ARTIC. I.

HEe was not miserable at the first: for God created man male and female in his own image.

1. For the matter, in respect of his Soul, hee [Page 2] was made a spiritual, immortal, invisible in­telligible Beeing, as God, a little spark of Di­vinitie.

2. For the manner: as God's Essence being One is subsisting in three persons: so one soul in three powers, natural, sensible and reaso­nable.

3. In respect of endowments, pure, lightsom, orderly, righteous, holie and perfect, though not in actual power and stabilitie, yet in ha­bitual integritie. Hee was righteous, but not righteousness (for that's the Gospel-work) not immutable, but left to his freedom of will.

4. In his bodie, although of earth, yet by the breath of God, putting life into the earthlie frame thereof, hee was made a creature of great authoritie and majestie, a Lord and So­vereign (under the Creätor) of all his crea­tures under himself. A little lower then the Angels, a pettie Vice-roy under the Lord himself.

• 1. Bodie.
• 2. Soul.
• 3. Person.

I. In the Bodie: in which wee consider two things.

• 1. The Production of it.
• 2. The Frame of it being made.

For the first: the Lord addresse's himself more solemnly to it then to other creatures: [Page 3] Let us make Man: not thus, let man bee. The Trinitie is called to this work, noteing it should bee divine, excellent and compleat.

For the second: a special resemblance of the Creätor. Consider it in three things.

1. Creäted with peculiar aptness and fitness for the service and execution of an immaterial and divine Soul: yea every way and in all points most instrumental.

2. Out of so base and earthly substance the Lord rais'd up an immortal and durable nature, never to die, free from all alterati­ons.

3. A difference of habit, of proportion and gesture from other creature: in him such reverend marks as caus all creatures to stoop and do obeisance to him.

II. In the Soul: considered two waies:

• 1. In the Nature of it.
• 2. In the Functions.

1. In the Nature, like God's immortal, in­corporeal, intelligible, free to will or nill.

2. In the Functions, both inward and out­ward.

Inward: 1. The understanding haveing per­fect knowledg of God. 2. His Will perfectly righteous, wholly subject to God's will: and so the operations and actions sutable to both. God then sate in the throne of the minde as supreme, the Will was subject to the minde, [Page 4] the Actions to both.

3. The Conscience pure.

Outward ordered by knowledg. There was positive power and free will to good, and to evill negative: (as now in the unregenerate there is a freedom to evill and not good, and in the regenerate, partly to good, partly to e­vill) onely not unchangeably so.

III. In the whole person.

• 1. In his reverend and awfull beha­vior.
• 2. In his honorable entertainment vouchsafed by the Lord, even as a Prince into his Palace.

All the world being sinished in her due parts and ornaments, man is brought in as the Royall creature, possessed of all the rich trea­sure of the Creation, set therein as in a theä­tre of the Workmanship of God, that all should bee subject to him.

Although the crooked nature of man think's it but her miserie to think how hap­pie shee hath been, yet the Lord purposeth by this means to bring her back to her first excel­lencie, if shee will bee ruled by him.

Ʋse I. This should teach us to adore that deep workmanship of God, which once en­stamped such a livelie image of himself in man, as cannot bee quite defaced, no, not by sin it self, I mean in som characters of it, [Page 5] which by his mercifull providence hee hath left in common nature.

This stir's us up to two meditations. First, if sin (as defaceing a blemish as it is) yet could not so quite root out that honor and majestie of God in man, but still hee hath re­served (for universal ends) som reliques there­of (for els whence is it that the Lord hath de­nied those usefull creatures, the hors and the ox and others, to feel their own strength, and the curs of man, so that they should quite re­nounce his service: do they not still fear the shadow of God's image? and are they not aw­full? nay, do they not yeeld themselvs to his tameing and subduing power?) what an in­delible character is there in his second image of righteousness enstamped by the Spirit of Christ? who dare say that any thing can de­face that lasting image?

Secondly what reverend respect should wee yeeld to the ruined image of God in the Crea­ture? who should dare to mock and disdain those whom God hath doubly impaired his image in? even the lame, the blinde, the deaf, the imporent and crooked.

Ʋse II. This should smite a terror and aw into us of Magistrates, Ministers, Parents and Superiors: let us behold God perfecting his authoritie in them, though they have raz'd it out by their sin.

[Page 6]This recognisance of the first image of God should occasion us 1. to shame our selvs, by the reflex of our odious and degenerate quali­ties, upon our own spirits. 2. To provoke us (if wee are not quite forlorn) both to mourn, that for so base objects and lusts sake wee have despised so great graces as have been offered us: and also to excite our appetites to long after it, and to groan under our inabilitie to beleev it; saying, O Lord I was born to excellencie and honor, and shall not thy perswasions draw my heart to recover my lost estate? and should not each day seem ten to us (when wee may re­gain it) till the Lord hath setled it again in Christ upon us?

Ʋse IV. It should teach us much more to believ, how admired hee can make himself, in all his Saints by his second Creätion, especi­ally at his second coming: and the whil'st, in repairing his image more perfectly in those that believ; faith being a greater excellencie and tending to a neerer Union then ever any perfection of Adam, Oh! it should convince us of the goodness of mercie, and cast out that emnitie of ours, which cannot beteam God one good thought.

ARTIC. II.

HIs sin was a Compound of all sins in one: a proud, disloyall, needless, distrustfull, revolting, discontented, unthankfull, rebel­lious departing from the blessed GOD to a base Creature, even when hee was set in the midst of all perfection above all base objects.

Hee was indeeed actually God's image, but not unchangeablie so. Therefore having his will left in her freedom, and unestablished by gracious determineing thereof to good: Lo, when a sensible object is presented by the Devil, first shee (as the weaker) then hee by her means, freely chose to leave God and to embrace the Creature. And hereby, when hee was made able if hee would to stand, (although, so as hee might fall) hee turned this voluntarie might, into a necessitie of falling, and impos­sibleness of return by himself.

This sin is more fully set forth by two things.

• 1. By the description of the holy Ghost.
• 2. By the parcels of the sin.

I. The Scripture call's it That disobedience, That offence, That transgression. Sol. Eccl. 7. ult. [Page 8] call's it a findeing out of inventions. No man can finde out any thing that good is beyond God. God had found out and bestowed on Adam and Eve all goodness in perfection: yet they would finde out beyond him, and bee wiser then hee: supposing to better their estate: but they found out nothing but their own findeings, Sin and Sorrow, as it was just they should do, who would go beyond God: they found out work which God never set them, and then devised lies and shifts, but they found out miserie to their portion, when all the rest vanished and left them in sad confusion.

II. By the parcels of their sin: considered

• 1. By the circumstances,
• 2. By the fall it self.

The circumstances are as the persons be­longing to it: viz. 1. the Serpent the subtil­lest creature, the fiittest instrument for Satan to work by: hee set's upon the woman the weaker, and that alone. 2. Satan, who had been an Angel of light; but fel by pride, and now full of rage against man. 3. Eve and A­dam jointly: who did most immediately con­cur to their own transgression.

In their fall consider two things.

• 1. The remote causes.
• 2. The more neer and proper.

The former were

1. Changeableness of their will, whose ha­bitual [Page 9] holiness wanted a confirmation in grace, and so was corrupted to a passive capa­bleness of evil, but they used not that power to stand, which God had put into them.

3 The aptness of the temptation. By the strong bait of sweetness hee attempt's the affection, and so corrupt's the judgment.

The neer or proper caus is three-fold.

I. Inward tickling of their affection: not sud­denly, but by steps. Satan suspend's the act of goodness in them, bring's them to a slack re­missness, and corrupt's their bent of spirit. This was the first spawn of the sin: which stood in foolish credulitie, curiositie and dal­liance. Credulitie, to secure herself of her own welfare, as if nothing could or would hurt her. Curiositie, to enter change talk with a crea­ture, shee being the Ladie of all creatures. Then Dalliance, in bandying so many replies one after another (who know's how many?) and ventureing to prate of so weightie a thing as her happiness, not doubting that so nice a point threatned her ruine.

These three brought forth the second, which was

II. Snareing: for by this tickling of her shee take's the Devil's snare into her will and thoughts, so far, that as a bird in the grin shee could neither go backward nor forward, [Page 10] but is limed and hampered with that which at first shee was free from.

And so in the third place succeed's

III. Secret assent to the temptation, and yeeld's up the inward weapon of her innocencie to the Devil. So God leave's her to call evil good, and good evil. And so shee took it, eat it, gave it her husband, who, though hee were not first, yet hee was last in the transgression, and yeeld­ded to do as the Devil had drawn her to do, and so both of them disobeyed.

In the fall it self consider, not onely the act of the transgression, but with it a fardel of a­bundance of foul corruptions of heart: and these are of two sorts, Special, or General. The Special were, 1. Pride. 2. Securitie and Sloth. 3. Vanitie. 4. Sensualitie. 5. Discon­tent. 6. Salriledg. 7. Crueltie and Injustice with the like. The General: 1. Woful distrust of God. 2. Rebellion against God. 3. Ʋn­thankfulness. 4. Apostasie totally from God.

Ʋse I. Learn from the Serpent, who abu­sed his parts, not to boast our selvs, or rest in no outward gift of God for it self: Seeing (if unsanctified) it may bee instrumental to such villanie and dishonor to God, either in our publick or private places, and so prejudicial to our own Salvation, as wee should wish ra­ther wee had been Idiots, then so egregious,

[Page 11] Ʋse II. From Satan, learn to suspect him in his sweet inchantments: and when hee at­tempt's Eve, that is out sensual part, over­throwing our Adam and judgment thereby, then to handle him roughly, knowing him (by his messenger) not to bee far off.

Ʋs▪ III. From Eve and Adam, learn to beware of dalliance and admitting parlee with tem­ptations of sensualitie, least wee fare as Samp­son by Dalilah, and would fain get off the hook, but cannot, being snared.

Ʋse IV. Bless God, that in Christ hath changed old Adam's perfection to a better and surer: from a self-subsistence in grace accord­ing to our own freedom, to a subsisting in a­nother. Betrusting us no more with our own treasure, but keeping it under the lock and key of his own power in Christ.

Ʋse V. It teache's us highly to esteem of self­denial: Adam fell by too much trusting him­self, wee stand by the grace of self renoun­cing.

ARTIC. III.

Both in respect of sin, and punishment.

1. HIs actual sin brought forth Original: his Original all Actual sins: and both these procured all penalties. So that by the wrath of God was inflicted upon him the loss of God's image standing in righteousness and true holiness; a deprival of the glorie of God both in Soul and bodie. Hence came that ut­ter impotencie of minde and members, to pur­pose, to will, or execute any good. Nay, an ut­ter aversness from it, an utter uncapableness of it, a 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 impeni­t [...]nci [...], disobedience, obstinacie, apostasie & ex­communication from God. From this fountain proceeded both actual sins and actual penal­ti [...]s. Sins of commission, omission, ignorance, presumption: inward habits, as hypocrisie, earthliness, ignorance, error, prophaneness, unthankfulness, hardness of heart: Outward [Page 13] 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.

• 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 [Page 14] 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 [Page 15] 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.

[Page 16] Ʋse 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.

Ʋse II. This should caus thee to look up­ward, and to gage the greatness of Christ's [Page 17] 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.

Ʋse 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.

Ʋse 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 [Page 18] and dgnitie. And the truth is, from the slen­der esteem of sin com's that base esteem of Christ with many.

ARTIC. IV.

AS a Leprosie it hath over-spread the whole nature of mankinde, all sorts, se­xes, state and degrees, without exception, Rom. 5. 18. All the sin, all the penalties of sin belonging to Adam himself, belong to us: no man is exempted from this mass of corrupti­on. That first actual sin of Adam and Eve in eating the forbidden fruit is conveyed and made over to us: then original, then actual, then penalties, all hanging each upon another, as the lesser boats tied to the greater ship. So then, although wee did not individually and personally see, talk with the Serpent, put forth our hands, and put the fruit into our mouth: yet did wee eat it as well as hee: why? becaus Adam's sin was the sin of nature, not of a per­son. As God would have imputed Adam's in­tegritie to us, if hee had stood therein, so might hee impute his sin.

[Page 19]And thus by partakeing with him in the act, wee also partake with him in all the con­sequents of sin and penalties following.

Ʋse I. This should teach us, when wee see what a lump of mortalitie it hath leavened, to lie down with horror under the hugeness of it, and to feel it crush our souls yet more sen­sibly. How deadlie a poison is in the sin of Adam, which could not bee wash't out in so many hundred generations. Nay the stain of it is as fresh, and will bee to the world's end, as at the first, and the fruits much fouler. It's a true speech, Old Adam is not as other old men, crazie with old age: but his age is renewed in every new generation, as the father in the son. This should take away all prideing our selvs in our brats, beeing the generation of vipers.

Ʋse II. It should make us tremble to think that wee have put into them a leaven, which Grace it it self will never thorowly purge them of in this world.

Ʋse III. It sharply reprov's such as soder up this fearfull ruine by any outward accom­plishment, which make's them glorious in the eie of man, and so blinde themselvs willingly from seeing their abomination before God.

Ʋse IV. It teache's, that if God exempt any from this leaven and infection, they must count it a peculiar grace: for hee is tied to none.

[Page 20] Ʋse V. Let all Pharisees learn to take this razor and cut the comb of their own conceit­edness, when one and the same miserie shall bee laid upon the proudest hypocrite, and the pro­phanest Publican, when one hell and judg­ment belong's to both. Oh what ground of self-denial and humiliation ought this to bee?

ARTIC. V.

HEe is uncapable of any way offered him, therefore much less able to embrace it. Nothing in nature, art, education, nothing of worth or congruitie, nothing from self or o­ther men, or Angels to help out of this despe­rate ruine.

Ʋse I. This should quite sink the heart of a proud Sinner. Hopeless miserie should make an helpless Soul, lying panting at the mercie of a Savior, and gasping for breath, that if there bee no more for her out of herself then within her, shee may give over all.: And while shee see's no hope in herself, shee may despair in herself, Those that com to Christ must bee wholly beaten out of all holds, and [Page 21] those strong holds of self-hopes and self-loves either of meer nature, or mix't with som help supernatural. Give now up all weapons, and say, If it bee thus Lord, thou hast overcom, I am bereft of all, and I must stand to the mer­cie of a Conpueror: I have nothing to merit or help mee: it remaine's now that utter mise­rie provoke mercie at the hands of a merciful GOD, with whom the fatherless shall finde it.

Ʋse II. It quasheth all Popish pride and ar­rogancie, all Pelagian conceit of the remnant of Free-Will in us towards our own Recoverie. Man is as truly blinde as in a dungeon of dark­ness. Though light bee offred, hee is as impotent to see it, as unable to procure it in the want of it.

Ʋse III. It teacheth what a mysterie Grace is. When grace finde's a man, it doth prevent him, even as the light com's upon the Drunk­ard in the depth of his snorting and Surfet. Oh the sweet peace the Sinner finde's in his miserie! As Israel made their bondage ease, so wee hell it self our heaven by custom. Wee add delusions to our blindeness and senslesness by fals errors of our own and others. Nothing can work the Soul to humiliation save wofull experience, when all is too late.

ARTIC. VI.

THe Apostle 1 Tim. 1. 5. divide's the work of the Law into two sorts: 1. One upon the righteous as an eternal pattern and dire­ction of righteousness. 2. As it is a meanes to convince the ungodly, and to reveal to them their sinfull and cursed condition. The Law work's two things in particular: 1. Know. ledg. 2, Conviction.

The Law first searche's the Soul, it's the Candle of the LORD, and pierce's the bowels of the Spirit, those secret windeings and cor­ners, shifts and evasions of it, bee they ne­ver so colorable and subtil. The Lord hath gi­ven it authoritie over the Conscience as his own Bailief, to hunt out and discern sin in the colors, in the kindes of it, open, secret, thoughts, affections, yea concupiscence: not the bare letter of the Law but the Spirit. And the conscience of the unregenerate being once thus stirred, is as the light of the Law to bring God into each privie part. That most holie and wise God who first contrived the Law, [Page 23] put the light of his own pure majestie into it, and enabled it to discover sin to the Soul, not as other lawes to speak to the ear, but the con­science. And as light, so conviction also, both are put into the law by the same God, whose fingers wrote it.

The Law discover's not the unbelief of the Gospel: for it is a model of the righteousness of creätion, in which there is no need of faith: therefore it onely reveale's those sins which make us guiltie without a remedie, thatt might drive us to seek a remedie.

The Law discover's all sort of sin, Actual and Original, and the curs that lie's upon us: And this it doth 1. by dispersing those mists of ignorance, that suffer not the light to en­ter. 2. By removing the bars against it: which are chiefly these:

1. Prejudice against the light, the meanes of light and instruments of light, which hin­der's them from Knowledg.

2. Custom in darkness: they have lived as their fore-fathers, and don well enough.

3. Hardness of heart and purpose to to live in their lusts still.

4. Woful bluntness of edg and bluntness of Spirit, by which they make themselvs un­capable of Knowledg.

5. Generalness or slightness by which they pleas themselves, to know the meer common [Page 24] 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 [Page 25] 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 [Page 26] 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. [Page 27] 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 [Page 28] 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 h [...]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 [Page 29] then these, as the Lord tell's Ezek. Chap. 8. 15. Oh! how out of meature sinful seem's it to the soul? how doth shee crie out, miserable man! for mark, thus shee speak's, although actual sins were enough to sink mee into miserie, yet I see they were but evil in respect of their part: but now I see a bodie of all parts and members, a King in his throne. I see now my self cursed double and trebble.

3. By the properties of Original sin. as,

1. It is eminently sinfull: it's more sin then other sins: Whatsoever is in any of them, is here more notoriously: whatsover filth and base qualitie may bee spied in all, or any sin, is here more singularly: as light and heat is in our fire, or the air, or the Moon, but eminent­ly in the Sun, the first subject and seat of it. All the poyson of actual evils is seated in the Original, after whose copie they write: and therefore Original is greatest, as the seed, which in her power contain's thirtie-sold.

2. Predominantly, both in respect of fulness and force. For fulness, it hath all sin under it, and in it, as the perfect bodie hath all the mem­bers: 'tis the fewell of the fire of sinful acts. For force, Paul call's a Law. Princes rule strongly by their lawes, they are as a soul wholly and en each part: nothing so forcible, there is a necessitie in a law: it break's down and carrie's all before it.

[Page 30]3. Perpetually. Wee say the King hath a perpetual patrimonie that is not alienable: so hath a Sinner by his original sin: Hee may fail in his spending-money, as in his policie and strength, and industrie to oppress, to defile his bodie: but his stock and patrimonie never fail's. If it bee so in the best of God's servants (Luther himself little molested with covetous­ness, yet hee had this Stock still within) how much more is it true of each sinner.

4. It is an Over-flowing sin and natural. Fire and water are ill masters, but they burn and over-flow naturally. It please's us becaus it is natural, and hath a self-perswasion which carrie's it smoothly, unsuspiciously, and by priveledg. It is my nature to smite when I am angry: it's my nature to bee soon hot: it's therefore the more dangerous and cursed.

5. The bondage of it. It binde's up the Soul in death, hardness, insensibleness, incapable­ness of any good, aversness to all meanes of grace.

6. The unlimitedness of it: Not onely an ut­ter impotencie to any present obedience urged by the Law: but so rooted a languor, as re­ject's whatsoever God might impose.

Ʋse I. Touching the sin of ignorance, bless God, that hath freed us from the darkness and corruption of Poperie, whose principles do for ever keep Souls far from the possibilitie of [Page 31] sound knowledg of their natural estate, eitther by actual or original sin. Beware likewise of nuzzeling thy self in places under ignorance, or to abide ignorant under the use of meanes: bring not God a sacrifice which want's this eie of knowledg of thy sin.

Ʋse II. Admonition to all sinners, to go to work aright, to get sound knowledg of their estate. Consult not with dead teachers, go not to blinde guides, to such as thy self, to deceivers. Consult not with thy wits and carnal wisdom, thy corrupt hopes, blinde de­votions.

Refuse no informations for fear of losing thy libertie in sin.

Ʋse III. Exhortation to all that would bee kindely convicted to com to the light for sound information of sin. The want of this will bee a flaw for ever in thy Religion. They who never knew themselvs, never were hum­bled ones, nor beleevers. Discourage none for measure. That light which make's all manifest, is enough, bee it never so little, if sound.

Ʋse IV. Every one ought willingly to o­pen himself and the door of his conscience and the light of this law, coming into it. Although the law hath no Christ in it, yet the maker of it useth it as a School-master to him. Grace begin's at the root of enlightning: examine thy self in thy uprightness therein.

[Page 32] Ʋse V. This layeth open the unspeakable justice of God in suffring such darkness to spead over the world for so many ages, and still in many nations who sit in the Valley of death.

Ʋse VI. This may teach us how deep a blindeness is cast upon the Soul in point of discerning her own sin and danger. Nothing is further off then the reflex of her own cor­ruption upon conscience: nothing more tedi­ous then to bee informed of sin in the kinde: Hee that com's to tell us what wee are, is our deadly enemie.

Ʋse VII. This should teach both Ministers and people to loath all Generalities, and to learn the Law in the true sens and the tho­rough enlightning of it.

Thus much of the first work of the law, i e. knowledg of sin as sin.

II. The second work of the Law is Convi­ction; and this is twofold: I. Simple convi­ction, viz. of the judgment. 2. Conviction with terror, viz. of the whole Soul, or whole man.

When once the soul is thorowly enlight­ned, if the law proceed in her work, shee com's to apply her light to this convincing of the soul: and first by causing the conscience to join against itself, and to say, thou art the man. Again, by a due yeelding of the soul to lie un­der [Page 33] the bondage and fear of punishment be­longing to such a sinners wofull estate.

1. This work of the Law, viz. Conviction of the judgment, is the second work of the Ministerie of the Law, by the efficacie whereof, the soul beleev's herself to bee that which shee knowe's, to wit, this sinful and cursed one. A most powerful work: yet no other then the poor Minister of God enabled by the authori­tie of the Law, may and doth perform. The Law effect's this conviction by removeing three letts: 1. Deadness of spirit. 2. Sloth and eas. 3. Subtiltie and hollowness. And con­trarily put's a quickuing, and a diligent and plain consent to the light, into the soul.

1. Deadness of Spirit. Love of lusts and custom therein with delight, doth defile and besot the powers of the minde, that as one busie in his game doth not listen to a sad tale: so neither doth this minde to the end of the law in enlightning.

2. Loos incogitancie and carelesness, by which men run up and down with light, as the dog with his chain broken loos. So doth a sloath­ful heart, even cut's its own throat.

3. The worst of the three, Subtiltie and sly­ness, when men pretend they have received the light to believ it: but they lie, and their fals [Page 34] hearts are defiled with som secret root of bit­terness, which will not suffer them to bee plain.

Now the Mnisterie of the Law grapple's with these, by jogging the soul, and not suf­fring her to bee any of these, but beeing more forcible in setting the Word home to the soul, and breaking open that lock which will not shoot of it self.

And this it doth many waies:

1. By entring into a solemn judicious cours with the soul, and by applying the light to her by particular evidence-giveing in against her, that shee is this childe of death. When the Lord meane's to go thorowly to work, hee will suffer no lust, no sloth nor falshood to keep off the soul from her light, but (will shee, nill shee) shee shall not onely almost, but alto­gether bee convinced. Now to bring the light and the soul close together is the great wisdom of the Spirit in the Ministerie of the Law. Somtimes hee first insinuate's into the heart by slight or cunning, and trap's the soul ere it bee aware in his net. Thus Nathan came upon David. Somtimes hee take's the soul napping in the mid'st and her sin, while the sent is fresh: thus hee deal't with Saul. Somtimes, by contesting with conscience, and urging [Page 35] her to speak truth upon experience.

2. By violence and necessitie, when no o­ther cours will serv. This the Lord doth by threats apart, and somtimes by the addition of som works convince. Thus God deal't with Saul, and with Achan. Somtimes the Lord is fain to circumvent a Sinner in his own cours, and to bring forth the long-concealed marks of his sin to his face, bidding him denie it if hee dare. Thus Tamar deal't with Juda. Som­times by crosses, so was Manasses taken in the bushes. So the Prodigal. Somtimes by patience and long-suffering, and thus Saul (in a pang) was convinced of David's innocencie.

Ʋse I. Of sad mourning for the daies wee are in, in which this spirit of the Law seem's to bee lost: even as the Ark and Ephod were in the daies of the second Temple. Oh! it is heavie to ponder, how few consciences are rouzed up and gastred from their dregs under Ministeries of 7, 10, 20 yeers continuance! but still the same men and change no color.

Ʋse II. Of Admonition both to Ministers and people. First to Ministers, that they pray and strive for the Spirit of conviction, It's God's gift: and one chief part is to bee Mini­sters of the Spirit, not of the Letter. The manner of of our dispensation is more then [Page 36] our voice, and as much as our matter. Second­ly, to people: They must bee warned to shake off their lets of conviction: Let the righteouus smite you, it shall bee as a balm. Thus Abigail was welcom to David. Self-love is an Adder, which will not hear the voice of the Charmer. The sweetness of usurie, pleasure, lawful liber­tie,, eas will bee as a Delilah to keep off the least conviction of the law.

Ʋse III. Examin thy self about this weigh­tie work of the law, that thou maiest hope to go on more safely. Try it by these markes: 1. By the love of a convinceing Ministerie, and loathing of the contrarie. 2. A cleering of God, and the righteousness of his law: call thy self the Slave sold under sin. As hee to A­chan, give glorie to God. Hugg the Chirur­geon that lanceth thee. 3. Shame and confu­sion for sin. The Publican durst not look up. 4. By thy thanks to God for this merciful work. 5. Bee thou under this confusion till God rais thee up. Let rottenness enter into thy bones, that peace may bee in the day of trouble. Crust not over thy sore. Wax not wearie of this work of God, as most do. 6. Let it end in the true consternation of Soul and terror for thy sin.

Thus far of conviction of judgment.

[Page 37]II. The second work of conviction, is of the whole Soul, called Terror and Bondage. For when the former work of conviction hath pre­vailed, it work's thus, that such a Soul is un­der an arrest, and seeing it self this sinner, this cursed one: hee is thereby killed: and the Spirit brought into terror and bondage. Rom. 7. Paul saith, When the Law came I died. Meaning in spirit and in conscience. That self of jollitie, eas and securitie which sin affoard­ed was nip't and quash't: and in stead of it a sad item given to the soul, takeing away the taste of her morsels, mixing the gall of Asps with her drink, and stinging her as an Adder, and stabbing her to the heart as a sword for her convinced villanies: Yea and none more then this bodie of death, which still dogg's her, and wound's her as fast as shee lick's herself whole with all duties or abstinences, and works and shifts, prooving her a slave sold under miserie, and shewing her by nature a world of sin and wo to bear down all her moralitie & hypocri­sie. And yet this terror is not grace, but in the Elect a seed of it: This work in Scripture is called the Spirit of fear, or bondage: not bon­dage to sin, but by it: whereby, as they who are prisoners under chaines do lie in sorrow and horror without escape and hope, so do [Page 38] these. Their spirit is enslaved to fear, their conscience to guilt, accusation, to the whip of wrath and justice, yea crush't down to hell by the torment of such a spirit as cannot su­stain it self for the restless anguish thereof, but abide's and hang's between earth and hell.

This Legal terror is explained by the con­sideration of three things especially.

• 1. The difference.
• 2. The nature, effects and end of it.
• 3. The extremities or abuse of it.

I. By differencing of it from the former conviction. The work of enlightning cast's out ignorance: the work of convincing resist's deadness and in­sensibleness. But this third of consternation and terror resist's that pride and jollitie of a sinner, over-bearing himself and lifting up himself in his sin without check or remors. And this later is of all other, the most proper work of the last, to tame and beat down the loftie heart of man, setting up a law to it self to walk as it listeth without law or fear. It is as Leviathan pulling down all children of pride.

II. By the nature, effects and end of it. Touch­ing the nature of it, It is a presenting (more or less) of the wrath and penalties due to sin, unto the whole man, by the conscience, for the casting of it down at the feet of God. First, [Page 39] it's a presenting: for the dead bare letter of the ten Commandements cannot do this by any magical power: no, it's the powerful mini­sterie of the Law which can do it. Although in appearance it bee weak, yet God setting it on work with the authoritie of his spirit, with power to carrie his errand into the soul, it shal bee able without fear or flatterie to do it, and to do that which no law of Princes can effect, even to flait and gaster the Conscience Second­ly, it doth present the wrath and penalties of sin especially. Till these com, sin is at peace. This wrath, I say, in the peanalties of it, temporal, spiritual, and eternal, the law present's to a sinful soul. Thirdly, unto the whole man, by the conscience: for as the law is the worker, so the conscience is the immediate object of this wrath. God hath made it the lawes object: created it with a merveilous power of sensible­ness (above all parts) to record and to appre­hend all sin and wrath for it. It exceed's the apprehension of any the tendrest part, when it is stung with an Adder, scalded with water or oyl, burnt with fire, cut with a sword: The sens of conscience seazed with this wrath of God is unspeakable and cannot bee uttered by man. In this it is differenced, first from the ignorant, erroneous, and superstitious conscience not [Page 40] fearing at all, or fearing amiss. Secondly, de­filed conscience, dallying with God, half con­vinced, and half whole. Thirdly, seared and hardned conscience, which by long rebellion and resistance of the law hath got the masterie of the law, and is waxen sensless and useless, forgetting her offices.

Fourthly, The act of the law in all this, is, to cast down the soul at the feet of God. For there is in nature an intolerable bearing up a mans self in his estate, a prideing of himself, boldness, boasting of sin. Hee is so far from beeing ashamed, that, till the law com home to him thus, bee is alive, Rom. 7. 9. that is, jol­lie, jocand, merrie, as the fool that cast's ar­rowes, darts, and saith, Am I not in sport? A Sinner's crown is not his bare sin in corners and by stealth: that is his wo, his law: but his crown is his libertie of spirit in it, to do what hee list, to run, ride, talk, practice, to drink, swear, lie, and couzen, and no man controll him. Now this jollitie and boldness and pride in sin, the Lord in his ministerie of the law resist's; and that hee doth when hee pull's the sinner upon his knees, cast's his crown in the dirt, dismount's him as hee did Saul from his Palfrey, Acts 9. and the despe­rate Jaylor in his profaneness and crueltie, [Page 41] Acts 16. 27. And those killers of Christ Act. 2. saying, Lord, what wilt thou have mee to do? Oh, then hath wrath seazed upon the soul, when it hath killed this jollitie, and let out this pleurisie out of it! And hence it is called, the Sacrificeing-knife, sharper then any two-edged sword, the killing letter, that which slew Paul, not by mortification, but by shedding the blood and bowels of sins jollitie to the ground.

The effects of this terror are usually three:

1. Stoopping in a cours of evill. This differ's from the effect of providence, whereby the Lord doth limit the number and measure of sin in the wicked for the preservation of peace and civil societie: For though that bee a di­vine work, yet it is not the immediate work of the law: but either a Providence without a word, or els by the general power of the word restraiing sin: but this is a special kinde of restraint, issueing from the work of the law, for the good of the soul so restrained. And it is a loathsomness of the soul, findeing no joy in old courses, beholding them with repenting and irking of thoughts, wishing them undon, and abhorring to return to them, through the terror of conscience, beeing under this whip of the law.

[Page 42]2. The second effect is, shakeing of a rotten peace: scil. fals, secure peace which it take's to herself, when God debar's her of all sound peace. Esay 57. ult. A sinners life is his rotten peace, both without a law, and with, or un­der a law by sumdrie practice and colors; viz. 1. By nuzling himself under flattering meanes. 2. Withdrawing from stirring ones. 3. Hold­ing off conviction with obstinate error or faneness, and coloring with half yeelding and and shew of consent, the heart being rotten.

3. The third effect of the law is the spirit of bondage. The Lord aime's by this to hold and keep the soul whom hee will save, from all revolt to former lusts and liberties. The spirit of bondage is the frame of a fearful heart held under slaverie and chaines of the law from all escapeing. As wee say, such a man hath the spirit of mirth, or covetousness in which hee is rooted. So the Woman is said to have a spit of infirmitie, when her diseas had so prevailed over her that shee was crazed by ha bit. So the Spirit of bondage Gal. 4. 7. is to bee one sold to it that cannot get out.

Ʋse I. Of Admonition, to beware wee rest not in this servile estate. For it differ's from true fear as much as from true libertie: for, 1. True filial fear is a load-stone to attract the [Page 43] soul to God: this rather of it self drive's from God. 2. This fear hath a respect to sin as the occasion onely, to punishment as a caus: as the slave look's not at sloth, but at the whip. But true filial fear look's at sin as the proper caus of fear, but at punishment as the occasion.

3. True fear soften's: this rather harden's and imbitter's the heart. Examples in Josiah and Ahab. 4. It hath excess in it, both for the constant assault of it without all intermission in all places, duties and occasions; and also for the dangerous inconveniences it bring's after it oftentimes: hinder's all fitness of spi­rit both to dutie and in dutie, and defile's all. 5. It differ's from true filial fear, as doth the fear of an harlot and a loyal wife: the one fear's danger and hurt from her husband: the other reverence's him for love.

Ʋse II. Let none stumble at it; for although it bee no better in it self: yet the Lord can mo­derate, correct it and guide it so, that it shall bee a special medicine to prepare the heart for that which lightness and giddiness would dis­able it from attaineing.

God's End in setting thus his law on work, is to make way for a sinners reconciliation, which otherwise were not possible to work. As­soon catch an hare with a taber, as a wilde wil­ful [Page 44] sinner by the charm of the Gospel.

This appeare's sundrie waies:

1. By this meanes God joine's all wholesom doctrine together. For it is not his purpose to leave the soul in this case, to seek out of herself after eas, seeing it's not in her power. But hee himself will have his Minister to join all doctrines together in the order of Cate­chism both of remedie and miserie, in their due order.

2. By this consternation hee doth trie and wearie the spirits as in a Labyrinth, working them to an utter hopelesness in themselvs to bee better: that in such a case the least inkling of mercie might bee as newes out of a far coun­try.

3. That by the hear-say of it, their hearts might bee raised up to make serious inquisiti­on after it, and not to perish in their miserie. When the Prodigal was brought to husks at the trough, then, and never till then, the no­tion of a father pierced him really.

Ʋse I First observ how God prevent's a sin­ner by his wisedom. For what is all the com­plaint of a poor soul, when the promise is of­fred? Oh it's true, if I were loaden, I doubt not of eas! thou liest against thy self, thou doest doubt of eas by the promise: for of the [Page 45] former thou canst not doubt haveing been en­lightned, cast down and convinced by the law. That then which is the more easie to grant, the Lord work's first, as a part of the condition of Grace, that is to bee loden: that, when the harder com's to bee urged, that is, Faith, then the condition already wrought, might bee readie to comfort the poor soul.

2ly. Wonder thetefore at this wisdom, which most fitly to the soul's condition, doth even work by contraries, life out of death, and order out of confusion, and descant not by carnal reason against it.

3ly. In all the ministerie of the Word, let the Minister and people of God, still fix their eie upon the scope of God, moving on­wards with him; and going even pace with his ordinance, for the effecting of his own ends, and the glorie of his grace in our salva­tion.

III. The extremities and abuses of this legal work. The extremities are two.

• 1. Legal presumption.
• 2. Final despair.

1. Touching the first, it is called Legal, becaus there is another and a more dangerous one by the Gospel. This presumption is two­fold: One this, when the sinner waxe's bold [Page 46] and venturous, to shake off this yoak of the law, before his spirit bee convinced and cast down: this sin made Adam, and all us cursed, even presumption against threats. The second is, when the consternation of the law, seazing without addition of the Gospel, cause's the soul to wax confident of it's own welfare, be­caus it hath been humbled, and perhaps hold's som impression of it still, not dareing to resist her light. But this is rare, and where it is, dangerous.: for it's a sign that the heart is secretly fals.

2. The second extremitie is Despair, of­fending as much on the left hand, thorow the excess of terror. Thus Saul and Judas. And it commonly growe's from the first: Satan ne­ver seeking more to poison with presumption and dalliance with the law, then where hee meane's to snare with the contrarie of Despair. Doubtless it is the sin of the damned to live in the perpetual despair of releas; and in perswa­sion that Grace is unable to do them good.

Ʋse I. Learn wee dailie to root this cursed root of bitterness out of us, by two things ensuing: First, a Spirit of Humilitie and Fear to keep our selvs under the bondage of of our School-master rather then to affect the liber­tie of presumers: and in so doing to beseech [Page 47] the Lord to proportion out our stripes accord­ing to our strength and to keep our despair within the compass of our selvs, and any thing in us: but to be far from the least thought of enlargeing our baseness above the infiniteness of mercie. Secondly, to nourish in our hearts above all, those meditations of mercie and grace in Christ, which may set us upon a rock above our-selvs, and all fearful distrust, and carrie us in the stream thereof with holy irresistableness. Frequent, holy, and loveing thoughts of God are the surest reme­dies against this hideous monster.

The abuse of the Law is double:

First, on the right hand: many abuse it, when they nourish themselvs in a needless bondage, whereas they know they are in case to hearken after the remedie, and will not, pretending they have not been cast down or troubled e­nough. What madness is this to nourish a diseas against Physick? or to think that our trouble pleaseth God? or to think that to bee of substance of Grace, which onely is for pre­paration to it?

Secondly, on the left hand, those who do far wors abuse this doctrine, who beeing wearie of terror and bondage, assoon as they fall into it, cast with themselvs how they may [Page 48] shake it off, pretending that this is no estate to serv God in: and so they return, som to their sport and pastimes, som to their plea­sures, som to their profits, som to their old companions. Let these know, that the cours they take is violent, and much like to them, who to stop the crie of their infants put into the brazen bellie of Moloch, did oppress their own ears with the nois of pipes and tabret.

Obj. Paul Rom. 7. 7. saith: When the Law came, sin revived: how then is terror the law's work?

Answ. Both may stand together in one un­regenerate man according to divers parts. For when the law had slain conscience, then con­cupiscence revived: and wee must distinguish between the natural work of the law and the accidental. Terror is the proper work of it, and when it's wrought, it is as it ought to bee: but when rebellion ariseth, it's otherwise then ought to bee. When the Sun ariseth and sweeten's the earth, it work's properly: when it drawe's up the noysom stench of a dunghill to poyson the air, it's accidental, coming from the loathsomness of the dunghill. So when sin rebel's, shee doth her kinde: yet this rebel­lion shall not hinder the killing power of it. It shall rather encreas it: for when the soul [Page 49] come's to see, how loathsom sin hath made her, this make's her conclude her self, out of measure woofull by sin, and out of measure sinfull. And when rebellion begin's to bee ta­med, the heart growe's more and more under fear; although nothing hinder, why both may not at one time bee together. Onely in the bad, commonly it encreaseth, till it hath cast out all terror, and strengthen's the jollitie of sin. In the godly, the Lord will inlarge ter­ror and conviction so far, that rebellion shall not stand it out, but stoop with confusion under the power of it. Paul, by Sin, mean's Original sin, bodie and members: by himself, hee mean's the powers of soul and bodie. Sin was alive in point of her stilness, peace and quietness, without any distemper: Paul was alive: that is, merrie, jollie, lustie, secure, with­out any fear. Again, note sin's death, and Paul's life, caused this deep consent between them both: I say her quietness and his jollitie made them as close as buckle and thong: For why? Sin was glad to see Paul lustie: and Paul was glad to see her quiet. Thus it was be­tween them ere the law came. But how since? oh quite contrary. Sin revived, Paul died. How? Sin perceiving the law, resolved not to give over, till it had divided her and Paul [Page 50] (who had so long lived at peace together, and traded with gain and pleasure each by other) and to scour her hous of her guests whom shee so corrupted, (the minde, the will, affections, conscience and members of Paul beeing the creation of God) begin's to revive, to bee no longer quiet as before, when her trade prospered, but to fret, rage and bee un­quiet. On the other side Paul also seeing the law also to gaster him out of his wicked haunt, what doth hee? Die's, is all amort, forsake's his old mistress, Concupiscence, and begin's to bee wearie of his trade. Now, what is it a­gainst Paul's dying, that sin reviveth? what is it against the guest's shame and dying to their trade, that their old hostess rageth? Re­bellion is in her, not in them: they are asha­med and flaited, though shee will know no law: conscience and concupiscence are two things.

Three sorts of Rebellion:

• 1. Natural.
• 2. Penal.
• 3. Mix't.

1. Natural: when the Word or Law com's so to the corrupt Soul, that as yet it carrie's no power or authoritie over the soul with it, but still the soul hold's her own: for then so [Page 51] close is sin and the soul, they so consent, that to bee parted from their filthie fellowship is even death to them both, sin incorporateing herself into the soul, that shee is as one with them, that it is as easie for Sampson to part with Dalilah as these to bee sundred: here therefore as both band in evill, so do they conspire against all the lawes of God: it is as eastie to rob a Bear of her whelps as these of her sinfull pleasures. The Minister is to such as the Marshall in London is to Harlots: an ey-sore, a reproach, a common wonderment. This is the first rebellion in the unconvinced. This is not here mean't.

2. The second is Penal, a fruit of this, one­ly encreased by the just wrath of God upon the rebells, whose chaines the Lord make's stronger Esay 28. 22. by how much the more they kick against the pricks: I say, when the Lord penally smite's them, and suffer's them to encreas and fulfil the measure of their lusts to grow frozen in these dregs, desperate in their lusts, so that they finde no place of re­penting. See these texts, Mat 23, 32. 34. Act. 14, 19. Act. 28. 27. Neither is this meant here.

3. The third is mixt: When rebellion is allayed with terror of conscience, and not permitted to her self: as wee know a thief in [Page 52] hold is one thing, and at libertie, is another. This mixt terror is the accidental work of the Law, working corruption to a rebellion and resistance, that sin might bee odious and the soul more humbled. To apply then the di­stinction, I answer, This objection hinder's not this truth, That the proper work of the law is to cast down and embondage the guiltie soul.

Qu. How a troubled Conscience, privie to much reviveing of corruption may discern that it cometh not from herself, but from sin?

Ans. This may bee discerned easily by many marks. First, from the work of the law that hath separated her from sin, and that amitie which was between her and it.

This is no hard matter to prove, if once the soul can say, her old lusts and shee are divided by the law's terror: How can shee then think that shee should rebell against the good law, for working that which shee is glad of.

2. It will will appear by this, that where­as true rebellion must com from a free will and principle of the agent: but that cannot bee conscience, nor herself, becaus shee is con­vinced by an over-ruleing law, which hath killed her freedon: therefore this rebellion is from sin.

3. By this, that rebellion where it is un­convinced [Page 53] doth not onely fret in respect of somwhat shee is denied, but also at that which crosseth her for it self. But in this legal rebellion, when the soul is in chaines, the scope of this is as much in respect of that which is denied, as at the law simply.

4. Trie it by this; when rebellion com's from the soul, it encrease's ordinarily; but when from sin, it decrease's, becaus the Lord more and more weaken's her by terror of conscience.

Ʋse I. Let us from hence conceiv the wo­ful estate of a wretch, ere the law com's in terror to him: hee and his sin are in a cursed league, and commit hideous villanie together. As Simeon and Levi sworn brethren. My soul com no more into her counsel and consent: how much better is the Law's little-eas, then such Libertie of hell.

Ʋse II. Let this teach God's Ministers of the law to plie their tools. God hath put a weapon into their hand able (if well urged) to separate even sin and the soul: do not suffer this law to perish for lack of execu­tion.

Ʋse III. It confut'es the world's aspersion upon the powerfull ministerie of the Law: they call it debate, and raising up strife (as I said) but oh yee lyars! wee do not envie your [Page 54] neighborly peace, nor lawful consent; but your close league in your lusts: wee would divide you and your concupiscence, that God might rule by that division, whom yee barred out by your consent.

Ʋse IV. Beware of all such as nourish rebel­lion against the Law, in the point of her ho­ly pureness! if this rebellion here bee odious under terror, what is rebellion of sin and conscience jointly, I mean, wilful and wic­ked? Beseech the Lord to use any means, rather then such rebellion should be nourished in thee! oh beg of God, rather hee would divide thy sin and thee, by the hardest courses then thou shouldest rebel against the Word for doing her office: Cleer the Law and say it is holie, I am the slave that is sold under sin.

Ʋse V. Let it bee exhortation to all such as God hath thus humbled, to bless him that hee hath chosen to tame the soul by terror, and stirring up of rebellion rather then to leav it to it self. And let such bee comforted in all their fears of their own rebellious hearts a­gainst the Law of GOD, that the rebellions committed under terror, are none of hers, but sin's work within her, which shee abhor's.

Ʋse VI. Mean while, let all such comfort themselvs in their rebellions of sin: they are [Page 55] marks of Good, signs of the battering of Sa­tan's and sin's kingdom. Sin would never so rage, if shee were at as good peace as formerly. Beware of closeing the second time with this harlot. Beseech the Lord to nourish terro; though it bee not grace, yet it is a seed of it: pray him for a time rather to quash rebellion, then to suffer rebellion to destroy it. And bee of good chear: the Lord doth all this for good. When hee hath cooled and rooted out rebellion, hee will after a while root out ter­ror also, and in due time bring thy soul out of all her adversitie, turning both into a sight of the promise, and hope of the remedie. And thus much for the use of this point and obje­ction from rebellion.

The general use of the former point of Terror.

Ʋse I. It may teach us to esteem duly of sin, according to her foul nature. For must it not bee a foul odious thing which should bring in such confusion, as to turn the law of God which was given for comfort of conscience, and rule of life, to becom the greatest terror, and matter of vexation.

Ʋse II. To discover what sin is in her kinde, when shee may act herself upon her own stage of ignorance. Shee is an hideous monster.

[Page 56] Ʋse III. To all who would bee truly moulded by the truth thereof, in the fear of God, to look to themselvs and take in kinde­ly and readily this point of the sword into the bosom of their soul, that this spear may let out the water and blood of it, I mean, that quiet, jollie and secure heart in sin, which hold's it as with cords, to bee content to bee slain, and to go into captivitie. Abhor then first to stand out in rebellion: put up thy weapons and fight not against God, whose naked arm is against thee. Abhor secondly a dead, blockish and sensual heart, not affe­cted nor moved with this voice. Abhor third­ly a presumptuous heart, which haveing heard of som hope, abuseth it to forestall the Lord's work. Abhor fourthly all means of Satan, which might turn off quite, or dash and quench this work. Yeeld not to the impossibi­litie of recoverie, run not into despair, take not thought for thy sweet sin, God will make thee no looser. Sculk not into corners to eas thy self of this yoak: let God that put it on, hold it on his time, till hee hath trulie tamed thee. If it seem long, know there is a caus.

Ʋse IV. Let it teach us to pitie the loos and jollie in sin: oh! they make either work for hell, or (if God re-call them) for the law: for their chains must bee hereby increased, and [Page 57] they shall meet with a Jailor that will handle them accordingly. Oh! hear counsel betimes, the counsel of minister, husband, wife, parent, master, friend, yea childe, or servant, to yeeld to God at the first, that so thy yoke may bee the easier.

Ʋse V. Of exhortation. Burie not this work of the Spirit under these clods of flesh: streighten not the spirit of conviction. Beg of God that by all these six staires thou maiest fall lower and lower, till thou art brought to the earth. Ask thy self, When Lord, shall my laughter, light, frothie, merrie, quiet heart bee met with thorowly? Lie under this work and suffer affliction. Say, I see the Lord is in ear­nest; hell is no painted fire, the eas of a sin­full cours differ's from that little eas of the law: I am in a streight, I know not whither to turn mee: No wealth, friends, credit, mar­riage, honor, eating, sleep, play, or musick can help now. Away now all old compani­ons: the Lord hath laid sorrow upon my soul: such as no tales or jigs can put by: my meat is now mingled with gall, and God seem's to forsake mee: wrath, hell, and horror are upon mee, my nights are wearisom, and my daies miserable. Chuse rather to bee thus for the killing of thy flesh, then at libertie for the [Page 58] death of thy soul. And wait in this estate upon God till hee caus light to break out.

ARTIC. VII.

The Lord, where hee mean's to save, keep's not the soul alway in this anguish, but cause's som upholding of his secret spirit to keep up the soul of him whom hee will save from utter extremitie. This hee doth by shew­ing them a door of hope in the wilderness, as hee saith in Hos. 2. 15. causing som glimps afar off to appear to them, as a crevis of light in a Prison-wall: as to consider that God hath had a gracious meaning to thousands whom hee hath thus humbled, that by hell lie's the way to heaven: that God delight's not in this cours, if the rebellion of the heart did not re­quire it, that God doth that which the soul shall not know till after, hee mean's to make Christ sweet, precious and welcom; hee be­gin's [Page 59] to lay som ground of mortisication, which in due time the Gospel shall perfect. By such glimps of the gospel, which God require's to bee joined with the law, the Lord keep's his from revolt to old base lusts, from a de­spair of mercie and undoing themselvs, or from a careless dissoluteness which end goe's forward. And so haveing upheld them by the chin from sinking for a time, hee doth let in light by such degrees, as hee see's them meetest to bear, and to keep them low from waxing bold and venturous, till at length hee s [...]ttle them upon his promise.

The Reasons why God useth this method, are

Reas. I. First, to keep the Soul from extre­mities of presumeing or despairing, both be­ing dangerous rocks, the one separateing the means from the end, running to their old li­berties, and yet hopeing to fare well: the o­ther separateing the end from the means, af­ter all their humblings yet thinking there is no mercie for them. See Jer. 2. 25.

Reas. II. Secondly, hee encourage's such to bear the yoke of the law, which otherwise for the tediousness of it would shake it off.

Reas. III. Hee deale's according to the ca­pacitie of their weakness: becaus they cannot [Page 60] bear much terror, hee ease's them: and becaus they dare not hearken to much comfort at once, hee giv's them little at once.

Reas. IV. Hee doth it for the honor of his own work of calling: hee hath promised to call those whom hee hath chosen, which hee should not do, if hee left them in these briers.

Reas. V. By this hope hee shewe's them, hee is as able to give them his full promise, and the effect thereof, sound peace, as hee can stay them up from sinking, when they are at, so low an ebb of casting down.

The LORD work's this hope

By presenting to them duly the sight of a possibilitie to get out of this terror. That hee deal's not in afflicting his, as with the wicked. Esel 27. 7, 8. Hee will do it in measure. That hee abhor's excess in his terrors, Esay 64. 12. That hee bar's none from him, who bar not them­selvs, 2 Chron. 15. 2. That there is a necessitie of afflicting them with such tedious terrors, or els hee delight's not in it. That hee hath not don this to destroy, but to humble: And all these doth hee caus them to digest, and to stay themselvs by, and fasten upon in more or less measure, to keep them from extremitie: cau­sing terror to decreas and hope to succeed, as wee see in his cours with Job, as tedious as it was.

[Page 61]This hope goeth before faith: yet it is such as the Lord enableth to uphold them between the horrors of the law, and the grace of the Gospel.

The marks of this Hope

1. the entrance it is very weak and stag­gering, between fear and hope, very doubt­ful.

2. Yet this little hope keep's from the har­dest and desperatest attempts.

3. It rather bend's the eie to the end why God troubleth the soul, then at the trouble it self in a plodding manner: who know's whether hee will asswage and shew mercie for all this?

4. It's wearie of trouble rather by that eas which God sheweth, then by tediousness. See Hab. 3. 16.

5. It weakly turn's the thoughts to muse what would follow upon it, if God should shew mercie? Oh, this is great newes to one that was so oppressed: Oh now there­fore to swither up with thoughts of welfare, is a great change.

6. And lastly trouble decaye's, and hope encrease's as that little oyl and meal wasted not till plentie came.

Ʋse I. Instruction to God's Ministers, to [Page 62] discern wisely of the season of staying the troubled heart. For els they may spend much labor in vain. It fare's with an heavie heart as with the bleeding wound and the deep humor of Melancholie, while the dint is, they refuse plaister and counsel. And again, when they see the season com, let them applie God's fit­test mid'cines. Let terrors serv for the despe­rate and refractorie sinners, that they may com under God's chain: but as are bound in it already must not bee oppressed more, as if there were no succor for them, no Balm in Gilead.

Ʋse II. Let such as are to receiv their coun­sel beware of beeing stout and obstinate by melancholie and sullenness. Many people make their chains heavier then God make's them, and will not suffer a thought of hope to enter through the anguish of bondage. All such, as, becaus they cannot feel so strong comforts as they fancie, therefore quarrel with God, and reject such as hee offer's them. No, let not God bee tempted by thy frowardness, when hee seek's to trie thy humilitie.

Ʋse III. It's exhortation to all poor trou­bled souls. First, to get and pray for readie and willing hearts to hear and see God's voice and steps for for eas: and do not devour their own [Page 63] flesh, Prov. 9. 12. Get Abraham's wisedom Gen. 22, 13. who, although Isaac had the knife at his throat, yet had an ear to hear the An­gel, and an eie to see the Ram caught in the bush, instead of his son. Secondly, although your hope bee small, yet becaus your streight is great, consider whether it bee not better to venture upon uncertain hope, then upon as­sured wo, 2 King. 7. 4.

Ʋse IV. Suffer not bondage to swallow you up in legall sorrow: think not hell an heaven custom, but as speedily as you can, get out at this privie door, blessing God for such a mitigation of miserie, that in the dis­charge of the duties of your places, you may attend upon the further work of God, abhor­ring to think your selvs well, becaus the Law hath you under bondage, till the Gospel hath comforted you.

ARTIC. I.

TItus 3. 4, 5, 6, &c. But after that the kindeness and love of GOD our Sa­vior toward Man appeared, not by works of righteousness which hee had don, but according to his mercie hee saved us, through the washing of Regeneration, and renewing of the Holie-Ghost: which hee shed on us abundantly by JESUS CHRIST our Savior.

Here is a cleer view of a deliverance of a Sinner from this miserie, together with the use of it to all that want it. The scope is to oppose deliverance to miserie: q d. Thus in­deed [Page 65] it was by our deservings and God's ju­stice: but yet the Lord could not finde in his heart to let us lie in this woful and shiftless e­state: but when hee saw none to save, himself saved us, as a man seeing a perishing creature in a ditch, and readie to despair for lack of present help, himself stepped forth to help it out (hee of dutie, the Lord of meer goodness) hee found out a way to set man on drie land out of the gulf of miserie, so that the one was not so hideous as this is pretious and gracious.

So that

First note, that in this woful ruine of man there is a deliverance, Eph. 2. 1. 1 Thes, 1. vlt. Luke 1. 74. Esay 63. 5.

Secondly, it is appointed by the LORD, out of the uusearchable treasure of his wisedom. And this appear's partly by his eternal pur­pose within himself: and partly by that expression of himself to his Church and to his elect. Both these, the intention of his heart towards them, and the declaration thereof to them in his word, do shew that it was not the will of God, that man sunk in the dungeon of wo, should lie there still and perish, but recover out of it and live: and this hee would have no secret in his own bosom, nor hidden from us, but known and revealed.

[Page 66]The Lord from eternitie purposed with himself to exempt a number (known to him­self) out of this destruction, and out of his justice to pass by others (as not bound to re­scue them) and leav them in their corruption still: and this to manifest his infinite justice against sin.

The Covenant of Grace is the promulga­tion and publishing of this his purpose, in and by his word, i e. by his Son, the eternal word of the Father: And this Covenant reache's equally to Election and no further, and the sum of it is that GOD will bee their God, to pardon, sanctifie, protect and save them, will not bee ashamed to bee so called by them, nor of them to bee his own beloved, but hold them in this everlasting Covenant of his, till hee receive them to immediate fru­ition of himself.

There is another general Covenant of or­dinary calling by the ofter of the Gospel and the common badg of Baptism, which is made to all without exception (who exclude not themselvs) but differeth from the former, and is much larger then Election.

This offer must bee universal

1. Because whom the Lord call's, hee call's and cull's out of the universal world: those who receiv it shew themselvs elect: those who [Page 67] finally reject it perish by their own unbelief, and shew themselvs to bee none of God's number.

2. His Ministers beeing his ordinarie instru­ments cannot put difference between the elect and the not-elect: therefore they are to pub­lish it generally to all.

3. If the Covenant should bee dispensed with restraint, this might strengthen the re­bellious in their cavilling against the decree, and fasten the caus of their perdition upon God which is onely from themselvs.

Ʋse I. It should teach us to adore the wise­dom of God in this manner of manifesting himself. This Covenant was darkly before shadowed by ceremonies: but in due time re­vealed clearly.

Ʋse II. Break off thy league with sin, and embrace the Covenant of mercie, the sure mer­cies of David.

Ʋse III. Thouh Redemption bee the un­divided work of the whole Trinitie: yet even in this there bee several and incommunicable works of everie person concurring. The Son merit's and work's out the way of redemption: The holie-Ghost work's the perswasion of it in the soul: But God the Father is the first mover and ordainer of it, as the wel-spring [Page 68] whence the purpose and also the manifestati­on thereof proceeded. Beware then least wee either confound these three actions, or yet exclude any of the persons from their own o­perations. But let us adore them all. The Spi­rit in the work of applying Christ, and the Father in the work of giveing Christ, and in that love of his from which both Christ and the satisfaction came.

Ʋse IV. Behold in the Father an infinite depth of love and mercie toward sunken man thus to repair him. Here is love, not that wee loved him first, but hee loved us, haveing no­thing but odiousness in us, even that hee might shew what was in his heart, and what hee could do. Therefore judg aright of this first love; and secondly profit by the meditati­on of. Judg of it to bee the very fulness of all in all: to bee a length, depth, height, and bredth neither to bee reached unto, searched into, comprehended or attained: but onely by faith embraced and rested upon. Let it likewise comfort all poor souls that need it, both as concerning the propensness of God to love them, and his constance of love toward them whom hee alreadie loved. If thou had'st procured this love, well migh'st thou fear the loss of it? But if insinite goodness and a [Page 69] bredth incomprehensible were the fountain of it, (I speak to a poor soul under the condition loden or lost) what doubt is there of his love­ing thee? If hee freely first mean't it and cut off the way of justice, and the bridg of venge­that hee might not pass it over, why should'st thou think hee should destroy his own work? why should hee not bee willing to love thee, whatsoever thy sin bee? and haveing loved thee eternally, what shall or can enter into him to change this principle in him, or caus him to repent?

Ʋse V. This Doctrine serveth especially to stay the heart of a distressed wretch in the sight of his miserie, by this light and door of hope. Oh! bless that fountain which could not bee dried up by sin. Wonder why Angels were left remediless, not wee: Ponder it in our deep fears, and remember the Gospel of deliverance is from God as well as the law of terror. Despair not, the Lord cutt's of none, who cut not off themselvs.

Ʋse VI. It teache's us to gather to our selvs a strong bottom against that slavish fear and emnitie of our spirit against God. Why, oh, man! if God were as thou framest him, where had thy hope been? Darest thou call him an hard Master, the adversarie, who of [Page 70] his own will and love cut off his own plea, and devised a deliverie, when no man or An­gel could dream of it?

Ʋse VII. Let it teach the Ministers of the Gospel to look to the order and substance of their teaching. The order, not to mis-match these two doctrines, teaching this before the other bee well grounded. For the substance, takeing heed least they defraud the soul of this point, when shee is brought low.

Ʋse VIII. Let this bee a mean to carrie a poor heart quite beyond and out of it self. The meditation of this freedom of God's pur­pose, should ravish the heart, and carrie it out of the baseness of self and self-ends into the stream of this Sovereign will and glorie of God. It should bee above our own salvation. Let us diligently trie our own spirit from the true spirit of Grace by this mark.

Further, wee must observ, that GOD in accomplishing man's deliverance out of this miserable estate, is also the most free and so­vereign Worker and applier of this deliver­ance to the soul. For what els should it pro­fit us that hee hath devised such a way as Christ, and such means as the Gospel beleeved, except hee took it upon him to possess the soul of it also?

[Page 71] Ʋse I. This will teach us to conceiv in what sens the Lord doth offer us his Christ, com­mand us to believ, and promise us to eas us, if wee hunger, mourn, bee poor in spitit: to wit, that hee is far from intimateing any power, or will in us to concur with him in the least of these, or to asscribe ought to him that willeth or runneth: but rather to shew what those ex­cellent Graces are, which hee freely worketh in all whom hee will save.

Ʋse II. This will help us to judg, who those parties are, in all likelihood, whom God will concur with and assist in the use of means tending to deliverance. Such is the base slaverie of man that hee distrust's him sooner in no one thing, then in that where in God offer's himself to the soul. As appear's in Manoah's and Gedeon's example. For though hee bee free and tied to none, yet (I say) with reverence hee tie's himself graciously to such as do seek him, not themselvs: for els should hee contradict his own ends, which is blasphe­mous.

Ʋse III. To instruct us how wee may so go to work io the use of means, as our own conscience may not accuse us for takeing God's office of freedom and sovereigntie out of his hands. The honest soul sets up [Page 72] God in his own way, of Christ in his own ends: shee seek's the glorie of his wisdom, power, mercie and freedom, who sought out such a deliverance and work's it in her, and all that concern her, faith and conditions of it. All seeking grace for a man's own hap­piness, is poor seeking, (for the present till God wod work better) and all seeking for self must bee from self and by self. But when the boat is tied to the ship of God's glorie, shee need's no more rowing of herself then the boat doth, it's enough for her that shee is set upon such a stream, and ti [...]d to such a ship as can carrie her of it self, and drown all her own welfare in the Lord.

ARTIC. II.

NO other name under heaven is given to save us by way of mediation or instrument, but hee, Act. 4. 12. God set him forth as a pro­pitiation, that all might see the salvation of God.

[Page 73]The father of our Lord Jesus Christ was content to part with his own Son, and to make him the worker of this deliverance, ra­ther then it should fail in the execution there­of. For in him the Lord purposed as in a mirror to declare the infinire grace of his ele­ction, the freedom of the offer, the efficacie of calling, faith, sanctification and eternal life, all beeing established in him, and no­thing toward salvation subsisting without him: therefore at the end of each gift Christ is mentioned as the gift of that gift, Rom. 7. 24, 25. 1 Tim. 1. 10. all the whole frame of grace and godliness is founded and sustained by him.

The whole work of his Mediation may bee referred to two heads:

• 1. The qualification of his person, to bee in case to satisfie.
• 2. The actual performance of the satisfa­ction it self.

1. The qualification of his person hath two parts Ʋnion and Ʋnction.

Ʋnion comprehend's three distinct things: First, The incarnation and flesh of Christ. 2ly. The Divinitie of Christ. 3ly. The join­ing [Page 74] of these two natures into one person: or, the assumeing of the nature of flesh unto the second person of the son of God, not to swal­low it up, but to retain still his own distinct nature, yet within union.

2. By Ʋnion is mean't the calling or sepa­ration of the Lord Jesus beeing thus united in his natures, to bee a meet Mediator: which was the sanctification of him in time actually to the work of a Mediator, to which God before all time had deputed him.

The Performance it self stand's of two parts.

• 1. Either Meriting this price for all the Elect:
• 2. Or actual applying it to them.

The Meriting part consist's of a double perfor­mance, both of actual obedience to the Law: and suffering the curs required thereby and due to sin.

And hee performed these two by way of real suretiship, and no otherwise: for takeing upon him the Person of a Mediator, to stand between wrath and us, not by arbitrement (as in humane sequesterships) but by paiment for us: Lo, therefore hee take's our person upon him, becom's piacular, that is, first sea­zed with our sin by imputation, that by his [Page 75] righteousness hee might deface it, and fulfil the Law broken by us: and secondly, seazed with our curs, that by his suffring death, hee might quit us of the fear and punishment thereof.

His Suffering, or Passion, hath two parts, the Sacrifice it self, or Passion; and the Conquest or Victorie ensuing it, whereby hee gave the Passion a full power to becom, or rather to bee declared satisfactory.

The Applying part, is, the act of his inter­cedeing Mediation here on earth, and especi­ally in heaven serveth to settle the merit of Re­demption upon all the Elect in the due season thereof.

These are called well-springs of salvation, Esay 12. 3. becaus they are so many grounds of justifying faith. Their number is seaven: 1. Incarnation. 2. Divinitie. 3. Personal union with anointing attending it. 4. Actual obedience. 5. Passive. 6. Conquest. 7. Applying all to the Elect.

I Branch: Incarnation.

By the power of the holy Ghost sanctifying the flesh of the Virgin, the Lord Jesus beeing conceived in and born of the poor Virgin, did submit himself to such unspeakable abasement as to take upon him the nature of man: that in and by it hee might [Page 76] obey and suffer those things which the divine nature could not beee capable off.

Touching this point observ further three things.

1. The realness of the flesh of the Lord Je­sus: hee took verie flesh of verie flesh, and not (as som Hereticks thought) a similitude and shadow of it.

2. The differences of his incarnnation I. In respect of his father: hee was not ordinarily begotten by man, but by the holie Ghost, who fulfilled the work of a father. 2. In regard of his mother, a Virgin before and in and after his Incarnation. Divines make the Four dif­ferences of Generation: I. When man is made man without father or mother, as Adam in his creätion: 2. When man is made with­out a woman, as Eve was. 3. When man is made both by man and woman, and so are all her posteritie made. 4. The last when man is made without either man or woman, and so was the flesh of Christ made. Thirdly hee took our nature, the seed of Adam, and caused it to subsist in the second person of Godhead.

3. Resolution of som doubts about it, as, I. Why was it necessarie that our Saviour Jesus should bee flesh? That hee might thereby bee fitted and accommodated for the work of suf­fering. [Page 63] The Godhead could not suffer: the manhood could not merit infinitely: the Godhead therefore must merit by a flesh that could suffer. 2. Why must the flesh of a man and his nature bee taken to satisfie? The flesh of a person could have reached onely to a per­sonal satisfaction: but the flesh of our nature might satisfie for natue it self, and all persons contained under it. 3. Why must the second person in Trinitie take flesh? 1. becaus the word of creätion and first subsisting in creäted goodness, must also bee the instrument of the uncreäted. 2. It behooved, that as Christ is the engraven form of his fathe'rs likeness, and the brightness of his person: therefore so, hee should bee the instument to bring us to partake the same image after wee had lost it. 3 It was fit that the righteous servant and naturural son of God should make us his ser­vants and obedient children.

Ʋse 1. To confute Hereticks and Papists, who destroy the realness and truth of the bo­die of our satisfier, by their Ubiquitie, which destroye's the properties of the true bodie, and so the bodie it self.

Ʋse 11. Of instruction teaching us to ma­gnifie this mysterie of Godliness, Jesus incar­nate. It's a modell of the unspeakable justice, [Page 78] love, wisedom of God in one, a far greater excellencie is in it then in the creation: It was, and is the song and wonderment of Angels: it was then, and still is that which bring's glorie to God, peace to the earth, good will to men. It caused Mary to exult and to ma­gnifie God, the Shepheards to report it, the Wise-men to travail after it, Herod and Jeru­salem to tremble, Simeon and Anna to rejoice, and all the Church of God to triumph: and and shall wee hold our peace and want affecti­ons and admirations? Again, it should teach us to cast off all base carnal reasons and di­strusts, either touching our salvation, or pro­tection. Hereafter judg not God by outward apparences: in the fulness of 4000 yeers flesh came: If the bodie of all promises bee com, how shall the branches bee performed? Hee that hath given us this deliverance, what can. hee denie us?

Ʋse 111. Let us learn whither to go, when wee want any preferment in priveledges, or any grace to to furnish our hearts or lives, or to fill us for our places, duties, and callings, or for use of odinances, especially when wee are under streights and bitter enemies. Let us bee perswaded that our flesh glorified in heaven, bear's such stroak with the Father, that hee [Page 79] will hear him in all his requests: yea let us remember, that hee therefore took flesh and felt all our ailes and infirmities, that hee might pitie us, and bee afflicted with us in all our affictions and temptations, as Esay 63. 9. and will not let us lie under any streights w^ch hee can rid us off. For hee count's ours his, and our selvs his: and will do for us in this, as in all other things, as for his own flesh.

Vse IV. To exhort us to sundrie duties. 1 In the difficultie w^ch wee finde in the life of our faith, let us draw neer to the flesh of our Mediator for influence and succor: oh! how far off do promises seem to bee unto us? Christ is our peace in guilt of conscience, strength to sustein us with patience in our crosses: liber­tie from all bondage: sufficiencie to enable us to walk with God, to crucifie corruption, to persevere, to attain the resurrection of the dead. 2. Again, it should encourage our faint timorous hearts (so many as are loden with our burden) to com to the flesh of this Medi­ator for eas. For first in this flesh of Christ there is a general fitness in him to receiv every one, whose nature hee beareth, for in that na­ture each person is enclosed. Secondly, it should help our weakness in coming to God the fa­ther, by coming by this flesh of the Lord Je­sus. [Page 80] Thirdly, let us com and plead our part in the Lord Jesus for our portion of forgiveness and mercie. Fourthly, by faith com and draw waters from this well-spring of salvation.

II Branch: the Divinitie of Christ.

The Lord Jesus our Mediator was true God also. It was not onely the second Person, and no o­ther, who took flesh, but a Divinitie which enabled an Humanitie to obey and suffer, that God's justtce might except against neither as insufficient. The Acts and sufferings 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.

Ʋsn 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 [Page 81] 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.

Ʋse 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?

Ʋse 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 [Page 82] 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 Ʋnion.

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 well­spring 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 [Page 83] 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 Ʋnion 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.

Ʋse 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.

Ʋse 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.

[Page 84] Ʋse 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 Ʋnction 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.

ARTIC. III.

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.

[Page 108]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, [Page 109] 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.

Ʋse 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 [Page 110] 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.

Ʋse 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.

Ʋse III. Let it provoke all that partake this imputation to bee thankful to God, for his most wise and gracious providence, that [Page 111] 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.

Ʋse 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, [Page 112] 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.

Ʋse 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).

Ʋse VI. Let this excellencie of faith, as [Page 113] 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 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 and performed for her. The offended Father hath accepted this satisfaction, is well pleased with it, his heart is made placable by it, and [Page 114] now his heart is opened, and his bosom of love bared towards a poor wretch: and this hee ut­ter's by a proclamation, and by an offer of grace to them, if they will believ him to mean as he speak's, See 2 Cor. 5. 20. 21. Him that knew no sin, hee made sin, ctc. And what of this? Therefore hee saith, bee reconciled to God. Now when the soul hear's of this ground and building, shee feel's herself to have som­what to say for herself in this her dealing with God: I thank thee, O Lord, for thy granting it, and for the price paid: but now, seeing thou hast don it, that in thy being satisfied I might have my part in it, as offred and pinn'd on my sleev, when I see a thing more precious than the world laid in my lap by thy hand, I tremble to think I should refuse my own sal­vation.

The Gospel in the Ministerie of reconcilia­tion, is the instrument of this Revelation, and that both fully and onely. Paul tell's us, that when the love of God appeared, then hee saved us. This appearance is the light of the Gospel, and the arising of the day-star thereby in the heart. Now yet this Gospel is not the mean, in respect of the bare letters and syllables of it, but in the Ministerie of reconciliation. Paul speaking of this great gift of Christ, twice [Page 115] joine's this with it, and hee hath made us Mi­nisters of reconciliaton; as if this were a ma­terial point: Wee the Ministers of God, bee­seech you, bee reconciled: receiv not the grace of God in vain. It were a great help to our faith to consider God hath seal'd Ministers to engage their truth for God, that if God do not mean as hee speak's, they are liers. Wee had never known sin, but by the law: so neither Grace, but by the Gospel.

And surely who so will profit by this Arti­cle, must get this lesson by heart; That the Lord who freely purposed, and faithfully sent his Son into world, still continue's his freedom, and doth offer the Lord Jesus with his excellencie most freely. A bot­tom of most unspeakable comfort to all poor bruised reeds and broken souls. For if hee bee freely offred, what poor soul should doubt to accept him? What is freeer than gift? Hee that gave him freely, cannot withdraw him again, nor keep back his satisfaction from a needing soul, as if hee repented. It behoov'd us then much to understand the truth of this freedom, w^ch in a few particulars I willname.

First, God offer's Christ of his own accord, therefore freely.

Secondly, hee offer's us better then that Adam lost: The burning down of our hous was the [Page 116] occasion of our greater repairing. As hee said, I had perished if I had not been taken prisoner.

Thirdly, hee offer's to the undeserving. Wee were Theevs, Traitors and enemies: when wee did all wee could to pull him out of his throne, yea slew the Lord of life, then died hee for us.

Fourthly, hee offereth freely who offer's in­stantly upon our need. No sooner did Adam fall, but the offer followed: the seed of the woman, &c. No sooner doth a poor wretch need mercie, but it prevent's him. Ho every one, com, &c. Hee that offer's leasurely, is but a cold giver: but speedie offring is double grace.

Fifthly, when hee hath offered and given, hee repent's not. Of all works of which God is said to repent him, it is neverr said, hee re­pented to offer mercie. Nay, hee is so far from it, that hee hath sworn and will not repent. God never repent's of mercie, that hee might repent us of our unthankfulness and unbelief.

Sixthly, the Lord is exceeding glad when his offer is taken, and no way so dis­pleased, as when its in vain, 2 Cor. 6. 2 Heb, 2. 3, 4. No disobedience is so odious to him as unbelief, Joh. 3. 19. Nor for which hee will so severely punish, 2 Cor. 4. 4. Hee is master of his [Page 117] richest gift: count's it his honor to give the best most freely, Joh. 6. 27. Hee hath a royal heart, and can beteam to the basest worm the priveledg of pardon, adoption and glorie: and hee giv's an heart capable of his offer also; els how could an oyster-shell contain this foun­tain, all to teach the soul to recover it self out of her cursed distust, and measureing the Lord and his gift by her self and her capableness, whereas all his are inlarged by him with his offer to bee comprehensive of it, the Lord makeing a poor shallow heart meet to receiv his fulness, Eph. 3. 17.

Seventhly, hee offer's without expecting a­gain: as wee say, hee lend's freely who expects no requital: the Lord indeed look's for honor at the hands of his servants: but first hee giv's the gift; and secoudly the heart; and thirdly accept's it as honor, beeing no addition to per­fection. The Lord offer's grace to none, whom rather hee might not bee ashamed to own. Such is man's baseness that even in his greatest free­dom hee seek's himself. A father will give his childe his Land; but when? after death when it cannot pleasure him. Till then hee will have rent. And wee have a secret end in our gifts, I give, that hee may requite. But the Lord offer's to such as can no way content [Page 118] him, or bee pleasing: Hee giv's first to make them so, but finde's them odious, that hee may shew what hee can finde in his heart to do, and make all men astonish't at his meer gracious grace, and to boast of the Lord.

Eightly, hee require's nothing in us toward the accepting his offer. All our own make's our accepting frustrate. Rev. 1. 22. Com and drink freely of the waters. Joh. 7. If any man thirst, let him drink freely. God giv's, and upbraid's not our nothing. Nay our emptiness is our best plea. Esay 55. 1. Com and buy for nothing: self denial is our best price; and hee that com's and offer's to God any thing, and bring's cost to God, loose's his gift.

This offer will appear so much the freer, if also wee mark the circumstances in which the Scripture expresseth the offer, called the cords of love by Hosea: by which hee draw's the soul to see his meaning, somtimes by his long patience and waiting upon her; notwith­standing all her deafness of ear, and deadness of heart, and dallying with his offer. Oh! his locks are bedewed with the drops of the night! His long suffering and patience is a bottomless depth beyond all the expectation of man! It is long ere thy unbelief could wearie him; hee hath lengthened out the season of grace, ac­cording [Page 119] to the length of grace it self; forborn thee long, kept off judgment a long while, which might have swept thee away from hope many years since. Hee hath recovered the lives of many of us twice or thrice, that wee might renue our covenants and keep them. And hee hath 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 [Page 120] 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, [Page 121] 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.

Ʋse 1. This teache's us to adore the depth [Page 122] 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?

Ʋse 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!

Ʋse 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.

Ʋse IV. Advertisement to God's Ministers, to magnifie their Ministerie in deed and pra­ctice, by beseeching the people to bee reconci­led to God.

Ʋse 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 [Page 123] 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 [Page 124] humilitie, and deep adoring of this freedom.

Ʋse 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 quiet, but is held on by peculiar tenderness to attend grace.

Alas! there will bee a season of God's wea­riness; and his spirit shall not strive with man. Hee will have also a season of leaving thee to that contempt, which despised the counsel of God for thy salvation. Abhorring of light, [Page 125] preferring darkness, despising the Ministerie and Ordinances, revolting from those insinu­ations of grace which once seemed precious, I say these are spiritual wickednesses, and far exceed moral evils.

Ʋse VII. Let this bee a sweet preparative unto us, to frame us to believ. Entertain wee not any base cursed thoughts of God in the simplicitie of his offer. Nourish all possible persuasion in the soul of his unfeigned mean­ing towards thee in this kinde: thou canst ho­nor him no better, than to agree with him, in his meaning well to thee. There is no greater difficultie of faith then this seed of bondage in us, to judg of God by our selvs. Wee muse as wee use. If wee have an enemie, wee cannot forget his wrongs, wee meet him not with­out indignation: and therefore so wee think of God also to us, and the rather, becaus hee hath so much vantage over us. But oh poor wretch, jealousie aagainst his love? Is it not rather oyl to the flame? Pull down thy trai­tor's heart; hate not him whom thou hast hurt; put on an holie and childe-like opinion of him, who when hee needed not, yet purposed, sent, received this satisfaction for thee, and therefore cannot lie in offering it to thee. Say thus: Lord, thy sweet offer, naked bosom, [Page 126] cords of love, passions of sick love, somtime to allure, somtime to contest, command, urge, threaten, and beseech, turning thee into all forms of persuasion, to win my soul: all these convince mee of thy wel-meaning towards mee. If my own enmitie to my enemie, and the slander of Satan that thou enviest my good, do assault mee never so much, and my own trai­terous heart conspire with them, yet this thy gracious offer in thy Gospel, shall bear down all. Read Esay 55. 7. For my wayes are not as your waies, nor my thoughts as your thoughts: but as far above them, as heaven a­bove the earth. Add this: All the understand­ing of man cannot comprehend the love of this offer, no more then the eie of a needle can the great Camel: and shall I go about to les­sen it?

Surely this should bee a great stay to my heart, that God hath offered mee this grace; and as base as I am, what though it cannot enter into such a narrow brest as mine is, that hee mean's as hee speak's: yet if it bee the plea­sure of a great God to give it (as his offer im­port's) shall I look at my baseness, or at his greatness, whom it were a dishonor unto, to give mean things? Oh Lord, rather by this bountie open my narrow heart, and make it [Page 127] large. If the offer of a Minister of God bee precious, who dare seal it upon earth to my poor soul; shall not the offer of God himself, the strength of Israel that cannot lie, much more sway with mee! Oh Lord captivate all my hatred of spirit, and base treacherie against thee! It's reported of a certain Merchant of LONDON (in the storie of England) that hee made much of a poor Cobler that dwelt with him, a cankred Papist, and did as good as maintain him; yet this Traitor went about to betray him to death: This Merchant have­ing escaped his hands, yet out of his love used all means to bee friends with him again, and used him as before: all this would not do, his heart was so villanous, hee would shun the way of him, and not look at him. It fell so out at length, that hee met him in such a nar­row Lane, as hee could not balk him; but must needs talk with him. The good Merchant take's him to him, and told him, hee was glad hee had met him, and hee wondered what hee mean't so to decline from him. What said hee, do you think mee your enemie? if I were, could I not crush you with a word speaking? Alas, I am not offended with you, for all your trecherie, but forgive and forget it. The words of this man so pierced the Cobler's heart, that [Page 128] it brake instantly, and hee falling down upon his knees, and with bitter tears confessed his villanie, and repented of it: told him, This love should for ever tie him unto him, and so he continued. This base Papist is the heart of every childe of old Adam: this royal Merchant is the Lord: this narrow lane is the streight of conscience beset with sin and curs: this kinde behavior is this offer of Grace: Let us not bee wors to it then a cankred Papist: but break our hearts, and melt into tears, and with Saul to David say, Where shall a man finde such love, as to spare his enemie when hee had him in his hand, and to bee content to cut off the lap of a garment, when hee might have cut my throat? Break my heart in the bosom of his love.

Ʋse VIII. Wee learn hence to understand the Covenant of God, a naked thing, but fil­led with all the merit of an eternal Satisfier, and with all the strength, mercie, justice, and faithfulness of an unchangeable Promiser, even the Lord fully satisfied; and so concerning it, beseech the Lord, so to write it in thy soul. God's offer is founded upon Christ and the well-pleasedness of the Father by him, Why then, there is no more anger in his heart, Esay 27. 3. for if there were, what should drie [Page 129] stubble do? But now, lo, hee is reconciled, hee cannot bee angrie with a poor Creature. Hee hath taken order to satisfie justice by his Son: to the end that hee might abolish the proceed­ing of Justice, and cut off his own advantage, and power to condemn. For a time hee was angry, for the iniquitie of thy sin; but not for ever, least flesh should fail before him. Oh! let us well observ this, That all in a promise and an offer is little enough to settle a poor soul against her fears. And this will caus us to bee glad to cling to the word and say, If I perish I perish.

ARTIC. V.

THe LORD offering Christ to the Soul, doth▪ not offer him nakedly and barely, but furnish't with all the benefits of his satis­faction. This is that which the Apostle in Ephes. 1. 3. urgeth▪ Blessed bee God, who hath bles­sed us with all blessings in Heavenly places.

All these benefits are not of one sort: for [Page 130] order's sake wee will help our conceit with a distinction.

Som of these benefits of Christ belong to the beeing or estate of a believer, and contain the full right and title to Chist himself: and are concurrent with our first engraffing with him, and accompanie our first conversion. O­thers are consequent upon this condition, as royalties and priveledges following upon it, whether inward graces, or outward blessings, according to the several promises 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.

ARTIC. VI.

TWo things are considerable in this Ar­ticle.

• 1. The subject of it, the Church herself.
• 2. The proper adjunct of it, Communion.

I. Concerning the Church, it is necessarie to open som tearms touching the distinction of names given to the Church, viz.

1. A Church Constituted is gathered by the Word, professing the same truth, doth enjoy the free, peaceable & setled use & administrati­on of all essentials to salvation, the Word, Sa­craments and outward Assemblies established by Christian authoritie. And contrarie to this is that Church which consist's onely in toleration and connivence, doubtful and un­setled.

2. A Church Visible is an Assemblie of such worshippers of God, as enjoying the libertie of the Ordinances, do partake them visibly, [Page 173] audibly and sensibly to the eie and observati­on of man.

3. The Church Invisible is that Communal­tie or fellowship of the Elect of God (when, or wheresoever throughout the world in all ages and times), as, beeing called to God, and given to Christ, becom his mystical bodie, and are built up unto one habitation by the Spirit. Shee is called Invisible, not as if shee consisted of such members as may not bee seen and bodi­ly conversed with, seeing that they do usually reside in the Church Visible, worshipping God with others externally: but becaus that by which shee subsist's is an invisible grace of the Spirit, not sensible to the eie of man, but known to God alone, and to others onely by the judgment of charitie, more or less.

4. The Militant Church is that part of the invisible, which here upon earth walketh and warreth with, and for God against all his and her enemies, according to that vow and oath shee took in her Baptism, or prest-money, wherein shee covenanted to bee God's faithful Souldier against World, Divel or Flesh.

5. The Church Triumphant is that invisible, which haveing cast off her harness after the victorie obtained, abide's in soul with God, and triumph's there over all conquered ene­mie; [Page 174] both these (although in divers state) are the same Church.

6. The Church Malignant is that special kinde of Church Visible, which although it retain's Baptism and som such truths as are of the Essence, yet hath degenerated in the most of her tenets from the truth of the Go­spel.

Now, the Church Invisible is the equal and onely subject of Christ and his benefits: One­ly with this difference; that although the whole Church enjoy all, yet becaus the Trium­phant differ's from the Militant in the fulness and possession, the one by sens, the other un­der the assurance of faith and hope, therefore here wee especially aim at the Militant, as it contain's the whole armie, the souldiers, the bodie of his members.

Ʋse I. Confutation of the usurped and pre­tended title of the Pseudo-Catholick-Popish-Church, who claim to themselvs this privi­ledg to bee the treasurie of all the benefits of Christ.

Ʋse II. Terror to all the malignant ene­mies of the Church: if all this store bee laid in her lap, righteousness, redemption &c. bee affraid to pursue and oppose her.

Ʋse IIL Admonition to all God's people [Page 175] to honor even the Church Visible. Disdain not her assemblies, separate not from her members, renounce not her fellowship: prize the field highly wherein the pearl is hidden. Bless God that make's her a sanctuarie for the distressed, a mother of Orphans and desolate ones, an Ark for perishing ones. Again, ad­monition to all that live in the bosom of the visible Church, not to rest there, nor give their eye-lids sleep till thereby the Lord hath drawn them to the invisible. For out of this Ark is no salvation.

Ʋse IV. Consolation to the true Church of Christ, for the portion of these benefits given her in Christ. Wonder that the Lord should so look upon the lowliness of thy poor despised state, as to make thee his jewel-hous of these treasures.

Ʋse V. Bee not high-minded: learn that of Paul, That the root hold's thee, not thou it, Rom. 10. 18. The bodie hold's the members, the Vine the branches, not they them. Bee not high-minded but humble thy self, and be les­ser then the meanest of the members. The Lord hath bestowed life and blessing upon his Church for ever, Psalm 33. ult. not upon thee in severall. Thy grace is a member's grace, as the blood of a finger, and the sens thereof, and [Page 176] the spirit thereof is from the heart, liver and brain, carried to the bodie, and thence deri­ved to each part. Humbly therefore bee glad to receiv thy part, see thy wants, supplie them by the bodie, and disdain not the grace of the meanest: for if thou abide in the bodie, it'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 [Page 177] 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 [Page 178] 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 [Page 179] hold's in all the duties of Communion as the corner-stone doth the sides of the wall.

• 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 Self­love 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 [Page 180] 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 [Page 181] 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: [Page 182] 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 [...]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 men together: to have had one father, to have lyen in one womb, to have dwelt in one town, to have fed at one board, to have been brought up in one familie or nurserie, are bands of fellow­ship, how much more all these spiritual ties in one?

2. As begetters and nourishers of Communion. First, as for the Word preached how many thousands did one Sermon of Peter gain to this Communion? And it no less preserveth and holdeth the faithful therein. For eieher [Page 183] it finde's them staggering in this Communi­on, and then it restore's them: or sad and hea­vie, and then it encourage's and comfort's them: or ignorant, and then it enlighten's them: or unruly, and then it admonishe's them: or standing, and then it establishe's them: So that it doth all offices of communi­on. Secondly, so the censures duly administred and the like. Thirdly, so the sacrament of the Supper, how active an instrument it is to recon­cile them that bee at odds, and unite them more who are brethren? Fourthly, Prayer: what office is there w^ch it hath not don the Church? what was the means of converting Paul? what delivered Peter out of Herod's prison? &c. Fifthly, Fasting joined with it, what good thing hath it not don? a key to open the trea­sure of heaven, and to bring upon the bodies and souls of the faithful plentie in famin, victorie in war, protection in dangers, eas in distress.

III. In duties and service. These are of two sorts. Som concern the bodie, viz. Charitie. Som the soul, viz. Holie example, savorie in­struction, admonition, reproof, correction of errors, exhortation and quickning to ho­liness, comfort in heaviness, sickness and di­stress, and in each spiritual respect, wherein [Page 184] member may bee usefull to member.

Ʋse I. Warp from the Communion of all Popish, prophane and excommunicate ones from this fellowship: complie not with them, turn from all inordinate, malitious, scandalous, revolting and prophane ones: true communion abhor's such.

Ʋse II. It's Admonition to all of God's houshold to beware least any bitter root rise up in them to defile this communion. When there were not above four or five in the Church, how did Satan pollute them; as Cain against Abel, Ismael against Isaac, Esau a­gainst Jacob, to overthrow communion? so doth hee still. Again, Let it admonish God's people also, that if by any occasion Satan hath cast in any bone to divide them, and to pro­voke them to wrath, heart-burning, distemper: that they presently cast it out and repent, least the breach grow greater. And let the falling out of such bee the renewing of love. Let them so much the more narrowly look to themselvs after, to prevent the like, that so they may nourish the communion of Saints in the bands of peace.

Ʋse III. Exhortation, to couch in this building of communion, to practice it, to impart to each one his gift to the use of edify­ing [Page 185] the bodie: let not this dead world cool grace in us.

ARTIC. VII.

Whosoever by the former part hath been convinced by that of his sin, and been kindely pinched and prick't thereby by each of those Articles, so let everie such soul be now also convinced of righteousness, and believ himself to bee the partie to whom this delive­rance of Christ belong's, by each of these five Articles promised.

Quest. What is it to believ this?

Answ. To believ this is the Work of the Spirit of GOD, by vertue of which a Soul under the con­dition of Faith, doth cast it self and relie upon the offer of God, for pardon of sin, and for Eternal life.

The condition of Faith is such a qualification, as God require's of one who may believ the promise of reconciliation to belong to him.

That which God aim'es at in offering mer­cie, is the magnifying of his Attributes of [Page 186] Mercie, Justice, Wisdom and the rest, which hee will have more to appear in man's Redem­ption, then they could in Adam's Integritie. Hee will have the eternall doors open them­selvs, as hee saith, Psal. 24. ult. not that our own ends, forgiveness and happiness, but the King of glorie might enter in: even as hee or­dained our Lord JESUS not to obey and suffer for any ends of his own, but meerly the Fathers to whom hee was subject: as wee see in Rom. 15. 3. and therefore he would have him lose all glorie, and emptie himself, that hee might fulfill the ends of him that sent him.

The Lord usually proceed's by these step's.

1. Where the Lord will work kindely, hee will so present the glorie of his grace to the soul in distress, that, whereas before it was under confused despair; First, it shall see a crevis of light, and an hope a far off of a pos­sible deliverance: which hope shall melt and dissolv the heart into a spirit of mourning and breaking, not so much for fear of hell, as for the Lord himself. See it in Jona. 3. compare ver. 9. with ver. 6, 7, 8. when once hope began to spring up secretly, who can tell whether God will repent him of his fierce anger, that wee perish not? Lo, they melt into tears, they [Page 187] fast put on sack-cloth on themselvs and their beasts, and make a rufull spectacle. So doth the soul here leav takeing thought for it self, and take thought for the Lord saying, O wo­full man that I am, whom the Lord should bee found of, when I sought him not! who had care of my happiness, when I cared neither for him, nor for my self!

2. The Soul rest's not here, but break's out into desire, that it might live to glorifie his grace, and partake of it, that it might ma­gnifie it before all the world, and give wit­ness to it against all despisers of it.

3. The Soul set's an high price upon this salvation, and recount's the severals of it, that it may see the unvaluableness of this pearl, Matth. 12. 44. haveing spied the pearl, with­drawe's it self, hide's it, ponder's the worth of it, viewe's the particulars of it, as one would do of a purchase, and by so museing of it, set's the whole man a fire with it, in the esteem and value thereof.

4. It lastly emptie's the soul of herself. Even as the Queen of Sheba, beholding the glorie and wisdom of Solomon, had no spirit left in her, but was ashamed of her own silliness: and as Peter Luk. 5. beholding the glorious power of Christ in bringing so many fishes in­to [Page 188] the net, when hee could catch nothing, was amazed: so doth the Lord in this case. Hee cause's that loathness and resistance of that proud heart that savor's no grace or faith, to quail and fail utterly, take's away the cor­rupt self, and self-love which is offended at his grace. Especially it turn's away the soul from her own ends in seeking salvation: shee dare's not now ascribe to her own duties, hear­ings, praiers, affections, preparations, but cast's them into the sea, that life may bee preserved. Shee feel's the great ends of God's glorie to work all these in her, but no way as 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.

Ʋse 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 [Page 189] 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 [Page 190] 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.

Ʋse II. Let this doctrine remove those fears & objections w^ch 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.

Ʋse 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 [Page 191] 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.

Ʋse 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, [Page 192] 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 [Page 193] 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 [Page 194] his rich furniture, to draw the soul to fasten upon him.

5. Hee offer's 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 [Page 195] 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 [Page 196] 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 self­endeavor, 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: [Page 197] 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 [Page 198] 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 [Page 199] 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 letter as the Law, Do this and live: but a quickning one, Believ and live: it giv's that it com­mand's: the soul being under a promise, is under the autoritie of him that bid's her bee reconciled. It is as with Naaman, 2 King. 5. 15. Wash and bee clean: so hee washed, and lo, his flesh became as a childes. Act. 3. That crip­ple that beheld John and Peter, being bidden to arise, felt strength and streightness to com into his limbs; How? In the Name of Jesus, vers 12. This name of Jesus is much more in the promise of Reconciliation, Mark then; if the strength of the promise bee such, say not, it is nothing, but take hold of it.

[Page 200]3. The faithfulness of God, the faithfulness and undeceivable unchangeablenss of it: this is a strong bottom, 1 Tim. 1. 25. This is a faithful speech, and worthie of all acceptation, Christ came &c. Read that sweet place Esay 55. 3. The sure mercies of David, and the o­pening of it, Heb 6. 18. Surely blessing I will bless thee. Wherein God willing more abun­dantly to shew to the heires of his promise the immutabilitie▪ of his Counsel, confirmed it by an Oath, that by two immutable things, (Covenant and Oath, in which it was im­possible for God to lie,) wee might have strong consolation: why? Becaus they are as two Cities of Refuge to a poor distressed fear­ful soul (in the pursuit of Satan and consci­ence those two avengers) to lay hold upon. Mark then, if the Lord descend so low to a poor sinner, as to answer all doubts, by ad­ding an oath and a seal of his Sacraments, and a pledg of his Ministers faithfulness, to assure the simplicitie of his meaning: then doubtless it must bee his honor to perform it, and hee that believ's it not, must needs make him a lier, Joh. 3. 33. as hee that believ's set's his seal to the word, that it is true. Num. 22. 19. It came from a wretch, yet by God's Spirit. God is not a man, that hee should lie. Oh! then [Page 201] bottom this soul upon his faithfulness. Read Esay 54. 9. Haveing made this covenant of mercie with the Church hee add's, This is as the waters of Noah unto mee: for as I have sworn that they shall no more destory, so I will bee wroth no more with thee: with ever­lasting kindeness I will shew mercie upon thee. And again, If my Covenant with the Sun, and Moon, and Stars shall fail, then shall my Co­venant fail with thee. Wee rest upon the pro­mise of a man that never failed us: much more his oath, Heb. 6. 16. An oath is among men a confirmation and end of all strife. Oh! be­ware then of strugling against God's promise, becaus it carrie's the force of an oath with it. Let mee exemplifie it by a text, 1 King. 1. 22. The Prophet Nathan and Bathsheba go to David and press him; Did not my Lord the King say, Salomon shall surely reign after mee? How is it then, that Adonijah reign's? What did David? Hee, rowsing his weak bodie up, swear's, As the Lord liveth, who hath deli­vered my soul out of all adversitie, as I have said, so I will perform it this day: Salomon my Son shall reign. Was not David as good as his word, and durst any hinder or cross it? No, it ended the strife, and scared away all the Traitors. Oh beware then that thou cross [Page 202] not the Lord in his promise, to make him a lier! And I may say the like of all other attri­butes of God: for the promise is that by which God seek's himself and his own glory infinitely: and therefore hee hath put himself wholly unto it.

In applying of these grounds unto the soul faith should do these things:

First, shee ought to ponder well, and muse upon the promise. Secondly, bee throughly convinced thereby in her heart, of all these grounds. Thirdly, shee should cleav close to the promise against all objections. Fourthly, shee should humbly and wholly obey and con­sent to the promise. And lastly, shee ought to plead the promise, and improov it to her own peace.

1. Pondering a promise. Pondering is, when a man lift's any thing, to esteem what weight it bear's: so ought faith to do with the promise: and that in these three kindes: 1. To mark it: set a Star upon the Margin of a special promise: Buy that book which call's out promises of note in this kinde. 2. To muse upon it: chew upon the cud: dwell upon it: therefore it is said of Marie that shee pondered the Angels words in her heart. 3. To familiarize with it: get it by heart till it bee easie: make it thy bo­som-friend. [Page 203] So did David make promise his Counsellor, and companion.

II. The second work of the soul, is to bee convinced of whatsoever hath been said of the wisdom, strength and truth of God in offer­ing and promising pardon to a sinner. Joh. 16. 9. The Gospel shall convince the heart of righteousness.

III. The third work of application is, cleaving of the soul to the promise against all her fears, doubts, cavils; for when it is con­vinced of clear truth, the scales of darkness fall from her eyes. The soul is set between vani­tie and mercie; if mercie prevail, then lying vanities ceas Hence it is that a convinced heart com's forth and faith, I renounce my slavish fear, I abhor my base mixtures of self and du­ties, vertues and preparatives of mine own. I abandon all my former props of nature, art, experience, religion, which kept mee from mercie: and I cut all knots in sunder which I cannot unloos, and let all my tackling fall into the sea, and commit my soul to thy pro­mise, through rocks, waves and shelvs, that if I perish, I may perish, onely I will for ever cling to thy promise, do with mee as thou wilt. If I bee deceived, thou hast deceiv­ed mee. Thus the soul beeing convinced, [Page 204] clasp's to God, and affiance's it self to him, as the Ivie to the Oak, so that break the one and break the other.

IV. This affiance causeth that sweet consent and naked obedience to the promise, according to the Word, and the extent thereof. Esay 1. 19. If yee consent and obey, yee shall eat of the good things, &c.

V. The last work of application differ's not from the former, save in degree, and it is the pleading of a promise, when there is a strong unlikelihood presented to the soul: either from the Lord's leaving it to herself, or in temptation, or in deep sens of unworthi­ness, fear, &c. then shee labor's to cling to the promise by pleading it secretly, as wee see in that rare example of the woman of Canaan, who was content to bee put off by silence, de­nial, yea taunts: and although shee was called a dog, yet shee held close to the Word, that Christ was the Son of David: a true dog, and happie in this that shee would not bee beaten off. There­fore our Savior saith shee was of great faith.

Ʋse I. Confutation of the Papists, who say, to cleav to a pomise by faith, with cleav­ing to it for salvation, is a doctrine of pre­sumption. But wee answer; that as their do­ctrine of Justification is the true doctrine of [Page 205] presumption of their own works, so their do­ctrine of Faith is a meer idol and fancie.

Ʋse II. Instruction to all that have belee­ved the promise of Grace once, and seem caus to cleav to it nakedly, to use the same method in recoverie out of their particular falls.

Ʋse III. Admonition to avoid all lets: such are these:

1. Resting in devout complaints of the want of Faith. Good complaints made in season to such as can eas us, from the depth of a bro­ken heart, are good friends to faith: but counterfeit complaints are the greatest lets thereof. Therefore, instead of complaints, do as Ester did, shee complained of her weakness, but rested not in that, but went to the King saying, If I perish, I perish; and so found the golden scepter held out to her.

2. Sloath and eas: dallying is dangerous. It is the Divel's may-game to see men ship­wrack't in the haven. Our nature is to seek grace most, when it is most out of season: But that is God's season to denie.

3. Worldliness. Overmuch filling our hands with the delights of this earth, as lawful liberties, pleasures, wealth, credit, farmes, oxen, wife, posteritie. These are the sea­eatings of the banks down, and destroying all. [Page 206] It is as if a man a drowing should hold his gold so fast that hee cannot take hold of a pole to save his life: or as if ones hand could not receiv a pearl, being full of nut-shels.

4. A root of bitternes. Go not to the do­ctrine of Reconciliation with a surfeit of any privie lust, w^ch thou wouldest not gladly know and forego for the promise: for this will so de­file thee, that whatsoever cometh in the way thereof will bee defiled. Nothing mar's God's bargain so much, at the presage that it will cut off our lusts. This bitter Root is discove­red two waies. First, it is naturallest of all vices. Secondly, the oft return of the same sin after the seeming departure of it.

5. Carnal reason, or els rooted cavils arise­ing from an unbelieving heart, disputeing a­gainst the promise.

6. Ʋnwillingness to submit to God's way of believing. Men look, God should wait upon us, and fill us with goodness, while wee are idle. But learn to know God's way, and yeeld humbly to it in the use of means, and bee not your own carvers. Submit with an innocent heart to bee led as the Lord will have thee, coveting the best measure, but resting in God's measure. Peter was readie at Christ's [Page 207] command to let down his net against his own experience. The Lord deal's out to the poor soul, as once a wise friend deal't with an ac­quaintance of his: hee sent her three tokens: a brass farthing, a mill-sixpence, and a piece of gold; bidding the messenger first to give her the farthing; if shee took it thankfully, then the other.

Ʋse IV. Exhortation.

1. To self-deniall: and renouncing all other waies of cleaving to a deliverance save this of faith, counting them all, even self, and self-love as dung and dross unto it. No re­lique in our nature can comprehend a way of recoverie, it must bee onely naked faith given for the nonce to embrace the Lord Jesus by a promise. Wee have no preparation of our selvs neither preventing, nor assisting, nor perfecting. Wee cannot co-operate with any grace of God: and although wee could, yet the common grace of the spirit is not able to reach the work of conversion. It com's infi­nitely short of it. There must bee a special spirit infused to apprehend it, not onely by supernatural, but by spiritual and peculiar grace. Grace exclude's all els, viz. 1. Com­mon gifts. 2. Natural or artificial endow­ments of learning, wit, reading, memorie, [Page 208] judgment, strength of parts, &c. 3. Educa­tion and moral virtues. 4. Religious perfor­mances. 5. No self in any kinde. 6. Privi­ledges. Onely the Lord Jesus in the merit of his satisfacton, of his offer and promise, as­sisted by his Advocateship for the breeding of faith can bring this work to pass Christ by his spirit take's upon him the effecting and perfe­cting of this work, as well as the meriting of it by his death. Oh! that this could caus to rest in God offering, Christ meriting, the Spirit persuadeing by a promise, which hath all the fulness of God in it. Let us cast our bread upon the waters, and forsake our own abilities, believing that God can creäte in us of nothing, or wors then nothing, the grace of faith, the priviledg of sonship and adoption, that all our happiness may stand in believing, as the sea is made all of wa­ter.

2. To receiv this Offer: to esteem and em­brace Christ, as this all-sufficient store-hous of mercie in grace. Remember the issue of Christ's inquirie will bee for faith. Luk. 18. 8. Those that have it, the Lord will bee admired in them that day. 2 These. 1. 7. And wo bee to them that want it. Better to bee a drunkard, a thief, (though verie damnable) then to [Page 209] want faith, to give God the lie, and to sin against the remedie.

3. To bee earnest with God, never to lin per­suadeing the soul by the promise and the good things of Christ, till his persuasion becom forcible and unresistable by an holie necessitie with us. There is no power in thy soul to fasten upon this promise, except God draw it, and make the persuasive of it, irresista­bly and by over-powering it. Beseech the Lord not to bee offended with thy long dalliances, half-persuasions, as not to strive with thee any longer; but to draw thee still with un­controuled power, makeing a way in thy spi­rit, and as Jeremie speak's Jer-31. 31. causing thee by an inward motive to bee unable to re­sist. When thou findest this work, then faith must follow: for it is the work which the compelling spirt leav's behinde it, causing it in the mid'st of all her contrarieties of dissua­sion, yet upon due consultation to obey and yeeld. I see here I perish, but there I may bee happie. I will venture therefore, if I perish, I perish.

Now for the better drawing of us to so difficult and main a dutie, let mee use one motive, which I am persuaded will prevail with the most, if God vouchsafe to bee with [Page 210] it to set it home: that is, That our free na­ked cleaving to a promise will carrie down all thy distempers at once, and drown them in as in a sea. For whereas thou fearest perhaps thou shalt die or ever thou believ, the promise will tell thee, if the Lord may bee trusted for the grace it self, much more may hee bee so for a time: a thousand yeers with him being as one day. Thou alleadgest, there is nothing at all wrought in thee towards believing: But why then darest thou not turn thy back upon God, and return to follie? Becaus thou hast not what thou wouldst, all is nothing unto thee: But from what (save from free mercie) is this, that (I say not) thou still mai'st hear the word, (which is a favor for an Angel) but that thou breathest in the aire, or treadest upon the earth? Thou objectest, If thy hard heart were not so hideous, upon thee, thou couldst hope: But I answer, What hath caus­ed it save thy self (that wofull hardner) which would get out of her fears by her own way, and so hath dallied out the time, and hard­ned thee. But the promise tell's thee, if thou would'st trade with it, thou should'st finde a contrarie effect. Thou wilt say, True, if I were elected I might, but I feel that I am not. The promise will shew thee God's cords in [Page 211] thy dungeon, and the robes which hee of­fer's thee, and will ask thee, Dost thou not see mercie at the bottom? At which end of the ladder would'st thou go up? What hast thou to do with Election, when the cords are so near thee; or why would'st thou to hea­ven, when the word is thy heart? Thou wilt say, Thou art most unworthie, sinful and cursed, and thy sin is ever before thee: Yea, it is so. But why els [...] should mercie offer it self, save to the miserable? Yea, but then thou hast long continued a wretch, and saped thy self in sin; The promise will tell thee, This objection from self-deceit: as if thou might'st plead mercie if thy sins were smaller, or thy self better; whereas thy plea must bee, the greatness of grace, not the smalness of sin. But my heart hath been hardned against mer­cie it self, and dallied with it! The promise will tell thee, The Lord JESUS died for them that slew the Lord of life; and for sins against the Gospel also. Yea, but thou saiest, many have been converted since I began! The Word will replie, God hath all the hours in the day to work in, if thou wilt attend him; the eleventh as well as the seventh. Thou wilt object, If God had mean't mee good, I should have felt it long since. The Lord will tell thee, [Page 212] so thou hast, if thou wert not unthankful for it, and rather delightest in descanting than believing. Bee encouraged to hearken to the promise, if thou would'st see all distempers drowned in the sea.

A second motive to believ, may bee the hea­vie doom of unbelievers; Their condemnati­on is of all others deservedly the fearfullest; wors then the furnace of Nebuchadnezzar, heat thrice hotter: They had the Son of God in the mid'st of it with them, therefore felt it not: these contemn the Son of God, they tread the blood of the Covenant under foot, and count it a vain thing: and count eternal life unworthy of them; Therefore it shall con­sume them without consumption for ever. If our Gospel bee hid, it is so to them that pe­rish. The condemnation of the world is, That they hated light: that is, not the light of the Law, but of the Gospel, the promise. Hee that hath surfeited his bodie by intemperancie may die, but hee that throw's the potion sent him (the onely one which can cure him) against the walls, must needs die. If they who despi­sed Moses Law died, how far greater judgment are those worthie of who sin (and that final­ly) against this Remedie? can they resist the force of this Rock falling upon them, and [Page 213] grindeing them to powder? I deny not but even moral sins, standing in relation to infi­delitie, either as causes, Joh. 3. 19. or as ef­fects, 1 Tim, 1. 13. are in themselvs damnable: How much more unbelieving it self which make's them so? Do not think this still stream is safe: it's the most deep and deadly gulf. It oppose's the wisdom, the counsel of God, the depth of his riches of love, the second love of mercie (above the first creätion) the provi­dence of God's dispensation, appointing this as the best way for redemption, the direct way for the magnifyiug of his bottomless grace, who could finde in his heart to love enmitie it felf, and hate holiness (in a sort) that hee might love sinful enemies: it resist's the omnipotent power of God in creäting man: The second time of wors then nothing it disannul's his attributes: his offer, truth and faithfulness: make's God a lier: chuse's a wors choice then Eve and Adam did; hell be­fore heaven: and therefore deserv's to die that death which it hath chosen: Oh! therefore, judg of this sin by the spiritualness of it: and prevent a treble hell by humble accepting and believing promise.

Lastly, to conclude; this doctrine should teach all God's people to keep their eies upon [Page 214] this Mirror of the Promise so closely, till it transform them from glorie to glorie. The least glimpse of mercie in the promise is glori­ous: yet the Lord is not idle in his peoples hearts, but that hee can reveal himself more clearly and gloriously to them day by day, if they bee not in fault, and lay barrs in his way. For, as the day from the dawning to noon­tide, so the promise encreaseth in light, where once the day-Star is risen. The righteousness of God is revealed from faith to faith, there is a spirit of the promise whereby God sealeth his people, after they have once believed: so that as Rom. 8. The Spirit fellow-witnesseth with us about our adoption, our redemption, our reconciliation, all are ours, wee are the Lord's. Many haveing got som flashes of hope by the Wo [...]d, rest there, go no further; wax waily, wanton, frothie, thinking any of their own humors may well complie with the glad tidings of Heaven: and so shake off their fears, and turn grace into wantonness. But if the true Spirit of the Promise were in them, their Covenant would draw them to seek more assurance, evidence and hold then before. Therefore let us look to this work of the Spirit. And to this end trie it by these few marks: First, such an heart growe's lower [Page 215] and lower in it self daily, by how much grace growe's higher, and the reproach of God in his fulness, cause's the soul to crie, De­part from mee a sinful wretch. It work's not lightness. Secondly, such an heart, hath much busied it self in and about the faithfulness of the promises, that so the Lord may as by an earnest, 2 Cor. 1. 22. give her his seal to assure her. Thirdly, shee feel's the priviledges accom­panying pardon to bee hers, and out-grow's her fears, bondage, doubts, assaults, tempta­tions by the spirit of libertie, peace, joy, thanks, admiration, &c. Fourthly, shee grow's in the seal of holiness as well as of assurance, beeing more zealous, fruitful, upright here­by. Fifthly, shee covet's the use of Baptism, appointed to seal her. Sixthly, shee grow's more real, savorie, setled; more confident in praier, and more lively in hope, more readie to die, more mortified in lusts; more cheer­full and fruitful in communion of Saints.

ARTIC. I.

THe Scripture expresseth this sun­drie waies, all tending to the same end, all may bee reserred to these heads: for, either they look at the main principle of the Spi­rit of sanctification, as when the tearms of re­novation, 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 [Page 217] 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.

ARTIC. II.

THat is, that holiness bee exercised and set on work in the cours of our life, which somtime in the Scripture is called the Ordering of conversation aright. See Psal. 50. ult. Som­times our walking with God, Gen. 17. 2. Luk. 1. 6. So also our liveing righteously, holily, [Page 225] and soberly in this present life: somtimes, our serving him in fear all our daies: somtimes the haveing of a good conscience, Act. 25. 1. And lastly, the holding out of a good conversation. See Matth. 5. 16. So 1 Pet. 3. 2. Eph. 5. 8. 2 Pet. 3. 11.

For explication of this two things are to bee considered:

• 1. The circumstances
• 2. The substance

I. The circumstances concern

• 1. Either the Persons who must lead this conversation.
• 2. Or the conversation it self.

• 1. Estates; as in
• 2. Conditions; as in each trade, or calling.
• 3. Relations; as masters, ser­vants, parents, children, &c.
• 4. Degrees; rich, poor, no­ble, ignoble, learned, ignorant, &c.
  • Prosperitie.
  • Adversitie.

• [Page 226]1. Order, that the chief service of God bee preferred before the meaner
• 2. Proportion between dutie and dutie: zeal with wis­dom, &c.
• 3. Beautie, giveing to each dutie her due respect, not onely doing, but look­ing how.
  • 1. In time, that religious cours bee first attend­ed, then worldly, Mat. 6. 33.
  • 2. In honor: lesser must give place to greater.

II. Substance of conversation.

• 1. To those Graces which qua­lifie a good conversation. vid. A
• 2. Subject, wherein conversation consist's. vid. B
• 3. Object, which it look's at vid. C

• [Page 227]General.
• Special.

• Qualitie.
• Quantitie.

• 1. Wisdom, which is a determi­ning of generals to specials both of actions and circum­stances, according to Christi­an rules, Phil. 4. 6. It keep's a decorum in all actions.
• 2. Simplicitie, which look's at truths in their naked nature, without mixture of fleshly conceit.
• 3. Sinceritie, looking alwaies at right ends: it hath a pure aim at God's glorie, opposite to hypocrisie,
• 4. Faithfulness, not revolting or warping either for allure­ments or threats.
• 5. Integritie towards all the commandements of God, without partialitie.

• [Page 228]1. Prospe­ritie, or wel­fare of the soul: which hath three parts.
• 2. Continuance, whereby it giv's not in, nor is wearie in wel­doing: and it is contrarie to staggering, sloath and eas.
  • 1. Rootedness, con­trarie to sleight­ness, 1 Cor. 15. ult.
  • 2. Fruitfulness, a­bundant in wel­doing.
  • 3. Growth, 2 Pet. ult.

Special graces of the Soul are

• 1. Righteousness, which giv's everie one his due.
• 2. Prudence, which wisely accommodate's it self to the occasions of actions, as it judg­eth most expedient.
• 3. Courage, which goeth thorow all dangers and streights, patiently, and waiteth by faith and hope for a good issue.
• 4. Soberness, which ordereth a man in the use of his lawful liberties aright, and keep's a man from excess therein.
• 5. Humilitie, which teacheth a man to think meanly of himself, as knowing his own wants and shame▪
• [Page 229]6. Chastitie, whereby a man possesseth his ves­sel in holiness▪ and honor.
• 7. Thankfulness, whereby the receiver is duly affected toward the author of any good.

Sundrie other virtues there are, of which is sufficiently spoken in the Article of Communion, Part. 2. Yet a true Christian must look to nourish moral vertues in his or­dinarie conversation as well as religious in the fellowship of Saints.

B 2. The Subject wherein conversation consist's, i. e. the regenerate person.

• 1. Thoughts.
• 2. Affections.
• 3. Actions.

I. Thoughts: they are the first mover in the soul, and from them issueth either good or bad life▪ they are the master-wheel.

Concerning these, observ three things:

1 Rule. Let it bee our continual care to keep the thorow-fare of the the soul free from the evil of them, as by pardon, so by purge­ing of them daily.

2 Rule. Season thy imagination, and the doors of thy senses, with holy meditati­ons.

3 Rule. Watch over thy thoughts, as men [Page 230] do over thievs, and ask whence they com, and whither they will, ere they pass.

4 Rule. Attend seriously on holy objects, to fix thy imagination on good things, Es. 26.

5 Rule. Let all thy springs bee in the Lord, Psal. 87. 7. even the root of thy whole con­versation.

II. Affections. These are the wheels of the soul indeed, and upon them the soul is either hurried to evil, or led to good.

Helps for the right ordering of them.

1. Nourish the fire of the holie Ghost kind­led in us in our first regeneration, and ap­plie it daily to the sham [...]ing, purgeing out, and consumeing of these lusts, Gal. 5.

2. Apply the merit and look at 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 [Page 231] 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.

[...] 3. The Object of our conversation: which is two-fold:

• 1. Spiritual with God himself.
• 2. With man in common life.

[Page 232]1. With God himself. Godly conversation is that communion which a renued soul hath with God:

• Inward.
• Outward.

• 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.
• [Page 233]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 earnest­pennie 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.

[Page 234]These are of two sorts:

1. Ordinarie.

2. Occasional.

• 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 [...]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, [Page 235] 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.

ARTIC. III.

SEe 1 Tim. 1. 5. The end of the law is love: what mean's hee? surely not the end of the lawe's begetting power (for Christ doth that) but of the directing power of it. Thus Saint James call's it a royall Law, Jam. 2. 8. as being the scepter whereby Christ our king rule's us. And hee tearm's it a glass of Libertie: meaning to all believers, in that it shewe's forth the will of God fully in the point of Moral obe­dience, as a glass represent's the face. For the Law in God's purpose served for two ends: One for transgressions, to convince the wicked, to scare them out of their self-conceit: the [Page 243] other to guide such as are com to Christ, how to live under his government. And to such the Law ceased to bee a killing letter, and began to bee a direction for life.

Now Christ hath taken away that heavie yoke of the Law, and made it easie and light to us

• 1. As a Priest.
• 2. As a King.
• 3. As a Prophet.

ARTIC. IV.

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.

• [Page 254]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, [Page 255] 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 reviveing of those truths wee have heard, or the administrations of God towards us or others, that both minde and heart beeing season'd with the savor there­of, wee may bee furthered thereby to du­tie.

8. Conference is a wise and loveing laying together (by two or more) of such things as concern the glorie of God, and our spiritual edifying for mutual information and quick­ning,

ARTIC. V.

SEe Texts, Heb. 12. 1. Cast off every weight and clog. 1 Pet. 5. 8. 1 Joh. 2. 16. As it was with Christ, after his Baptism and anointing, in­stantly Satan set upon him, Matth. 4. 1. So here.

• 1. Sin.
• 2. Satan.
• 3. The World.

I. Sin is a Lett to us two waies:

• Native corruption.
• or
  • Actual lusts within.
  • Actual evil without.

1 Way, Sin is a Lett in our unrenewed na­ture abiding still. That is a woful clog and back-byas, retarding our motion to heaven, and slowing of our race, Heb. 12. 1. Also a most tedious contrarietie in us, and perpetual enemie, Gal. 5. 17. lust's against the spirit, as a continual dropping. In the former respect I might liken it to that unnaturall setting of the [Page 273] Sun ten degrees back: in the second, to that Peninna, 1 Sam. 1. 7. which vexed Hanna day by day, and upbraided her as her enemie; or those daughters of Heth to Rebecca, that were eie-sores, that shee could never bee quiet for them, her life was made wearisom to her. Dead flies caus the ointment of the Apotheca­rie to stink: so this cause's grace to bee unsa­vorie. As the furnace send's out infinite spar­kles: so doth this corruption minister fewel to all our cours: what wofull deadness, di­stemper, distaste, weariness, loggishness doth it bring upon our cours? how doth it cast wilde-fire into the thoughts and affections, and the spirit of a man.

2. In respect of our inward actual lusts and passions; which as Saint James saith, fight in our members, Jam. 4. but as Peter addeth, fight against our souls. These lusts do snib and kill the growth of goodness in the soul, and over-drip the grace of God as a sowre shadow and the bows of a Walnut-tree do keep under som tender Plant: or as the blasting of the East-winde the blossoms.

3. In the actual breakings out in open of­fences and excesses: as oathes, blasphemies, impietie to God, and open contempt of his Word, Sabbath, patience, crosses, blessings: [Page 274] open coosenage, uncleanness, intemperance, idleness, wrath, rage, unmercifulness, revenge, worldliness, and the like. If these waste fami­lies, and states of men, then how do they much more waste and devour the conscience? what horror, what woo, repentance, complaints do they caus?

2 Way by the Penalties of it. Sin at the at the first did, and still doth scourge her self: Shee bring's God against her both by spiritu­all desertions and outward crosses: beeing stinging things to grace and to our nature. How unsavorie doth a lust make our hearts? how dead, defiled? how doth the heart wax polluted thereby as a sink-hole? how is it first deceived, then defiled, then habited to ill Custom, then growing to a nature, riveted and confirmed? then how sullen, dead and dark do wee grow by it, how endless an ap­petite of adding drunkenness to thirst doth it procure? How avers doth it make us to close with hearing, Sacraments, or to perform du­tie, praier to God, mercie, love to men, pati­ence under the Cross?

II. Lett of a Believer is Satan: who al­though hee could not do us hurt but by our sin, yet by that tunnell let's in a woful deal of his own into us, wors then our own, enflame­ing [Page 275] and exasperateing sin in us by the adding of his own malice to our sin, as more waters make the flood greater.

• 1. The properties of the Tempter.
• 2. The Substance of the Temptation.

The Properties are these; First Malice ever set's him on work against the bodie and soul of the Creature. Secondly Vigilancie and atten­tion alway do assist his Temptations. Thirdly Mischief and wo is ever in the end thereof, to pull the soul from Union and Communion with God. Fourthly the Method and manner of his tempting, which is to bee weighed ac­cording to the parties tempted. If weak and unable to resist, hee tread's down the low hedg, never troubling himself further need­lesly. And thus hee is himself, a Lyon. First to anticipate the counsel of the heart in pre­venting sin by the suddenness of injection. Se­condly, to assault judgment and conscience both at once, in blindeing the one, and in bindeing the other: Thus hee blinded Eve in that speech, God knoweth that your eies shall bee open, and yee made as Gods.

Secondly, By his bindeing the will in point of her resistance; and that by the excessiue [Page 276] sweet of the bait. Thus to David in Bathsheba. Thirdly, by putting on the person of one un­suspected; as somtimes pursuers of a man will prais him to get others to betray him: And Jäel to deceiv Sisera brought him Cream in a Lordlie dish. And thus hee becom's an Angel of light, as holy as a Preacher. Thus hee tempt's Christ to leap down, and to make stones bread, out of a godly end (forsooth) that God's power might bee glorisied in a mi­racle. Avoid Devil, God need's not my sin to honor himself; I sin too much unavoida­bly, I need not add sin to sin willingly!

Thirdly, By the delusions and the deceits which hee beguile's silly souls by, that hee may circumvent them and bring them into his snare. Hee hath fine names to set upon odious crimes: that with the names, the things might enter easily. Adulterie or fornication are but tricks of youth: prodigalitie, but good fel­lowship: fashions, but handsomness: mizer­liness, but providence: pride of heart and life, but good courage, and liveing in good sort: These are his dice-play and cunning, Ephes. 4. The Harlot entise's the young man by her spi­ces, Carpets, and perfumes; her Husband's ab­sence: These delude the heart and blear the eie, till like a fool his heart bee darted through.

[Page 278]The Temptations themselvs concern the Godlie two waies:

• 1. Either in the point of their calling to bee the Lord's.
• 2. Or in the point of their e­state beeing called.

1. Temptations about their first Calling are

• preventing Call.
• assisting Call.
• perfecting Call.

Touching his preventing thus:

No sooner doth hee see any sinner make to­ward the voice of GOD, to look into his old cours, or hearken after a new; but presently▪ hee set's upon them even in their entrance. First, By presenting old sins, with all their circumstances, order of them, number, hai­nousness, continuance, long contempt, &c. to dismay them from possibilitie of conversi­on. Or, hee assault's them with their weak­ness of capacitie, or memorie, gifts, or parts, that they shall never compass such great things. Or hee discourage's them with their husband's ill will, the loss of father's love, and land: Or that the things they must forego both in liberties and laws, are more then they can bear. But, O Satan, avant! The Lord hath prevented mee, and drawn mee out of [Page 279] darkness: shall hee suffer mee to perish in light?

Touching his assisting thus:

Especially in the first works of the Law, hee corrupt's the minde and spirit, both in the enlightning part, and the terrifying. The former hee abuseth to multiplie the fearful view of sin: The later, to make terror intol­erable.

Touching his perfecting thus:

Here hee labors's to hold them under, espe­cially by the irksom bondage. Oh, saith hee, faith only is of the Elect, and thou art none: it's the free gift of God, and hee may denie it as well as grant it. Somtimes hec make's it less then it is, to puff up up the heart with pre­sumption: Or hee hide's the virtuous savor and strength of the Promise, the simplici­tie, the faithfulness of the Promiser, and the offer.

Touching his Temptations of them that are called thus:

These concern them either in point of their faith (and as touching the former, hee tempt­eth two waies:

• 1. Either about the beeing, or the life of Faith:
• 2. Or their Obedience.

ARTIC. VI.

THat as the Lets and discouragements of the Children of God in this their militant condition are many, on the left hand by their enemies: so on the right hand, on God's part, there are many priviledges and favors allowed them, whereby their condition is made both comfortable and honorable: And that, both to draw on many to bee of God's houshold, when they see what gains and vails belong to his service; as also to encourage such as are already admitted members of it; and besides, [Page 292] to compel such as care not to join themselvs to them, (becaus of som hard conditions to the flesh) when they see their Priviledges, to ac­knowledg their state to bee above their own, and to pine and consume for the wilful de­baring themselvs of such happiness.

• 1. In their Price and worth.
• 2. In their Peculiaritie.

1. Their Price is in this: The least of them cost the blood of the Lord JESUS: their nature is excellent, gratious and glorious; their use is sutable, for they attend the wel­fare of the best creature in the world; and the instrument of obtaining them, is no less then that whereby justification is gotten: Lastly, they are the Legacies of the last Will and Te­stament of Christ, sealed with his death, and pledges of his presence, till wee enjoy himself, serving to conduct us homeward in a tolerable manner, as many baiting-places to refresh us till wee com thither.

2. They are peculiar things as well as pre­tious: so ours, that no other's portion besides us; wee know, peculiarness doth greatly beau­tifie a pretious thing. A stranger shall not en­ter into her joy, Mar. 4. 10. To you it is given, not to others. Joh. 17. 9. I pray not for the [Page 293] world, 1 Peter 2. 7. A peculiar people.

The whole bodie of these Priviledges are of two sorts:

• 1. Either exemptions from evils which lie upon the wicked:
• 2. Or enlargement to those good things which others cannot com by: as to bee kept by the power of faith, &c.

Generally these Priviledges belong to a Beleever

• here
  • 1. In this life
    • accompanying our conver­sion, as,
      • Righteous­ness.
      • Peace.
      • Joy in the ho­ly Ghost.
    • following, wch con­cern ei­ther
      • Persons
      • Estates
        • Spiri­tual.
        • Tem­poral.
  • 2. In death
• or hereafter

1. Priviledges of our person. God is ours in Covenant, and will bee so for ever. Esay 54. [Page 294] Hee take's thought for us. Phil. 4. 6. and 1 Pet. 5. 7. all things shall work together for our good.

2. Priviledges concerning our estates in common. God will do for us in both estates, spiritual and temporal, above all that wee can ask and think, Eph. 3. and supplie abundantly all our wants. Hee will supplie our bodilie wants, povertie, infirmities, &c. and our spiritual, as want of knowledg, faith, &c. and besides in neither estate will hee require more of us then according to our abilities. Mat. 25. 15. Not according to what wee want, but what wee have: hee look's at our talents, and no further, so wee bee faithful in that little.

3. Priviledges touching our temporal estates. Our temporal, reache's to our estate of the world, and it concern's

• Blessings:
• or
• Crosses.

Touching blessings, thus:

1. Whatsoever is meet for the bodie, for meat, drink, apparel, health, life, good daies, suc­cess, welfare, good marriage, credit, and the like, shall bee given us, Psal. 84. 11. Psal. 37. 4. Luke 12. 22.

2. Our labors shall bee blessed, and wee [Page 295] shall eat the fruit of them, Psalm 128. 2.

3. Bee it more or less it shall bee enough, and wee content with it as our portion best of all.

4. A little of the righteous is better and shall go further, then a great deal of the wick­ed.

5. All they have, they have it from a running fountain, and with the good will of him that dwelt in the bush. Deut. 33. 16.

6. Wee have it without sin, and without sor­row, i e. carking, distrust, or baseness.

Touching Crosses, thus:

1. No more, no other, no sooner can befall then the Lord hath cut out for us, Jo. 8. 20, 59.

2. Hee fitteth our yokes for us, as wee for our cattle, great and smal, Lam. 13. Mal. 16.

3. The extremitie of the cross shall shall never pinch us, the streight shall not annoy us.

4. Wee shall escape many that the wicked pull upon themselvs, Psal. 32. 8.

5. These must bee, wee shall bee upholden in them, Mic. 7. 8. Psal. 140. 7.

6. They shall bee sent in love, so that they shall not bee the envenom'd arrows of the Al­mightie in our flesh, but the corrections of a father, Heb. 12. 9. and 1 Chron. 22. 10.

[Page 296]7. When they have don their errand, they shall return, and wee bee delivered, Mic. 7. 8, 9, 10.

8. Lastly, wee shall bee more then conquerors, Rom. 8. 37. and partake full redemption, Eph. 4. 30.

4^ly. Priviledges concerning our spiritual estate. Som of these concern God: som our selvs. Touching God, this: All his administrations shall profit us, hee will discover himself in them to us: in the way of his govern ment of the age and times wee live in: in his blessings upon his own, and judgments upon his enemies: his patience and carriage towards our selvs in our whole courses, &c. the administrations of God in all shall teach and profit us.

Touching our own spiritual estate.

These Priviledges belong to our spiritual estate:

• 1. Either in point of Faith:
• 2. Or, of our Obedience.

Touching our Faith:

1. The just shall not onely bee forgiven by faith, but also live by faith: as, Hab. 2. Heb. 10. 38.

2. They shall grow from faith to faith, Rom. 1. 17.

[Page 297]3. Their faith shall never totally or finally fail them, Luc. 22. 32.

4. The Lord will count their faith as righteousness to them: impute Christ's merit and holiness unto them in all their real servi­ces, not looking upon that is theirs, but judg­ing them according to the better part, that Grace which hee hath given them. As their afflictions, streights and difficulties encreas, so shall their faith.

• Negative.
• Positive.

Negative: No lets, enemies, divel, sin, or world shall pull us from God, or pluck us from our stedfastness, 2 Pet. ult.

• To the whole cours of it:
• or,
• To the particular parts.

To the whole, such are these: God that be­gun his work shall finish it for us, Phil. 1. 6. Wee shall bee upholden in our whole cours graciously, Psal. 41. 11, 12. and that hee will guide us by his grace till hee receiv us to his glorie, that wee shall persever unto the end, Rev. 2. 10.

[Page 298]To the particular parts: which are

• The cours of Worship: or,
• Of Conversation.

The former may bee referred to the means of obedience, or the duties of it: of which gene­rally this is the sum, That the means are theirs, all blessed to them for the helping them home in peace. And the Lord who hath enjoined them duties, will give them strength to per­form them, and make them easie, Matth. 11. 30.

Priviledges of conversation either concern common life, or, conditions of men therein. Com­mon life, as marriage, liberties, companie, soli­tariness, or the like manifold entercourses. Conditions of men, as their callings wherein God hath set them, their places of govern­ment or subjection, Magistracie or Ministrie: their relations in familie or otherwise, Pa­rents, Masters, &c. to all which God's people have peculiar promises, that God will furnish them with gifts, whom hee call's to any fun­ction. Hee will caus a voice behinde to say, This is the Way, walk in it, Esa. 30. And ac­cording to the changes and conditions of life which hereafter shall befall, the Lord will pick out meet grace, and bee the same God to them in all.

[Page 299]5. Priviledges of the saints in death: they are pretious in death to the Lord, Psal. 116. Rom. 8. vlt. Nothing shall separate them from God's love. That a good life shall bring a good death. That they shall die in peace, Psal. 37. 37. That the day of death is better then the day of life, Eccl. 7. 1.

6. Priviledg after death is the greatest of all; that eternal fruition of God, and all that hee hath prepared for his elect, in his own pre­sence: things, which neither eie hath seen, ear heard, nor entred into the heart of man to conceiv.

Ʋse I. It convinceth and reprooveth all such prophane ones, as cannot endure to hear there should bee any admitting of difference between professors of the Gospel, one or o­ther. What place is there for priviledges if all bee alike? Indeed faith, purifying the heart, ta­keth away all difference, Act. 15. but till then, what difference is greater then to have hope and none? to swear and to fear an oath? Again, this convinceth all hypocrites, who mutter, that God put's no difference between good and bad in matter of rewards. Esay 58. Mal. 3. Matth. 25. they are brought in, takeing God for an hard master: they fasted, but God regard­ed not: they were zealous, but it was bootless. [Page 300] But O yee hypocrites, where is the fault? Are God's waies unequal, or yours? Beware, when God make's up his jewels, it shall appear whe­ther hee have a discerning eie, and to your cost yee shall then know it.

Ʋse II. In due time get into this Corpo­ration of God, and buy your freedom of hea­ven. Rest not in your outward priviledges of hearing, of common faith, of the sacraments: know it, herein God put's not the chief dif­ference. Get the priviledg of these priviledges, the marrow of this bone: the understanding of the mysterie of Christ, and your part in that which the world know's not, nor shall it ever bee taken from you.

Ʋse III. Of Instruction to the Ministers of God, that they preach God's Word with wis­dom and putting difference. God exclude's none, I grant: yet hee receiveth none to such priviledges without the condition of faith and the new creature. Open not the door of God's priviledges for dogs to enter in at. Re­member that sweet promise, If thou shalt se­parate to mee the pretious from the vile, then thou shalt bee as my mouth, Jer. 15. 19. Ezek. 22. 6.

Ʋse IV. Of Exhortation to a double du­tie: First, Consider seriously of these bequests and [Page 301] legacies of Christ unto thee, whereof any one might make thee faithful. How should that hope of glorie after your toil and travel en­ded, encourage you? But especially let not death bee unwelcom: as that old man said, Thus long have I served God, and it irketh mee not to die, for I have had a good Master. Secondly, Let it hearten us to our work, to see what good vails wee have, better then all the wages of an hireling. Priviledges are com­monly held by Service. Honors are best main­tained by loyaltie, by labor and diligence. Therefore hold our selvs close to our holie conversation, and walking with God, by such priviledges.

Ʋse V. Let all free of God's Companie bee well seen in the enfranchisements and honors contained in this charter of promises and pri­viledges. Bee well versed in this argument. When the vilest ride on hors-back and Princes go on foot as lackeys, those that swear and prophane the sabbath, and maintain mis-rule, rule the rost, and seem to bee the onely men: when enemies to power and sinceritie in all places bear sway; wee had need to bee well resolved of it, that our Priviledges are peculi­ar to our selvs, and wee would not change portions with them▪

ARTIC. VII.

EPh. 4. 23. If yee have learned the Truth as it is in JESƲS, put off the Old man, and put on the New. As wee have felt JESUS in the truth of his Reconcilation, so let us put on the same Lord JESUS in the truth of Renovati­on: for the one intimate's the other. Then wee put on the Lord Jesus, when his love is put into and upon our souls, to enlarge and wi­den them to go thorow our conversation with holie resolution.

Weigh well the scope of the whole Treatise. Surely, by the way of sin and of the Law, to carrie thee to faith in the Lord Jesus, that the truth of Jesus may lead thee to an holy con­versation. This is Christ Jesus the mysterie of Godliness: to feel such perswasion of undecay­ing sweetness, & such presence of this persuasi­on of love, as might tell thy dearest lusts Rom. 6. 21. What fruit have I had of thee? yea, make [Page 303] thee stink before them (as he said of David) that thou might'st bee Christ's servant for ever: and that hee might do all thy works, pray, read, meditate, hear, do, suffer, obey in thee: in his strength walk in all holy conversation, Esa. 26. 12.

Ʋse II. To this end, bee admonished not to rest onely in this, that thou hast faith; ex­cept thou hast also learned the truth of faith as it is in Jesus. As thou hast received from the Lord Jesus, so walk. Remember to stir up the spirit of Christ in thee.

Ʋse III. Watch to thy self duly and dai­ly, and to this work of Conversation and way that God hath chalked out for thee. Do as those Numb. 9. 19. who attended the watch of the Lord day and night, readie from the least warning of the cloud or the fire from the Ta­bernacle to remoov, and upon the first rest hereof to stand still. If God hath once purged thy foul heart, and seasoned it for thee, keep it so: hee did it not without much ado: that thou should'st undoo it all at once by thy eas and sloth, world, pleasure, weariness and the like. Let the wise Virgins take heed of nodding in this night of the age wee live in: let them watch to their work: let them see how they grow downward in rooting and setlednes▪ [Page 304] upward in fruitfulness, skill, eas and experi­ence, resolution and full purpose of heart to cleav to God. And by so doing, wee shall watch to the coming also of our Lord Jesus, to translate us from this our poor walking with him, to bee with him: and to bee rid of all our clogs which hinder us from so doing: and go from this our doing God's will as it is in heaven, to do it in Heaven.