace it Nothing in nature art education nothing of worth or congruitie nothing from self or other men or Angels to help out of this desperate ruine Vse I. This should quite sink the heart of a proud Sinner Hopeless miserie should make an helpless Soul lying panting at the mercie of a Savior and gasping for breath that if there bee no more for her out of herself then within her shee may give over all And while shee see 's no hope in herself shee may despair in herself Those that com to Christ must bee wholly beaten out of all holds and those strong holds of self-hopes and self-loves either of meer nature or mix't with som help supernatural Give now up all weapons and say If it bee thus Lord thou hast overcom I am bereft of all and I must stand to the mercie of a Conpueror I have nothing to merit or help mee it remaine's now that utter miserie provoke mercie at the hands of a merciful GOD with whom the fatherless shall finde it Vse II. It quasheth all Popish pride and arrogancie all Pelagian conceit of the remnant of Free-Will in us towards our own Recoverie Man is as truly blinde as in a dungeon of darkness Though light bee offred hee is as impotent to see it as unable to procure it in the want of it Vse III. It teacheth what a mysterie Grace is When grace finde's a man it doth prevent him even as the light com's upon the Drunkard in the depth of his snorting and Surfet Oh the sweet peace the Sinner finde's in his miserie As Israel made their bondage ease so wee hell it self our heaven by custom Wee add delusions to our blindeness and senslesness by fals errors of our own and others Nothing can work the Soul to humiliation save wofull experience when all is too late ARTIC VI. The convincing Ministerie of the Moral Law reveale's our miserie THe Apostle 1 Tim. 1. 5. divide's the work of the Law into two sorts 1. One upon the righteous as an eternal pattern and direction of righteousness 2. As it is a meanes to convince the ungodly and to reveal to them their sinfull and cursed condition The Law work 's two things in particular 1. Know ledg 2 Conviction The Law first searche's the Soul it 's the Candle of the LORD and pierce's the bowels of the Spirit those secret windeings and corners shifts and evasions of it bee they never so colorable and subtil The Lord hath given it authoritie over the Conscience as his own Bailief to hunt out and discern sin in the colors in the kindes of it open secret thoughts affections yea concupiscence not the bare letter of the Law but the Spirit And the conscience of the unregenerate being once thus stirred is as the light of the Law to bring God into each privie part That most holie and wise God who first contrived the Law put the light of his own pure majestie into it and enabled it to discover sin to the Soul not as other lawes to speak to the ear but the conscience And as light so conviction also both are put into the law by the same God whose fingers wrote it The Law discover's not the unbelief of the Gospel for it is a model of the righteousness of creätion in which there is no need of faith therefore it onely reveale's those sins which make us guiltie without a remedie thatt might drive us to seek a remedie The Law discover's all sort of sin Actual and Original and the curs that lie's upon us And this it doth 1. by dispersing those mists of ignorance that suffer not the light to enter 2. By removing the bars against it which are chiefly these 1. Prejudice against the light the meanes of light and instruments of light which hinder's them from Knowledg 2. Custom in darkness they have lived as their fore-fathers and don well enough 3. Hardness of heart and purpose to to live in their lusts still 4. Woful bluntness of edg and bluntness of Spirit by which they make themselvs uncapable of Knowledg 5. Generalness or slightness by which they pleas themselves
to know the meer common sins which everie one may read in great letters running and through eas seek no further becaus indeed knowledg in not their aim but their policie to avoid the shame of gross ignorance 6. Self-love by which hee is loath to bee informed in truths his partialitie and subtiltie which suffer's him not to bear such truths as are like to oppose his personal pretious and beloved evils whereby hee is loath to hear of any sins save other mens not his own 7. Errors of our own conceit of sound righteousness to wit that wee have served God well both in shunning of sin or doing dutie when wee have been drawn to it onely by forrein compulsion or outward occasions The Law enlighten's us in the discerning actual sins both in themselvs and in their Penalties 1. In themselvs sundry waies 1. By her authoritie in commanding setting up herself in the conscience the most privie chamber of the Soul this no law of man can do 2. By her harmonie consent and coherence this no man can see except enlightned Jam. 2. 10. bee that break 's one is culpable of all As hee that break 's one Link of a golden chain breake 's the coherence As hee that break 's his neighbors fence trespasse's him as well as if hee ranged over all his ground because the bond is broken 3. By her royaltie That as a King is not prescribed against by the qualitie of any Subject offending why hee may not hold him guiltie So in this no person is accepted of God in this kinde This royal law is impartial it will shew a Queen her sports as well as a poor woman 4. By her integritie and soundness that is it open's sin to the soul in one kinde as well as the other Such is the corruption of Adam that it will suffer much of the bodie of sin to vanish in the survey But where God enlighten's hee discover's sin in all her sexes male and female strong and weak remembred and forgotten ignorance and knowledg in a word one and other for want of which many a Soul never com's to the bar of God's conviction This rule shew's the difference of these First sins of Omission are passings by and balking of som dutie behooving to bee don whether against or without knowledg Secondly sins of Commission are actual doings of som evill in thought word and deed against the revealed will of God whether wee bee convinced or not convinced convinced thereof to bee sin as to work upon the Sabbath to speak vainly to nourish base thoughes Thirdly sins of Knowledg are transgressions of the Law of God against a mans conscience and the check of it whether greater or smaller as when Shimei paised Jordan against his own covenant or when a man goeth against his own light Sins of Ignorance are when a man transgresseth but yet not knowing his sin to bee sin as Abimelech coveting of Sarah Paul's persecuteing the Church 4. Sins of weakness or Presumption differ onely from sins of knowledg in the intention of him that sinneth Not each sin of knowledg amounteth to a sin of presumption though all presumption must need 's bee a sin against knowledg Sin of presumption then is a sin of knowledg committed with an high hand Sin of weakness is a sinning against such knowledg as yet is prevented in her work through accident as either inabilitie of grace to stick to knowledg or through timerousness and fear although dalliance and wantonness bee absent and though conscience bee present to accuse 5ly Sins of presumption it self are not all one for som are onely presumptuous in act as David's adulterie and murther others are total when a man is totally and finally carried in a presumptuous stream of habited sinning This trencheth most horribly against the patience and long-suffering of Grace it self and commonly drawe's impenitencie of spirit upon it self which cannot repent when it would 6ly A just fruit of this dalliance with grace habitually is that total and final Desertion of God's spirit giveing over the presumptuous heart to such a sinning against grace as at last despiteth that grace which it hath so long slighted as the Gnat which burneth it self in the candle and this is called sinning against the holy Ghost differing from habited Presumption in this That in that a man sinneth against the grace of the Spirit but in this a man despiteth the Spirit of Grace it self 5. By her extent it is a great piece of the light of the law to extend it self in the soul to all parts and degrees of sin 1. in her Spiritualness teaching us not to rest onely in open gross moral offences but to go to spiritual wickedness 2. In her inquisition and search it dare and can go to any part of the whole man and fetch out any poyson out of any corner 3. in her aggravateing power whereby shee inlarge's sin by her circumstances causing it thereby to seem the more odious and setting the wors colors upon it as becaus such a person committed it a publick man against such light when hee needed not from meer malignitie of Spirit in the mid'st of blessings against mercie gospel vowes covenant c. 4 in her puritie the law doth not go tell the Soul of each sin but set's the mirror of God's pureness before her that shee may according thereto discern and judg of sin good and bad true and evil These are helps to serv the work of the law in convinceing not to forestall the work of the Spirit she more sound light the soul hath the better Howbeit God is free to work in what way and measure hâ—e pleas II. The law discover's sin by the Penalties The Lord take's away all distinction of venial and mortal sin from a man present's himself to him in his full justice of revenging all sin without exception tell 's the Soul deferring of punishment is no remoovall of it that all sins deserv all punishments that the least cost the Lord Jesus his blood and hee that beleev's it not shall pay for it in hell there is no lying hid from God's eye no shift or evasion besides faith and repentance The Lord discover's Original sin to the soul many waies 1. By the special terms of his Word the Lord is in no one thing so emphatical as in the names hee give 's to this poyson Hee call's it the old man the flesh lust concupiscence the law of the members the law of sin reigning in the members the bodie of death and the like 2. By comparison For when the Soul hath had the view of actual sins before as most irksom and now com's to see greater abominations then these as the Lord tell 's Ezek. Chap. 8. 15. Oh! how out of meature sinful seem's it to the soul how doth shee crie out miserable man for mark thus shee speak's although actual sins were enough to sink mee into miserie yet I see they were but evil in respect of their part
but now I see a bodie of all parts and members a King in his throne I see now my self cursed double and trebble 3. By the properties of Original sin as 1. It is eminently sinfull it 's more sin then other sins Whatsoever is in any of them is here more notoriously whatsover filth and base qualitie may bee spied in all or any sin is here more singularly as light and heat is in our fire or the air or the Moon but eminently in the Sun the first subject and seat of it All the poyson of actual evils is seated in the Original after whose copie they write and therefore Original is greatest as the seed which in her power contain's thirtie-sold 2. Predominantly both in respect of fulness and force For fulness it hath all sin under it and in it as the perfect bodie hath all the members 't is the fewell of the fire of sinful acts For force Paul call's a Law Princes rule strongly by their lawes they are as a soul wholly and en each part nothing so forcible there is a necessitie in a law it break 's down and carrie's all before it 3. Perpetually Wee say the King hath a perpetual patrimonie that is not alienable so hath a Sinner by his original sin Hee may fail in his spending-money as in his policie and strength and industrie to oppress to defile his bodie but his stock and patrimonie never fail's If it bee so in the best of God's servants Luther himself little molested with covetousness yet hee had this Stock still within how much more is it true of each sinner 4. It is an Over-flowing sin and natural Fire and water are ill masters but they burn and over-flow naturally It please's us becaus it is natural and hath a self-perswasion which carrie's it smoothly unsuspiciously and by priveledg It is my nature to smite when I am angry it 's my nature to bee soon hot it 's therefore the more dangerous and cursed 5. The bondage of it It binde's up the Soul in death hardness insensibleness incapableness of any good aversness to all meanes of grace 6. The unlimitedness of it Not onely an utter impotencie to any present obedience urged by the Law but so rooted a languor as reject's whatsoever God might impose Vse I. Touching the sin of ignorance bless God that hath freed us from the darkness and corruption of Poperie whose principles do for ever keep Souls far from the possibilitie of sound knowledg of their natural estate eitther by actual or original sin Beware likewise of nuzzeling thy self in places under ignorance or to abide ignorant under the use of meanes bring not God a sacrifice which want's this eie of knowledg of thy sin Vse II. Admonition to all sinners to go to work aright to get sound knowledg of their estate Consult not with dead teachers go not to blinde guides to such as thy self to deceivers Consult not with thy wits and carnal wisdom thy corrupt hopes blinde devotions Refuse no informations for fear of losing thy libertie in sin Vse III. Exhortation to all that would bee kindely convicted to com to the light for sound information of sin The want of this will bee a flaw for ever in thy Religion They who never knew themselvs never were humbled ones nor beleevers Discourage none for measure That light which make's all manifest is enough bee it never so little if sound Vse IV. Every one ought willingly to open himself and the door of his conscience and the light of this law coming into it Although the law hath no Christ in it yet the maker of it useth it as a School-master to him Grace begin's at the root of enlightning examine thy self in thy uprightness therein Vse V. This layeth open the unspeakable justice of God in suffring such darkness to spead over the world for so many ages and still in many nations who sit in the Valley of death Vse VI. This may teach us how deep a blindeness is cast upon the Soul in point of discerning her own sin and danger Nothing is further off then the reflex of her own corruption upon conscience nothing more tedious then to bee informed of sin in the kinde Hee that com's to tell us what wee are is our deadly enemie Vse VII This should teach both Ministers and people to loath all Generalities and to learn the Law in the true sens and the thorough enlightning of it Thus much of the first work of the law i e. knowledg of sin as sin II. The second work of the Law is Conviction and this is twofold I. Simple conviction viz. of the judgment 2. Conviction with terror viz. of the whole Soul or whole man When once the soul is thorowly enlightned if the law proceed in her work shee com's to apply her light to this convincing of the soul and first by causing the conscience to join against itself and to say thou art the man Again by a due yeelding of the soul to lie under the bondage and fear of punishment belonging to such a sinners wofull estate 1. This work of the Law viz. Conviction of the judgment is the second work of the Ministerie of the Law by the efficacie whereof the soul beleev's herself to bee that which shee knowe's to wit this sinful and cursed one A most powerful work yet no other then the poor Minister of God enabled by the authoritie of the Law may and doth perform The Law effect's this conviction by removeing three letts 1. Deadness of spirit 2. Sloth and eas 3. Subtiltie and hollowness And contrarily put 's a quickuing and a diligent and plain consent to the light into the soul 1. Deadness of Spirit Love of lusts and custom therein with delight doth defile and besot the powers of the minde that as one busie in his game doth not listen to a sad tale so neither doth this minde to the end of the law in enlightning 2. Loos incogitancie and carelesness by which men run up and down with light as the dog with his chain broken loos So doth a sloathful heart even cut 's its own throat 3. The worst of the three Subtiltie and slyness when men pretend they have received the light to believ it but they lie and their fals hearts are defiled with som secret root of bitterness which will not suffer them to bee plain Now the Mnisterie of the Law grapple's with these by jogging the soul and not suffring her to bee any of these but beeing more forcible in setting the Word home to the soul and breaking open that lock which will not shoot of it self And this it doth many waies 1. By entring into a solemn judicious cours with the soul and by applying the light to her by particular evidence-giveing in against her that shee is this childe of death When the Lord meane's to go thorowly to work hee will suffer no lust no sloth nor falshood to keep off the soul from her light but will shee
nill shee shee shall not onely almost but altogether bee convinced Now to bring the light and the soul close together is the great wisdom of the Spirit in the Ministerie of the Law Somtimes hee first insinuate's into the heart by slight or cunning and trap's the soul ere it bee aware in his net Thus Nathan came upon David Somtimes hee take's the soul napping in the mid'st and her sin while the sent is fresh thus hee deal't with Saul Somtimes by contesting with conscience and urging her to speak truth upon experience 2. By violence and necessitie when no other cours will serv This the Lord doth by threats apart and somtimes by the addition of som works convince Thus God deal't with Saul and with Achan Somtimes the Lord is fain to circumvent a Sinner in his own cours and to bring forth the long-concealed marks of his sin to his face bidding him denie it if hee dare Thus Tamar deal't with Juda. Somtimes by crosses so was Manasses taken in the bushes So the Prodigal Somtimes by patience and long-suffering and thus Saul in a pang was convinced of David's innocencie Vse I. Of sad mourning for the daies wee are in in which this spirit of the Law seem's to bee lost even as the Ark and Ephod were in the daies of the second Temple Oh! it is heavie to ponder how few consciences are rouzed up and gastred from their dregs under Ministeries of 7 10 20 yeers continuance but still the same men and change no color Vse II. Of Admonition both to Ministers and people First to Ministers that they pray and strive for the Spirit of conviction It 's God's gift and one chief part is to bee Ministers of the Spirit not of the Letter The manner of of our dispensation is more then our voice and as much as our matter Secondly to people They must bee warned to shake off their lets of conviction Let the righteouus smite you it shall bee as a balm Thus Abigail was welcom to David Self-love is an Adder which will not hear the voice of the Charmer The sweetness of usurie pleasure lawful libertie eas will bee as a Delilah to keep off the least conviction of the law Vse III. Examin thy self about this weightie work of the law that thou maiest hope to go on more safely Try it by these markes 1. By the love of a convinceing Ministerie and loathing of the contrarie 2. A cleering of God and the righteousness of his law call thy self the Slave sold under sin As hee to Achan give glorie to God Hugg the Chirurgeon that lanceth thee 3. Shame and confusion for sin The Publican durst not look up 4. By thy thanks to God for this merciful work 5. Bee thou under this confusion till God rais thee up Let rottenness enter into thy bones that peace may bee in the day of trouble Crust not over thy sore Wax not wearie of this work of God as most do 6. Let it end in the true consternation of Soul and terror for thy sin Thus far of conviction of judgment II. The second work of conviction is of the whole Soul called Terror and Bondage For when the former work of conviction hath prevailed it work 's thus that such a Soul is under an arrest and seeing it self this sinner this cursed one hee is thereby killed and the Spirit brought into terror and bondage Rom. 7. Paul saith When the Law came I died Meaning in spirit and in conscience That self of jollitie eas and securitie which sin affoarded was nip't and quash't and in stead of it a sad item given to the soul takeing away the taste of her morsels mixing the gall of Asps with her drink and stinging her as an Adder and stabbing her to the heart as a sword for her convinced villanies Yea and none more then this bodie of death which still dogg's her and wound 's her as fast as shee lick's herself whole with all duties or abstinences and works and shifts prooving her a slave sold under miserie and shewing her by nature a world of sin and wo to bear down all her moralitie hypocrisie And yet this terror is not grace but in the Elect a seed of it This work in Scripture is called the Spirit of fear or bondage not bondage to sin but by it whereby as they who are prisoners under chaines do lie in sorrow and horror without escape and hope so do these Their spirit is enslaved to fear their conscience to guilt accusation to the whip of wrath and justice yea crush't down to hell by the torment of such a spirit as cannot sustain it self for the restless anguish thereof but abide's and hang 's between earth and hell This Legal terror is explained by the consideration of three things especially 1. The difference 2. The nature effects and end of it 3. The extremities or abuse of it I. By differencing of it from the former conviction The work of enlightning cast's out ignorance the work of convincing resist's deadness and insensibleness But this third of consternation and terror resist's that pride and jollitie of a sinner over-bearing himself and lifting up himself in his sin without check or remors And this later is of all other the most proper work of the last to tame and beat down the loftie heart of man setting up a law to it self to walk as it listeth without law or fear It is as Leviathan pulling down all children of pride II. By the nature effects and end of it Touching the nature of it It is a presenting more or less of the wrath and penalties due to sin unto the whole man by the conscience for the casting of it down at the feet of God First it 's a presenting for the dead bare letter of the ten Commandements cannot do this by any magical power no it 's the powerful ministerie of the Law which can do it Although in appearance it bee weak yet God setting it on work with the authoritie of his spirit with power to carrie his errand into the soul it shal bee able without fear or flatterie to do it and to do that which no law of Princes can effect even to flait and gaster the Conscience Secondly it doth present the wrath and penalties of sin especially Till these com sin is at peace This wrath I say in the peanalties of it temporal spiritual and eternal the law present's to a sinful soul Thirdly unto the whole man by the conscience for as the law is the worker so the conscience is the immediate object of this wrath God hath made it the lawes object created it with a merveilous power of sensibleness above all parts to record and to apprehend all sin and wrath for it It exceed's the apprehension of any the tendrest part when it is stung with an Adder scalded with water or oyl burnt with fire cut with a sword The sens of conscience seazed with this wrath of God is unspeakable and cannot bee
uttered by man In this it is differenced first from the ignorant erroneous and superstitious conscience not fearing at all or fearing amiss Secondly defiled conscience dallying with God half convinced and half whole Thirdly seared and hardned conscience which by long rebellion and resistance of the law hath got the masterie of the law and is waxen sensless and useless forgetting her offices Fourthly The act of the law in all this is to cast down the soul at the feet of God For there is in nature an intolerable bearing up a mans self in his estate a prideing of himself boldness boasting of sin Hee is so far from beeing ashamed that till the law com home to him thus bee is alive Rom. 7. 9. that is jollie jocand merrie as the fool that cast's arrowes darts and saith Am I not in sport A Sinner's crown is not his bare sin in corners and by stealth that is his wo his law but his crown is his libertie of spirit in it to do what hee list to run ride talk practice to drink swear lie and couzen and no man controll him Now this jollitie and boldness and pride in sin the Lord in his ministerie of the law resist's and that hee doth when hee pull's the sinner upon his knees cast's his crown in the dirt dismount's him as hee did Saul from his Palfrey Acts 9. and the desperate Jaylor in his profaneness and crueltie Acts 16. 27. And those killers of Christ Act. 2. saying Lord what wilt thou have mee to do Oh then hath wrath seazed upon the soul when it hath killed this jollitie and let out this pleurisie out of it And hence it is called the Sacrificeing-knife sharper then any two-edged sword the killing letter that which slew Paul not by mortification but by shedding the blood and bowels of sins jollitie to the ground The effects of this terror are usually three 1. Stoopping in a cours of evill This differ's from the effect of providence whereby the Lord doth limit the number and measure of sin in the wicked for the preservation of peace and civil societie For though that bee a divine work yet it is not the immediate work of the law but either a Providence without a word or els by the general power of the word restraiing sin but this is a special kinde of restraint issueing from the work of the law for the good of the soul so restrained And it is a loathsomness of the soul findeing no joy in old courses beholding them with repenting and irking of thoughts wishing them undon and abhorring to return to them through the terror of conscience beeing under this whip of the law 2. The second effect is shakeing of a rotten peace scil fals secure peace which it take's to herself when God debar's her of all sound peace Esay 57. ult A sinners life is his rotten peace both without a law and with or under a law by sumdrie practice and colors viz. 1. By nuzling himself under flattering meanes 2. Withdrawing from stirring ones 3. Holding off conviction with obstinate error or faneness and coloring with half yeelding and and shew of consent the heart being rotten 3. The third effect of the law is the spirit of bondage The Lord aime's by this to hold and keep the soul whom hee will save from all revolt to former lusts and liberties The spirit of bondage is the frame of a fearful heart held under slaverie and chaines of the law from all escapeing As wee say such a man hath the spirit of mirth or covetousness in which hee is rooted So the Woman is said to have a spit of infirmitie when her diseas had so prevailed over her that shee was crazed by ha bit So the Spirit of bondage Gal. 4. 7. is to bee one sold to it that cannot get out Vse I. Of Admonition to beware wee rest not in this servile estate For it differ's from true fear as much as from true libertie for 1. True filial fear is a load-stone to attract the soul to God this rather of it self drive's from God 2. This fear hath a respect to sin as the occasion onely to punishment as a caus as the slave look's not at sloth but at the whip But true filial fear look's at sin as the proper caus of fear but at punishment as the occasion 3. True fear soften's this rather harden's and imbitter's the heart Examples in Josiah and Ahab 4. It hath excess in it both for the constant assault of it without all intermission in all places duties and occasions and also for the dangerous inconveniences it bring 's after it oftentimes hinder's all fitness of spirit both to dutie and in dutie and defile's all 5. It differ's from true filial fear as doth the fear of an harlot and a loyal wife the one fear's danger and hurt from her husband the other reverence's him for love Vse II. Let none stumble at it for although it bee no better in it self yet the Lord can moderate correct it and guide it so that it shall bee a special medicine to prepare the heart for that which lightness and giddiness would disable it from attaineing God's End in setting thus his law on work is to make way for a sinners reconciliation which otherwise were not possible to work Assoon catch an hare with a taber as a wilde wilful sinner by the charm of the Gospel This appeare's sundrie waies 1. By this meanes God joine's all wholesom doctrine together For it is not his purpose to leave the soul in this case to seek out of herself after eas seeing it 's not in her power But hee himself will have his Minister to join all doctrines together in the order of Catechism both of remedie and miserie in their due order 2. By this consternation hee doth trie and wearie the spirits as in a Labyrinth working them to an utter hopelesness in themselvs to bee better that in such a case the least inkling of mercie might bee as newes out of a far country 3. That by the hear-say of it their hearts might bee raised up to make serious inquisition after it and not to perish in their miserie When the Prodigal was brought to husks at the trough then and never till then the notion of a father pierced him really Vse I First observ how God prevent's a sinner by his wisedom For what is all the complaint of a poor soul when the promise is offred Oh it 's true if I were loaden I doubt not of eas thou liest against thy self thou doest doubt of eas by the promise for of the former thou canst not doubt haveing been enlightned cast down and convinced by the law That then which is the more easie to grant the Lord work 's first as a part of the condition of Grace that is to bee loden that when the harder com's to bee urged that is Faith then the condition already wrought might bee readie to comfort the poor soul 2ly Wonder thetefore
at this wisdom which most fitly to the soul's condition doth even work by contraries life out of death and order out of confusion and descant not by carnal reason against it 3ly In all the ministerie of the Word let the Minister and people of God still fix their eie upon the scope of God moving onwards with him and going even pace with his ordinance for the effecting of his own ends and the glorie of his grace in our salvation III. The extremities and abuses of this legal work The extremities are two 1. Legal presumption 2. Final despair 1. Touching the first it is called Legal becaus there is another and a more dangerous one by the Gospel This presumption is twofold One this when the sinner waxe's bold and venturous to shake off this yoak of the law before his spirit bee convinced and cast down this sin made Adam and all us cursed even presumption against threats The second is when the consternation of the law seazing without addition of the Gospel cause 's the soul to wax confident of it's own welfare becaus it hath been humbled and perhaps hold's som impression of it still not dareing to resist her light But this is rare and where it is dangerous for it 's a sign that the heart is secretly fals 2. The second extremitie is Despair offending as much on the left hand thorow the excess of terror Thus Saul and Judas And it commonly growe's from the first Satan never seeking more to poison with presumption and dalliance with the law then where hee meane's to snare with the contrarie of Despair Doubtless it is the sin of the damned to live in the perpetual despair of releas and in perswasion that Grace is unable to do them good Vse I. Learn wee dailie to root this cursed root of bitterness out of us by two things ensuing First a Spirit of Humilitie and Fear to keep our selvs under the bondage of of our School-master rather then to affect the libertie of presumers and in so doing to beseech the Lord to proportion out our stripes according to our strength and to keep our despair within the compass of our selvs and any thing in us but to be far from the least thought of enlargeing our baseness above the infiniteness of mercie Secondly to nourish in our hearts above all those meditations of mercie and grace in Christ which may set us upon a rock above our-selvs and all fearful distrust and carrie us in the stream thereof with holy irresistableness Frequent holy and loveing thoughts of God are the surest remedies against this hideous monster The abuse of the Law is double First on the right hand many abuse it when they nourish themselvs in a needless bondage whereas they know they are in case to hearken after the remedie and will not pretending they have not been cast down or troubled enough What madness is this to nourish a diseas against Physick or to think that our trouble pleaseth God or to think that to bee of substance of Grace which onely is for preparation to it Secondly on the left hand those who do far wors abuse this doctrine who beeing wearie of terror and bondage assoon as they fall into it cast with themselvs how they may shake it off pretending that this is no estate to serv God in and so they return som to their sport and pastimes som to their pleasures som to their profits som to their old companions Let these know that the cours they take is violent and much like to them who to stop the crie of their infants put into the brazen bellie of Moloch did oppress their own ears with the nois of pipes and tabret Obj. Paul Rom. 7. 7. saith When the Law came sin revived how then is terror the law's work Answ Both may stand together in one unregenerate man according to divers parts For when the law had slain conscience then concupiscence revived and wee must distinguish between the natural work of the law and the accidental Terror is the proper work of it and when it 's wrought it is as it ought to bee but when rebellion ariseth it 's otherwise then ought to bee When the Sun ariseth and sweeten's the earth it work 's properly when it drawe's up the noysom stench of a dunghill to poyson the air it 's accidental coming from the loathsomness of the dunghill So when sin rebel's shee doth her kinde yet this rebellion shall not hinder the killing power of it It shall rather encreas it for when the soul come's to see how loathsom sin hath made her this make's her conclude her self out of measure woofull by sin and out of measure sinfull And when rebellion begin's to bee tamed the heart growe's more and more under fear although nothing hinder why both may not at one time bee together Onely in the bad commonly it encreaseth till it hath cast out all terror and strengthen's the jollitie of sin In the godly the Lord will inlarge terror and conviction so far that rebellion shall not stand it out but stoop with confusion under the power of it Paul by Sin mean's Original sin bodie and members by himself hee mean's the powers of soul and bodie Sin was alive in point of her stilness peace and quietness without any distemper Paul was alive that is merrie jollie lustie secure without any fear Again note sin's death and Paul's life caused this deep consent between them both I say her quietness and his jollitie made them as close as buckle and thong For why Sin was glad to see Paul lustie and Paul was glad to see her quiet Thus it was between them ere the law came But how since oh quite contrary Sin revived Paul died How Sin perceiving the law resolved not to give over till it had divided her and Paul who had so long lived at peace together and traded with gain and pleasure each by other and to scour her hous of her guests whom shee so corrupted the minde the will affections conscience and members of Paul beeing the creation of God begin's to revive to bee no longer quiet as before when her trade prospered but to fret rage and bee unquiet On the other side Paul also seeing the law also to gaster him out of his wicked haunt what doth hee Die's is all amort forsake 's his old mistress Concupiscence and begin's to bee wearie of his trade Now what is it against Paul's dying that sin reviveth what is it against the guest's shame and dying to their trade that their old hostess rageth Rebellion is in her not in them they are ashamed and flaited though shee will know no law conscience and concupiscence are two things Three sorts of Rebellion 1. Natural 2. Penal 3. Mix't 1. Natural when the Word or Law com's so to the corrupt Soul that as yet it carrie's no power or authoritie over the soul with it but still the soul hold's her own for then so close is sin and
Abhor thirdly a presumptuous heart which haveing heard of som hope abuseth it to forestall the Lord's work Abhor fourthly all means of Satan which might turn off quite or dash and quench this work Yeeld not to the impossibilitie of recoverie run not into despair take not thought for thy sweet sin God will make thee no looser Sculk not into corners to eas thy self of this yoak let God that put it on hold it on his time till hee hath trulie tamed thee If it seem long know there is a caus Vse IV. Let it teach us to pitie the loos and jollie in sin oh they make either work for hell or if God re-call them for the law for their chains must bee hereby increased and they shall meet with a Jailor that will handle them accordingly Oh! hear counsel betimes the counsel of minister husband wife parent master friend yea childe or servant to yeeld to God at the first that so thy yoke may bee the easier Vse V. Of exhortation Burie not this work of the Spirit under these clods of flesh streighten not the spirit of conviction Beg of God that by all these six staires thou maiest fall lower and lower till thou art brought to the earth Ask thy self When Lord shall my laughter light frothie merrie quiet heart bee met with thorowly Lie under this work and suffer affliction Say I see the Lord is in earnest hell is no painted fire the eas of a sinfull cours differ's from that little eas of the law I am in a streight I know not whither to turn mee No wealth friends credit marriage honor eating sleep play or musick can help now Away now all old companions the Lord hath laid sorrow upon my soul such as no tales or jigs can put by my meat is now mingled with gall and God seem's to forsake mee wrath hell and horror are upon mee my nights are wearisom and my daies miserable Chuse rather to bee thus for the killing of thy flesh then at libertie for the death of thy soul And wait in this estate upon God till hee caus light to break out ARTIC VII The LORD leave 's not the Souls of his Children in this miserie but uphold's them by the hopes of the Gospel The Lord where hee mean's to save keep 's not the soul alway in this anguish but cause 's som upholding of his secret spirit to keep up the soul of him whom hee will save from utter extremitie This hee doth by shewing them a door of hope in the wilderness as hee saith in Hos 2. 15. causing som glimps afar off to appear to them as a crevis of light in a Prison-wall as to consider that God hath had a gracious meaning to thousands whom hee hath thus humbled that by hell lie's the way to heaven that God delight 's not in this cours if the rebellion of the heart did not require it that God doth that which the soul shall not know till after hee mean's to make Christ sweet precious and welcom hee begin's to lay som ground of mortisication which in due time the Gospel shall perfect By such glimps of the gospel which God require's to bee joined with the law the Lord keep 's his from revolt to old base lusts from a despair of mercie and undoing themselvs or from a careless dissoluteness which end goe's forward And so haveing upheld them by the chin from sinking for a time hee doth let in light by such degrees as hee see 's them meetest to bear and to keep them low from waxing bold and venturous till at length hee sâ—ttle them upon his promise The Reasons why God useth this method are Reas I. First to keep the Soul from extremities of presumeing or despairing both being dangerous rocks the one separateing the means from the end running to their old liberties and yet hopeing to fare well the other separateing the end from the means after all their humblings yet thinking there is no mercie for them See Jer. 2. 25. Reas II. Secondly hee encourage's such to bear the yoke of the law which otherwise for the tediousness of it would shake it off Reas III. Hee deale's according to the capacitie of their weakness becaus they cannot bear much terror hee ease's them and becaus they dare not hearken to much comfort at once hee giv's them little at once Reas IV. Hee doth it for the honor of his own work of calling hee hath promised to call those whom hee hath chosen which hee should not do if hee left them in these briers Reas V. By this hope hee shewe's them hee is as able to give them his full promise and the effect thereof sound peace as hee can stay them up from sinking when they are at so low an ebb of casting down The LORD work 's this hope By presenting to them duly the sight of a possibilitie to get out of this terror That hee deal's not in afflicting his as with the wicked Esel 27. 7 8. Hee will do it in measure That hee abhor's excess in his terrors Esay 64. 12. That hee bar's none from him who bar not themselvs 2 Chron. 15. 2. That there is a necessitie of afflicting them with such tedious terrors or els hee delight 's not in it That hee hath not don this to destroy but to humble And all these doth hee caus them to digest and to stay themselvs by and fasten upon in more or less measure to keep them from extremitie causing terror to decreas and hope to succeed as wee see in his cours with Job as tedious as it was This hope goeth before faith yet it is such as the Lord enableth to uphold them between the horrors of the law and the grace of the Gospel The marks of this Hope 1. the entrance it is very weak and staggering between fear and hope very doubtful 2. Yet this little hope keep 's from the hardest and desperatest attempts 3. It rather bend's the eie to the end why God troubleth the soul then at the trouble it self in a plodding manner who know's whether hee will asswage and shew mercie for all this 4. It 's wearie of trouble rather by that eas which God sheweth then by tediousness See Hab. 3. 16. 5. It weakly turn's the thoughts to muse what would follow upon it if God should shew mercie Oh this is great newes to one that was so oppressed Oh now therefore to swither up with thoughts of welfare is a great change 6. And lastly trouble decaye's and hope encrease's as that little oyl and meal wasted not till plentie came Vse I. Instruction to God's Ministers to discern wisely of the season of staying the troubled heart For els they may spend much labor in vain It fare's with an heavie heart as with the bleeding wound and the deep humor of Melancholie while the dint is they refuse plaister and counsel And again when they see the season com let them applie God's fittest mid'cines Let terrors serv for the
of Christ as flesh reckoned to his Divinitie made an equal satisfaction to God's offended Majestie The influence and valor of the divine nature assisting the humane for the fulfilling of the merit for if the Suretie fail in any point his undertakeing is uneffectual The Mediator then beeing to mediate between God and Man must needs bee God 1. In respect of those evils hee was to expiate as sin and uncleanness 2. those enemies hee was to vanquish as Satan death and wrath 3. Those good things hee was too purchase eternal righteousness the image of God and glorie hereafter in the presence of God Vsn I. Let this teach us to adore the Mysterie of the Godhead of Christ that wee rest in no inferior object whatsoever the world can affoard us But remember hee is God blessed above all and hath merited by his glorious power a glorious deliverance for his Church from death to eternal life Vse II. This affoard's us a notable ground of understanding a real difference of the persons in Trinitie God the Father send 's God the Son into the world to save it by the power of God the holie Ghost conveying and sealeing his merit to the Soul of the Elect. Now except there bee admitted a real distinction of the persons in Trinitie how shall one and the same God for beeing bee the partie satisfying and satisfied Vse III. Of Exhortation to all that are loaden with their sin desireing eas to com to this second well-spring of salvation and to drink water of life freely from it that is believ it for themselvs Especially let this beat down self in us in the matter of our conversion What should wee bring to God for our Redemption can wee bring any light to the Sun or drop to the Ocean all fulness is his hee must do all for and in us before and in conversion Again let us lay hold on Jesus Christ who hath satisfied God and taken away wrath Let this give a beeing and bottom of truth to all the promises of God in our soul And let us draw neer with confidence to the God of promises and comfort our heavie heart in the view of the hainous circumstances of her sin makeing it out of measure sinful Bee not dismaid hee that is thy Suretie made not thy peace for small and som but all and the greatest so that thy thought must bee how to receiv this fulness not for the greatness of this sin III Branch The Personal Vnion Union of both Natures into one Person by the unconceiveable work of the Spirit it 's much that Soul and Bodie but much more that Flesh and the Word should bee really in one Person The person of the Word took the nature of flesh therein to subsist It is called Personal Union to distinguish it from other Unions in Christ and all other Unions whatsoever In Christ there is a well-spring of Unions but no personal Union in them The Union of Christs Godhead with the Father and the Spirit is Essential with his invisible Church Spiritual and Mystical with Water in Baptism and Bread and Wine in the Lord's Supper Sacramental In other Unions the things united are One either by bare notional apprehensions as things understood by the fancie or els One by compounding as when of three or four drugs is made one med'cine or els by mixture and confusion as when Water and Wine are made one substance or els by Divine institution as when man and wife are made one flesh none of these are personal Unions But Personal Vnion is such an one as whereby both natures so retain their distinct properties unconfounded that yet they remain indissolubly united in the person without the least seqaration no not at death in the grave Vse I. This teache's us to conceiv aright of the person of Christ wee must com to God in and by the flesh of the Son the second person The equal tearm and object must bee the personal Union i e. the Manhood must as truly bee praied unto and adored as the Godhead Vse II. It teache's us a difference between the subsisting of Christs flesh and all other subsistings wee subsist in the union of bodie and soul which two make one and the same person but the manhood of Christ is no person or subsistence by union of soul and bodie but by assumeing the nature of man into the person of the Son of God so that the flesh hath no subsisting at all save in the upholding power of the Godhead as the plant Misselto hath no root of its own to subsist in but subsist's in another tree Vse III. To encourage the soul that is afraid to draw neer to God for reconciliation and mercie in Christ becaus of the estrangement of it self from God by loss of image Lo the Lord is willing to unite himself unto thee poor soul in his Son by vertue of his union with thy fearful frail nature For by this union he hath purchased a spiritual union between himself and the sinful soul How singular an encouragemement then should this be to a poor soul to fasten on the promise when hee see 's it assisted by this all-sufficient merit issuing from the union of both natures both suffering and meriting Quest What is the Vnction of Christ Answ It is a consequent upon this personal union whereby the Godhead made the Manhood full of himself and of all gifts and graces of the spirit meet to enable him to his work of mediation and by name separated him from men to bee excellent as to bee the Prophet Priest and King of his Church Hee was Priest to satisfie and pray for Prophet to teach and King to rule and deliver his people I. Vnction of Priesthood The Uuction of Priesthood is the chief part of the Unction of Christ becaus by vertue of that office hee performed the great work of satisfaction Two things are to bee considered in this Annointing of Christ our Priest 1. The peculiarness 2. The furniture of gifts For the first although there were many things in the ordinarie Priesthood of Aaron which resembled Christ for the general yet becaus there were many things verie different therefore the holie Ghost set's him forth by the type of Melchisedeck's Priesthood For as hee was without beginning and end in his storie so was Christ not as Aaron mortal mutable sinful Secondly the Furniture which this Unction filled the Lord JESUS our high-Priest withall and that without measure For as the fulness of the Godhead dwelt in him bodily so all the communicable gifts and excellencies thereof dwelt in him Eminent wisdom rightousness humilitie unblameablenes holiness separation from sinners and all other graces but as I take it one fruit of his Unction was his peculiar fitness to satisfie That holie free consent of his to the will of his Father to do and suffer and fulfil all righteousness I say this absolute and unstained Obedience to go thorow all difficulties meekly long-sufferingly cheerfully
any is in us The third thing is the instrument by which Union is begot in the soul and that is on our parts faith on the Lord's part the Spirit of life in Christ conveied by the promise and baptism The fourth thing is the effect of this Union even in habiting and dwelling of the Spirit in that soul which is becom one with himself so that now God in Christ by the Spirit is that to the soul which before her lusts were all in all Lord and King light and defence heaven and happiness Vse I. It is a terror to all hang-byes and time-servers who have it at their tongues end they are Gods and they bee saved how few soever they are But they cannot proov it by any ingrafting or union The old stock appear's in them no planting into a new no life of grace no Chirst to bee theirs no bringging to God by his flesh and the union of it to God no promise to fasten upon by which they may com no Spirit of God to bee between them and to unite both as the spirits Knit the bodie and soul in one Vse II. All you that will needs claim it by union Trie your selvs about it if yee bee united to God then hath the Lord chased you from your wandring vagaries and old haunts and brought you back like the prodigal Vse III. It 's use of thankfulss and comfort to all God's people 1. Of thanks for who art thou that the Lord should thus unite himself to such a lump of earth and sin Secondly comfort against all thy bad inmates and lusts which disquiet thee and make thee rather a Stie of uncleanness rather then an Hous of God Bee of good cheer the Lord esteem's thee not by these necessarie inmates but by the voluntarie Keep out them and the Lord will look upon his pearls not thy dung-hill Vse IV. It is to teach us both what dignitie and what dutie lie's upon God's people in this respect of their union The dignitie must needs bee great to bee one with God for by this means all his and our things are common hee suffer's in and with us in all our crosses Hee is honored or reproached in all our obedience or disobedience wee stand not nor fall to our selvs but to him Secondly it 's to teach us our dutie viz. To bee sensible of this union continually wheresoever wee becom A wife that honor 's her husband will so carrie her self that her husband may not bee impeached by any unseemly carriage idle looks speeches or liberties shee look's at his credit whose shee is Such a narrow eie should this union with the Lord work in us That his honor and name should bee the mark wee shoot at and look what wee think would jarr with his affections trench upon his glorie that wee should cut off III Regeneration The order of Gods working whereof is this First the word present's to the soul her loss of God not in a few beams or raies of his but his whole divine nature life and beeing Secondly it present's hereby the succession of miserie upon this loss and that most deserved all the curses wooes and penalties written in the law are written also and engraven by the finger of God's convinceing Spirit upon this person as a book written all over within and without Thirdly the Lord present's this soul with her fearful condition in this respect viz. that dangerous eas and quiet which the deluded soul lie's in in the midst of all this privation of God A most miserable spectacle to behold a creature miserable and yet thinking it self posse'st of all rich cloathed and furnish't with all necessaries Fourthly where the Lord will regenerate to a new life hee bring 's the soul to the sens of her lofs by the light of his law shineing as in a dark place as the light in the morning discover's to a man robbed in the night of his treasure at once what a case hee is left in and sease's it with a spirit of miserie and beggerie really ignorant now what to do wringing his hands and saying What shall becom of mee how shal I live and pass my life how shall I avoid the pinch of beggerie the shame of an undon man and the sorrowes that will ensue I say when once the Lord saveingly work 's this for els it may vanish hee doth in season present the soul with the newes of second life to prevent utter sinkeing and staie's the heart thereby Hee shewe's it that as lost and forlorn as shee is yet there is a way to restore her to her former integritie again Now as touching this way the Lord 1. First enlighten's the Soul in it 2. Secondly applie's and fasten's it upon the same 1. Hee enlighten's it in two kindes First about the Order of this way Secondly about the way it self Touching the Order of it hee tell 's her that forasmuch as shee once had this image of God creäted in her and hath wilfully lost it therefore before hee can restore her to it the second time his justice which is wronged by her sin and hath justly accursed her for it must first bee satisfied and the soul must apprehend this satisfaction to herself as her own and by this means her guiltiness and curs must bee washed off and removed out of his way For otherwise how can hee and the corrupt soul bee brought together What communion can there bee between sin and pureness Secondly Hee enlighten's the soul in the way it self To wit that in his wisdom and love hee hath granted his own Son true God and the nature which was offended to suffer the imputation of guilt and the death which it procureth in the nature and for the nature of guiltie man and by this suffering hee satisfied justice to the full so that hereby the way which sin had shut up might stand and lie open for the restoring of the poor lost soul to her former nature and life of God again Haveing thus enlightned the soul about this way hee then applie's it to the soul And that by a second and closer work of his grace For first hee applie's this work of Regeneration by the instrument of his word and promise which is as a seed of Regeneration cast into the womb of the soul by hearing it preached As Saint James saith Of his good will begate hee us by his word of truth This word carrieth with it a forming power of the second birth even a creating of God in the soul again Secondly the efficient caus is the Spirit of Regeneration taking this word and casting it into the soul and there hatching and cherishing the same till it have formed Christ therein who is the second Adam the true way and life that quickning Spirit And thirdly hee effect's this in the soul by the power of Faith which receiv's this seed of the word and this quickning of the spirit and possesseth the soul therewith Onely note this that Faith doth
the Apostle saith of Baptism the seal of this Covenant in the blood of Christ viz. That it saveth us not by washing away the filth of the flesh but by the answer of a good conscience to God by the Resurrection of Christ What is that Surely this that when the Lord ask's the soul in what plight it is the conscience step 's out and answer's Lord it 's well with mee It was as ill as could bee but now it 's as well as can bee Thou hast changed all in a moment for in stead of war I have peace Vse I. This first teache's us the woful state of all unregenerate ones in point of guilt and curs of sin There is no peace saith my God to the wicked The waies of peace they have not known Rom. 3. and they have not seen the things which concern their peace Vse II. Secondly let all that hear this behold the wonderful priveledg of a believer and admire it yea seek to have it their portion This is the first step to all other benefits Doest thou look upon a beleever Thou seest a precious object a son of Peace Hee carrie's that within his bosom which cost the Son of God his heart blood which far exceed's all Gold and pearls For why Hee hath peace within hee is at league with all fears and in the suburbs of all prosperitie Vse III. Let all such as have got this prais God and keep it Pray yee with the Apostles The peace of God rule our hearts and mindes Lord establish our feet with this preparation of the Gospel and let it bee as the Soldiers shooes of brass enabling us to walk upon the pikes safely Oh! buy this jewel but sell it not Nourish it in your souls first by abhorring all sins that waste the Conscience Ensue peace if wee desire holiness Take heed of any secret closeing with sin upon any fals colors dispensations and distinctions in a nibbleing kinde and dallying with som degrees when wee dare not attempt greater preserv it from the dailie soil of appearances of lawful liberties from the encroaching of eas worldliness slightness formalitie and the like V. Benefit Reconciliation The fift Benefit is Reconciliation contrarie to the blemish of Enmitie with God and God with us bringing us into amitie and favor with him again Eph. 1. 5. Paul call's it our acceptation and belovedness with God The substance of this doctrine is opened in three points 1. Wherein the nature of this benefit stand's 2. How God confer's it on the Soul 3. What use may bee made of it For the first The benefit of Reconciliation offered by Christ is the firm solid agreement and friendship of the soul with the Lord of heaven who before was our deadly adversarie For the opening whereof survey a little these few branches First from hence issueth a Covenant of God made with the soul and of the soul with him Deut. 26 17 18 19. The Lord hath avouched thee this day to bee his peculiar people as hee hath promised thee c. A sweet text As the Lord disclaimed and disavowed us in Adam so by the reconcilation of the second Adam hee vouchsafeth and acknowledgeth us to bee his Secondly hence our behavior and cours becom's acceptable as Abel's sacrifice for his persons sake was accepted so that in all our service allegïance we are wel-pleasing though in him whom first God was wel-pleased Thirdly hence also flow the most excellent favors and graces of his Spirit conferred upon us that hee might the more take pleasure in us as a Bridegtoom doth in his Bride and spous whom hee hath and adorned Fourthly the All-sufficiencie of God as as a fauntain is set open by this sluce of Reconciliation For hereby the Lord can beteam the soul all support and all that is needful for this and a better life And this All-sufficiencie reacheth to soul and bodie All things are yours as you are Christs and Christ God's Fifthly the Emnitie of the whole frame is reduced to an Amitie with them there is a league made with heaven earth and hell that nothing shall hurt them Heaven shall not bee as brass nor the earth as iron The beasts of the field shall bee at league enemies shall turn friends becaus their waies pleas God Sixthly it restore's us to our blood not onely to our dignitie in person but in our posteritie Seventhly hence issueth the gift of perseverance to bee endued with a loyal spirit and with faithfulness never to depart from the fear of God Eighthly hence issueth a sweet Reflex of this Amitie of the Lord with the soul a very pledg of that felicitie in heaven which shall fill the glorified soul in the sight of God Faith I say present's a privitie and consciousness of this holie agreement with God with unspeakable securitie of heart and soul which none can utter save they that feel it Secondly the way how the Lord confer's it and that is by the spirit of Reconciliation in the Word working by the embassadors of it 2 Cor. 5. 20. whereof there are four steps 1. By this spirit the Lord discover's and present's a light to the Soul in the right colors and in the glass of the Law of her in-bred and naturall contrarietie to God and trecherous enmitie of spirit such and so deep as doth perpetually fight against him yea reject the covenant of amitie offered by him Thirdly hee discover's himself to such a soul that hee hath afforded to her a price of reconciliation even the blood of the Covenant not onely to compound and mitigate som extremities of Enmitie but even to abolish it all and nail it to his Cross Fourthly if this prevail to break and shew to the soul the bottomless love which lay hid in the bosom of God who was in Christ and is in the Spirit and Word of Christ reconciling the world to himself Fifthly the Spirit of Reconciliation fasten's the offer of being reconciled to God upon this poor soul by the instrument of faith the best make-peace that ever was which faith over-power's the enmitie of the soul by the excess of amitie and mercie in God and as it were compell's it to bee reconciled Shee apprehend's so much compassion in the bosom of God as to drown all enmitie therein as in the bottom of the sea And so to kiss the Son swear allegiance and com in The third thing is the Use of this Doctrine Vse I. Terror to all unreconciled ones Oh! yee are out of favor with God Is there not enough in this to scare you Tell a favorite whose life rest's in the Princes favor that his Prince is out with him and his breath is stop't yee choak him What a plight was Haman in when his face was covered Tell mee if God's favor bee as life What is his enmitie Vse II. This is instruction to teach all sorts the excellencie of this priveledg No other amitie is like it onely in this and by it other
moral Law Gal. 3. 13. that immoderate impost of doing all according to the full matter manner and measure so that now the Law is qualified and is onely required of us as the obedience of faith and accounted unto us as full as if wee would wholy fulfill it 3. And especially hee hath rid us from that woful penaltie of Curs more heavie then all Gal. 3. 13. even eternal death of soul and bodie which throughout our life enthralled us Hebr. 2. 15. and that by his blood Gal. 4. 5. Further Hee hath taken away that strength of sin whereby the Law did excite and provoke sin in us so that now it provoke's to righteousness 4. Hee hath remooved that unwelcomness of our persons whereby all that came from us was irksom to God and made both us and our service accepted 5. Hee doth by his intercession procure acceptance still for us II. As a King two waies 1. Hee strengthen's and establisheth all those ties bands of obedience due to himself from us that the more freed we are from bondage the more wee may bee tied to the libertie of this royal law of his setting up his throne in the soul more fully thereby upon better prerogative To this end pertain's that Rom. 10. 4. Christ is the end of the Law for righteousness to all that believ Meaning that the Law is fully satisfied in her scope of perfect obedience by Christ seeing faith in him hath obteined a full acceptance of obedience as if it were legally perfect 2. Hee doth by his Kingdom infuse strength into us to obey the Law incline's our wits thereunto make's it to us actually as Christ found it to himself and hath made to us even perfect freedom III. As a Prophet two waies 1. By a declareing work which is a witnessing to the soul that hee is the true Lord and commander of his people Esay 55. 4. that hee rule 's by his Law as by his Scepter that all his Priesthood and merit end 's in his Kingdom and obedience that it is his honor that all knees bow to him and that they kiss the Son that hee is object of it through whom the Father is honored that true libertie stand's not in haveing our will but in putting on this yoke and who so doth otherwise deceiv's himself 2. By his revealing work by this hee direct's the soul and set's the steps of it in peace by this hee use's his Law to bee a lively finger to point our dutie for everie occasion and to frame the soul to draw his Law to every need and use in the life according to that 1 Joh. 2. 20. Yee have an unction from the Holy One who telleth you all things Esay 30. 31. Their ears shall hear a voice behinde them saying This is the way walk in it This is a revealing with direction by which the soul see 's the use of Christ in every commandement and is led on by him as her Guide thereby as if an Oracle should speak from Heaven Esa 55. A leader and commander to his people ver 4. Directions themselvs concern either God himself in the first Table as his inward worship of fear confidence and setting him up to bee our God alone in the first Or our outward reasonable service and worship of him in pure manner in the second Or our faithfull abearing of our selvs in all holiness in such actions of common life as are not immediate worship in the third for I refer oathes and vows to the second which I desire the wise Reader to think of or the set day of our worship upon one day of seven since the eighth day was turned into God's day or the Christian Sabbath and that in the fourth Or els our neighbor and our selvs in the other Six Subjection to all Superioritie in the fifth Maintaining his precious life as being better then all that follow in the sixth Of his Chastitie in the seventh His Estate in the eighth His Name in the ninth The tenth forbidding not onely that concupiscence which reache's to the detriment of our neighbor but under that as most sensible to us all that wicked propension and bent of nature before actual sin whereby originally wee are prone to all injustice and impietie and intemperance Rules of direction for the clear understanding of the LAW 1. That all the Laws of Christ must bee understood to bee of another manner of force and autoritie than the Laws of men even the greatest for they are limited with exception in all kindes and do but reach to the outward man and penalties thereof But these do reach to the conscience and they binde the inner man 2. Let us know that his commands are not idle things and arbitrarie which wee may obey at our courtesie or if not yet God is as a weak King for whom his subjects are too strong as Joab and Abishai for David but real Laws from an autoritie that both know's offenders and can punish them yea which accurseth all transgressors and will not hold them guiltless 3. Observ that the commands of the second Table are the Edicts of the same God whose the First are Jam. 12. 11. and therefore in which the Lord take's himself as truly either honored or not as the first 4. The Law must bee alwaies understood according to the scope even as every other part of the Word as promises and threats Wee must not rest in the bare letter and so destroy the life and spirit of the Law Look what God aim's at under the grossest let us also aim at and both abhor each appearance of evil as well as the most odious and cleaving to good in the least as well as the greatest 5. Wee must conceiv the Commandements as importing no patch't or pieced obedience to one or a few charges but an entire and whole one as the coagmentation of the Laws of both Tables doth import Let us alway conceiv the scope of the Law to require integritie and all partiall service to bee a forfeit to the whole Law 6. The Laws of the former Table are generally to bee preferred to the duties of the Second yet with an exception that wee conceiv the rule upon equal tearms thus That the commands of the first rank in the former Table have precedencie over the second not each branch of the former above the second in their first rank It is generally more excellent that God have his due then man but not particularly for the neglect or contempt of a Sermon are not fouler sins then the murther of a man 7. Understand the Commandements to require at our hands the utmost of our wit device and courage to serv God 8. Let us observ the Commandements of God never cross each other if any such case occur as wherein one cannot stand with the the other let us know the one must alway yeeld to the other 9. Let us note this that duties of necessitie and mercie which cannot bee otherwise