contrarietie of Spirit unto it Jo. 14. 4. and 5. 14. Psal 5. 15. Rom. 7. 23. propension to any sin and unaptness to any good 2. So for the penalties a seed of utter impenitâ—nciâ— disobedience obstinacie apostasie excommunication from God From this fountain proceeded both actual sins and actual penaltiâ—s Sins of commission omission ignorance presumption inward habits as hypocrisie earthliness ignorance error prophaneness unthankfulness hardness of heart Outward acts impiousness unrighteousness intemperancie and the like So penalties actual as the impuritie and curs of conception and birth the loss of the right and dominion of the creatures the curs on God's blessings hellish terrors diseases povertie discredit imprisonment fear of death guiltiness of judgment and utter miserie of loss and sens in hell Such a penaltie upon Adam's nature as made it truly miserable in stead of beeing truly happie This miserie hath two branches 1. The miserie of sin 2. The miserie of punishment 1. Miserie of sin is either of the root Original or the branches Actual sin both makeing the Soul truly though not equally miserable The miserie of Original sin standeth in two things 1. Original guilt 2. Original stain or pollution both being the fountains of all actual guilt and pollution of conscience Original guilt is that privitie and reflection of conscience whereby hee told himself continnally that hee had fallen and therefore must die the death in each kinde of it bodie and Soul This perpetual Alarum of conscience in his nature was the first part of his finfull miserie And to say the truth what miserie is like to this to bee ever on the rack of a man 's own spirit suggesting and boading him sad things to com for his sin threatning him with perpetual ruine Original stain or pollution is set forth either in the whole or in the parts Touching the whole the holy Ghost expresseth it by the word Death for as death is the resolution of nature so is this death of the Soul a total abolishment and corruption of that blessed frame of creätion in Minde by light in Will by holiness Touching the parts in the minde there is a death of all pure light and knowledg in the will of subjection in the affections of direction to the right objects in the conscience of all welfare and pureness in the spirits senses and members there is a death of that abilitie and serviceableness to the Soul in good things and a proneness and tickling to bee imploied profanely and unholily To conclude there is a death of the Person in respect of that right and sovereigntie over the creatures with a slavish proneness rather to idolize them both in the worship of som and the love or use of others a declenfion from God and a revolt to the base creature as Eve did to the forbidden fruit The miserie of Actual sin is the depravedness of death of all the operations flowing from the soul within or the bodie without 11. The miserie of punishment stand's in the manifold penalties both of soul and bodie In the Soul first an aversness from God an uncapableness of admitting of any meanes to draw the Soul out of miserie to any better estate a spirit of resisting and opposition to any such a proneness to bee riveted more and more deeply into this wo with less or less feeling or believing it Touching the bodie what languors and diseases are incident to it what povertie baseness beggerie and want to the estate what reproach to the name and credit aspersions slanders dishonors what miserie in familie Church and Common-wealth Crosses streights pursuits losses forfeits death of friends imprisonment bad tideings famin war pestilence and a thousand waies for him to go wofullie out who came but one way into the World besides grief of minde melancholie passions and distempers of the spirit bad conscience ill marriage lewd children ill success ruine of estate and at last a miserable death and yet the upshot of all is worst after viz. a final separation from GOD and loss of his eternal presence with the sens of unutterable intolerable unavoidable wrath of God in Hell upon the whole man for ever without the least hope of help or redress in or from himself Vse I. To consute the Papists who denie this death of nature and say there bee left in the unregenerate such abilities and devotions as may congruously dispose God to pardon them and by som help of grace merit also full forgiveness It likewise reprov's natural Papilts who doat upon their civil moral or religious duties except yee also denie your selvs and behold the miseries of your natures yee will fare wors in time even by your righteousness then if ye had none For why do not ye graff upon a rotten stock and guild a rotten post So also such as commend men's natures saying oh such are so sweetly natur'd courteous loving milde and harmless that there is but little between them and heaven alas how many of those sweet creatures are as bitter enemies to God's grace as friends to civilitie and fair carriage And also such as defend their passions by their nature saying it 's my nature to bee so hot I have soon don fool think'st thou thy nature is more excusable then thy passion Men think the Minister should onely reproov gross sins but should not bee bitter against infirmities oh God would fain draw thee from the open to the secret sins of thy heart least thy freedom from the gorsser should destroy thee Vse II. This should caus thee to look upward and to gage the greatness of Christ's love which could sinde in his heart to satisfie for such a miserie to fetch happiness out of the depth of it The height depth of mercie cannot bee sounded till thou take measure of it by the depth of miserie Little sin to forgive will make Christ little loved Lett us not lessen and mince our sins in hope of more easie pardon but if wee should magnifie the grace of Christ lett us first magnifie and enlarge our sin to the uttermost if Christ see that wee rather hope in our small sin then his great grace wee are dead men The way to get pardon is to equal his price to all our miserie That love that would rather satisfie for all then any should condemn mee is of infinite dimensions Vse III. This should caus us to wonder at the goodness of Gods dispensation of this miserie that both in the sin and in the penaltie it should bee so mitigated by the providence of that God who for universal ends restraineth the force and violence of this miserie Let us acknowledg the singular patience of God to dispens so mercifully with man all save hell being meer indulgence of mercie Vse IV. It teacheth us to judg aright of sin to count our selvs miserable by it to judg of it not by the matter or act of it but by the villanie of it against the majestie of God his crown and
spared us when wee have broke them pressing in upon us with renuing of good motions and affections which wee had quenched as being loth to lose us giveing us helps and means even out of season after long contempt confessing himself to mean as hee speak's Why lay you out your money and not for bread and your silver for that which profit's not Hearken unto mee eat good things So somtimes by his protestations of his loathness that any poor soul should perish Why will yee die oh yee hous of Israel Anger is not in mee why should flame consume the stubble What should I do to my vine that I have not don Somtimes by his passions and lamentations Luke 19. 42. Oh! that thou hadst seen even in that day the things that concern thy peace but now they are hidden Those tears and mournings over Jerusalem for her hard heart and contempt have been and are still over thee If there bee any dampings and streightnings of spirit thou hast caused them by thy dalliance and heart that would not repent But the Lord for his part still crie's How oft would I have gathered thee as the Hen doth her chickens Somtimes by his writeings to this feast of his Son somtimes by his contestation somtimes by his entreaties and earnest exhorting somtimes by his allurements to perswade and toll on the heart that hang's off by the promise of all the good things which hee offereth somtimes by his severe threats to all that refuse his offers all these shew how willing and cordial hee is to part with his grace and lastly somtimes by the universalitie of it that hee dispenceth it without all respect of persons age sexes states and conditions who exempt not themselvs But the special properties of this offer are three 1. Libertie 2. Simplicitie 3. Fidelitie First hee offer 's to whom hee pleaseth passing by millions of people in the world so that it is meerly unconditional and free as when Paul came to Athens or Ephesus who had never heard of the Gospel before Secondly the Lord beeing truly pacified in Christ offer 's it simply hithout grudging with an open heart meaning as hee speak's Thirdly Fidelitie whereby hee doth most readily and fully perform whatsoever hee offer 's to all who put him to the triall and accept it This is the main hinge whereupon the door of Hope and Faith turneth For an Offer is no otherwise differing from a promise then as a general out of which a particular issueth the promise is included in an offer but yet in special expressing the covenant of God to all that express the offer that hee will receiv them bee their God both in pardon and all-sufficiencie Into these the soul doth wholy powr out herself which that wee may understand consider this that wee have to do with the Father immediately but with our Lord Jesus onely mediately as a mean to lead us with confidence to him The Father properly look's at the Son as our Suretie and us for his sake but wee look at him directly and to our Lord Jesus as our Mediator So that look what wee can shew for our reconciliation must com from the Father and that is his offer and promise oath and covenant of mercie Into that therefore the poor soul is to resolv it self all her doubts fears temptations and distempers whatsoever Vse 1. This teache's us to adore the depth of God's justice against sin that hath still left so many Nations in their utter darkness and brutish ignorance of the Gospel How should this woful desertion provoke us to prize the revelation of this Mysterie to us as for them how should we pittie them Vse II. Secondly this is terror to all Papists that maliciously hide and darken this precious offer of God in the Gospel from the eies of the blinde people terror to all profane scorners who reject the Gospel and prize their swine their pottage their pleasures eas and pomp more then the Gospel reproof of all Non-discerners of this Grace of the Gospel the feet of a Minister shoul bee beautiful in this main respect though others also beecaus hee bring 's glad tidings of peace Vse III. Reproof to all that sleight the Gospel in the offer thereof prefer their oxen and farms their self-love ends and liberties before it Vse IV. Advertisement to God's Ministers to magnifie their Ministerie in deed and practice by beseeching the people to bee reconciled to God Vse V. This should scare all from infidelitie and contempt of God's offer Oh! it 's free and from meer good will the Lord is tied to none Hee hath rejected millions of Jewes and Turks and Baptized ones and chosen to offer grace to thee And shall the contempt of the free offer of that which thousands would have been glad of upon the price of going from sea to sea for it bee pardonable Do but consider what woful punishment will lie upon thee who refusest such an offer laid in this lap When as many poor souls would rejoice if the spending of dayes and nights might procure them a tender and believing heart to receiv it and yet complain that they cannot com by it Oh tremble at the freedom of this offer Bee humble and base in thy self to consider but this I am a poor wretch standing to the mercie of a free God who hath it to give where hee will and to denie it at his pleasure If hee give it to a prodigal son and denie it to a moral civilian if hee give it to one that came into the vineyard at the eleventh hour and denie it to him that came in at the seventh if hee denie it to the willer and runner and bee found of such as sought him not who shall alledg against freedom May hee not do with his own as him please's Oh! despise none least the Lord make the despiser seek to the despised and bee glad of their portion Oh! turn all emulation and scorn into humilitie and deep adoring of this freedom Vse VI. Dallie not with this offer of grace There is a while of it a season annexed to the offer The same breath which urgeth to receiv the grace of God add's a charge For hee hath said In an accepted time I have heard thee and in the day of salvation have I succored thee Oh that in that thy day thou hadst seen Now when is this day Surely it is not the day of possible mercie but of seasonable mercie Then when as besides health means and the offer of grace the Lord putt's a special spirit into the Ministerie of the Word so that it pierce's into the heart with perswasion when the terrors of it are weightie and serious the promise it is as the early fruit in Summer welcom and savorie when sin is bitter to the soul and when it is irksom to it to bee out of God's favor When the heart break 's and mourn's after God and can spend nights after dayes in seeking and it cannot bee
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
him to each poor member of his Church there to dwell for ever both in grace and glorie Now to conclude I demand what one link of this chain were not strong enough to draw the heart to settle it self upon it And yet I must say this That the word and promise of God is the immediate thing which faith relie's upon although strengthned with all the rest To this consideration two things generally are required The one to gage the promise and offer of God as a Marriner would sound the depth of the sea least his ship should bee on ground so see whether it bee able to bear the weight of the soul or no and answer all her distempers and fears fully The second if it appear that it is able to sustein it then to relie and cast it self upon it confidently for her own pardon and salvation Although the Marriner cannot himself by his own fadom touch the bottom of the sea yet by his line and plummet hee can sound it as well as if hee could reach it with his hand and so fasten his Anchor upon it So here the plummet and cable of the Word wherein this strength and depth lie's will help us out so far as may serv our turn The hand of faith touche's the depth of mercie conteined in the offer by the direction of the Spirit in the Word which tell 's us what is conteined therein Three things the Soul must look at to bottom it self upon the promise of reconciliation and deliverance First the Wisdom of the Lord. Secondly the Strength Thirdly the Faithfulness All which are sure grounds the Lord hath hidden in the promise of mercie to a poor sinner that is under the condition 1. Wisdom of the promiser I may say of it as the holy Ghost said of Salomon when hee called for a sword to cut the childe All Israel saw that God had put the Spirit of Wisdom into him to do justice So God hath shewed all wisdom in the promise to settle the soul And that in two respects First of himself Secondly of us in respect of himself becaus in revealing his heart of love to the soul onely hereby and no other way hee teacheth us that hee who is God onely wise 1 Tim. 1. 17. could in the depth of his counsel finde out no other way so wise and sufficient as this to ground the soul in sure peace towards him Christ and the promise in him was that which seemed the wisest of all waies in the thought of God especially to us under the Gospel See Heb. 1. 1. After sundrie waies the Lord spake unto our Fathers in dark times as dreams Urim visions but now by his Son and Word the engraven form c. Note how this course is called the best wisest and holdingest of all as haveing more in it then all the rest Oh! wee would think in our shallowness that one from the dead Angels or revelations were better But wisdom it self hath pitch't upon this way all things considered as the wisest of all Secondly in respect of us for it is such a way as call's us to faith a promise haveing relation to believing it without which it cannot profit us Now if it bee without us how wise a way is it to quash and damp our base spirit of self-conceit and self-endeavor and to abase our Pride that hee who boasteth might boast in the Lord So that the promise is like a Map which a wise man shewed once to a fool that boasted of his lands bidding him to point out his lands in the Map which being narrow hee could not do and so went away ashamed Note then for this First wee all would bee counted wise many in these daies chuse to bee counted rather dishonest then unwise Well let us then bee wise for our selvs and wise to salvation in chusing this way of a promise to ground our souls upon Wee see not the Lord But if this bee a wiser way then that think there is somwhat in it then at first might seem more and fasten upon it 2. The strength of God Read 1 Sam. 15. The strength of Israel cannot lie meaning in his word So then in the Word of God is his strength also enough to bear up the poor soul in believing Heb. 1. 3. Hee bear's up all the weight of the World by the word of his power How much more the weight of a weak soul See Esay 27. 5. Anger is not in mee there is a word What follow 's Or take hold of my strength and make peace q. d. if I bee reconciled there is strength enough and that for a sinner to take hold of either 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 mark how In him the words that I speak are spirit and life But wherein is this strength Surely in the forenamed grounds of this second part Christ's satisfaction the Father's acceptation are those pillars of strength to a promise without which it would not avail to go to a promise Weigh seriously that noted text 2 Corin. 5. 20 21. The Ministers of God in his Name offer and seal up in the Word and Sacraments that word bee reconciled to God What saith the soul to this I dare not God is a consuing fire True saith Paul but anger is not in him Why becaus hee hath made and accepted him that knew no sin to bee sin that wee might bee the righteousness of God in him hee that said In him I am well pleased Shall a poor soul bee then as Noah's dove upon the waters Why say yee to my soul flie to the hils if God bee his strong hold If thou bee under the condition of the promise hee is no less in his promise Take a similitude A man lie's in prison for debt of an hundred pound A friend com's to him and bid's him com out hee answer's I cannot I lie here for debt and then there appear a strength unto him and laying hold of it hee com's out Read that in Rom. 3. 25. God hath set him forth to bee propitiation that hee might bee just in justifying him who is of the faith of Jesus What saith the poor sinner to this Oh! but it is just with God to punish sin wheresoever Nay haveing made and accepted him the propitiation for a broken soul it is even just to pardon him It was mercie to grant such propitiation but haveing so don it is also justice to pardon even as it is not just to take one debt twice Therefore David plead's Pardon mee according to thy righteousness Christ haveing turned just wrath into just mercie To conclude this note yet a second strength in the promise for the poor soul still cavill's But this is to a believer I believ not I answer But the promise by the power of the spirity of our Advocate is able to do that which it required it 's not a killing
of it defend extenuate and maintain it 3. By the stream of it the violence and the irresistibleness of it for sin in the two former will soon amount to a torrent or stream of universalitie Thus wee see this piece of the dead world hath yet an objective life in it self II. By Errors of 1. Tradition 2. Scandal 3. Base-custom 4. Conceit 5. Cosenage 1. By tradition which is when sin prevail's by succession from man to man thus the errors of Poperie and old ones new minted pleading antiquitie 2. By Scandal when the world glad to rivet herself in evil delude's herself with the offences of hypocrites and by their scandals laie's blocks in men's waies that they might stumble at the truth 3. By Custom which deceiv's by prescription of long use 4. Conceit and opinion which is an error against goodness by prejudice See Act. ult Wee know that this sect is every where evil spoken of Thus wicked men to confirm themselvs in evil take up base trivial conceits and errors against the way servants and ordinances of Christ which beeing once given out proov irrevocable 5. By Cosenage whereby fals teachers schismaticks and hereticks blanch their conceipts wresting their wits to abuse the Scriptures to set fals colors on thir opinions Jezebel fast's to cover her murder The Defilements of the liveing World consist's in Words Deeds 1. In Words which are the open corrupt counsel of sinners or their secret insinuations Pro. 7. 18. Pro. 1. 13. 2 Tim. 2. 17. 2. In Deeds alll their wicked malicious and cruel intents threats and pursuits of the godlie to quash them and to uphold their own kingdom As those Scribes and Pharises had a Law to crucifie Christ though they made it for the nonce And Dan. 6. those enemies of his Vse I. Of Instruction to bee humbled to bee comforted and to long after a full redemption For the first it 's humiliation to the best of God's children for their self-love and for this miserie that lie's upon them At home begin's our woo in our bosoms are those evils of pride prophaneness hypocrisie and self-love which bane us and what they cannot do of themselvs they do by others setting the door open and letting in devil and world to rifle and rob us of all without which no enemie could hurt us 2. Let it comfort them for the present that it is no otherwise with them in their sorrow then that wise God their good father hath allotted them so that if they feel their burden they may cheer themselvs with this It 's their pilgrimage their way home their Baca their warefare the Lord will work them triumph out of these battels and combats Hee will purge and conform them to his dear Son by them 3. Wait for that with longing as Paul did Rom. 7. Who will deliver mee Here is my pilgrimage when shall I com to my father's hous How long Lord holy and true how long Vse II. Exhortation to resist all these woful enemies of our peace viz. I. Our own corruption which wee must resist three Waies 1. By a spiritual combat against before sin bee brought into act let this bee perpetually maintained the spirit lusteth against the flesh Gal 5. 17. 2. By watching continually to observ and prevent occasions offered when wee cannot foil inward motions Cut off her provision and starv sin The welcoming of objects is as casting oyl into the fire As Job for his Sons so do thou for thy self sacrifice daily for mercie of prevention remooving of vanities which might annoy thee 3. By wisdom after wee are fallen Not to bee kept in bondage by Satan in point of our recoverie out of our falls if wee bee slip't into any but speedily to gather up our selvs ere wee bee hardned Let thine heart smite thee and say I will do so no more Job 40. 4. and so lay hold upon thy promise repent and do thy former works bee zealous and amend II. Satan III. The World Against these put on the compleat armor appointed thee by the Lord in this case and keep it close to thee wear it and walk in it as the armor of a childe of Light as the harness of the militant Church and each member of Christ blessed by him to that purpose Bee armed wisely and constantly and watch to it with praier and the Lord shall bee with thy endeavors and teach thy hands to fight and prevail Take the whole armor of God Eph 6. But seeing our selvs are our greatest enemies and those lusts within us defile us most therefore observ these Counsels against them 1. Mark well thine own spirit and those secret lusts which bubble up in thee knowing that they tend to defile and harden thee and to blinde-fold thy judgment so that neither thou should'st retein any true fight much less sens of the mischief of them Weigh and beleev this thorowly Rest not in this that thou knowest this or that corruption by thy self or canst complain of it or can'st keep thy self from the open outrage of it except withall thou bee quickned up in thy spirit to abhor such scurf as hell and start at the motions of it at the first assaults A dead faint and still giveing way to any lust entring is the next way to make the heart a thorow-fair for it 2. If they bee such as cleav to thy spirit and do salute thee again after long intermission and seeming to bee cast out oppose strongly that mercie of God that hath forgiven thee even when thou delightest in them without check how much more when they return as intruders 3. Consider there is no sweet lust or strong object offered to thee but the Lord is in it to trie the love loyaltie and power of grace wch is in thee that thou maiest know all which is in thine heart Thus the Lord hath used his people whose lot it hath been to receiv much from God David was tried by the Lust of his eie by the object of Revenge to kill Saul in the cave Hezekiah by an object of pride of life those embassadors of the Emperor Say then now my soul the Lord is at work to trie and refine thee to make thee as gold to humble thee deeply if thou bee foiled as Hezekiah or to honor thee highly as Abraham Beware now thou stick to thy tackling and discover not thy self to bee as dross of no worth Here then distrust thine own armor as David did Saul's cleav to the Lord's Say thus If I now fail the Lord as Adam in the triall hee may justly suspect mee henceforth and let loos my lusts against mee Often Lord thou hast saved mee from beeing tempted thou canst also give mee strength in the trial lead mee not into temptation fail not thy servant and I shall not fail thee in the triall of these my sweet objects and lusts 4ly Get thee som bosom-friend to impart thine estateunto thy temptations and buffetings such an one Minister or other as
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
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
God and they Scriptures what enemies have they to darken and dull them their sences understandings and heart what enemies of the wicked have they without them III Husbands Wives to dismay them telling them that they cannot bee assured in this life of their salvation How do enemies affright them with malice threats big-looks disclain and scorn putting them in fear they shall never escape out of their claws In this varietie of affliction what is there to sustain them What is it which teacheth to kiss the rod take up their cross and bear the indignation of the Lord till hee plead their caus and bring forth their light Surely the strength of their Captain and Conqueror the Lord JESUS who hath told them In the world they shall have affliction but bee of good comfort I have overcom the world It 's hee that tell 's them till God's season of their suffering bee com so much so long and that very cross God hath ordeined for them no enemie shall do them hurt And when they do hee will make it tolerable and easie unto them do them good for their sakes that hurt them But above all they are made Conquerors and their chin is kept above water they fight under hope of victorie and say with the Church Micah 7. 8. Rejoice not over mee Oh mine enemie for when I am down I shall rise and when thou art fallen thy wound shall bee incurable Lastly it comfort 's them by faith in the conquest of our Lord Jesus against the power of death and the grave For as it was with their head hee could not bee held in it so with them their flesh rest's in hope of that triumph This conquest make's us happie in all our miserie For why Even by that verie death which is the last enemie and the gate of utter miserie to the wicked the Lord open's a door of full and final redemption to the faithful Their lowest ebb is the next step to the highest tide of their soul's happiness and final freedom from all sin sorrow and enemies Wee shall bee as much out of Gun-shot of them as the Lord Jesus himself was after his Conquest VII Branch Applying of Christ's Merit The Applying work of Christ's merit is that solemn part of his Mediation for the sake whereof hee forsook the earth and was exalted above all principalities and sitteth at the right hand of God his Father that by his intercession alwaies made for his Church hee might applie to all the members the power of this satsfaction that it might work faith in those that want it and confirm it in those that have it Therefore hee is called Advocate that the Church may enjoy the fruit of his death continually And as the ends hereof are many to wit to present the prayers of his people unto God to hold them close to his Father and keep them in his love to cover their dailie offences and continue their justification and acceptance to unite them one to another and to protect them from enemies so especially to bless the Ministerie of the Gospel for the breeding Faith in the souls of the Elect by the preaching of this his Blood and Death So that when wee see the prevailing power of the Word and Sacraments in the weak ministerie of flesh what shall wee asscribe unto it but the power of this applying work of our Advocate who convey's favor of life of brokenness of heart faith and regeneration thereby into the souls of his and in this respect hee is the key of his Fathers bosom and fountain to unlock and set it open beeing sealed before for Judah and Jerusalem to wash in Vse I. As it is singular for all uses to the Church in general and all the lively members thereof in all concernments of it whatsoever as acceptance of their praiers beeing perfumed with the sweet incens thereof protection of their persons safeguard against enemies sustentation of their souls in grace perseverance and the like so especially seeing by the blood of Jesus wee have a liveing way made unto us by his flesh let us draw neer with a pure heart in assurance of faith Oh! it should bee as a wel-spring of salvation for everie drie soul to com unto even in the greatest barrenness deadness and fear of heart that the merit of Christ should not belong unto it Therefore go not to the Word and Sacraments any more with a dead and sad heart as if there were nothing in them save an out-side of man's voice and efficacie to perswade behold Christ in them who by his applying power convey's into them strength savor persuasion and grace that his poor people may not hear his Word as a dead letter or receiv the Seals as dumb elements but as divine ordinances assisted with the Spirit of Christ and therefore able to breed faith in the soul and truly to carrie it into the stream of his satiafaction Deceiv not thy self in the condition of faith and assure thy self the Lord Jesus will give thee both meat and appetite the object of his righteousness and faith to believ it also Vse II. Let us bee exhorted to denie our own strength conceits hopes or fears and and as oft as wee go to the Word remember it is a word of reconciliation Vse III. Let all the faithful Ministers of God comfort themselvs in their weakness and defects of preaching in the little success of their labors of woful hardness of heart in their people The Lord Jesus by his spirit of intercession hold's them as his candle-sticks in his right hand hand and hee will uphold gospel ministerie and the power of both in the mid'st of their enemies and although they bee never so furious yet Mic. 2. 7. his spirit shall not bee streightned but his word shall still bee good to such as walk uprightly ARTIC III. GOD'S imputation of the merits of CHRIST'S righteousness to a sinful Soul is the formal caus of our justification IMputation doth import such an act of GOD the Father satisfied as doth take this righteousness and reckon it to the needing Soul as her own although it bee inherent in another to cast upon it an estate of as full and perfect freedom and acceptance as if it had never sinned or had fully satisfied for look how he dealt with our Suretie hee made him sin for us that is imputed it to him as his so doth hee take his righteousness and count it ours that it might bee really ours indeed This doctine of imputation is expressed by divers phrases in the Scripture By the tearm of not-imputeing sin and imputeing righteousness hee intimate's in how many respects Christ hath holpen us to wit both to forgiveness in the one beeing made sin for us and to acceptation in the other by cloatheing us with his righteousness yet so as by both Active and Passive righteousness jointly not severally considered By imputeing righteousness and imputeing faith for righneousness is mean't one thing Not that faith in
any sens can bee our righteousness but becaus Christ apprehended by faith is the same thing which faith it self in the Scripture Beesides faith must needs concur with imputation in the act of it and therefore the holie Ghost honor's it with the name of beeing imputed to righteousness For first God enable's the soul to believ on the Lord Jesus by the promise and the spirit thereof Secondly the soul yeeldeth and consenteth Thirdly God casteth hereby this righteousness thus believed on the soul and impute's it to pardon and life So in the point of justification faith is said to justifie becaus of her necessarie concurrence which phrase is tropical the instrument beeing put for the principal agent The issue of this imputation of God is the Act of God justifying us really and freely from all our sin and guilt and all the curs due thereunto quitting us by proclamation as I may say from heaven by the voice of his spirit through faith so that haveing disabled all enemies from giveing in evidence lo hee absolveth us as haveing nothing com in against us Vse I. Let this bee consolation to all faint and weak children of God in the sight of their little grace and mean gifts and in the fear of persevereing to the end If one should com and tell thee thou art as holy as Job as Upright as David Believing as Abraham Zealous as Phinehas would it not make thy heart leap within thee Surely though I dare not say these of thee yet I say this If all these had not the robe of Christ's imputed rightousness cast over the holiest of all their Graces their unhallowedness had defiled them and the greatest of their holiness had not profited them And lo this robe thou hast as fully largely and deeply as the best of all these ever had Thy righteousness of imputation is as large as the largest of theirs Again touching thy fear of holding out proov to thy self thy faith in this act of imputation and that thou hast received that from God and then I assure thee that eternal Spirit by which the Lord Jesus offred up himself for his Elect the weakest as well as the strongest shall sustain thee it is the stock which thou art by imputation implanted into which hold's thee not thou it Vse II. Teacheth us the excellencie of faith first in respect of the nature of it other Graces of inherence dwel in the soul and are active within the soul more or less as patience sobrietie c. But the nature of faith although it bee a gift put into the soul yet standeth rather in a passive receptiveness then an activeness Secondly in respect of the constancie of it other graces while they last stand us in great stead as patience under a cross thanks for blessings but faith alwaies receiv's his imputation of Christ from the father as well to cover and beautifie us all our life as at our first conversion and carrie's her influence into each grace both to strengthen and keep the life of it as also to cover the wants of it yea the defects of the whole cours No grace can supply faith properly but faith suppleth all them Thirdly in respect of the prerogative of it that it 's admitted to bee all in all with God for the soul for it's Faith onely that maintain's Union and thereby communion with God Vse III. Let it provoke all that partake this imputation to bee thankful to God for his most wise and gracious providence that hath cast their portion so in this life that if there bee any defect it should bee in things of less necessitie but for those that are most essential hee is most large and full in his provision for them Vse IV. Let it bee a ground of self-denial to us As wee would obtain this righteousness of another so let us bee naked of our selvs It is witten of Mr Rollock that beeing on his death bed and much encouraged by them that visited him by his worthie labors I abhor saith hee my Rectorship of the Universitie Readership of Divinitie and Pastorship of Edenborow all which with great profit to all hee under-went that I may bee found in Christ cloathed with his righteousness all mine own is dung in comparison of this Com as Mephibosheth a limping cripple to David when I was a dead dog my Lord accepted mee I Sam. 19. As poor Abigail sent for to bee a Queen said Let mee bee an handmaid to wash the feet of thy servants 2 Sam. 25. Shee knew meer marriage to a King would make a Queen without bringing any thing And thus doing thy unworthiness shall not hurt thee but help on this robe upon thy bare shoulders Com thus to the Lord and say here Lord is a naked wretch put on the Lord Jesus upon mee I have no cloathing to hinder thee thou bid'st mee put him on Rom. 13. vlt. But Lord do thou fit him for mee in particular for my soul for my sin against my curs and then take him Lord put him on mee also reckon him to mee account with mee in him and make mee his righteousness as thou madest him my sin and I shall count it as real as if I had it of mine own Vse V. Let it stablish and comfort every beleever against all his fears Oh! it cannot sink into a poor soul privie to all her defilements that the Lord should ever pardon or accept her Remember imputation is not takeing all sin out of thee at once that must abase thy heart as it abased thy Suretie but a not-imputeing it unto thee Our blessedness stand's not in the want of sin but in the Lord not imputeing it The bush burn't but the wonder was that it was not consumed The Lord imput'es not thy sin cover's it take's away the condemning power impute's not the actual offences thereof to thee Hee look's at his own image in thee In all thy duties praiers there is thy dunghill and his pearl hee behold's that which is his cover's that which is thine not to make thee bold but thankful and humble Vse VI. Let this excellencie of faith as comfort us in one respect so humble us in another For imputation is onely for this life and argueth a defect of that which shall bee in another the thing imputed is perfect but the person to whom is corrupt and faith herself shall ceas and bee abolish't Wee will perhaps confess that wee should bee blank for our corruptions of pride and covetousness but the truth is our grace and virtues should humble us yea faith it self becaus still our life of inherence and perfect holiness is wanting ARTIC VI. The Gospel and the offer of Grace in it is the Revealer of this deliverance THe Soul in her distress hath to do with God to his tribunal shee stand's as her Judg. Now it is not the hearing of his giveing of Christ nor of a satisfaction which can quiet her but this that shee may know it 's given
in and by which God convey's them Concerning these benefits of Christ consider three things 1. The Difference 2. The Order 3. The Nature and use of them to the Soul I. There is a four-fold difference of them First Election is before time and presupposeth nothing but the first caus of God's good pleasure and will justification reconciliation and the rest in time and presuppose Christ really theirs and issue immediatly from him Secondly in respect of the benefits that follow Christ In which respect Vocation differ's from all the rest for Vocation is not the fruit of Faith as the rest are but of Election seeing whom God elected hee called to know it the rest are fruits of calling to faith as to bee justified adopted c. Thirdly in respect of those which concern us in this life and those that reach to a better The former beeing such as reliev the necessitie of our present condition in which wee are imperfectly conformed to Christ in his estate of humilitie and beset with sin Satan and enemies of this nature are our justification reconciliation adoption and the like which all shall ceas as faith hope and patience shall in respect of the evils they do here conflict withall those that concern the life to com belong to that Image of God renued in us in righteousness and holiness which abide for ever begun here in grace and perfected in glorie Fourthly in respect of the benefit it self which shall abide for ever instead of an earthly paradise with old Adam wee shall enjoy heavenly mansions with Christ in the presence of GOD and there have this image and our mortalitie perfected In all agree that they are the work of the Spirit of Christ setling all his benefits upon the believer II. The Order of them 1. Is Vocation or regeneration as it concerneth the way and mean of begetting to God 2. Is Vnion 3. Is Regeneration 4. Is Justification 5. Is Reconciliation 6. Is Adoption 7. Is Redemption 8. Is Sanctification immediately issuing from it containing the mortifying and quickning work of the Spirit 9. Is Glorification III. The nature and use of them to the Soul 1 Vocation wch is a work of the Spirit issuing from election whereby whom the Lord hath chosen to bee his hee bring 's to know it And that by the voice and call of the outward Word and inward Spirit crying to their souls thus Com out of her my people and return to mee Com out from thy former corrupt estate of sin subjection of Satan curs miserie lewd customs error of the wicked hell and return to that blessedness which thou hast lost Calling is that whole workmanship of God whereby hee pull's the soul from a bad estate to a good bee it longer in working or shorter darker or cleerer easier or harder it 's the drawing of it from darkness to light Act. 26. 18. From whence it 's drawn is an unregenerate estate That whereto is faith between these the whole work of God is Calling It stand's in these two parts 1. The prepareing Work 2. The finishing The former is that by which the Lord findeing the heart uncapable of a promise bring 's it and prepare's it to bee such an one as may see it self capable and under condition of believing such an one as may believ The later is that by which the LORD doth finish the work of faith with power which is the condition of the Gospel without which no man can partake any of the priveledges following For it succeed's the condition of the Law and in stead of Do this saith Believ this and live Note well these Preparation is the condition of faith and faith the condition of the covenant These preparations are partly Legal partly Evangelical When the Spirit of God by both leav's such an impression in a troubled soul under the spirit of bondage it com's by the sight of the Gospel to so much hope as work 's the heart to mourning and brokenness to desire mercie to esteem it and to bee nothing in its own eies in comparison of it together with diligent unweariedness till it have obtained it All which are the preventions and assistance of the spirit of Calling drawing the soul home to God by such steps and degrees as the soul is capable of II. Vnion which is the work of the Spirit of Christ making the Lord and the Soul one spirit and causing the soul to partake by vertue thereof all that power of his both in priveledges and graces which follow For it 's sure the soul can no more receiv ought from God till it bee one with him by Christ then Christ could merit any thing for us till the Deitie and flesh were really united and no more then the bodie and soul can impart or receiv to or fro till they bee one Till wee bee one with God in Christ wee are without him in the world The Lord abhorring all relations that want Union but if once united then hee is in us wee in him hee dwell's in us wee in him as an inhabitant in his hous and the soul in the bodie hee is one with us wee are of him 1 Cor. 1. 30. in him Joh. 17. flesh of his flesh hee is our husband and wee are his spous and therefore hence issueth all virtue vigor and power into us that is meet for our support either earthly or spiritual till our union bee perfected in glorie In this Vnion four things are considered 1 The Necessitie of it 2. The difference of creäted Union from gracious Union with the caus of it 3. How this Union is wrought in the soul 4. The Effects which follow upon it First Vnion with God is necessarie to all that would partake his graces It was in the Creation till the Lord had breathed the spirit of life and himself into him Adam could have no communion with God so it is in this second Creätion No benefit no fruit thereof can com to the soul till this second creätion and union bee But by this as by a channel the rest follow Reconciliation with amitie Adoption with worship and libertie c. The second thing is the difference of Vnions The Union of grace is not like that of creätion neither in the measure nor in the instrument of it Not in measure for in the creätion there was a total and immediate Union in that kinde and it was a perfect one haveing God's image in it without set or impeachment This Union of grace is an imperfect Union for measure in this life beecaus the relicks of corruption and old Adam as dross mixing themselvs with the soul suffer not God and it to knit fully Secondly instruments of Union are unlike That of the Creation needed no other tie or band save the immediate presence of God in his image which had then no sin nor let to divide it That Union which now is encumbred with lets and enemies must needs bee maintained by a band of greater perfection then
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
these two things 1. First it receiv's the way of this life into the soul which is the putting away of guilt and curs which Adam's sin contracted and that is pardon forgiveness Secondly it receiv's therewith and at once the actual and reall properties and nature of God to inhere and dwell in the soul Now the spirit of Regeneration by this promise work 's three distinct Acts and steps in the soul First Conception Secondly Quickning Thirdly Birth By conception I mean the least step to this life by which the soul retain's and keep 's this seed of life suffer's it not to pass away and bee spilt as in hypocrites but digest's and hold's the promise to it self till it have bred its longings after this life Conceptions provoke longings of the appetite lusting after a kinde of alteration of spiritual appetite and a desire after this life This is that Esay meane's Cap. 55. 4. Incline your hearts and hearken unto mee That is Bee so affected with this promise of life that yee do incline toward it and make to it that yee walk in God's way appointed to bring you to it Bee affected seriously with the excellencie of this life and the happie change which God offer 's you that your souls do diligently ensue it in the means That it stirr's the soul to mourn for so long liveing a dead life and resisting the offer 's of life and resting in a shew of a fals conception It doth long after this exceeding great priveledg to bee partaker of the nature and life of God It use's all means which God hath appaointed with all earnestness of soul restless till it obtain it The second work is the quickning power of the Spirit of promise whereby the Lord infuseth this life of God into the Soul which is nothing els save the soul 's breaking through the manifold struglings and strifes which self and unbelief do work within her self doth obey the voice and command of the promise that so it may live The third work of the Spirit is the birth of this speritual life When the Soul com's out of the womb into the light that is discover's her self to be alive and apprehend's as I may say her own life and that God hath begotten her to himself which is the highest step and decree of life which is bred in her The poor soul haveing received the life of God into her by her weak and poor faith scarce felt and perceived yet by the secret power of the Spirit growe's from degree to degree That although shee hath no other life at the birth than in the quickning Yet this life is more apparent and sensible every day then other till at last the Spirit fall in travel and bring forth Christ formed in the Soul so that the soul appear's to herself and to others to live and to believ becaus now shee is in the light perfected and brought forth So that appear's in the operations and works of the new Creature Vse I. Let it bee a terror to all such as being void of this life of God as unregenerate ones are Eph. 4 yet walk as alive merrie and jollie in the death of their corruption Thus was Paul Rom. 7. alive to sin ere the Law came and who but hee till the killing letter came and slew him and made him pull in his horns To all Counterfeits who adorn their dead carcasses with the ornaments of religion Duties of life and worship of God they will bee full of but the life of duties faith to apprehend the Lord Jesus for restoring of themselvs to the life of duties and of obedience they care not for Oh! rest not in any iuferior base life when the Lord offer 's thee true spiritual life Abhor all fals colors of life duties and performances when there is no substance Vse II. Learn here the price of faith It 's that whereby the soul live's here the life of God a life better then a Princes without it Vse III. Pray for the Spirit of the Lord Jesus his Resurrection by which the soul is regenerated to his new birth 1 Pet. 1. 5. and never lin till by the Word and Baptism hee hath inspired thy soul with this life of Regeneration Vse IV. Trie thy self about this birth and bee not cozened by Satan Bee content to resign up the best hopes thou hast of life heer so that the Lord would give thee sound marks of true life True life is a life of hope of Eternal life yea lively hope it rejoiceth under the hope of it It is a clensing life and purifie's the soul It is a noble precious life and will not pollute it self with dead carrion It is a waitting patient life under crosses because the upshot of it is hid with Christ in God IV. Is Justification which is contrarie to the state of guilt and curs by sin And by this benefit the soul obtain's an estate of quietness and peace towards God And that by a cleering and acquitting her at his Tribunal as if shee had never offended fully and perfectly Which I add for a difference between justificaton and sanctification the former is an whole purging us from all our sins as Saint John Ep. 1. Cap. 1. 7. speak's The other a purging us in part of which read Heb. 9. 14. For purging is from guilt and curs and that must bee perfect by imputation for els how should sinful flesh stand before a perfect God The latter is from the Dominion and Rule of it which in this life is imperfect The issue and effect of justification is peace and quiet of soul a most peculiar blessing contrarie to those garboils and horrors which the conscience felt being under wrath as also to that rotten peace which the unconvinced conscience walked with through error Either one or other of these is the estate of all injustified ones Hence the holie Ghost never cease's to magnifie this benefit as Esay 57. I create the fruit of the lips peace to him that is neer and afar off It 's a work onely belonging to God and above the first Creation for heer peace is made of a contrarie even war The Lord is the onely former of the conscience and therefore it 's a work equal to God's power to create peace in it and to restore it being lost is far greater hee was anointed Esay 61. to that purpose to preach glad tideiugs of peace Rom. 10. 15. to the meek For look how one sufficient witness in a Court may by his verdict settle a man's whole estate upon him and recover his right So the Lord Jesus by his blood bear's witness that our sin and curs is gone settleing Pardon and Salvation upon us decideing the question and making peace And in this sens wee read Heb. 12. That the blood of the Covenant speak's better things then the blood of Abel That cried in Cain's conscience nothing save revenge and horror but this crieth peace The like is that which I Pet. 3. 20.
them The first is usually called the protection of God over his own in Christ their buckler and shield in which sense it is said The beloved of the Lord shall dwell under his protection all the day long It is God's people scape all such crosses as befall the wicked as wicked Vse I. Oh! how patient should wee bee in such crosses as befall us in all kindes if wee considered that the greatest part of them which light upon us is not the least of them that pass by us Vse II. The truth is God's Saints ought to give thanks for they know not what how many how great sorrowes The second viz. Sustaining Redemption is that act of Christ whereby hee succoreth and supporteth all his in trouble And this standeth in the communion of the sufferings of Christ and his grace viz. 1. Of his sweeet Peace which hee giv's us My peace I give you my Peace I leav you 2. Of his meek and patient self-denial 3. Of his courage to bear and endure 4. Of his innocencie and good caus to defend them 5. Of the Spirit of prayer which crie's and grone's to him that can eas them 6. Of purgeing power whereby Afflictions prepare us for glorie 7. Of the issue of the Cross even the quiet fruit of righteousness 8. Of Victorie before-hand even while they are under the Cross 9. Of patience to wait till the hour of darkness bee over Vse I. This point should exhort us to applie our selvs to this priviledg in each cross that befall's us Is it not a mercie to bee thus cared for and pitied as children when the Lord put 's the wicked to their shifts and regard's not what betide's them Saul falling upon his sword desperately Ahimelech thrust through Achitophel and Judas hanging themselvs Is it not worth the while to see a believing Soul at his death lying as a Lamb as a Preacher as one burning but not consumed above fears above loves hopes wife children world self able to doe any thing through Christ that strengtheneth and susteineth 3 The third is Redemption or deliverance from Crosses either particular ones or all The Lord hath his healing in his wings even here for his people I grant there is a righteous Abel who perisheth in his righteousness But ordinarily when God's Mastick patch hath dried the rheum it fall's off of it self David Moses had an end of their crosses and as James saith Yee have heard of the afflictions of Job and what end the Lord made Long sickness long povertie long persecutions have had their end There is a day for us if wee can wait How many weak complexions in youth have enjoyed healthy age how many prisoners have been loosed how many poor ones bin enriched how many mens later daies have proved better then the first But becaus all redemption goe's not aforehand therefore there is another Redemption far more sure and that is full and final at their death and resurrection wherein all tears shall bee wiped away Vse I. This should make all afflictions seem light in comparison Rom. 8. and caus us to embrace it by hope saying If our hope were onely here of all others wee were most miserable Vse II. Let not thine heart mutter at the frequencie of thy crosses by the Divel by men or from the Lord but bless him for such partial deliverances as hee vouchsafeth thee in thy trials Vse III. Learn hence really to pick out the sap of that truth of Paul Phil. 2. To desire to be dissolved and to bee with Christ which is best of all Vse IV. Beg of God two things 1. To give us his Spirit of Redemption to frame us for this verie thing as Paul 2 Cor. 5. 4. to prize our ful redemption upon any terms 2. That he would feal us up thereby to an holy securitie VIII Benefit Regeneration Regeneration is taken for the begetting of God in the soul and the effect thereof Sanctification called in Scripture the New Man the New Creature the renewing of the holy Ghost the workmanship of God c. This Sanctification stand's in 2 things 1. The killing power of the Cross of Christ called Mortification 2. The quickning power of his resurrection called Vivification sealed up in the Baptism of the Spirit whereby wee are engrafted and emplanted into them both IX Benefit Glorification The last benefit is Glorification of the whole man after the resurrection in heaven which is the overplus of Christ's purchase and exceed's Adam's happiness consisting in the partakeing of that purchased possession of Glorie and immortalitie not of Paradise upon Earth but in the presence of God And this benefit is the fulness of all the rest it is the execution of the election of God for wee are chosen to glorie it 's the perfection of our imperfect union in this life it 's the end of our calling for wee are called to honor and immortalitie It 's the â—â—â—ness of our Adoption for wee have here the right but there the inheritance of Sons It 's also our final Redemption and Sanctification becausâ— there all tears shall bee wiped away and death shall bee no more and wee shal do the will of God as the Angels and bee sanctified throughout in bodie soul and spirit without spot or blemish and so live eternally See Rom. 8. 30. and ult It stand's in two things 1. Negative happiness viz. The absence and voidness of all which com's short of this or opposeth it 2. Positive happiness viz. When the persons of the elect shall bee so enlarged in their souls and bodies and in each facultie and member thereof as to enjoy and comprehend and behold the Lord perfectly as they are comprehended Vse I. Let it teach us to avoid curiositie about enquirie of this depth and seek humbly and wisely to get our part in it here so shall wee know it one day by experience indeed Vse II. What persons should wee bee in spiritual respects if wee look for such promises how should wee purge our selvs in body and spirit from all uncleanness finishing our Sanctification in Godâ—â— fear Vse III. How should wee long for this happiness counting all our afflictions as light things through our hope revealed The Use of all these Benefits Vse I. If Christ bee offered thus together to the soul at once in all these and not in a bare manner it should bee a marveilous encouragement to each poor soul to believ Vse II. Examine whether Christ bee ours or no. Trial 1. Did Christ offered in the Gospel ever affect our hearts and ravish them with his loveliness the Lord we see offer 's him not bare but with all his furniture which way soever wee look wee shall discern his excellencie hee is one of ten thousand Can wee make a song of our beloved of his head his eyes locks neck bodie feet Surely els wee were never married to him except for his sake even our fathers hous was despised When Eliezer came to Rebecca to
's thine and thy supplie II. The Adjunct of the Church of Christ The Adjunct of the Church is the Communion of Saints and members of this mystical bodie of Christ which is nothing els but the due entercours and holie fellowship reciprocally between member and member for the good of the whole Two things wee are to consider in this Communion of members in the Church 1. Due qualifying of the persons that are to communicate 2. Due exercise of communion among them that are so qualified 1. Qualification generally stand's in this that they bee brethren No sooner is a man a believer and a new creature born to God but hee is also a brother No bastard no stranger no Gibeonite no blemish't one may enter the temple of this Communion More specially they have the true Spirit of brethren of members by which the former is manifested to bee true Wee must know that this Spirit of Communion is the priviledg of the whole Invisible Church before it bee the spirit of any particular member for the members draw spirit from the bodie as the bodie from the head Now this spirit is flowing from Christ who hath therefore shed his blood for his Church not onely that hee might unite it together with it self but also that it might edifie it self in love And the Lord Jesus hath obteined this Spirit from his Father This Spirit of Communion may bee discovered in these two particulars First in the spirit of Preserving her self in her estate and integritie Secondly in the spirit of Furniture for the several operations whereby communion may bee supported I. In preserving Communion and this it doth 1. By separation of fals parts or contrarie which threaten ruine to her Mettals melted will go together and unite their substance but sever the dross which is of another nature from incorporateing with them the Citizen of the heavenly Jerusalem hee loathes swearers liers forswearers usurers and so of the rest No communication between Christ and Belial light and darkness 2. By gathering together of new This preserving Spirit is also a drawer of like parts to her self for the filling up and strengthening of Communion shee is still aiming at the bodies increase and therefore as the waters of the sea win upon the banks so doth this spirit of Communion seek out and enlarge her borders Our Lord Jesus the head of this communion spent his life in gathering members to this bodie Peter gathered 3000. at once and each member of it doth or ought to becom all in all to gain som 3. By preventing of any thing hurtful to herself This Spirit is warie to defeat whatsoever attempts may bee made against her communion either by opposite persons or properties II. The Spirit Furnishe's the Church with all such gifts as serv to maintain communion Such are 1. Love mother-grace of all the rest that which Saint John so magnifie's 1 Joh. 5. 1. Hee that loveth him that begat love's him that is begotten It 's the band of perfection that hold's in all the duties of Communion as the corner-stone doth the sides of the wall 2. Sociableness a compound of three coards not easily broken viz. 1. Amiableness which is that holy suavitie of spirit which opposeth tartness austeritie sowreness and sullenness whereby men are like ragged unhewen stones unmeet to couch in this holie building 2. Humbleness which opposeth pride which is a vice excommunicate from true fellowship of Saints causing men to think themselvs their parts their persons too good for communion It 's discerned by two marks peaceableness and equalness 3. Self-denial contrarie to Self-love the bane of communion when men seek their own esteem credit end profit and prais and if they fail thereof they little look how the publick welfare goe's forward 3. Tendernes and compassion Gal. 6. 1. If any bee prevented by error ignorance Satan sudden temptation let him that is stronger set him in joint again so the word is and restore him in the spirit of meekness II The Exercise of Communion stand's in three things 1. Graces 2. Means or Ordinances 3. Services or Duties I. In Graces In the tradeing whereof these rules must bee observed First bring in thy stock into this bank each member in this staple of Communion must get the gift of exchange hee must maintain a due entercours Secondly Humilitie is an excellent mean to exercise communion in graces condescending to men of low degree Proud ones get little and do little in this communion of Saints Thirdly Covet others graces 1 Cor. 12. 31. Covet the things that are most excellent Appetite after the graces of communion is the instinct of God's spirit for the growth of Graces Men that hunt the Bezar seek not her flesh but that which is precious in her the stone which is so cordiall Base respects are nothing to the Saints in regard of this jewel Fourthly extract graces from others Solomon saith Prov. 20. 6. There is wisdom in the heart of the wise and a man of understanding will get it out Delilah lay at Sampson till hee had told her his whole heart So should'st thou that seekest the grace of others First by putting thy case in their persons whom thou tradest with as if thou wouldest learn what patience in sickness and pain is or how thou mightest die well ask others how should yee do in this case make mine your own Secondly observ wisely what fall's from the godly in their communion and conversation over-see not their words behaviors affections zeal scopes Thirdly let faith bee the chief extractor All things are yours saith Paul meaning all graces in all the members it 's a great help of profiting when as wee believ all the graces of others are ours allotted us by priviledg from Christ whose wee are Fifthly Rest not onely in the outward object but pierce into the inward There is more in a Saint then a bare sentence or carriage will express Look into the bottom as the Cherub into the mercie-seat Sixthly Bee wise to chuse thy object Each man excell's not in each grace or gift And when wee meet not with that wee look for wee think meanly of men as Naaman did beeing crossed by Elisha But the Graces of God are to bee marked as they bee most eminent As in Moses his meekness in Phinehas his zeal in Abraham faith II. In Meanes or Ordinances These edifie the Church First as they are ties and bands of Communion Secondly as they are active instruments or helps to beget and nourish it 1. As ties and bands Psal 122. Jerusalem is called a compacted Citie knit together by the Assemblies by the Sacrifices by the Thrones of Judgment Act. 2. 46. The Church continued and â—lave together in the use of the Ordinances the sacrament especially of the Supper Experience teacheth that the fellowship of the Word Praier and the like is the life strength blood and marrow of communion Wee see that the common ties of nature education and place do much tie
works commending her to God but as sparkles of the Spirit of Grace which by these steps drawe's her home to God becaus hee will save her Vse I. Terror to all that dream of their estate to bee good when yet they lie in their sins as whole men they think Christ is offered them barely Bee reconciled to God bee they what they will bee And in this they are the more strengthened by the opinion of such Divines as dislike these preparations The which opinion as it take's away the benefit of triall and comfort from many poor souls who would fain finde the least seed of faith to bee begun in them and keep 's them long at a dead point with themselvs for lack of faith it self so it nuzzle's many hypocrites in a conceit of themselvs that bee they what they will yet they may be reconcil'd at their pleasure Again all such as remain blinde and dead-hearted blocks in the midst of this grace of the Gospel they see no light nor feel any warmth therefrom but still are cold Snakes and are neither affected with good nor evil Where is the hope of your faith where no dram of the condition of it is wrought Thirdly to all dalliers with the season of this grace and putting off this rich offer of God pinn'd on their sleev thinking they might have God tied to them and becaus they have tasted of his grace with the tip of their tongue therefore they may have it at their command wheras haveing once despised it they grow further and further from it daily They should have learned that the condition of faith is the preparation to faith Dallie with the one and forego the other Fourthly to all hypocrites that rest in som appeareance of these preparations not wrought in them by the spirit of Grace but from their own principles which appear's in this that if they bee reprooved they cannot endure it dare not enter into the triall of their mournings desires and proov them to com from the spirit of Grace but love their own eas better then the rules of God and while their own pangs last who but they but when their own sparkles bee out then full of sorrow No constancy plainness self-denial can bee found in them grace is nothing worth of it self except som mixture of their own concur with it A sign they have felt little sweetness in it and therefore are far from beleeving it Vse II. Let this doctrine remove those fears objections which arise in weak consciences as touching the greatness measure of preparations But let them know first that in these stand not their happiness but in Christ beleeved in Secondly if they had these in the measure they would they would bee readie to rest too much in them as Peter in his tabernacles Thirdly that the truth of these not the greatness hath the promise even the smoaking flax and the bruised reed Yea commonly such honor God soonest by beleeving And with these cautions let them go on and prosper Vse III. Exhortation to poor souls whom God hath truly brought under the condition of faith to bless him for that handsel I say first to acknowledg it great mercie although they have many doubts and fears and distempers to hinder them and the divel to com between cup and lip that they might not drink of that cup of salvation Oh remember it 's mercie to bee brought within these suburbs of heaven Bee thankfull for any thing especially a pledg of faith nay bee humble and say Lord what ever is not hell is from mercie I will rather comfort my self that the Lord meane's mee the fulness of this earnest rather then grudg that presently I have not my will and so wax wearie of waiting And secondly this should expell slavish fear from them becaus the Lord hath given them a condition of faith Beware yee do 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 die or wane through boldness loosness worldliness pleasures least God make them as bitter to you as Samsons dallying with his harlot Vse IV. It discover's the ignorance and vanitie of such Ministers and people who though they bee not leavened with Poperie yet partly from confounding mourning and sorrow with repentance and partly from blindeness and error of the common sort teach and think that repentance must goe before faith and here they flourish exceedingly for say they What doth not Peter say Repent and believ Think you that Christ will dwel where corruption is Must wee not repent becaus the kingdom of heaven is near Will God meddle with such as live in their sins Hence they mightily urge mortification of Lusts before wee dare apply Christ c. But Oh yee blinde guides of the blinde See you not how under colour of your devotion you overthrow Christ What use is there of Christ if our sins before wee believ must first bee mortified shall Christ die for sin alreadie mortified can wee dispose our selvs to grace when as all that is in us is graceless No Christ must bee not onely before our mortification but also before our believing yea before our preparation to beleiv Oh! but John the Baptist bid's the people to repent becaus the Kingdom was at hand I answer This objection com's from meer ignorance of the text For that Repentance there signifieth onely a penitencie of heart irking the soul for sin And yet Christ onely is the worker of it And it is a preparing grace of the Kingdom raised in the hearts of all that God will save It confound's the order of sanctification w th the order of Regeneration For although Mortification go before Vivification yet repentance never goe's before faith Now to cast the soul upon a promise or to believ is the last work of the calling spirit of God whereby an humbled sinner doth cast himself upon this word of God Bee reconciled com and drink com and I will eas you or the like offer will charge or promise of God for pardon and life This point is of all others the chief and therefore I chuse to refer it to this place as the use of all that hath been spoken jointly considered for wee know a five-fold cord is not easily broken and yet no one twist thereof might well bee spared Five divers grounds have been handled in this second part 1. God the Father our enemie hath cut off his plea and found out our deliverance 2. The Lord Jesus accordingly hath satisfied the justice of God that mercie might have free cours by the procuring of a righteousness 3. God the Father accept's this for a poor sinner as if hee in person had satisfied and therefore offer 's it to the soul most unfeignedly without hook or crook 4. Hee offer 's him not nakedly but with all his rich furniture to draw the soul to fasten upon him 5. Hee offer 's
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
the example of the Lord Jesus in all the whole conversation of his affections 3. Learn to take a right mark of the right objects of our affections and that will shame us when by loosing or mistakeing our right mark wee do fasten them bafely and indirectly Our anger is too good to bee set on carnal revenge our love too good for base lusts c. 4. Get the soul setled in peace and this will rule our spirits that neither fear nor hope shall much unsettle us but wee shall possess our souls with patience in the mid'st of all distempers III. Actions Touching which observ four rules 1 Rule They must bee warranted by the Word either in doing not doing or suspending Without knowledg the heart is not good Pro. 19. 3. 2 Rule They must bee don in a right manner or els wee sin And this manner of doing require's two things First that they bee don in the state of wel-pleasing Secondly welpleasingly The former is an assurance that the person please's God The later is a cleaving to the qualitie of performance that it bee pure 3 Rule They must bee don in a right measure The Lord must bee served with the best of us Within by the best of our souls Without by the best extent of our abilities And that wee keep no fals measure within us 4 Rule They must bee don to a right end viz. The glorie of God good of his brethren and peace of his own heart â— 3. The Object of our conversation which is two-fold 1. Spiritual with God himself 2. With man in common life 1. With God himself Godly conversation is that communion which a renued soul hath with God And it is twofold Inward Outward Inward stand's in two things 1. Either the life of faith 2. The exercise of the graces of the spirit within the soul I. In the life of faith which is soul's enjoying of God Christ our sanctification by all his promises concerning life and godliness The particular objects of the life of faith are reduced to four heads 1. Estates viz. 1. Prosperitie The soul cleav's to God in the promise of his All-sufficiencie Gen. 17. 1. and 1 Cor. 3. end All things are yours c. 2. Adversitie The soul cleav's to God in the promise of his protection redemption 1 Cor. 1. 30. 2. Means-useing The soul cleav's unto God by the promise for the power and blessing of and upon all his ordinances 3. Duties The soul cleav's to God by a promise for strength to give us the grace to do what hee commandeth 4. Graces The soul cleav's to God in the promise and the grace of the Lord Jesus for a supplie of grace convenient for it self both for number and measure Joh. 1. 17. From his fountain wee receiv grace for grace like for like so many for so many II. In the exercise of the graces of his spirit For as Merchants and chapmen have the policie and traffique for wares and money so the godly have their commerce with the Lord for Grace Phil. 3. 19. And this stand's in these three things 1. In the increas of their Graces 2. In the rejoicing in the growth and increas they have had 3. And especialiy their tradeing is in heaven by that precious hope which is an earnest-pennie of their inheritance and therefore they never think of it but it glad's their hearts So much of the inward convers with God Outward convers of the soul with God is that holie correspondencie which it hold's with God in outward services These are of two sorts 1. Ordinarie 2. Occasional 1. Ordinarie viz. 1. First a satisfying of the soul with the Lord's image at our awakeing with a saluteing of his promise for renewed pardon and grace 2. A seeking of his face as oft in the day as may bee for renewed humiliation for pardon of renewed â—ins grace to purge and season the soul thanks for renewed compassions 3. A reviveing of covenant with him for closer purpose and bent of heart towards him 4. A daily recording of God's peculiar administrations and providence to us in patience c. 5. A finishing of each day so as wee viewing it over may bee humbled or comforted and so lie down in peace 2. Occasional is the service of the time Act. 13. 36. by which wee rest not onely in our ordinarie service of God but reach our souls to the condition of the times wee live in accordingly carrying ourselvs either in affliction or thanksgiveing as occasion require's II. Branch viz. our conversation with men in common life This the Psalmist call's the ordering of conversation aright and it is the wise accommodation of a Christian to the several passages that befall us unavoidably in this our common cours of life as marriage companie or solitariness liberties earthlie business calling familie-government common talk c. Generul rules for all Generally touching all note this That God abhorr's all common prophane usages of the world in these things and will have his people carrie about them the cognizance of new creatures and holy ones that they may not make religion odious by their corrupt behavior and makeing use of each other therein for their own ends but that the graces of God may break out and shine in the order of their conversation to the glorie of our profession Special rules for Marriage Beeing married first in the Lord they loath to make it a common thing for the use of each other but first improoving it chiefly for God and the mutual good of their souls worshipping God together makeing him umpire of all their differences nourishing matrimonial love as a sacred knot and to that end observing each others graces for the strengthening thereof Cutting off all jars in the begining and yet not agreeing together for base ends but for holy If these rules and the like were observed how might the order of this one part set in order all other parts of our cours Whereas the disorder of this wheel cause 's all other to bee distempered children unrulie servants ungoverned and all out of frame Rules for mens Callings First beware of an unlawful Calling Then of picking quarrels with your callings Change not your Calling at your pleasure but cling to thy Calling to keep thee from noisom lusts eas sloath and lewd companie which nothing but a Calling will prevent As that Martyr blessed God for holy wedlock so do thou for an honest Calling Secondly use it not for base ends of gain money and the like but to serv providence mortifie thy lust and prepare thee for duties of worship Thirdly let an order bee set in thy Calling that it hinder not Religion in thy Familie neither let Religion hinder thy Calling but both know and keep their bounds Fourthly Neglect not thy Calling suddenly to attend upon needless pleasure travels companies drinkings to leav thy familie in a distemper without either provision or government but instead of these abide diligently in the Calling in which
don are to bee preferred to duties of pietie at that season as the Physician doth attend the Patient wee help the Ox out of the ditch rathen worship God first and suffer these to despair the whilest obedience in such cases is better then sacrifice and the omission of a duty is no contempt with God Vse I. This Doctine teacheth us to abhor the audaciousness of Popish and Heretical and Scismatical ones as forgetting this scope of God in establishing one eternal immutable and pure Rule of righteousness dare take upon them to controll this Law of God and to diminish it cutting off the Second and Tenth Commandements so that if they may prevail not the Moral Law but their Commands must bee our rules It is no wonder if theevs might have their will they would suffer no watches to bee kept or that deformed women lothe or break al true Glasses Let us so much the rather abhor them as odious enemies to God and under pretence of the Law of Libertie walk as lawless libertines and overthrow the Law of Conversation Vse II. Let us consider how dangerous a thing it is to worship God according to our own fancies and inventions It was a good speech of old They are the best Laws which give least power to the Judg. God will have no Judg to bee his Chancellor to make or interpret or change Laws hee know's our boldness and sacriledg in this kinde Vse III. If the Law bee the director of our Conversation Let it bee use of exhortation to all God's people to embrace it and to submit to this Scepter of Christ to establish his Law in our souls and to lift up him in the honor of our hearts who hath honored us w th his royal Law to bee our direction It is reported by Mr. Fox of one Crow a Seaman that beeing in Shipwrack and haveing cast all his tacklings and wares and five pounds of money into the Sea hee kept his New Testament about his neck so swimming upon his broken Mast and after four daies all his company being drowned yet hee was at length by passengers discovered and taken up all frozen numb'd and sterv'd but yet his Book hee held close to him If wee in the shipwracks of this World would keep our souls from wrack what cours should wee take Surely keep this Law to us close and not suffer it to depart from us lose money wares ship and all ere wee forego that least wee lose our conscience and disorder our conversation And in all our doubtful cases whether vows oaths marriages dealings with men entercours with God or any difficultie go to the Law and testimonie Esay 8. 20. for a resolution Vse VI. Let all that finde themselvs to com short of this platform I say let them live the life of faith in duties They that know a Command shall fear it Fear not him who when hee hath kill'd the bodie can go no surther But him fear whose will is righteousness and whose power is revenge yea who can cast both bodie and soul into hell God's people are taught Obedience from their youth up both to do and suffer without cavils distinctions or exceptions The first lesson they learned in the school of Christ was self-deniall and naked obeying the Promise That obedience to Christ hath taught them obedience to God the Father Christ hath made their yoke easie and burden light so that now they delight in the Law being made Christ's Law Vse V. This convince's all hypocrites obedience to the Law Alas It 's no direction for their lives they look at the Law still as a whip and bondage They dare not suffer themselvs to bee informed of the Law When they cannot resist it yet they are not convinced in conscience they think it bootless to obey Esa 58. Mal. 3. They wish the Law were according to their own scantling or els were not at all Hence all their life is nothing but a study to interpret the Laws of God with favor to their own corruption Vse VI. Let this teach us to live by faith for abilitie in Christ to all performances trust wee God upon a promise for each part of his cours to God men our selvs in solitariness company calling in Sabbaths subjection to superiors and common life Say thus Lord these duties are above mee I can do nothing to purpose enable mee to do what thou biddest and bid what thou wilt els the number and weight of them will tire and clog mee Thou hast eased me O Lord of the burden of Moses but still even in my libertie from Christ I carrie old Adam's burden about mee Therefore write these laws in my heart I beseech thee that I may delight in the Law in my inner man and that I may run thy commandements with cheerfulness ARTIC IV. The LORD hath given helps to his Church to uphold her in Obedience REad 2 Pet. 1. 3. Eph. 4. 11. Mat. ult Joh. 14. 26 1 Cor. 12. 4 5 6 7. in which Scriptures wee have the order of this provision of God and that in four degrees 1. In our outward Ordinances themselvs as Preaching receiving the Sacraments c. 2. The Instrumens and lively organs serving to minister therein as Pastors Teachers Ministers of the Gospel 3. Gifts and Administrations vouchsafed unto them for the be better dispensing and officiciateing those services 4. The Spirit of God to assist and enable them to all these performances These helps are of 2 sorts Private or Publick both are Extraordinarie 1. Fasting 2. Thanksgiveing Ordinarie 3. The Word preached 4. Baptism 5. The Supper 6. Praier 7. Meditation 8. Conference 1. Fasting is a solemn ordinance of God attended with rest and abstinence wherein the Church lawfully assembled powre's out her self in affliction and supplication with importunitie for turning away of som great present or imminent sin danger 2. Thanksgiveing is a solemn ordinance of God wherein the Church lawfully assembled powre's out herself in praises and thanks for som rare blessings and deliverances And let this also bee understood of private in both extraordinarie kindes terms beeing observed 3. The Word preached is a publick eminent ordinance wherein the Minister lawfully deputed doth distinctly and soundly read the Word give the sens ground the doctrine and convinceingly applie it by instruction reproof confutation exhortation and admonition 4. Baptism is the former sacrament of the New Tastament wherein by due application of Water to the infant all Christ is sealed up to the soul for regeneration 5. The Sacrament of the Supper is the second in order in which by due giveing and receiving of bread and wine the Lord Jesus is wholy given and taken by the believing soul to bee nourished to eternal life 6. Praier is a lifting up of the heart to God in the name of Jesus Christ in confession and supplication for pardon of sin the granting of all good things and acknowledging of mercies already received with thankfulness 7 Meditation is a serious
to our uttermost so far as it import's our calling 2. Resolvedness to cleav to God in the power of practice A solemn cours used by all the Saints both in ordinarie and by occasion Joshua cap. ult tell 's Israel That hee and his hous would serv the Lord. David did not onely resolv Psal 119. 57. and vow Psal 116. to keep the Word of God but also sware to keep his righteous judgments It was the sum of Barnabas his Sermon Act. 11. That they of Antioch would with full purpose cleav to the Lord. The people in Ezra came to the Oath and Covenant sealing thereto to binde themselvs to God the more strongly for starting Oh that in these staggering degenerate times wherein daily so many fall at our right hand and so many at our left wee might bee sustein'd with this resolution of heart to bee the Lord 's for ever II. Watchfulness is not onely given the Saints to awake out of their dead sleep but when the Lord hath given them light and grace in stead thereof and purged them from their filthiness Then doth this grace preserv them clean and keep them from defileing again It is like both to the eie and the eie-lid The one is the spie of the bodie to look before and to mark the occasions and opportunities offered by God of all dutie and service that wee may do it The other is the keeper of the eie from the least dust or mote which might fall into the same to annoy it Concerning the former the Christian soul must keep the watch of God Num. 9. 18. They must observ the Cloud and Pillar of fire constantly to pitch or remoov according to the mooving or resting thereof That is look what work the Lord hath for us to do whether in the round and cours of our life or in our particular Calling in which God hath set us that must wee watch unto yea wee must watch against all enemies and annoyances from without or within us And this work wee must do with the best spirit wee are able The Word first must bee the light by which wee must watch in a world of such darkness as wee live in There must be a voice behinde us saying This is the way Then secondly there must bee a marveilous active spirit in us attent to the word of God Thirdly there must bee a sensible tenderness and circumspection in the soul not to suffer any such dutie or occasion of it to escape as God afford's but to bee awake and aware of it to welcom and observ it Fourthly there must bee a special difference put between such occasions as are more safe and such as as are more dangerously beset as all lawful liberties are which lie open to much abuse Fifthly there must bee a very wakefull heart against the most secret affronts of a good cours not to stay till Satan appear in his foulest hue but even to watch the least appearances of danger which require's a marveilous jealous and scrupulous heart and yet ruled by knowledg not to bee a fool to believ every thing but wise to discern both of persons things and occasions Sixthly there must bee an heart watchful as as well to the grounds manner and measure intent and meaning of our Action as to their nature and unlawfulness Seventhly there must bee the Companions of watching fruitfulness unweariedness chearfulness and fulness in dutie redeeming our season and filling up the time with plentie abhorring emptiness and barrenness And lastly such a watching heart to a constant cours will breed a watchfulness for the coming of Christ III. Experience which is the life of a Christian's observation of the whole cours of God's government towards him both in his patience blessings corrections also exemples of others good and bad liveing and dying together with all his threats and promises against evill and to goodness with the performances thereof and especially the watch-words and warnings of Conscience out of the Word teaching us what waies to shun and what to embrace This experience teacheth the people of God to bee every one an Ecclesiastes to another a Preacher telling others what they have observed in the cours of things teach them what is vanitie and froth and what is substance The issue of which is That the whole dutie of man is this To fear God and keep his Commandements Holy experience is out of the Element of a naturall man hee is hedged out from it But it is the most blessed help to the godlie to order their life a true mistress not as to fools Vse I. And first seeing the chain of these holy helps is so precious and profitable to a godly life first wee confute all that break the links thereof and unsavorily make comparisons between one and other to the overthrow of all Son between preaching and praier som between Word and Sacraments as the Papists do Wheras wee hold that they have a sweet harmonie and neither without other to bee set up Let the solemness of the publick the familiaritie of the private and the need of all affect us with exceeding thankfulness especially for our libertie in the use thereof which Poperie had debarred us of in each kinde by a strange tongue of Scripture a Sacrifice for a Sacrament yea a confusion of many for a few Vse II. Secondly how precious and adored should the wisdom of our God bee in appointing so many and neither more of these nor less then the need of his Church required neither pampering nor sterving them but nourishing them Oh I say how should these list us up to God! As once an holy man rideing by the medows in the Spring seeing and smelling such varieties of flowers said Oh sweet Creatures but how sweet then is your Creator If this foot-stool bee so set forth what is his throne So let us say Oh sweet Ordinances oh beautiful Assemblies oh useful varieties but then how sweet is your Ordainer Vse III. Thirdly let this bee exhortation to all believers first to use secondly to live by faith in the use of means First to use them all closely constantly wisely despise not the filliness simplicitie of them judg them not by man or outsides of appearance sever not the things which God hath united hee hath ordained both their coherence and use seek him in all if by any means Phil. 3. 11. wee may attain our desire Forget wee not the scope of the whole Article to bee this That in the use of means under God the whole bodie of godly life is to bee preserved Use all not knowing in what box our chief health consisteth let not one eclips and stain the other affect not private to exclude publick honor not publick to weaken the esteem of private extraordinarie to despise ordinarie or ordinarie to exclude them And lastly let this teach us to live by faith in the use of Ordinances And by Faith let us crie out as the Church in the Canticles Arise O North winde and