A PRACTICALL CATECHISME: OR, A view of those principall truths according to Godlinesse, which are contayned in the Catechisme, Diuided into three parts: and seruing for the vse, (as of all, so) especially of those that first heard them.
By D. R. B. of Divin, Minister of the Gospell.
For I was once aliue without the Law: But when the Law came, sinne reuyued, and I dyed.
Therefore with ioy draw ye waters out of the wells of Saluation.
Hauing therefore such precious promises, let vs clense our selues from all filthinesse of the flesh and spirit, and finish our holinesse in the feare of the Lord.
LONDON, Printed by I. N. for SAMVEL MAN, dwelling at the signe of the Swanne, in Pauls Church-yard, 1632.
To the Christian Reader: and in especiall to my beloued Auditors and neyghbours, Greeting.
IT is no new thing, (for stuffe and substance) which I offer to thee in this ensuing tract: how can I, in an Argument of this nature, wherein the obiect determines the minde and pen of the Writer? If therefore nouelty be thy ayme, saue thy labour. Onely for the manner and order of expression, this I would say, That as the Ancients, looke what they desired to fasten vpon themselues or their children, they were wont to conueigh it in the familiarity of a Song or Rime, that it might become their owne with ease: So doe I heere, vnder the ease and familiarnesse of Catechisme, (which is no other then a forme of godlinesse) reach out to thee and thine, a direction to Heauen, so that if hereby the truth as it is in Iesus, may be emplanted in thy spirit in any measure, I haue my desire. Thou wilt say, Who-euer denyed but Catechisme serues to this end? I answere, I wish that the practice of all that catechize and are catechized did approue it. The slight [Page] answer of men betrayes them, who being asked, If their Minister did preach to day? answere, No: hee did but Catechize: If the Preaching of a Catechist were conceaued as his best worke, could men so speake? No surely, were Catechizing vsed to such solemne ends, none but barbarous and blynd ones could be ignorant of the eminency and fruit thereof. I taxe none: I onely adde, As I blesse God that Catechizing is so frequent, and that there are many able Preachers who ayme at a profitable course: So I wish that all who do not, would follow such examples.
As touching you, my Christian Auditors: You know, one full third part of my poore labors hath beene thus (and in this order and ayme) to Catechize. And whereas Iob serued in the preaching hereof, that the particulars grew to a larger extent then I looked for; you know that once a yeere at least, I gaue you a briefe view of all the parts in a few Sermons. Which course because I saw to be profitable then: therefore (bethinking my selfe now in this my priuacy, how I might witnes the continuing care of my heart for your good) I haue conceaued the reuiuing of that Method, to be the best way to recommend my loue vnto you. Written copies I saw would prooue so chargeable, that few would haue enioyed any benefit heereof: and threfore I yeelded for your ease (to that which my selfe would haue shunned) to print the Copy.
I proceeded, you know, (in my Ministery) towards the end of the Satisfaction, being the second Branch of the second part. I haue by my labor since (with Gods blessings) added the rest of the Parts and their Articles [Page] to the end: handling both one and other (for the most part) according to the proportion of my larger course: at least few points of Substance omitted. Your losse (in a sort) becomes your gaine in this, That wereas scarce in 2 yeeres you should haue heard that which is heere added: Lo, now you haue it presented to you at once. Let not (in any case) this gaine of yours become your losse by carelesnesse: but let it rather by our diligence become a double gaine to you and yours.
Now to the intent that this view of Catechisme may be profitable, in few words conceaue it thus. Three words containe all my scope in this Tract: Sinne, Grace, Obedience, Sinne, in the first part, that each vnregenerate man may know how to get out of his false peace, seeing himselfe in the glasse of the Law to be that cursed one. Grace, in the second, that each humbled one vnder his burden, may (in the mirror of the Gospell, and the offer of Reconciliation) behold and embrace the hearty and vnfeigned meaning of the Lord to forgiue and saue him. Obedience in the third, that each forgiuen soule may know, that God, in shewing him mercy, aymes not onely at the ease of the soules burden, but at his owne honor, in laying on another burden, (though eazy and sweet) of liuing by faith, and obeying his Cōmandements. Set these three then before thy eye as the scope of the whole: And so each part shall not onely profit thee in the seuerall branches, but much more in the connexion of the scope thereof; all tending to make the soule happy here and heereafter. If then thou meet in the first part with many Articles & heads of weight, rest not in the doctrine [Page] of the things, but conceaue them from first to last, as steps and degrees to conuince thee of sinne: that the sence of thy naturall estate may make thee and leaue thee such an one in thine owne eyes, as thou art in the LORDS. If in the second thou meete with sundry discourses of the way and meane of Deliuerance, dwell not vpon the points themselues, but consider their scope, that GOD, in offring thee Christs Righteousnes to bee thine, speakes as truly and according to his purpose, in this, as hee did in the first, that hee might conuince thee of his Righteousnes. Likewise in the third so reade and mediate of the grounds therein contained, as remembring that all of them tend to this one marke, That the truth as it is in Iesus, must conuince thee of as great a necessity of putting off the old and putting on the new man, as before it did of thy Righteousnesse. And thus thy reading ouer and ouer this Treatise with meditation and prayer, may through the Grace of Gods Spirit, lead thee towards Heauen.
And now behold, I would euen desire that, as Ieremy dealt with his Prophecies,Iere. 36.2. he wrote them in a Role, that they might be in daily view, and better beleeued: So those of my people (for I accuse but some) who would neuer by the preaching of these poynts, vnderstand the coherence and vse of this Summe of Godlinesse, might now stand vpon this Pisgah,Deut. vlt. 1. and behold this Canaan of Practicall Religion, and that goodly Lebanon thereof especially, I meane the Doctrine of fayth in reconciliation, and the new Creature. The vse of the whole Posie of al the Flowers herein bound together is, That [Page] yee bee better grounded in knowledge, and heare Sermons dayly with better vnderstanding, discerning and practice. Read therefore and consider. Pray for blessing also, that this Treatise may returne into your bosomes with double fruit. If you profit not, how shall strangers? In hope whereof, I commend your Reading to the Lord, and my selfe to your prayers. Farewell.
A necessary Table of direction how to finde any poynt contained in the Treatise.
The Table of the first part.
- ARtic. 1. Touching the integrity of Adams estate, p. 1. The Explication of it generally to p. 2. particularly in his body to p. 3. In his soule to p. 4. In his person, ibi. The vses to p. 7.
- Artic. 2. Adams fall from his integrity, p. 7. The explication of it. 1. By the description of it▪ p. 8. 2. The parcels of it, ibid. partly circumstances, p. 9. partly the causes, eyther remote, p. 9. or neere, p. 10. The vses, p. 12.
- Artic. 3. The misery of Adam fallen, both by sinne and punishment, p. 15. The explication of it in generall, p. 15, & 16. In particular, eyther first sinne, and that Originall both guilt, p. 17. and staine, p. 18. So Actuall, p. 20. Or secondly, Punishment, p. 21. The vses, p. 22.
- Artic. 4. This misery is vniuersally ouerspredde the race of Adam, p. 26. The explication of it generall, p. 27. particular, p. 29. the vses, p. 30.
- Artic. 5. No possibility to manward out of himselfe to escape, p. 33. The explication of it, ibid. & p. 34 The vses ibid.
- [Page]Artic. 6. The Morall Law preached, soundly reueales this misery, p. 37. The generall explication, ibid. The particular, First, by knowledge of sinne, p. 38. and that Actuall, p. 40. First, by dispersing mists of error, p. 41. Secondly, by giuing light, p. 43. and that in tw particulars, First, The [...]selues, Secondly, Penalties. Themselues, in fiue respects. First, Her authority, p. 43. Secondly, Her Coherence, p. 44. Thirdly, Her Royalty, p. 45. Fourthly, Her integrity, p. 46. Fiftly, Her extent, p. 47. Then two Penalties, p. 50. Secondly, Originall sinne three waies. First, by termes of Scripture, ibid, Secondly; by Comparison with Actuall, p. 51. Thirdly, by her properties. First, Eminency, p. 52. Secondly, Predominancy, p. 53. Thirdly, Perpetuity, ibid. Fourthly, Generality, ibid. Fiftly, Bondage, p. 54. The vses, ibid. Secondly, by Conuiction of sin, and that twofold, eyther of iudgement, p. 60. & that eyther by remoouall of lets, p. 61 Or effecting the worke, and that many waies, p. 63. The vses, p. 66. Or else of the whole man, p. 68, The explication of it in generall, ibid. or specially, in three things. First, the difference, p. 70. Secondly, the Nature of it, the effects, and end. First, Nature, ibid. Secondly, the effects, three. First, stopping of bad course, p. 75. Secondly, vnsettling rotten peace, p. 76. Thirdly, Spirit of Bondage, p. 78. The vses, p. 79. Then the end, p. 81. The vses, p. 82. Or the extremities, desperation and presumption, p. 83. 84. and abuses, p. 85. Heere of legall Rebellion: The Nature of it vnfolded at large, p. 87. The vses, p. 92. Then the vse of the whole Doctrine of terror. p. 96.
- Addition. The Lord vpholds such as he will saue, in this extremity and that by a secret hope, p. 98. Explication of it, p. 99. 100. The markes of it, p. 101. The vses, 102. to the end.
The Contents of the second part.
- ARtic. 1. That there is a deliuerance ordained for miserable man out of this thraldome, p. 112. The explication of it, ibid. the vses, p. 113. A further opening, p. 114. A further vse, p. 116.
- Artic. 2. The onely meane and meritorious instrument to procure this, is Iesus Emanuel, p. 120. the Explication, p. 120, 121. Whereby this is done, to wit, by a satisfaction: where two things. First, the Qualification of his person: First, by vnion, and vnction: Secondly, satisfaction it selfe, p. 122. the seuen welsprings of Saluation named, p. 123. prosecuted after: the first, Incarnation, with the vse p. 123. the second, the Godhead, with the vse of it. 124. the third, vnion of flesh, with Word, and the vse, p. 126. the vnction and the vse, 226. the fourth, the merit, and first of Actiue obedience, p. 127 the explication of it fully to 130. The fift, the Passiue obedience, p. 130. the vses of both, p. 134. the sixt, the conquest, with the vse, p. 149. the seuenth, the application of his merit, and by what: with the vse, p. 153.
- Artic. 3. The act of God the father not imputing sin, &c. is the forme of our iustification, in it selfe, p. 157. the explication of it, ibid. the vses, p. 162.
- Artic. 4. The meane of externall dispensing this deliuerance, is the offer of grace in the Gospell, p. 176. the explication, p. 177. the vses, p▪ 180. till 187.
- Artic. 5. That the Lord offring Christ to the soule, doth not offer him barely, but furnisht with al the benefits of his satisfaction, p. 207. the explication, and sorts of these benefits, p, 208. the things to bee considered herein are three. First, the difference, p. 209. Secondly, [Page] their order, p. 211, Thirdly, their nature in speciall, where, of vocation, ibid. vnion, p. 213. Iustification, p. 214. Reconciliation, ibid. Adoption, p. 215. Redemption, ibid. Regeneration p. 216. Sanctification p. 217. Glorification, p. 218. The vses p. 219.
- Article 6. That the Subiect, vpon which the Lord bestowes all these good things, is his Church. p. 223. Explication of sundry Names of the Church, p. 224. The vse, p. 228. The Adiunct of the Church: Communion, p. 234. (though fouly mis-placed in p. 187.) the Explication of it in the qualification and markes of it, ibid. and p. 188. the exercise of it. First, In graces, p. 561. Secondly, In Ordinances, p. 200. Thirdly, In Seruices, both to bodies, p. 203. And soules, p. 205, the vse, p. 206.
- Artic. 7. The vse of this whole part, viz. that wee beleeue this deliuerance to be our owne, p. 234. The Explication of it, ibid. whereof two things. First, the condition of fayth, wherein it stands, p. 235. Explication of it, p. 237. the vses, p. 246. Concerning sayth it selfe, p. 250. What particulars fayth includes, p. 251. the vse of the whole part, p. 262.
The Contents of the third part.
- ARtic. 1. That whoso is in Christ, is a new Creature, p. 6. the Explication, ibid. Foure things considered. First, the Author, p. 8. How he worketh, p. 9. Secondly, the Instrument, p. 10. A question decyded about it, viz. How fayth both reconciles and renues, p. 11. what acts it performes, p. 12. Thirdly, the Subiect of it, both in particular, and generall, p. 15. Fourthly, the parts, p. 16. the vses of the Article at large, p. 17.
- [Page]Artic. 2. That the Lord requires that this new Creature thus framed in the soule, breake forth into the whole course and conuersation. p. 25 The explication, ibid. things heerein considerable. First, the circumstances concerning the persons, p. 26. or the conuersation it selfe, p. 26. 27. Secondly, the substance of conuersation: and that in three things. First, the Graces qualifying it, p. 28. Secondly, the subiect of it, and that in three respects. First, the thoughts, p. 32. Secondly, affections, p. 33. Thirdly, Actions, p. 36. The third is the obiect of it, eyther, God himselfe, and that both inward in the life of fayth, p. 40. and the exercise of graces, p. 43. And outward both ordinary, p. 44, or occasionall, p. 45. Lastly, toward men, eyther generall, p. 45. or speciall, as in marriage, p. 46. Callings, p. 47. trading, ibid. Common life, ibid. Liberties, ibid. Family gouernment, p. 49. the tongue, p. 50. the vses, 51.
- Artic. 3. The platforme by which this conuersation is to be framed, is, the Morall Law, p. 56. Explication of it, p. 57. Obiections answered, p. 58, 59 How the Law is made our direction? By Christ, as, First, our Priest, p. 60. Secondly, our King, p. 61. Thirdly, our Prophet, p. 62. The directions themselues or Rules, p. 63. the vses, p. 66.
- Artic. 4. God hath ordained variety of excellent meanes sutable, for the vpholding of our conuersation, p. 70. Explication of it, p. 71. their names and distinctions, ordinary, extraordinary, publike, priuate, p. 74. How wee may grow by each of these in particular, p. 76. the vses, p. 88.
- Artic. 5. that the conuersation of the new Creature, is beset with manifold lets and encumbrances, p. 92. Explication, p. 93. their seuerall sorts, p. 94. First, Sinne. Explication, p. 95. Secondly, Satan, p. 96. Explication. ibid. The particular kinds thereof, and first the Temples properties, p. 99. then the temptations [Page] themselues, p. 100. The third world, Explication, p. 107. The sorts, eyther the dead world, p. 108. or the liuing, p. 112. The vse, 113. Standing in remedies. Eyther against sinne, p. 115. or Satan and world, p. 118.
- Artic. 6. God hath prouided for his people manifold priuiledges to encourage them to holy conuersation, p. 122. Explication, ibid. The sorts of them, eyther temporall. Their names, ibid. or spirituall. Their sorts, p. 126. The vses, 127.
- Artic. 7. The vse of the whole part, thorowout to the end.
GEntle Reader, the Author, hauing sent his Copy, afterward sent sundry Additions, the insertings whereof in their due place was not easy. Therfore place them aright thus.
Page 86. line. 19. after these words, [of the Law;] begin the A. to the Q. thus [A. Paul doth in that place, &c. Also in l. 22. the beginning, blot out these words [A. Both may be together.
Page. 130. after the 34 l. ere thou r. the Q. bring in 17. l. in P. 134. from l. 7. to l. 28. thus, [well I am satisfyed, &c.
Page 157. after l. 24. ere thou r. that Q. beginning thus [The Doctrine of, &c.] bring in all that Section conteind from P. 46 l. 29. till P. 48 l. vlt.
In Page 135. set the Q toward the end of the p. & all the A. of it 7. l. after, before the 25th l. of p. 134.
Page 187. l. 26 r. this & all following to p. 207. l. 7. I say r▪ it after l. 21. of p. 234,
If in some place after sundry vses handled thou meet with the next Q. in this tenor [what vse make you of this] correct it thus, [what further vse make you of this? [to auoyd confusion.
The order of this view.
FIrst, I will chuse such Scriptures as doe naturally, and in briefe containe the summe of each of the three parts; premising a text to each part, that we may heare God, and not man to speake. Then in the second place I will more fully subioyne the seuerall Articles of each part, which belong thereto, with the proofes, openings and vse thereof. And both these in forme of Catechizing.
The text for the first part.
For we also were in times past, vnwise, disobedient, deceaued, seruing the lusts and diuers pleasures, liuing in maliciousnesse, and enuy, hatefull, and hating one another.
Question. WHat is the connexion of this text?
A. The Cretians, to whom Paul writes, hauing receiued the profession of the Gospell vpon them, teaching them to beleeue in Christ the Lord of all, and to stand fast in the liberty by him purchased to the conscience; began to thinke themselues too good to serue their Superiours, Princes, Magistrates, or Masters. But [Page] the Apostle presseth them to a close obedience and walking with God; both in this and all other commandements. And hee vrgeth this point of obedience to GOD and man (which is the summe of the third part of the Catechisme) by a comparison of the first and second parts of the Catechisme▪ viz. Sinne and grace; thus, It were a shame for Christians to walke vnder grace, as they did before, during the tyme of sinne and ignorance. But of this latter sort were ye Cretians, sometimes, viz. foolish, disobedient, deceaued, &c. Now, since the Grace of God appeared, ye are saued and vnder grace. Bee ashamed therefore to liue now as then, and become obedient.
Thus we see by this Argument the three parts of the Catechisme are couched together.
Q. What is the meaning of the third verse, in which the Doctrine of the first part is conteined?
A. He describes the misery vnder which these Cretians lay in their vnregeneracy. In which although all be not sayd which other Scriptures conteine; yet so much is sayd, as may be a ground-worke to the rest. The order is this. First hee layes downe the misery of their mindes: they were Foolish, that is, void of all sound knowledge in Gods matters or their owne good, meere spirituall fooles in the midst of their carnall wisdome. This foolishnes, is partly Originall, partly actuall. Originall is the deprauednes of the vnderstanding, and the guilt thereof. As in fooles there is a naturall disability of the powers and Organs of nature, and so an vtter impotency to reach the truth of things▪ euen so in all naturall men, whether vnder me [...]ues or without them they are fooles in respect of wisdome to saluation. And, as Law strips fooles of all right to an estate, making them obnoxious to a kind of misery: so doth spirituall ignorance robbe the soule of Heauen. Secondly, this foolishnes is actuall, standing in the natural defilement of the mind, with all idle and erroneous thoughts of God & themselues, with pollution of iudgement and vnderstanding issuing thence.
Q. What else doth the Apostle adde?
A. The next is, Corruptednes of the heart or will expressed in the terme of Disobedience, which is also Originall or Actuall. Originall is the vtter losse of true freedome of the will, in point of Subiection to the mind. So that, as the mind is wholy blynd, so is the will wholy rebellious and vnsubiect, voide of all submission to any Commands of God, quite auerse from any thing which hee doth or can impoze: And the guilt heerof is lyablenes to wrath or Iustice. Secondly, hence issue all Actuall habits of Rebellion, as Impiousnes, vnrighteousnes, intemperancy and the like.
Q. Is this all which Paul describes sinne by?
A. No: hee vseth three other descriptions: first he sayth they were deceaued, that is, As a foole is cheated easily by euery one: so is a spirituall foole: this toucheth the Actuall Sinnes of the mind. The second is Seruing lusts: which implyes a Slauery to the Deuill, world and lusts, lusts of the heart, lusts of the eye, and pride of life: as a beast led to the Shambles. The third is, Trading and Conuersing in actuall sinnes, such as accord with the particular nature of each sinner: some of which distempers are noted, a few of the cōmonest for all the rest, Pleasures & riot, enuy, hating, & being hated, &c. all which are added to giue a bitter rellish to this misery.
Q Why sayth he nothing of the other part of misery, standing in the curse?
A. Not because he excludes any essentiall part of it, but because one text will not conteine all, but that which the drift of it lyes vnto. Some texts include all three parts in one Verse, as Eph. 5.8. Some expresse one generall part, some another, and in that part, some one Branch, some another. Therefore what is heere lacking, must bee supplyed by some other. This for a ground of Scripture may same, and its good that such draughts of Scriptures bee before our eyes, when we handle these grounds, that as corner stones, they may hold in the building. The which, God willing, shalbe framed more distinctly in the Article following.
A PRACTICALL Catechisme.
The Articles of the first part are these sixe following.
Question.
WHAT is the generall scope of these Articles?
A. All tend more or lesse to lay forth the substance of the first part, which is sinne, in her colors, and what vse the soule is to make thereof.
Q. What is the first of these?
A. Touching the integrity of Adams first Art. 1 estate.
Q. Why, was not man thus miserable from the beginning?
A. No, in no sort. For God created man, male and female in his owne image, Eccles. 7.31. Gen. 1.26. 1 Cor. 11.7. Col. 3.10. Eph. 4.24. Read the places. First, for the matter: in respect of his better part, he was made a spirituall, immortall, inuisible, intellegible being, as God. A little sparke of diuinity. Secondly, For the maner, as the one Gods essence is subsistng in three persons, so one soule in three powers, as naturall, sensible, & reasonable. Thirdly, For endowments, and qualities, pure, lightsome, orderly, righteous, holy, and perfect in act, though not in power [Page 2] and stability: righteous, but not righteousnes, (for thats the Gospels worke) not immutable, but left to his freedom of will. Fourthly. In his body, although of Earth, yet by the breath of God putting life into the earthy frame thereof, hee was made a creature of great authority and maiesty, a modell of the creation: as in Psalm. 8. Read it ouer. A Lord and Souereigne vnder the Creator of all his creatures vnder himselfe. A strange Masterpiece for all to stoop to, euen as he onely to stoop to his Creator. Heb. 1. A little lower then the Angels: a petty Vice-roy vnder the Lord himselfe. The very ruines of him are admirable, as when wee behold the rubbish of some Palace, wee may guesse at the first magnificence of it a far off: so when we see the admirable reliques hereof in Philosophers, Moralists, Politicians, Artists, and naturall effects of men, we may guesse at the originall.
Q. May there be any thing more distinctly spoken hereof?
A. Yes: for order sake, wee may consider this Image of God, in respect of these three: First, Body. Secondly, Soule. 3. Person.
Q. Touching the body first, how was Adam therein created?
A. We may consider therein two things. First, The production or making thereof. Secondly. The frame of it beeing made.
For the former, the Lord addresses himselfe to it, more solemnly then other Creatures (for this concernes his body as well as his soule) Let vs make man: not thus, Let man be. As to the other creatures. The Trinity is called to this worke, noting it should be Diuine and excellent.Gen. 1.26.
Secondly, The frame of it: being made, it was so as God intended it, a speciall resemblance of the Creator: He made not the soule, but man, consisting of body and soule, according to the Image of GOD. So that, whatsoeuer resemblance the other creatures had,Verse. 26. twice repeated. remotely: Adam had an immediate, neere and engrauen character of Gods Image, as might be in a materiall thing.
1 Consider it in these 3 things. First. The organicalnes: that it should bee a materiall instrument created with peculiar aptnes and fitnes for the seruice and execution of an immateriall Diuine soule: yea euery way in all points most instrumentall.
2 Secondly, that out of so base and earthly a substance, the Lord should rayse vp a mixture and constitution of elementary, and [Page 3] yet immortall, and durable nature, neuer to dye: with a consequent freedome from all alterations, or impressions by Diseases, or Infirmityes, tending to dissolution of the same; al paines, distempers, weaknes, or the like, remoued; (actually I meane.)
Thirdly, A difference of habit, of proportion, and gesture from 3 all other creatures: For such reuerend markes there were, in the colour, temper, guise, awfulnes, erectnes, and gate of man, as caused all creatures to stoope and do obeysance. The heathens obserued it, in the vpward looke of man, and the prone downeward looke of other.
Q. But the Holy Ghost especially ayming at the soule: proceed to speake of that.
A. The soule of man resembled the Creator much more: and that in three things.
First, The nature of it, like Gods (as hath bin sayd) incorporeall, 1 intelligible, immortall, free to will or nill: nothing in it grosse, carnall, or base: the purpose, counsell, vnderstanding, deliberating, resoluing, discoursing and iudging faculties being Diuine sparks.
Secondly, for the manner, I spake in the former question. 2
Thirdly, The seuerall functions and powers thereof, 3 resembling the communicable Attributes of GOD, in their perfection: his knowledge, his purenesse, his freedome, his righteousnes: These may be referred to 2 sorts: inward and outward, The inward standing in vnderstanding, will and conscience: The vnderstanding hauing perfect knowledge of God his nature, attributes, will and worship, of himselfe, of all other things, yea the formes and very natures thereof, whence he gaue them Names: in all respects his vnderstanding was an Ʋrim of distinct, pure and perfect light: so was his will (as I may say) a Thummim of Holines, perfect righteousnes, originall rectitude, and was thorowly subiect to the edict and charge of the mind: and so the operations and actions sutable to both.
GOD then sate in the throne of the mynde as supreme, the will was subiect to the mynd, the actions to both. In the conscience, he enioyed a pure and true reflexe of himselfe in all these: perfectly gladding and comforting himselfe in the priuity to this excellency: a Musicall harmony without all iarre, remorse or anxiety. The outward acts of the Sences, members, [Page 4] naturall, ciuill, oeconomicall or religious, ordered by knowledge. There was positiue power and free will to good, and not euill in his nature, (and to euill onely negatiue:) as now in the vnregenerate there is a freedome to euill and not good: and in the regenerate, partly to good, partly to euill. Onely not vnchangeably so: not because (as some dreame) he must then haue bene as God: for many Angels were created so, and yet but creatures: but because it pleased the Creator so farre and no further to impart himselfe vnto him, for causes whereof base curiosity must not descant.
Q. What Image of God was in his person?
A. That which I spake of his bodily excellency (for the instrumentalnes,) is much truer of his whole Person, that it was an expresse image of God, First, in his most reuerend and awfull behauior, as being vnder God the Lord of the Creatures. Secondly, In that honorable enterteynment vouchafed him by the Lord, euen as a Prince into his Palace; all the world beeing finished 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 Theater of the workmanship of God, that all should bee subiect to him. But touching this, and those 2 or 3 next Articles (of which and in which there is lesse doubt and difficulty) I will shorten my selfe: vntill I come to ioyne issue with the practice of this first part, viz. the vse of the Law.
Q. What vse then is there to be made thereof?
A. Manifold: for although the crooked nature of man thinkes it but her misery, to thinke how happy shee hath bene: yet the Lord purposeth by this meanes, to bring her backe to her first excellency, if she wilbe ruled by him.
Vse 1 First then this should teach vs to adore that deep workmanship of God, which once enstamped such a liuely Image of himselfe in man, as cannot be quite defaced, no not by sinne it selfe, I meane, in respect of some Characters of it which by his mercifull prouidence hee hath left in common nature, not onely in the Notions of the mynd, but the Image of the person.
This poynt wil better sute the third Article: here onely I bring it in, to stirre vs vp to 2 meditations: First, If sin (as defacing a blemish as it is) yet could not so quite roote out that honour [Page 5] and Maiesty of God in man, but still he hath reserued (for vniuersall ends) some reliques thereof: (for whence is it, that the Lord hath denyed those vsefull creatures, the horse and the Oxe and others, to feele their owne strength, and the curse of man, so that they should quite renounce his seruice? Do they not still feare the Shadow of Gods Image, and are they not awefull, nay do they not yeeld themselues to his taming and subduing power?) euen Lyons, and Beares, and the most sauage? If then there be such a deepe Print of this Creating hand; with an indelable character in his second Image in righteousnes, enstamped by the Spirit of Christ; who dare say, that any thing can euer deface that lasting Image?
And Secondly, what reuerend respect should we yeeld to this 2 ruined Image of God in the Creature? who should dare to mocke and disdaine those whom God hath doubly impayred his Image in; euen the lame, the blynd, the deafe, the impotent, and crooked? still there should be a due respect to the first copy, and this deformity should rather cause vs wonder at that prouidence, which suffers not all men in their birth to bring in the markes of this ruined Image of God, then to scorne such as haue! See Ioh. 9.34.
But Thirdly, especially it should smite a terror & awe into vs, 3 of their persons, to whom the Lord hath cōmitted the gouernment of inferiors, Magistrates, Ministers, Parents & Superiors, yea although vnsanctified; but much more if renued by grace: let vs behold God in thē preseruing his authority in thē, thogh they haue raz'd it out by their sin. If the despiser of the poorest (not religious) dishonor his Maker: how much mroe such as disdaine the gifts of God in those that are learned, experienced, wise and of good, comely carriage, personage, and behauior?
Fourthly, Nay: how feareful a confusiō do they bring in, who 4 adde a second defacing to this once defaced, (yet indulgently continued) Image of God, abusing their parts of Authority, of Policy, of Esteeme, of Beauty, good personage, presence and behauior, to the abominable mayntenance of sin, profanenesse, Atheisme, whoredome, oppression, rapine, flattery or the like? Shall God giue them a toird restitution?
Secondly, the recognisance of this first Image of GOD, Vse 2 [Page 6] should occasion to vs (that now by the Ministery of the Law are conuinced of our wofull losse) first, to shame our selues: secondly, to prouoke our selues.
Vse 1 To shame our selues first, by the reflex of our odious & degenerate qualities, vpon our owne spirits. Oh! that one created to immortality and vertue in the Image of his Creator, should so deeply and far disguize and forget himselfe, as to bow to an Idoll of wood and stone! to grub heere in the pit of this world base pebbles & dirt, thinking the atteyning thereof to be an happines? nay to grow to such villany, as to destroy the Image of God by bloodshed & cruelty? would it bee thought that it were possible for any to decline so far frō that originall, if they did but know it? If that heathen thought it a reasonable speech, what can seeme great in this world to him, by whom the frame and demensions of the whole world are comprehended? how much more here? what wealth, profits, base pleasures, riot, drunkennesse can seeme sweet, to whom that beautifull Image of God (according to which he was first made) is made himselfe knowne? how should common sence shame such?
Vse 2 Secondly, how should the thought hereof prouoke such (as are not quite forlorne) both to mourne, that for so base obiects and lusts sake, they haue despised so great graces as haue bin offred them; and also excite their appetite (as oft as they heare the Lord offer to restore them againe to their integrity, to long after it, and to grone vnder their inabilty to beleeue it? saying, Oh Lord, I was borne to excellency and honor: and shall not thy perswasions draw my heart to recouer my lost state? If we had but lost a faire picture of our Father, would we not hearken after it; and should not ech day seeme ten to vs, (when we may regaine it) till the Lord hath settled it againe in Christ vpon vs?
Vse 3 Thirdly, this is Instruction, to teach vs not onely the vnspeakable Excellency of the fountain it selfe, a drop of which lighted vpon man, as Dauid, Psal. 8. concludes: but in particular also, and especially the goodnes of this Maiesty, who would communciate himselfe not onely to Angels, but to a piece of earth, and that in so strange a manner, to make it capable of such perfection. To see the skil [...] and workmanship of Bezaleel in brasse and siluer, and wood was strange: but [Page 7] to see the Lords face, greater; were it but in a leafe, a l [...]lly, a gnat, which are aboue all Salomons glory. But to behold his skill and curious worke in mans body, especially his soule, to communicate himselfe so farre to a piece of clay, what meditation can equall it?
Fourthly, it should teach vs much more to beleeue, how Vse 4 admired he can make himselfe in all his Siants, by his second creation, especially at his second comming; and the whilest, in repayring of his Image more perfectly in those that beleeue; faith beeing a greater excellency, and tending to a neerer vnion then euer any perfection of Adam. Oh! it should conuince vs of the goodnes of mercy, and cast out that enmity of ours, which cannot beteame God one good thought.
Fifthly, it should teach vs the equity of Gods commands, Vse 5 and iustice of his threats euen against our corrupt nature. For the Lord lookes not at our inability, but his owne goodnes, in the enabling of vs once to obey. And whereas some cauillers alledge, that Adam had not faith giuen him, therefore GOD cannot iustly require the punishment of vnbeleefe. I answer yes: for although Adam had not the grace he needed not, yet he had such grace as enabled him to obey, aswell in those charges which God should put vpon him, which he losing by sinne, is iustly punisht for it.
Lastly, it should stop the mouth of all cauillers against God, Vse 6 for not creating Adam with a confirmed nature to perseuere. Rather let vs turne our selues to condemne Adam, and confesse, his iudgement was most iust, that for so needlesse and so friuolous an addition of content to his appetite, he would lose so vnspeakable a Iewell as he forfeited.
Q. But, did Adam continue in this integrity? Art. 2
A. No. He fell from it by wilfull transgression, Gen. 3.7. Rom. 5.12. Eccl. 7.29. Rom. 5.19. And this disobedience, was the violation of the charge of God, not to meddle with the Tree of Good and euill. This sin was not a bare eating of the forbidden fruit, but a compound and fardell of all sinnes in one; A proud, disloyall, needlesse, distrustfull, reuolting, discontented, vnthankfull, rebellious departing from the blessed God, to a base creature, euen when he was set in the midst of all perfection, aboue all base obiects.
Q. But how could this be, he beeing Gods Image?
A. He was actually so, but not vnchangeably. Therefore hauing his will left in her-freedome, & vnestablisht by gracious determining thereof to good: Lo, when a sensible obiect is presented by the Deuill, first she (as the weaker) then he by her meanes, freely chose to leaue God, and to embrace the creature. And hereby, when hee was made able if hee would, to stand, although so, as hee might fall, he turned this voluntary might, into a necessity of falling, and an impossiblenes of returne by himselfe.
Q. How lay ye forth this sinne, more fully?
A. By two things. First, The descriptiō of the Holy Ghost. Secondly, By the parcels of the sin. For the first, The Scripture calles,Gen. 3.6: Rom. 5. 1. Tim. 2.13, 14. it That disobedience. That offence. That transgressiō: noting it to be the compound of all in one, yea the roote of all, most odious of all, as beeing the first of all, which durst enterfeer with the righteous nature and will of GOD. But especially Salomon, Eccles. 7. vlt. calls it a Finding out of inuentions. No man can fynde out any thing that good is, beyond God. God had found out and bestowed vpon Adam and Eue all goodnes in perfection: yet cut of a wearynes of welfare, they would finde out beyond him, be wiser then he: supposing to better their estate; but they found out nothing but their own findings, sinne and sorrow: as it was iust they should do, who would go beyond GOD: They found out indeed new occasion and worke which God neuer set them: and the [...] deuised lyes and shifts, but they found out misery to be their portion, when all the rest vanished.
Q. How by the parcels of the sinne?
A. First, by the circumstances. Secondly, by the fall it selfe. The circūstances are as the persons belonging to it, First, The Serpent. Secondly, Satan. Thirdly, Eue & Adam. Touching the first; The Serpent, being the wisest & subtillest creature, fittest for Satan to worke by, & of least suspition, both readiest to take fire frō hell, & to set Eue on fyer therewith, is vsed. Satan comes not, we see, without his tew and tackling, but strong and well prepared: heer was the mayne fight, vpon which all his kingdome hung: eyther now or neuer: therefore now he vnites al his feates and forces: strength cruelty, subtilty, diligence, malice, in one. [Page 9] Is there any one wiser and apter creature, to conuey temptation by a voice, then other? That he chuseth. Is eyther of the two parties si [...]lier, weaker to bee gulled then other? Her he lights upon. Is this woman at any odde time lesse her selfe, weaker then weaknes it selfe? Then hee comes. Is there any way to eyther lay out the excellency of the obiect, or to extenuate the att [...]mpt vrged to alay the charge, or to traduce the Commander? That hee lights on.
The second person is Satan: who had bin an Angell of 2 light; 2. Cor. 11 [...]u [...] (as other Scriptures doe prooue) beeing left iustly by GOD to the temp [...]tation of Ambition, and aspiring to be as GOD, fell to be discontent with their estate, and to puffe vp themselues with pride,Iude. 6. and to withdraw themselues from their place and forsooke their seruice, (for how should pride stand before a God of holines?) Oh! this clipt their wings of readines, Psal. 146. Then all cheerfull, loyall seruiceablenes was gone! By this meanes, God cast them downe to Hell, and there reserued them in chaynes! they hauing lost that they had, and that they desired, turne their rage against God who had plagued them, and their e [...]u [...] against man his fauorite, neuer l [...]nning till they had also cast him out of Paradise.
The Third is Eue: and Adam, who did most immediately 3 concurre to this their owne transgression.
Q. What things obserue you in their fall?
A. Things of two so [...]s. First, The remote causes. Secondly, The more neere and proper. The former were these: First, changeablenesse of their will. Secondly, Vnarmednesse against the temptation. Thirdly, the peculiarity of the same.
For first, Let vs not blame GOD▪ but looke at man: whose habituall holines wanting a confirmation of grace, determining the will against the obiect then and thus offered, was corrupted to a passiue capablenes of euill. Beware heere of murmuring against God, saying, What was it to make them t [...]u [...] perfect; wanting an Holy necessity of nature to stand? Oh man, whoart thou!
The Second, was their vnarmednesse. They meant indeed no euill: but they vsed not that power to stand, which God had put into them: they watched not to keepe pure, beeing made so: its not enough for a seruant not to purpose to [Page 10] go out of his Masters worke, except he resolue also faythfully to dwell vpon it, without vnsettling. They knew good from euill in the speculation: for they had heard the charge and threat of God: both of not eating, and of death by eating: but they feeling all well within for the present, rested too much in it, felt not their owne changeable will, proue to hazzard all their pearles at one cast, feared no hurt from without [...] and here they were caught.
3 The Third was, the aptnes of the temptation: the Diuell feared not their perfection, hee makes it strong and alluring both in the blinding of their mind, and bewitching of their heart: Let it not bee imagined by you (sayth he) that it is sinfull or deadly to attempt: God knoweth the contrary. What shall it boot you to obey him that enuies your good? A [...] the hurt yee feare; Lo, by eating yee are sure of a better estate then yee are in. Thus by the strong bayte of sweetnes, hee attempts the affection, and so corrupts the iudgement.
Q. Proceed to the more neere cause of their sinne?
A. It is threefold. First, Inward tickling of their affection. Secondly, Snaring. Thirdly, Secret consent.
1 For the First, So excellent a creature could not haue bin suddenly surprized, but by steps. For why? Sinne as yet was not: it could not therefore be with them as with vs, Iam. 1.5. Wee are first led away by concupiscence, but they had none. Therefore there must bee a strong moouing and drawing of their mindes, a trauaile with this indetermined freedome of theirs, to sway it: and this supplyeth the roome of concupiscence. Satan suspends the act of goodnesse in them, brings them to a slacke remissenesse, and corrupts their bent of spirit: as if a man would suffer an enemy to come within gunshot of him, when he [...]ight haue kept him out: and so liberty is questioned, as i [...] a man would call in question whether his owne be his owne or not. This was the first spawne of the sinne. And this stood in foolish credulity, curiosity, and dallyance. Credu [...]ity, to secure her selfe of her owne welfare, as if nothing could or would [...]utcher: whereas shee should haue bin suspicious of the least accident threatning her. Curiosity, to interchange talke and speach with a creature, she beeing the [Page 11] Lady of all creatures, and therefore should not haue admitted such a parlee, but wisely haue thought, This is no place for a seruant to intrude himselfe, and to iangle with mee, being vncalled: Speech is not for a Serpent [...] it becomes not me to seek better content then I haue, by an idle, curious and vaine discourse, which I know not what, whence, nor to what purpose. But this her vaine iangling was her ruine. Then Dalliance in bandying so many replies one after another (who knowes how many?) and venturing to prate of so weighty athing as her happines, not doubting that so mayne a point threatned her Ruine, but hazz [...]ding all vpon her owne wit, tongue, conceits and answers, as if shee could haue pluckt backe her score at her pleasure, and preuented sinne in the very kindling: I say, what is this but bold venterousnes vpon the danger, because she felt her selfe as yet vntouched?
These three brought foorth the second, which was Snaring: for by this tickling of her, shee takes the Deuils snare into her will and thoughts, so far, that as a bird in a grin, she could neyther go backeward nor forward: but is limed and hampered with that which at the first she was free from: her wings begin to be clip [...]; and now shee is ready to tell where her great strength lyeth: and now an vnc [...]eane delight begins to defile her, her freedome staggers, shee admits a thought, What if I venture and try; what hurt can come of it? Now he [...] directiue light begins to dazle, her purenesse to bee defiled, [...] and false sweet to expell true: And so ceases to bee in her owne power, as the bowle rolling downe the hill. And so thirdly succeeds Secret assent to the temptation, and yeelds vp the inward weapon of her Innocencie, to the Diuell, rests in the thing offred, as very good, meet, sweet, delightfull, standing vpon thornes till she do, as shee is tempted. What wonder? when she refus [...] to be led by that inward light and grace she had receyued Therefore God leaues her to call good euill, and euill good. And so shee tooke it, ate it, gaue it her husband, wh [...] though hee were not first, yet hee was last in the transgression, and yeelded to doe as the Deuill had drawne her to doe; and so both of them disobeyed.
Q. What consider you in the fall it selfe?
A. Not onely the act of the transgression, but with it a fardell of abundance of foule corruptions of heart. And those are of these two sorts, eyther more speciall, or more generall. The speciall were, Pride, Security and Sloth, Ʋanity, Sensuality, Discontent, Sacriledge, Cruelty and vnrighteousnes, with the like. More generall and fearefull, Distrust of GOD. Rebellion against God, vnthankfulnesse and Apostasy totally from God. For the First, Pride, how fearfull was it for a creature made in Gods Image, to aspire like Satan to be checkmate with his Maker? Secondly, Sloth and Security in a flacke neglect of so great a trust reposed in his custody. Thirdly, Vanity in so inconstant and vnsettled curiosity to pry into matters forbidden. Fourthly, Sensuality, to affect a present contentment to the sence and appetite, vpon so infinite hazard. Fiftly, Discontent with the present estate, so excellent, and so instantly vpon their enioying it. Sixtly, Sacriledge, in profaning the ordinance (if it be true that the fruit was Sacramentall) and tye of God. Seuenthly, Cruell vniustice, in casting away not themselues onely, but all their posterity. But especially the generall: First, Wofull distrust, in ascribing no credit to God eyther in charge or threat, but rather to Satans malicious slanders: & suffring themselues to bee pulled from the Simplicity of Gods Word, 2 Cor. 11.3. enterteyning base thoughts of him, to bee false, enuious, yea admitting a roote of bitternes and indignation against his loue. Secondly, Rebellion, to dare so [...]enly and with full butt to rush against the command of God, and to prouoke him to try whether hee would do as hee had threatned, fearing nothing: And Thirdly, Vnthankefulnes, and a wearisom restlesnes in that state of happines: e [...]en departing from God the Fountaine of liuing waters, when they enioyed all in him that heart could wish, euen needlesly, in coole blood. Lastly, Apostasy, vtter reuolting like tray [...]rs, from that happines of theirs, and the Lord the Author thereof, to Satan, sinn [...] and curse, to t [...]ll [...] and finally for ought was in themselues.
Q. What vse is there hereof? doth it afford any instruction?
Vse 1 A. Ye [...], seuerall [...] first, from the Serpent: who by abusing his parts, teacheth vs to boast our selues or rest in no outward gift of God for it selfe seeing (if [...]sanc [...]ified) it may be instrumentall [Page 13] to such villany, and dishonour to God, either in our publique or priuate places, and so preiudiciall to our owne saluation, as we should wish rather we had beene Idiots, then so egregious. Secondly, from Satan, We learne that he feares not to attempt the best, and most godly, hoping to prevaile: for if he could bring in sin where none was, how much more increase it where he findes it? Also to suspect him in his sweet enchantments, and when hee attempts our Eue, that is, our sensuall part, ouerthrowing our Adam, and iudgement thereby, then to handle him roughly, knowing him (by his messenger) not to be far off. Besides, beware of an aspiring heart, discontent with our portion and estate: If Adam had argued thus, To what a dignity hath my Creator raised me from the dust? who am I, poore earth, earth, earth! he had stood firme: but now looking about him and setting vp his bristles, lo, pride causes his ruine! Oh! how safe are we, while we are vnder!
And lastly, from Eue and Adam, Pro. 1 [...].18. Vlt. let us learne not to trust our selues too farre in our privations, that we intend no euill: but be we armed also aswell against euill of all sorts, lest it be with vs, as if we had nothing at all in vs. Let vs beware of dalliance and admitting parlee with temptations of sensuality, lest we fare as Samson by Delila, and would faine get off the hooke,Iudg. 16.16 but cannot, being snared. Thus men thinke it cannot be dangerous to admire, praise and accompany beautifull women, to thrust themselues into the company of fine fellowes in their pleasures, and to rush our selues upon snares of deep worldly businesse! They purpose not to be catcht (they say) til their wings be singed with their venturing so neer the brinke, and then they struggle in vaine. Better had it beene for them to haue beene birds with wings, and so in vaine should the not haue beene spred for them. And to end this vse, how should the description of Adams sinne, for euer feare us from slighting it? We esteeme it by the outward act: but that which makes it so odious, is the Attendant fearefull circumstance of it. To let fall a piece of coine into the di [...]t [...]is little: but to throw it and stampe it vnder our feet in scorne, is treason. Not to giue all to the vse of the Church, (being ou [...]s) is nothing: but to withdraw it being Gods, with a lye to the holy Ghost, is mortal. Oh, the sin of Adam is inexcusable I committed in the full strength [Page 14] of grace, in the fulnes of all Paradise contentment, needlesly for a trifle, when there was no sinne to draw them, and the like.
Vse 2 Secondly, Let it bee instruction to shew vs what little wonder there is to bee made, that now in our corrupt estate, the abundance of gifts, blessings, encouragements, good helpes of nature, education, art; nay, holy ordinances of God granted vs for the better, do not profit 1000 shillings, nay turne to cu [...]upt? Surely if Adam in all his excellency, yet by meere absence of confirming grace, could abuse his free will to so fearefull a fall: we neede not wonder, that in this state of his necessary misery, hee profits so little by all helpes: no wisedome or righteousnes of his could free him then; and shall the want of both help him now? Man is set vp by God, and yet is a beast. The Cat was once made a Queen, but in her glory she hunts after a mouse.
Vse 3 Thirdly, Blesse God, that in his second grace by Christ, he changed old Adams perfection into a better and surer, from a selfe-subsistence in grace according to our owne freedome, to a subsisting in another; betrusting vs no more with our owne Treasure, but keeping it vnder the locke and key of his owne power in Christ. So yet looke what we come short of Adam in the measure of grace in this life, wee go beyond him in the vnchangeablenesse: for alas! how little are we fit to be trusted with all, but we would lauish it, if vnder our owne keeping? The Lord is fayne to humble vs rather vnder the burden of our infirmities and corruptions, because we are not heere capable of any great matter. Being so vnfaithfull in the smaller, who should trust vs with the great treasure? Lastly, it teaches vs to esteeme highly of the grace of self-deniall, as beeing the contrary grace to Adams corruption. For he fell by too much trusting himselfe: wee stand by the grace of selfe-renouncing. And its not amisse to consider, how iustly the greatest penalty of man stands in the losse of his freewill, and in the slauery of the will to sinne: because this freedome abused, caused his ruine. So fearefull is the error of them that maintaine, that man hath still free will in himselfe remayning to that which is good.
Art. 3 Q. Was there no other thing to make vp his misery, saue onely his fall?
A. Yes. The effects of it caused him to be miserable [...] both the effects of sinne and punishment.
For sinne first, his actuall brought forth originall, his originall, all actuall sins, and both these procured all penalties: And that thus. God hauing threatned him death if hee sinned, did iustly inflict sinne for sinne, and gaue him ouer to his desire, and concupiscence. Seeing he would forfeit his Image for a trifle, he left him to be as he desired; a masse of corruption and rebellion. As a pitcher dashing it selfe against a stone wall, is iustly split to pieces. So that by the wrath of God was inflicted vpon him the losse of Gods Image standing in righteousnes and true holines: a depriuall of the Glory of God, both in soule and body: as if the LORD should say, Seeing thou wouldst needes thus rebell, fill thy selfe with it, be so to the full. Hence came that vtter impotencie of mind and members, to purpose, to wil, or execute any good. Nay, an vtter auersnesse frō it, an vtter incapablenesse of it, a contrariety of spirit vnto it, Ioh. 14.4. & 5.14. Psal. 5.15. Rom. 7.23, 24. & many other. For a taste, take these: originall darknes, erroneousnes of iudgement, captiuity & thraldome of will, insensiblenesse of heart, impotency of the faculties, enmity to al goodnes, totall impurity of the whole spirit, propension to any sin, and vnaptnesse to any good occasioned, seruilenesse of the will, vnsubiectnesse of the outward man, vnsauorinesse, & in a word, the death of the grace of creation. This for sinne.
So for the penalties, a seed of vtter impenitency, dedolency, obstinacy, apostacie, and excommunication f [...]m God, Eph. 4.18. From this fountaine, proceeded both actuall sinnes, and act [...]all pe [...]alties, sinnes of commission, omission, ignorance, presumption, inward habits; as hypocrisie, earthlinesse, ignorance, errours, profanenesse, vnthankfulnes, hardnes of heart; and outward acts, as in both tables, impiousnes, vnrighteousnes, intemperancy, and the like: of which, see Rom. 1. and .3. 2. Tim. 3.1, 2, 3, 4, 5. So penalties actuall, as the impurity and curse of corc [...]p [...]ion and bi [...]ch, the losse of the right and dominion of the Creatu [...]es, the curse vpon Gods blessings, hellish terrours, diseases, p [...]uerty, discredit, imprisonm [...]nt, feare of death, guiltynes of iudgement, and vtter misery of losse, and sence in hell.
Q. You haue laid many things together: and I consent to all: Yet I desire a little more distinct order of them: being the [...]e, o [...]e all these to some few heads.
A. I will in this Article lay downe the order of the point, and leaue the further enlargement of it, to his d [...]epl [...]ce in the fift Article following. Conceaue then the point by the Apostles speech, Rom. 5.12. Wherefore as by one man sinne entred into the world, and [...]eat [...] by sinne, &c. Where we see, that the actuall sinne of Adam, determined not the bound of misery, but brought a second misery with it, euen the misery of our whole nature. While we stood in Adam, his obedience kept his whole estate and nature entire: but when he fell, though the sinne were a limited thing in act of eating, yet it was an unlimited excesse in respect of the committer, and the frame of his reuolting heart. And therefore it was iust wi h God to plague his whole nature, for this sinfull act: And the plague thereof was, to inflict such a penalty vpon Adams nature (of the Propagation I shall speake in Article 4.) as made it truly miserable, in stead of being before truly happy. Note then, Adam hauing actually disobeied, the Iustice of God offended h [...]gh [...] by it, doth punish whole nature for it. As if hee had said thus, Hast thou indeed freely chozen to leaue mee in plaine ground? To embrace lust and Satan, and pleasure of appetite before me? To cast dirt vpon my pure Image? Be it then so with thee, as thou desirest: Bee that in nature, which thou chozest in thy free will to doe. That Image of mine which thou caredst not to preserve, bee stripped off: that image of thine owne inuention, which thou preferredst, be satisfied with, fill thy selfe with, enioy and delight thy selfe with to the vttermost: I will not suffer mine to harbour with thine, light and darkenesse, corruption and purenesse: therefore depart, my image, from this sty of vncleannesse, and let him who needes would bee filthy, lye downe in his filth, and hee that would forsake a reall fire of heat, to compasse himselfe in his owne sparkes, let him lye downe in sorrow. As I threatned, so I sentence thee, In dying, dye: dye the death of thy sinne, and find thy owne inuentions to thy selfe: I vtterly cut thee off, and excommunicate thee from my presence, and in token of it, from Paradise the place of thy former happinesse: in one word, Be miserable. Note then [Page 17] whatsoeuer Adam brought himselfe vnto by his act of sinning, was Penall: because it was a stroke of iustice. Not onely death and all other punishments, before and after it, but euen Originall sinne it selfe is a penalty: it is a sln indeed, but its a penall one, God iustly punishing actuall with originall: and so wee must conceaue, that although in vs, it be truly sinne, yet God inflicting it, did not infuse it as sin into vs, but onely as a iust penalty of that which Adam, himselfe in the freedome of his wicked will, had first forged in his owne heart against God.
Q. How many branches doe yee diuide this Misery into?
A. Into two. The misery of sin, and the misery of punishment: eyther of which, had beene misery alone, but iustice would not suffer misery to bee within narrower bounds then these: that he who by doing made himselfe, might by suffring be made miserable. The former, viz. misery of sinne, is either of the Roote, originall, or the branches, Actuall sin: both making the soule truly though not equally miserable.
Q. What is the former of these? Shew in what the misery of Originall sin standeth?
A. In two things. 1. Originall guilt. 2. Originall staine or Pollution: both being the fountaines of all Actuall; guilt of conscience, and pollution of conscience.
Originall guilt is that priuity and reflexion of conscience in Adam fallen, whereby he told himselfe continually that he had fallen, and therefore must dye the death, in each kinde of it, body and soule. This perpetuall alarum of co [...]science in his nature was the first part of his sinfull misery. A [...]d the Holy Ghost expresses it in those words, They saw they were naked; Gen. 3 [...] and Adam when God called him, hid himselfe in the bushes, and gaue the reason, because bee was naked. The Lord askes him how hee knew it? The meaning was, his conscience in presenting to him his fault, did gugge him also w [...]th feare, and expectation of reuenge. So that, as in his inn [...]cency, one excellent part of his welfare was, that hee knew himselfe so: so now one especiall part of his woe is, that the conscience did ring his sin alway in his eares, and made him obnoxious, that is, to feare God in point of that punishment, which he looked for [Page 18] from his Iustice for his sinne. And to say the truth, what misery is like to this? to be euer on the racke of a mans owne spirit, suggesting and bo [...]ding to him sad things to come for his sin? dogging him as the Taylor, who will not suffer his prisoner to goe one inch from his custody? how bitter doth it make all h [...]gs, when as a sword hanging by a twined threed over a mans head, it doth threaten him perpetuall ruine? and tye him ouer (as a band and recognisance of great forfeit) to the great assize of wrath and iudgement, there to answer for himselfe? yea and there without all bayle or mainprize vnescapeably to suffer eternall death of body and soule? This the Author to the Heb. 2.15. toucheth, saying who all their life time by the feare of death were subiect to bondage. q. d. walked under the chayne of this guilt, alway afrayd lest by death of body, their soule should slide into hell, to abide there, till the body came thither. True it is, Adam dyed not at the first committing of the sinne: but had he found no more fauour then Caine did, lo, all those 900. yeeres he had bin tossed and terrified with this guilt, till it had seazed vpon him. And whereas ye will say, that those that liued without the law, were better then wee, because they were miserable and knew it not: I answere, they had law enough in them to hold them vnder a guilt of horror for such euils as they committed against the naturall light, although ignorance had worne out the true dint of this conscience. Besides although to know a mans misery, onely, increaseth it: yet so to know it as we may preuent it, is better, then by not knowing it, to escape the sent and bondage of that which yet lyeth vpon vs.
Q. Wherein the misery of Originall staine of sinne consisteth?
A. We may eyther conceiue it in the whole, or in the parts. Touching the whole, the best way will be, to take the word which the holy Ghost vseth, which is Death. For death is the resolution of nature: and so is this death of the soule, a totall abolishment and corruption of that blessed frame of creation, (I meane in the point of her Purenesse:) in minde by light, in will and heart by holinesse. Now then looke how contrary a carcasse is to a liuely body: so is this to the life of creation, as in these few things may appeare: in the well framed constitution of [Page 19] body, appeare, First, Vnion of parts. Secondly, Order. Thirdly, Sweetnesse and beauty. Fourthly, Strength and actiuity, Aptnes at the end it serues for. But in a dead carcasse, together with the absence of the life and soule of reason, what appeares saue contrary effects? Impotency to all former Operations,Genes. 6.5. disorder, stinch, and putrifaction, confusion, and yerksomenesse? The generall then is Destruction of the frame of Nature,Rom. 3.23 corruption of the Image of God. Touching the parts, both faculties and powers of the soule and body, it were endlesse to mention all.
In the minde there is a death of all pure light and knowledge,Ephes. 5.8 a nakednesse of Gods image in poynt of that ruling and ouerruling power, by which shee conueyed direction to all the inferiour faculties, will first, and then affections and operations: now she is both darknesse in her selfe, and losse of her birthright, to rule other parts: vnto darkenesse, adde death of iudgement, easily receiued in matter of discerning of the natures and truths of things, and so also, impotency and languor of apprehe [...]sion, dulnesse and inability to conceiue good things:Esay 44. [...]0 Rom. 7.14 21. and besides this priuatiue indispositio [...], also a positiue pronen [...]s and propensity to all eui [...]l of the mind [...], I conceits, false, hereticall, erroneous opinions, vaine, prophane, idolatrous, vnsauoury imaginations, discourses, thoughts and iudgements,Rom. 8.5. keeping in memory noysome, and [...]u [...]tfull obiects.
So secondly, De [...]th of the will, especially▪ Rom. 7.14 in the matter of her subiection to the lore and leauing of the vnderstand [...]ng: then also in her faculty of w [...]l [...]ing and nillin [...], or suspending: corruptnesse in the freedome thereo [...] by meere bondage both vnto sin and by sin, a deprauednesse of the chusing facul y, and so of [...]he rest: yea a disposednesse to will onely and continu [...]lly euill, to nill good, to suspend onely from good, and not euill,Iames 4.1 Ecles. 7.27. to cl [...]use euill before good. So truely doth the Lord complaine, That the whole frame of the soule is onely euill continually.
To these adde, the death of afflictions in poynt of their due direction to the obiects, and whole inclination of them to a prepostrous and disordered liking of [...]uill, dislike of good:Ephe. 4.29 Iere. 2.25. a disposition thereof to extremities on either hand, either to loue, hope, sorrow, feare, pity, shame, zeale, and the rest, more then ought to bee, or vnder that should be: and thereby to ouerthrow the course and order of the whole of the whole conuersation.
Esa. 57. vlt.Ioyne to these the death of the conscience, both in respect of her staruing death, that she wants matter of excusing, peace and conten, hauing lost all welfare: and the death of her pureness [...], [...]o represent obiects to the soule aright, eyther with comfort o [...] accusatio [...]: not to speake of her pronenesse to be defiled, di [...]abled, feared, senseless [...], and slauish, according to the corruption of [...]he mind both which goe together, Tit. 1.15.
Rom. 6.8.As to [...]ching the spirits, and the sences, and the members, there is a de [...]t [...] in them of that hability, soundnesse, vigor, and ser [...]iceablenesse to the soule in good things, and a pronenesse and tickling to be vainely and frothily imployed, except worse bee offred, euen prophanely and vnholily. And to conclude, there is a death of the person, in respect of that right and soueraignety ouer the creatur [...]s, wi [...]h a sl u [...]sh pronenesse rather to Idolize them both in the worship of some, and the loue or vse of others a declension from Go [...], and a reuolt to the base creature, as Eue did to the forbidden fruit.
Q Now what is the misery of Actuall sinne?
A. The deprauednesse and death of all the operations flowing from the soule within, or the body without: for whereas these resembled the purenesse of the principle at the first, lo, now, they bewray the contrary: all confusion, disorder, ignorance and vnrighteousnesse being broken into them. As appeares in this, that in the first table, the soule departing from God, sets vp to her selfe other gods: profit, pleasure, ease, worldly lusts; worships him after her owne deuices: liues as seemeth best to herselfe in her conuersation, abhorres his Sabbaths, and the like. In the second, that forsaking the law of righteousnes and sobriety: the soule defiles her selfe with disobedience and rebellion to man, to vnnatu all, cru [...]ll and vnmercifull carriage, to vncleannesse,Mat. 15.19 Gala. 5 19 2 Tim. 3.2 3, 4, 5. Psal 14.2 1 Kin. 8.46 Rom. 3 9 to reuenge, to wrath, to vniust, oppressing, defrauding wayes, to lyes, tricks, and slanderous aspertions: to a continuall lusting after vnrighteousnes. And all these not onely in open acts (which are not so vsuall) but in the actuall thoughts, desires, proiects & counsels of the heart, yeelding & consenting thereto and delighting to thinke of, talke of, to loue and commend sinfull practizes; as swearing, drunkennesse, bebate, wrong, intemperancy and the like. For these are but one of a thousand of those actu [...]ll sinnes, which as sparkles flye vp, from the former [Page 21] fornace. Not all these in euery m [...]n, but some in one, and some in another, See 1 Cor. 6.7. Such were yee, some of yee, &c.
Q And wherein stands the second generall part of misery, to wit, of punishment?
A. In the manifold penalties both of soule and body: and those properly expresse that threat of God, When thou eatest, thou shalt dye the death. In the soule first, (for of all other, these are fearefullest, because they are sinfull penalties of sinne) first, an auersenesse from God, or from returning to God any more, but going from him further and further infinitely:Ephe. 4.14 15. Rom. 8.7. Rom. 7.23 2 Cor. 2.14 Cannot, &c. As a stone cannot melt. an insensiblenesse of soule in this double misery: a dedolency of heart vtterly and impenitently hardned in it: an vncapeablenesse of admitting of any meanes to draw the soule out of misery to any better estate: a spirit of resisting and opposition of any such: an infinite peaceablenesse and content of heart in the present condition, thinking this bondage and hell another liberty and heauen: and if berest of it, raging as the Beare robbed of her whelpes: and so a pronenesse to bee riueted more and more deepely into this woe, with lesse and lesse feeling or beleeuing it. Now these (we must know) are of a deeper dye then the former, as being cursed of God vpon and against a sinfull Rebell: giuing him ouer to himselfe, and sealing him to wrath and perdition, which though the Lord doth not alwaies enlarge, but rather suspend till the due season thereof: yet they are all inherent in our corrupt nature.
Touching the body, where shall I beginne or end? What languors and diseases are there incident to the body? what pouerty, basenesse, beggery and want to the estate?Gene. 2.17 Esay 53.4. what reproch to the name and credit, aspersions, slaunders, dishonour? What misery in family, in Church, Commonwealth? What obnoxiousnesse to Satan, to his instruments, temptations, mischiefe, bondage to the vngodly, suites, seruices, dependances with hard conditions, crosses, streights, pursuites, losses, forfeits, death of friends, imprisonment, accidents, and shrewd turnes, bad tydings, confusion in the state, famine, warre, pestilence, and a 1000. waies for him to goe wofully out, who came but one way into the world? Besides griefe of minde, melancholy, passions, and distempers of the spirit, bad conscience, ill [Page 22] marriage, lewd children, ill successe, Ruine of estate, and at last a miserable death? And yet the vpshot of all is worst after, viz. A finall separation [...]rom God, and losse of his eternall presence, with the sence of vnutterable, intolerable, vnauoidable wrath of God in Hell vpon the whole man for euer, without the least hope of helpe or redresse?
Q I partly conceaue this view and mappe of the misery of the fall: now conclude the Article with some vse of it?
A. First, heere is confutation of all Papists, who flatly deny this Article, and tell vs, that our Nature is indeed shrewdly Vse 1 may med and wounded, much like him who fell among theeues betweene Ierusalem and Iericho, Luke 10.30 and left halfe dead. But as for vs, that maintaine this dying the death, this quite and cleane deadnesse in sins and trespasses, they cannot abide. No (say they) there be left euen in the vnregenerate such abilities, and devotions, as may congruously dispose God to pardon them: And by some helpe of grace, merit also full f [...]rgiuenesse. Yea they boast themselues of their performances, and d [...]ties, whereas Paul tels vs that all boasting is cut off And tels vs,Rom. 3.27. Baptisme washeth away all originall sinne, which yet Paul grones vnder the burden of bei [...]g regenerate. Also all P l [...]gians or their adherents, who affi [...]me that old Adam is, as one in a darke dungeon, who by reason of darknesse, cannot see; but if he haue a light put in, hath his eyes very quicke, and can see any thing: and so wee want but light, and then wee are able to discerne and apprehend any truth put into vs, of our selues: Also such as blanch the matter with the color of Grace, added to our nature: for by that (say they) nature, being holpen can put on the cordes (as Ieremy in the dungeon) and addresse himselfe to come forth. What hath a dead man with all the light and helpe in the World, to addresse himselfe to liue?
Vse 2 This also reprooues all Naturall Papists, that dote upon their ciuill, morall, or religious duties and deuotions, and cannot abide to heare that those who so duly pay all debts, all dues, who giue so many almes to the poore, heare so many sermons, keep so many Sabbaths, read so many good books, keep so [Page 23] much good company, commend the Ministers, and welcome them, and maintaine them, should yet bee as the Publicanes and sinners: I doe not say yee are, but I say this, Except ye also deny your selues, and behold this misery of your Natures, yee will fate wo [...]se in time euen by your righteousnesse, then if yee had non [...]! for [...]hy? doe ye not graffe upon a rotten stock, and guild a rotten post? So also, such as commend mens natures in the point of religion, saying, Oh, such are so sweetly natured, courteous, lo [...]ing, mild and harmelesse, that there is but little betweene them and Heauen! Alas, how many of these sweet creatures are as bitter enemies to Gods grace, as friends to ciuility and faire carriage! Also such as aime at religion, onely thus far, to colour their wings and tip their tongues, or their outward dealings with some outside: but as for that heart within, and nature, they suspect not. And to conclude, such as being told of their passions, defend thē by their nature, It's my nature to be so hot, I haue soone done: why poore foole, thinkst thou thy nature is more excusable then thy passion? and yet what is so common with men to say, then this, If I were an adulterer or drunkard, I were willing the Minister should thus sharply rebuke mee, but to be so bitter for mens infirmities, and against that which we cannot doe with, nor heale, and auoide, and against vnbeleefe or the like, me thinkes he might be wiser! Oh, God would faine draw thee from the open to the secret sins of thy heart, lest thy freedome from the grosser should destroy thee. He would euen weary and tyre thee by thy cursed nature, when thou seest all thy other defences are but dawbings with vntempered morter!
Thirdly, This should cause thee to look vpward, and to gage the greatnesse of Christs loue, which could finde in his heart to Vse 3 satisfie for such a misery, and to fetch happinesse out of the depth of it. Euen in this Article is layd the foundation of thy esteeme of Christ, in the next p [...]rt of the Catechisme: Christ will be little set by, the height and depth of mercy cannot bee sounded, till thou take measure of it by a Reede of thy misery. Little sinne to forgiue, will make Christ little loued. As we see at the Assyses, that base theefe that thinkes to conceale some of his robberies, and is loth to haue all come out at once, fearing the mercy of the Iudge: when his inditements come to bee [Page 24] read the second time, loses his life. Let vs beware lest it bee so with vs. Let not vs lessen and minse our sinnes, in hope of more easie pardon: but if we would magnifie the grace of Christ, let vs first magnifie and enlarge our sin to the vttermost: if Christ see, that we rather hope in our small sin then his great grace, we are dead men. The way to get pardon, is to equall his price to all our misery. Say thus, If Lord, my sin had beene onely a share in Adams eating, and no more; or in some actuall few euils, or if in the meere priuation of some good things, or in sin only and not in penalties, or if in bodily only, and not spirituall, or if spirituall onely and not eternall, somewhat might seeme to lessen thy loue: but surely that loue that would satisfie for all, rather then any should condemne me, is of vnspeakeable dimensions! Oh! learne by this how to esteeme the price of grace! If each step of this first part, if each of these Articles make thee not miserable [...] then other, no Article of the second part shall be able to comfort thee! Be confounded vnder the ruine of thy misery! and vow with that good Iabez, If the Lord will indeed rid me of all this great euill that it may not grieue me! If he will enlarge my coast, and bring me out of this heape of woe, then he shall be my God and I will make songs of his mercy! Oh! let all that haue beene sayd of this misery, make thee goe as she, Luke 13.11. bowed together, vnder an intolerable burden! Lay all together, to make vp such a loade as may pinch thy shoulders, and cry out, Who shall deliuer me! who could't thinke such a weight as I haue heere described could be carryed with ease? especially through so many Sermons of conuiction as many heare! Oh! that any should sleepe in such deepe debt, so banquerupt as they bee, short with such an intolerable weight crushing them! Surely except there were a plague of insensinblenesse added to all other misery, it could not but affect men otherwise. But till sin begin to be out of her element, and feele her misery, Christ and the soule can neuer be reconciled in one.
Vse 4 Fourthly, this should cause vs to wonder at the goodnesse of Gods dispensation of this misery! That both in the sin and in the penalty it should be so mitigated by the prouidence of that God, who for vniuersall ends restrayneth the force and violence of this misery; why should God so order it, that he in whom the fountaine of all sin abideth, should yet bee in his particular [Page 25] nature stinted and shortened within the compasse of some [...]ew foule sins? what hinders (in vs) why not all as wel [...] any sin shou [...]d bee our beloued? who much [...]o appointed; that in this plenty of Plagues, (the cause wherof of wee car [...]y about vs) so few of these sho [...]ld light vpon vs? H [...]th not sinne made vs a dunghill of sinne, and a sea of sorrow? why then see wee so few blinde, deafe, lame, dumbe, maymed, out of their wits, poore a [...]d miserable crea u [...]es, as wee doe? Sh [...]ll wee by this indulgence bee h [...]rd [...]ed to thinke our selues lesse wre [...]ched and miserable then wee are? or rather admire that goodnesse that s [...]ffers vs not to bee so cursed as wee deserue?
Q What vse is to be made hereof?
A. First, [...]t may teach vs to acknowledge singu [...]ar patience in God, to dispence so merci [...]ul [...]y and manifoldly with man, huaing incurred this Promunire with the Lord, that he did not quite destroy him, but al [...]oweth him so many comforts, enco [...]rag [...]ments and helpes of nature and life, all which hee might b ue stript him of: All saue hell being meere indulgence of m [...]rcy, as the support of nature in heal h, in strength, with wits, sences, breath of ayre, vse of Earth, influ nce of Heauen, marriage, posterity, weal [...]h, credit, gouernement, &c. more then hee [...]ught to damned Rebels, who might haue beene destroyed when borne.
Secondly, to iudge aright of this sin, not to sl [...]ght it as P [...]pists, and prophane men doe. To count our selues miserable by it: to esteeme it aboue any actuall si [...]s▪ to iudge of it, not by the matter or act of it, but by the villany of it against the Vnity of God, his Crowre and dignity. The little weigh ng of this, hath caused men to make such small account of actuall sin, to make it a merryment: as Forn [...] cation, they will say it is a tricke of youth, &c. And the truth is, from the slender esteeme of sin, comes that base esteeme of Christ with many. Whereas, except Christ had beene made sinne in the roote it selfe, by imputation, [Page 26] and satisfied for it, all the imputation of actuall, could not haue profited vs. I [...] to raze the picture of a Prince bee such a crime, what is it to deface the Lords? Oh woefull wretches, who dare say baptisme doth abolish that which all the grace of Christ cannot wash off, till death? All other sinnes are committed in a corrupt estate, this in a pure one, and therefore CHRIST that immaculate Sonne of GOD was faine to lay aside all his holinesse, that hee m ght clense the slaine and the guilt thereof (as a double dye) out of our nature.
One of the miseries of orignall sinne, is, that its vncapable of the due conceiuing its owne woe: but thinkes it selfe in good case, as a drunkard forgets the sentence of death, and dreames of great wealth. And therefore wee had not need adde thirst to this our drunkennesse, by esteeming it slight, but desire the LORD rather that hee would awaken vs out of this delusion. But more shall bee sayde of the vse of this in the sixt Article.
Q What is all this misery to vs, who neuer sinned his sinne?
Art. 4 A. It is ouerspred as a leprozie of the whole body ouer the whole nature of mankind, all sorts, sexes, states, degrees: Not one free: as all misery is in euery one, so ouer all without exception, Psal. 14.1, 2.3. Pro. 20.9. 1 King. 8.46. Eccl 7 22. Rom. 3.9. Iam. 3.2. 1 Ioh. 1.8. Iob 14.4. and 15.14. Psal. 51.5. Examine the texts. All, both Iew and Gentile, Barbarian, Scythian, bond and free, noble, simple; learned and idiots, yea all who are to be. For as they are in our loines, so we were in Adams: Adam not beeing a single person, but in the whole stead of mankind, before hee had issue.
Q. How doth this trueth appeare more clearly?
A. Both by the Scriptu [...]e and reason. Paul sayth, Rom. 5. that by the disobedience of one, sinne entred into the world, and [Page 27] by sinne, death. What is that? Sin and curse ceazed vpon all he whole world, as well as Adam and Eue. And the like proofes f [...]llow in all the verses, as verse 14. Death reigned from Adam to Moses. ver. 17. By one mans offence, death reigned by one. ver. 18. By the off [...]nce of one, iudgement came vpon all to condemnation: and ver. 19, As by one mans disobedience many were made sinners. So that this Article remoues all conceite of any man whatsoeuer (I say meere man) to be exempted from this masse of corruption: No, Rom. 3.12. All are gone out of the way, not one doth good, no not one.
All the sinne, all the penalties of sinne belonging to Adam himselfe, belong to vs: wee may vse Peters choise word, 1 Pet. 1.18. By the tradition of the fathers: All these are conueyd to vs by the tradition of Adam (not example, but propagation) no one of all these tokens miscarryed, but as hee sent them to vs for a cursed memoriall what he had done for vs: so were they all and each of them deliuered to vs, wee faile not in the receiuing of the whole summe, to the vttermost farthing.
Q. But in what order is this masse of euill deryued to vs?
A. In this: That first the actuall sinne of Adam and Eue, eating the forbidden fruit, is conueyed and made ouer to vs: then originall, then actuall, then penalties, all hanging each vpon other as the lesser boates tyed to the great ship.
But yee will obiect, that Paul himselfe, Rom. 5. sayth, That others sinned not after the similitude of Adams transgression.
I answer, True: not against a set law as Adam did, but yet they were held guilty before GOD of Adams sinne, as if they had knowne it. So then, marke, although wee did not indiuidually and personally see, talke with the Serpent, put forth our owne hands and put the fr [...]ite into our mouth: yet wee did eate it as well as hee. And why? [Page 28] Because the sinne which Adam committed ere hee had be gotten a sonne or childe, was the sinne of nature, not of a Person. As it is sayde, Leui himselfe payde tithes in Abraham: Heb. 7.9. so wee in Adam: hee to GOD, wee to Satan. And that by the iustice of GOD: who, as hee would most iustly haue imputed the integrity of Adam to vs, if hee had stood therein, so might impute his sinne. Wee were all in Adams loynes, for better or for worse. And as it was in the second Adam, the Lord did impute our sins to him, who yet neuer sinned after the similitude of ours, against a law: because hee looked at him in the nature hee sustained: so hee doth impute Adams sinne to vs, although wee in person sinned not, because wee sinned in his nature. And as our Lord Iesus had beene wronged, if he had suffred for that sinne which was none of his [and wee also were farre from Redemption, if righteousnesse could not bee really settled vpon vs by imputation] so except Adams sin were first made ours by imputation, wee should bee wronged in sustayning the penalties thereof.
Imputation, I grant, differs in the manner and forme of it, being in Christ, onely by Gods account, in vs inherent: but still reall in both (respects duely obserued.) And thus by partaking with him in the act, wee also partake with him in all the consequents of sinne, and penalties following.
If it be demanded (as Paul doth there) whether Heathens and Infidels that liued from Adam to Moses, and so since, were thus [...]?
The [...] s [...] cre is, Yea, Sin raigned both in the guilt and punishment [...], [...]l [...] that time, among millions of sinners, wasting and de [...]troying generation after generation: onely the difference is, B [...]ore Moses there was little sence of it, they were vnder the raigne of it, the guilt, the pl [...]gues of it, but still th [...] neuer saw the face of their King, lust and co [...] p [...]cence, old Adam, the law of the memb [...]s, [Page 29] the sin and curse of Adam: who hurt them, they knew not, onely felt the smart of a blind stroke: neuer the further off from the misery, but much further from cause or Remedy. As for the Relique of that law they carried within them, alas, it was easily dazeled by forgetfulnesse, or damped by strong lusts (being dim in it selfe) but as for the root of the disease, that they neuer saw by that law, as after in Art. 5. shall be spoken.
Q. Is there any thing else to be said to open this?
A. Yea: The Lord would resemble this contagion of sin, from Adam to his posterity, by that speech, Gen. 5.3. that Adam (hauing sinned) begat a sonne in his owne Image, who else should haue beene begotten in Gods. Noting that with the generation, the sin also was deriued. And although this be a dead notion in the generall: yet when we see how the Lord inflicts a sensible marke hereof, euen still in our propagation: as namely, when some notorious vices of vncleannesse, malice, hollownesse, intemperancy, trechery, cruelty, choler, and fury, doe euen goe in a blood, as in a streame, ouerflowing not onely some families, but euen some Countreis, which are as by-words and reproches for their drunkennesse, vanity, pride, and luxury, surely by the actuall infection that appeares, the other of originall may be discouered unto us.
Q▪ That it is thus, it appeares plainly, but I desire to know by what meanes this conueighance is made: for the difference of men i [...] this, makes some doubt of it?
A. That shall not need. All grant it. And all must confess [...] that generally it is by Gods iust imputation, which re [...]l [...]z [...]s the infection into the whole race of Adam. But as touch [...]ng the way, some thinking it to be by bodily generation, others by Gods infusion of the soule stained with her bio [...] ▪ both being vnsafe, this I would briefly say, Man begets man: not a piece of him: and therefore in begetting man, hee must needs beget sinfull man also. How that is, I may expresse thus: Beside the bodily Traduction, man begets man, in his Receptiuenesse of the soule, and in these [Page 30] bands and tyes, which knit body and soule, to wit, those Spirits of Reasonable nature; and by the infection of these spirits, the soule is also corrupted. For my selfe, I confesse it decides all the doubt, when I thinke of the realnesses of Gods imputing, though I should know no more.
Q. What vse floweth from hence?
A. Still, a good reade: would be glad to apply each Article practically to himselfe, for the better insight into the nature of his corruption. Each Article sho [...]ld adde to the view of sinne. And so doth this. For what a depth of dye, how festred a canker or leprosie, how deadly a poison in this sin of Adam, which could not be washt out in so many waters as it hath passed through in many hundred generations? Nay the iron-moll and the staine of it is as fresh, a [...]d will be to the worlds end, as at the first, and the fruits much fouler. Its a true speech, old Adam is not as other old men, crazy with age: his age is renued in euery new generation: as the father in the son. It must needs bee strong poizon, which hath so present a dispersion of it selfe through the body into each veine and artery of the whole to make it like it selfe. What then is it which God would teach vs by this leauen? surely when we see how it hath leauened such a lump of mortality.
1 It should make vs lye downe with horror vnder the hugenesse of it, and feele it to crush our Soules, yet more sensibly. It should take away all life and spirit in vs; In stead of our priding our selues in our brats, and their features.
2 It should make some of vs to tremble to thinke what we haue put into them, euen a leauen, which grace it selfe will neuer throughly purge them of in this world. What ioy should be in our spirits, while this thought abides in vs? Especial [...]y how should we endure to thinke that some of vs doe suff [...]r our children (thus already poizoned) to ranne vp and downe the world, to gather more and more actuall scurff to their naturall, and we neuer restrein them from this riot? I speake to such as haue great posterities, of all others (for [Page 31] although thou hast but one, it concernes thee too; for some one may haue as much poizon in him, as some fiue or sixe) let these looke to themselues: thou hast dispersed old Adam, and sow [...]e his seed at large: take heed thou be as carefull to roote it out, and plant the second Adam in the roome of it: else thy posterity shall be thy greatest hell.
But to all, this I say, sl [...]ght not this sin of Adam: say not, If I had not this sin imputed to me against my will, I should neuer haue deserued it. Nay rather, except thou hadst deserued it, it had neuer beene imputed: taxe thy selfe: say thus, I was deceaved by the serpent, ate, and was cursed: had I beene there, I had done no lesse! Oh, so great and wide an infection, should breed as large and deep a d [...]iection of spirit in euery one that beleeues it! The common speech is, Fornication is but a trick of youth. If a man should behold this sin in the cloake which God once put vpon it, Numb. 25.9. died in the blood of 24000. men and women, durst he thinke it a trick of youth? So, originall sin is thought but our nature, and that which cannot be auoyded, we may pity it, but we cannot blame it. No, but you must repent of it, and get Christ to couer and pardon it, else it wi [...]l blame and damne you! But to returne, if wee would behold this cloake dyed in the blood not of so many thousands, but millions both of Heathens and Christians, durst we make a (But) of it? Take heed of such boldnesse!
If any aske how, I answer, As a man begets a man, so hee begets a bad one. If any question it, how the generation of the body can taint the soule? I answer, By the taint of the spirits flowing from the power of generation▪ man not onely begetting a body of man, but a man, in respect of that habitude of or unto the soule, which habitude being poizoned, the soule is also poizoned therewith. If this bee too darke for any to conceaue, let this be enough, that whatsoeuer the manner of conueiance bee, the curse of God is ineuitably settled vpon both the generall and particular nature of man, I deny not but the Lord doth mercifully stop the excesse of this ouerflow, so that it is confined from some measure of outrage [Page 32] in some more then others: which is to be confessed a speciall indulgence and prouidence of God: [...]e man to man should be as a wolfe: but still in the most morall, courteous and ciuill natures, their corruption dwelleth, and they are as farre from the true image of God, as the furthest, as appeares by this, that a Publicane may as soone bee brought home as a Pharise, and [...]ooner. Therefore, there is no difference hee in.
Q. What vse learne we hereof?
Vse 1 A. First, sharp reproofe to such as soder vp this fearefull ruine, by any outward accomplishment, which makes them glorious in mans eye, and to blind themselues willingly from seeing their abomination before God. If many true turned to God, hauing liued vnder good meanes, Ministers education, yet haue beene deeply humbled by the cursednes of their nature, because they neuer [...]elt thēselues humbled for it: what shall be their case, who haue nothing to commend them, saue outsides of ingenuity, morality, gentlenesse, or better breed and parts then others, hauing neuer beheld the misery of their owne spirit and frame? This world is now so full of debauchednesse, that wee may be glad of such in our common dealings: but such may haue cause to bee glad of themselues. Rather let them read that in Act. 17 All are of one blood or seed. Oh proud heart, boast not of thy selfe aboue another: lest those very clothes of thy pride defile thee, and make thee worse. Say thus, I may bee learneder, ciuiler then another: but worse then another; and if I thinke my selfe better, its because I am worse. This should make euen the greatest, Ionas 3. to come downe, and licke the dust, and call corruption and wormes their brother and sister, till grace haue separated the precious from the vile.
Vse 2 Secondly, it teaches, that if the Lord exempt any from this leauen and infection, compt it peculiar grace: for hee is tyed to none, hee hath all at vantage, all hauing sinned. Oh, that the free goodnesse of God in Christians should make any difference where so little was! It should turne all pride of man into deep astonishment and praise: especially [Page 33] wonder at this freedome, that when all other respects are alike, one age, temper, birth, two lying in one wombe, as Iacob and Esau, two at mill, two in one bed, in the field yet one should be taken, the other refused: nay perhaps the worser, viciouser, baser partie of two, of ten, the most despized in a family taken, the likelyer and better reiected: that grace should put honor vpon one, and shame vpon others: As Pharaos butler and baker, being in one crime, yet differing in Pharaos fauour. As those two theeues in the same iust condemnation.
Thirdly, let all Pharises learne to take this razor, and cut the combe of their owne conceitednesse. When one and the same misery shall bee laid vpon the proudest hypocrite and the [...]rofanest Publicane, whom the one scorned in respect of himselfe, when one hell and iudgement belongs to both, the Lord putting no difference because neither of their hearts purified by faith: nay, when the yonger brother▪ a base spend [...]hrift vpon his meer submission, without any worke wrought of des [...]ruing at his fathers hands, shall be accepted and pardoned: oh what ground of selfe deniall and humiliation o [...]ght this to be?
Q. But perhaps this misery is not of it selfe so deepe, but there is way sufficient for man to escape it?
A. No possibility to manward out of himselfe to e [...] cape. Art. 5 Hee lyes forlorne of himselfe vnder the confusion of his misery: As a prisoner lying in a dungeon with chaines, being vnder sentence of death. He is vncapable of any way offred him, therefore much lesse able to embrace it. No manner of feeling of it se [...]fe, fearing of danger, or hope of rescue. Nothing in nature, art, education, nothing of worth or cong [...]uity, nothing from selfe, or other men, or Angels, to helpe out of this desperate ruine. Nay, when a remedy is [...]ffered, nothing in any naturall freedome of will concurring with the meanes can doe it. Nay, the grace it selfe of God imparted to the soule, cannot worke it selfe to the meriting of a pardon, if weakened by sin: except the same [Page 34] freedome of mercy should still tye it selfe thereto. Nay, no elect childe of God can out of himselfe, procure the least desert of acceptance, (if separate from Christ) so much as for himselfe, much lesse another. See Psal. 49.1. Sam. 2.95. Iob 4.18. Iob 14.4.
Q. Is there any thing to bee added for the proofe of this our inabilitie, to deliuer our selues from this misery?
A. This being taken (as it must be) for grāted, that all offēces committed against infinitenesse, are infinite in their guilt: and therefore Iustice cannot, (with safety of her selfe) chuse, but require the offence at the hands of the sinner, both by holding him vnder guilt and punishment accordingly: how can it bee imagined that there should bee any thing in a finite sinning nature to procure her peace, at the hand of an infinite wronged Maiesty? Its true, that a Prince may at the instance of an equall, yea inferior, pardon a treason, although no satisfaction bee made: because the offence was but finite. But to thinke so of God were blasphemous. Againe, let the reader looke backe into the third Article, and see what is said of the spirituall penalties inflicted vpon man for sin. If they be true, that is, if man bee both so insensible of his woe, so vncapable of the way which God hath deuised to redeeme him, so opposite and rebellious against it, so well satisfied in that his Hell, as if an Heauen: who can thinke hee should so much as thinke of a recouery? much lesse be able to comprehend any way to get out of it?
Q. What vse is to be made hereof?
A. Still each staire must bring this wofull soule lower and lower, till it can fall no further. These Articles serue to plucke out, each of them one or other, and all of them, all those false crootches and props which corrupt self-holds vpon, to keep her from catching this deadly fall vnder her misery. If there bee any evasion for flesh and blood, any starting hole to get out at, shee will bee sure to find it. This is the last stoppe of all: which should quite sinke the proud [Page 35] heart of a sinner, though he carry his chin all this while aboue water.
To all the former, this one of vtter irrecouerablenesse, and desperate impossiblenesse to get out, should euen kill the hopes of a wretched heart, and burst the belly of it. Hopelesse misery should make an helplesse soule, lying panting at the mercy of a Sauiour, and gasping for breath, that if there bee no more for her, out of her selfe, then within her, shee may giue ouer all. And while shee sees no hope in her selfe, shee may despaire in her selfe. Till this last Lecture be read and beleeued by the soule, in vaine is Christ offred to her; while she hath a wing of her owne, to fly ouer him with neglect.
Those that come to Christ, must bee wholly beaten out of all holds, and those strong holdes of selfe-hopes and self-loues, either of nature meere, or mixt with some helpe supernaturall: Christ will neuer bee sought to; if any other can bee deuised. Sleidan reports, that when some souldiers were surprized in their Castle, and all throwne downe from the top of it to bee dasht in pieces: one of them (among the rest) falling through the bowes of a mulbery tree, clasping thereon with both Armes, stuck by it and saued himselfe from death. Wee may conceaue hee was loth to dye. Much more are wee! From the top of the first Article of this first Part, to this last and lowest stayre, the Lord throwes downe the soule of a sinner, to kill his spirit, and humble him: but so long as the least crootch lasts, the soule that loues her owne corrupt life, abhorres to bee killed.
But in Gods feare let this put an end to all fancies, and corrupt conceits of flesh: and let it bring the soule to the earth, and cast downe euery high thing and strong hold, which sets vp it selfe against the need of a Christ, and the necessity of faith. Giue vp now all weapons, and say, If it bee thus, Lord, thou hast ouercome! I am bereft of all, and I must stand to the mercy of a Conqueror! I haue nothing to merit or help mee: it remaines now that vtter misery prouoke [Page 36] mercy at the hands of a mercifull God: with whom the fatherlesse shall find it!
To conclude, put case the Angels should mediate for vs, yea if a man were for his owne part as free of sin as Adam, yet for that which is past, the offence of an infinite Maiesty, he could not say any thing to it, it is a matter of higher nature.
Q. What vse of this?
A. It quasheth all Popish pride and arrogancy, all Pelagian and Popish conceit of the remnant of free will in vs towards our owne recouery. Not onely in deuising or feeling need of any help, but accepting it beeing offred by the helpe of supernaturall light and grace presented. Man is as truely blind in himselfe, as in a dungeon of darkenesse. Though l [...]ght bee offered, hee is as impotent to see it, as vnable to procure it in the want of it. The very roote of all errour and euill, heresy and profanenesse, being nothing else, haue their Ignorance of originall thraldome vnder sin. It should greatly abase vs that wee are thus hurt, and know not how: much lesse how to outgrow it. This vse our age greatly needeth; wherein formality is ready to blot out the impression of all truths of this kind, and nouzle it selfe in an easie religion, void of power. Secondly, it teacheth what a mystery grace is. It is true which Paul saith, Great is the mystery of godlinesse, which Christ manifested. When Christ came and brought light foure thousand yeeres after the Creation, it was as strange as at first. And now when grace findes any man, how doth it preuent him? euen as the light comes vpon the drunkard in the depth of his snorting and surfet. Oh, the sweet peace the sinner findes in his misery! As Israel made their bondage an ease: so wee hell it selfe our Heauen by custome. Wee adde delusions to our blindnesse and senslesnesse, by false errours of our owne and others. Wee sleepe as Peter, betweene foure quaternions of our keepers, Deuill, Sinne, Law and Wrath. The Prouerbe is verified, The life of an idiot, is the sweetest of all, for hee hath nothing to trouble him. So [Page 37] heere, the life of a man dead in sinne is, not to bee aware of it, pinch, burne, wound him, its nothing to him; threaten, allure, all is one, preach terror or hope, woe or weale, hee is dead. The Law, curse, Christ and grace, hope of Heauen are indifferent. Nay such a fearefull offence is the Word to a dead sinner, that euen that which should occasion conuincement and feare, works confidence in him: the Iewes tooke the Law (a killing letter) to bee the way and obiect of iustification. Nothing can worke the soule to humiliation, saue wofull experience, when all is too late. Thus much for this.
Q. Is there any way then from the LORD, to come to the reuealing of this misery?
A. Yea, and that is the morall Law of GOD Art. 6 soundly preached to the Conscience. See 1 Tim. 1.5. The Law is not giuen to the righteous, but to the disobedient, &c. where the Apostle diuides the Worke of the Law, into two sorts by implication. One is vpon the righteous, as its an eternall patterne and direction of righteousnesse: and so it concernes the third Part of the Catechisme, but in this sence it belongs not to this place. Secondly, as its a meane to vrge the vngodlie, and to reueale to them their sinfull and cursed condition. Note this double vse of the Law, to auoyde confuzion which thousands runne into, both in writing, and hearing the Word preached.
Q. What say you then of such as want this Law?
A. They are of many sorts, yet truly it may bee said of all, They are withou [...] the true knowledge of the Law. Touching Heathens, Turkes, and Infidels, the question will bee the lesse, because they wholly want the reuealing of the Law: and therefore of them its verified, That although sinne reigneth among them in the guilt and curse of it on Gods part, yet not on their part, by vertue of any light from God. For sinne is not imputed without a Law, that is,Rom. 5.14. not laid to their charge by Gods enlighting their conscience, concerning the true obiect, roote, nature, or fruit of sinne. [Page 38] As concerning those notions which were left in them, and were in stead of a law, they were onely enough to condemne them, not otherwise. The most ignorant and vicious among them, easily blew out that dimme sparke they had, by the blast of their strong lusts, and were giuen vp to a reprobate sence, and horrible lusts. Their most morall Philosophers (although to the shame of Christians it may bee spoken) hatcht vp their sparkles of dimme light to some measure, yet as touching the true knowledge of sinne, they had it not: they thought some sins no sins, some sins, vertues; and some vertues, vices: and the sinnes they saw, they neuer saw them by a word, or in the curse due to them: they saw a dimme twilight of an vnknowne GOD, vertue, vice, punishment, or reward, and therefore were farre from any true enlighting.
Q. But what doth the Law worke in particular?
A. Two distinct things: Knowledge and conviction. For the first, reade Rom. 7. I had not knowne sinne, if the Law had net said, Thou shalt not lust. In which respect, sinne is said to raigne from Adam to Moses: yea and vnder the old Law, in respect of any conuincement. But since the Ministery of the Word of reconciliation came, the Lord hath enlarged the power of the Ministery of the Law, as a preparatiue thereto in the hearts of men. As Paul saith, 1 Cor. 10. Those that heare the word plainly preached, and by name the Law, in the true spirit [...]all sence and sauor of it, they fall downe and say, that God is in you of a truth. Not that the Ministery of Christ is properly Legall, (for we are Ministers of reconciliation) but not excluding it. Christ came not to destroy the Law in the doctrine of it; for it leades to Christ, saue in the rigour and dominion of it. The Law then first searches the soule, its the candle of the Lord, and pierces the bowels of the spirit, those secret windings & corners, shifts, and euasions of it, bee they neuer so colourable and subtill. It is as a great torch-light in the dead time of night, in the hand of an Inquisitour, which searches an [Page 39] house for Papists and Iesuites, and finds them in their Masse, and takes them with all their bookes and trinkets. As the persecutors of the Saints searched all vaults and priuy doores, barnes and mowes of hay and corne, with speares, sharp spits and swords: so is the Law acted by that spirit of conuincement and search, Ioh. 9. the discouerer of the thoughts: and Heb. 4.12. pierceth between the ioynts and marrow. The Lord hath giuen it authority ouer the conscience as his owne Bayliff, to hunt out and discerne sinne in the colours, in the kinds of it, open, secret thoughts, affectiōs, yea concupiscence: not the bare letter of the Law, but the spirit; for Paul (notwithstanding al Gamaliels teaching) knew it not. And the conscience of the vnregenerate, being once thus stirred, is as the light of the Law to bring God into ech priuy part. Not a dimme twilight, but a Sunne at noonetide, which shines frō East to West all ouer the spheare of Heauen, and makes euery soule come out as Adam from the bushes, by the voyce of God: so cleerly bewraying a man to himselfe, that for the time hee thinkes all other men see him pointed at by the finger of GOD.
Q. How is it that the Law of GOD is the reuealer of sinne?
A. That most Holy and wise God, who first contriued and vttered it, put the light of his owne pure Maiesty into it, and enabled it to discouer sinne to the soule, not as other Lawes to speake to the eare, but to the conscience: and although there is no commandement in the whole booke of God,Psal. 19: Psal. 119. Heb. 4.12. Eph. 5.10, 11. Ioh. 3.20. which comes not from the same Author and spirit of light and truth, yet the Lord hath more peculiarly put this power of Enlightening into this his morall Law, as conteyning a more full exact and cleer view of all sinne, both in the Nature and penalties of the same: and according to his ordinance, so it worketh: not by the bare ten words & syllables, but the effectuall Ministery thereof accompanyed with the Spirit. And looke what I say of light, the same I adde of co [...]uiction also and her worke: both are put into the Law by the same GOD whose fingers wrote it.
Q. Is vnbeleefe of the Gospell discouered by it?
A. No, The Law is a modell of the righteousnes of Creation, in which there was no need of fayth: therefore it onely reueales those sinnes which make vs guilty without a remedy, that it might dryue vs to seeke a remedy. Yet we must not thinke it an imperfect light for this cause. For as no man calles the Rules of Grammar imperfect, because the Rules of Rhetorique are not in it: so none can call the discouery of the Law insufficient, because it reueales not the sinnes against the Gospell.
Q What sinnes doth the Law discouer?
A. All sorts, by name Actuall and originall?
Q. What need any more be sayd of thi [...]? haue we not heard enough of the nature of Misery in the third A [...]ticle, both in Sinne and death?
A. Euen that we spake there, flowes from no other spring then the Law of God; onely heere we adde this Article to that, for this cause: In that we onely bounded misery within her Compasse, shewing wherein it lyes simply considered. But when wee adde, The Law reueales sinne: wee meane as sinne and the curse lyes vpon vs, as we are guilty of it and cursed by it: the Law doth set the saddle vpon the right horse, and so shewes sinne in her colours to the soule, that it might apply the knowledge of it to thee and me in particular: and this is a further worke.
Q. Well, proceed to the enlightning worke of the Law about Actuall sinne: what is it?
A. First, the Law in the spirituall Ministery thereof, do [...]h disperse those mysts and skales of the blindeye, that suffer not light to enter. Secondly, It opens and giues light to the eyes to see sinne in her true colors. For the first, According to the sorts of sinners, so doth the Law take away their lets of knowledge. Take three or fore Instances. Put case CHRIST had purpozed to enlighten a Pharise in the knowledge of sinne, he would haue remmooued all the corruptions of the Law, and darknes of the text. They had establisht a Corban, which might free a child from the [Page 41] fifth Commandement: as their heires the Papists at this day dispence with any murthers, or villanies, if for their Catholique cause and ends. They had curtolled the law in point of her extent, confining her to some grosse crimes, and taken away the key of light from the people about particulars, They had set vp an exposition of their owne inuention: they had made what they listed to bee sinne, and what they pleased to be none: they had soothed the people vp in this course, and sowed pillows vnder their elbowes, thinking the law was giuen them to obey, and not to enlighten or conuince o [...] sinne. They had taken away foure or fiue sinnes from the Law, (as the Papists now doe the second Commandement) as yee see in point of adultery, and diuorce of oaths and periury, of iustice and reuenge, of loue and charity, Mat. 5. ver. 27, 33, 38, and 43. What was this but to call light darkenesse, and darkenesse light? If then Christ had meant to giue them true light, hee would haue scattered those false and base conceits and corruptions, as indeed his Sermon on the mount was chiefly to that purpose.
Secondly, come lower, to those that liue in the Church of GOD, many are ignorant, by meere want of meanes, as thousands of Congregations at this day are, though baptized. I remember the speech of a Reuerend man, that once on the Sabbath, lighting vpon a Company (as hee was going to preach neere-by) who were some at foot-ball, some dancing the Morris, others quaffing in the Ale house, asked them, Sirs, why doe yee thus prophane the Sabbath? They answered him, Alas good Sir, wee know not that wee doe ill in our dancing, or drinking: which drew teares from his eyes. If then GOD meane to enlighten such, hee will giue them a Ministery of light, to teach them what is good and what is euill. So to come further, put case a third soft hath some kind of light, yet still mainteining a ciuill, prophane, or hypocriticall course, what will the Lord doe to enlarge them with cleere knowledge? Hee will take away their barres also.
Q. What are they?
A. These or the like.
1 First, Their preiudice against the light, and the meanes of light, and instruments of light, which hinders them from knowledge. They haue perhaps a conceit, that its a needlesse thing, curious and vnprofitable, a new fangled toy of some men: or very difficult to get, if not impossible: These Ministers and their preachings are but noveltyes, and might bee spared, keepe people from their callings: trouble the peoples braines, and fill them with fancies: These and the like false principles of preiudice, Act. vlt. 22. The LORD will remoue.
2 Secondly, Their custome in darknesse: they haue liued as their forefathers, and done wel enough: new matters are yrksom: also custome in profanenesse which holds them from comming where any light is: for men are loth to know that which should vnsettle them in their loue. See Ioh. 3.19, 20. Men that loue darkenesse, hate light, lest their euils bee discouered.
3 Thirdly, Their hardnesse of heart and purpose to liue in their lusts still: For although order of law may compell them to Church, yet when they see that knowledge robs them of their lusts: they fare as a beare robbed of her whelpes, and fight against the light of the Law, as Pharaoh against the returning waters: because their free-hold is toucht: lose their lusts, cosenage in buying and selling, deceit, lying, pride, reuenge, they lose their life.
4 Fourthly, That wofull dulnesse of edge and bluntnesse of spi [...]it: by which they make themselues incapable of knowledge, Heb. 5. Especially of any maine and material points.
5 Fifthly, Generalnesse or slightnesse, by which they please themselues to know the meer common sins which euery one may read in great letters, running [...] and through e [...]s [...] seeke no further: because indeed knowledge is not their ayme, but their policy to auoyd the shame of grosse ignorance. A man that hath no more vse of a Map, then to see the breadth or situation of Essex, will content himselfe with the generall [Page 43] Map of that Shire: but if a man would haue a due suruey of some Towne, what breadth it hath, what such a Lordship therein situate is; what lands, woods, pastures, hopgrounds▪ hee will get a Draught of that Towne, or a Suruey of those particulars. So heere: If God meane to en [...]ighten a carnall, generall, and formall professor, or hee will take from him his generall Map, and subtill generalities, whereby hee detaines the truth in vnrighteousness [...], and reach him a more speciall Map of sin to study vpon.
Sixtly, He will remooue his sefeloue, by which hee is 6 loth to bee informed in truths: his partiality and subtilty, which suffers him not to heare such Truths, as are like to oppose his personall, precious, and beloued euils: whereby hee is loth to heare of any sins, saue other mens, not his owne and so he shunnes particular light of things, which might prooue either against his lu [...]ts, ease, credit, or course in euil to vnderstand. If a man bee a good Iustice, hee is willing to know the Statutes and bee informed in them well, that hee may be able to punish sinne to purpose: If not, hee is willing not to bee informed of them. So is it heere; but if the Lord will enlighten him, hee will enlarge his Law to him, and him to his Law, that hee shall bee gladdest, when hee meet vs with the most distinct and cleere light. And so I might be infinite: let this view be sufficient for this sormer.
Q How doth the Law giue light to the eies in knowing Actuall sins?
A. Both in themselues, and in their penalties.
Q. In themselues how?
A. Sundry waies: some of which (and the cheefe) I will note, by them desiring the wise Reader to iudge of the rest.
First, The Law doth present the soule with the authority of GOD in commanding, and sets vp her selfe, not in the sences or back parts of man, but in his conscience, the most priuy chamber of the soule. This no law of man can doe. No, nor can any destitute of the law, be truely seazed in conscience [Page 44] by any sinne. But the Law sets vp the Lawgiuer in the conscience, presenting him to her in all his Souereigne Iustice, wisedome, and Power, that so, she may esteeme of sin, not as touching man, but trenching vpon God in all his attributes. This is a great discouery, and causes sin to bee conceaued as it is, not as the passing act seemes, which begins and ceases with time, but this is infinite in time, merit, extent, and scope, because against an infinite God. For example. An ignorant man hauing hurt his neighbour, lookes at the sad consequent of the fact onely, how hee hath hurt him in his name, cattell, wife, goods, and so the damage is the sin to him. But the enlightned conscience lookes at the Lawgiuer: knowing that not man, but God hath made the Law against hurting man: man is the next, but God is the chief and last obiect of his sinne. And therefore God must bee agreed with, or else conscience will keep it vpon Gods record to appeare in due time. And, put case man would be appeased, yea is satisfied, yea, perhaps mans Law is satisfied by the death of the offendor, yet GOD still must be compounded with, as chiefly offended.
Q. How secondly?
2 A. It presents it selfe to the soule in the coherence and consent of the law. This no man can see except enlightned. S. Iames cleeres this, Iam. 2.10. Hee that breakes one, is culpable of all. Meaning, that such is the chayn of the law, and so are the words couched together, that being by one and the same spirit ordained, he that brakes one, violates all: as he that breaks any linke of a golden chaine, breakes the coherence. Men thinke otherwise: But as hee who breakes his neighbours fence, trespasses him aswel as if he ranged all ouer his ground, because the bond is broken: so heere. It were strange to tell a drunkard, he broke more then the seuenth Commandement. But to tell him that he had broken all (as indeed he hath) were strange to him. Not perhaps in actuall deed: but yet in power and effect, because he hath broken the bond of that God who hath made all the rest. And yet there is a further thing in it then so: for in a sort, some actuall sinne breakes all. As one [Page 45] hath described it in couetousnesse, so might I doe it in drunkennesse. For what drunkard makes not his cup, and companions, an Idoll? what cares he for Gods worship, daring to bee drunke in an Ale-house, within the sound of the Preacher? What conuersation toward man looks hee at in family, neighborhood, oathes, vowes to God or men? What Sabbaths doth he not breake? What parents and Magistrates doth he care for? but rather vndoes the estate of the one, and contemnes the censure of the other? What cares hee in his cups to breake the head of, yea, to stabbe his fellow? What vncleannesse and bastardy is hee not guilty of? What booty by the high way will he balke, and perhaps with bloodshed, to get money to drinke? What lyes and slanders? what colors and shifts to defend his villanies and couer his sin, will he forbeare? This is meet to thinke of, to open the harmony of a law. But howeuer this bee, sure it is there is no sinner, not onely grosse; but euen secret, who is not guilty of all the Law in the breach of any Commandement, because his vndue carriage fights against the Lord of the whole Law. The discouery of this light might bee as much as some mens soules are worth: for what is the speech of men? As for vnrighteousnesse, I aske GOD no mercy! As for stealing (saith one) or for adultery (saith a second) or slander, or murther, or vsury, I neuer feare what GOD can alledge against mee! Indeed such, or such a sinne I aske him mercy for! Well said: but in the meane time its no thanke to thee: GOD and prouidence suffred thee not, for th [...] wouldst haue broken all aswell as one, thy heart was bad enough, if hee had not limited thee! Oh, this light well receiued, prepares way for conuiction.
Q. How thirdly?
A. The Law discouers it selfe to the soule in the point 3 of her Royalty. So Saint Iames cals it, Chap. 2.8. That as a King is not prescribed against by the quality of any subiect offending, why hee may not hold him guilty: so in this, No person is accepted with GOD in this kind. Oh! its a [Page 46] great discouery of errour! the hear [...] of man is proud, and soone exempts and dispenseth with it selfe by some priuiledge. But this Royal Law is impartiall. As a glasse will shew a Queene her spots aswell as a poore woman. Paul labors this point, Rom. 2. against the Iewes priuiledges. No difference with God. All, both bond and free, Barbarian, Scythian, Iew, Gentile, none excepted. God hath shut vp [...]ll vnder one disobedience. Oh, its a great abating of a proud heart! One sin, one hell, one wrath, one Tophet for Princes, for subiects, for learned, for idiots, for noble and base, for Pharises, and Publicanes! This cuts the combe of the sinner! Psalm. 149.8. He bindeth Kings in Cheynes, and Nobles in fetters of yron! Neither can the poorest scape at a little mash, nor the richest at a great. Againe, his Lawes are no copwebs. Apply this (as it is the scope of the fourth Article sup [...]à) to thy selfe.
Q. How fourthly?
A. It discouers it selfe to the sinner in the point of integrity, and soundnesse of her light: That is, opens sinne to the soule in one kinde aswell as another. Such is the corruption of Adam, that it will suffer much of the body of sin to vanish in the suruey. If sinne bee either of knowledge or ignorance, although knowledge shall bee of some note, yet ignorance will vanish. If other sinnes bee of omission or commission, omission sinnes will faile in the reckoning. If againe sin b [...]e of presumption or infirmity, Sinnes of infirmity are nothing. If presumptuous sins be either of particular presumption, or or totall reuolt. Particulars seeme nothing to a selfe-louing rotten heart. But where God enlightens, lo, he discouers sin in all her sexes, male and female, strong and weake, remembred & forgotten, ignorance, or knowledge; and in a word one and other; And this also is a great discouery: for want of which, many a soule neuer comes to the bar of Gods conuiction. But now, this rule will not onely tell the soule the differences of these: to wit, that one is of greater crime then other; one may both omit and commit sin, and yet know neyther: he may sin of knowledge, yet not of presumption necessarily, because [Page 47] he may be preuented by feare, Satan, violent lust, and not voluntarily consent: he may also presume with a different heart: yet the least of these in their nature is damnable.
Q. How fiftly?
A. The Law reaches forth to the soule her key of knowledge in the poynt of her extent. She who hath her Ladyes keyes, knowes all, and can fetch out of ech boxe. So cannot the poor droile in the kitchin. So, this is the priuiledge of one that hath the Law to be hers. It is a great piece of the light of the Law, to extend it selfe in the soule to al parts and degrees of sinne.
First, in poynt of Spiritualnes of the Law: teaching vs not to rest onely in open, grosse, morall offences, but to goe to spirituall wickednesses. The Law is spiritually morall aswell as externally. Thus Paul, Rom. 7.12. The Law is holy and good, I sold vnder sinne. And 1 Tim. 1.5. The end of the Commandement is loue out of a pure heart, good Conscience, and fayth vnfeined. Then it must be very spirituall: and aswell meet with infidelity, hypocrisy, vnthankfulnes, impiousnes, profanenesse of spirit, security, hardnes of heart, contempt of Word & Sabbaths, &c. as open leudnes of life, riot, stealth, or adultery. And so also it enlarges the chiefe breach of a Law to all lesser degrees and steps to it. As the seuench commandement reaches not onely to grosse incontinenty: but to intemperancy, drunkennes, riot, voluptuousnes of sences, &c.
Secondly, her Inquisition and Search: For the Law, Heb. 4.12. is very searching and piercing, diuides betweene the ioynts and marrow, dare and can go to any part of the whole man, and fetch out any poizon out of any corner; hath an vnlimited Commission from the Law-giuer, to fetch out and bind any malefactor: not onely seene and manifest words and deeds, but also, the most retyred and close thoughts and intents of the heart: the Power of GOD is with his Law to search for the King, all vaults and dungeons, and nothing is hidden to the eye, no more then the earth to the Sun. Sinnes of great consequent euils, or lesse small [Page 48] sinnes, in mens esteeme, and great, still, and crying; hidden from man, and open to his view: granted, or defended: carrying color or condemned by the world; Old ones, or new: in a word, The Law inquires vpon sinne, according to the Anomaly of it, not onely the circumstances. And this was our Sauiours chiefescope in that holy Sermon, Math. 5.6, 7. Chapters, correcting those base limitations of the Law which the Pharises made, tying men onely to a grosse literall sence.
Thirdly, in her aggrauating power: whereby she enlarges sinne by her Circumstances, causing it thereby to seeme the more odious, and setting the worse colours vpon it; as because such a person committed it, a publique man, against such light, when he needed not, from meere malignity of spirit, in the midst of blessings, against mercy, Gospell, vowes, couenant, &c. which I do not speake, as if all sinnes were alike, but because all are sins and culpable.
Fourthly, in her Purity. The Law doth not go to tell the soule of each sin: but sets the Mirror of Gods purenesse before her, that she may according thereto, discerne and iudge of sin: good and bad, [...]rue and euill. Truth (wee say) is a Rule of her selfe and her contraries. There is a secret purenes in the Law, whereby the soule discernes an euill in things which the world sees none in: and againe, sees none in some, wherein an hypocrite sees much. For the former, A soule that hath cleer and thorow light in himselfe, is a Law to himselfe in some things of specialty, and accuses it selfe for the departing from the pure manner, ends, ground, and measure which GOD requires: as sometime in the keeping of Sabbath, in vse of liberties, in speech or silence, in doing or abstayning hath a Law within him: not so much what this morall precept bids or forbids, as, what the purenesse of it imports. So that looke, what sorts most with will, flesh, case or the inclination of nature, she suspects: yea euen in doubtfull cases, yet withdrawes (for safety) rather then ventures vpon termes of her owne, abhorres appearances, as well as substance of euill. And as in matters of God, so in matters [Page 49] of men, this Purenesse Rules the case, when perhaps no Law is at hand, as Phil. 4. Finally brethren, whatsoeuer is Holy, whatsoeuer pure, honest, of good report &c. An heart enlightned can better iudge by this Rule then any thing, & sooner espies what is honest, sauoury, then any other can d [...]: yea and by this, casts off al those base additions o [...] man which want a word, and therefore although they carry a shew of holines, yet are base copper coine, both makers and creatures, as Col. 2.23. beeing far from pleasing GOD, for lacke of a word to carry his purenes into them. This I thought good to speake of the l [...]ght of the Law: to giue a taste of the rest: for a wise Reader will guesse at the Lyon by the paw. Onely one thing I would adde, that [...] of these latter things I would craue the Reader to make vse of in the fourth Article of the third part, so far as it may serue for vse of Christian direction: and so I shall there spare this labor.
Q But is all this light requisite for a soule which seekes conuiction? or may lesse serue?
A. I answere, I do name these, as helpes to serue the worke of the Law in conuncing, not to forestall the worke of the Spirit. The more sound light the soule hath, the better: howbeit God is free to worke in what way and measure hee please. Its one thing to say what light the Law can afford to some (and doth) toward conuiction: another, with what degree it may please the Lord to bee content to worke. Hee can vse these helpes, or perhaps the sight of originall sinne, to abase a wretched heart with, greater light or lesse may serue him, as hee pleaseth. But the truer the light, the sounder the Conuiction. The Lord doth in this case, as the state of the soule best admits sometimes keeps away exceeding light in all these, lest the sule should lye opprest vnder her burden: culling out some sinne with due circumstances of vilenesse and shame, to bring the soule vpon her knees in a most kindly manner. Hee nis or bound heerein.
Q. How doth the Law present the Penalties, with light to the soule?
A. To adde so much here, as may make vp that of the third Article: this I say, That the Lord shewes the like power, authority, and efficacy of light in these as the other: He takes away all distinctiō of veniall & mortall from a man: presents himselfe to him in his full iustice of reuenging al sin without exception: remoues all cauills and subtill extenuations of punishment aswell as of sin; makes all sin appeare mortall to the soule without Christ, & veniall with him. Tells the soule, Deferring of punishment is no remoouall of it: That some sins go before, some follow after, but all meet earlyer or later in iudgement, Eccles. 12.1, 2. 1. Tim. 5.24. That all sinnes deserue all punishments. That the least cost the Lord Iesus his blood, and he that beleeues it not, shall pay for it in hell: That God doth indifferently hate and punish all: Tribulation and anguish is to ech soule that sinneth: Cursed is euery one: There is no lying hid from Gods eye: no shift, or euasion besides fayth and Repentance; No amity or Combination of sinners, no ioyning hand in hand, no counsel can preuaile against God, who hath all penalties and executions in his hand to worke by. That the Court of God is not as the Popes: no Relaxations, Commutations of penance, Dispensations to bee had there: That the hauing our hell heere, is no Release or Heauen for heereafter: but, if wee haue not had heere, wee shall there haue all: if we haue had heere, we shall there haue the full summe of punishment, without Christ. And by this the Lord prepares the sinner for conuiction, following in a far deeper measure, as in the point of terror shall appeare.
Q. How doth the Lord reueale originall sinne to the soule?
A. To adde a little of this also to the third Article, the Lord doth this many wayes. First, by the speciall termes of his Word: Secondly, by comparison of actuall sins. Thirdly, by the properties of this originall.
Touching the 1. the Lord is in no one thing so emphatical, as in the names hee giues to this poyson. He calls it, The Old man, Rom. 7.1, 2 Rom. 7.7. Rom. 7.23, 24, 25. Gal. 5.17. Rom. 8. [...]. The flesh, Lust, Concupiscence, The law of the members, [Page 51] The Law of sin reigning in the members, The Old husband who hath the wife in subiection, The body of death, and the like. Which affectionate termes sought for the nonce, do fearfully lay forth this corruption, to be that which men little thinke for. For why? What a tame, still, close, and harmelesse thing seemes this sinne, beeing yet, if once stirred, a raging Tyger and wild monster? What do these termes imply, [...]ue that, this sinne is the Doe-all in the soule: as she will, so it must be, and in a word she is al sinne, both the length and depth of it: all that is in sinne is in her. And therefore except the Lord Iesus had bene made si [...]ne (note the word 2 Cor. 5.21.) for vs, aswell as sinfull, he had neuer satisfied: his expiation beeing chiefly for sinne in her Nature, and for the Acts by Consequence [...] in which respect he is truly called the second Adam, made the sin of Nature by imputation, that he might by his nature of Righteousnes & suffring, both satisfie for it, (the losse of God [...] Image) and then restore it. Looke vpon these texts, and meditate of them.
Secondly, by comparison. For when the soule hath had the 2 view of actuall sinnes be [...]ore, as most yrkesome, and now comes to see greater abomination then these, as the Lord tells Ezekiel, Chapter 8.15. Oh! how out of measure sinfull seemes it to the soule? how doth she cry out, miserable man! for market thus she speakes, Although actuall sins were enough to sinke me into misery, yet I see they were but euill in respect of their part: but now I see a body of all parts and members, a King in his throne. I see now my selfe cur [...]ed double and treble. No sooner do I get out of one actuall sin, or set good duties agai [...]st bad with some hope of ease that way, but the Lord beates me downe by my inward nature of sinne! yea when I would faine comfort my selfe in my duties, and suffring, and prayers; Lo then my very clothes, this venomed shirt vpō my skin,Iob 9.31. defi [...]es me, & turnes al hony into the gall of aspes. Indeed God hath freed mee from beeing a worldling, whose hope is below, from a covetous mizer,Phil. 3.18. whose God is his Mammon: I am free from open vncleanenesse, and inward hypocrisy, and profanenesse of heart: but Oh LORD, the nature of these things dogges mee: sometimes the wolfe of my [Page 52] nature makes me feele small difference betweene my selfe and these vices! The nature of louing pleasures more then God, the nature & sauor of a proud vaine heart, of distrust, of worshipping God vnsauourily and for forme, of selfe-loue and ends, doth so dogge me, that its worse ten fold then the breaches themselues. Yea, and the more I seeme to affect the contrary, the more Satan dogs me with them, thoughts, desires and endeauors after them, (if it be so, be glad) yea, and selfe-loue with them so blindfoldes me, that often they seeme to please me, and make me be as I would be, and by the suddainenesse of the darts and assaults, preuent my armor, and so foile mee, and leade me captiue. So that we see the sting of nature, if duely weighed, is farre greater then of actions.
Q. Proceed to the third, How doth the Law present the properties of originall sin to the soule?
A. By ripping vp the body of this death, and shewing it what is lust, Rom. 7.7. &c.
First, Shewing it to be sin in an eminency of being. Its more 1 sin then other sins; whatsoeuer is in any of them, is here more notoriously; whatsoeuer filth and base quality may be spied in all sin, or any, as impudency, vanity, pride, resolution, disdaine, is heere more singularly, as light and heate is in our fire, or the ayre, or the Moone, but eminently in the Sun, the first subiect and seate of it. That wherein a quality is first, that is eminently worst. As coldnesse in the earth, drynesse in fire, heate in the ayre, and moysture in the water. So when a Iudge is vniust, in the place of equity, hee is eminently vniust. Euen so heere. All ill qualities are first planted heere: and its sinne in the Spirit, in the place of excellency, euen of Gods Image. That whereby another thing is qualified so or so, that it selfe is much more so qualified. As we say, Those wofull, desperate Traytors in Gun-powder treason, were so and so desperate, rebellious, cruell, fierce: but by whom were they made so? by their father Garnet and grandfather the Pope: Garnet and the Pope then must be much more so. So, all the poizon of actuall euils, is seated in the originall, after whose copy they write.
Secondly, The predominancy of this sin: both in matter of 2 fulnesse and force: for fulnesse, it hath all sin vnder it, and in it, as the perfect body hath all the members: so this dead rotten body, containes fully all dead members of hypocrisie, vncleannesse, &c. in it. As the word vsed by Diuines prooves: they call it theFomite [...] Fewell, meaning of the fire of sinnefull acts. Great farmes haue and keep great fires, because of the plenty of wood they haue to nourish them. This is the fewell that maintaines all fires in the soule, in hall, kitchin, and parlour, sins of pride, sins of common formality, sins of base lust: all are kept vpon the altar burning with this fewell, which is set on fire it selfe by hell. So, of forciblenesse also: therfore Paul cals it a Law. Princes rule strongly by their lawes, they are as a soule wholly in all and in each part. Nothing so forcible: there is a necessity in a law. It breakes downe and carries before it all opposites, word, threats, dangers, all counsell, perswasion, cannot heare, is incorrigible, vnchangeable as the Law of Medes and Persians. It carries the soule to her trade with courage, force, resolution, and irresistiblenesse; being the piller of Satans kingdome, ruling as a strong man in sinners,Luk. 11. [...]1. and keeping all in deep peace.
Thirdly, it is perpetuall. Wee say, The King hath a perpetuall 3 patrimony that is not alienable; so hath a sinner by his originall sin. He may faile in his spending money, as in his policy, and strength and industry to oppresse, to defile his body: but his stocke and patrimony neuer failes. If it bee so in the best of Gods seruants, (Luther himselfe little molested with couetousnesse, yet he had this stock still within) how much more is it true of each sinner?
Fourthly, Its an ouerflowing, and yet a cruell euill (as necessary as it is, & as forcible.) Fyre & water are ill masters, but they burne and ouerflow naturally: euen so here. As in breaches of the Sea, we see tops of Steeples, and of Towers vnder water: so, this ouerflowes all the Image of God in vs: This sinne goes in the haire and streame of nature, and therefore its called Concupiscence and Lust, Iames 4.5. The spirit that [Page 54] is in vs, lusts to enuy: it pleases vs, because it is natural [...], and hath a self-louing perswasion which carries it smoothly, and vnsuspiciously, and by priviledge: It is my nature to smite when I am angry: i [...]s my nature to be soone ho [...]: its therefore the more dangerous and cursed. Its like bread of deceit, and stollen waters, which are sweet: And this appeares, if it bee crossed: it rages and f [...]ts: As Rachel, Giue mee children, or I dye: so heere giue this old man, this lust, children, and store of ill fruit, or else she is mad: for shee is a fruitfull harlot, aboue all other.
Fifthly, The Bondage of it. It bindes vp the soule in death, hardnesse, insensiblenesse, incapablenesse of any good, auersenesse to all meanes of Grace. As wee say of sleep, it cheynes vp all the sences: so this all the powers and members in vtter feeblenesse and vnablenesse to make towards GOD; Mind, Iudgement, Will, Affections all asleep, Ephes. 5.14. Awake thou that sleepest. Its the sleepe of all other parts, and the Nurse that rockes them also, and the Cradle they all sleepe in: yea brings in an vtter disability, languor and decay of all parts, loth to stirre, and compting the anguish of their bondage (by custome) another Heauen. As the Israelites cared sot no Sauiour, because so saped in slauery. And lastly, Not onely an vtter impotency to any obedience vrged by the law: but so rooted a languor, as reiects whatsoeuer GOD might impose: in which respect, euen the vnablenesse to beleeue, is chargeable vpon originall sin, in respect of that opposite contradiction of it to all, not actuall charges lying vpon the creature by law onely, but possible to be imposed by the Gospell. And this for a briefe view of the laws discouery of originall sin, especially in her properties.
Q What vse is there to be made hereof?
A. Manifold.
1 First, Touching the sin of Ignorance: blesse GOD, that hath freed vs from the darkenesse and corruption of Popery, whose principles doe for euer keep soules farre [Page 55] from the possibility of sound knowledge of their naturall estate, by either actuall or originall sin: their rotten grounds (of which suprà) are direct against it.
Secondly, Beware of nouzeling thy selfe in places vnder 2 ignorance, or to abide ignorant vnder the vse of meanes: bring not God a Sacrifice, that wants this eye of knowledge of thy sin. Else no conuiction, no terror, no need of Christ can follow. Beware of foule sins, lusts of ignorance, resolution to hold them: lest God smite out the eye of knowledge.1 Cor. [...]. [...]. Had they knowne the Lord of life, they would neuer haue crucified him. Ignorance is a necessity of Misery. If thou knewst the gift of God, &c. Iohn 4.10. Oh, that thou hadst knowne the things of thy peace! But, alas, hidden! Thinke not by ignorance to sleep sweetly vnder all terrors!Luke 19.42 Such a sheep will haue a sad walking. Psalm. 58.4, 5. Bee not as the deafe Adder. Psalm. 32.9. Bee not as the Horse and Mule. Beware lest GOD leaue thee to thy selfe. Hee that is ignorant, let him be so still. Remember, although knowledge is not conuiction, yet conuiction cannot bee without it.
Admonition to all sinners to goe to worke aright, to get sound knowledge of their estate. Consult not with dead teachers: goe not to blind guides, to such as thy selfe, to deceyuers: consult not with thy wits and carnall wisedome, thy corrupt hopes, blind deuotions: Refuse no informations, for feare of losing thy liberty in sinne. Esay 8.19. Should men goe from the liuing to the dead? Oh yee silly ones, go to the law and the testimony! The Lord that made the Law, hath put this gift into it, to be a Schoolmaster, to send ye by the eight of sin to Christ? Refuse not the Lords discipline in this first kinde, else neuer seeke further! Oh, how many poore wretches that knew not the right hand from the left; if they knew sin, what it were to breake a Sabbath, to play the drunkards,Ion 1.4. &c. How glad would they be? Oh, shalt thou neglect the meanes thou hast, and stand vp to the chin in waters and and dye [Page 56] of thirst?Prou. If without knowl [...]dge the heart be naught: what is it when men wil [...] not come to the light, lest they should see it? and shun the net, lest they be taken? Oh, beware both of Pharisaicall making more sinnes then God euer made or cutting off those which he hath made, from his roll and Law! Oh [...] its now come to this passe, that, except the Lord put some bitter reall roddes of affliction vpon men, the L [...]w is made as a Scarecrow in a field, to the birds, out of the nose whereof they will picke strawes! But know it; no affliction without the Law can discouer sinne.
Vse. 3 Exhortation to all that would be kindly conuicted; to come to the light sor sound information of sin. The want of this will be a slaw for euer in thy religion: they who neuer knew themselues,Psal. 119. [...]18. neuer were humbled ones, nor beleeuers. I discourage none for measure: That light which makes all manifest, is enough, be it neuer so little, if sound. Read Act. 2.37. Those Iewes had pierced CHRIST vpon the Crosse, but saw nothing amisse, till Peters Sermon: that was aboue all Crosse or Crucifix, and truly enlightned and conuinced them! Zech. 12.10. GOD hath blessed his Law with better light then the Pope can blesse all his Agnus Deis, or graynes, or the like, to gage and search the conscience: Oh! do not kicke against it, but Speake LORD, for thy seruant heares! Let this light of GOD bee attended, yea dressed by thee morning & euening, that no sin may escape thee! This Aquila (as meane as it seemes, I meane this Law of God) must teach great ones, Apolloes learned Doctors, and all sorts, to become fooles, that they may be wise. Act. 18.26. 1 Cor. 3.1 [...] Especially be able to say with Paul, in Holy prayse to God, I had neuer knowne lust, had not GODS Law sayd, Thou shalt not lust. Oh! let hypocrites curse it to the pit of hell for a Puritane Law: but know, except they be her Disciples, hell must bee their portion: for shee hath chaynes to bynd the proudest despizres! Oh! blesse God that euer so cleared the Coast and the troubled waters of thy owne conscience, that thou camest to see this Nature of thine to [Page 57] the bottome; For the want whereof, I dare say, thousands band vpon the land of self-loue: neuer comming to know what an enemy shee is to conuiction, and to ea [...]h?
Q. Before yee proceede, What is the vse of this branch?
A. First, that euery one who seekes the true end of this first part of the Catechisme, doe willingly open himselfe and the doore of h [...]s conscience to the light of this Law, comming into it. Yet I haue said, no one of the former fiue Articles can be knowne to a man saue by the Word, and especially the law so to yeeld vp the soule to the cleere displaying of thi [...] ordinance. For although nothing can be hid from it, yet it may still bee hid to v [...], if wee stop our owne conscience, and keep some beloued iust in a cloyster, which will see no light. Let the Law haue her honour in our hearts, that we do truly and sauingly see whatsoeuer the former fiue Articles said of sin: consenting to all, That they are true. Chap. 1.24. Saint Iames saith, A foole seeing his face, goeth and forgetteth him. Beware wee doe not so: but if euer wee would come to the mirror of the Gospell, in which we behold the face of God plainly, let vs make way to it by S. Iames his Glasse: Diuide not the things which GOD hath put together. Although the Law haue no Christ in it, yet the Maker of it vses it as a Schoole-dame to him: Let her then point at euery l [...]tter in the Crosse-row, and rip vp euery error, and distemper:Gal. 3.2 [...] do not abuse the rule, nor crooke it wilfully as Pharises, to mistake the sence, to hide, to descant vpon and to diminish or excuse any euill, but let it be the Lords light set vp for the ends that follow. Detaine not this part of the Word in vnrighteousnesse, lest thou neuer come to the next step, but perish in a twilight for want of a cleere discouery. Wee are loth to bee informed of that, which when we know, wee are loth to renounce: Grace begins at the roote of enlightening. Examine thy selfe in thy vprightnesse heerein.
Secondly, it layeth open the vnspeakeable iustice of God 5 [Page 58] in suffering such darkenesse to spread ouer the world for so many ages, and still in many nations, who sit in the valley of darknesse. Wee haue many trauellers into those Indian parts, who in the beholding of the faces of sauages, should tremble to thinke, that the Lord for so long should not regard their ignorance, when yet hee suffred a great part of the other Asia, Affrike, and all Europe, to see light. Oh poore wretches! what can the dimme light of common conscience helpe to discouer darknesse? how merry are they in assured destruction? and how should it yerne the hearts of Christians to behold them? As for the state of thousands vnder the gouernement of Protestant Kings, who hauing Baptisme end the Bible in English, yet neuer had the blessing of a searching Ordinance, what shall wee ascribe it to, saue the wrath of GOD vpon a woefull Nation kept, and content to bee kept in darknesse, because their workes are euill? Both the leaders and the ledde must fall into the ditch.
The last vse thereof may bee instruction to teach vs how deepe a blindenesse is cast vpon the soule, in poynt of discerning her owne sin and danger. Nothing is further off, then the reflex of our owne corruption vpon conscience: nothing more teadious then to bee it formed of sin in the kinde. Hee that comes to tell vs what we are, is our deadly enemy: and many professors haue gone many miles to get them a Preacher, whom they haue persecuted, when hee hath taught them the mystery of iniquity in themselues, their priuy pride, hypocrisie, spirituall wickednesse of vnbeliefe, ignorance and loue of the world, but especially their old Adam, placking their muffler [...] from them, and laying them naked, and awake to their owne conscience. Oh! it is the ioy of the vnregenerate man, when hee can make himselfe beleeue hee is not the man, hee yet knowes (or may) that hee is.Ier. 1 [...]. Alas! sinne lyes deepe, and Who can gage the deceit of the heart, s [...]ue onely the Lord, and the spirit of the Law which diuides betweene the spirit and the soule?
Therefore how should this teach vs both Ministers, and people, to loath all generalities, and to learne the Law in the true sence, and the through-enlightning of it? It is a foolish speech of some, who desire that they might fall into some grosse sinne, to humble them by. But (howsoeuer the Lord awaken some by the lowd cry of their foule sins, as drunkennesse, blasphemy or the like) surely that which is likest to preuaile with the ciuill and morall sort, is, the enlightening of the tenth Cōmandement. For they can wash off actuall sinne, which colours as fast as they offend, laying good against euill: but when the spring of their cursed nature appeares, which runnes vpon them continually, I say then this body of death will doe it.Rom. 7.24.
Q What is the second worke of the Law?
A. This conuiction (which I call the second worke of the Law) is twofold: partly concerning the iudgement, and partly the soule or whole man: the former I call simple conuiction, the latter, conuiction with terror. Touching the difference whereof, note well. When once the soule is throughly enlightened, if the Law proceed in her worke, she comes to apply her light to this conuincing of the soule: and first, by causing the conscience to ioyne against it selfe, and to say, Thou art the man: this differs from light, be it neuer so particular because it is light with application to the soules selfe in speciall. Againe, hauing been thus conuinced in conscience, I am this sinner, if the Law still worke, it proceedes to the second degree of conuincing; Which is not onely an application of sinne to her selfe, but a due yeelding of the soule to lye vnder the bondage and feare of punishment belonging to such a sinners wofull estate. A man may heare, and not so much as bee enlightned. Hee may haue great light, and yet neuer bee conuinced in conscience. Hee may bee conuinced, and yet neuer bee duly held vnder any true bondage, as wee see in Saul and others. But the Law workes all.
Q. What then is this worke of Conuiction by the Law?
A. It is the second worke of the Ministery of the Law, by the efficacy whereof, the soule beleeues her selfe to bee that which she knowes, to wit, this sinfull and cursed one. A most powerfu [...]l worke! yet no other then the poore Minister of GOD enabled by the au [...]hority of the Law, may and doth performe. For why? when the poore soule sees that the LORD hath reacht her out the Key of light to see the wonders of his Law, to [...]o idle endes, but that hereby she might go further, and apply it to her selfe, confessing her selfe to be [...]he party: what hath she to do, saue to let all other guilty ones passe, and to passe sentence vpon her selfe, confessing She is this miserable sinner? Neyther can any thing h [...]nder this proceeding, except it be a lewd heart that is vnwilling to put her necke in the coller, and so, detaines the truth & [...]ight of the Law in vnrighteousnes. But if the Law can preuaile, this light shall prooue beleeuing and conuiction. See Ephe. 5.13 where the Apostle sayth, The light doth argue, or conuince. For that disputes thus, That soule which is thus sinfull and cursed, is truly mi [...]erable, and so abydes of her selfe. But I am thus sinfull and cursed, Therefore &c. The assumption is conuiction. The conclusiō is terror. Conuictiō argues so strongly against her selfe, that she reflects the light of the Law vpon her conscience, making it her accuser and Iudge, and stopping the mouth of the heart from gaynsaying, or kicking against the pricks. Thus was it with Paul, Act. 9. hearing that voice, I am Iesus whom thou pe [...]secutest: he fell downe and asked, True, Lord, what wilt thou haue me to do? Thus the murtherers of Christ were conuinced by Peter, they were pricked in their hearts. This followed they beleeuing the fact, Surely wee haue pierced the Lord of life? This was tipified in the handling of the Leper, after the due view of the Priest, Leuit. 1 [...].45. he was to lay it to his heart, and cry out, Vncleane, vncleane. To this purpose, Paul speaketh. 1. Cor. 14.28. But i [...] yee speake in a knowne tongue, if an Idiot come in, hee is conuinced of all, and cryes out, God is in you of a truth, I am a wofull wretch. Thus Peter was in speciall conuinced of his basenesse, Luke [Page 61] 5.8. Lord, depart from me, a sinfull man! And Dauid by Nathan, 2 Sam. 12.13. I haue sinned. [...]o 1 Cor. 4.2, 4. We manifest our selues to the consciences of all men: that is, preach so: that we conuince you of the truth. So Iohn 16.8. The spirit, (meaning in the ministers of the law) shall conuince the world of sinne: their conscience shall not be able to resist the truth of it.
Q. How doth the Law effect this conuiction?
A. As in the former worke it remoued darknesse: so in this it remoues three lets especially first, Deadnesse of spirit. Secondly, S [...]oth and ca [...]e. Thirdly, Subtilty and hollownesse: And contrarily puts a quickning, and a diligent and playne consent to the light, into the soule. These it doth by a further power of the ordinance: by the benefit of the key of light, grappling with the spirit of the mind, and wrestling with it to vnlocke the barre of it, and set it Wide open, that it may confesse her selfe to bee this party.
Q. What causeth this deadnesse and hardnesse in the spirit, to be conuinced?
A. Loue 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 neyther doth this mind the end of the Law in enlightning. That which our Sauiour, Ioh. [...].19, 20. speaks of euill works, that They will not come at the light: may be as truly sayd of this also, They will not suffer the sight to come home to them, in the reflex, application, and seasure of conscience. It is as if an vnhappy boy, while one is grafting a tree, should throw a little pebble betweene the clift, tha [...] the sier and the stocke might warp asunder. So heere: corrupt lusts by the sweetnesse doe let the Word (although clearely know [...]) from closing with the conscience, so that the Law and the soule are two, and come not home one to the other.
Q. What is sloth and ease?
A. Loose incogitancy and carelesnesse, by which men run vp and downe with light, as the dog with his chaine broken loose. So doth a slothfull heart euen cut its owne throat, [Page 62] as Salomon sayth,Pro. 1.32. Iam. 1.24. Ease slayeth the foole. To this purpose St. Iames sayth, Hee is as a foole, that beholds his naturall face in the Glasse, and the spots of it, but forgets that they are his spots. If he did mynd them, he would bee afrayd to shew them: and would go wash them off. The obedience to this hard conuincing Master, is harsh: men are content to forget it: at least, that goeth out of mind alone, through lothnesse to fall to it, and then comes the Deuill, and puts in busines that must be done, pleasures, company, when yet the heart sayth, There is a better worke would be done: and indeed, if it were pleasing to the flesh, it would plead to be done. But now ease and liberty plead against it, and put it off, saying, One day I wilbe serious, but the heart is dayly worse and worse to it. For why? All other worke should be set aside, to follow this, while the heart is vpon kindling of thoughts and desires to it: lest the quenching of this spirit do make the heart vtterly vnsauory to it. Thus Math. 13.7. Cares of the world, and pleasures choke the Word that it dyes. Oh, men say, They cannot dwell vpon a thing so long! But it is your giddines and vanity, which sees not what a Iewell they forgoe for a shadow, which after will sting them without remedy. As the Prophet sayd to him who let his prisoner go which was to be kept, excusing it, That while he was talking of this and that, 1 King 20.40. he slipt frō [...]im Thy life shal go for his: so I say, This vanity & ease wil slay the foole.
Q. What is subtilty and slynesse?
A. The worse of the three, viz. when men pretend that they haue receyued the light to beleeue it: but they lye, and their false hearts are defiled with some secret roote of bitternesse, Heb. 12.15 Num. 22.21 which will not suffer them to bee playne. Examples are plentifull. When Baalam would needes go with the men, against Gods charge, the Lord set his asse to conuince his folly: and againe the Angell stopt his way, so that he dasht his foote against the wall. And thirdly, the Lord oppozed him: but he was so set vpō his wages, that he answerd his very asse and smote her. What was the cause, but a false heart pretending to do no other thē God bad him, but in truth [Page 63] meaning nothing lesse? The like estate are all hypocrites it, who haue their pangs and deuotions, oft promising that they will do as th [...] light calls for: but in secret keepe a false measure and sooth vp themselues, as they are, wanting truth to do it. And there is nothing more perilous then this, to dally with sinne vnder pretext of religion and zeale, when yet the heart is vtterly loth to take the point of this knife into it.
Q How doth the Ministery of the Law grapple with these?
A. By iogging the soule, and not suffring her to be any of these, but being more forcible in setting the Word home to the soule, and breaking open that locke which will not shoote of her selfe. Some view of this briefly I will giue to the Reader, and so come to the vse. Thus then: the Lord doth ayme at this (where he will conuince) not to suffer the soule to lye in her halfe conuincings, but beats her off from all her subtill shifts, washes off her Colours, and puts her to silence, that she hath no more to gainesay: and this hee doth many waies.
First, By entring into a solemne iudiciall course with the soule, and applying the light to her by particular euidence giuing in against her, that shee is this childe of death. Take an example. While the Thiefe heares the Iudge giue his charge to the Country, and enlighten the Country in the Law of the Land, hee giues way to all, but is no whit troubled, because its not brought home to himselfe, but in generall spoken against all theeues, murtherers, &c. But when the sayle is deliuered, this Thiefe called and examined, how then? will his pleading not guilty, serue the turne? No. The Iudge calles the witnesse, reades the confession, sends out the Iury, who bring in a verdict against him. And how then? Oh! then he is conuinced and cannot deny, but grants, I stole it, my Lord, I brake the house, I shed blood. Thus the Lord deales heere: will not let the sinner alone, but dogs him with his light: dost not remember the time, the place the odiousnesse of such a [Page 64] villany? Canst thou deny it? Sp [...]ac [...] [...]ruth and shame the Deuill! I know thou hast no power to d [...]ny: confesse it then and discharge thy conscience, giue God the Glory. Oh! when the Lord meanes to go through y to worke, hee will suffer no lust, no sloth or falshood to k [...]pe [...]ff [...] es ule from her light: But (will she, nill she,) in shall not onely almost, but altogether be conuinced. Now, to br [...]g the light and the soule close together, is the great wisedome of the 1 Spirit in the Ministery of the Law. Sometime [...] he first insinuates into the heart, by slight and cunning, [...]nd traps the soule ere it be aware, in his net. Thus Nathan comes vpon Dauid with a parable of another matter, that hee might the more freely speake his minde: and ha [...]ing so wound in, falles vpon him vnauoydably, Thou art the man.
2 Secondly, Sometimes hee takes the soule napping in the midst and heate of her sin, while the sent is fresh: Thus hee dealt with Saul: would not suffer him to lye three or foure tymes ouer, First. I haue obeyed. Secondly, These were reserued for sacrifice, the rest slayne. Thirdl [...], I feared the people, &c. None of his tricks would serue, What then meanes the bleating of sheepe, and lowing of Oxen? Can dead cattell bleate and low? He tooke him in the manner.
3 So thirdly, by contesting with conscience, and vrging her to speake truth vpon her experience, Rom. 6.21. What fruit had ye of those things, whereof ye are now ashamed, &c. Now, in all these insinuations, the life of the conuincing Law is vnspeakably forcible, especially the Lord presenting himselfe, and speaking to a soule willing to learne. A second course is Violence and Necessity, when no other course will serue. This the Lord doth both by his Threats apart, and sometimes by the Addition of some workes. Thus when Saul would hardly yeeld to Samuels words, hee falls vpon him thus, The LORD hath rent thy kingdome from thee, &c. this rent him from his base Colours! So that sometime the subtillest hypocri [...]e must cry cut, GOD hath gone beyond him! Thus Iosh. 7. No way to get out the sacrilegious [Page 65] thiefe, but violence. The Lord therefore causes the lot to be cast; and first finds out the Tribe that he was of. This would not search him. Next, hee casts a second for the Family in grosse: neyther could this preuaile. The third time he knocks at his Fathers doore; that would not serue. The last lot lights vpon Achaus necke. And then, My sonne, confesse, &c. Iosh. 7. But before, there was no conuincing him. So the Lord is fayne to cast a di [...]ect lot vpcn mens consciences, & so closely to sting them, that they are forced to cry out, and can forbeare no longer: I am a man: the lot is falne vpon mee! Thus was it with him who was pulled out from his fellowes, for want of his wedding garment. Math. 22.12. Thus God dealt with the crazy consciences of those brethren of Ioseph: they were fayne to bee arrested vpo [...] [...]ew and cry as theeues, bound and cast into prison, threatned as spies, ere they were meet to be conuinced for felling Ioseph: and then they could say,Gen. 42.21. This is, because we heard the voyce of our brother in the pit, and would not pitty him. Thirdly, the Lord sometimes is fayne to circumuent a sinner in his owne course, and to bring forth the long-concealed markes of his sinne to his face:Gen. 28.2 [...] bidding him deny if he dare, Thus Tamar dealt with Iuda in his hypocriticall seuerity: If I must needs bee burnt, sayth she, then goe carry him these tokens, his Cloake, Staffe, and Signet, asking whose they are? and then, Oh, she is more righteous then I! I instance not in these as if they were close examples of this kinde: but to shadow out the truth. So also, sometimes by crosses. Thus Manass [...] is sayd to bee taken in the bushes: 2 Chro. 33.1. meaning, that when God hampered him with sorrow and affliction, he began to come home to himselfe. So the prodigall. And truly without such helpe, the Word workes but little in these dayes, in which the Spirit of Grace and mourning is streightned. And lastly,Ier. 31.1 [...] sometime by patience and long-suffring, strange delyuerances, great blessings (euen in the worst estate) the LORD workes some conuincement, as Rom. 2.3.4. and thus Saul (in a pang) was conuinced by Dauids innocency: Come againe!1 Sam. 24, 19. Who will meet his enemy, and let him goe? And that poore blynd [Page 66] wretch,ver. 17.25.27 Iohn 9. by his cure, when yet hee felt no mercy. These I giue as a tast, to shew how the Lord pierces the dead lazy and subtill heart of such as hauing knowledge, yet, else, would vanish away in their owne misery. By these, aime at the rest.
Q. What vse make ye hereof, ere we go to terror?
A. Very weighty.
Vse 1 First, of sad mourning for the daies we are in, in which this spirit of the law seemes to be lost: euen as the Arke, and Ephod were in the daies of the second Temple. Oh, It is heauy to ponder, how few consciences are rowzed vp and gastred from their dregs, vnder Ministeries of 7.10.20. yeeres! But still the same men, and change no colour. We dreame that we shall one day meet with it, as if it were some others error, not ours, that our hearts are so lockt vp! but alas! wee are closely imbarkt in a secure ease, and as that woman, who notwithstanding her vile life, yet scorned and flouted away the conuincing of Christ, till he pierced her to the quick. Oh, let vs looke to it in time in Gods feare!Iohn 4.10. Tremble to thinke how thick conuiction is sowne, and how thin it comes vp [...] Doubtlesse if conuiction must bee the picklock, the body of people are fast locked vp in their sins! men giue good words, as Nephtals but as light and feathery as euer! When Oh Lord, (shouldst thou say) shall that showre come, that shall fetch vp the graine of my light, from vnder my dry clod? Alas! dayes of law conuiction are past long agoe, we are for nothing but promises! If wee should goe onely by sence, wee might cease preaching. And sure, a good Minister should tremble to preach many promises, seeing so little conuiction.
Admonition both to Ministers and people.
Vse 2 First, to Ministers; that they pray & striue for the Spirit Branch 1 of conuiction. Its Gods gift. And one chiefe part is, to be Ministers of the Spirit, not the letter; the maner of our dispensation is more then our voice, and as much as our matter. We should labour to be so honest in our way, since [...]e, louing, faithfull, tender to soules, denying our selues, and hauing a sensible [Page 67] stampe of conuiction in our selues, that wee might not wrong the Word we teach. It is not the rolling of speech, our lowd words, but sincerity and simplenesse of our scope, that must preuaile, as Paul saith, 2 Cor. 4.2, 3. Oh, tell men,2 Cor. 4. [...] Deut. 29. If any heare the Words of this Law▪ and blesse themselues with peace, Gods wrath shall smoke against such! Doe not blanch, doe not dawbe with bad morter, sow no pi [...]lowes: but rather pluck off mens mufflers and vizors, and cry as those Boanorges did, Awake oh dead, slothfull, suotill heart! Bee not beaten off from this, by the peoples vnthankfulnesse, and repining; plow we with Gods heifer, and he shall teach our tongues this logique. Study we our selues first, then the Scriptures, and the Spirit of conuincement shall follow vs, wh ch the w [...]ld shall not resist. We shall be a sweet sauor to God in all: Eze. 33.3, 4 1 King [...].224 both who are saued, and who perish, if we doe thus: else, we shall pay for their blood. Suffer no Sycophant to disswade vs, as hee did offer to Michaiah. Though the wicked will say, Wee are informed, and haue plowed with other mens heyfers: and we [...]e [...]er speake well to them: yet in the end, faithfull witnesses shal be honoured.
Secondly, the people must bee warned to shake off their Branch 2 lets of conuiction. Let the righteous smite you: it shall bee as balme. The poore man, whose impostume was let out by an enemy, fared better by him, then by all his Physicians. Hunt out those three enemies before, and adde a fourth of selfe-loue. It is an Adder, which will not heare the voice of the charmer. The sweetnesse of vsury, pleasures, lawfull liberties, ease, will be as a Delila, to keep off the least conuiction of the Law! How can I want such a sinne! Who can prooue such a gainfull lost to be so sinfull? Surely he will sting thee with it, as Delila did Samson, (when the sweet is past) who now so enchants thee; and then most of all, when thou cryest, The bitternesse of death is past. Againe, thinke not cch p [...]ng, or glimpse of light, or holding of a truth to be conuiction: For so the Deuill will betray thee, if euer thou be called to suffer. Nay, in thy ordinary course, thou wilt confesse a Christ, but deny him before a Papist: Thou wilt say, Thy soule is more [Page 68] worth then the World, but stake it for a groate: Conviction is no opinion, but the ouerpowring of the Conscience. If the truth bee no stronger then the Soules resistance, there is no Conuiction; The Martyrs gaue their blood for Transubsta [...]tiation: Which they had neuer done, had they not seene and beene conuinced of the issue of it.
3 Thirdly, Examine [...]h [...]y selfe about this weighty worke of the Law, that thou maist hope to go on more safely. Try it by these markes.
1 First, By the loue of a conuincing Ministery, and loathing of the contrary.
2 Secondly, A cleering of God, and the righteousnesse of his Law: call thy selfe the slaue sold under sin. As he to Achan, Giue glory to God! Hug the Chirurgion that lanced thee.
3 Thirdly, Shame and confusion for sin, Dan. 9. The Publicane durst not looke vp. Peter bids Christ depart, for he was vtterly confounded at the power of Christ. Thus they in Ezra. 10. vnder the raine of Heauen, so thou vnder this showre, Rom. 6 21. What fruit?
4 Fourthly, By thy thanks to God, 1 Cor. 14.25. God is in you of a truth.
5 Fifthly, Vnder thy confusion, till God raise thee vp, Habac. 3. let rottennesse enter into bones, that peace may be in the day of trouble. Crust not ouer thy sore: waxe not weary of this work of God, as most doe. A man once throughly shamed and confessing, is hardly after defiled, Lastly, let it end in true consternation of soule, and terror for thy sin: of which we are to speake.
Q. What is the second worke of Conviction?
A. The second is of the whole soule, call [...]d terror and bondage. For when the former worke of conuiction hath prevailed: it works thus, that such a soule is as vnder an arrest, and seeing it selfe this sinner, this cursed one: hee is thereby killed, and the spirit brought into terror and bondage. And this the Lord sees meet to adde to the former, for else as a dog with his chayne loose, so the conscience runs riot with [Page 69] the worke of bare knowledge of sinne. But if the dogge be fastned to his chayne, hee is vnder custody. And this is that which is so oft spoken of in Rom. 7. when Paul saith, When the Law came, I dyed. Meaning, in spirit and conscience. That selfe of iollity, ease and security which sinne afforded, was nipt and quasht, and in stead of it, a sad item giuen to the soule, taking away the taste of her morsels, mixing the gall of aspes with her drinke, and stinging her as an Adder, and stabbing her to the heart as a sword, for her conuinced villanies, yea and none more then this body of death, which still dogges her and wounds her as fast as she licks her selfe whole with all her duties, or abstinences, and works, and shifts, proouing her a slaue sold vnder misery, and shewing her a nature, a world of sinne and woe, to beare downe all her morality and hypocrisie. An heart vnder this bondage cannot be stild with Rattles: the Spring comes so fast, that there is no stopping it by the wit of man, till a stronger streame turne it backe. The like speech is that, Sinne by the Law slew mee. Hee meanes not any mortification, but hee touches vpon that point of the iol [...]inesse of a sinner, who (that sinne might bee out of measure sinfull) prides himselfe in his estate. This pride the law resists, lets out the rankenesse of it, and abases it with terror of hel and wrath. And that in so great measure of times, that when God leaues them from hope, they wickedly bereaue themselues of life. And yet this is not grace: but in the elect a seed of it: without which the Lord were no more fit to treat with them about saluation, then a Smith to meddle with a wild horse: but when hee hath cast him, hee can handle him at pleasure. This worke in Scripture is called the Spirit of feare, or Bondage: not bondage to sinne, but by it: whereby, as they who are prisoners vnder chaynes, doe lye in sorrow and horror without escape or hope, so doe these. Their spirit is enslaued to feare, their conscience to guilt, accusation to the whip of wrath and iustice, yea crusht downe to Hell by the torment of such a spirit, as cannot sustaine it selfe for the restlesse anguish thereof.
Q. Seeing this point of legall terrour is one of the maine points of this first Part, tell me, how many things make for the vnderstand [...]ng of it?
A. Three things especially. First, The difference. Secondly, The nature, the effects, and end of it. Thirdly, The extremiti [...]s or abuse of it.
Q What is the difference of it from the former legall workes?
A. The worke of enlightning casts out ignorance: the worke of conuincing, resists deadnesse and insensiblenesse. But this third of consternation or terror, resists that pride and iollity of a sinner, ouerbearing himselfe and lifting vp himselfe in his sinne without checke or remorse. And this latter is of all other the most proper worke of the Law, to tame and beate downe the lofty heart of man, setting vp a Law to it selfe to walke as it listeth without law, or feare.
Q. What is the nature of it?
A. It is a presenting (more or lesse) of the wrath and pena [...]ties due [...]o sin, vnto the whole man, by the conscience, for the casting of it downe at the feete of God. Marke these heads.
1 First, Its a presenting: for the dead bare letter of the ten Commandements cannot doe this by any magicall power: No, its the worke of the Powerfull Ministery of the Law, which can doe it: The Lord, who put the former gift or conuiction into it, puts this also of subduing and casting downe into [...]his Law Ministery. Although in appearance it be weake, yet God setting it on worke with the authority of his Spirit, with power to carry his errand into the soule, it shall be able without feare or flattery to doe it, and to doe that which no Law of Princes can effect, euen to flait and gaster the conscience. Lawes of men are absent; but this law is p [...]esented by God to the soule. From him it first came, and by him it was giuen in terror and earth quakes by strong Angels, to master the proud heart of man: and is still pronounced and presented to the same, vpon the mount Ebal of the legall Ministery [Page 71] in the open assembly: as it came therefore from God, so it is supported in her power by God, and serues for his vse: in all places to arrest and cast downe all sinners, and carry them to prison vnder sentence, at the Iudges pleasure.
Secondly, It doth present the wrath and penalties of sinne 2 especially. Till these come, sinne is at peace: Euen as while the Iudge is reading his Commission, or giuing his charge, or calling a Iury, or hearing the crime debated: but when the thiefe sees more, that hee hath power to giue oath, take euidence and verdict, and pronounce sentence of death, presenting the messengers of it to the eare, the knife, the hatchet, the fire, the halter, then his courage comes downe. The law in her Ministery is this voice of God, and Iudge of a sinner: Rom. 4.15. therefore called the Ministery of the letter, the messenger of wrath, the Law of sinne and death, Rom. 8.2. Not of the wrath of a man against a man, but of God against a sinner; not able to kill the body, but to cast body and soule into hell. This law curseth from Gods mouth euery stale sinner, soked in his lees: Cursed be euery one that abides not in all things to doe them: cursed from God be euery lyer, swearer, adulterer, hypocrite, worldling: Desolation, and destruction, tribulation and anguish be vpon euery soule that sinnes, high and low, without baile or main prise! and if God curse, cursed they are, and who shall blesse them? It is no curse of a sinne vpon a sinner, no Popes curse with booke, bell and candle, (which yet made Kings to tremble and made them as blacke as soote, in the opinion of fooles) no not the curse of a father, (which may turne to a blessing, as Iacobs did to Simeon and Leui▪ but the curse of the eternall God, whose wrath is the messenger of death, and blasteth indeed wheresoeuer it lighteth, and whatsoeuer resists it. This wrath, I say (marke well) in the penalties of it, temporall, spirituall, and eternall, the law presents to a sinfull soule. Temporall in this life,Leu. 26.24. 2 Cor. 15.6 read Deut. 29. setting God against the soule in all h [...]r course, walking contrary to her, because she hath walked so to him, vexing her withall aduersity, and suffering nothing to goe currant (either in one kinde or other) marriage crosse, [Page 72] children cursed, state vntoward, successe naught, God against me in all. Spirituall, and farre worse penalties in the soule, deserting it and leauing it to her owne impenitency, security, hardnesse, obstinacy, which is Gods curse vnder seale, Lam. 3.65. as a Baylif holding vnder arrest, euen till hell: eternall at death, euen a separation from the presence of God, and a tormenting of it for euer in hell, in the fulnesse of this wrath, which indeed is the dying the death, and yet neuer dead, without hope, ease, or remedy:
3 Thirdly, Ceazing vpon the whole man, by the Conscience: for as the law is the worker, so the conscience is the immediate obiect of this wrath. God hath made it the lawes obiect: created it with a marueilous power of sensiblenesse (aboue all parts) to record and to apprehend all sin and wrath for it: if God had not so ordeined, it could neuer receiue into it selfe so infinite wrath of Gods Iustice as now it can: It exceedes the apprehension of any the tendrest part, when its stung with an Adder, scalt with water or boyling oyle, burnt with fire, cut with a sword: the sence of conscience ceazed with this wrath of God, is vnspeakeable, and cannot be vttered by man; it cannot enter into man that feeles it not, to conceaue the sting and vexation of conscience, being thus wounded for sinne, in which its differenced from all other consciences, eithe [...] first, Ignorant, erroneous and superstitious conscience, not fearing, or fearing amisse. Secondly, defiled conscience, dallying with God, halfe conuinced, and halfe whole, hypocritically feeling God in some of his Law, but preuailing by subtilty against the rest, that so it might shunne the dint [...]hereof. Thirdly, Seared, and hardned conscience, which by long rebellion and resistance of the Law, hath got the mastry of the Law, and is waxen senslesse and vselesse, forgetting her office: I say, these are cursed, neither shall they auoid the dint of this law at the length, earlier or later their dog shall awake one day, and howeuer they sleep, yet 2 Pet. 2.6. Their damnation sleepes not. Onely this conscience (of which Salomon speakes) Who can beare the load of it? this wounded conscience differs from all these, and is the obiect of the [Page 73] Law, thus presenting wrath to it, that by how much the more it seemes in worse case then the other three: yet by this feeling of God, she might in due time prooue better then the best of them. And I say, conscience is so the next obiect, that yet the whole man thereby partakes of this wrath: As Iob speakes of himselfe, Thy feares are vpon mee day and night: The arrowes of the Almighty stick fast in me, Thou scarest mee with dreames and visions, no rest in my flesh for thee. And chap. 33. My bones clatter, and stick out, all dainty meat is loathsome, and he is chastned with paine in the multitude of his bones, his life abhorres bread, his fl [...]sh is consumed, his soule drawes neere the graue, v. 19, 20, 21, 22. Oh, thus body and soule by sympathy must stoop vnder wrath, when God frownes; all parts haue sinned, and all must smart: Psal. 39.11. When thou art angry for sin, man is made as a garment moth-eaten! The Lord Iesus himselfe could not escape it, his soule was heauy to death, he sweet drops of blood, he thought God quite gone from him! And yet this (at the worst) is better then any other of the three I spake of. And this we haue seene and daily do in men (in spite of these hardned times) the Lord breakes in vpon some, and makes the sins of youth and age before them: Oh, that we could see the fruit of it after! To this I adde, The Lord doth this more or lesse in the soule. I purposely say so, because God is not tied in his course to any set measure, hee can restraine or enlarge as hee pleaseth. Many vnder a good Ministry or teaching, hauing little felt this way of God, doubt of their humiliatiō: but if they can prooue that the Lord hath hidden the violēce of terror by long & frequent trayning, that heere & there the Lord hath reuealed himselfe more or lesse to them, with fruit to be desired, let it not trouble thē. More vsually the Lord deales thus with soked sinners, that they might vomit the morsels which they haue long taken in: that by this course, their change might be more apparant, and for euer these markes of God might abide in their flesh to awe and bridle them; yet I say, God is not tyed: I haue noted greater terrors in the choisest educations (as the case hath stood) then in openest Profanenesse.
Fourthly, and lastly I say, the act of this law, is in all this, to 4 cast downe the soule at the feet of God. For as I said, there [Page 74] is in nature an intolerable bearing vp of a mans selfe in his estate, a priding of himselfe, boldnesse, boasting of his sinne: he is so farre from being ashamed, that till the Law come home to him thus; he is aliue, read Rom. 7.9. that is iolly, iocant, me [...]r [...], as the foole that casts arrowes, darts, and saith Am not I in sport? A sinners Crowne is not his bare sin, in corners and by stealth: that his woe, his law: but his crown is, his liberty of spirit in it, to doe what he list, to run, ride, talke, practise, to drinke, sweare, lye & coozen and no man controll him: This is to be aliue, (note the phrase) and to say, My selfe am my owne, my tongue my own, I am bond to none, (see Ioh. 8. ver. 33,) a free man to go and do as I list: as he said, liberty is to liue as a man list. The crown of a drunkard, or adulterer is, to reuell and tosse, and defile himselfe without feare: as the Pope, who may carry innumerable soules to hell with him, and who shall say, What dost thou? Now I say, this iollity and boldnesse and pride in sin, the Lord in his Ministery of the law, resists: and that he doth, when by all I haue spoken, hee pulles downe this sinner vpon his knees, cast his crown in the dirt, dismounts him as he did Saul from his palfrey Act. 9. and the desperate Iaylor in his profanenesse and cruelty, Act. 16.27. and those killers of Christ, Act. 2. saying, Lord what wilt thou haue me to doe? Oh, then hath wrath ceazed vpon the soule when it hath killed this iollity, and let out this pleurisy out of it! And hence its cald the sacrificing knife, sharper then any two-edged sword, the killing letter,Rom. 7.11. that which slew Paul, not by mortification, but by shedding the blood and bowels of sins iollity to the ground! Oh, when God comes thus into the conscience, lo, all is turned vpside down, now I feel the vilenes of my pride, now the wrath of God is vpon me for my couetousnesse: now I feele this fire in my bones, this sting of a serpent: now I feele what it is to dare heauen, and to liue like a masterlesse hound in the world! [...] King 22.25. Oh, when that is verified which Micay told Zidkia, Thou shalt be glad in that day to run from chamber to chamber to hide thee: then thy pushing hornes, thy scorne and pride shall be farre from thee? When the Lord shall make him that durst [Page 75] act his parts vpon any stage, now not to know what ground to stand vpon, to become as if a mans body should hang in the ayre, vnsusteined & restlesse in it selfe, not to be able to weild himselfe for the anguish, confusion and agonies of a wounded spiri [...]! Oh, then the law hath done her part indeed, and tamed former liberty, and iollity in euill: Examples are not wanting hereof in al places, where this great Minister the law hath become. But in the vse I shall apply it.
Q. And what secondly are the effects hereof vsually?
A. Among others these three apparantly. First, Stoppage of a course in euill openly. Secōdly, Inward vnsettling of a rotten peace. Thirdly, Holding downe the soule vnder bondage.
The first stopping in a course of euill. This differs f [...] that effect of Prouidence, whereby the Lord doth limit the number, and measure of sin in the wicked, for the preseruation of peace ande ciuill society: for though that be a diuine work, yet its not the immediate worke of the law: but either a Prouidence without a word, or else by the generall power of the Word restraining sin: but this is a speciall kind of restraint, issuing from the work of the Law, for the good of the soule so restrained. And it is a lothsomnes of the soule, finding no ioy in old courses, beholding them with repenting and yrking of thoughts, wishing them vndone, and abhorring to returne to them through the terror of conscience, being vnder this whip of the Law. When horror lay vpon Saul, Act. 9. his letters in his pocket, and commission from the Priests, and trade it self of pursiuantship was bitter: no more of that for the present. As the ague stirring the diseased humors, makes that stomack loath a Partridge, which before could haue eaten resty bacon: so heer, this terror makes the sweetest sin lothed, which before deuoured all. And although this be not grace, yet the Lord is laying a beginning therof, heerby in the soule, which in due season may come to somewhat. I remember a pretty speech of an Heathen in one of his Epistles: who being sicke, dare do as while he is well? who then guzzles, or is vncleane, or railes, or is couetous? That is much truer of this soule sicknesse; in which the stomack hath more [Page 76] list to vomit, then to eate! Now the reason of this worke is, because while the soule is in her hurry, shee hath no care to heare God speaking to her: she is so busie with her trade, that all is spoken as it were in her cast. Besides, the Lord lothes to worke vpon a soule, in the heat of her lust: first he will frame her to his discipline, ere he bestow any grace vpon her. And rarely doth the Lord honor any bold reuolting sinner, during his course, till first he haue stopt him some time from it. So then, terror first turnes edge, and gets within and ouergoes a sinner in his way: as Zara ouertakes Phares in his hasty issue out of the wombe. The vse briefly (that so I may be short in the maine vse when I come to it) is, first, not to imagine all restraints from euill to be grace; try them first: God intends them for good, but they are as farre from mortification, as a trembling or Lyon-couchant is from a dead one: The vilest harlot (that Rosamund in her vault) was actually kept from her vncleannesse as well as chast matrones: but her heart was as before, her principle was vncleane still. Not the loue of good, but lothing of euill restraines legally. For the time Iudas was so far from his pieces, that hee chuzes to hang himselfe rather then to fall to his trade. And therefore restraint onely is not to be rested in: howbeit God, where he meanes to proceed sauingly, doth restraine wholesomely, if we could iudge: but seeing this is a secret, trust not our selues or others▪ heerein, till the Lord hath by this step trained vs further. Reioice for the least degree (as I confesse in such a loose debaucht age restraint of some yong drunkards would seeme high Religion) its better to haue the halfe loafe, then no bread: but follow the Lord, in the sauor of his law, to a setting a true principle of purenesse and grace, and loue, to renue & change thee,Rom. 12.9 and to forsake sin with a true, abhorring, as hell.
Q. What is the second effect of this legall consternation?
A. Vnsetting and shaking the prison walles of rotten peace, in a sinfull soule, I say false, secure peace which it takes to her selfe, and pleases her selfe in i [...], when God debarres her of all sound peace, Esay 57 vlt. This is a fertile sield to walke in, but I will be short. A sinners life is his rotten peace, both [Page 97] without a law, (by reasō of his hurrying on frō sin to sin, without leasure to call himselfe backe, and selfeloue, pleasing himselfe in the sight of his eies, and the ioy of his heart) & with, or vnder a law by sundry practizes & colours. 1. By nouzling himselfe vnder flattering meanes, such as are quiet and safe & sow pillowes, threatning no disturbance. 2. Withdrawing from stirring ones, and resisting them, and expelling them as Ahab did Eli [...]a and Micaiah his two enemies, that neuer spake good to him. 3. If conuiction assault, yet holding it off with obstinate error or profanenesse, and colouring with halfe yeelding: and shew of consent, the heart being rotten. The Law of God fights against all these, (hauing once the soule vpon the hip & vantage of terror) & doth cleare the deluded bribed iudgement, stabbes the heart for her long rottennesse and rest in it, rends off and sweepes down with the hand and besome of the law, all the paper walles and copweb deuices she had spun; and vtters it selfe both to her selfe & others, in deep detestation against the. All that league of a rotten heart with sin, self, hell & danger, Esa. 28.18. the Lord batters against the hard stones of terror, that it may be dasht in pieces. And so for the time it holds (except the soule shake it off) & therfore at the worst is infinitely better then all old peace. A iust warre is to bee preferred to vniust peace alway: and the hardest day of terror to a mans conscience for all his old rex, is better then the sweetest he euer had in euill and the pleasures of it. Oh, his companions, his excuses, colours and deceits are reuealed to be hellish! the curtaine now is opened, and he sees them all meer Paint of an harlot to keep him in a spirituall fornication. Hee is now so farre from peace, that he sees hell gaping vpon him to deuoure him for his sweet pleasures! Let the vse be treble.
First, Iudge thy selfe, if thou be not yet come thus far, that thy false peace is broken off by the law, thou art in wofull case & the man thou wert wont. Oh, how few other doe we meet within our Ministery! Mē will do much to be well thought of by other men, but take no p [...]ins for the Ministry of Gods law to hunt out their soothing & hollow loue of themselues: alas, why do ye spend time to nouzle your selues in self-loue, [Page 78] which ten times might be better spent in bringing ye out of conceit with your selues, and abhorring your rotten league, that so the Lord might begin to thinke well of ye? But men cannot abide to be thought ill of: what doe ye thinke amisse of them? Euen as the life of banquerouts is, to set a good face on it, and borrow what they can get and brace it out with their wealth▪ and go braue in apparell, till ruine come; so heer, men occupy with a stock that is none of theirs, and yet scorn to haue their states suspected, but are as good as the best of all others! Oh, false peace will bring ye to ruine at last! That ye would catch at, ye shall neuer get: but that ye do so shun, ye shall for euer meet with; vtter shame with God and men, and destruction to your selues.
Secondly, Labor for this worke of the law, to pull ye down and bewray your false peace: try your selues by this, that now yee cry out of all dawbers with vntempered morter, false prophets, and preachers of peace, together with that Arch-false prophet of self-loue; and cling to the faithfull, and count their wounds Balme: as for your owne vainties, they haue caused ye to forsake mercy.
Lastly, Let not this be enough that yee are brought thus far; till Christ haue wholly expelled that strong man, who rules and lockes vp the house in peace, and till he bring in a true bottome of peace into yee, by sprinkling ye with his blood that speakes better things then that of Abel. When this Sherif comes, he will fetch out all dwellers in the house, and breake open all: happy are they to whom the law brings this writ of eiection, especially if the other Sherif of the Gospel bring in a new and a sound peace.
Q. What is the third effect of the Law?
A. The Spirit of bondage, of which see Rom. 8.15. Heb. 2.15 & Heb. 12.12. Ye are not come to mount Sinai, to those terrors & smoke, which made Moses himself to say, I quake for feare [...] hell speakes of the first condition vnder the law: they were past a Taskmaster and Schoolemaster, and were come to mount Sion, and to the liberty of the first borne, &c. But heer he intimates how they came by it. Now this differs as much from meer feare, as a passage differs from an act.
The Lord ayming by this to hold and keepe the soule whō he will saue, from all reuolt to former lust & liberties. The spirit of bondage is the frame of a fearfull heart, held vnder slauery and chaynes of the Law, from all escaping. As we say, such a man hath the spirit of mirth, or Couetousnes in which he is rooted. So in one place a woman is sayd to haue a spirit of infirmity, viz. Sealth, when her disease had so preuayled [...]uer, that she was crazed by habit. So the spirit of bondage, Gal 4.7, is to be as one sold to i [...] ▪ [...]hat cannot get out. It might bee wondred at, that the Lord should vse such a course to do the soule good: but considering our cursed base heart (which is like the slaue, no longer to bee in worke, then the whip is vpon the backe:) it is no marueile. Take a similitude. Wee know it is one thing to bee rankt in the forlorne band which goes against the Cannon mouth: another to bee beleaguered in a City by a long siege. The one looke at present danger, which when its ouer, they are past it: but in the City men are held vnder continuall feare: they see the Image of Death before their face ten wayes; by famine, pestilence, Sword: heere one wall beaten downe, there another; heere one slayne, there another; some dye of famine, and threaten the rest to follow: so heere: to be vnder bondage, is to lye vnder chaines as Peter vnder many keepers: by which meanes, frequent terrors assault dayly more or less [...]: and the soule is held to it, as poore Israel vnder bricke and clay. Neuer was this Taskemaster of more vse then in these dayes: wherein men shunne legall feares, as Todes or Serpents, or if any come nigh them, they shake it off with violence. Its yrkesom to the flesh to bee vnder the whip long: some way of breaking out of this house of Correction they deuise, thinking themselues neuer well, till they be at their old liberty out of the hands of so hard a Master. But as it is with the breaker of the house of Correction or prison, his end is commonly to be hanged: so is it with such as despize this remedy of a licentious heart.
Now for vse of it; beware that wee rest not in this feruill state. Whatsoeuer the LORD meanes to do by it in time, [Page 80] when hee offers the Gospell to the soule, sure it is, this is no state to rest in. For why? It differs from true feare as much as from true liberty. True feare, is the Lodestone to attract the soule to GOD, and to acquaint it with GOD; thus rather (of it selfe) dryues it away from God, especially if it bee in any excesse. Secondly, This feare hath a respect to sinne onely as an occasion, to punishment as a cause. As wee see in the Slaue who lookes not at his Sloth, but the whip. But the true filiall feare looks at sinne as the proper cause of feare, but at punishment as the occasion. Thirdly, True feare softens: this rather hardens and imbitters the heart: As wee see both in the examples of Iosiah who melted: and Ahab, who hardend his heart by his feare, and returned to his pranks. The feare of a condemned man is an hardner of him, but he that heares of a pardon, relents at it presently. Fourthly, It hath excesse in it, both for the constant assault of it without intermission, in all places, dutyes, and occasions: and also for the dangerous inconuenience it brings after it oft times: Hinders all fitnes of spirit both to duty, and in duty, to calling, worship, liberty, solitarines, defiles all, and is a speciall sparke to light vpon the sad and melancholique temper of the body, (which the Deuill seldome fayles in) to make it flash vp and blow vp the whole frame of nature! yea euen in the godly themselues its a mayne enemy to fayth, hope, or other graces or duties. Fifthly, And the truth is, looke how the feare of her that played the harlot, differs from the loyall wifes, so doth this from the feare of the regenerate: the one feares danger and hurt from her husband; the other reuerences him from loue. Saul feared Dauid, because he lookt for danger from him, no otherwise. Let the vse then I say, be, to take heed lest we rest in it.
Vse. 2 And secondly, let none heere stumble at my description of it: for although it bee no better in it selfe, yet the LORD can moderate, qualify and correct it so, that it sh [...]lbe a speciall medicine to prepare the heart for that which lightnes and giddines would disable it from attayning. Pray [Page 81] therefore for a moderation of it, and a directing it to the end which God int [...]nds it for: and the lesse good is in it, of it selfe, the more adore his wisdome who vses it to good both in [...]he restreint of euill, and the preparing of the heart to more stayednes & sobriety.
Q What is the end of GOD in this worke of the Law?
A. To make way for a sinners reconciliation, which otherwise were not possible to worke. As soone catch an Hare with a Tabre, as a wi [...]d wi [...]full sinner by the Charme of the Gospell. That woman of Samaria scoffed at Christ, telling him the well was deepe, and there was no bucket. But when he had well tozed her, she changed her humour. See Ioh. 33.33. If then, (after long terrors) there bee an interpreter one of a 1000 to decla [...] to man his R [...]conciliation: he will be good to him, and be entreated, saying, Deliuer him, I haue accepted a ransome. But how appeares this [...] Doubtlesse hitherto appeares no such things in all this tedious Law-course: no, as the Law is for her vs [...], so is the Gospell for hers: neyther intimating other, but oppozite saue in the intent of the ordeyner. But if we looke thereat, we shall in sundry respects confesse this a most wise and fit way to bring on the remedy.
First, By this meanes, GOD ioynes all wholesome Doctrine 1 together. For it is not his purpoze to leaue the soule in this case, to seeke out of her selfe after ease, seeing its not in her power: But hee himselfe will haue his Minister to ioyne all Doctrines together in the order of Catechizme: both of remedy and misery, in their due order. Not because all that heare them, can for the present apply them, but that heereafter they might, and the whiles want nothing which might set them on worke.
Secondly, by this consternation, he doth tyre and weary the 2 spirits as in a Labyrinth, working thē to an vtter hopelesnes in th [...]mselues to be better: that in such a case, the least inkling of mercy might be as newes out of a farre country.
Thirdly, That by the hearesay of it, their hearts might be 3 [...]ysed vp to make serious inquisition after it, and not to [Page 82] Perish in their misery. When the prodigall was brought to huskes at the trough: then, and neuer till then, the notion of a father pierced him rea [...]ly. When those lepers saw their liues past hope, they resolued thus; If wee sit heere, we are but dead men: and wee can bee no worse by the Aramites, then by famine. So, they made into their Campe. Thus doth a cast-downe troubled sinner resolue to doe. If there bee a way of possible escape, the matter is not now whether I shall find it: but, I know I shall surely perish without it: and sure I cannot be worse then I am: I may be better: I will venture the triall.
The vse briefly is,
1 First, To obserue how God preuents a sinner by this Wisedome. For what is all the complaint of a poore soule when the promise is offred? Oh, its true, if I were loden, I doubt not of ease! Thou lyest against thy selfe, thou dost doubt of ease by the promise: for of the former thou canst not doubt, hauing been enlightned, cast downe and conuinced by the Law. That then which is the more easie to grant, the Lords workes first, as part of the condition of Grace (for euen legall bondage is the first part of it) that is, to be loden: that when the harder comes to bee vrged, that is, Faith, then the Condition already wrought, might bee ready to comfort the poore soule.
2 Secondly, Wonder therefore at this wisedome, which by contraries, most sitly to the soules condition, doth euen worke by contraries, life out of death, and order out of confusion.
3 Thirdly and lastly, in all the Ministery of the Word, let the Minister and people of GOD, still fixe their eye vpon the scope of GOD, moouing onwardes with him, and going euen pase with his ordinance, for the effecting of his owne ends, and the glory of his Grace, in our saluation. Let vs both so teach, and so heare, that still the Starre may guide vs, and then our iourney shall not be tedious to vs.
Q. Conclude with the extremities and abuses of this legall worke?
A. First, for the extremities, they are two, legall presumption, and finall despaire.
Touching the first, I call it legall, because there is another 1 and more dangerous one by the Gospell.
Secondly, this presumption is twofold. 2
One this, when the sinner waxes bold and ventrous 1 to shake off this yoke of the Law, before his spirit be conuinced and cast downe. And this is that solemne caueat, Deut. 29. If any shall applaud himselfe (hearing the curse) and say, I shall haue peace, adding drunkennesse to thirst: the wrath of GOD s [...]all smoke ag [...] [...] man. Such there are then, yea surely: bondage is of it se [...]fe yrkesome, but when it meets with a bold heart, and is not set home by the Law: commonly it prouokes wearines; and then, seeing that GOD seconds not his Word alway with plagues and death, and curses indeed: the deferring of sentence, sets the heart on gog to euill, and perhaps worse then before. Thus Psalm. 50. the hypocrite growes to thinke God to be like himselfe. This sinne made Adam, and all vs cursed, presumption against threats. Oh, when wee thus fall to our old trade, the Deuill falls to his, & finding the soule thus swept, returnes with seuen worse then himselfe. Let vs tremble at it, and learne to inure our selues to heare all threats with feare. Learne to beleeue this doctrine, which I haue at large described. I speake not now of sauing faith, but against presumptuous boldnesse against the Law. To credit the Word to be Gods, who cannot lye, may fall into a supernaturall conuiction, although not yet sauing.
The second presumption is, When the consternation of 2 the Law, ceazing without the addition of the Gospell, causes the soule to waxe confident of it owne welfare, because it hath beene humbled, and perhaps holds some impression of it still, not daring to resist her light. But [Page 84] this is rare, and dangerous: for its a signe that the heart is secretly false and vnpurged: Rest in no checkes of conscience, where conscience her selfe is not first purged, both to check, and also to excuse and comfort the soule in the Satisfaction of CHRIST.
Q. What is Desperation?
A. The other contrary, offending as much on the left hand, through the excesse of terror. Thus Saul and Iudas. And it commonly growes from the first: Satan neuer seeking more to poizon with presumption, and dallyance with the Law, then where he meanes to snare with the contrary of despaire. How oft was Saul conuinced of his malice and persecution? But returinng to his vomit, brought soule and body to a desperate end. So Cain and Iudas by their hidious sinnes brought themselues to this, that mercy and Christ were not able to doe them good: their sinnes were growne beyond forgiuenes! A wofull fruit of boldenesse! And yet iust: for he who will vndervalue grace in the worth thereof, is iustly left to ouerualue sinne in the merit of it. He that neuer can find season to beleeue the Word beeing offred, is iustly left to seeke it with violence when the season is ouer. And so, eyther its neuer time with them (as he spake of marriage) or else past time. Many compare these sinnes with great adoe, but the wiser way is to preuent both, and the latter in the former. Doubtles it is the sinne of the damned, to liue in the perpetuall despaire of release; and in perswasion that Grace is vnable to do them good. Let vs know, farre worse sinnes then these may destroy: let vs neuer presume to venture, so farre as to dye by these.
Vse. And for vse of the point, learne wee dayly to roote this cursed Roote of bitternes out of vs, by two [...]hings e [...]suing: First, A spirit of humility and feare to keepe ou [...]selues vnder the bondage of ou [...] Schoole-master, rather then to aff [...]ct the liberty of presumers! and in so doing to beseech the LORD, o proportion out our stripes according [Page 85] to ou [...] strength, a [...]d to keepe our despaire within the compasse of our selu [...]s, and any thing in vs: but to bee farre from the least thought of inlarging our basenesse, aboue the infinitenesse of mercy.
Secondly, To nourish in our hearts aboue all, those 2 Meditations of Mercy and Grace in CHRIST, which may set vs vpon a Rocke about our selues, and all fearefull distrust, and carry vs in the streame thereof with holy irresistiblenesse. Frequent holy and louing thoughts of God, are the surest remedies against this hidious monster!
Q. What lastly is the abuse of this worke of the Law?
A. Double, ech contrary to the other.
First, On the right hand many (not of the worst) abuse 1 it, when they nourish themselues in a needlesse bondage, whereas they know that they are in case to hearken after the remedy, and will not: pretending they haue not yet beene cast downe or troubled enough. What madnesse is this to nourish a disease against Physick? or to thinke that our trouble pleaseth GOD? or to thinke that to bee of substance of Grace, which onely is for preparation vnto it? And yet many sullen and Melancho [...]que ones, are thus abuzed by Satan, to thinke their Babel and captiuity, yea their Hell, another Heauen! Let them rather hast themselues out of it, when God calles them, and know the Lord loues a cheerefull giuer. So farre should they bee from censuring others, who welter not (as themselues) vnder their bondage. Hee is cast downe enough, who is in case to heare of raising vp.
Secondly, on the left hand, those doe farre worse abuze 2 this doctrine, who being weary of terror and bondage, as soone, as they fall into it, cast with themselues, how they may shake it off, pretending that this is no estate to serue GOD in: And so, they returne some to their sport and [Page 86] Pastimes, some their Pleasures, some their Profits, some their old companions, some prooue more desperate worldlings; and others with Cain to build them Cityes, and while out their time heere with singing sad thoughts away: Let these know, that the course they take, is v [...]o [...]ent, and much like to them, who to stop the cry of their infants, put into the brazen belly of Moloc, did oppresse their eares with the noise of Pipes and Tabrets. As their childrens cry preuayled to bring an heauy plague vpon them, which no Pipes could still: so when the sleepe of these Epicures is ouer, they shall awake with such sad confuzion, that all the noise of their Rattles shall not be able to still them. And so much be spoken of this point of Consternation, and of the three acts of the Law, and the vses in speciall. There is one generall vse to be added afterward.
Q. Before wee adde the vse of Terror in generall, one obiection offers it selfe, viz, that Paul, Rom 7.7. sayth When the Law came, sinne reuiued: how then is Terror the worke of the Law? Paul doth in that place so affirme the former, that he denyeth not the latter, adding this, But I dyed: noting, that both might stand together.
A. Both may be together in one vnregenerate man, according to diuers parts. For when the Law had slaine conscience, then concupiscence reuiued. And wee must distinguish betweene the naturall worke of the Law and the accidentall: Terror is the proper worke of it, and when its wrought, it is as it ought to be. But when rebellion ariseth, its otherwise then ought to be. When the Sunne reuiueth and sweetens the earth, it workes properly: when it drawes vp the noysome stench of a dunghill to poizon the ayre, its accidentall, comming from the loathsomnes of the dunghill. So, when sinne rebells, she doth her kind: for she doth as the deuill did when he went out, he foamd & raged and tyrannized first. It proceedes from the fulnes of the stomacke of sin, loth and disdayning to yeld to a new guest. But howeuer sinne do her kind, yet if the Law do set her selfe to do hers, this rebellion shall not hinder the killing power of it: It shall rather encrease it: For when the soule comes to see, how [Page 87] lothsome sinne hath made her, that euen when the Law by her righteous good nature seeks to destroy sinne, then shee most couets it, cleaues to it, and rushes her selfe vpon it to iustle it aside: this makes her conclude her selfe out of measure wofull by sinne, out of measure sinfull. And when rebellion begins to bee tamed, the heart growes more and more vnder feare: Although nothing hinder why both may not at one time bee together. Onely in the bad, commonly it encreaseth, till it haue cast out all terrour, and so causes the soule to wax worse for the Lawes enlightning, because the sweet of sinne hath so preuailed, that with an high hand of rebellion it strengthens the iollity of sin, and so reuiueth. In the godly, in whom God will vse the Law as a seed of regeneration, and a way to a remedy, the Lord will enlarge terror and conuictions so farre, that rebellion shall not stand it out, but stoop with confusion vnder the power of it. Its certein, many perish at this second rock of rebellion, hauing shot the gulfe of ignorance.
Q. Cleere this obiection more fully?
A. To this end, first, we must cleere the Text. Secondly, Lay downe the obiection, and answere it.
First, For cleering, note, That Paul by Sin meanes, originall 1 sin, body and members. By himself (I died) hee meanes the powers of soule and body: these must bee well distinguished. Secondly, obserue that Paul compares, Sinne and himselfe in this point, viz, The time before, and the time after the lawes powerfull comming by conuiction and terror. Before the comming of it thus, Sinne was dead, and Paul aliue. What's that? Sinne was aliue in point of her stilnesse, Peace and Q [...]ietnesse without any distemper: why? because either no Law came at all, or else came not in her power. Againe, Paul was aliue. What is that? Merry, iolly, lusty, secure, without any feare. Why? Because there was none to oppose. The death then of sin ere the Law, was no true death, for still her poizon remayned as the snakes in her cold hole. The life also of Paul was no true life, (for hee was dead in [Page 88] poynt of misery, a dead carrion to the life of God) but alone onely in the matter or his [...]o [...]lity and lustiness [...]. Thirdly note, Sinn [...]s death, and Pauls li [...]e caused this deepe [...]o [...]e [...] betweene them both: I la [...], her quietnes and their [...]ll ty made them as c [...]ose as buckle and thong: for why? sinne was glad to see Paul lusty: and Paul was as glad to [...]e [...] her quiet. Thus it was between them ere the Law [...]ame. But how since? Oh, quite contrary. Sinner u ued, Paul dyed. How? Sinne, perceyuing the Law resolu [...]d not to giue ouer, till it had diuided her and Paul, (who had so long liued at peace together, and traded with gaine and pleasure ech by other) and to scoure her house of her guest, whom she so corrupted (the mind, the will, affections, conscience and members of Paul, beeing the creation of GOD,) begins to reuiue, to be no longer quiet as before, when her trade prospered: but to fret, rage and be vnquiet. On the other side, Paul also seeing the Law resolued to gaster him out of his wicked haunt, what doth hee? dyes, is all a-mort, forsakes his old mistresse concupiscence, and begins to be weary of his trade. I cannot open it better then by a Similitude. There is some lewd huswife in an end way of a Towne, that keepes a base Suckling house: and there bee many lewd drunkards, companions that sucken her. Markes Ere the Constable come, shee is still and quiet, vtters no distaste at all, followes her trade at ease, and puts vp her wicked gaynes: and the more quiet she is, the more merry her guests be, throwing all out at windowes, and so, both consent most inwardly to get her, yea, and perhaps while this league lasts, although the Officer come, yet at first she keepes her quiet, and they their iollity, and both out-face the Law. But marke: The Officer comes the second tyme vpon them, and they vnderstand he is fully bent to execute the Law, to pull downe the Alehouse, and to diuide the keeper and the guests from ech other: how then? Then the Guests all turne iollity into feare, they are all a-mort well is he that can betake him first to heeles, out goes one: at one posterne, another at another and leaue their hostesse! [Page 89] What doth she? Alas, she is the housekeeper, she must bide by it, she hath forgone her trade, therefore she mutters and rages, a [...]d giues threatning specches, they will v [...]do [...] a poore woman, &c. And if she can by any meanes toll in her flayted guests, she wil [...], and tels them, She must not be so forsaken, they must sticke to her better then so. Howbe [...]t the Officer is diligent and tells these guests, I am resolued to breake your knot! yee shall no more r [...]ut here, it shall cost ye all ye are worth to your skinne, rather, and if there be Law to be h [...]d, I will breake your meetings. As for this base huswife, she doth her kind: I neuer looke to see her honest▪ I will wat [...]h her aswell as I can: but a [...] for reforming her, I ne [...]er looke for that: I may bynd her to good behauior, fine and yoke her, and hold her downe as I can: but her ill will I looke alway to haue, and care not for it, and I know (as she can) she will play her pranks. But as for you of whom I haue more hope, let me perswade ye to refray [...]e. What comes of this? The base woman frets still, and malignes the Law: but the guests beeing ouer powerd with authority▪ leaue their trade: & the more the woman rages, the more they are ashamed▪ not onely by the feare of th [...] Officer, but by the rebellion of their old hostesse they grow more to loa h their old trade. This for the first, to wit, the clearing of the text.
Q. Now how cleere you the doubt?
A E [...]sily. For what is it against Pauls dying, that Sinne reuyu [...]th? what is it against the Guests shame and dying to their t [...]d [...], that their old hostesse rages? Rebellion is in her not i [...] them: they are shamed and flayted, thogh she will know no Law.
Q. [...] vnderstand plainly▪ but now because the point of sin [...] rebellion [...]n the conscience terrified, is somewhat vnusually taught, speake a little of it: shew what it is, and so with a little vse conclude all.
A. Thus then we may conceaue what this sin-reuiuing in the soule cast down, meaneth, if we distinguish the sorts of Rebellion in generall. Its three fold: 1 Naturall or corrupt. [Page 90] Second Penall, and the third, Mixt.
1 The first kind is, when the Word or law comes so to the corrupt soule, that as yet it carries no power or authority ouer the soule with it, but still the soule holds her owne: for then, so close is sin and the soule, they so consent, that to bee parted from their filthy fellowship, is death to them both, sin incorporating herselfe into the soule, that she is as one with them, though in truth there is as great oddes between them, as betweene the creation of God, and the confusion of the Deuill: howbeit so it is by their neernesse and Inmateship, the one so defiles another, that it is as easy for Samson to part with his Delila, as for these to be sundred. Heere therefore as both band in euill: so both do conspire in rebellion against all the lawes of God; all his Knight-Marshals, Constables, and Officers: its as easy to rob a beare of her whelpes, as these of their sinfull pleasures: and when any thing is done by the law against; Oh, what a liuery do they giue it, and Gods officer for it? Oh, he comes to make vproare and bring in confusion among neighbours, that liued before at one, Oh! say they, its pity that euer such were suffred, to breake the loue and liking that was before! Oh, how they combine to cast him out, that they might roll backe to their old mire! the Minister is to such as the Marshall in London is to harlots! an ey-sore, a reproch, and common wonderment! Their gaine, their sweet trade, their shrines for Diana are stopped: therfore now they cry out more then euer, Great is Diana: their drinking, their lusts, pride and couetousnesse, were neuer so sweet to them, as now the opposition of the Word makes them. The good, and holy law of God, makes them worse and worse, they rush their crazy soules against the piller of Gods truth, and split themselues at it, and become more out of measure sinfull.
This is the first rebellion in the vnconuinced: the most ordinary and common rebellion to be seene now a daies, where the Word comes powerfully vpon ignorant consciences, snorting in profanenesse. This is not heere meant.
The second is Penall, a fruit of this, onely encreased by the [Page 91] iust wrath of God vpon the former rebels: whose chaynes Lord makes stronger, Esa. 28.22. by how much the more they kicke against the pricks: I say, when the Lord penally smites them, & suffers them to encrease and fulfil the measure of their lusts, to grow frozen in these dregs, desperate in their lusts: to scorne, pursue, deface the meanes, and waxe impenitent in their rebellion, so that they find no place of repenting. See these texts, Mat. 23.32, 34, Act. 41.13. Act. 28.27, and the like: neither is this meant heere.
The third is Mixt: When rebellion is allayed with terror 3 of conscience, and not permitted to her selfe: as we know a theefe in hold, is one thing: and at liberty, is another: Now this mixt terror is the accidentall worke of the law (in a conui [...]ted and troubled conscience) working corruption to a rebellion and resistance, that sinne might bee odious, and the soule more humbled. So that by this appeares, that this reuiuing or rebelling is no act of conscience, or the soule: for its planted in another subiect to wit, sin. Conscience all this while is oppressed with thraldome by the law, and held downe: the rebellion which is, comes from the principle of lust, which cannot endure separation. To apply then the distinction, I answere, This obiection hinders not this truth: That the proper work of the law, is to cast downe and embondage the guilty soule.
Q. The chieft doubt remaining, is: How a troubled Conscience priuy to much reuiuing of corruption, may discerne, that it commeth not from her selfe, but from sinne?
A. This may be discerned easily by many markes.
First, from the worke of the law that hath separated her 1 from sin, and that amity, which once was between her and it. This is no hard matter to prooue, if once the soule can say, her old lusts, and she are diuided by the lawes of terror: How can she then thinke that she should rebell against the good law, for working that which she is glad of?
Secondly, It will appeare by this, that rebellion must 2 come from a free will and principle of the agent: but [Page 92] that cannot bee conscience, nor her selfe, because shee is conuinced by an ouerruling Law, which hath killed her freedome.
3 Thirdly, by this, that rebellion where it is vnconuinced, doth not onely fret in respect of somewhat she is denied, but al [...]o at that which crosseth her for it selfe. But in this legall rebellion, when the soule is in chaynes, the scope of this rage, [...]s rather in respect of that which is denied, then at the Law simply as the Law. Take an instance. Act. 25.19. When Demetrius made an vprore against Paul, the Iewes also tooke occasion to oppose him: but how? Demetrius looked at his gaines: and if hee might haue them, hee was quiet: he oppozed not Paul in his preaching. But the Iewes lookt at Paul, as Paul a Preacher of Christ, and in no by-respect. So heere, when the conscience lyes in chaynes and rebels not, sinne hath lost her agent: therefore she onely lookes at her selfe, and at her trade: if she might be as shee desires, all were well. But when the soule and she consented, they both oppozed the Law, as the Law; not onely by a muttering within of secret selfeloue: Ponder this.
4 Fourthly, try it by this, when rebellion comes from the soule, it encreases ordinarily: but when from sinne, it decreases: because the LORD more and more weakens her by terror of Conscience. These and the like may serue for answer.
Q. New finish with some vses what are they?
A. Many there are. But I will onely name the lesse principall, and vrge the scope of the maine.
Vse 1 First, Let vs from hence conceaue the wofull state of a wretch, ere the Law comes in terror to him: he and his sinne are in a cursed league, and commit hidious villany together. To thinke of this time of ignorance, might alone breake any heart, except as hard as a stone. They were (as Iob Iob. 17 14. speakes of his fl [...]sh, and the wormes) euen two sisters. As Simeon and Leui sworne brethren. The cursed prankes which they pla [...]d in Shechem are not-so odious, as those which sinne and Conscience did in secret, ere the Law came. They are not to [Page 93] be named. Oh, that the thought of such cheats would gaster men! making them say, My soule, come no more into her counsell and consent! How much better is the lawes little ease, then such liberty of hell?
Secondly, Let this teach Gods Ministers of the Law to Vse 2 ply their tooles. God hath put a weapon into their hand, able (if well vrged) to separate euen sinne and the soule: Do not suffer this Law to perish for lack of execution: Thou complainst that good Iustices and Iudges are so rare, there can be no Law gotten against lewd houses: Beware we, lest we suffer a worse Inmateship, and spy it not out, I meane priuy sin and conscience. Though we preach all our daies against morall offences, drinking and the like, yet wee shall neuer doe good, if we vrge not the Law vpon these two, and put a separation betweene GODS Creature, and the brood of Satan.
Thirdly, it confutes the worlds aspsieron vpon the powerfull Vse 3 Ministery of the Law: they call it debate, and raising vp strife (as I said:) but oh yee lyers! wee doe not enuy your peace, nor lawfull consent: but your close league in your lusts: Wee would diuide you and your concupiscence, that God might rule in that diuision, whom yee barred out by your consent.2 Sam. [...]0, 21. I remember Ioabs speech to the woman of Abel, who accused him for robbing the city of her inhabitants: no (saith he) no such thing, God forbid: onely there is one Sheba a traitor heere, and if yee cast his head ouer the wals, lo, I leaue all the rest to their liberty! Oh, that our Apology for our innocency might speed no worse then his?
Beware all such as nourish rebellion against the least in the Vse. 4 point of her holy purenesse! If this rebellion heere be odious, vnder terror, what is rebellion of sinne and conscience iointly? B [...]seech the Lord to vse any meanes, rather then such rebellion should be nourished in thee! Oh, beg of God rather hee would deuide the sinne and thee, by the hardest courses, [...]hen to rebell against the Word for doing her office. Cleere the Law, and say [...]ts holy: I am the slaue that is sold vnder [Page 94] sinne. There is nothing more common now-a-daies, then to sight against the officer of God his holy Law. Wee know that it is compted a pore vantage to strike a Constable such are faine to pay sweetly for it. Take heed the Lord leaue not the naturall rebellion to penall, which would faine relent and yet cannot.
Vse 5 Let it be exhortation to all such as God hath thus humbled, to blesse him, that hee hath chosen to tame the soule by terror, and stirring vp of rebellion, rather then to leaue it to it selfe. And let such bee comforted in all their feares of their owne rebellious hearts against the law of God, that the rebellions committed vnder terror, are none of hers, but Sins worke within her, which she abhorres. Let her bee glad (euen in her feares) to consider how God hath begun to separate her from sin, and that so early by the law making it to be an officer, to gaster her from it. Oh, if the Lord begin to doe it thus soone: what will he do in time, when Christ shall set vp his Throne in her?
Meane while, let all such comfort themselues in these rebellions of sins: they are markes of good, signes of the battering of Satans and sins kingdome! Sin would neuer so rage, if she were at as good peace as formerly! Beware of clozing the second time with this harlot. Beseech the Lord to nourish terror though it be not grace, yet a seed of it: pray him rather for a time to quash rebellion, then to suffer rebellion to destroy it. And bee of good cheare, the Lord doth all this for good. When hee hath cooled and rooted out rebellion, hee will after a while roote out terror also, and in due time, bring thy soule out of all her aduersity, turning both into a sight of the promise, and hope of the remedy: onely now he is laying the first stone of the building: bee patient and hee who begun, shall also perfect. And this may serue for this doctrine.
Q. Now the doubt is taken away, proceed to the generall vse of the former point of terror.
1 A. First, it may teach vs to esteeme duely of sin, according [Page 95] to her foule nature. For must it not be a foule odious thing which should bring in such confuzion, as to turne that Law of God which was giuen for comfort of conscience and rule of life, to become the greatest terror, and matter of vexation? Who lookes vpon the Officer with feare, saue a malefactor? Let vs tremble to thinke what a disorder sinne hath brought in!
Q. To conclude then this last Article: What is the vse of this second branch?
A. The first vse heerof is, to discouer what sinne is in her kind, when she may act her selfe vpon her owne stage of ignorance. She is an hidious monster. If that phrase of Paul (I was aliue ere the Law came) were vnderstood, it would helpe vs to know it. When Ezekiel was led to see those Iewes in their priuy houses of Idolls, Tammuz and the like, he was astonished to see: Should not we be so if wee saw a blind idiot in his kind? He is alyue. That is, as the wise man sayth of the foole, Hee casteth firebrands and arrowes, and sayth Am, not I in sport? The life of sinne is not only the committing it, (for so it may be in stealth) but when he is at liberty to it, none to controll him: when he may lye, cog and sweare, be drunken, vncleane, leading others with him to Hell, and none say, What dost thou? This is the crowne, the life, the iollity of a sinner, to play his parts without rebuke, or remorse. Ease, quiet, and security in euill, is Satans kingdome, both while hee can barre out all light of the Law from the soule: and when hee can barre out the soule from it. Then hee playes Rex in the soule, and keepeth the house shut, holdes possession in peace, The comming of the Law into such a conscience is, as the approach of a Sheriffe with a writ of Eiectio firmae: to driue a man quite out of his possession. And if wee liued in place where, to see the wofull reuell and riot which the Diuell keepes in men, who are alyue in their sin, it might be a sight little better then hell. And although [Page 96] the Word reformes not all where it is, yet if it bou [...]d not men from that bold ioility in sinne, there would be no liuing in a Common wealth.
Vse 2 The vse of it, is the very scope of this first part. Euen to all who would be truly moulded by the truth thereof, in the feare of God, to looke to themselues, and take in kindly and readily this point of the sword into the bosome of their soule, that this speare may let out the water and blood of it, I meane that quiet, iolly and secure heart in sinne which holdes it as with cordes, to be content to be slaine, and to go into captiuity. For as it fared with Iehoiakin Ier. vlt. vlt. because he was content to giue vp himselfe to bondage, the Lord long after lifted him out and made him a Prince: so the way which the Lord takes with a sinner to lift vp his head, is to cast him into this thraldom, Therefore I say, apply all these sixe points home to thy heart, that the next part may preuaile the better, when this hath gone as farre as she can. To none but to left ones (not in a wood or a Labyrith) but in this legall conuiction; to none but to desolate ones, forlorne, fatherlesse, stript, and cut off from God and hope, plunged into vtter selfe despaire, can this next part of the Catechiseme bring comfort. Not for any worthines in it, but because a secure heart resting in her peace and security, cannot sauour it. Abhorre then first to stand out in Rebellion: put vp thy weapons, and fight not against God, whose naked arme is against thee. Abhorre secondly a dead, blockish, sensual heart, not affected or mooued with this voice: aske thy soule, If the Cedars and hills shall tremble and melt, Esay. 64.1. and thy hard heart shall stand still insensible? Abhorre thirdly, a presumptuous heart, which hauing heard of some hope, abuseth it to forestall the Lordes worke, and sayth, Deut. 29. yet I shall haue peace. The wrath of the Lord shall smoke against such. Abhorre fourthly, all meanes of Satan, which might turne off quite, or dash and quench this worke. Yeeld not to the impossibility of recouery, runne not into despaire, take not thought for thy sweet sinne, God will make thee no loozer: [Page 97] dispute not against the hardnes of yeelding, the length of it, the feare of destroying thy sel [...]e, or that God wi [...]l neuer restore thee. Let not melanch [...]ly su [...]prize thee, & beso [...] thee: especially beware lest the Re [...]urre of thy [...]usts and the Deuils creame in a Lordly dish do not snare the [...] to runne out of GODS blessing into thy old warme sunne, after three or foure yeeres, to thy old drunkennesse, riot, Alehouse companions, ill counsell, former lusts: sculke not into corners, to ease thy sel [...]e of this yoke: let God that put it on, hold it on his time▪ t [...]l he haue truly tamed thee: [...]f it seem long, know there is cause. But to be weary of God, & to shake off his yoake in coole blood, is to cast him off quite nd cleane: he will put on a yoke of iron vpon such: Let, I say, this be admonition against what-euer might crosse this worke. Let it teach vs to pity the loose and [...]olly in sin. Oh! Vse 3 they make eyther worke for hell, or (if God recal them) for the Law; for their chaines must be hereby encreased, and they shall meet with a Iailor that will handle them accordingly. Oh! heare counsell betimes, the counsell of Minister, husband, wife, parent, Master, friend, yea child or seruant, to yeeld to GOD at the first, that so thy yoke may bee the easier. Obiect. But perhaps I may escape it, for all are not so yoked. Ans. Such as subtilly seeke to scape this net, except God let them go quite, shall bee most hampered. And yet wee tye not the LORD to one measure of dealing; many vnder constant meanes haue waded more easily through this gulfe, and Lydia and Zachee were not so deeply wounded: because the LORD meant to make shorter worke: but vnder ordinary meanes, the LORD more or lesse holdes his course. I end therefore thus with exhortation. Bury not the worke of this Spirit vnder these clods of flesh: streighten not this spirit of conuiction. Beg of God, that by all these s [...]xe stayres thou mayst fall lower and lower, till thou art brought to the Earth. Heere is no place for freewill, for ciuility, or the Religion of a Pharise in almes, mercy to the poore, good nature, good duties: all these lands vanish in Gods Map of misery, [Page 98] when God is pulling the conscience vpon her knees. Happy thou, if when the Law seemes to haue done working in the world, it begins to slay thee: so that by all these sixe steps, as Eutychus from the Loft, thou mayst be taken vp as dead. Aske of thy selfe, When, LORD, shall my laughter, light, frothy, merry, quiet heart be met with throughly? Not to say onely, True it is there is small cause any of vs should be proud (for so thou mayst, and be as proud still) but to meete with the Beare and Lyon indeed, and be afraid of deuouring, There is difference betweene a face chalked ouer, and the palenesse of one that hath lyen vnder a quartan a tweluemoneth. Lye vnder this worke, and suffer affliction: say, I see the LORD is in earnest, Hell is no painted fire, the ease of a sinfull course differs from that little-ease of the Law: I am in a streight, I know not whither to turne mee! No wealth, friends, credit, marriage, honor, eating, sleepe, play or Musique can help [...] now. Away now all old companions: the Lord hath layd sorrow vpon my, soule, such as no tales or Iigs can put by: my meate is now mingled with Gall: and GOD seemes to forsake mee: wrath, Hell and horror are vpon mee, my nights are wearisome, my daies miserable. As one in a Forrest lost, sees twenty deathes before him, by wildring, by thirst, by wilde beasts, but no escape: so do I fare, not knowing what weapon conscience will vse to deuoure me. Chuse rather to bee thus for the killing of thy flesh, then at liberty to the death of thy soule. And wayt in this estate vpon GOD, till he cause light to breake out: which in a word I will adde in the next Question, and so end this part.
Q. But what is this toward conuersion?
A. True: If God should so leaue the soule. But heere marke the connexion of this to the second part following. The Lord, where he meanes to saue, keepes not the soule alway in this anguish, but causes some vpholding of his secret spirit to keepe vp the soule of him whom hee will saue, from vtter extremity. This he doth, by shewing of them a dore [Page 99] of hope in the wildernes, as he sayth in Hosee. 2.15. causing some glimpse a farre off to appeare to them, as a cr [...]uis of light in a prison-wall: as to consider that GOD hath had a gracious meaning to 1000s whom he hath thus humbled, that by Hell lies the way to Heauen, that GOD delights not in this course, if the Rebellion of the heart did not require it, that GOD doth that which the soule shall not know till after, he meanes, to make CHRIST sweet, precious and welcome, not as Hony to a full Laodicean stomacke, he begin to lay some ground of mortification, which in the due time the Gospell shall perfect. See that in the 10. of Ezra the second verse, There is hope concerning this thing: also Iona. 3.9. Who can tell whether GOD will repent? So in Acts. 2. How were those murtherers of Christ stayd by that the Apostles told them? And yet▪ they had not felt the promise: But by such glimpse of the Gospell, which GOD requires to be ioyned with the Law, the LORD keepes his from reuolt to old base lusts (whatsoeuer come of them) from a despayre of mercy, and vndoing themselues, or from a careles dissolutenes which end goeth forward. And hauing so vpheld them by the chin from sinking for a time, he doth let in light by such degrees as hee sees them meetest to beare, and to keepe them low from waxing bold and venterous: till at length he settle them vpon his promise, as in the next part shall appeare.
Q. I partly conceyue you: howbeit this cloze of the first part, beeing weighty, open it a little, and first, what reasons are there, why GOD vseth this method?
A. First, to keepe the soule from extremityes of presuming or despayring (of which see in Article sixe) both being dangerous rocks, the one separating the meanes from the end, running to their old liberties, and yet hoping to fare well: the other separating the [...]nd from the meanes, [Page 100] after all their humblings yet thinking there is no mercy for them. See Ier. 2.25. the Lord by this light at a creuis holds vp the soule from both.
2 Secondly, Hee encourages such to beare the yoke of the law, as otherwise for the tediousnesse of it would shake it off.
3 Thirdly, Hee deales according to the capacity of their weakenesse: because they cannot beare much terror, he eases them: and because they dare not hearken to much comfort at once,Esay 63.9. he giues them a little at once: in the former shewing himselfe a pittifull God, who delights not in the misery of any poore soule, vnder his lode; or to adde sorrow; in the latter, a wise GOD, to feed with a few crummes, when morsels will not goe downe, and to refresh with drops, when draughts cannot bee digested.
4 Fourthly, Hee doth it for the honour of his owne worke of calling: hee hath promised to call those whom hee hath chozen, which hee should not doe if hee left them in these briers.Numb. 14.15. Moses tels the Lord, If hee should leaue his people in the Wildernesse, the Nations would say, Because hee could not bring them into Canaan, hee left them there, So, this is a strong cause.
And lastly, by this hope he shewes them, that he is as able to giue them his full promise, and the effect thereof, sound peace, as he can stay them vp from sinking, when they are at so low an ebbe of casting downe. Not to speake of the method that God takes with his, to begin early to reueale himselfe to them, in his smaller prouidence and susteinings, that they may learne to trust him the better, for euer after, euen in the greatest.
Q. By what meanes doth he worke it?
Ezra. 10.2. read the place. A. By presenting to them duly the sight of a possibility to get out of their terror. That hee deales not in Afflicting his, as with the wicked. Esay 27.7.8. Did he affl [...]ct them, as those who afflict [...]d them? He will doe it in measure. That he abhorres excesse in his terrors, Esay 64.12. Wilt thou [Page 101] refraine thy selfe, and hold thy peace still, and afflict vs very sore? So chap. 63.15. Where are thy rollings, are they quite restrained? Psal. 44.22, 23. Wilt thou alway bee angry? Forget to shew mercy? No, hee answers himselfe, Esay 57.16. I will not contend for euer, nor bee alwaies wroth: for the Spirit should faile before mee, and the soules which I haue made. That he barres none from him, who barre not themselues, 2 Chron. 15.2. That there is a necessity of afflicting them with such tedious terrors, or else he delights not in it: Read Esay 57.17, 18. For the iniquity of his couetousnesse, I smote him the went on frowardly in the way of his heart (viz. till then:) I haue seene his waies, and I will heale him, &c. That hee hath not done this to destroy but to humble: for alas!Esay 27.3.4. if hee meant so, What are the bushes to his consuming fire?
And all these he doth cause them to digest and stay themselues by, and fasten vpon in more or lesse measure, to keepe them from extremity: causing terror to decrease, and hope to succeed, as we see in his course with Iob, as tedious as it was, Iob 32.40. in sending Elihu, and chap. 40.1, 2, 3. in speaking himselfe: for the proportion, both doe agree.
Q. I [...] this hope, grace, or can any such bee said to beleeue it?
A. No, hope is the fruit of faith: this hope goeth before faith. Yet it is such as the Lord enableth to vphold them betweene the horrours of the Law, and the grace of the Gospell: the LORD being as truly in his way with them, whom hee will bring home, euen in the first seed, and beginning, as in the perfitings thereof, if wee knew assuredly who they were, See Acts 15.18.
Q. What are the markes of this hope?
A. Such as these.
First, In the entrance it is very weake and staggering, betweene 1 feare, and hope, very doubtfull, Ionas 3.9, Who [Page 102] can tell? Its a great hazard. Onely (as it is in Gold-weights, the least straw will cast them) so heere it is, especially when the hand of God casts it into the ballance of the thoughts.
2 Secondly, Yet this little hope keepes from the hardest and desperatest attempts. Who else should haue thought that those Niniuites, being so put to for forty dayes, would not haue preuented so generall an horrour and calamity, by destroying themselues? But God supported them in secret.
3 Thirdly, It rather bends the eye to the end why God troubleth the soule, then at the trouble it selfe in a plodding manner; Who knoweth whether hee will asswage anger, and shew mercy for all this?
4 Fourthly, Its weary of trouble rather by that ease which GOD sheweth, then by tediousnesse. See Hab. 3.16. Rottennesse entred, that I might haue peace. As Hagar, when shee saw the fountaine a farre off, ended her anguish. Euery creature is naturally weary of trouble by meere time: but a soule vnder GODS hand, is not weary till GOD enclines it.
5 Fifthly, It weakly turnes the thoughts, to muse, What would follow vpon it,Marke Iona. 3.9. Iob 3.26. if GOD should shew mercy? Oh, this is great newes to one that was so oppressed: As Iob saith, When I looke for ease, lo, trouble is present? And the Church, Lam. 3.17. Thou hast remooued mee farre from prosperity: Oh, now therfore to swither vp with thoughts of welfare, is a great change.
6 Sixtly, When trouble decaies, and hope encreases, as that little oyle and meale wasted not till plenty came. And the like.
Q. What vses are to be made of this Doctrine?
Vse 1 A. First, instruction to GODS Ministers, to discer [...]e wisely of the season of staying the troubled heart. For [Page 103] else they may spend much labour in vaine. It fares with an heauy heart, as with the bleeding wound, and the deep humour of Melancholy: while the dint is, they refuse plaster and counsell. Iobs Iob 2.13. friends sate seuen dayes and seuen nights by him, and said nothing, because they saw the griefe was great. And againe, when they see the season come, let them ply GOD his fittest Medicines, as Esay 50.4. A word in season is as Apples of Gold. Vse 2
Secondly, reproofe.
First, Of many people, who make their chaynes heauier 1 then GOD makes them, and will not suffer a thought of hope to enter through the anguish of bondage. So it is said of the Israelites in Egypt, when GOD sent them a deliuery, they looked not after it, Exod. 6.9. This is a sullen heart, to make prison to become liberty, and our meate to bee as gall by ill custome, or a Melancholique Spirit: the LORD delights not in it.
Secondly, All such as, because they cannot feele so strong comforts as they fancy, therefore quarell with God, and reiect such as he offers them. No, let not God bee tempted by thy frowardnesse, when hee seeks to try thy humilitie [...] All Gods people are little ones, Zachees: little things are welcome to them, till greater come, and euery somewhat hath some sauor with them. They who are lesse then any, the least blessing, compt ech little great, as a pledge of better to come, they despise it not, because there is a blessing in it. And let them not grieue Gods Ministers, in slighting of Counsell: but compt it a great priuiledge: for how many poore soules perish for lacke of Counsell, Hos. 4.6? and lay violent hands vpon themselues, which rarely fals out where any Counsellors bee. Oh, be base, and vile in thine owne eies, thinke it a mercy that thou mayst tread vpon the earth (so the Publican thought, Luk. 18.13.) but the honor of an Angell (for so it is, 1 Pet. 1.12.) to heare one Sermon of Christ.
Vse 3 Thirdly, Its exhortation to all poore troubled soules.
1 First, To get and pray for ready and willing hearts to heare and see GODS voice and stepps, for ease: and doe not deuoure their owne flesh Prou. 9.12. Get Abrahams wisedome, Gen. 2 [...].13. Who al [...]hough Isaac had the knife at his throate, yet had an eare to heare the Angell, and an eye to see the Ramme caught in the bush, in stead of his sonne. So bee you apprehensive of the least sound or syllable of hope: and dispute for God and thy owne soule, as the prizoner at the barre for his life. Seeke out, and bee wise for thy selfe, that's true Wisedome. Prou. 1.32. Catch at a Word from GOD, for so doe Captiues, and fearefull ones, 1. King. 20.32. and such as feare drowning fasten vpon a rotten reed.
Secondly, Although your hope bee small, yet because your streight is great, consider whether it bee not better to venture vpon vncerteine hope, then vpon assured woe.
Thy case is as the Lepers, 2 King. 7.4. If wee sit heere, wee dye: if wee goe into the Campe of Aram, wee may dye, but perhaps wee may liue: Howsoeuer, we are but dead men. And so they ventured, and the Lord was with their Resolution. Doe thou so in the strength of GOD and prosper.
Waite vpon the LORD, and let there bee no creuis of light, but thou mayst spy it. For as the LORD would haue loose hearts to bee beaten from [...]heir holdes, so hee studies how to speake to a fainting heart, lest it faile, as I noted out of Esay 57.18. GOD hath comfort for thee and thy mourners: yea for them a farre off, aswell as the neere, if thou seeke not thy owne ends.
Lastly, to include all in one, let the last vse be to such, that they suffer not bondage to swallow them vp in their legall sorrow: that they thinke not their [Page 105] Hell, and Heauen by custome, but as speedily as they can, get out at this priuy doore, blessing GOD for such a mitigation of misery, that in the discharge of the duties of their places, they might attend vpon the further Worke of GOD, abhorring to thinke themselues well, because the Law hath them vnder bondage, till the Gospell haue comforted them. Of which in the second Part following.
THE SECOND PART OF THE Catechisme.
But after that the kindnesse and loue of God our Sauiour toward man appeared: Not by workes of righteousnesse, which wee had done, but according to his mercy be saued vs, through the washing of Regeneration, and renewing of the Holy Ghost: Which hee shed on [...]s aboundantly by Iesus Christ our Sauiour.
Question. THE connexion of this being opened before, what doth this text containe?
A. A cleere view of the doctrine of the second Part of the Catechisme, I meane, of the deliuerance of a sinner, from this misery, together with the vse of it to all that want it.
Q. Open the parts thereof more fully?
A. Generally the scope is, to oppose deliuerance to misery, [Page 108] as appeares by the aduerbe (but) q. d. Thus indeed it was with vs by our owne deseruings, and Gods Iustice: but yet the Lord could not find in his heart to let vs lye thus in our wofull shiftlesse estate: but when hee [...]aw none to saue, himselfe saued vs, as a man seeing a perishing creature in a ditch, and ready to despaire for lacke of present helpe, himselfe stepped forth to helpe it out: (he of duty, the Lord of meere goodnesse) but thus he did, found out a way to set man vpon dry land againe, out of the gulfe and depth of misery, so that the one was not so hidious, as this is precious and gracious.
Q. More particularly, what do they conteine?
A. A sweet view of the chiefe parts of this Redemption. First, the first hidden and secret eternall Workeman of this deliuerance, and that is God the Father. In whose bosome this depth lay before all worlds, who fore-seeing this ruine and his endlesse Iustice against sinne, yet purpozed not to abandon all grace out of his heart towards desolate man, but to retaine some still in the bottom of his wisedome & good pleasure. And note, that this appeared not at first, yet it was there then, and appeared after. This is the cause, why GOD the Father is heere called our Sauiour, and why he is said to Saue vs, in ver. 5. viz. as in 2 Cor: 5.17. he is said to Reconcile vs: not by meriting it, but by first and originall ordaining it as the first agent in the working of the Trinity, the deuizer of this Saluation, and of the Lord Iesus the meriter of it. Now marke, this act of God is described by a double argument.
1 The first, is the impulsiue cause, set down by three words, Kindnesse, Loue, Mercy. Whereof the latter interprets the former Kindnesse and Loue, noting the remainder of that Goodnesse of Creation, as if the Apostle should say, The sin of man could not root out this goodnesse so, as to take it from God, but still he had a bottomlesse goodnesse and kindnesse left in himselfe. But the third word (Mercy) add [...] to them both, q. d. The Lord imparted himselfe to Adam, in this goodnesse of his, ere hee was fallen, but hee shewd him no [Page 109] mercy, for hee needed none. But beeing become miserable; Lo, he addes mercy to goodnes, and enlarges his first kindnes and loue by a second compassion & pity, respecting him now in his blood and misery, in which he exceeds the former as much as the Sun at noonetyde doth the rizing: mercy being the perfection of loue.
The second argument is from the deniall of contraries, 2 Not by workes of righteousnes, &c. The summe is, this eternall mercy was free in the conception of it. The LORD foresaw not who should in time embrace this mercy, nor left it in a middle doubtfull vncerteinty who should and who not, suspending his pleasure vpon mans will, but he did out of the freedome of grace and mercy (when as yet no good in vs was foreseene, much lesse actuall) when no naturall or supernaturall goodnes was to bee seene in vs: euen then hee saued vs, because he would so doe.
Q. What is the second branch of this description?
A. The inst [...]umentall meriting cause of this saluation set forth in those wordes: when this loue appeared: and againe, vers. 6 Which he shed abundantly through Iesus Christ our Sauior. Note the sweet phrase which Paul delights in, to stile both the Father and Christ our Sauiours, the latter flowing from the former. Now, in this point, note, first he sayth, It appeared. As we see the like word Chapter second verse 11. The summe is, whereas it had bin impossible for man or Angel euer to haue diued into the depth of this mercy; Lo, the Lord caused it to appeare in the fulnes of time, and brake open this sealed fountaine of his bosome, by the manifesting thereof in his Sonne: for no man at any time hath seene the Father, but the onely begotten Sonne of GOD comming out of his bosome, hath reuealed him.
And which is this Appearer, who made mercy appeare in himselfe? Iesus Christ our Sauior. It must bee so, that howsoeuer mercy was hidde in the Father, yet it could not appeare but by Iesus our Sauior: he truly God and man in obeying & suffering, must bring iustice to kisse this mercy by [Page 110] appeasing that infinite anger of the Father for sinne, and performing such a righteousnes for man, as might afford: a sufficient satisfaction to GOD in his vttermost iustice: Christ, and none else could thus do or suffer, none else may satisfy, he himselfe without all this, both obedience and blood could not doe it: none of his loue, or prayers or pouerty, but Iesus our Sauiour in this his full payment, as a surety and a Sacrifice of blood could, saue vs?
Q. All this is euident: but what else addeth the Apostle to make vs this description of deliuerance.
A. The third point is the obiect vpon whom this blessing is bestowed, intimated in these words, Towards (man) and saue (vs) and shed on (vs), &c. By which as he implieth that Man in his misery, the selfe same man that fell frō God to hell, was the obiect of mercy: so, the Number of all those to whom the Lord doth sauingly appeare in this mercy of his electiō in Christ are the ful obiect of mercy, & al that mercy can bestow. The Church of Christ is she, who is the sole and equall obiect of Christ: all he did and suffred, was, not for the reprobate,Ephe. 5. but the Elect: these he redeemed, gaue him selfe for, that he might make them a peculiar spouse to himselfe without spot or wrinkle, as he sayth to the Ephesians in plainer termes?
Q. And what are those excellent things which IESVS our Sauiour hath purchased? doth this Text mention them.
A. Yea, verie fully: and that both in generall & speciall. For the first, he sayth he saued vs. Which is as if hee had sayd, he restored and set vs in as good an estate as we lost, and quit vs as fully of all our misery, as euer old Adam did plunge vs into it. If hee lost vs, Christ saued vs: if hee betrayd vs to bondage, He redeemed vs: if he brought vs to vtter hatred, He reconciled vs: if he condemned vs, Christ forgaue vs: hee did deliuer vs (in a word) from all sinne and curse, and layd a plaster on vs, full as broad as the sore.Rom. 5. Yet this must bee added, that Not as the offence is, so is the gift. For in Adam wee were so [Page 111] made the Image of GOD, that we lost it presently: but the second Adam so saued vs, pardoned and reconciled vs, as neuer to be lost, neuer to bee cursed, neuer condemned the second time.
And more yet, Adam was not created to any happinesse saue immortality vpon earth, in a created righteousnesse: We to an vncreated Vnion and Communion with God in Heauen, in the presence of God. This in generall. More particularly the words heere are three, Saued vs, Regenerated vs, Renewed vs. By the first of them, vnderstand the negatiue part of this deliuerance, viz. from what he freed vs: Sinne, Law, Satan, Wrath, Death, Iudgement. By the latter two, the positiue good things purchased vs. First, by Regeneratiō and Renewing, he meanes all those graces, which concerne our estate in the grace of Iustification, standing in somewhat cut of our selues, the imputation of the righteousnesse of our Lord Iesus, remoouing our guilt, and bestowing on vs pardon, acceptance to fauour, and right to eternall life, as adopted heires thereof. And in this respect we are regenerated and borne again, by reconciliation. Secondly, by the estate of grace in somewhat within vs, which is the Inherency of that Image of Christ, infuzed into vs, and abiding in our nature, soule and body, and all the powers and faculties of both: purging out and killing old euils, and planting good anew in the stead thereof. In both these stands the new creature, renewed in Christ, to true righteousnesse and holinesse in this World, and heereafter, to the glorious image of God in perfection. And this latter concerneth our Renouation.
Q. Doth the Text mention any more?
A. Yea, the instruments of applying these good things to vs: And that both outward, and inward.
Outward, the Word and Sacraments. He nameth not the Word, but yet includeth it. For a seale is nothing without a couenant. He meanes thē, that by the word of truth, the Couenant of Grace, offring vs to be reconciled to God, preached [Page 112] freely, generally, without exception (to such as need it) to all sorts, ages, sexes, conditions, the Lord (as by an externall ordinance) doth apply and conuey these good things of Iesus Christ to his elect. And then hauing so done, he sealeth vp and assureth them, by the answerable seale of Baptisme.
Then, the inward instrument of application, (without which the outward is barren) is the worke of the Spirit of regeneration, which attends the Word and Baptisme▪ and washeth the soule by the power thereof, euen the Spirit of Christ. To the which end, this Spirit doth ingender the grace of faith in the soule, for the apprehending of our part, in our particular Saluation and Regeneration: Which grace of faith, although it be not heere named, yet is implied sufficiently in this worke of the Spirit. For there is no other way for the Spirit, to settle these benefits vpon vs, but faith onely, as in the Articles following shall appeare. And thus we see how the Apostle doth in this text most pithily contriue the chiefe heads of this Part, as in the Articles following appeares.
The Articles of the Second Part.
Q. What is the first Article in this Second Part?
Article 1 A. That there is a Deliuerance, ordained and granted to miserable man out of this his thraldome. As the matter of Adams creation lay before the Lord, at his free choise whether to create it, or not: so the obiect of Redemption (fallen man) lay at the Lords courtezie, whether or no he would deliuer him. If man had beene wholly left to himselfe, his mends had beene in his owne hands. in all outward miseries its otherwise: a man may be lost in a forrest and perish: pursued by enemies, assaulted by diseases, oppressed by death, & perish, without help. Heere not so: misery was the furthest from meriting, but not occasioning mercy: the Lord freely out of meere mercy, beheld misery, and when there [Page 113] was none to saue, he himselfe did, yea, vsed this ruine as a meane of declaring himselfe to man, the author of a farre more excellent estate then he lost by his fall. And this purpoze of God the Father to permit the fall, that he might worke his owne endes thereby, viz. the setting forth of the riches and treasure of his grace of election in Christ, by the meanes of calling and the Gospell, is that which the Holy Ghost doth make the obiect of the admiration and astonishment of men and Angels: Who pry into this mystery, as the Cherubins into the Mercy seate.
So that first note, In the most wofull mine of man, there is a deliuerance. See these texts, Eph. [...].1. 1. Thess. 1. vlt. Luke 1.74. Esay. 63.5.
And secondly, its appointed by the Lord out of the vnsearchable treasure of his wisedome, vsing it as a meane to declare himselfe to his Church in all those excellencies of his attributes, especially the coniunction of mercy and iustice, which in the creation could not appeare. See Col. 1.27.28. Eph. 2.10.
Q. What vse may be made heereof?
A. Singular vse, and that many waies, first,
To stay the heart of a distressed wretch in the sight of his misery, by this light and dore of hope: Although farre from beleeuing it, yet by hope to sustain it selfe by from vtter sinking. Oh, blesse that fountain which could not bee dryed vp by sinne! rather occasioned it selfe to mercy by misery. Wonder why Angels were left remedilesse, not wee! Ponder it in our deepe feares, and remember the Gospell of deliuerance is frō God as well as the Law of terror: despaire not, the Lord cuts off none, who cut not off themselues.
Secondly, let it teach vs to gather to our selues a Article 2 strong bottome, against that slauish feare and enmity of our spirit against GOD. Why, oh man! If GOD were as thou framest him, where had thy hope beene? Dost thou not see that the LORD IESVS himselfe came from the mercy of an enemy? Is then anger alone in God, who against the cry of infinite iustice, had a [Page 114] deeper mercy in store? darest thou call him an hard Master or aduersary, who of his owne will and loue cut off his owne plea, and deuised a deliuery, when no man or Angell could dreame of it? Is hee like to reiect a poore soule, who hath layd the foundation of his grace in such a foundation as Emanuel?
3 Thirdly, let it teach the Ministers of the Gospell to looke to the order and substance of their teaching. The order not to mis match these two doctrines of the first and second part of the Catechisme, teaching this, before the other be well grounded in the hearer. For the substance, taking heed least they defraude the soule of this point, when shee is low brought: but to offer it as an vpholder for a time, till more come.
4 But fourthly and especially; let this bee a meane to carry a poore heart that would faine beleeue, quite beyond and out of her selfe. The meditation of this freedome of Gods purpose first & especially for the glorifying of himselfe in all his attributes, should rauish the heart, and carry it out of the basenesse of selfe and selfe-endes, into the streame of this soueraigne will and glory of God. It should bee aboue our owne saluation. And it cannot be well conceiued how those preparatiues to sayth should be wrought in the hearer sauingly, and not slau [...]shly as endeauours of our owne, except this streame of Gods glory, and ayme at his owne endes aboue ours, be set before our eyes to abandon all selfe-respects in the matter of sayth and saluation. Let vs di [...]gently try our owne spirit from the true Spirit of Grace by this marke.
Q What else doth this Article containe?
A. Besides this, that God hath not left man to sinke in his owne misery, but hath in his deepe wisedome found out the way of his deliuerance: this Article aymes at a further end, viz. to make God the Father, the most free and soueraigne worker and applyer of this deliuerance to the soule. For what else should it profit vs that hee hath deuised such a way as Christ and such meanes as the Gospell beleeued: except hee [Page 115] tooke it vpon him to possesse the soule of it also? And the Holy Ghost is frequent in Scripture, to proue GOD the Father to be the onely free agent in this worke: calling him the begetter of vs, of his owne free will: Iam. 1.17. Phil. 2.13 Heb. 10.23 the worker of both will and deede in vs of his owne good pleasure: the faythfull beginner and finisher of his owne worke. Especially that it is neyther of the willer or runner: Rom 9.16. Ioh. 6.44. but meerely of his mercy that we be called effectually. No man can come to Christ, except God draw him. God is as soueraigne in his applying, as in the finding out of this way. And why? Surely, because as in the way, so in the working the soule to it, hee seekes his owne glory, and the deepe riches of his grace to bee magnified, and himselfe to be adored in the ioynt meeting of his iustice, mercy, power and truth in one: that through IESVS CHRIST praise may be giuen to GOD the Father: and that as all things are from him, Col. 3.17. and by him, Rom. 11.36 so they all may bee to him and to the prayse of his glory.
This point well weighed, would leade vs as by a thred through each branch or Article of this second part, with light and sauour: when we conceiue the Lord Iesus himselfe onely as a Seruant of this souereigne will of GOD: who is therefore called Gods Christ, 1 Cor. 11.3. read 2 Cor. 3. vlt. when we conceaue the offer of Grace his; the benefits offred▪ his: yea and not onely fayth, but also the conditions of it, an humble and hungring soule, his gift, his preparations: and so, throughout all this second part, looke vpon GOD as that free principle, in whose meere will it is to enlarge or restreine the heart of a man, as he sees good. A point of speciall consequence, and properly belonging to this place 2 Cor 5.17.18. hee beeing at the root of all, and beeing in Christ, reconciling the world to himselfe, not imputing the sinnes, till which great worke be effected, this deliuerance is not effected in vs. And therefore Psal. 32.1. the Lord is sayd to impute no sinne, and 2 Cor, 5.21. to make vs his righteousnes.
And, although I refer the point of Imputation to the second Article of Christ, (as presupposing his merit of necessity) yet for the Worker, its properly a consequent of this Article, God doing all his workes perfectly: and as I said, freely for the attaining of his owne ends in vs, that he who boasteth, might boast of the Lord.
Q Doeth this point tend to any vse?
A. Yea, and that such, as I wish euery good hearer and reader of the points following, to lay it to heart.
For first, this will teach vs to conceaue in what sence the Lord doth offer vs his Christ, command vs to beleeue, and promise to ease vs if we hunger, mourne, be poore in spirit: To wit, that he is farre from intimating any power or will in vs, to concurre with him in any the least of these, or to ascribe ought to him that willeth or runneth. But rather to shew what those excellent graces are, which he freely worketh in all whom hee will saue. Hee for his honour sake, will effect all these meanes in whomsoeuer hee hath appointed to the end it selfe of Redemption. Sweet is that place, 2 Thess. 1.9, 10. That he may be admired in all such as beleeue, because they haue receiued our word in that day. He saith not that al they may be admired who haue themselues beleeued: but he admired in them. For what? Surely not for their working grace in themselues, but for the works sake of God that hath wrought it.
Secondly, this will helpe vs to iudge, who those parties are, in all likelyhood, whom God wil concurre with & assist in the vse of meanes tending to deliuerance. Such is the base slauery of man, that he distrusts him sooner in no one thing, than in that wherein God offers himselfe to the soule. As in Manoa's example and Gedeons appeares, Iudg. 13.22, & 6.13. Oh, saith a fearefull heart, God is free, and need not worke, saue whe [...]e he list, and therefore he is bound to none, and I feare he will worke in 100. ere he worke in me! Oh, poore wretch? hath hee not shewed his will, in whom hee will worke? Euen in those that seeke his end more then their owne in the vse of meanes. If thou knowing what God only [Page 117] aymes at in all his Redemption, viz. the glory of his rich grace, and all his holy Attributes (and not at thine or my saluation for our ends) shalt yet goe to worke heere thine own way, then know, God neuer did, or will crosse his owne ends, nor blesse any such as set vp other ends of their owne against, with, or aboue his. But this followeth soundly; That all such as in meanes vsing, doe fixe their eye vpon Gods purpose, and abase themselues in the sight of their owne sillinesse, to reach such a thing as deliuerance is; and adore his free souereigne working, as the onely able effecter hereof: all such I say, as thus worke with God, and vnder God, may know that the Lord will assist them: for why? he assists and seconds his owne way in them who seeke his glory aboue their owne saluation.
And although he be so free, that he is tyed to none, yet I say (with reuerence) hee tyes himselfe graciously to such as doe seeke him, not themselues, for else should he contradict his owne ends, which is blasphemous. And this point I desire to be marked. For whoso they are who will not see this truth of Gods free working for his owne glorious ends: I affirme its vnauoidable, but either they must most murmuringly and repiningly reiect the way of God to Heauen, as contrary to flesh, (which is the greatest signe of a castaway) or else mixe themselues their wits, wisedome, policy, and deuices in the getting of heauen, with Gods grace and mercy and so make Christ onely a Stalking horse to their owne parts, and to serue themselues.
Thirdly, this point doth most liuely instruct vs how wee may so goe to worke in the vse of meanes, as our owne Conscience may not accuse vs, for taking Gods office of freedom and souereignty out of his hands. It troubleth many (to instance in one particular) how they should so goe to worke in hearing, praying, and Sacraments, for the attayning of the Condition of faith, that is mourning and hunger, &c. that they might not seeke faith vpon their owne termes, They see the Word full of promises of ease and comfort, to such as do mourne: and they would gladly seeke Heauen in Gods way▪ [Page 118] onely they cannot see how a condition to faith can be vrged of vs, without our owne labour and will be accessary (which if it be, what doth our doctrine of the condition differ from Popery, and her dispsitions?) I answer, The reason of this darknesse is, because men cannot be beaten from this, that in seeking these conditions, they must seek, first their owne good and welfare! This is the maine ayme of most hearers, if they haue faith, they are sure to scape hell: and if they haue the conditions of faith wrought, faith will follow: hence the condition is so laid at by people: eu [...]n as men couet mony for wares, for their vse. But poore soule! tell me if this be thy ayme, wherein differest thou from a drunkard or swearer? Is any man so forlorne, as not to desire to dye the death of the righteous?
Oh (say men) but drunkards vse not the meanes, and wee doe?
I answer, Yes, (now all sorts vse means, none are so vile, but they will be religious) but I will grant thee it. Is the question whether thou be lesse ill then such, or whether thy ayme bee sound in seeking the condition or no! If so, then I say, thou in ayming finally that it may goe well with thee, differs not in kinde from such an one! No, the honest soule sets vp God in his own way of Christ, in his owne ends, the glory of all his attributes (that he may be admired in working faith in such a wretch) the freedome of his working, that in all these her owne thoughts, affections and zeale, might stinke as Peters nets did, (when Christ so strangely had fished for him) and the truth is, her scope is as much to abhorre her selfe, and looke into an higher cause, as thine is to get Heauen for thy selfe. She seeks the glory of His wisedome, power, mercy and freedome; who sought out such a deliuerance, workes it in her, and all that concerne it, faith and the conditions of it: the thought of the Asses is turned to the thought for the Sonne: shee sees that diuine purity and excellency in being Gods instrument to these ends, that she looses her selfe, and all in the meditation thereof, and suffers the Lord to saue her, while her soule is set to adore him in his owne ends, as most [Page 119] precious. And setting this ayme aside, her seeking the condition of faith, is but as a morall worke with her, sauoring of her selfe.
Some will alledge, Doe ye thinke euery weake beginner to bee so holy as to preferre Gods glory to his owne Saluation?
I answer, No, not all, but I take them to be in forwardnesse to it, and not farre from it. And secondly I say, its one thing to aske such a question of a weake beginner (who would perhaps stagger at it) another thing to say what God workes in such a one, although he know it not! For sure it is, such is Gods worke in his, as to conuince them by experience, that all seeking of grace, for a mans owne happinesse, is poore seeking (for the present, till God worke better) and all seeking for selfe must be from selfe and by selfe. But when the boate is tyed to the ship of Gods glory, shee needs no more rowing of herselfe, then the boate doth: its enough for her, that she is set vpon such a streame, and tyed to such a ship, as can carry her of it selfe, and drowne all her owne welfare in the Lord. Sweet was that speech of honest Mophibosheth of Zilha: Yea, let him take all, 2. Sam. 13.30. forasmuch as my Lord the King is come home in peace: The losse of his owne lands was forgot in Dauids happinesse. The greater pity that he should so requite an innocent: but howeuer he fared at Dauids hands, doe thou so, and try if the Lord can faile thee! Oh, say thus, Lord so farre am I from seeking the condition of faith, for faith and my selfe, that I desire to say, If Lord thou see that a broken heart, mourning, brokennesse, pouerty of spirit yea, faith it selfe may tend to the glory of the working them in me: Oh, worke them! E [...]se, Lord, what ioye should I find in them as they come from my selfe? What were Heauen it selfe, if it were not to glorify thee there! Lord, I would desire to haue none, rather then in hauing all to want an heart to admire thee in thy wayes of mercy and truth, or cease to be rauisht with the sight of thy glory! For without this, its impossible but eyther I must mixe my stuff with thinee, or which is worse, [Page 120] fret and rage at the freedome of thy working. And his I desire may bee weighed: and so much for this first Article.
Q. What is the second Article of this second part?
A. That the onely happy meane and instrument ordeind by GOD for the foundation of his election, and the purchasing or making good this his purpose of deliuerance, was the Lord Iesus, the eternall Word of the Father made Emanuel, Ephes. 1.3. GOD with vs. No other name vnder Heauen is giuen to saue vs, by way of mediation or instrument, but he, Act. 4.12. And this Iesus eternally intended to the Church, the LORD in the fulnes of time sent into the world, to make open declaration of this worke. Rom. 3.25 God set him forth as a Propitiation, that all might see the saluation of God.
And although it be needlesse for vs to descant whether the Lord out of his deepe wisdome could haue found out any other way, but this to saue vs: yet this we may say, that seeing this is the Lordes way, it behooues vs to thinke it the best. Nay seeing we cannot conceiue any other way in congruity, how an infinite offended Maiesty could bee satisfied saue by an equall person and payment to his iustice, it were an infinit derogation to his wisdome and predestination, to thinke, that this was not the onely way, not onely which is, but which could be deuized to this end. For seeing a greater and fuller could not be, what iniustice were it for God to put that vpon his Sonne, which might haue bin put vpon an inferior mediator? Therefore the Scripture runs vpon it as the onely necessary and full way, as Rom. 8.3. When through the infirmity of fl [...]sh the Law could not saue, God sent his Sonne, &c. Now as hee was that onely full, necessary way: so yet he could not effect this satisfaction by euery act or suffering of his. Not his incarnation or vnion onely, not some reproaches, or some act of his offices, as Prophet, or King, or Priest, no not some effusion of blood, but such an one as the powring out [Page 121] of his soule to death, euen that accursed death, must effect it: because till there was a full content giuen to iustice, mercy was locked vp from discouering it selfe. Read Esay 53.12.Esay 53. vlt.
Now as without this last and chiefe worke, nothing could helpe vs, neyther miracles, teares, preaching or praying: so, all the acts and preparations of his life standing in order and respect to these, are ioyntly meritorious and expiatory for our Redemption: his obedience to parents, walking in calling, keeping company, temptings, fastings, preachings, and the like.
Q. Tell me, what especiall heads may this whole worke of his meditation be referred to?
A. Its a maine point to consider of for the stay of a poore soule, for seeing the scope of God and Christ was to giue and receiue so full a price of reconciliation, that Iustice accepting it, the sinne and curse of the elect might as fully bee pardoned and remoued, as if they had neuer sinned, or could themselues haue sufficiently satisfied, it imports vs to be well seene in the contents hereof. For looke how many heads there are thereof, so many welheads or springs the soule hath to reuiue and encourage it selfe by, in the approaching to the Father.
I answer then, this whole price of Christ stood partly in a qualification of his person, to be in case to satisfie; Partly in the actuall performance of the satisfaction it selfe.
Q. Touching the qualification of person, what doth it containe?
A. Two parts, Vnion and Vnction.
Q. What meane you by vnion?
A. Three distinct things.
First, the incarnation or flesh of Christ.
Secondly, the diuinity of Christ.
Thirdly, the ioyning of these two natures into one person: or more truely, the assuming of the nature of flesh into the second person of the Sonne of God, not to swallow it vp, but to retaine still each his owne distinct nature, yet within Vnion.
Q. Proceed on and name the rest, that they may be vnder our view all together, and then we will touch them briefly in seuerall: What meane you by vnction?
A. The calling or separation of the Lord Iesus being thus vnited in his natures, to bee a meete Mediator: which was the Sanctification of him in time actually to the worke of a Mediator, to which before all time, GOD had deputed him.
Q. Being thus qualified, what is the performance it selfe?
A. It stands of two parts: eyther meriting this price for all the elect, or actuall applying it vnto them.
Q. What is the meriting part?
A: It is a double performance, both of Actuall obedience to the Law, and suffering the curse required thereby and due to sinne.
Q. And how performed he these two?
A. By way of reall suretiship, and no otherwise: for taking vpon him the person of a Mediator, to stand betweene wrath and vs, not by Arbitrement (as in humane Sequesterships) but by payment for vs: lo, he takes therefore our person vpon him, becomes piacular, that is first, seazed with our sinne by imputation, that by his righteousnesse hee might deface it, and fulfill the Law broken by vs: and secondly, seazed with our curse, that by his suffring death, hee might quit vs of the feare and punishment thereof. This ground is to bee specially noted.
Q. Touching the latter of these: his suffering or Passion, (because it hath the honour of a more immediatly essentiall obedience and merit) tell me how many parts hath it?
A. Two, the Sacrifice it selfe or Passion, and the Conquest or victory ensuing it, whereby hee gaue the Passion a full power to become, or rather to bee declared satisfactory.
Q. To conclude, what is the applying part?
A. The act of his interceding Mediation heere [...]n Earth, and especially in Heauen, seruing to settle the [Page 123] merit of Redemption vpon all the elect in the due season thereof.
Q. You hauing giuen a brief view of this maine article, tell m [...], why you call them wilsprings of saluation, shew me the number of them, and then in order shew what ech of them is, with the vse thereof?
A. I first call them so, because the Holy Ghost, Esay 12.3. termes them so, and because they are so many grounds of iustifying faith, at least meanes of warranting the soule to apply a promise if duly preached and heard. Their number is seuen.
First, Incarnation.
Secondly, Diuinity.
Thirdly, Personall Ʋnion, with Anointing attending it?
Fourthly, Actuall obedience.
Fifthly, Passiue.
Sixthly, Conquest.
Seuenthly, Applying of all to the elect. Some of which, although some doe feuer from the matter of Merit, yet wee will heerein take liberty to differ from them, by the warrant of the Word.
Q. What is the first, and what meane you by Incarnation?
A. That by the power of the holy Ghost sanctifying the flesh of the virgin, & without any actiue principle of conueying sinne by man, the Lord Iesus being conceaued in, and borne of the poore Virgin, did submit himselfe to such vnspeakable abasement as to take vpon him the nature of man. Not of Abraham or Peter, but of mankind, the selfesame nature, which sinned in the generality thereof: That in and by it, he might obey & suffer those things which the Diuine Nature could not be capable of, and that being seene dwelling and conuersing among men, he might put it out of question, that not for Angels, but for our nature, euen man, fallen and cursed, he became a satisfaction to God. And that so he might bring this nature into an happy condition again, [Page 124] and euery one that needs it, might enioy it without any doubt or distrust. See these texts, Mat. 1.18. Luk. 35. Iohn 1.2. Gal. 4.4.
Q. What vse is there of it?
A. Very great, that the soule thirsty after mercy, and yet priuy to her owne basenesse, might by this flesh of Christ, come the more boldly to plead for pardon as her owne, purchased in her owne nature, for her selfe, whatsoeu [...]r Satan or vnbeleefe might obiect to the contrary. What a comfort is it to thinke that our owne nature in CHRIST, who is neere vs, flesh of our flesh, and bone of our bone, being seazed with all our imputed sinne, should yet in the same holy flesh of his, wo [...]ke out all righteousnesse, and appease all iustice, and that not for himselfe who had no sinne cleauing to him of his owne, but for vs, Esay 53. verse 4. & 11. Oh, it should cause great consolation and hope in a distressed fearefull soule! But I onely point at the vses of these branches for shortnesse sake, as a view of that which the larger handling hath more fully taught.
Q. What is the second branch?
A. That th [...] Lord Iesus our Mediator was true God also. Not onely that it was the second person who tooke flesh, but that God enabled man to doe and suffer, that Gods iustice might except against neither as insufficient. Eli hath a speech,1 Sam. 2.25 If man sinne against man, man may bee a mediator of accord: but if against God, who shall be his surety? I answer, man if assisted with the power of God.
Alas! although the flesh of Christ was holy, yet finite and mortall, no more able to equall Gods offence, then a Dwarfe the talnesse of a Giant. But as a Dwarfe set vpon a Giants shoulders, equals a Giant, so the acts and suffrings of the flesh of Christ (as flesh) set vpon his Diuinity, made an equall satisfaction to Gods offended Maiesty. The influence and valour of the Diuine nature, assisting the humane, for the [Page 125] fulfil ing of [...]he merit for if the sur [...]ty faile in any point, his vndertaking is vneffectuall. Greatmen must haue their Peeres to acquit them & no common persons. S [...]e Rom. 1.3. Eph. 1. vlt.
Q What is the vse of it?
A. Briefly this, to stay and comfort an heauy heart in the view o [...] the hainous circumstances of her sinne, making it out of measure sinfull, as depth of continuance, odious greatnesse against knowledge, meanes of grace, with an high hand. Bee not dismaid: Hee that is thy surety, made not thy peace for small and some, but all and the greatest: so that thy thought must be how to receaue this fulnesse,Heb 9 14. not for the greatnesse of the sinne. The Lord Iesus offred himselfe vp by his eternall Spirit, that an eternall Maiesty might bee appeased for sin of an eternall guilt and curse and such is all sin, but especially crying sin: his merit is more out of measure deseruing, then sinne is sinnefull: and hath merited far more happinesse then Adams sinne forfeited. Get humblenesse and faith, and then thy great sins shall be as deaw to the sunne, and as a spoonefull of water cast into the Ocean.
Q What is the third thing considerable?
A. Vnion of both natures into one person, by the vnconceauable work of this Spirit of God; Its much that a soule and a body, but much more that flesh, and the Word should be really one person I doe not say that the Diuinity of Christ was a nature as the humanity: for Christ was so a nature, that yet a distinct subsisting person of himselfe.
But the meaning is, that this person of the Word tooke the nature of his flesh into his person, therein to subsist. The flesh of Christ was no person, as Abraham, or Dauid, but a nature onely hauing no subsisting of it selfe at all, but as it dwelt in the Godhead. As Misleto is no plant of it selfe, otherwise then it fastens, and subsists in the appletree. So that Iesus Emanuel God and man, vnited was the third qualification of the surety.
Assistance could not haue caused identity or samenesse, onely hypostaticall vnion could do that. By vertue whereby not onely properties are communicated to ech other in forme o [...] speech, as, The Lord of life was slayne, GOD dyed, &c. but in reall manner, the efficacy of the one nature was imparted to the other. Yet this vnion doth no more admit confuzion, then separation, no not in the lowest degree of eclipsing, in death or the graue. See text Ioh. 1.1. [...]say. 1.4. Call him Emanuel, Mat. 1.23.
Q. What is the vse heereof?
A. Most sweet lo all broken soules, in their approch to the throne of grace. What is so bottomles and vnsubsisting a thing in it selfe, as a soule in the anguish of conscience? Yet euen then looke vp to Emanuel, and he will vnite thy poore empty, bottomlesse spirit to his owne person, that in him thou mayst haue a reall beeing and subsistence! Oh, poore soule, who thinkest thy selfe meerely lost in this thy estate: In time thou shalt see it was mercy brought thee to be out of hope in thy selfe, that the hope of thy wel beeing might be in him: for euen the flesh of Iesus himselfe had the like vnablenesse of subsisting, except the second person had taken it to himselfe.
Q. What is the vnction of Christ?
A. It is a consequent vpon his personall vnion, whereby the Godhead made the man-hood full of himselfe, and of all gifts and graces of the Spirit; meet to enable him to his worke of mediation, and by name, separated him from men to be excellent, as to be the Prophet, Priest, and King of his Church. That this was from the wombe, appeares by sundrie glorious effects exceeding man, as that in Luk. 2. at twelue yeeres old. Yet especially his Baptisme was the anoynting of him to the entire and immediate execution of these Offices: for therein hee did more fully receiue the anoynting with the Oyle of gladnes aboue his fellowes, as was prophecied, Psal. 2. Esay. 42.1. and Esay, 61.1.2. He was Priest to satisfie and pray for, Prophet to teach, and King to rule and deliuer his people. And these offices [Page 127] do mutually serue each other. The vse is, that wee his members might acknowledge him an eminent Mediator, as hauing a calling from GOD, as those three sorts of Men had vnder the old Testament. And that we might be out of doubt, that the acts and suffrings he performed, were allowed, according to that voice, This is my well beloued Sonne, in whome I am well pleased: heare him. And that wee, knowing into what treasure the Lord hath put all his graces (euen the flesh of Christ) might there seeke and finde them all. Therefore 1. Cor. 1.30. Paul sayth, Of him are we, who is made vnto vs of the Father, wisedome (as a Prophet) righteousnes (as a Priest) sanctification and Redemption (as a King.Ioh. 1.17. Reuel. 1.6.) The Lord hath made him whatsoeuer his Church needes, that of his fulnes we might receyue grace for feare: And that we also in our measure together with vnion to him, might receyue his vnction, and become Prophets, Kings and Priests to God, and be conformed to our head in all his excellencies: not in the poynt of his meritig, but of his Graces.
Q. Proceed to the fourth, the former part, to wit, the merit?
A. This is yet more essentiall then the former three. The fourth then I say, is Actiue obedience of Christ. I do not separate the actiue from the passiue, as if eyther alone could satisfie, or as if I ascribed the effects of eyther to the one without the other: but yet distinctly I speake of both for the vse of each of them to the soule. Marke then what I haue noted. The Lord Iesus became piacular for vs: not onely by bearing our punishment, but by translating vpon himselfe the reall imputation of our guilt, with out the least measure of inherent guilt. This latter would haue disabled his person, (for he must be separated from sinners, Heb. 7.26.) yet the want of the former would haue made his merit none of ours, and his death vniustly inflicted. Therefore he was made Sinne originall and actuall: all the sins of the elect were charged vpon him: that he by his perfect obedience might disanull them, and bring in and settle vpon vs perfect righteousnes.
And as the mi [...]ery of a man stands in both sinne (and guilt and staine), aswell as in curse, so must our Surety performe righteousnes aswell as beare the curse. Now this righteousnes of Christ is both his Naturall and his actuall opposite to this naturall and actual vnrighteousnes of Adam, I say, both the purity of his humane nature, infused by Vnion, a [...]d also the obedience to the whole Morall Law to the vttermost extent thereof. And this is as true a part of the material cause of our iustification, as the other of the Passiue, though not to be disioyned.
Q Whereof doth this Article obedience consists?
A. Of the whole conuersation of our Lord Iesus his life and death; but more specially of his later part, from his Baptisme to his death: In both which (more or lesse) hee performed the worke of his Father, and fulfilled all, both generall and personall righteousnes. His whole conuersation toward GOD and man was Holy: towards God, frequent in his Temple worshipping, submitting h [...]mselfe to both Circumcision and Baptisme, eating the Sacrament of his owne Body; oft in fasting, (yea whole nights) and prayer to GOD: most Holy in his Family. Gouernment, most frequent in doing good. Acts 2.22. IESVS of Nazareth, a man approoued by GOD in many signes and wonders, &c. preaching from City to Citie, yea praying for his enemies: so meeke, that hee sets forth himselfe as an example, Math. 11.19, 30 hee would not breake a br [...]ised reed, nor quench the smoking flax, Esay 42.2, 3. Hee would not lift vp his voice, but as the sheepe which is dumbe before the shearer, so opened he not his mouth.
In the iudgement of the worst, hee did all things well: Hee grew in Grace and fauor with GOD and men, as hee grew in stature; His meditations were Heauenly, his wordes gracious, euen to admiration, Luke. 4. The workes of mercy and compassion to the miserable, were infinite, towards all he was harmelesse, vnblameable, confuting them who would gaynsay, & stopping their mouthes; [Page 129] In his outside of carriage very humble, riding vpon an Asse, farre from worldly pompe, and poore, without a pillow to leane his head, yet very content neuer ate meate but gaue thankes: so good to the poore, that he taught his disciples, It is better to giue then to receaue, conscionable of the Sabbath: obedient to parents, content to stoop to a meane trade to liue vpon: very kind to his kindred, pious to his friends liuing and dying: so lowly that he taught his disciples to be so, by washing and wiping their feete: and so of all the rest.
But especially for the maner, measure, & end ground of all he did, most sincere and entire: adding thereto, perfection both of parts and degrees, so that there was nothing amisse, he was a righteous Seruant, no guile found in him: and so at his death, Iohn 17. Hee professeth hee had done all the worke of his Father: and till he had fulfilled all the Law, (for which he came, Mat. 5.17.) he could by no meanes be disswaded, but called him Deuill, who sought it, yea, to the death and in the death of the Crosse hee was most obedient, Phil. 2.5, 6. (for his Actiue and Passiue obedience were mixt inseparably:) but aboue all in this was his excellency, that being both Glory and Holinesse, he was not onely content to empty himselfe into shame, but euen into the aspersion of sin, that he might by obedience make a full expiation for it. In a word, Such an high Priest he was, as, not onely for his Nature, but for his practize was, vndefiled and separate from sinners.
And all these he was not for himselfe, but for others, that nothing might bee wanting to a full satisfaction: and that they who beleeue in him might fetch from each part of his life, and obedience, comfort and stay in the infirmity of their youth, age, crosses, duties, worship of God, graces, & in the wants of all their seruices, both ordinary and priuate, or publique and extraordinary.
Q. I would haue you open this point more fully?
A. I will endeauour it. Consider then:
1 First, Christs being vnder the Law, and becomming a seruant vnto it, was not for himselfe, but for vs, except then his obedience bee for our sakes, it serues for nothing.
2 Secondly, if our Lord Iesus had suffred for vs vpon the Crosse, withou [...] any obedience to the Law, hee might haue be [...]ne as harmelesse as high Priests, by the purity of his nature, as by obeying; so that if there be no o [...]her vs [...] of his obedience, then this to qualify the person of the Obeyer, it had beene superfluous.
3 Thirdly, some part of his actuall obedience was a direct part of his mediation, as his praier, Ioh. 17. Why not al [...] the rest as well?
4 Fourthly, let it bee supposed t [...]ue, (which yet is not to bee granted) that where sinne is pardoned by remoouall of curse, thereof necessity, righteousnesse and life is restored: yet we must know that Christ restores not his elect, to the meere righteousnesse and life that Adam had, but to the righteousn [...]sse which is of faith, and vnchangeable, and to a life in the presence of God, not of Paradise: therefore it requires a price of a sutable righteousnesse in Christ, more then a meere surety was bound to.
But as I said, the former is doubtfull: although each defect of righteousn [...]sse is a degree of sinne: yet there is more in the staine or pollution of sinne, then in the defect of righteousnesse. When a Traitor is pardoned, though he be in a possibility of restoring to fauour and dignities by his Prince, yet they are two things, and are oft seuerd: and if both concurre, the benefit is double.
5 And fifthly, where it is obiected, that if totall imputation of this righteousnes be granted there were no Vse of the passion: I answer, Its false: for we are to be considered as liable to the cu [...]se o [...] d [...]ath, for that which is already past: When thou eates, thou shal [...] dye.
Q. And wherein stood the Passiue Obedience of Chr [...]st?
A. It partly stood in the condition he vndertooke, partly [Page 131] the antecedent suffrings of his life, and most especially the passion it selfe.
For the first, it was a willing putting of his necke into the collar or subiection, forgetting (yea empting himselfe or) his glory so farre, as being Lord of all, to become in the fashion of a seruant, chiefly to his Father, also to men, yea the balest of his sl [...]ues vpon earth, but both for vs, and our saluation, in which respect he refused no termes, but despised all shame, Phil. 2.4.5, 6. Heb. 12.2, 3.
Secondly, (hau [...]ng subiected himselfe to bee a meet obiect of suffring and sorrow,) he became indeed a man of sorrowes through his life, inuring himselfe b [...]t [...]mes to the yoke which he yeelded to; as to bee borne of meane parentage, to fall to [...]a [...] [...]abor for his [...]uing, to [...]e in a [...]a [...]ch as [...], [...]r vnable to hire a roome in the Inne, to bee persecuted and fly into Egypt euen at a month old, to vndergo the reproach of the tongue, being called Demoniack, Wine-biber, Deceauer, enemy to Caes [...]r, Traitor, friend of Publicanes: to bee the obiect of tentation, to the vilest and basest creature the Diuell himselfe; to crouch in soule and body vnder the sentence of wrath, ready to seaze vpon him, not onely at the instant but long before, wh ch dryed vp his moisture as a withered branch and made him bee thought fifty yeeres old, ( [...]r vpon) being li [...]le aboue thirty: losing all his beauty, and being as a man euer vnder strokes afflicted and humbled: carrying our common penalties (not personall of this or that disease) of hunger, thirst, faintnesse, wearines, harborlesnesse, and pouerty, &c. about him.
To haue the influence of his deity alway (in a manner) restrained, so that hee appeared not to bee that hee was to his dearest friends: And therefore hee concealed his glory, further then it made for the discharge of his Office of Mediator, as a Prophet or a King, for then hee stept out of his basenesse. See Matth. 11.12. Luke 1 [...].3 [...].
Q. And what may bee said touching the Passion it selfe?
A. Somewhat touching the parcels of it: and yet somewhat also touching the necessity of moderation.
For the parts, first he endured the forsaking of his dearest Disciples; to be taken by his owne seruant Iudas, by his own special Officers, & at the hands, of his own Deputies, to suffer most intolerable indignities to be accused, arraygned, endited, and sentenced, as the vilest malefactor, and that at the Gaole deliuery of felons and murtherers.
After that (besides their barbarous spitting vpon, buffeting, mocking with a Robe, Crowne of thornes, and reeden Scepter,) to be put to that shamefull, accursed death of the Crosse; a death for such as not onely men compted villains, but God himselfe in a sort, held accursed.
To which adde the greatest of all, both in the Garden and vpon the Crosse, that most bitter Cup of wrath, which hee dranke from the hand of his Father, which made him in an agony of Spirit, to sweat drops of blood, to pray, That the cup might passe from him (from feare of drinking it) and to cry out, My God, my God, why hast thou forsaken mee? And so, in that deep anguish of his Spirit to giue vp the Ghost: all the Diuels in Hel banding themselues in that houre of darknesse, to pull him from his stedfast confidence.
Q. What meane you by the moderation of it?
A. That in all this abasement, yet that measure was impozed and no more which suted to the dignity of the person suffring, and to such a one as in suffring, merited, and could not be ouer come by suffring. Hence was it, that hee had intermissions of his agony and feares: so that he could goe to and fro to his Disciples, to admonish them: was vpholden in his sences, vnderstanding, memory, affections, in the midst of his dolours: shewed his power and God-head euen then in the consternation of his enemies, conuersion of the theef: his loue and prouidence for his Mother and Disciple: rece [...] ved comfort by the Angels, in the want of self-support: was dispenced with as touching the measure of torments, not being capable of those which reprobates in Hell suffer [Page 133] because they can neuer satisfie: the Duration, the Disorder and disguisement of these Hellish terrors, being accidentall to his Passion, and to dying the death: onely infinite displeasure of GOD, and true separation of Soule, and Body, which were essentials, he endured.
So also it was impossible the graue should hold him, Act. 2.24. Yea, and the period of three daies & nights, of 72. houres were abridged to 40.
Q. What did he effect heereby?
A. Hee being our surety in all this, did for vs purchase a full satisfaction (of which in the question after) and withall first all those benefits, Article fourth. Then the ratification of his Legacies, and Testament;Heb. 9.16, 17. Col. 2.14. Ephe. 2.16. Heb. 10.2 [...]. abolishing of enmity, by Law, Sinne, Satan, Ʋ Ʋrath, Hell, and Death: As wee know, if a Court bee quite put downe, all the Officers belonging to it, are downe also. So also, liberty to enter Heauen, by a liuing way, not the blood of a beast: with sundry others.
Q. Why doth the Scripture so much dwell vpon the Passiue, and so little vpon the Actiue obedience, in point of our satisfaction?
A. As I intimated before, the Holy Ghost doth more vsually (not alwaies, See Phil. 2.7, 8. Esa. 53.11. Mat. 20.28 Rom. 5. ver. 18) expresse it this way.
First, because in this curse taken away, all the whole satisfaction began to take effect: as wee say that the effect of a Prisoners release is deliuery from prison: not as if that were all his release: yet thence its denomin [...] ted: because though the debt bee paid before, yet this must follow.
Secondly, because the end of a thing is better then the beginning, and the consummation of a thing is from the end. Perseuerance hath (wee know) the preeminence of all obedience, not as if it were any more then a part of it, but it [...] the finishing and making all out of question. [Page 130] [...] [Page 131] [...] [Page 132] [...] [Page 133] [...] [Page 134] Each moment of a Glasses course is part of the houre, though the last dust of it be the hou [...]es end. B [...]t
Thirdly, and especially: beca [...]se the P ssi [...]n wa [...] the greatest, hardest, and fullest part of the whole satisfaction. As, fortitude carrieth the name of vertue, not [...]x [...]uding any.
Q. Well, I am satisfied. Proceed to the fifth branch, and so to the vse of both ioyntly.
A. The fi [...]th [...]s the Passiue obedience of the LORD Iesus, not in other passions and penal ies of his who [...]e life onely: but especially that one vpon the c [...]osse, the most immediate ob [...]ation and sacrifice of himselfe [...]or sinne: and it consists in the free yeelding vp himselfe to the wrath of his Father, in his soule and body: in the one, bearing the incomprehensible anger of GOD (though according to the limitations requ [...]site for a person that was GOD and merited) and in the other, the exhaustion of his life- [...]lood, and separation of body and soule by that accursed death: that heereby sinne with all the penalties inward, outward, and eternall, with all the power which the Law and enemies had against vs thereby, death and Hell (not excepted) might perfectly be abolished, a [...]d the iustice of God infini [...]ly satisfied R [...]ad Rom. 3.25. Heb. 9. [...]3.14 1. Pet. 1.19.1 Ioh. 17. Heb. 12.24.
Q What are the vses of the Actiue and Passiue obedience?
A. F [...]rst, the doctrine heereof may affoord vs a swer [...] meditation (which, as there are few a [...]cient or godly writers [...]uch aue obserued, so it is pitty we should neglect) viz. T [...]e excellency of the grace of the Gospell, purchased by [...]his Satisfaction. which will appeare by a comparison of [...]he wo [...]ke of Creation, with this of Redemption. The form [...]r I gra [...]t was a solemne worke, when the Eternall Word made (of Earth) the body of Adam, inspiring it with the the breath of GOD, not onely to be a liuing Creature, bu [...] to beare the Image of God in holinesse. And the truth is, Moses describes euen this worke more solemnely, [Page 135] then the Creation of any of the other: to shew the emi [...]ency thereof [...]boue them. But when the same eternall Word creates man the [...]econd time, Lo, not a breath, not a f [...]w words will serue: himselfe rather must be made a worme, and no man; God himselfe must empty himselfe of his f [...]lues and glo [...]y: his loue, his teares, his miracl [...]s, his prayers, the basenesse of his condition will not all serue the turne: no other price will bee accpted for this, saue both the actu [...]ll fulfilling of all righteousnes, and the shedding (not of drops or ounces of other blood) but th [...] last heare and life blood that was in his Holy Body, the blood of the Sonne of GOD. Heere was a worke indeed of some d [...]fficulty! at which not onely the deepest conceit of mortall man, but euen the Angels themselues may stand and wonder and vanish.
Oh! [...]hat he view of this might rauish our soules with the worth of grace! to say, The least dramme of grace is more worth, then the whole worke of Nature! who is carried by this meditation aboue whatsoeuer this world is, in respect of the New Creature to compt the whole creation as vanity! Dauid, Psal. 8. admireth man in that first workmanship of his, as aboue a [...]l others in the world: what then may be sayd of man renued and restored to a second Image of God? if the breath o [...] Creation were such a thing, what is Regeneration, that cost, not a breath, but so grea [...] a workmanship of this Actiue and passiue satisfaction?
Q. [...]eeing all this is doubtlesse the maine Satisfaction, goe to the vses o b [...]th these in due order: & first tell me why you do put them together?
A. For the latter, I answer, Because as one saith, this price is like the price of a Diamond payd for ten malefactors, which is n [...]y [...]her all payd [...]or any one, nor any seuerall part for one, and [...]nothe [...] for the other: but generally the wh [...]le for them al, and e [...]ch h [...]uing sha [...]e in the whole. Let th [...]re [...]ore whatsoeuer is spoken dstinctly of the benefit hereof, bee inclusiuely taken as that which issueth frō the insparable merit of both [Page 136] ioyntly. Now for the vses
First, let vs abhorre the cocceit of such Sectaries, as imagine that there was no necessity at all of any such price paying to Iustice: nor any barre in Gods Iustice at all, why hee might not haue shewed mercy to sinners, without any such satisfaction made at all. Its an horrible derogation to the Scriptures, and to the wisdome of GOD: and sauoreth of a profane audacious spirit, making sinne and grace of small esteeme. Rather let it present to vs the hideous nature of sinne and iustice. Salomon bids vs behold the drunkard in his rednes of colour, bluenesse of wounds, that wee might loath his sinne. But rather behold it in this glasse of the Lord Iesus his satisfaction. Esay. 63.1. Who is he that commeth from Bozra, with his red garments? I haue trod the wine presse of the wrath of the Lord, &c. If the glasse of the Law haue not done it, let this do it, yea behold the sinnes which we count most veniall in this obiect of Iustice. Not the pettyest oath, or least of our vaine wordes could be payd for, with the price of a lesser thing then the blood of Christ; Iustice would admit of no other. And the Father spared not his onely Sonne in this point: but would haue him drinke the dregs of his wrath. What shall become of such wretches then as despise this price? How shall they struggle with this infinite wrath of GOD, which the Lord Iesus had bin crusht vnder as vnsupportable, if his Godhead had not held him vp? Now while sinne is in her element, its counted as light as feathers; but being vnder the weight of iustice, and the sence of wrath, it will prooue intolerable. Let vs count it so now, whiles wee may get it shrowded vnder the Lord Iesus: let vs sweat water and blood, and feele that in vs which caused those outcryes, My GOD my GOD, why hast thou forsaken mee? Not to become Mediators to our selues, but to driue vs to him that ouercame this anguish,Hebr. 5. and was heard in that he feared.
If sin in our selues will not breake our hearts, let it breake them in the view of CHRIST broken by them: let vs, [Page 139] Zach. 12.10, See him whom we haue pierced, and mourne, Not as Papists who whip their bodies, and cry out of them that betraied, accused, scourged and crowned Christ, and crucified him: but as those who were the Actors of this Tragedy our selues:Act. 2.38. that (if by any meanes) our hearts may be pricked as theirs, who heard Peter vrge the killing of the Lord of Life. Oh, vnspeakable loue▪ to be willing to be pierced for Murtherers, that they might escape! To say, Oh, Father, heere is the surety, lay no debt or punishment vpon these debtors! I haue taken all vpon me, if thou wilt needs haue the vttermost, powre out thy wrath vpon him that can satisfie, not vpon them that cannot! Try whether there be any drop of mourning in thee, by this due sight of sinne and iustice, and say, Oh, Lord, if I were left to bee my owne satisfier, if thou shouldst haue said to Christ, as once to Moses, Them that sinne against mee, I will punish, of thee I will require nothing, Oh, how terrible had our condition beene?
Secondly, let this doctrine confute, Vse 2
First, all Sectaries, who that they might be singular (to say Branch 1 no more) teach heere of late, among vs, that Christ had no guilt of sinne cast vpon him by iustice, for then hee could haue beene no satisfier (confounding sinne imputed and sinne inherent) that Christ suffred nothing in his soule, from Gods wrath, seazing vpon him, nor yet in either body or mind, but that which man could inflict by eyther pai [...] or discontent. But God keepe them, that are the broachers of such stuffe, from such a satisfaction as this in the day of their distresse.
And whereas they adde, Gods Iustice accepted this for an equall price of sinne: I answer, Who hath taught them to dreame of an acceptance, of that which is not equivalent to Iustice? Might they not aswell ouerthrow any necessity of a satisfying Iustice, as teach Iustice to accept that which is not Iustice? Is it not well for vs, that the Lord will accompt a truly iust satisfaction of a surety to answer our debt, (which was more then he ought vs) but wee must goe about to corrupt [Page] [Page 140] the price it selfe, and dreame of an imputing of equall satisfaction to an vnequall price? Let vs abhorre such nouelties, and know, if Christ suffred no more then the malice of man, there remayneth a necessity of a second suffring for vs, from iustice. Let vs beware, while we goe about to minse and lessen the suffrings of Christ; lest we destroy the truth of a Mediator, and bereaue the soule of that which should vphold her, in her conflict with Iustice.
Not to speake of vnsauory dallyance with those Texts, which are brought to confute them, Esay 53. 2 Cor. 5.21. and others. To conclude, except Christ suffred more then from man, we may say, that many Martyrs exceeded him in their patience, of whom we read no such outcryes as Christ made.
Branch 2 Secondly, let it teach vs to abhorre the opinion of those Lutherans, who teach that our Iustification stands in the so applying of Christ righteousnesse to a sinner, that hee may pleade it from the tenor of the Law; Doe this and liue. Meaning that wee must be possessed with the very selfesame righteousnesse wherewith Christ obeyed and suffred.
And this they imagine to be the matter of our iustification, and that else God cannot in Iustice acquite vs. They say, The elect doe sustaine one person with Christ, in all his acts and suffrings, and they are all made theirs: But thus they make Christ serue to no other ends, but to become our owne Mediator, and to destroy his owne.
The error of this conceit arose from a confounding of the valor or worth of this righteousnesse, with the substance of righteousnesse it selfe. For although wee cannot be iustified without imputation of the fulnesse of the merit, yet wee are not capable of that which merited, except wee will become infinite.
Branch 3 Thirdly, it confutes those Sectaries, who affirme that God seeth no sin in any of his, if hee haue once imputed Christs righteousnesse to them. This error arizes from not distinguishing these two, Imputation of perfect righteousnesse, [Page 141] and perfect imputing or accepting of imputed righteousnesse.
No man is iustified without the former: but our faith fayling in the acceptance, must needs bee looked vpon by God. I confesse hee sees no sinne, but hee pardons it to his in Christ, vpon Faith and Repentance: but hee punishes it for their good in mercy. Againe, what if we grant, God sees no sinne in them in respect of their iustification? Is therefore their sanctification perfect. Why then did Dauids adultery displease the Lord? Or why doe we pray, Forgiue vs our debts? or why saith our Sauiour, Say when all is done, yee are vnprofitable?
Fourthly, it confutes all such as cut off the Actiue obedience Branch 4 of Christ, from the satisfaction,2 Sam. 10.4 as they cut the garments of Dauids seruants by the middle. I blame them not as Papists, for denying Christ to bee our price, but for their curious diuiding of one member of it, from another. It may bee granted them that the Passiue is the more immediate cōsummation of the satisfaction: but to conclude, the Actiue is most audacious.
They say, Christ was bound to the obeying of the Law, as a man made vnder it.
I answere, Yea, but except hee had beene so made purposely for vs, hee needed neuer to bee so at all: therefore his willing being so, made the merit the greater: and although being a man, he must obey: yet seing his being a man, was that hee might obey for vs, it must bee of greater desert.
Againe as the Passiue is the neerer merit, in respect of the estate, in which we stood accursed: So the Actiue is as essentiall in respect of recouering that Image of righteousnesse, which makes vs like GOD, and in which wee were created. Neither was it Hell could haue hurt vs without sinne.
Besides (to say truth) if Adam after his sinne had not beene accursed, yet in sinning onely he had beene miserable. It is therefore as essentiall to Iustification, that hee bee made [Page 142] iust, as rid of guilt, and brought to Heauen as rid of Hell. But of this before.
Q. Bee there any other vses b [...]sides confutation?
Vse 3 A. Yea.
And first, to teach all Gods people to abhorre the slauery 1 of hypocrites, who if they could shun Hell, would neuer care for righteousnesse. Gods people, although they could sinne vnseene and vnpunished, yet would loath it.
They take as deep thought for God, as for their owne welfare.2 Sam. 14.30. When Absalon was pardoned, yet he set Ioabs corne on fire, because hee might not bee admitted to the Kings presence, chuzing rather to dye, then to hang in such suspence. And shall a beleeuer rest in his pardon more then in the righteousnesse of God, which may make them accepted and beloued? Eph. 1.5.
No, the liuery they weare is, The Lord our righteousnesse. Oh, till I be restored to my blood, to my dignities, to stand before the Lord, to please him, to feele his Spirit of peace, ioy and righteousnesse, and my Conscience purged to serve God in holinesse, I can feele no comfort!
Vse 4 Secondly, let it raise the price of the Lord Iesus, his loue 2 in the hearts of all his children. Should he that was glory, and holinesse, bee content, not onely to become a worme, base and vile to his enemies, but to lose the repute of holinesse and become sinne, rather then sinne should not become righteousnesse and glory? how great is this loue then? and how deare should he be in the taking of our imputed sinne and blemish vpon him?
Vse 5 Thirdly, to touch his Passion a little, how should it teach 3 vs to abhorre all enemies of the Crosse, Atheists, Papists, Iewes and Pagans, (to whom it is eyther a stumbling block or foolishnesse) yea all such as hold vpon a Christ in profession but farre from an humbled suffring and crucified Christ, carrying themselues, rather so in their haire, fashions and oathes, the loftinesse of their stomacks, as if their Christ [Page 143] were rather some great Epicure, Libertine, or Champion of the world?
Fourthly, If this death of the Lord Iesus be our satisfaction, Vse 6 and the freedome from sinne and curse, our pardon, peace, 4 and Heauen, where is the dwelling of our hearts vpon it, the delight of our soules in it?
Commonly wee will weare our choise Iewell neerest our heart: and why is this Iewell which cost the blood of the Sonne of God so farre off it? Surely except this be our soules crowne more, then the crowne of the aged are their children, or the Ministers crowne his people, or the husbands his deare wife, (not to speake of gold, pleasures, or outward welfare) how can it bee well with vs? If the perfection of loue be ioy, and the perfecter the obiect is, the greater the loue: How is it, that each base shadow of ioy can affect vs, when this can not?
If our hope were heere onely in Christ, of all others, 1 Cor. 15.19. we were most miserable. Nothing heere can keepe thee from misery; what is then thy happinesse? This satisfaction onely. Let it be all in all to thee, the seasoning of thy blessings, supply of all wants: if thou wert left as an owle in the desart,Hab. 3.17. if no calf were left in the stall, yet let God be thy saluation. Let thy life be bound vp in it, as Iacobs in Beniamin.
Fifthly and especially, let the chiefe streame of this points Vse 7 vse, be this: 5
To all Ministers to teach it, and the people to apply it to themselues in all their feares, yea the greatest agony, yea death it selfe; whatsoeuer thou forgoest, hold this. For Ministers, let them remember their office (as hee to Archippus) and fulfill it. Paul presses it, compare 2 Cor. 5.21. with 20. Him that knew no, sinne hee made sinne, that wee might bee his righteousnesse. And what of this? We being Embassadors of God, as if Christ by vs did entreate you, so we vrge, Bee reconciled to God. Be no Idols, non Preachers, bee no Preachers of any thing before this: Preach not with a veile as Moses, stand with open face, and hold this mirror to poore sinners, that they may behold The Lord their righteousnesse. 2 Cor. 3.1 [...] ▪ If the worth [Page 144] of a soule were knowne by vs, and the blood of soules prized and pitied, hen the preaching & declaring of this righteousnesse, Iob 33. would bee the scope of our labours. Wee are Ministers or the Law, but onely so; as seruing the Ministery of reconciliation. Let vs mainly looke to this, to saue our selues, and them that heare vs: if wee haue wrought the vse of the last Article of the former part vpon them, learne the skill of this second, and linne not with God, till he say to vs, Deliuer him, Iob 33.24. Mat. 13.44 Gen. 29.20 I haue receaued a ransome. If wee could find this veine, and the treasure hid in this field, all our worke would bee as Iacobs seuen yeeres, for the loue of Rachel, sweet and easie.
For people also secondly: Consider yee who haue truly felt that Serpent of the Law, sting ye mortally in the other part, come, apply the remedy in this: looke vpon this brazen Serpent and liue, and first I say, feele the strength; secondly, take hold of it, and make peace for the former: know, without a promise from God, there is no peace vnto yee: and promise there can bee none without this satisfaction.
This is the strength of an offer and a promise: its else (as he spake of the Serpent) Nehushtan, and a piece of brasse. As sinne is the strength of the Law, so is this price of the blood of Christ, the strength of the promise. Thou hast to deale with the Father in the point of iustifying thee: ponder well then this strength, as thou wouldst try the waight of Gold in the ballance. If thou canst feele this strenght so farre as to say, Esay 27, 4. or to heare the Lord say,2 Cor. 1.10 Anger is not in mee, I am appeased, thou beginst well. Anger abides in God, without this price, and thou art but as the bushes and dry stubble before it. Be assured then, that no promise speakes to thy soule, and to thy heart, except it haue this strength of Christ, in whom each one is yea & Amen; Looke vpon a promise if thou need it, as its furnished with this: for hence comes all wrath to be turned to loue: & this will make God willing to offer & faithful to performe, els not. That bottomlesse depth of mercy in thy Iudge & enemy, cannot be gaged [Page 145] without this bucket: by this, thou mayst reach it.
Againe, as this is sufficient strength, so it is that onely which can redeem thee. Let that Mountebanke of Rome who would bring thee to the treasure of Saints merits, be odious to thee: Say thus, Mica 6. What shall I giue the Lord for the sin of my soule; My gold or pearles, Oyle or wine, or the first borne of my body? No, he hath shewed me the onely way, to be his righteousnes. He redeemed vs (sayth Peter) not with pearles, but with the precious blood of his Lambe. Wilt thou go to the holy ones in earth? Alas, they were as vile as thou, but for this, and they haue no more of it then will serue their turnes. Wilt thou go to Heauen to Saints and Angels? Alas, Esay. 63. Abraham knowes thee not. What then?Mat. 25.6. wilt thou go to thy duties, performances, grace? Alas, they haue no blood of expiation in them: all these will say, Satisfaction is not in vs. Where then? Surely heere onely. If so, abandon all, & cling to this onely. And that is the second branch. Take hold of this sufficient & onely sufficient strength as the Prophet bids thee.Iob 9.15. 1 Pet. 3.19. Carry it with thee to thy Iudge & make supplication to him in this strength. Peter calles it the answer of a conscience, good in the resurrection of Christ. What euer enemy pursue thee at the heeles, this is thy refuge: that heere thou mightst haue strong consolation in all feares, against all enemies.
Fearest thou the sins of youth, or age? The Lord Iesus was conceaued in the wombe, that the infant (elect) which neuer saw light, might be saued by him: youth notwithstanding her disobedience, age for all her rebellion, might be forgiuen. Do thy morall sinnes, of murther, stealth, vncleannes, swearing distresse thee? This Lord Iesus fulfilled all righteousnes for thee. Do thy spirituall wickednesses oppresse thee, and the penalties of them, an vnbeleeuing, secure, hard heart by the contempt of the Gospell. The Lord Iesus suffred the powring out of his blood, to breake the heart of those that pierced him vpon the crosse. Art thou poore? Thy Satisfier was so. Rich? He was the Lord of all. Are thy sinnes great? He dyed for Noahs drunkennesse, Lots incest, Dauids adultery. [Page 146] Small? Lo, euen thy least vaine word, cost him his lifeblood.2 Cor. 5. [...]1. But perhaps not some sinnes, but sinne it selfe and the body of death troubles thee. He was made sinne that knew none. Oh then, whatsoeuer sinne can say, yet go on to the throne of grace, as Heb. 4.16. and looke to finde mercy in time of need. Doth the Deuill, the gates of Hell, conscience, or the iustice of GOD threaten thee? They can not, saue for sinne: if they doe, thy conscience hath her answere to God against all. And so plead this thy pardon to the Lord. Say thus, Oh Father, euen thou cuttest off thy plea in giuing this price, in accepting it, in offring of it to mee: I (Lord) am heere before thee, pinched and damned by my sinne, if thou do not reckon it vnto mee. Oh Lord, I put this blessed price betweene me and wrath: LORD, haue no power to deny it me. Euen I, if I were left with an orphans estate, could not keepe it from him: LORD, I am fatherlesse, my orphans stocke is in thy keeping: thou tookest it, to bestow it. Lord, let my soule haue strong consolation in her seeking refuge to thee, because this price warrants mee.
If a debtor be in prison, and be bid to come forth, he will answer, I am heere for debt, I cannot: but if vrged, he will lay hold vpon this Strength, Surely some Surety hath payd my debt: and then his heart answers, I will come out. Oh! so let this strength be layd hold on by thee, if thou looke for deliuerance. In the end of this second part, I shall adde somewhat touching faith. Meane time let this be as the riuer leading to the Sea.
Q. But what is the word of Imputation, so oft vsed by the Holy Ghost in the matter of Iustification?
A. I am glad you haue mentiond it in so good season. I answer, that as this whole righteousnes is the materiall: so this act of God the Father is the forme and beeing of a sinners iustification. And its such an act of God, as being satisfied, takes this righteousnes, and reckons it to the needing soule as her owne, (although not hers) to put vpon her an estate of as full and perfect freedome & acceptance, as if she had neuer sinned, [Page 147] or had fully satisfied. For looke how he dealt with our Sur [...]ty, made him sinne for vs, th [...]t is, imputed it: which imputation & accompt the Lord Iesus found to be no trifle, but reall: so doth he take his righteousnes and compts it ours, that it might really be ours. Accomptants of summes of money, if they differ and cannot set things straight, fall to an esteeming of what is owing, and so at length, by not imputing a summe which yet may be due, or by imputing a summe as payd, which perhaps is doubtfull, grow to a full end. And that which moueth them heerto, is Peace. So heere, the Lord inclining to make peace with the soule, esteemes not a debt, which yet is one, and esteemes that payde which is not. Peace makes him to impute that to vs, which yet another payd and we could not. S [...]e texts. 2. Cor. 5.17. Psal. 32.1. Rom. 5, &c.
And this imputation is a reall finall discharge, neuer to be questioned: no hole can be picked in it by any enemy.
Q. For shortnes sake proceed to the vse.
A. It is most weighty. First, to teach vs to renounce our Ʋse 1 selues: for if we be iust, by imputing of the Righteousnes of other, what shall become of our owne? As once a Philosopher handled a Gallant that boasted of his great Lands in Athens, he shewed him a Map & asked him where they lay? so in this M [...]p of Gods iustification, all our abilities must vanish: we know, full summe of debt payd needs no imputation, t may plead acq [...]i [...]tance Come to the Lord for his roial worke, his Fiat, without any thing, empty & base, that thou maist concurre with him in that he seeketh the Glory of his grace in his Son! Come as Mephib [...]sheth, a limping cripple to Dauid, When I was a dead dog my Lord accepted me. 2 Sam. 1 [...] 2 Sam. 2 [...] As poore Abigail sent for to be a Queene s [...]yd, Let me be an handmayd to wash the feet of thy seruants. Shee knew, meere marriage to a King would make a Queene, without bringing any thing. And thus doing, thy vnworthines shall not hurt thee, but help on this robe vpon thy bare shoulders. Come thus to the Lord & say, Here, Lord, is a naked wretch: Put on the Lord Iesus vpō me, I haue no clothing to hinder thee: thou bidst me put him on: Rom. 13. vlt. but Lord, do thou fit him for me in [Page 148] particular, for my soule, for my sin, against my curse [...] and [...]hen take him, Lord, put him on me also, reckon him to me, accompt with me in him, and make me his righteousnes, as thou madest him my sinne, and I shall compt it as reall, as if I had it of my owne.
Ʋse 2 Secondly, let it stablish and comfort euery beleeuer against all his feares. Oh! it cannot sinke into a poore soule priuy to all her defilements, that the Lord should euer pardon or accept her. The daily and hourely obiects of her sinnes are before her. But remember, imputation is not a taking of all sin out of thee at once (that must abase the heart, as it abased thy Surety) but a not imputing it vnto thee. Latimer preaching to King Edward, told him that once a King of England, had a cupbearer, who bringing him a cup of wine, by error let it fall at his foot. The King offended with his rashnes, asked him if that were not ill done? He suddenly answered, No, if it please your Grace, if you thinke so. Euen so in this, our blessednes stands not in our want of sinne, but in the Lord not imputing it. The bush burnt, but the wonder was, that it was not consumed. The Lord imputes not thy sinne, couers it, takes away the condemning power, imputes not the actuall offences thereof to thee. He lookes at his owne Image in thee, in al thy duties, prayers, there is thy dunghill, & his pearle, he beholds that wch is his, couers that wch his thine (not to make thee bold, but thankful & humble.) If thou haue a cup of precious wine, thou sayst not to thy freind, Pledge me in water, though thou haue put more water then there is wine into it. Thou esteemest it by the better part. Hold this, and thou mayst say with Paul, Rom. 7. I my selfe delight in the Law of GOD: and not I, but sinne in mee: though else he sayd, Oh wretched man that I am, who shall deliuer mee! Thus much of this fifth branch or spring of saluation: drinke of this brooke, and thou shalt indeed Esay. 12.3. draw water out of the wells of saluation. I haue binne larger heere, because it is the chiefe of the seuen; more briefe of the rest.
Q What is the fifth branch of this Article, and wherein stands it?
A. The Conquest of Christ. For notwithstanding all this satisfaction of Christ thus performed: yet, if it had beene possible for any enemy, to haue preuented him of the effect of it, that he could not haue ouercome all enemies, and death it selfe, his whole worke had beene frustrate. But this could not be: for he rose againe from the dead, and gaue a full being to the merit of his satisfaction. Conceaue the point in three estates of Christ, briefly.
First, Before:
Secondly, At.
Thirdly, After his death.
In the first respect, though the Lord Iesus his flesh was not exempt from mortality and infirmity, but subiect to all through our sinne: yet euen vnder all these through his whole life, hee conquered in suffring: for hee endured no more then him pleased: before the time of his death, no enemy had power ouer him, to surprize him by any casualty, by any other death, or at any other season then himselfe would. In Luke 4. wee read, that his owne citizens Led him vp to the brow of the Hill to haue brkeo his necke. Oft were Officers sent, to take him: stones cast at him: vpon the Sea hee was subiect to the violence of the waues: none of these had power to fasten vpon him, hee went thorow the midst of them, and thorow a thousand deaths, without casualty. It was prophecied of him,Esay. 43. [...]. The fire should not burne him, nor waters deuoure him: till his houre was come to suffer that death, and onely that which GOD had layd out for him. And then nothing could hinder.
Secondly, at death, although as our Mediator he must needs drink that cup, which his Father gaue him: yet he was a conqueror euen then too, and aboue any enemy. Iudas, Act. 2.24. the Priests and Pilate could doe no more, then himselfe was willing to yeeld to his Father in. No man takes away my life from me, Ioh. 10.18 I lay it downe my selfe.
Hee yeelded to those that tooke him, euen when hee had cast them to the ground as a Conqueror. And therefore by the Vnion of his Godhead, euen in that houre and power of darknesse, when his life was taken from him, and they looked to haue had all their will on him: all the Infernall powers assaulting him at once, by reason of the wi [...]hdrawing of his Diuine N [...]ture, and the wrath of God, yet, euen then hee gaue them the greatest foile of all, and in death ouercame him who had the power of it, and all his instruments; made his Crosse, his Trophee, and his Chariot of Triumph ouer them all: like Samson who more hurt his enemies at death, then all his life.
So thirdly, after death, when they had got his dead body into the graue, thinking that the sealing of the stone could haue made him theirs, neuer to rise any more: Lo, by his power hee kept his vnion still, and after his fourty houres sleepe was ouer, hee resumed his body and soule againe, and gaue them another blow worse then all: roze againe, conquered their malice, neuer more to be conquered, to dye no more: All the enemies in Hell, and vpon Earth, could not any further assault him: his triumph being begun, he was out of their reach.
Q. What vse make you hereof?
A. First, the maine vse (which is also the scope of this sixth Branch) is, the assurance which the poore soule vnder a condition of grace, may take to it selfe in pleading her part in this satisfaction. For, what gaue a being and life to this suffering of Christ? Surely his conquest.
If any enemy could haue held him vnder chaynes from his victorious Resurrection, all his satisfaction had beene frustrate.
But that could not bee. It was vnpossible, as wee see Act. 2.24 that death should hold him. Now then by his conquest, how liuely, renowmed, powerfull a merit gaue hee to all his suffrings? He sent his Church into assured [Page 151] possession of all his merits. Oh, as the autor to Heb. 10.22 sai [...]h, Let vs come with this Assurance of Faith to the throne of Grace, saying Lord, giue thy poore needing seruant, the fruit of my Lord Iesus his obebience, the power of his conquest, the full efficacy of his redemption:
That as hee, Rom 1.1. Eph. 1.21▪ by his Godhead declared himselfe a Co [...]queror, and as [...]u [...]ed the tru [...]h of his merit and death, yea consummated it, (al [...]hough he laid vpon the Crosse, All was finished) so my soule may take hold of this strength, and claime the life and power of this satisfaction, with fuller assurance. Oh, let vs not want the strength of this perswasion, but presse it and say, Lord, I come to thee in the merit of a Christ not dead but aliue, a Conqueror that made good to me all his sufferings by his victory, and gaue all his enemies a deadly blow, when they looked to haue ouerthrowne him. Let this bee the first Vse: learne this as the maine, to drinke at this cisterne, this well of Saluation, as the former, and then the other comfortale Vses will follow of themselues.
Q What other follow heereupon?
A. Sundry consolations to a beleeuing soule, touching the Assurance of Faith and Perseuerance, Victory in Combats, Afflictions, Death it selfe, and against the power of the graue.
The Lord Iesus hath the key of death in his hand, and will make his, more then Conquerours in all: nothing shall separate, Rom. 8. vlt. any of his from him.
T [...]uching Faith, how many are the feares that a poore soule hath, she shall neuer bee able to beleeue? Within her selfe what weakenesse, forgetfulnesse, melancholy, guilt of Conscience through corruption, a dead heart, slauish and fearefull, presumptuous, hardned by the deceit of sinne, vnworthinesse, neglect of the season of grace, this body of death oppozing all savor of goodnesse? and so euen death of [Page 152] body makes them afraid, they may dye ere they beleeue.
So without them; what temptations against God, & the Scriptures? what enemies haue they to darken and dull them, their sences, vnderstandings and heart? what enemies of the wicked haue they without them? Ill husbands, Wyues, to dismay them, telling them that they cannot bee assured in this life of their saluation.
How doe enemies affright them with malice, threats, big lookes, disdaine and scorne, putting them in feare they shall neuer escape out of their clawes? In this variety of affliction, what is there to sustaine them? what is it which teacheth them to kisse the rod,Mic. 7.9. take vp their crosse, and heare the indignation of the Lord, till hee pleade their cause, and bring forth their light? Surely the strength of this their Captaine, and Conqueror the Lord Iesus, who hath told them, In the world they shall haue affliction, Iohn 16. vlt. but be of good Comfort, I haue ouercome the world. Its he that tels them, till Gods season of their suffring be come, so much, so long and that very crosse God hath ordeined for them, no enemy shall doe them hurt. And when they doe, hee will make it tolerable and easie vnto them, doe them good for their sakes that hurt them.
Rom. 8.But aboue all, they are made Conquerors, and their chin is kept aboue water, they fight vnder hope of victory, and say with the Church, Mica. 7.8. Reioyce not ouer me, Oh my enemy, for when I am downe I shall rise, and when thou art, fallen, thy wound shall be incurable.
There is a fable that when the Goat cropped the Vine-branches, shee bids the Goate, Bite and spare not, but shee should beare so much Wine as should serue to sacrifice her. This Vine is the militant body of Christ: so that as he feared not his enemies, because he subdued them in suffring, so should they
Q What else?
A. Lastly, it comforts them by Faith, in the Conquest of our Lord Iesus, against the power of the graue. For as it [Page 153] was with their Head, hee could not bee held in it: Act. 2.24. so with them their flesh rests in hope of that triumph; Oh, Hell where is thy sting, oh Graue where is thy victory?
The full Redemption of their bodies, causes them to feare no death, nor graue. Nay, their hope makes them say, If wee hoped onely in Christ heere, we were of all others most miserable: but this conquest makes vs happy in all our misery.
Not onely that without, but within themselues, their poore Knowledge, Faith, Patience is sustained with this Spirit of the Lord Iesus, that one day it shall bee better, when all imperfect things shalbe done away, the body shake off corruption, and they see him in whom now they beleeue: Their life is hid with Christ in God: Col. 3.3. 1 Iohn 3.2. and although it appeare not now what they are, yet when their Captaine comes, they shall bee conquerors as hee: therefore in the meane time, though they bee basely esteemed of, and set at nought; yet their spirit of victory and hope props them vp and makes them merry, because a day is comming will pay for all. But I am loth to dwell at large vpon any vses, saue the scope of the Article.
Q. Hauing ended the Merit, proceed to the seuenth and last Branch of this second Article: What is the Applying Worke of Christ, and wherein doth it stand?
A. It is that solemne part of His Mediation, for the sake whereof he forsooke the earth, and was exalted aboue all principalities, and sitteth at the right hand of God, his Father, that by his intercession alwa [...]es made, for his Church, he might apply to all the members, the power of this satisfaction, that it might worke Faith in those that want it, and confirme it in those that haue it, Esay 53. vlt. The Prophet ad [...]eth this to the powring out of his soule, that he prayed for the transgressors. And S. Iohn giues him the name of our Aduocate with the Father: for this cause, that the Church may enioy the fruit of his death continually. [Page 154] And the Au hor to the H [...]brewes saith, That hee euer liueth to make intercession for vs.
The High Priest vnder the Law, appeared once a yeere with blood in the Holy of Ho [...]ies, to bring forth a generall reconciliation, but the Lord Iesus for euer. And as the ends hereof are many, to wit, to present the prayers of his people vnto God, to ho [...]d them close to his Father, and keep them in h [...]s lo [...]e, to couer their daily offences, and continue their iustification and acceptance, to vnite them one to another, and to protect them from enemies: so especially to blesse the Ministery of his Gospell, for the breeding Faith [...]n the soules of the elect, by the preaching of this his blood and death. As we may see clearly in Iohn 17. (that Heauenly chapter) where all these are described.
Marke then, it is not enough for the Lord Iesus, to procure the price of our peace, but he plyes the Father with it, and offers vp by his eternall Spirit, the merit and valour of his satisfaction, for the effectuall drawing of the hearts of his people, to beleeue the Gospell.
His blood is the seed of the Church (for what wete Word Sacrament, but tor him?) but that which doth cherish this seed, and giue a body to it in the consciences of men, is the application of it by this intercession.
More fully thus: As by fulfilling all righteousnesse, the Lord Iesus hath pleased the Father, and is so gracious to him, that hee grants him whatsoeuer hee asketh: so doth Iesus to the vttermost improoue this f [...]uour, and applieth the comfort thereof to all his, that they may vnderstand how powerfull and preuayling hee is to obtaine whatsoeuer hee desireth. And hence it is, that till his Ascension, the Comforter could not bee sent: but after, when hee prayed, then came hee, and brought to mind, and sealed to the hearts of the Disciples, whatsoeuer they had heard preached before.
So that when wee see the preuayling power of the Word and Sacraments in the weake Ministery of flesh, what shall we ascribe it vnto, but the power of this applying worke of our Aduocate, who conueyes sauor of life, of brokennes of heart, faith and Regeneration, thereby into the soules of his? And in this respect h is the Key of his Fathers bosome and fountaine, to vnlocke and set it open (beeing sealed before) for Iudah and Ierusalem to wash in, as Zach. 13.1.
Q. What be the vse heereof?
A. As it is singular for all vses to the Church in generall and all the liuely members thereof in all Concernements of it whatsoeuer: as acceptance of their prayers, beeing perfumed with the sweet incense heereof; protection of their persons, safegard against enemies, sustentation of their soules in grace, perseuerance and the like: so especially that which wee read Heb. 10.19.10.21. Seeing by the blood of Iesus wee haue a liuing way made vnto vs by his flesh: Let vs draw neere with a pure heart in assurance of faith. Oh! it should bee as a welspring of Saluation for euery dry soule to come vnto, euen in the greatest barrennesse, deadnes and feare of heart, that the merit of Christ should not belong to it.
Doe but consider this Aduocateship of Christ, continued foreuer for thee, Iesus Christ yesterday, to day and for euer, Heb. 13.8. to this end, that the Gospell and the preaching of the promise might bee liuely, Heb. 4. pearcing and powerfull to diuide the ioynts and marrow, and to create in thy soule the fruits of the lips, which is peace.
If thou hadst the Kings Sonne for thy Aduocate to the King for some suite, wouldst not thou thinke there were life in it? Therefore go not to the Word and Sacrament any more with a dead and sadde heart, as if there were nothing in them, saue an outside of mans voice, and [Page 154] [...] [Page 155] [...] [Page 156] efficacy to perswade, behold a Christ in them, who by his applying power, conueyes into them, strength, sauor, perswasion and grace, that his poore people may not heare his Word as a dead letter, or receaue the Scales as dumbe elements, but as diuine ordinances assisted with the Spirit of Christ; and therefore able to breed faith in the soule, and truly to carry it into the streame of his Satisfaction.
What is the vsuall complement of most people in their hearings and vse of meanes, but this, That the Minister is vneffectuall to them, they heare with small light or quickening of heart? The promise, they grant to be faythfull, and the Sacrifice of Christ full of merit: but they are so to such as mixe them with sayth.
Why poore soule? doth the Lord so offer thee Christ in his Gospell, as if he lef [...] it to thee to shift for faith? Is not faith his gift who gaue Christ? Diuide not the things which God hath put together. Deceaue not thy selfe in the condition of faith, and assure thy selfe, the Lord Iesus will giue thee both meat and appetite, the obiect of his righteousnes,Re [...]e. and fayth to beleeue it also. He is Alpha and Omega, the author and finisher of our faith, Heb. 12.2. and hee doth liue for euer with GOD, to make good his Satisfaction to his people, by giuing power to his word to breed faith: that as it cannot be without it, so it may subsist in it, and our faith might not rest in man, but in God.
Ʋse 2 Secondly, let all such bee exhorted to deny their owne strength, conceits, hopes or feares, and as oft as they go to the Word, remember it is a Word of reconcilation. And therefore looke vp to this grant Master of Requests, and apply the worthines of this Prayer to thy poore empty soule: say thus, The cause of my vnbeleeuing hearing, is my little respect to him who hath the Key of all grace: if I could looke vpon him and say, Lord Iesus conuey some part of thy Fathers fountein into my heart: deriue it by a channell for then once into me: Oh, thou shouldst find the [Page 157] Spirit of perswasion to reuiue, yea to fill thy soule in thy Ʋse 3 hearings!
Yea, l [...]t all the faithfull Ministers of God cōfort themselues in their weakenesse, and defects of preaching, in their deadnesse of heart to the worke of Faith, in the little successe of their labors, in the wofull hardnesse of heart in the people: the Lord Iesus, by his Spirit of intercession holdes them as his Candlesticks in his right hand: hee doth as those two oliues, Zach. 4 assist his Lamps, and drop in this oyle of gifts and grace vpon them: hee doth make them as Paul, Zach. 4.5. able Ministers of Reconciliation, that by them and out of their nothing hee may create the fruit of the lips peace: and he well vphold Gospell, Ministery, and the power of both, in the midst of the enemies: and although they be neuer [...]o f [...]r [...]us, yet Mica. 2.7. His Spirit shall not be streightned, but his Word shall still bee good to such as walke vprightly. And of these two Articles seuen Branches so much.
Q. What is the third Article of the second Part?
A. That the act of God the Father imput ng rhe merit of the Actiue and Passiue righteousnesse of our Satisfier, to a sinfull soule, is the true formall and being cause of his Iustification.
Q This Doctrine of Imputation is somewhat darke to me, Rom. 4 6. 2 Cor. 5.17 therefore explane it; and first the phrases vsed by the Holy Ghost: for som [...]time he speakes of Imputing somewhat, sometime of not imputing, and againe in one place, hee speakes of Imputi [...]g righteousnesse, sometime of Imputing Faith to righteousnesse: Rom. 4.5. Cleare these termes?
A. By the terme of not imputing Sinne, and not imputing Righteousnesse; he intimates in how many respects Ch [...]ist hath holpen vs: to wit, both to forgiuenesse in the one, being made sinne for vs: and to acceptation in the other, by clothing vs with his righteousnesse: yet so, as by both Actiue and Passiue righteousnesse iointly, not seuera [...]ly considered. [Page 158] Conferre Psalm. 32.1. with 2. Cor. 5.17, where both couering sinne and reconciling, are made the effects of not imputing sinne.
By the second phrase, we must conceaue one thing to bee meant. For its familiar with Paul to vse these two phrases for one thing, namely, imputation of Faith, and of righteousnesse. Not that faith can in any sence be our righteousnes: but because Christ apprehended by faith, is the same thing, with Faith it selfe in the Scripture.
Besides, we know, faith must euer concurre with imputation in the act of it; and therefore the Holy Ghost honors it, with the name of being imputed to righteousnesse.
That Faith must needs so concurre, note three things in this worke:
First, God enables the Soule to beleeue on the Lord Iesus by the promise, and the spirit thereof.
Secondly, the Soule yeeldeth and consenteth.
Thirdly, God casteth heereby this righteousnesse, (thus beleeued) vpon the Soule, and imputes it to pardon and life,
Faith then alway concurres with imputation: the life wherto may be said of iustification, which it were blasphemy to ascribe to faith (seeing its God that iustifieth) but yet Faith is still said to iustify, because of her necessary concurrence.
The which Phrase is tropicall, the instrument being put for the principall agent. Otherwise in proper speech, alas! How shall poore faith apprehend in the soule an infinite righteousnesse, except we take it thus, that God by faith (as his owne instrument) doth conuey all the obiect of Christ at once into vs?
And this I would haue the Reader to marke for two causes.
The first, to decide that Question so much demanded, whether faith apply Christ in each of his merits particularly, or no?
To which I say, that it is the worke of God the Father, to [Page 159] proportion the merits of Christ Iesus in particular to the soules need: its God the Father, who accepts the merit, and therfore he onely can proportion it. Poor finite faith (though it know neuer so much of the particular merit) yet cannot do it, because the merit is infinite.
Faith onely hearing the offer of God (already reconciled and appeased by this merit) to be freely tendred to her, receaues this tender as God makes it, that is, all the Lord Iesus made by God to the soule, wisedome, righteousnesse, and what else soeuer.
So that whether wee comprehend the thing offred or no, its no materiall: if we beleeue the offer to be truly made to vs, we receaue it in the kind wherein God bestowes it; and in a word, when we cannot comprehend it, the Lord comprehends vs.
So that faith is casting of the soule vpon the offer of Christ from the Father, giuing him all at once in all his good things (which the Spirit reueales; and the more the better) yet faith is not in this most to bee admired for particular applying each benefit, but for her accepting of what the Lord hath couched in the offer, that is, whole Christ.
Secondly, I say, this answer is to be noted against a Schismaticall opinion of some, that hold, the Act of Beleeuing, to be that which God accepts to iustification.
A dangerous conceit! which makes Christ a meer seruant to faith, and vnder the colour of ascribing honour to faith, takes away all Christs preeminence. For although this opinion exclude not Christ wholly, from the reckoning, yet in the act of iustifying, it onely giues all to the worke of faith. And they say, As the act of Adams sin condemned him: so the act of our faith iustifies vs.
But the Paralell is foolish and absurd. Adams sin might condemne himselfe and vs: but our faith can neither saue ours nor our selues, of it selfe: that which it saues vs by, is the obiect and merit which it apprehends, and that by the act of Gods imputing it to vs.
Q. You seeme to make imputation an act of Gods free grace: [Page 160] but the word is vsed as an act of iustice, for Paul saith, To him who worketh, righteousnesse is imputed by debt?
A. I answer, Paul there opposing Iustification by works, and iustification by Faith,Rom. 4.4, 5 (for the more cur [...]ant expression) vseth one word in both cases: but very improperly. For its as if a man should say to his debtor, Pay me an hundreth pound, and I will impute it as an whole discharge. This we know is no proper speech, for in such a case its small thanke to him to impute that, for which hee is bound to giue acquittance: so that imputing (properly) is gracious.
For it is such an act of God, as comming betweene our beleeuing and his iustifying, doth not legally take any discharge of debt from vs, but doth graciously impute that which is not ours, as if it were ours, for the making of vs guiltlesse and accepted.
Q I conceaue you somewhat better. Howbeit I still see that imputation is of such a thing as is our owne really: why then not as well of a thing inherent, viz. a righteousnesse of our owne, as the Papists dreame?
A. Because these two haue a winde difference, viz. to be really made ours, and to be from, or inherently in vs. The righteousnesse of Christ imputed, cannot iustify vs, except it be ours, how be it it is so, not because it comes frō within vs, but because its cast vpon vs; and in a word, its not first in vs and then imputed: but first imputed, and then made ours.
Q. But can meere imputation make a thing really ours?
A. Yea. Nothing can be more reall then imputation. The imputing of a man is reall, when he imputes an vncertain and vndue payment, as if certaine and due; and this is good and firme among men.2 Sam. 19.19, 23. Dauids not imputing Shemei's rayling, is a sufficient release to him of the offence and punishment. The imputing of Adams sinne to vs, is as reall, as if we had beene in the garden with him. Christs taking our guilt vpon him, was as reall, and as really felt, as if himselfe had been the [Page 161] offender. And shal not his imputed righteousnesse be as reall as if our selues could in our owne persons haue satisfied, or as if we had needed none? Yes verily.
Q. What issueth then from this imputation of God?
A. The act of God iustifying vs really and freely from all our sinne and guilt, and all the curse due thereto,Rom. 8.33. quitting vs by proclamation (as I may say) from heauen, by the voyce of his Spirit through faith: so that hauing disabled all enemies from giuing in euidence, lo, he absolueth vs as hauing nothing come in against vs.
As once he scattred those accusers of the woman, Ioh. 9 so that none came in to accuse her, but turned their backs with confusion, and so discharged the woman: so doth hee heere: hauing disabled all euidēce against vs, he doth impute blamelesnesse vnto vs, and declare to vs our righteousnesse, yea proclaiming vs righteous.)
And as the Creditor abhorres to receaue the debt of his debters surety, and yet to compt him a debtor still: so the Lord hauing accepted Christs price for vs, abhorres so to disable his Sons payment, as to require the debt at our hands the second time: but rather disables his owne Wrath and Iustice from thinking of any further demand of vs. And (touching the freedome of it.
Whereas it might be obiected, How can that be his free act, which hath such a pryce payd to purchase it? I answer, no man dare call it free on the behalfe of the Father and Christ: for so its the dearest purchase that the World euer heard of: but in respect of both the Father and Christ to vs ward: the Father hath freely giuen himselfe content in his Sonne, and Christ hath freely yeelded it to the Father: so that, (whatsoeuer it cost Christ) it costs vs nothing: we may come (nay must) without our cost, with empty hands, and buy it for nothing: so that in truth, the m [...]re it cost to purchase, and the lesse it cost vs to c [...]m [...] by the freer, is that iustification which absolues vs: and the truer is that of Paul, Rom. 3.24. Beeing iustified freely by his grace.
Q. What is the vse hereof?
A. The Vses are many. Let mee begin with you of my owne Congregation, to whom although as dead, yet I speake (this being, as you know, the last Sermon I preacht among you) let I say, my admonition vnto you, be this: It hath not bin with you as with euery Congregation wherein preaching hath beene.
To you I may truly say, That now toward these 56. yeeres the Lord Iesus hath beene crucifyed among you. I doubt not but the Lord hath thousands in many Congregations of this land, who though they haue wanted that full and cleare light, which you haue enioyed, yet (as faithfull seruants of God) walke with him, and serue him instantly day and night in simplicity of heart and innocency of life.
Giue me leaue to say vnto you, in this fiue or sixe yeeres past (besides Sermons) God hath reuiued the Doctrine of Christ & Sacraments: of selfdeniall, faith, the satisfaction, the imputation of righteousnesse, among you: (and God grant you long to enioy the doctrine and practice of these grounds) but what answer shall ye make to God, if as he hath walked in and out at large with you in all his truths, opening vnto you all these welsprings of saluation, and concealing nothing from you, which humane weakenesse hath been able to vtter, you still shall fayle and come short of such people, as (I may truly say) haue had but the Baptisme of Iohn among them?
Thus I speake in respect of that cleare light of all Christ, both in his satisfaction and Gods imputation, in season and out of season vrged vnto you.
Remember; To whom much is giuen, of them much will bee required! What would many Eunuches. Corneliuies, and Proselites (ignorant of those things that haue beene pind to their sleues) giue, that the things you haue heard might sound in their eares? Why is all this cost, but that you might also walke in and out, with God, in all your wayes? not onely in a morall, abstinent, harmelesse, and honest manner (which is a great fauour) but with a broken and selfedenied heart, liuing [Page 171] by fayth dayly in this Imputation of a Satisfaction? holding your part in it yesterday, to day and for euer?Heb. 13.8. Do yee not accompt it one thing to liue by guesse and deuout aymes: and another to know your Righteousnes; to cleaue to it by a promise? to clense your selues by it from all loosenes and priuy lusts? to season all your liberties, to alieniate and supply your crosses, to enable you to all Duties, to fructify all meanes, to sanctify all estates, and to make your death happy and welcome? Beware, beware, lest there bee found among poore people (that neuer heard of the Doctrines which thus long haue sounded in your eares) many, whose Simplicity, innocency and zeale equalls, if not exceedes yours.
Oh! let not any of you be found naked (at the comming of Christ) of this Robe of his, or lying at these welsprings without power to taste them! be not vnsettled in a Christian course, stand fast in your liberty: go on with God in all meanes, duties and graces, yea euen in the hardest times, streights and distempers: suffer no loue of the earth, profit, ease, lust to eclipse the lustre of the Lord Iesus which hath shined among you: But; as many of Gods Saints before my parting, and since, haue dyed with ioy and Triumph by this imputation of Christ: so stryue yee, and runne yee as yee may ouertake them, and none may take away this your crown from you!
Secondly, let this be consolation to all faynt and weake children Vse 1 of God, in the fight of thier little grace and meane gifts: and, in the feares of perseuering to the end. For the
First, tell mee, weake soule, if I should come and say, Thou wert as holy as Iob, as vpright as Dauid, beleeuing as Abraham, zealous as Phinees, would it not make thy heart leape within thee? Surely although I dare not say these of thee, yet I dare say this, If all these had not had the Robe of Christs imputed righteousnes cast ouer the holiest of all their Graces, their vnhallowednesse had defiled them, and the greatest of their holines had not profited thē. And lo, this Robe thou hast as fully, largely and deeply, as the best of all these euer had.
The imputation of God is equall to all his iustified ones: one hath no more then another. If thou couldst come in and say, That Abraham or Peter had more Righteousnes of Imputation to couer them, then thou, it were somewhat; But lo, thy Righteousnes of imputation is as large as the largest of theirs, If they haue gathered some more patience, some more knowledge, some more loue, thanks and zeale, that others can repeate Sermons, or pray better then thou, follow thou after them: enuy them not: hee that had for them, hath for thee, I say not, equall grace, (what shall it need, if it bee sufficient?) but I assure thee, that none hath gathered more Manna then an Homer full: .2 Cor. 8.15 so much thou hast, and more they haue not, then their Homer of the imputed righteousnes. Let this ioy thee in thy defects! & teach thee to honor that God with more & more holines, who hath honored thee with the equall Righteousnes of his best Seruants.
2 And secondly, touching thy feare of holding out: I say to thee, Proue to thy selfe thy faith in this act of Imputation: and that thou hast receaued that from God, and then I assure thee, that eternall Spirit by which the Lord Iesus offred vp himselfe for his elect, (the weakest as well as the strongest) shall also susteine thee: It is the stocke which thou art (by Imputation) implanted into, which holdes thee: not thou, it: looke thou to thy receauing fayth, and that shall so enable thee by the vertue of the gift receaued, that (whatsoeuer thy feares now bee) that shall vphold thee eternally, and when thou art weakest, the power of it shall be most magnified in thee.
Vse 3 Thirdly, this point is vse of Instruction vnto vs, teaching vs the excellency of the gift of fayth.
The first respect.And first, in respect of the Nature of it. Other graces of inherence dwell in the soule, and are actiue within and vpon the soule more or lesse, as patience, sobriety, &c, But the Nature of fayth (although it be a Gift put into the soule, yet) standeth rather in a Passiue receptiuenes then an actiuenes: [Page 173] its rather like to a Begger, then a Worker: the Begger forsaking his bare wals, seeks out for his liuing, and takes it into himselfe from without: the Worker earnes it, from the principle of his owne skill.
There is no grace appointed to that purpose, to which faith is; viz. out of her home-emptinesse to looke out and to receaue into her selfe from God, the vertue of the Lord Iesus, by this imputing of righteousnesse: & scowring her selfe with water of life from his welspring, and with wealth from his treasures.
Secondly, in respect of the constancy of it: other Graces while they last, doe vs great stead: as patience vnder a crosse: thanks, for blessings: but faith alwayes recea [...]s this imputation of Christ from the Father, aswell to couer and beautify vs all our life, as at our first conuersion, and carries her influence into each grace, both to strengthen & keep the life of it, and also to couer the wants of it, yea the defects of our whole course.
No grace can supply faith properly: but faith supplyeth all them. For she letteth into them the vertue of the Lord Iesus, imputed by the Father, to accept, couer, and purge them all, (not to speake of the worke of sanctification, of which elsewhere.)
Thirdly, in respect of the prerogatiue of it, that its admitted [...]o be all in all with God for the soule: I may say it is that vpon earth in this militant course, which Holinesse shall be in Heauen.
For its faith onely which maintaines Vnion, and thereby communion with God. She is as the Lords priuy seale, thorow whose hands all grants passe and take effect: no one promise can be Yea and Amen, without her: She receaues from God a right to all mercies, ordinances, and priuiledges: concurres with God, in this great wo [...]ke of imputing Christs righteousnesse, yea, and the Lord dares trust her with her prerogatiue.
Its sayd, Salomon set his mother Bathsheba by him, [Page 174] sit [...]ing on his Throne; for shee was safe, and would not pull away, but ascribe glory to him, and compt hers to rest in his.
So is faith admitted in a sort to doe all vnder God, to iustify, to impute, to reconcile and the rest: because shee is made for the nonce, she is loyall, and made for the honor of God: al that can be (thinking her selfe safe when she can set the Crowne vpon his head) but abhorring all trechery, She is a Grace that excels all which Adam euer had: because shee hides all her life, hopes, and welfare with Christ in God: he that steales away her treasure, must rob the Lord first, who keeps it.
Whereas, Adam in the midst of all his perfection, yet could keepe no one parcell of it, but lost all at once:
She can both apply the promise offred in Christ, and the imputation of righteousnesse from God the Father, both at once, and hath (in a sort) a kind of omnipotence with God, and so also, makes that which comes from her, (as prayer, hearing, Sacraments, and the like) of the same precious, effectuall nature with herselfe.
Vse 4 Fourthly, let it prouoke all that partake this imputation, to be thankfull to God for his most wise and gracious prouidence, that hath cast their portion so in this life, that if there be any defect, it should be in things of lesse necessity: but for those that are most essentiall, he is most large and full in his prouision for them. I may say, the Lord deales for the soules of his people, as for the mindes: hee hath so written the Scriptures, that if any obscurities remaine, they are about things of circumstance, which are not so absolutely needfull to be knowne: but if they be of weight and essence, they are left plaine and euident.
So heere, if he faile vs in any grace, it is in some fruits of faith, as the grace of thankfulnesse, loue and ioy, which are to be imperfect in this life, and so in knowledge of particular cases, or the like, (none of which, though we had them, could iustify vs) but as for the grace of reconciliation, and imputation [Page 175] of perfect righteousnesse, which onely can accept vs, and pardon vs, and couer all our wants, this he hath prouided to the full for vs, euen in this life to enioy.
I say, in the midst of all imperfection, yet the perfection of that which cannot bee wanted, hee hath giuen vs. Yea, and this hee will haue his people to know: although it is the bane of hypocrites; Yet it is the cordiall of each poore beleeuer; Dogges onely will snap at it, to maintaine themselues in a licentious course; but the beleeuer will blesse God fot it, and bee so farre from laying it in his owne way, as a block of Presumption, that rather hee will say, If the LORD hath so regarded mee, as to accompt mee his perfect righteousnesse, in the midst of my vnauoydable corruptions of Nature and life; Shall I turne his grace into wantonnesse? or shall not I keep all wilfull wickednesse from his eyes, who hath turned his eye from all my transgressions?
Fifthly, let it bee a ground of Selfe-deniall to Vse 5 vs! As wee would obtaine this Righteousnesse of another, so let vs bee naked of our selves.
I remember what is written of that Worthy, Learned and Holy Scot Master Rollock, in his life: That beeing on his death-bed, and much encouraged by them that visited him, by his worthy labours, I abhorre (saith hee) my Rectorship of Vniversity, Readership of Diuinity, and Pastorship of Edenburgh (all which with great profit to all, hee vnderwent) that I may bee found in Christ, clothed with his righteousnesse: all myne owne is dung in comparison of this.
The fourth Article.
Question. PRoceed to the fourth Article, shew what it is, and the Coherence thereof with the former?
A. It layes forth the meane or way, by which (ordinarily) the Lord exhibits vnto, and settles vpon the poore sinner this deliuerance.
As touching the coherence, as in the two former Articles, the fountaine in God, and the foundation of it in Christ is described: so in this fourth is shewed, how the soule may know them both to bee heere: Its said, Heb. 4.13. That God with whom wee haue to doe, is a Searcher, &c. Note it. The soule in her distresse hath to doe with God, to his Tribunall she stands hearing her Iudge.
Now, it is not the hearing of his giuing of Christ, nor of a satisfaction, which can quiet her: but this, that shee may know its giuen and performed for her. Heere therefore in this fourth Article, I say, The offended Father hath accepted this satisfaction, is well pleased with it, his heart is made placable by it, and now his heart is opened, and his bosome of loue bared towards a poore wretch: and this hee vtters by a proclamation, and by an offer of grace to them, if they will beleeue him to meane as he speakes. See 2 Cor. 5.20, 21. Him that knew no sinne, he made sinne, &c. And what of this?
Therefore he saith, Be reconciled to God. Now when the soule heares of this ground and building, she feeles her selfe to haue somewhat to say for her selfe in this her dealing with God: I thanke thee, O Lord, for granting it, and for the pryce payd: but now, seeing thou hast done it that in thy being satisfied, I might haue my part in it, as offred and pind to my sleeue, when I see a thing more precious then the world, laid in my lap by thy hand, I tremble to thinke I should refuse my owne saluation.
Q. Because this point is large, therefore lay downe some particulars to vnfold it. And first, what is this meane by which GOD reueales this deliuerance?
A. The Gospell in the Ministery of reconciliation, is the instrument of this Reuelation, and that both fully and onely.
The point is plaine, all the Word witnesseth it. Paul tels vs, that when the loue of GOD appeared, then hee saued vs: This appearance is the light of the Gospell, and the arising of the day starre thereby in the heart. Reade by name, 2 Cor. 4.6. GOD that commanded light to shine out of darkenesse, hath shined into our hearts. See the place. Briefly, hence it is, that its called the power of GOD to Saluation, Rom. 1.16. See Matthew 13.44. 2 Cor. 3. vlt. The field in which this pearle is hidden, the Mirror in which wee behold the LORD with open face, the Net inclozing the fishes, the Light, the Leauen, &c.
Now yet this Gospell is not the meane, in respect of the bare letters and syllables of it, but in the Ministery of Reconciliation. See 2 Cor. 3.8, 9. where Paul cals it the Ministration of Righteousnesse, and adornes it with termes of honour aboue the Lawes Ministery.
Especially, See that 2 Cor. 5.17, 18. Where Paul speaking of this great gift of Christ, twise ioynes this with it, And hee hath made vs Ministers of Reconciliation: as if this were a materiall point: Wee the Ministers of God, beseech you, bee reconciled: receaue not the grace of God in vaine.
As who say, It were a great helpe to our Faith to consider, GOD hath sealed Ministers to engage their truth for God, that if God do not meane as hee speakes, we are lyers.
And lastly, this is the onely ordinary way of reu [...]ling: (ordinary I say, because what God can doe wee speake not) and no other. So that if God reuealed not himselfe thus to his Church, wee should remayne as blind as Moles in the earth. As wee had neuer knowne sinne, but by the Law: so neyther Grace, but by the Gospell. See Iohn 1.17. Nay, much more. For although both stand in Reuelation, yet there is more of the Law left in our ruinous nature, then of the Gospell: no one sparkle of the latter is in vs by nature, it stands meerly in Reuealing. Hence Paul so oft presseth it as a Mystery hidden from the foundations of the World, [...] Tim. 19.10▪ till now the Gospell vnueyled the Curtaine. And although the Lord reuealed this in a darke sort and within narrow bounds, and in sundry sorts in times past, according to their capacity, yet now, onely by this meane of his Sonne in the Gospell, Heb. 1.1.
Q. But is there not some peculiar thing in the Gospell, by which he reueales it?
A. Yes: And that is his gracious offer, made to the soule therein: which is nothing else, but the expression of the Couenant of Grace, that hee is willing a poore soule may come to him without doubting and feare, because hee holds out this Golden Scepter vnto it, and bids it, Be reconciled.
Hither refer all those textes wherein this offer is made, both in the couenant and in the seale of Baptisme, Esay 55.1. He, euery one that thirsteth, come. And, Let him that thirsteth, drinke freely, Reu. 22.17. and Iohn 7.37. In the great day of the feast, Iesus cryed, If any man thirst, let him come. So that as a Prince, hauing set vp his Proclamation in all places, intimates his mind: so the Lord by this Tender of Christ, is acquitted from all aspersion of vnbeteamingnesse.
Especially if wee consider those cordes of his loue, by which he drawes the soule to see his meaning: sometimes by his inuitings to this feast of his Sonne, sometimes by his contestations, as Esay. 55.2. Sometimes by his entreaties and earnest exhortings, sometimes by his allurements,Gen. 9.26. H [...]s. 2.14. to perswade and toll on the heart that hangs off, by the promises of all the good things which he offreth. Sometimes by his mournings and passionate lamentations, Math. 23. vlt. Ioh. 3.19. Mar. 16.16 Sometimes by his seuere threats to all that ref [...]ze his offers: all these shew how willing and cordiall hee is to part with his grace: (Not to adde the freedome, the fulnes, the simplicity, the vnchangeablenes, the fidelity, the strength and ability to make good [...]hat which he offers, all which are the ingredients of his offer and promise) and lastly, sometimes by the vniuersality of it, that he dispenceth it without all respect of persons, age, sexes, states and conditions, who exempt not themselues. But the especiall properties of the offer to be noted for our purpose are three, first, Libertie, secondly, simplicity, and thirdly, fidelity.
First, Liberty, that he doth it freely to whom he pleaseth, passing by millions of people in the world, and offring it to such and such nations, as he did of old to Israel, neglecting the world; so that its meerly vnconditionall and free, as when Paul came to Athens or Ephesus, who had neuer heard of Gospell before.
Secondly, simplicity, that the Lord beeing truly pacified in Christ, offers the fruit thereof without grudging, falsehood or equiuocation, and with an open heart, meaning as he speakes. Vnderstand mee of the Simplicity of his Dispensation, whereby he declares what his will is that we should do: not of Secrecy, whereby hee decrees what he will do with his Creature.
Thirdly, Fidelity, whereby hee doth most readily and fully performe whatsoeuer he offers to al who put him to the triall, and accept it. But more in the last Article.
Q. Why are you so large in opening of this?
A. Because its the maine hinge wherevpon the dore of hope and faith turneth: the offer of God satisfied, beeing the immediat obiect to which the soule is to resolue and empty it selfe. The offer I say assisted with a promise. For an offer is no otherwise differing from a promise, then as a generall out of which a particular issueth: the promise included in an offer, but yet in speciall expressing the couenant of GOD to all that receaue the offer, that hee will receiue them, bee their GOD, both in pardon and in all-sufficiency.
Into these the soule doth wholy powre forth her selfe: which that wee may vnderstand, consider this, that wee haue to do with the Father immediately, but with our Lord Iesus onely mediately, as a meane to lead vs with confidence vnto him. The Father properly lookes at the Sonne as our Surety, and vs, for his sake: but we looke at him directly, and to our Lord Iesus, as our Mediator. So that looke what we can shew for our Reconciliation, must come from the Father, and that is his offer & promise, oath and couenant of mercy. Into that therefore the poore soule is to resolue it selfe, all her doubts; feares, temptations and distempers whatsoeuer, and so to remaine settled. So that it mainly concernes the soule to vnderstand the nature, ground and properties of the offer and promise.
Q. Well, I partly conceaue you: what vse is there of this?
A. Very manifold and weighty.
Ʋse. 1 And first, that we adore that depth of Gods Iustice against sin, that hath still left so many nations vnder water of meere Paganisme, without the least spark of this light, still in their vtter darknes and brutish ignorance of the Gospell. Oh how should wee mourne with good Iudas and say,Ioh. 14.22. Why hast thou reuealed thy selfe vnto vs, and not vnto the world? How should this wofull desertion prouoke vs to prize the reuelation of this Mystery to vs? As for them, how should we pity them? If Paul wept for enemies, how should we for Infidels? If we saw one drunke and merry doing to execution, [Page 181] how would we mourne? These go to hell laughing, and shall we not mourne, (though we liue not by them,Xerxes and Caesar. as some of vs doe) yet behold them in their deformed, sauage nakednes, beseeching the Lord to shine vpon them with this light and offer of the Gospell.
And secondly, this is terror to all Papists that maliciously Ʋse. 2 hide and darken this precious offer of GOD in the Gospell, Branch 1 from the eyes of the blind people, abhorring that this pearle should be seene, and this box of spikenard broken, that the whole house might be perfumed: yea by their Inquisition and censures cruelly quashing the least din or whisper of this Glad tidings, lest their kingdome be trodde downe, and their blind deuotions discouered: nothing so cuts them to the heart,2. Thess. 3.2. as that it should haue the least free pass [...]ge [...]r bee glorified, but their owne Idols and Masse and Trash set vp to demolish it. Oh vnreasonable ones. Oh enemies to the Crosse of Christ: Whose God is their belly, whose glory is their shame, who mind earthly things! But let them know,Phil. 3.18. that they shall not long continue, the day is at hand wherein both that man of sinne and all his adherents shall perish with the breath of the Lordes mouth, when his Gospell shall breake out.
Secondly, terror to all profane Scorners, Neuters, Atheists, Branch 2 Adiaphorists and Epicures, who reiect the Gospell, and prize their Swine, their pottage, their pleasures, ease and pompe, more then the Gospell, and are not onely ashamed of it, but contemne it as standing in the light of their lusts. Beware, for ye proclayme, that Christ & reconciliation are none of yours, seeing these means of reuealing it are so odious vnto you and those that dispence it. Swine trample vpō pearles, & you tread the Gospell and the Ministers of it vnder feet: how shal God trample vpon you, and tread you in the winepresse of wrath?
Thirdly, reproofe of al Non-discerners of this Grace of the Ʋse. 3 Gospell, such as put no difference betweene one doctrine and Branch. 3 another, see not this peace of mercy, reconciliation & life offred in the same: had as liefe read a booke in the chimny corner, heare of any morall discourse, as the offer of Grace and [Page 182] Pardon in the Gospell. Oh, the feet of a Minister should bee beautifull in this maine respect, (though others also) because hee brings glad tidings of peace! Without this, what is the tickling of the eare with other sounds? Learne to know what the pearle is that lyes hidde in this field, and to discerne what Iewell is the most precious in this Cabinet, and set thy marke vpon it.
Branch 2 Secondly, Its reproofe to all, that daily with this Gospell in the offer thereof, prefer their oxen and farmes, their selfe-loue,Luk. 14. ends and liberties before it: and although they dare not be openly profane, yet suffer not themselues to be conuinced of this excellency which the Gospell offers them, remaine still in their ciuility, their hypocrisy, their desires, and performances, duties and good affections: but alas! The offer of grace and reconciliation in the Gospel is nothing with them: If all be true which I haue sayd of this offer, and the properties of it, what shall become of them that for drosse reiect it, lay out their mony for that which is no bread, Esay 55.3. rest in somewhat vnder the grace of the Gospell? If the moale in the earth had reason, she would chuse rather to liue in the ayre: if the tree had reason, it would chuse a nobler life of sence: if a beast had wisedome, it would couet the reasonabler nature of a man, but the Lord offring no lesse to a forlorne lost sinner then the grace of the Gospell, the life of God and immortality, how few desire it? But rest in the base estate of temporizing hypocrites, of carnall professors, to heare, receaue, pray, repeate Sermons, and get some few good desires: but as for that which no hypocrite, or vnsound professor can attaine to, a broken, hungry, self deined heart, that Christ and his grace might enter and dwell there, oh, how harsh is it? Therefore, remember that in Heb. 2.2, 3, 4. If those that transgressed Moses Law, Deu. 29.19 and being conuinced thereby, yet sayd within themselues, I shall haue peace, and so walked stubbornly, adding drunkennesse to thirst: Nay, if they that sinned onely in a ceremony, yet by two or three witnesses, were condemned: what shall they looke for that despise the grace of the Gospell, and that offer which God hath honored [Page 183] by so many miracles, and such abundance of Sermons, and the powerfull Ministery of so many preachers? Beware of refuzing such saluation, as being a more spirituall wickednesse, then any morall offence.
Thirdly, its reproofe to all cauillers that descant vpon Branch 3 this free, plaine and simple-hearted offer of God. Being vrged to receaue it, they answer, So they would if they knew themselues elected.
But (say they) we are afrayd God meanes it vs not. If wee be chozen, we are sure to be called to beleeue it: if not, none of their Preachers can giue it vs. It must be God (say they) and not man that must worke our hearts and draw vs.
But, oh vaine iangler, tell me, hath not God reuealed his Will in his offer? Dost thou know his secrets? Is not his offer ingenuous? Say not in thine heart, Rom. 10.25 Who shall goe vp to Heauen, or descend, &c? Lo, the Word is in thy mouth, it is neere thee. If Ieremy in the dungeon had told Ebedmelec, he knew not whether he meant to help him out or no, and so haue refuzed to come out, had hee not iustly beene left there still?
So, when the Lord lets downe the ladder of his offer, into thy dungeon, casts thee his cords and rags to put vnder thy armeholes, that hee may draw thee out, dost thou cauill and say, Lord, I know not whether thou meanst mee well or no, perhaps thou wilt pull me out a little way, and then let mee fall backe againe, perhaps I am not elected! Is not this a wofull dishonor to the simplicity of the offer? Was he euer tyed at all to offer it? and dost thou distrust his ingenuous meaning in it?
Thy blood bee vpon thy owne head, in that thou chuzest rather to smite the Lord to thy owne destruction, then to set thy foot in his ladder, and put on his cords, that thou mightst come out! The way for thee is first to step vpward that thou mayst come to the top, then to leap to the top at first, to breake thy necke backeward.
The fourth vse is, Aduertisement to Gods Ministers, to magnifie their Ministery in deed and practice, by beseeching the people to be reconciled to God. Conceale no part of this truth of God: but aboue all ply thy Ministery of reconciliation.
This will sweeten, and familiarize all other doctrine: the first Part of the Catechisme about sinne, and the third about Godly life, will follow this second Part of Reconciliation.
Col. 3. in the end.Its the office God hath put vpon thee, O Archippus, fulfill it. Woe be to thee who mayst preach, and canst, and dost not! Or dost, and yet dost not this.
Thou art one of wisedomes handmayds, one of the Kings seruants, sent out to bring in guests to this feast of his Sonne: learne thy errand well, mistake it not, get it by heart, let not the fault of reiecting this call, bee laid vpon thee, and thou hast saued thy owne soule. Paul was so acquainted with this worke, that he saith, It was committed vnto him: Nay, 1 Tim. 1. hee addeth, It was his Gospell. As mayds vse to say, I must goe dresse vp my Chambers and make my beds, not (because theirs, but because it is their office) so Paul cals the Gospell his and ours, 2 Cor. 4.4. [If our Gospell bee hid:] because it was his office. Let vs then all ioyne in preaching it, and offring it, not with a veile vpon our face, as Moses, but 2 Cor. 3.13, 16. with open face shew the people this Mirror, that they may be transformed by it, from glory to glory.
Q. What other vses are there hereof?
Vse 5 A. Especially this, that this Article bee a sweet preparatiue vnto vs, to frame vs to beleeue. Entertaine wee not any base, cursed thoughts of GOD in the simplicity of his offer. Nourish all possible perswasion in thy soule, of his vnfeigned meaning toward thee in this kind: thou canst honour him no better, then to agree with him, in his meaning well to thee.
There is no greater difficulty of Faith then this Seed of bondage in vs, to iudge of God by our selues. Wee muse as wee vse. If wee haue an enemy, wee cannot forget his wrongs, wee meet him not without indignation: and therefore so wee thinke of GOD also to vs, and the rather, because hee hath so much vantage ouer vs.
But, oh poore wretch! Is this the way to get out of his displeasure, to nourish iealouzy against his loue? Is it not rather oyle to the flame? pull downe thy traitours heart, hate not him whom thou hast hurt, put on an holy, and childlike opinion of him, who when he needed not, yet purpozed, sent, receaued this satisfaction for thee, and therefore cannot lye in offring it to thee.
Say thus, LORD, thy sweet offer, naked bosome, cordes of loue, Passions of sick loue, sometime to allure, sometime to contest, command, vrge [...] threaten, and beseech, turning thee into all formes of perswasion, to winne my soule; all these conuince mee of thy well meaning toward mee! If my owne enmity to my enemy, and the slander of Satan that thou enuiest my good, doe assault mee neuer so much, and my owne trayterous heart conspire with them, yet this thy gracious offer in thy Gospell, shall beare downe all. Read Esay 55.9. For my wayes are not as your wayes, nor my thoughts as your thoughts, but as farre aboue them, as Heauen aboue the Earth.
Adde this: All the vnderstanding of man cannot comprehend the loue of this offer, no more then the eye of a needle can the great Camell: and shall I goe about to lessen it?
Surely, if this should be a great stay to my heart, that the Minister of God hath offred mee this grace, and [Page 186] dares seale it vpon earth to my poore soule, shall not the offer of God himselfe,1 Sam. 15.16. the strength of Israel that cannot lye, much more sway with mee! Oh Lord, captiuate all my hatred of spirit, and base treachery against thee.
Its reported of a certaine Merchant of London (in the Story of England) that he made much of a poore Cobler that dwelt by him, a cankred Papist, and did as good as maintaine him; yet this Traytor went about to betray him to death: This Merchant hauing escaped his hands, yet out of his loue, vsed all meanes to bee friends with him againe, and vsed him as before: all this would not doe, his heart was so villainous, he would shunne the way of him, and not looke at him. It fell so out at length, that he met him in such a narrow lane, as he could not balke him, but must needs talke with him. The good Merchant takes him to him, and told him, he was glad he had met him, & he wondred what he meant so to decline from him! What said he, do you thinke me your enemy? If I were, could I not crush yee with a word speaking? Alas, I am not offended with you, if you be not with me, for all your treachery, but forgiue and forget it. The words of this man so pierced the Coblers heart, that it brake instantly, and hee falling downe vpon his knees, and with bitter reares confessed his villainy, and repenting of it, told him, This loue should for euer bind him vnto him, and so he continued.
This base Papist, is the heart of euery child of old Adam: this royall Merchant is the Lord: this narrow lane is the streight of conscience beset with sinne and curse: this kind behauiour is this offer of Grace: Let vs not bee worse to it, then a cankred Papist: but breake our hearts, and melt into teares, and with Saul to Dauid, say, Where shall a man find such loue,1 Sam. 24.19. as to spare his enemy, when hee had him in his hand, and to bee content to cut off the lap of a Garment, when hee might haue cut my throate? Breake thy heart in the bosome of this loue!
Q Is there any more vses of it?
A. Touching the maine vse of faith, I shall finish the Ʋse 6 last Article with it, God willing. Yet this one more let mee adde, That wee learne hence to vnderstand the Couenant of God, and the promise of grace as it is in it selfe, not a bare naked thing, but filled with all the strength, mercy, Iustice and faythfulnes of the Promiser. And so doing, pray the Lord to write it in thy soule. The offer of God thou seest is f [...]unded vpon a satisfaction (as in the second Article I sayd) and what then? Surely it hath the full strength of it therein. It hath made the Father well pleased. Conceaue then, that in this offer the Lord is voyd of anger: as he sayth, Esay 27.3. Anger is not in me. I [...] I were angry, What should dry stubble doe? But I am reconciled: I cannot now be angry with a poore soule: I haue taken order to answer my Iustice by my Sonne, and in so doing, I meant no more to bee angry. If I were, it was for a time to humble an hard heart: but then with euerlasting mercy I will compasse thee. I haue toucht this already before. Onely marke this, that all that is in a promise, or an offer, is little enough to settle a poore soule being in her feares. Therefore be able to say, A promise is no empty thing: it proceedes from a GOD satisfied: therefore, If I perish by beleeuing, bee it so, I will perish.
Q What is the most proper adiunct of the Church of Christ?
A. Communion of Saints or members of this mysticall body of Christ, which is nothing else, but the due enter course & holy fellowship, reciprocally betweene member and member, for the good of the whole. Read Ephes. 4. vers. 12, 13. Psal. 133.1, 2, 3.
Q How many things are we to consider in this Communion of members in the Church?
A. Two things first, due qualifying of the persons that are to communicate. Secondly, due exercise of Communion among them that are so qualified. Both intimated in that [Page 188] text, Psal. 133.1. They must be brethren: And these Brethren must dwell euen together.
Q. Wherein stands this Qualification?
A. Generally in this, that they bee Brethren. No sooner is a man a beleeuer and a new Creature, borne to GOD, but hee is also a brother, or she a sister of those that are bredde: both Relations goe together.
So then, first thou must bee a member of this body, a citizen of this Ierusalem, a sonne and daughter of the Almighty, and a sister of the Church, a free denizon of this corporation: or else thou art not so much as generally qualified. Touching the grounds of this, I will not heere preuent my selfe, for I shall handle the point of fayth and the New creature in their places: onely heere I say, in these this qualification consists: No bastard, no Gibeonite, no stranger, no blemisht one may enter the Temple of this Communion.
Secondly, and more specially, that they haue the true spirit of Brethren, of members: by which the former is manifested to be true. For all that are truly borne children, and legitimate, haue the true spirit of such: and also of brethren: this Spirit of Communion therefore is the tryall of sound ones from Countetfeits.
Q. Shew then some markes of this Spirit of Communion?
A. As the Philosophers say, There is a soule of the world which holds together the parts: so much more, there is a Spirit of Communion which vnites the members of it. As the parts of the body of man would loosen and fall asunder, if there were not instruments of sinewes, of muscles, of ligaments aptly ioyning them: so heere. This Spirit of Communion then is the same with the Spirit of vnion: though in a seuerall consideration, hee that is one with God that begat,1. Ioh. 5.1. is one with them that are begotten: and the one issueth from the other.
But to the point; this Spirit of Communion, may [Page 189] bee discouered in these two particulars.
First, In the spirit of preseruing her selfe in her estate and integrity.
Secondly, In the spirit of Furniture for the seuerall operations, whereby Communion may be supported.
Q. What is the former of these, viz. Preseruing of Communion?
A. Its a qualification, whereby it is with the members of this mysticall body, as it is with all other bodies, eyther Naturall, or politique: it hath an instinct giuen vnto it to preserue her selfe in her estate, from dissolution and ruine. No body hath so close & neere a Sympathy to it selfe as this: nothing need teach any liuing member in the body, to preserue it selfe and the body in which it subsists: instinct doth it alone. So heere: for the opening whereof, consider these few things.
First, This spirit of Selfe-preseruation in the Church, is the spirit of Separation of different or contrary parts which threaten ruine to her. Metals melted will goe together and vnite their substance, but seuer the drosse, which is of another nature from incorporating with them. Psal. 15.
The Citizen of the heauenly Ierusalem is brought in by his loathing quality: he loathes Swearers, lyers, forswearers, vsurers, and so of the rest: the scope is, a true member of Communion, discernes a non-member, a Neuter, and loaths to intermixe or vnite with them: As Peter told Simon Magus, Act. 8.21. Thou hast neyther part nor fellowship in this body.
They may thrust in themselues into fellowship vndiscerned, but so farre as they are knowne, the Spirit of Communion segregates them from her selfe. No Colliers trade is so noysome to a Fullers, as the malignant properties of non members, is yrkesome to this body of Communion. Yea the LORD hath appointed it to bee so in the very externall Communion of his Church, in the ordinance of it: that spottes of Assemblyes. [Page 190] Goates and Swine bee auoyded: much more then in spirituall Communion.2. Cor. 6.14, 15. No Communion betweene Christ and Belial, light and darknes. If thou see a man in whom the Spirit of wisdome dwels not, one of another corporation, of a dead, rotten, false, carnall, sensuall spirit; Lo, hee is not for thee. See 2 Tim. 3.5. There must bee no Marriage betweene Israel and Ashdod: no inwardnes b [...]tween them and those that abhorre Sacraments, Gospell,Pro. 25.23 Ministery and ordinances. As the North wind is to the raine, and the face of the Prince to a flattering Ziba: so is the Spirit of this Communion to all her opposites: I say no, to their persons, but their properties, abiding such.
Secondly, this Preseruing Spirit, is also Aggregatiue of like parts to her selfe, for the filling vp and strengthening of Communion: Shee is still ayming at the bodyes increase: and therefore as the waters of the sea winne vpon the bankes: so doth this spirit of Communion seeke out and enlarge her borders. Shee is like to Dan, whose border was too narrow: shee gaines still, as a conquering army hath towne after towne falling to it: so this Spirit both in the Ministery of it, and in the other members, endeauour after thee winning of more and more, to become her Brethren, her citizens, her friendes: no body hath such a faculty at this for the strengthening of her selfe, for number, for assistance, both in gifts and graces, as this hath. Our Lord Iesus the head of this Communion, spent his life in gathering members to this body. Peter gathered 3000 at once: and each member of it doth, or ought to become all in al to gaine some: The Angels reioyce in it: the blessed Saints do long for the perfect collection of all the members into one: and there is no truely borne sonne of God, but seeks to get as many as he can out of the world, into this fellowship, mourning to see what an huge body the malignant Church is to the militant.
Thi [...]dly, this Spirit is a Preuenting, and wary Spirit to de [...]ate whatsoeuer attempts might bee made against [Page 191] her Communion, either by opposite persons or properties: for persons,
First, she doth with very quicke sight espie, and iealously 1 avoyd such affronts as threaten her ruine, and by the Spirit of Prayer, drawes God into a league and combination against them.
The eylidde is not so tender ouer the eye, last any hurt should befall it, as this Spirit is of them that plot against the welfare of her Communion. See Esay 63.18, 19. & 64.11, 12. where the Prophet in the name of the Church presses the Lord against them long before.
And so I say. Secondly, of all contrary properties 2 which doe resist Communion: as Harshnesse, Suspicion, Iealouzy, Pryde, Wrath, Selfeloue, Vncharitablenesse, &c.
Q. What is the second, to wit, the furniture of Communion?
A. It is that Spirit which furnishes the Church with all such gifts as serue to maintaine Communion.
Q. What are they?
A. Many.
The first and mother grace of all, is Loue:1 Cor. 13.2, 3, 4. Rom. 13.10. and all the graces besides this, draw their originall from her: shee being giuen for the nonce to nourish the rest, & to sustaine communion. Its nothing else saue a beame of that loue of God to the soule, which doth reflect it selfe backe to the Lord himselfe, and being vnable to reach him, lighteth vpon his Saints that excell in vertue, Psal. 16.2. Its that which Saint Iohn so magnifies, telling vs, Iohn 5.1. He that loueth him that begat, loues him that is begotten. Its that band of perfection, Col. 3.14. that holds in all the duties of Communion, as the corner stone doth the sides of the wall.
And it arises from the sight of that Image of Gods grace, which shines in his people: which rauisheth each other to behold, and knitteth each to other in the sence thereof, as betokening the excellency of that fountaine whence it comes. 1 Sam. 18.1. Ionathans heart was not more knit to Dauid, [Page 192] then the Saints each to other. It is the soule and life of Communion: it is giuen for the vse of the Saints: who could neuer endure all things, hope all things, suffer, doe, and turne their hand to the works of this fellowship, except this instinct of loue caused them to goe to worke. But loue makes all sweet.
Q. What is the second?
A. Sociablenesse, a compound of three cordes not easily broken. viz. Amiablenesse, Humblenesse, and Selfe-deniall.
Col. 3.15.Amiablenesse is that holy suauity of Spirit, which opposes tartnesse, austerity, sowrenesse and sullennesse: whereby men are like ragged vnhewne stones, vnmeet to couch in this holy building. Contrariwise, amiablenesse is a gentle and alluring facility of spirit, which both puts forth it selfe to all courteous and gentle behauiour, and also draws affection and delight from others.
Tit. 3.3.Many are so hatefull and hating, so dogged, churilsh and harsh in their temper, that they are indisposed for society: more fit to be Monks or Ancorits then Christians, through their Timon-like disposition. But amiablenesse is that grace, that both acts and prouokes all louing offices of Communion.
Phil. 2.3.Humblenesse is a grace which opposes pride, a vice excommunicate from true fellowship of Saints: causing men to thinke themselues, their parts, their persons too good for Communion.
Rom. 12.16Humility thinks so meanly of it selfe, that it reioyces, it may bee compted worthy to bee a doore keeper in this house of Communion: and is glad it may bee admitted vnto it. Its discerned by these two markes, Peaceablenesse and Equalnes: both principall pillers in this frame.
Phil. 2.3.The former resisting Contentiousnesse, singularity of opinion, Schisme and faction, preiudice, surmisings, censoriousnesse, vncharitablenesse and the like.
Rom. 13.13. & 11.3The latter abhorreth all disdaine, partiality, and want of indifferency in this Communion. We say of friendship, Either [Page 193] it meets with like, or makes like. Those vnequalnesses of wealth, age, parts, education, and birth, learning, wit, experience, superiority, greatnesse, do vanish in this Communion: for it makes all alike, (not in ciuill respect) but in point of membership.
If it find equality, it sanctifies it: as betweene Husband and Wife, Children, Friends, Men of like quality, Calling, State, Gifts, Magistrates, Ministers, Tradesmen, cutting the sinewes of enuy, and planting a most euen likenesse of mind, of Spirit, and harmony betwixt them.
But if not, yet as the roundnes of the earth reduces al vneuen parts to one figure, so this, all incongruities, dislikes, partialities, if not to an exact, yet to a competent equalnesse and proportion.
The third grace of Sociablenesse is Selfedeniall: Which Paul cals, A mynding and seeking of the things of others, as well as our owne. See these texts, Phil. 2.5. 1 Cor. 10.33. Phil. 2.4. Let (saith he) the same mind be in you that was in Christ, who if hee had sought himselfe, hee had left vs in our ruine and misery: but he, Rom. 15.3. pleased not himselfe, but as it is written, &c.
The contrary to this, is selfe and selfeloue, the bane of Communion, when men seeke their own esteeme, their own credit, ends, profit and prayse: and if they fayle hereof, they little look how the publike welfare goes forward. We know a priuate Wealth is contrary to a Commonwealth: So is Selfeloue to Communion. So that where this threefold cord is knit, there is a great qualification of the soule to Communion.
Q. What is the third grace?
A. Tendernesse and compassion.Col. 3.12.13. A grace very essentiall to this communion of Saints. And it concerneth the stronger members toward the weaker, Gal. 6.1. If any be preuented by error, ignorance, Satan, sudden temptation, let him that is stronger, set him in ioynt againe, (so the Word is) and restore him in the spirit of meekenes. It cannot be, but offences, pritches, tetches, distastes will fall out among Christians: but [Page 194] tendernesse will hand [...]e these matters, as the Chirurgian [...] hand will handle the broken or spreynt ioynt, till it haue settled it.
This is contrary to that rough and stiffe spirit, which cannot interpret, forbeare or long-suffer: but would haue all brought to their owne leuell and scantling: and rather then they w [...]ll yee [...]d to the infirmities, errors, and mistakes of others, they will ouerthrow Communion. Who (saith Paul, 2 Cor. 11.29.) is weake, and I burne not? I am all in all to winne some. If I cannot eat [...] flesh, but I must offend my brother, I will not eate it while I liue. This is a rare grace in our age, wherein each one is a man of his owne bottome, and condemues all, who bee not of his owne frame.
Tender conscience is now called Singularity: as if it euer had been so in the Church, that in all cases of difference, there could be established one consent: Nay, its strange to see how custome and preiudice haue hardned men from all tendernes and compassion.
Q. Are there any more graces of Communion?
A. There is no one grace of the Spirit, but makes much for Communion:Phil. 2.2, 3, 4. Col. 3 12. Rom. 12.9. as iudicious wisedome, to discerne things that differ; stayednesse, to ponder things without rashnesse and precipice: sincerity and singlenesse of heart, against all false brotherhood: like mindednesse, order, and constancy, in holding out in a good cause: candor and ingenuity of heart: fidelity, and trustinesse: teacheablenesse, thankfulnesse, cheerfulnesse, and the rest of this kind: prouidence also and forecast. But these I leaue to the discretion of the Reader, to conceaue of by those three maine graces beforenamed.
Q. I partly see what you meane by this first Generall, viz. Qualification: proceed now to the second. Wherein stands the Exercise of Communion?
A. In three chiefe things.
First▪ Graces.
Secondly, Meanes or Ordinances.
Thirdly, Seruices or duties: of all which I will adde a word or two, and so come to the vse.
Q. What is the Exercize of Communion in Graces?
A. As the commodity to bee sold is, so is the market. Looke of what accompt wares are, in the traffique of men, such are the graces of the Spirit in the Communion of Saints. See 1 Cor. 1, 4, 6, 7. and 2 Cor. 2.14, 15. They are the chiefe commodity that the members of this body trade for.
As earthly men are some Merchants of Pearles, or o [...] Gold, or of Silkes and Veluets, or of Spices, &c. So these are Merchants of Graces: and if they raise to themselues an estate in these, in Precious Faith, in Liuely hope, in Patience, Thankefulnesse, &c. they compt themselues to haue made the best of all markets.
And as the greater the trading is among men, and the more the returne, the richer is the Merchant: so heere, the more plentifull the Merchants, and the commodities to bee sold are, the richer are the traders therein.
Q. How may the soule trade for Grace? What are the Rules to be obserued therein?
A. First, each member in this staple of Communion, must get the gift of exchange. He must not beare the mind to be for himselfe onely, but must maintaine a due entercourse, and exchange of Grace for grace. Looke what the Lord Iesus our head is to all the body, that the members by deriuation are to bee to each other. Read Iohn 1.17. Bee sure then first, that thou bring in thy stocke into this banke; remembring that all the members of communion haue the same stock of sanctification, giuen them to trade withall: they are furnisht with Talents, more or lesse for this encrease, and aduantage by other. Read Luke 19.13. and Matth. 25.15. Also Ephe. 4.13. Hence it is that they are all said to partake of one Spirit: and 1 Ioh. 3.3. Euery one beleeuer hath this hope: as if no grace ought to be a stranger to any member in this body, for [Page 196] the kind thereof. Now then hauing this stocke, each must afford grace to other (so Paul speakes Ephes. 4.29.) as one doth present his ware in the market to another. And this is to be free of Gods market: to be holy chapmen and customers therin. As in the Prouerbs chap. 1.14. those lewd ones say, Come, cast in thy lot among vs, let vs haue one purse: so is it heere. And this Peter calleth the Dispensation of the manifold graces of God, See his 1. Ep. 4.10. Paul to Philemon, verse 20. cals the Hauing ioy of him, and refreshing his bowels in the Lord. Get then this treasure into thee first, (as the trader gets himselfe siluer, which answers all things) and then, bury not thy talent, but exchange, and trade, buy & sell, afford good penny worths, liue by the gayne of all gracious examples, speeches, behauiours, conuersings in this Communion. Our Lord Iesus his speech was, It is better to giue, then receaue.
Grace was put into thee for vse, euen the good of the body? therefore conceale it not, share with the Grace of Communion, and out of the treasure of thy good heart, bring forth good things.
Q. What other Rule do you giue for this?
A. Secondly, humility is another excellent meane to exercise Communion in graces. See Rom. 12.10, 2 Cor. 12, 5, 6. Rom. 12.16. Which is, To preferre others graces before our owne: and to thinke no otherwise, nor desire, others should thinke of vs otherwise, then as wee are: condescending to them of meane degree. Proud ones get little, and doe little in the communion of Saints. They get little:
First, because euery one thinks them to bee such as need not prayer, need not counsell, example: their great shew make men lesse tender of them; but a good man desires, his wants should rather draw forth the help of others, then his gifts seeme to need none.
Secondly, the proud man disdaynes to spy grace in any, saue in some eminent paternes, and men of note, for learning, wit or parts. But humblenesse spyes grace euen thorow the cloud of meane estate, learning, parts: it lookes narrowly, [Page 197] and spyes oftentimes great grace in a meane man, for attire, for carriage, and f [...]hion.
The Spirit of Grace carries the eye of the humble to the treasure where it lyes, lye it neuer so close and low. Againe, humble ones are both fitter to commun [...]cate and to receaue. The former, because they thinke they can fall no lower nor lose any great credit, for they haue no great thing to lose.
Hence it is, that when selfeloue will chuze to haue no prayer at all, then to forfeit her repute: humblenesse will trust God with her selfe, and pray. The latter, because being empty, they are hungry: and the hungry are gla [...] of any thing. Eagles catch no Flyes: but meane ones stoope to meane things.
They are truly seruants of the Seruants of God. Not that an humble man denies the grace of God: but because he conceaues, that eyther hee is indeed the meanest of others in grace: or else that his better graces dwell not so well as other mens: because darkned with more corruptions then other mens smaller.
The humble Christian is in loue with the Graces of others, and out of loue with himselfe. Hee enuies not, slights not others: hee sees the vncomely parts often more graced then the comely: and beholds a pearle, (as of patience, wise speech, cheerfulnesse, mercy, loue,) euen in the dunghill of the meanest outside.
Shee knowes her owne vilenes, and wonders if any thing can come from such a one: but others she knowes not, and therfore what she sees vncomely, she hides, but beleeues that excellency in them which she sees not.
Q. What else is required?
A. Thirdly, coueting of each others graces. 1 Cor. 12.31. 3 Couet the things that are most excellent. Especially those wherein others excell vs most. Appetite after the graces of cōmunion, is the instinct of Gods Spirit, for the growth of graces. Many dwell much vpon any gift they haue, to improove it: but they see not where the hedge is lowest, to amend it.
Coueting then is, to esteeme the good for that which is precious in them, and to seeke it earnestly, Pro. 19.22. That which is desireable in a man, is his goodnesse. As Abraham said to the King of Sodom, Gen. 14.21. Giue me the soules, take thou the prey: so the hungry heart couets communion for graces: other things shee seekes in other places, riches and pleasure, and the like: but Grace shee seekes where the Spirit of Grace lyes. Men that hunt the Bezor, seeke not her flesh, but that which is precious in her, the stone which is so cordiall.
Base respects are nothing to the Saints, in comparison of this Iewell. And this they seeke couetously, as Paul, Phil. 3. If by any meanes I might attaine, &c. And indeed its the onely meane to procure it; for who, knowing the price of grace, will helpe them to it, who are indifferent whether they haue it or not?
The Lord Iesus, when hee saw the poore woman would not giue him ouer, till shee had her desire, powred out all his treasure vpon her, Matthew 15.28. And so, importunity is a maine helpe to communion in graces.
Q. What is the last meane to attaine grace?
A. A gift to extract it out of such as haue it in them. Salomon saith, Pro. 20.6. There is wisedome in the heart of the Wise; and a man of vnderstanding will get it out. There must be a deep bucket to diue into a deep well, to fetch out the water of it. The skilfull Chymist or Apothecary knowes what Oyle, what Salt, what Q [...]intessence lyes in the Minerals, Spices or Herbs: and applyes his Art to extract and purchase them. That Shunamite rested not in the staff: which Gohazi had: she would haue the skill of the Prophet.
So doth each Christian: applyes himselfe to extract the gift of another; as Elisha, 2 King. 4.30.34. Layed eies to eies, and face to face of the child whom he restored. Some excell in this more then others, Delila lay at Samson, till hee had told her his whole heart. So shouldst thou that seekest the grace of others.
1 First, by putting thy case in their pe [...]sons whom thou tradest [Page 199] with, As If thou wouldst learne what patience in sicknes and payne is, or, how thou mightst dye well, aske others, How would you doe in this case, make mine your owne?
Secondly, obserue wisely what falles from the godly in their communion and conuerse: ouersee not their words, behauiours, affections, zeale, scopes. Watch thē narrowly as Benhadads men did Ahabs. Yea, obserue the speciall seasons wherein such grace may be gayned, and redeeme them eyther in publique, or priuate, ordinarily or extraordinarily; Speciall opportunities affoord speciall enlargements.
Thirdly, let faith be the chiefe Extractor. Beleeue the graces of the body to be giuen for thy vse, not onely in the ordinances, but euen in priuate conuerse. All things are yours, 1. Cor. [...].21. saith Paul: meaning all Graces in all the members: its a great help of profiting, whenas wee beleeue all the Graces of others are ours, allotted vs by priuiledge from Christ, whose we are.
Fourthly, Rest not onely in the outward obiect, but pierce 4 into the inward. There is more in a Saint, then a bare Sentence or carriage will expresse. Looke into the bottome, as the Cherub into the Mercy-seate. The Spirit of faith, 1. Pet. 1.12. humblenes, hope in a Christian, is a differing thing from prayer or Speech: in the family the wisdome, meeknes of a woman appears rather in the frame and spirit of her course and constant walking, then in her words or outside. Pro. 18.4. The treasure of the wise is in their hearts. Begge of the Lord skill in this mystery: till thou canst say, I thanke God I discerne in s [...]ch a sicke man the spirit of patience susteyning him: in another that prayeth, the Spirit of humblenesse & feeling: in a third of Sobirety, loue, Compassion, an heart aboue the Earth, &c. Fifthly, Bee wise to chuse thy obiect. Each man excels not in each grace or gift. And when wee meete not with that wee looke, for wee thinke meanly of mē as Naaman did, being crossed by Elisha. 2. King. 5.12. But the Graces of God are to be marked as they be most eminent: as in Moses, his mickenes: in Phinees, zeal [...]: in Abraham fayth.Rom. 12.4
The eye lookes not at the foot to reach a thing, but at the hand: nor at the hand to go, but at the foote. Acknowledge this peculiarnesse and profit by it.
Fiftly, Although thou extract not at the first, what thou desirest, yet wayt still to see more: But if thou get that thou seekest, blesse God: and be satisfied and thankfull: as Paul, I haue enough, I am full, I haue receiued the fruit of your loue, a sweet sauour, Phil. 4. And looke what wee freely receaue, that freely beteame to others, that the Graces of the Spirit may neuer lye dead in the banque of Cōmunion: but still runne fresh, and be of vse for the good of the body. Yea vse thy meanest gifts to do good,Mat. 15.37. Iob 8.7. and thy loues shall encrease in the breaking, and thy small beginnings shall prooue great. By these and the like directions, conceaue of this first point.
Q. Proceed to the second Communion in meanes. What is that?
A. It is such an exercise of Communion, as whereby the Church of Christ doth edify her selfe in & by the ordinance of GOD, Ephes. 4.13.
Q. How doe these ordinances of GOD edify the Church?
A. Two wayes; first, as they are Tyes and bandes of Communion: secondly, as they are actiue instruments & helps to beget and nourish it.
Q. How are the ordinances of God Tyes and Bands?
A. In that they are appointed by GOD to bee the sinnewes and cordes of vnion (not onely of the Church to God himselfe) but of the members each to other. Without the which the members would scatter, and be dissolued. Hence Psal. 122. Ierusalem is called a compacted City knit together by the Assemblyes, by the Sacrifices, by the Thrones of Iudgement Read it. So Paul Ephes. 4.5. One God, one Baptisme, one fayth: noting that the Churches mutual interest in the Doctrine and Sacraments, doth knit her in one Communion. Thus its sayd, that the Church continued and claue together (after the Ascension) in the vse of the ordinances,Act. 2.46. and 4.32. the Sacrament especially of the Supper.
Experience teacheth, that the fellowship of the word, prayer and the like, is the life, strength, blood and marrow of Communion. Hence it is that they are called the Banners, Ensignes, Standards of Christ, and the Ministers the Bearers thereof. For as Souldiers flocke to the Standard and Ensigne; so doe these Doues of Christ Fly to these windowes, and the youth of his wombe, to these Assemblies, Psal. 110.2 Hence Paul saith, 1 Cor. 10.16. The Bread we breake, and the Wine wee drinke, are they not our Communion with the body of Christ? meaning, that as they knit vs to him, so doe they knit vs each to other. Saint Peter saith, 2 Pet. 1.2. The Saints partake like precious Faith. We are said, Heb. 12.22. to bee come to Mount Zion, and the Assemblies of iust men. Why? saue that heereby we might be strengthned in the same Communion.
We see that the Common tyes of nature, education, and place, doe much tye men together: To haue had one father, to haue lyen in one wombe, to haue dwelt in one towne, to haue fed at one boord, to haue beene brought vp in one family, or Nursery, are bands of fellowship: how much more all these Spirituall tyes in one? In particular, how dare wee come to the Supper of Christ without loue? Why? because it is (as it is called) a Sacrament of Communion; a tye and band of Gods people, into a more close and firme league of amity, then else they could enioy. So also the decency, order, beauty of the ordinances of hearing, of prayer, of fasting (especially in the purity thereof) what singular helpes are they to Communion! Yea, the members of the Triumphant Church, the Angels themselues are tyed to the Militant by the ordinances, 1 Pet. 1.12.
When the faithfull members of Christ behold with what holy Claspes and Taches, (not of siluer or brasse) the Lord hath fastned the parts of his Tabernacle together: when they behold each in other, the Reuerence, the Zeale, the Feare, the Ioy, and all the gracious dispositions with which they meet God in Hearing, Praying, Receauing: how must they needs hee vnited in neere affection, and loue? Not to [Page 202] speake of the holy Censures, which God hath ordained to curbe the vnruly, and to confirme the godly in their station, to make the one to feare, and the other to obey: So that there is no Iesuite or profane person doth more abuse, and defile these ordinances to treason and lewd ends, then the Saints doe embrace them, to strengthen themselues in this Communion. As Nehemia once said, Shall such a one as I flee? Nehem. 6.11. So doe the faithfull, Shall such as we, who enioy such Ordinances, and haue such a Charter of Priuiledges, quarrell, contend, goe to Law, iangle and liue at variance? Shall wee that are to heare one truth of God, and receaue one Sacrament, lye, cog, wrong, hurt each other? or dare we come into the presence of God in these Ordinances, if we walke inordinately in our course?
Q. How are these Ordinances begetters and nourishers of Communion?
A. There is none of them but concurres heerto in a speciall manner.
First, as for the Word preached, how many thousands did one Sermon of Peter gaine to this Communion? And it no lesse preserueth and holdeth the faithfull therein: For either it findes them staggering in this Communion, and then it restores them, or weake, and then it strengthens them, or sad and heauy, and then it encourages and comforts them: or ignorant, and then it enlightens them: or vnruly, and then it admonishes them: or standing, and then it stablishes them. So th [...] it doth all offices of communion.
2 Secondly, so the Censures duly administred.
3 Thirdly, so the Sacrament of the Supper, How actiue an instrument is it, to reconcile them that are at ods, and to vnite them more who are brethren? It makes them dwell together more sweetly and louingly.
4 Fourthly, Prayer is another: what office is there which it hath not done in the Church? what was the meane of conuerting Saul? What deliuered Peter out of Herods prison? Act. 12.6.
5 Fifthly, Fasting ioyned with it, what good thing hath it [Page 203] not beene? a key to (open the Treasure of Heauen, and to) bring vpon the bodies and soules of the faithfull, Plenty in famine, Victory in warre, Protection in dangers, Ease in distresse: Witnesse the examples of Ezra, Ester and others? Ezra 8.23. Ester 4.16.
And to end, The Conuersing of the people of God in Holy conference, how doth it reuiue and cheere their soules, when they are filled with heauinesse and sorrow, and to seeke of instruction and strength in the wayes of God? Heb. 10.25.
Q. I see your meaning in both these, viz. Graces and Ordinances: conclude now, and shew what is the third, viz. Communion in Seruices?
A. Its such an exercise of Communion, as wherein the members of the Church, by mutuall duties and seruices performed, do edify themselues in the body.
Q. Of how many sorts are these?
A. Some concerne the bodyes of men, other their soules.
Q. Ʋ Ʋhat duty concernes the bodies of men? Are bodies also the obiects of Communion?
A. Yea, doubtlesse if the dying bodyes, yea dead carcasses of Paul (supposed to be so) Act. 14.19. and Stephen, Act. 8.2. were assisted, and enterred with solemne lamentation: much more the liuing. Besides, we communicate not one with other, as the Angels by Communion of Spirits, but by the mediation of our bodyes. Not to vrge that, viz. The Bodies, as well as the Soules of the faithfull, are redeemed to the liberty of this Communion.
Q. Are onely the bodies of the faithfull the obiects of Communion?
A. No. There is an holy ouerflow of Communion of Saints, not onely extending to themselues, but euen reaching beyond the Sphere of Spirituall Communion, to those that be without: and that both strangers and home-dwellers, yet with caution. For wee see that many will giue to strangers [Page 204] whom they neuer saw, double to that which they will allow to knowne poore.
And this is the disease of wretched people, not onely in point of mercy to poore, but euen respect and reuerence to others. A stranger vnknowne shall find double respect aboue them we know.
For why? as they sayd of our Sauiour, We know him whence he is. So that it is a great argument with base people for honour: that they know not him whom they esteeme. A signe of an Idolike, not religious regard.
But secondly, and especially to the poore that liue with vs. No doubt, that good Samaritane who tooke out two pence, for the releef of a Iew, would haue giuen six for one of his owne poore, Luk. 10.35. And although there be not grace in all, yea in few such, yet heerein the common band of Creation mooues pitty towards the miserable, especially in case of streight and extremity. The dew of Zion refreshes Hermon: Psal. 133.3. and the mercy of Spirituall Communion extends beyond the good, euen to heape hot coales of fire vpon the bad.
Q. But what seruice of Communion concernes the bodies of the poore members of Christ?
A. The seruice of mercy and compassion. Sometime in the infancy of the Church, it hath beene aboue ability, Act. 4.34, 35, 36, 37. When the goods of some were sold, and the Church had all things in common: And afterward wee see the Church had very speciall care of her poore, appointing Officers for the purpose, that is Deacons, Act. 6. yea Paul made it one of his peculiar Seruices, that the poore might be releeued, both at home and abroad, especially Ierusalem. See 1 Cor. 16.2. Rom. 15.25. Not to cite those infinite Scriptures which presse this duty, and that not by law and compulsion, but voluntarily: and that not in a slight measure, but according to each giuers ability, and receauers necessity, 2 Cor. 8.12, 13.14. It was one of Dauids prayers, That there might be no complayning in our streets. Psal. 144.14. The streets of the Church should not swarme with beggers: [Page 205] but prouision should be made for a supply: and such an enormity must bee duly preuented in the Church: Not onely when the states of Christians are sunke, but euen before, when they are in sinking: in which season one shilling will go further then ten after.
Thus Dorcas not in one kind,Act. 9.39. but in many was helpfull to the Bodies of the Saints: clothing their nakednesse, feeding their hunger, &c. So Matthew 35. Our Sauiour reaches it to visiting them in prison, releeuing them in their suffrings, especially for Christ. Infinite it were to name the particulars.
Q. And is there no other seruice of Communion, to the Bodies of these members, saue onely in case of pouerty?
A. Yes verily: euen to the bodies and outward man of all sorts in this Communion, for the attaining of the chiefe ends of Spirituall fellowship, the more easily. Of this nature, are frequent conuersings of the Saints together, the more liberall vse of the Creatures, and the like.
Those Nutmegs and Rases of Ginger and bowed groats, and gilt pence, which the imprisoned Martyrs sent out of prison heere and there, shall rise vp in Iudgement against the vnkynde degenerate age we liue in, in this behalfe.
Q. What seruices concerne the Soules of the faithfull?
A. Briefly (besides all that I haue said before) the Spirituall Seruices of Holy example, sauory instruction, admonition, reproofe, correction of errors, exhortation and quickening to holinesse, comfort in heauinesse, sicknesse and distresse, and in each Spirituall respect, wherein member may be vsefull to member, Iob 4.2, 3, 4. Iob 20.2, 3. Of which seeing, I spake before in the point of ordinances, I repeat nothing. Onely know that, Seruiceablenesse in this kind is not onely to be exercised in the ordinances, but apart, euen in a priuate Communion.
Obiections I know, there are many, which a selfe louing heart may alledge against these:
First, That this worke is meeter for the Minister, then the people.
Secondly, That knowledge is now rise among men, what need therefore such ado?
Thirdly, Men care not for our reproofes, admonitions, they will not heare vs.
Fourthly, Wee haue no leasure for such seruice, from our owne businesse.
Fiftly, We must not be buzy-bodies.
Sixtly, We are not gifted for it.
1 Pet. 2.9. 1 Cor. 8.1.I answer to the first. All the Lords people are a Royall Priesthood.
To the second, knowledge puffeth vp, loue edifies.
To the third, let vs not kill our brother, because he [...] is wilfull: if we doe our dutie, we haue saued our owne soule: it is the little practice of Reproofe and Admonition, which make them so vnwelcome.
To the fourth, we haue leasure enough to buy and sell our neighbour; but not to serue him in loue.
To the fifth, he that forbids buzy bodinesse, commands vs not to be slothfull in Gods buzinesse, Rom. 12.11.
To the sixth I say, He that is willing and louing, hath commonly skill enough: and yet it is no plea to excuse one fault by a worse: For God requires that all his be qualified with wisedome and skill to speake, and to know their places, obserue the best opportunities for his ends, as well as for our owne matters.
And thus I haue shadowed out this doctrine of Communion. And ere (I come to the vse of the whole Article) this I would say: Oh, how is it to be lamented now a dayes, that (as he said, Rome could scarce be found in Rome) so scarce a shadow of Communion is to be seene among Professors. As for Communion in graces, it is gone and not mist: no more appearing among common Christians, then an acre or two of land in a Map of a Countrey. As for the tyes of ordinances, [Page 207] how few are there whom the Sacred band thereof tyes to the seruices of Communion? and as for duties: let vs but marke what the loue of people in their Congregations is towards the heads of Communion: I meane such Ministers as haue spent themselues for their soules: and by that Scantling, iudge what other Communion there is among themselues.
The fifth Article.
Question. VVHat is the fifth Article?
A. It is this: That the Lord offring Christ to the soule, doth not offer him nakedly and barely, but furnisht with all the benefits of his satisfaction. So that in this point, we are to consider what the parcels of those good things are, which the Lord reaches to his Church in the gift of his Sonne.
If a Prince come vnder a subiects roofe, hee comes not empty and bare, but with all his bounty, and leaues the markes of his presence behind him. So heere, The Father offring Christ, would not haue vs thinke him to be a dry and bare gift, but a rich Cabinet of all choise Iewels of good things, that so it might be stored and enriched by him. This is that which the Apostle in Ephes. 1.3. vrgeth, Blessed bee God, who hath blessed vs with all blessings in Heauenly places. And Saint Peter, Epist. 2. chap. 1.3. His Heauenly power hauing supplyed vs with all things, tending to life and godlinesse.
Q. But yet say somewhat in particular aboue these and first: are all those benefits of one sort?
A. No. For though all are the water that floweth from this welspring, yet for order sake, wee shall doe well to helpe our conceit thereof with a distinction to avoide confuzion.
Some of these Benefits of Christ are concurrent with our first ingrafting with him, and accompany our first conuersion: and these I call benefits concerning a beleeuer, in respect of that condition and estate of Grace whereto hee is called, and in which hee is settled. And these concerne this Article to handle.
Other are consequent vpon this condition, as royalties and priuiledges following vpon it, and stand not so much in the generall calling of a Beleeuer, as in speciall belonging to it: whether inward graces, or outward blessings, according to the seuerall promises in, and by which God conueies them.
And I may well say, The former sort doe conteine the full Right and Title of a Beleeuer, to Christ himselfe: the latter, the possession of those good things which issue from him, through the whole life, and the diuers occasions thereof, of which in three Parts.
Q. Name then those of the former sort, that belong to the being or estate of a beleeuer?
A. The Holy Ghost in Scripture doth mention them, according to the seuerall circumstances of our misery: as that brought vs into an estate of guilt, bondage, and enmity with God, so this brings vs by iustification, to a contrary estate of peace by Redemption to an estate of liberty, by reconciliation to amity with God, and so of the rest.
All in substance are one recouery of an happy estate: onely they differ in these respects. Now for the naming of them, the Holy Ghost doth it sometimes more briefly: sometimes more fully, briefly in 1 Cor. 1.30. He is made vnto vs wisedom, righteousnesse, Sanctification and Redemption. Morefully in the 1. of the Eph. from the 3. to the 17. verse: reade it ouer, and we shall be informed of them.
Q How many things consider we in this Article of the benefits of Christ?
A. Three.
First, the Difference.
S [...]condly, the Order.
Thirdly, the Nature and vse of them to our selues.
As touching the first, there is a fourefold difference to bee noted of them.
First, that some of them are beforetime, others in time. 1 And in this respect, Election differs from all the rest.
For iustification, reconciliation and the rest, presuppose Christ already theirs and issue immediatly from him, but Election is before Christ himselfe, and presupposeth nothing but the first cause of Gods good pleasure and will. And yet its true, that in Christ we enioy all: onely with difference, becau [...] we are not elected for Christ, but we are adopted and reconciled for him.
Election being that act of God from all eternity, whereby foreseeing the ruine of man, hee purposed out of his free will to chuse some of those fallen ones, to mercy and saluation.
So that we see its one of the benefits of the beleeuer in Christ, yet not for Christs sake, but the Fathers, who gaue Christ himselfe to this end, that he might be a foundation of that whereof himselfe was a first cause.
The second difference is, in respect of the benefits that follow Christ. In which respect, Vocation differs from all the 2 rest. For vocation is no fruit of faith as the rest are, but of election, seeing whom God elected, hee calleth to know it. Calling then is a benefit whereby God brings the soule to be capable of all the rest through faith in the Gospel, and therefore concernes the elect as they are so in God, not to themselues as yet, and serues to this end, to make them to know it by faith. But none of the rest can be wrought in the soule without faith, being the fruits of calling to faith, as to be instified, adopted, &c.
The third difference is, betweene those benefits of Christ, which concerne vs in this life, and those that reach to a 3 [Page 210] better. And the difference is great. The former being such as releeue the necessity of our present condition, in which wee are imperfectly conformed to Christ in his estate of Humility, and beset with sinne, Satan and enemies: of this nature are, our Iustification, reconcialiation, adopption and the like: which all shall cease (as faith, hope and patience shall) in respect of the euils they do heere conflict with: although, out of these relations the good of them shall abide, as Sonship, liberty, amity and the like. But faith in these benefits shall cease, because all conflict with euill shall cease, euill, I say, both of sinne and punishment.
Now for those that concerne the life to come in a perfect conformity to our Head, they are of another nature, and belong to that image of GOD renued in vs in righteousnes and holines, which abide for euer, begun heere in grace, and perfected in glory, These are in themselues the principall, and faith (howeuer heere its all in all) yet serues onely to settle this image vpon vs, and hauing brought vs thereto, shall cease.
The fourth, and last difference is, betweene the benefit it selfe which shall abide for euer: and that will appeare, if wee consider the difference betweene the state of an equall image of God to that which Adam lost, and that which Christ hath purchased aboue it as an ouerplus. If hee had onely purchased vnto vs, the Image of God, together with immortality, hee had made vs as good as wee were created, though wee had liued on Earth.
But because he being no creature, but GOD, tooke our flesh into himselfe, that wee might bee as hee is, and where he is; therefore he hath cast in this ouerplus vnto vs, that in stead of an Earthly Paradise with old Adam, we shall enioy Heauenly mansions with CHRIST in the presence of God, and there haue his Image and our immortality perfected. But this note, whatsoeuer difference there [Page 211] be; in this all agree, that they are the worke of the spirit of Christ settling all his benefits vpon the beleeuer.
Q. You haue spoken of the first. Proceed to the second.
A. The second is the order of them. Wherein although I see men to differ: yet I will auoyd quarrels, and for the good of the Reader, speake my opinion. Thus then I conceiue, the first in order is vocation (or regeneration as it concerneth the way and meane of begetting a soule to God) the second is Vnion. The third is Iustification, the fourth is Reconciliation, the fift is Adoption, the sixt is Redemption, the seuenth is Regeneration (as it concernes the creation of Gods Image in a soule already borne and brought home to God) the eyghth [...]s [...]anctificat [...]n, imm [...]ely issuing from it, (containing the mortifying and quckening worke of the spirit (of which more in the third part) and the last is Glorification.
Q Let vs proceed to the opening of their seuerall natures and vses breefly, so farre as serueth for our purpose.
A. It were endlesse to wade into all: onely to shew the realnesse of them and the vse of them to the soule, that it may see how richly Christ is offred to the soule, I will touch euery one of them.
The first of them is Vocation. See texts Esay 55.5. Rom. 8 30.1. Cor. 1.2.
Now this calling is a worke of the Spirit, issuing from election, whereby whom the Lord hath chozen to be his, he brings to know it. And that by the voyce and call of the outward word and inward spirit, cry [...]ng to their soules thus, Come out of her, my people, and returne to me Come out from thy former corrupt estate of sinne, subiection to Satan, curse, misery lewd customes, error of the wicked, hell, and returre to that blessednes which thou hast lost. So then, calling is that whole workmanship of GOD, whereby he pulles the soule from a bad estate to a good: be it longer in working or shorter, darker or cleerer [Page 212] easier or harder: its the drawing of it from darknes to light. Act. 16.18. That from whence its drawne, is an vnregenerate estate. That whereto, is faith. Between these, thee whole work of God is calling.
Q. Can you not breefly summe vp the parts of it?
A. Yes, it may bee conceaued to stand in these two parts. Eyther the preparing worke of calling, or the finishing.
The former is that, by which the Lord finding the heart vncapable of a promise, brings it and prepares it to be such an one as may see it selfe capable, and vnder condition of beleeuing, such an one as may beleeue. For, as for the opinion of such as imagne that GOD breeds faith all at once, without preparing the heart, they ouerthrow that grace (in respect of a soules triall of her selfe, and in respect of Gods Glory) which they would seeme to magnify. And they strengthen the hand of sinful men in their error, thinking there is no difference betweene men; al may beleeue in Christ. This by the way.
The latter is that by which the Lord doth finish the worke of faith and power: which is the Condition of the Gospell, without which no man can partake any of the priuiledges following.Note. For it succeeds the condition of the Law: and in stead of Do this fayth, Beleeue this and liue. Note well these termes: Preparation is the condition of faith, and faith the condition of the couenant.
Q. What are those preparatiues?
A. Partly legall, partly Euangelicall: in a word, when the Spirit of God by both, leaues such an impression in a troubled soule vnder the spirit of bondage (of which in part) that it comes (by the sight of the Gospell) to so much hope, as workes the heart to mourning and brokennes, to desire of mercy, to esteeme it, and to bee nothing in its owne eyes in comparison of it: together with diligent vnweariednes till it haue obteyned it. All which are the preuentions and assistance of the spirit of calling, [Page 213] drawing the soule home to God, by the steps and degrees that the soule is capable of.
Q. And what is the finishing worke?
A. That wherein Calling is perfected, and wherein true conuersion of the soule, begetting of it, and bringing of it home to God (for all these are the same) doth consist. For when the soule thus prepared, sees, that the promise belongs to her, and she may and must beleeue it: then the spirit stampes this gift of faith vpon the soule, to receaue and tak it to her selfe from the promise.
Q. Passe by the vse of this now, because wee shall come to it in the last Article, and proceed to the second.
A. The second is Vnion. Which is the first benefit (in order I meane, for else all are together in respect of the soules title and right to Christ) and this oppozeth the cutting off of the sinner from GOD, and all influence and Communion with his grace: and by faith so bringeth the soule vnto God, that its vnited, made one, and incorporated againe into him by the flesh of Christ vnited to his Godhead, (as Article. 2.) And its the worke of the Spirit of Christ, making the Lord and the soule one spirit, and causing the soule to partake, by vertue thereof, all that power of this, both in priuiledges and graces, which follow. And therefore I set it in the forefront of the rest: for its sure, the soule can no more receaue ought from God, till it bee one with him by Christ, then Christ could merit any thing for vs, till the Deity and flesh were really vnited: & no more then the body and soule can impart or receaue to or fro, till they be one. See texts, Eph. 5.31, 32. Ioh. 17. often.
In all which its euident, that till wee bee one with God in Christ, wee are without him in the world: the Lord abhorring all relations that want vnion.
But if once vnited, then he is in vs, wee in him,Eph. 2.2. Iohn. 1 [...]. vlt. hee dwels in vs, we in him, as an inhabitant in his house, and the soule in the body, he is one with vs, he is marryed to [Page 214] vs, Hosc. 2. Eph. 5. and we are his spouse, and therefore hence iss [...]th [...]ll vertue, vigor an [...] power into vs, that is meete for our support, eyther earthly or spirituall, till our vnion bee perfected in glory. To this that belongeth, that is sayd, we are ingrafted into him, as a scien into a stocke, which fetcheth all her nourishment thence: As the two Seales of Baptisme and the Supper doe tipifie: there being no possibility of the Communion of the latter, without the vnion of the first.
Q. Proceede to the third Benefit?
A. The third is Iustification, which is the second benefit of the poore beleeuer, opposite to the estate of her guilt and punishment by sinne: by which the soule stands in a full and perfect pardon of sin, quietnesse and peace toward God, through his discharging her from all guilt and punishment: and esteeming her as fully cleared and acquitted therefrom, as if she had neuer offended. See texts, Rom. 8.30. Rom. 5.18.
Q. Why say you, fully and perfectly? can wee be perfect in this life?
A. No, but for speciall cause, to difference the benefit of Iustification from Sanctification: the one being, Christ made ours wholy (for we cannot else stand before God, except perfect by our selues, or another) the other in part, our Sanctification being in this life imperfect. But of this in second Article, see more.
Q Seeing wee ayme onely at a view of the Article and cannot discourse about euery thing, goe to the fourth, and so wee will conclude all, with the vses afterward together.
A. The fourth is Reconciliation, which is oppozed to our estate of enmity, and brings vs into amity and fauour with God, as Eph. 1.5. Paul calls it our acceptation and belouednesse with God, and it follows our forgiuenesse and absolution: for then we returne to our former esteeme, and beauty in the eyes of God, our flesh returning as the flesh of a child: and we stand before the Lord as fauourits, finding accesse to [Page 215] him, going in and out before him, all former treachery being forgotten. And this addeth to the other, Princes oft pardon their Subiects, as Dauid did Absalom, and grant them their liues, but because they suspect them, they suffer them no more to see their face: but the Lord hauing as great power to purge the heart, as to pardon the offendor, admits euery iustified one to bee his friend, and to finde fauour in his sight, clothing him with the robe of righteousnesse, Hos. 14.2. and calling her beloued which was not beloued.
Q. What is the fift Benefit?
A. Adoption, which is a worke of the Spirit, Eph. 1. following the former, and is contrary to that taint of our blood, and bastardy which sinne brought upon vs. Adam was the Sonne of God, Luke 3 vlt. by fall hee lost it, and became a bastard, stript himselfe of his birthright, of his royalties, of the dignity of a Sonne, of the Lordship ouer the Creation, and of the inheritance of immortall life: and so brought all his seed into the same Premunire, or rather Outlawry. Now Adoption is the enfranchisment of the soule into her former estate of Sonneship againe being deliuered from the spirit of bondage, Gal. 4.6. for as a man takes one, not his owne child to be his child, changing the name into his owne, and so setling vpon him the dignity and liuelihood of one descended from his loynes: so doth the Lord heere: hee restores a sinner to his blood, and to his former right of Sonship, his dominion ouer the creatures, and coheireship with Christ the Sonne and Lord of all.
It is the fruit of the former. For hauing receiued vs to fauour, he doth as a Prince (reconciled to a trayterous Son) he restores him to the right and inheritance of his crowne, and so the Lord not restores onely to an old, but settles the inheritance of a Saint vpon him, Ephe. 1.5. See also Gal. 4.5. Rom. 8.15. a farre better then Adam lost, Eph. 1.20. Rom. 5.15.
Q What is the sixt Benefit?
A. Redemption, and its a worke of the Spirit, opposite to [Page 216] the estate of thraldome and seruitude vnto sinne, and by it to feare of conscience, wrath, death and iudgement, Satan and his infernall crue: for it buyes out and sets the soule in a new and sure state of libertie, free to righteousnes, and to serue him all our dayes without bondage, beeing delyuered from the feare of all enemies, Ghostly and bodily. From hence issues an heart enlarged to God, and so fearing and seruing him,Rom. 7.6. Col. 3.14. as fearing nothing else, nor yet seruing in the old letter: deliuered from the ordinances of Moses, the traditions of men, the bonds imposed vpon conscience vniustly.
Hence issues also a right to the Protection of God, and his Holy Hand ouer vs, and ours against the treachery and violence of open or secret enemies, begun in this life, and ending at the resurrection, the day of our full redemption, when we shall fully enoy the fruit of that conquest of Christ, who ouercame all enemies, Deuill, men, sinne▪ death and the graue, neuer any more to be assaulted. Hence also much more issueth the dutie of Seruice to God, and renouncing of our owne, abhorring our owne selues, not speaking, doing, thinking our owne words, 1. Cor. 6.20. worke, thoughts, but the Lords, because wee are not our owne, but bought with a price, that all should bee at the Lordes command. So that in two things, viz. Deliuerance from enemies, and Restoring vs to the place of seruants, this Redemption consists. See texts, Eph. 1.7. Eph. 4.30. 1. Cor. 1.30. Rom. 7.25.
Q. What is the seuenth benefit?
A. Regeneration, as it concernes the purging of our corrupt nature from the Image of old Adam, and a renuing of it, according to the Image of him who created vs in all light of mind, and holines of heart. And this is opposite to the former priuiledges, which consist in the imputation of fayth, and are wholy without vs: B [...]t this is the worke of the Spirit of Christ,2. Pet. 1.3. wrought in all whom he hath begotten to God, [Page 217] whereby also he puts into them the nature and properties of God, 2 Pet. 1.2. and changes them from bad to good. This is called in Scripture the new man, Colos. 3.10. the new creature, 1. Cor. 5.17. the Renouation of the Holy Ghost, Tit. 3.5, 6. the workmanship of God made to good workes, Eph. 2.10 the R [...]nuing of the Mynd, and the spirit of it, Eph. 4.24. Rom. 12.2. of the which in the third part of the Catechisme wee shall entreat. Heere onely we point at the benefits in their distinct natures.
Q. What is the eighth benefit?
A. Sanctification, not much differing from the other, saue onely as the replenishing of a vessell with new precious liquor, differs from the clensing of it from the old lust and vnsauorinesse, and sweetening of it, that it may be capable of better. See text [...], 1 Thess. 4.4. Rom. 8.30. Ezek. 36.26, 27. 1. Cor. 3.30. Ezech. 37.28. In which we see it to be the worke of the Holy Ghost in all beleeuers, making them partakers in each part, mind, soule and body, of his holines.
It consisteth in 2 things: the first, the killing power of the Crosse of Christ. The second; the quickening power of his resurrection: both sealed vp in the baptisme of the Spirit, whereby we are ingrafted and implanted into the similitude of them both. The former is vsually called Mortification, which is the worke of the Spirit,1. Iob. 1.7 applying the second effect of the death of Christ, to the soule. For hauing in Iustificatiō applyed the condemning power of this death, and thereby taken away the guilt, and accusation of sin: now it addeth the second, which is the disabling power thereof, and the vanquishing thereof: both these are the effects of his crosse, vpō which he both tooke away the guilt, & dominion of sin. We know, that if the Law haue once passed sentence vpon a malefactor, it will easily send him to execution. This killing power therefore is not onely a turning of the heart from sinne, but a making sure worke with it, that it returne no more, than hee whose head is cut off can do any more hurt.
The latter, is called Ʋ [...]uification, or that power of CHRIST that quicking spirit, 1. Cor. 15.45. whereby the Holy Gospell applyes the power of the Resurrection to the soule: not onely giuing it a bare life of Grace, but a liuely life thereof, quickning vp the edge, the spirit of the inner man to the power of godlines, and to the life of GOD, in all the powers of the soule, in sincerity, according to her measure. See texts for these. For the former, See Rom. 6.7, 8. Gal. 5.24. Gal. 6.14. Col. 3, 5. For the latter, Rom. 6.6, 7. Ephes. 2.1. 1 Cor. 5.6, 7.
Q. What is the last benefit?
A. Glorification of the whole man after the Resurrection, in Heauen. Which is that ouerplus of Christs purchase, and exceeds Adams happines,Ephes. 1.14▪ consisting in the partaking of that purchased possession of Glory and Immortality, not of Paradise vpon earth, but in the presence of GOD. This is that benefit which answers the perfection of Adam, though farre aboue it: for it shall bee a filling vp of the soule with the perfect Image of God in light and Holines: and that by sight of the Glorified sence, beholding God as he is, and wholy transformed by the Mirror of his Maiesty to Glory, so farre as our soule and body are capable of to the vttermost.
And this Benefit is the fulnes of the former: It is the execution of the election of God, for wee were chozen to Glory. Its the perfection of our imperfect vnion in this life. Its the end of our calling, for wee are called to honor and immortality. Its the fulnes of our Adoption: for we haue onely heere the right, but there the inheritance of sons. Its also our finall Redemption and Sanctification, because there all teares shall be wiped away, and death shall be no more, and we shall do the will of God as the Angels, and be sanctified throughout in body,1. Cor. 2.9 1. Ioh. 3.2. soule, and spirit without spot or blemish, and so liue eternally. See Scripture for it, Rom. 8.30. Rom. 6. vlt. 2. Thess. 1.7, 8. Mat. 25. vlt. Col. 3, 3, 4.
Q. You haue somewhat resolued mee about the Doctrine of this Article: now conclude with the vse.
A. The vse is eyther particular touching euery of these, or generall, of them all together.
For the former I must be short: (for I am in a sea of matter) Let it be vse of Examination, whether Christ be ours or no.
And first try it thus, whether this rich treasure of 1 Christ offred vs in the Gospell, did euer affect our hearts, and rauish them with his louelinesse? The LORD wee see, offers him not bare, but with all his furniture: which way so euer we looke, we shall discerne his excellency, He is one [...]f ten thousand.
Can we make a song of our Beloued, of his Head,Cant. his Eyes, Lockes, Necke, Body, Feet? and is hee more beautifull to vs, then all beloueds else? Surely else we were neuer truly married to him, except for his sake, euen our fathers house was despised. When Eliezer came to Rebecca, Gen. 24.53. to fetch her to be Isaacs wife, he discoursed of his wealth, cattell, Siluer and Iewels [...]nd for the purpose, brought out his Gold, bracelets and ornaments which Isaac sent her. But what came of it? did shee slight the offer? No: but went with thee messenger immediately. If Gods Spokes-men, in the bringing forth these benefits of Christ, haue wonne vs thereby to go with them, it is well.
Secondly, seeing there is no man but will be ready to say 2 yea; try therefore againe thus, No man is marryed to Christ, except he haue his dowry to shew. Our marriage to Christ, is as the old marriages were wont to bee, in which the husband brought the dowry.1. Sam. 18.25. A CHRIST without [...] dowry, is no husband. All men say, Christ is theirs: but they remember not how God hath made him ours, 1. Cor. 1.30. our wisedome, righteousnes, and the rest. If wee can shew our marriage Ring beset with all these Iewels, we may be beleeued? Surely if euer God turned our face from Egypt to Canaan, called vs by his voyce, out of the world to [Page 220] himselfe, if euer be made vs one with himselfe, and our soules the Temples for himselfe to dwell and delight in: the fruits of our vocation and vnion will discouer it. Try them then in the feare of God. If we be in Christ, we are iustified. Where is then that change of our feare and bondage into peace? where is that deciding witnesse of his blood,Heb. 12.13 14. Rom. 8.34 crying better thinge then that of Abel? where is that courage that sayd, If God iustify, who shall condemne? that boldnes of a debtor discharged by his Surety, that can say, I know the hardest, I shall not perish, I dare looke my creditor in the face?
Againe, if we be in Christ, we are reconciled. Where is ioy and welfare then of heart? Can a fauorite go in and out before his Prince, without gladnes of heart? Is it not well with him that he liues vnder the fauor of the King? How shouldst thou be accepted and beloued of God, and be so sad, and as a stranger to this ioy? why then are thy garments so darke? And why are thy goings in and out, thy duties, thy prayers so few, thy beholding of his face so seldome, thy fayth so little set on worke for dayly pardon, thy hand so shrunk vp in taking this golden Scepter by the end, whē yet thou knowst the fauor thou hast, will beare thee out? Moreouer, thou sayst, Thou art an adopted Son of God in Christ. Why?Tit. Are al things thine as thou art Christs, & Christ Gods? Canst thou say, All things are pure to thee? Is the wife in thy bosome, thy children, cattel, seruants, moouables, house and land, thine? Hath the Lord of all giuen them in loue to thee as his Son or daughter?Iob. Canst thou visit thine habitation with ioy? Darest thou hope for Heauen as thine inheritance? Canst thou pray with the spirit of a son that lookes to be supplied, saying, I am thine, saue me? hath the Spirit of Christ made thee to cal Abba, & to cry with grones not to be vttred? Then thy boasting is not in vaine. Try thy selfe both in these & the rest.
Thou sayst, thou art redeemed: but prooue it also, for if it be so, then that bondage of thine to sinne, and the lust thereof, and that bondage by sin, that keeps thee frō beleeuing, is taken away in some measure. Thy tongue is none of thy owne, thy eyes, eares, feet, members are bought [Page 221] with a price, and the Lords yoke is sweet to thee, And as thou a [...]t this redeemed one, so is he thy Redeemer, thy protector, thy defence, so that the floods of waters shall not come neere thy soule, he will deliuer thee in sixe troubles, and in seuen, and his loue shall be thy banner, and his buckler thy Couert, so that neyther Sinne, deuill, nor gates of Hell shall preuaile against thee. The like I might say of t [...]e rest. But I shall haue occasion to touch them in their due place. Onely I say, Except Christ with his benefits be thine, deceaue not thy selfe, for he is not thine: he and the spirit of these benefits go together, and he who hath not the spirit of Christ, is none of his.
Q. What is the other vse of this, which you call Generall?
A. Manifold: [...]nd fi [...]st, Inst ction to all Chr [...] [...], to ponder wisely this Article of the difference, order and nature of these benefits. It would helpe much to the vnderanding of the Scriptures with light and profit. But those that thinke all time lost which is thus bestowed, needes prooue very confuzed in their iudgemē [...]s: read the word (especially Pauls Epistles) heare Sermons, verie forgetfully and fruitlesly although I discourage none, yet I reprooue those who refuze the helpe which God offers them.
Secondly, its for exhortation that we cease not to adore Vse 2, that most Diuine depth of wisedome and loue in God, who when he might haue forsaken vs, and cast vs off quite in our first fall, was not onely content to restore vs to the same estate, and make vs as good as we were: but also tooke occasion (as I sayd in the first Article) by this ruine, to settle vs in a better state then euer Adam knew, not onely in the grace of perseuerance; but in the gif [...] of eternal life in his heauenly presence. This is one of the causes why the Che [...]ubins pryed into the Mercy-seate in the Holy of holyes, as Pet [...]r Epis. 1. Chap. 1. opens it of the desire of the Angels to see this mystery.
It was once sa [...]d by a captiue, after he saw what preferment he came to, I had perished, if I had not perished. Adams happines was as a perishing in comparison of CHRIST. [Page 222] Paul neuer speakes of it without wondring. Not as the gift of Creation was, so was the gift of Redemption: for the former was immortall life in the garden: this is eternall life through Iesus Christ, as Rom. 6. vlt. Therefore with Paul, let vs wonder and magnifie the depth of this loue, as 1 Tim. 1.17. so let vs say, Now to the King Immortall, Inuisible, the onely Wise God, bee Prayse for euer. And, Blessed bee God for this vnspeakable gift. When men take occasion by the ruine of an house, to set vp a better, its for their owne ends: but this for our happinesse, we fare the better for it. Oh, Lord, what is man that thou so remembrest him, to vnite thy Son to his fl [...]sh, that thou mightst lift him vp with thy selfe, to Glory? See Heb. 1. Thou hast made him little inferior, (and in this aboue) the Angels.
Thirdly, it is exceeding consolation to all beleeuers. For why? The benefits which they receaue all at once by faith, are a Nemo scit, of price and plenty. All we haue heere said, doth argue, that God in Christ is aboue all wee can aske or conceaue.
For who thinkes Christ to amount to such a summe at his first beleeuing? Yet the Lord giues him all at once to a beleeuer. As he that buyes a rich Lordship at a low rate, doth not on the sudden equall his bargain in his thoughts, till afterward he come to retaile the parcels, buildings, lands, and royalties pertaining to it. But when he sees he hath bought the Lordship, and all belonging to it, hee reioyces in his purchase. So should wee little repent vs of our bargaine, or thinke of selling it away, if wee could duly meditate of the ingredients: but we take small paines therein, and so it growes stale with vs. To omit other points, by one enlarge all, thus.
When the Lord cals a lost sinner by the t [...]ouble of his conscience to come [...]o Christ, and in s [...]cking, he findes him: doth it enter into him to consider what a Christ he hath got? Alas no, he aimes at this, that he may get forgiuenes of sinne, and peace with God only. Hee considers not what enemies, what cōba [...], dang [...]rs, & crosses [...]e may meet with, by Satans [Page 223] malice, the crookednesse of his owne spirit, the enmity of men.
But when he meets these, and sees that All the promises in God are Yea, and Amen.: that Christ hath also redeemed his soule out of all aduersity aswell as the horror of his conscience, and that euen in troubles of ill marriage, sicknesse, pouerty, imprisonment, pursuit of men, his Redeemer will saue him; oh how precious is the comfort of it vnto his soule? How much more then sweet is Christ in all his benefits?
Oh, that our life might bee taken vp in the view of these particulars? vnfolding of this fardell? and knowing of our wealth? If that of the heathen be true, That Husbandmen were the happiest men if they knew it? how much more Christians and beleeuers? Blesse God that hath not onely verified that promise in Christ which we first sought for, but more then euer we desired.
As the Queene of Sheba told Salomon. The one halfe of that I find, was not reported: and yet a greater then Salomon is heere. Let our whole life be filled with the meditation, thanks and improouement of this our purchase. And so much of this fifth Article.
The sixth Article.
Question. NOw proceed to the sixth Article of this second part? what is it?
A. This, that the subiect contayning all, or vpon which as a Treasury, the Lord bestowes all these good things, Christ and all his benefits, is the Church of God: I say, the true Church of Christ, is the equall and onely obiect o [...] them all.
Q. Before we proceed further, open som [...] termes which will occurre in the discourse following, viz. What is a Church [Page 224] constituted or vnconstituted? What is the Church Ʋisible or Inuisible? What is a malignant, corrupt and false Church, and what a true? What is a Church Militant or Triumphant?
A. First, we call that a Church constituted, which is so gathered together by the Word and professing of the same truth, that it doth further enioy the free, peaceable & settled vse, and administration of all essentials to saluation, the Word, Sacraments, and outward Assemblies, established by Christian authority: as blessed bee God, this Church doth in which we liue. And contrary to this is that Church, which consists onely in toleration and conniuence doubtfull and vnsettled.
A Church Visible, is an assembly of such worshippers of God, as enioying the liberty of the ordinances, doe partake them, visibly, audibly, and sensibly to the eye and obseruation of man: so that visiblenesse doth not looke so much at constitution, as at externalnesse of worship: a constituted Church must needs bee visible, but not contrà.
The Church Inuisible, is that Communalty or fellowship of the Elect of GOD, (when or wheresoeuer throughout the World, in all ages and times,) as, being called to GOD, and giuen to CHRIST, become his Mysticall body, and are built vp into one habitation by the Spirit.
She is called Inuisible, not as if she consisted of such members as may not be seene and bodily conuersed with: seeing that they do (vsually) reside in the Church Visible, worshipping God with others externally: but because that by which shee subsists, is an Inuisible grace of the spirit, not sensible to the eye of man, but knowne to God alone, and to others only by the iudgement of Charity, more or lesse. So that the next two termes of Militant and Triumphant, are onely specials of this generall head Inuisible.
The Militant Church being that part of the Inuisible, which heere vpon earth walketh and warreth with, and for [Page 225] God, against all his and her enemies, according to that vow and oath shee tooke in her baptisme, or prest mony, wherein shee couenanted to bee Gods faithfull souldier against World, Deuill, or Flesh, and therefore she is that Brood of Trauellers mentioned in Psal. 84 & Psal. 24. that thorow Baca go to Ierusalem.
The Church Triumphant is that Inuisible, which hauing cast off her harne is after the Victory obtained, abides in soule with God, and triumphs there ouer all conquered enemies. Both these (although in diuers state) are the same Church, as shall appeare, when both shall receaue their bodies after the Resurrection, and make one Spouse of Christ, wherein is neyther spot nor wrinkle.
Now lastly, the Church corrupt or malignant is that speciall kind of a Church Visible, which, although it retaines Baptisme and some such truths as are of the essence, yet hath degenerated in the most of her tenets from the truth of the Gospell, and therefore howsoeuer, her Baptisme cannot simply be denied, yet for her essentiall corruptions in most points of the foundation, especially her malignity against the true Church, is to bee for euer separated from by that Church, which still retaineth the purity of doctrine, and integrity of life. And what this Church is, all may conceaue, to wit, That vnder the Papacy.
Q. I vnderstand you: Now say which of these is that which is the equall and onely subiect of Christ and his Benefits?
A. The Church inuisible, of which we say in the Creed, I beleeue the Holy Catholique Church. Onely with this difference, that although the whole Church enioy all: yet because the Triumphant differs from the Militant in the fulnesse, and possession, the one by sence, the other vnder the assurance of Faith and Hope, therefore heere we especially aime at the militant, as it containes the whole army of the Souldiers, the body of his members.
For as particular souldiers make a ranke, and many rankes or companies a legion, and many legions an army: so heere. [Page 226] And as many particular visible congregations, make vp the body of the whole visible: so many particular inuisible members and companies make the whole inuisible body of the Church Militant.
Yet note, the soule of this body so imparteth it selfe to all, that yet each member partakes his part in these benefits. See texts, Heb. 12.16. Eph. 4.15. 1 Cor. 1.30.
Q. Explaine your selfe more fully. For yee seeme heereby to preiudice the visible Church. What? Hath not shee then any prerogatiue in this behalfe?
A. Yes, euery way, farre be it from vs to conceaue such a grosse error. I may say as Paul, Rom. 9.4. Hers is the Law, the Adoption, the Glory, the Commandements, the Worship, the Promises. Nay, from her wombe came forth this Inuisible company, and at her brests they sucked: and besides, secretly in her bosome still doe lye the rest of the elect, as yet vngathered, yet in due time to be brought to this Fold.
We ascribe as much honour to a Church constituted, as can be, and in some sort say of her, Shee is the pillar of truth, in point of holding forth all the named priuiledges: howbeit in this respect of the spirituall participation of the benefits of Christ, we may not say that as she is onely visible, she can be called the subiect heereof.
We grant, its one of the greatest blessings in the world, to bee partakers of such a blessing, as a visible Church, and Blessed is that people whose God is the Lord. Howbeit, to say that the Scriptures which speake of these Benefits, doe directly aime at the visible Church, as when he saith, The Gates of Hell shall not preuaile against her. That she is the pillar of truth: That Christ is made to her Righteousnesse, Sanctification, &c. is very dangerous. For neither to her properly, nor necessarily do such promises belong.
First, not properly, because spirituall things cannot bee partaken, but by spirituall receiuing and instruments: but that which giueth the name to visible, is onely externall administration: [Page 227] the spirituall efficacy of Word and Sacraments, concerneth the elect onely.
The Visible Church (be it neuer so perfect) being that of which those parables doe speake: when the Kingdome of Heauen (not the World) is compared to a field of graine, and of tares or weeds: to the net that had good fish, or the elect: and hypocrites, that is, reffuse trash: that heap which had good wheat and yet more chaffe. It is true that in the Lords accompt the ordinances are giuen to the elect primarily, and to the rest for their sake: but in respect of the outward Polity of a Visible Church, the dispensation concernes both equally.
Secondly, I adde, not necessarily: for the Church Militant had lyen hid for a long time together, as in the times of persecution, and confusion, when sh [...] was pursued so hard eyther by Pagans or the malignant Church, that she could not enioy so much as the Scriptures in their owne tongue, much lesse the ordinances, saue by steal [...]h. As the Lord tels Elia 1 King 19.18. I haue reserued 7000. to my selfe that haue not bowed the knee to Baal: and Obadia hid the Prophets from Ahab and Iezabel, by fifties in a caue.
All stories record what a Catalogue of witnesses the Lord hath had by those Martyrs, Confessors and Beleeuers, since the primitiue times, till now: & how God not only still had this Number (when visibil [...]ty fayled) but vsed them to support the truth by blood or banishment, when all pure visibility fayled, as by those Worthies in the dayes of Queene Mary.
Was not that the Church of God, of which we read, Heb. 11.35 36, 37? Yet not visible: for they were tortured, had triall of cruell mockings, scourgings, b nds and imprisonment, sawne, slaine with the S [...]ord, wandred in sheeps skins and Goates skins, destitute and afflicted. Of whom the world was not worthy. And the Apostle Rom. 9.27. saith, Though Israel were as the sand of the Sea, yet a remnant onely shall be saued. Not all of Israel are Gods Israel. He is not a Iew, [Page 228] who is of the letter, but of the Spirit, whose prayse is of God, not of man.
I conclude: Although it be the greatest blessing heere to the Church of Christ, that she enioy her visible ordinances with peace and constitution: yet in this respect she is not the Depositary of these spirituall benefits, but in respect of her vnuisible frame by vocation and vnion.
Q. I conceaue well what Church you meane▪ now prooue that this Church is this Subiect of these benefits.
A. The Scriptures do prooue it, in all these Titles, Prayses and promises belonging to her. She is called in the Scripture. Christ, the body of Christ, his loue, doue, faire one, spouse, & Beloued, without spot or wrinkle, the Daughter of God, Sister of Christ, Temple or habitation of the Spirit, especially in Heb. 12.15, 16. The City of God, the Innumerable company of Angels, the generall Assembly, and Church of the first borne which are enrolled in Heauen. She is stiled, The Peculiar of God, the Cabinet of his rich Iewels, the prayse of the Earth, all glorious within. Her promises are precious. There he appointed life & blessing for euer, Psal. 133.3. She hath all light & defence here, and in Heauen the Lambe himselfe shall be her Sunne and glory: She shall bee ledde into all truth, Her sayth shall not fayle. Her enemies shall like the dust of her feete, and come and worship before her, she shall inherite the Earth, preuaile against the gates of Her enemies, so farre is it off, that the gates of Hell can preuaile against her, with a 1000 more. All which shew the truth of this, that as Christ was the Fathers Treasure of wisedome and grace, so the Church in him her head: for looke what is his, is hers, as in 2 Cor. 3.22. All things are yours, and ye Christs, and Christ gods. Yea the promises made to Christ himselfe, are applyed to her. Compare Esay. 49.8. with that in 2. Cor. 6.2.
Q Now it is time to proceed to the vse: what is it?
A. Very plentifull.
First, its confutation of the vsurped and pretended title [Page 229] of the Pseudo catholique Popish Church, who clayme to themselues this priuiledge to be the Treasury of all the benefits of Christ. Theirs (they say) are the Scriptures; the Word, the Sacraments, the ordination of Ministers; all the glory is theirs: they are the Ancient, Generall, Apostolical Church: al succession of Bishops, al miracles, Counsels theirs: the world is beholding to them for the truthes custody, and they haue prospered when all other Churches haue perished. But Oh ye vsurpers, stay a while, and consider whether it be granted ye to be a Church at all! If it be, yet sure a corrupt, malignant one. For what common visible administrations do abide with you? what truth haue ye not defiled? especially the maine one, of the Satisfaction of Christ, and free iustification of a sinner? The Scriptures ye haue locked vp in a strange tongue. The doctrine ye haue marr'd by your traditions: the Ministry of Reconciliation ye turne into a preaching of fables, or rayling against Protestants: the Sacraments ye haue partly corrupted, as Baptisme, partly abandoned, as the Supper (by your Masse Sacrifice) and partly oppressed with an heap of your owne. If any Visiblenes be among you, its visible worship of bread, of a Rood, of a Virgin aboue GOD himselfe, of God in the shape of an old man, of Saints more then God himselfe. Your visible Idolatries, crueltyes and bloodshed of Saints, your visible Stewes, your visible adulteries, blasphemies, & vices argue ye the successors rather of those Priests, Pharises and Sadduces in Christs time, then of Christ and his Apostles. Therefore as Peter (whose chaire ye claime falsely) sayd to Simon Magus, so we to you in point of the Treasury of Christs benefits, Ye haue no part or fellowship in these things; And that Treasury of Saints merits ye dreame of, the Church of God knowes not, but sayth, Wee haue not enough to sell, lest wee should haue too little for our selues; Gods treasure is not wanting in necessaryes, yet not superfluous. Therefore ye are a malignant Church, and that whereof the Scripture speakes, Come out of her, my people, and her sinnes, lest ye taste of her plagues.
Ye are the subiect of the Plagues of God, not the benefits of Christ, and the Lord will shortly powre out his last viall vpon the Throne, till yee sperish by the breath of his mouth: till both the branch and rush, head and taile of ye be destroyed.
Ʋse 2 Secondly, terror to all malignant enemies of this Church of Christ: If all his store bee laid in her lap, Righteousnesse, Redemption and the rest, be afraid to pursue and oppose her. A speech of one of their Popish champions was once this, That when hee came to talke with one of our English Diuines, and did but name the solemne word, Church, his face waxed pale. But O yee enemies, waxe ye pale at the name of this Church of Christ, tremble, I say and vanish: for this Name shall one day make ye to be, as Mica. 7.17. Ye shall lick the dust like a Serpent, and mooue out of your holes like wormes of the earth, they shall be afraid because of thee. And 10. She shall see it, and shame shall couer her which said, Where is your God? she shall bee tred vnder feet, as myre in the streets. Little cause haue yee to reioyce ouer her, for when shee is fallen, shee shall rise, and her rising shall bee your destruction.
Ʋse 3 Thirdly, admonition to all that liue in the bosome of the visible Church, not to rest there, nor giue their eyelids sleep, till thereby the Lord hath drawne them to the inuisible. For, out of this Arke is no saluation.
Stryue to be of that number of which ye heard, Heb. 12. and doe not rest till ye be come to that Church, which consist of the Spirits of iust men, of Iesus the Mediator of the couenant, and the blood of sprinkling that speakes better things then that of Abel. Blesse God for those visible helpes, which yee enioy of the Word and Sacraments: but remember that in these, the Lord conueyeth the benefits of Christ, which none knoweth, but the soule that hath them, Reuel. 2.17.
Beware lest the contempt of these visible and audible ordinance; one day so vexe ye, that ye wish ye had neither seen, nor heard them. Your condition is best or worst: best, if ye [Page 231] beleeue these promises, and cleaue to these prerogatiues, If they bring ye to the hope of Christ for a better life: but else most miserable. See and apply that, 1 Cor. 15.19. I say, take heed least euen that ye haue be not quite remooued, light and candlesticks, Gospel and al, for your Laodicean fulnes. Empty your soules of their glut, lest the Lord streighten his Spirit & take away the power of his truths. Remember, these outward priuiledges serue to settle the inuisible vpon ye. Boast not of the Temple, the Temple: that is holy; but see that it hallow you also: and that the Word preached, and the seales of Grace added to it, doe imprint vpon you the benefits of vnion with Christ, iustification from sinne, adoption of sons, redemption from slauery to Satan, your lusts and the error of the wicked.
These benefits none saue the elect can partake. And consider, yee may bee long vnder the one, and yet bee led away from the other, by the corrupt manners of the time, the error of the wicked, and custome of sinne, and slights of the Deuill.
Take heed that the coldnesse of the age, and abundance of iniquity, cause ye not to fayle of that inuisible grace, which the Gospel offers ye: but know, that one priuiledge conueies another. Stop not the wels of saluation, play not the hypocrites, to whom these streames of the oyle and butter of the ordinances of Christ neuer flow vnto, through your vnbeleefe, Iob 20.57. But if ye obtaine vocation and vnion by them, then blessed are your eyes, for they haue seene, and eares, for they haue heard the things which concerne your peace, which others neuer saw: and yet are happier in not seeing, then ye in seeing and not beleeuing.
Fourthly, consolation to the true Church of Christ, for her Ʋse. 4 portion of these benefits giuen her in Christ. Wonder that the Lord should so looke vpon the lowlinesse of thy poore, despised state in the world, as to make thee his Iewel-house of these treasures.
If but of one of them, much more of all. Let this doctrine vrge that in the former Article. Let each member of this [Page 232] Church, praise God for her portion fallen into so good a ground. Wish not that it had fallen otherwise any way, no not to be a Treasurer of a Prince without it.
Let those precious names, praises and promises vphold thee in all times of reproch and disdaine by such as know thee not. If they knew thy treasure, ten men would take thee by the skirt, Zach. 8. vlt. and ten women would come to thee, to beare their name. Although thou art blacke and hast lyen among the pots, yet thou art comely in Gods eye, his doue, sister, darling: and although thy iewels are sullyed a little with the aspersions of enemies, yet when God shall make them vp, Mal. 3. they shall cast their lustre, and then shall it appeare who are precious, when they are separated from the vile.
Hold therefore thy right, and sell not thy birthright for whatsoeuer the Deuill would offer thee, to cozen thee of it. Redemption is thine, therefore liberty; stand fast in it: Reconciliation thine, therefore amity and fauor: iustification thine, therefore peace: Adoption thine, therefore accesse to God in prayer: and so of the rest: hold these as thy life, and part with none of them, except Christ himselfe the purchaser of them by his blood, bee of no price with thee: nor let time cause them to waxe stale, but each day let these bee more precious, as being effects and proofes of thy calling and vnion.
Ʋse 5 Fifthly and lastly, let it bee exhortation to all liuely members of this body of Christ. If the body of the Church bee this Magazine and Storehouse of all his Graces: learne that of Paul, Rom. 10.18. That the root holds thee, not thou it.
The body holdes the members, the vine, the branches, not they them. Bee not highminded, but humble thy selfe and bee lesser then the meanest of the members. Let the Spirit of the Prophets bee subiect to the Prophets, and not swell aboue them: and the like I say of the other members.
The Lord hath bestowed life and blessing vpon his Church [Page 233] for euer, Psal. 133. vlt. not vpon thee in seuerall: thy grace is a members grace, as the blood of a finger and the sence thereof, and the Spirit thereof, is from the heart, liuer, and braine carryed to the body, and thence deriued to each part. Read that Eph. 4.16. its from the whole body fitly ioined by that which euery ioint supplyeth, according to the effectuall working in the measure of euery part. Humbly therefore be glad to receiue thy part, see thy wants, supply them by the body, and disdaine not the grace of the meanest: for if thou abide in the body, its thine, and thy supply.
As no member hath all the gifts of the rest: so it hath the supply of all, if it abide in the body. Let it cause thy soule to be knit to the least members for the grace of it; let the whole body (compounded of all) bee glorious in thine eye, and say as Hushai once did, 2 Sam. 16.18. Hee whom the King and his people shall chuze, shall be my delight also.
Behold the Graces of GOD in her: get discerning of them, for shee is all glorious within, and her outside may deceaue thee. Where faith, hope, holinesse, the spirit of vnion, adoption are, let the persons of such bee precious, and their name as an oyntment powred out.
Looke not at their Wealth, Gold, Rings, and Inheritances: but let him that is a Saint and Beloued of God, excelling in vertue, bee to thee as to Dauid, Psal. 16.2. Yea trade with her for her graces, and iewels. Let our prayers be for her, and her protection: let vs be ioyfull in her welfare, and sad for her sorrow: and let vs cast our lot into her lap, to fare as she fares. Yea let her outward peace and prosperity be deare to vs.
Consider it is not for nothing, that so many promises are made to her, euen for outward beauty, and blessings. See Esay 55.12. and 43.1. and 35.7. and many more, therefore let vs not rest till the day of her prosperity come. Yea let vs blesse the dayes which we now see, wherein the Lord begins [Page 234] to turne the wheeles ouer his enemies, and to pleade his Churches cause against them in many other Countries who haue long lyen vnder Popish yoke and tyrannie.
Say we of our priuate griefes, in comparison and respect heereof, as that good Mephibosheth, 2 Sam. 19.30. said to Dauid, touching the diuision of his lands, (which yet hee had lost by that Ziba treacherously) Nay, let him tak [...] all, since my Lord the King is returned in peace.
And farre bee it from vs to dismay and afflict her by our separation, & forsaking of her Assemblies (as the maner of some is, who daily run into the confusion of their owne deuices) and let vs confesse, that if euer we eyther were truely bred, it was in her wombe, or if nourished, it was at her brests: Let vs not now call her harlot (for her loue) nor her children and the generation of her wombe, the sonnes of the rebellions woman: but, euen in our farre distance from her, (as some haue by their late godly protestation professed) let vs say, and let them say, If I forget thee, O Ierusalem, let my fingers forget to play. And thus much for this sixth Article.
The seuenth Article.
Question. VVHat is the seuenth and last Article of this second part?
A. The vse of the whole Part, which is, that we beleeue this deliuery to be our owne. At the end of the fifth Article, I referd my Reader to this last Article, for the vrging of it.
Partly, to auoyd the length thereof, but especially because I would ground it vpon the whole Part, as concerning it equally; For as in the former, I shewed the whole vse of it to be drawne from each Article, so I doe heere say, That [Page 235] whosoeuer hath beene conuinced by that of his sinne, and bene kindly pinched and prickt thereby by each of those Articles: so,Iohn. 16 9 euery such soule be now also conuinced of Righteousnes, and beleeue himselfe to be the party to whom this delyuerance of Christ belongs, by each of these fiue Articles premised.
Q. What is it to beleeue this?
A. It is the worke of the Spirit of God, by vertue of which, a soule vnder the condition of fayth, doeth cast it selfe and rely vpon the offer of God, for pardon of sin and for eternall life.
Q. I see some things in your answer to be difficult: as especially the two latter: for, as I freely grant faith to be the gift God wrought by his Spirit, so I would faine know what you meane by those two latter, viz. The condition of faith, and the relying of the Some vpon the offer of God. Expliaine these.
A. I will endeauor it. And for the former (as before in the point of Vocation, I shewed what I meane by the Condition of faith:) so briefly I answer, it is such a Qualification, as God requires of one who may beleeue the promise of reconciliation to belong to him.
True it is, if wee looke at the power of God, he could in a moment set a man in state of grace out of the state of corruption: but in this wee must looke at his will reuealed, and what is most agreeable to the spirit of Bondage.
The Lord knowes, it is no easy thing to beate a man out of himselfe, when the sence of his burden lyes vpon him: therefore he so prepares him, that he shall not deny but that he meanes him well, euen when he deserues least. And surely it ought not to seeme so strange a point, if wee weigh the Scriptures, which neuer speake in any other language. We read in Zach. 12.10. and 13.1. that when the Lord would set open a fountaine to his Church for sin and transgression, he first put into them the Spirit of grace, and compassions or Supplications, causing them to see him [Page 236] whom they had pierced, and mourne bitterly.
If we see the fulfilling heereof in the Gospell, wee shall find that this Spirit of mourning went before faith as a preparatiue: Reade Act. 2.37. when those murtherers of CHRIST heard that he was the Lord of life, who offred life vnto them by Peter: they were pricked in their heart, saying, Men and Brethren, &c. Now the Apostle answers, Repent and beleeue. Read these seuerall conditions of fayth, Mat. 5. Blessed are they who thirst: they who are poore in spirit, they that mourne: for theirs is the kingdome, they shall be satisfied; and Mat. 11.30. Come to me all that are loden, and I will ease you. What thinke we? are not these conditions of a thing as yet wanting? to wit, of beeing comforted, eased and satisfied?
The like I may say of that, Ezek. 36. touching Seeking God: I will doe this for them, (pardon them) yet I will be sought for it by them. So that its playne, that the Lord meaning to bring the soule to beleeue, prepares it first.
Q. What is it which workes these preparations? is it any other thing in the world then that which worketh fayth?
A. No doubtlesse. The Spirit of grace accompanying the offer of GOD in the Gospell, doth worke both in the soule: howbeit by degrees, the former at the first, and the latter after: and that according to the measures of enlightening & perswasion which the soule is capable of.
As wee see in deepe Melancholy and Sorrow, that which at the first seemes harsh and cannot be endured: yet by degrees the Spirit is glad to embrace, In the morning, wee see there is more light comming from the S [...]nne, then that which followes the rising of it: for it sends more and more light, before it rize. [Page 237] So here. The offer of Christ to the soule, and the goodnes o [...] the offrer, doth imprint in the soule some steps and prints of it, in a more remote degree; as to see a possibility of mercy to stay the soule from faynting: when yet it is farre from resting in it. And as the Spirit addes more light and sauor of it, so it workes the heart to the making more toward it, (if some barre of Satan, or corruption let not) as by mourning for that sinne which offended such a good GOD, although yet I apply not this goodnes: and so by desiring it to bee my portion, and seeing all other things to be drosse to it: and so of the rest.
The summe is, the Lord by these meanes enlarges the heart more and more to thinke, that mercy to belong to her, which she feeles to be dayly presented in more orient colors, and to be the offer of him, that needed not to offer it, and whereof she feeles more and more need: so that as the purpose of God appeares more cleerly to it, so the timorous soule makes neerer and neerer to it, till it come to rely it selfe at last vpon it. And who feeles not the experience of this in himselfe, that as light encreases, so the soule is bolder to venture, and feeles eft one step, eft another to be wrought, of hope, stay, good affections of sorrow, of desire, when yet she dare not iudge such a Iewell as mercy to be her portion.
And to end this, what our sence may conclude in the scattering of darknes, by degrees in the aire vpon the approach of light, although till the Sunne rise, the day is not perfect: the like may bee sayd heere in the wanzing of feares more and more, by the approach of the promise, when yet the day starre of righteousnes is not risen.
Q. But I obserue, that many doubt of this for sundry causes: first they obiect, Nothing can please GOD without faith: now its sure Godly sorrow and desire please God: and therefore what need wee seeke a further way, when [Page 238] Faith may be said to containe them all? How answer you this?
A. I say this, It pleaseth God that these steps toward Faith, be wrought in the soule, though I deny that they (form [...]lly p [...]ease God as acts proceeding therefrom.
For there are three acts of the Spirit in them that heare.
The first, a meere common worke which hypocrites may haue.
The second, a gracious sauing worke, as faith proper to the Elect.
The third, I take to be a middle worke, which as it is not grace formally, so neyther is it a common worke: but such a worke of the Spirit, as stands in order to faith, certainly following: and this is good, in respect of that it produceth, to with Grace it selfe, which shall not bee hindred, but perfited in due time. And of this sort are these preparations.
Now to make these the worke of Faith, is inconuenient: for although a soule to bee conuerted, hath a seed of Grace, remotely cast in by the Spirit, which shall be perfected: yet how absurd were it to say, That a man hath that which hee mournes for the want of, or which hee desires to haue, I say, in that respect, in which hee mournes and desires it? otherwise I doe not doubt, but where there is true Faith, there may bee a mourning after more.
It is obiected, Faith may be and not discerned.
I answer, For a time it may, and in some degree or temptation holding vnder, but not in an habited and settled manner of absence.
Q. What say you to the second doubt? This opinion seemes to crosse a truth, That conuersion is wrought in an instant?
A. I deny it not by this assertion: for as it is in the wombe, that there are some preparations naturall in the fruit, to make it meet for the soule, to enter with the quickening power of it, and yet that onely is the being of the reasonable [Page 239] creature: so these steps wrought in the soule before faith, are not faith, but the conuersion of the soule to God, is in the onely act of faith, in which the work of calling is perfected and not afore.
Q. Dispatch the rest; The third doubt is, that the worke of the Law, is preparatiue enough for the Gospell.
A. So it is, for the doctrine of the Gospell to bee offred to it. But note by the way, how this obiection grants a legall preparation; Why not others also?
But briefly I answer, That it is false: for the Law serues not to breake the heart, or open and melt it, although it doe batter and subdue the fiercenesse of it in generall: now the Scripture vrgeth other preparation, and humiliation vnto Faith.
For it is as impossible to mould the broken gobbets of a vessell into a new one without melting, as the heart vnder legall terror into a beleeuing one, without some dispositions of the Gospell.
Q. But the last doubt is greatest: that this Doctrine fauoureth Popish preparation, to our owne conuersion: teaching to attaine to grace by somewhat within our selues.
A. This hath a colour in it, and nothing else. For who euer ascribed these to any thing in vs? Doe wee not acknowledge that the free offer of grace doth make the heart sensible, tender and capable of grace, as well as stampe the heart with it by faith?
Both come from the Gospell, and so doth all belonging to reconciliation: the warp and the woof of the cloth, the Alpha and Omega, the beginning to preuent and hold on, and the finishing of it, come from thence. Onely one thing I adde. It is true that many hearers doe make it a tedious way to themselues, through their owne error.
For they thinke that the Gospell vrgeth these Conditions of Faith, as workes of our owne predisposing [Page 240] our selues, and so ayme at them, that they bringing them to God, might take the ware for laying downe the pryce.
And so, when they feele their Selfe-louing affections mooue them to mourne, to desire, to pray, to deny some sinnes, and occasions, they thinke Faith is not farre off: and thereupon (for the time) none are so hopefull as they.
But when they feele their hearts neuer the freer or quieter heereby, but old slauery to abide still, they are at a plunge, and so wanze away like shadowes.
But these men must consider, the Lord offers not grace vpon such carnall termes. That which the soule should look at in her preparation, is not any of her owne welfare and ends by beleeuing, as thinking thereby to stop many feares, or to get some aduantage to an easie Religion: but the glory of GOD simply, in the entertayning of his rich grace: which shee ought to set vp aboue her owne Saluation.
I say then, that which God aymes at in offring mercy, is the magnifying of his attributes of Mercy, Iustice, Wisedome and the rest, which hee will haue more to appeare in mans Redemption, then they could in Adam [...] integrity.
Hee will haue the eternall doores open themselues, as hee saith, Psal. 24. vlt. not that our owne ende, forgiuenesse, and happinesse, but the King of glory might inter in. Euen as he ordained our Lord Iesus not to obey and suffer for any ends of his owne: but meerely the Fathers, to whom he was subiect: as we see in Rom. 15.3.
And therefore he would haue him lose all glory, and empty himselfe, that hee might fulfill the ends of him that sent him, Phil. 2.4, 5. If the Lord required this of his owne Son, what shall he doe to vs, who stand bound to it?
And the Apostle neuer speakes of the mystery of the Gospell in any of his Epistles, as in that of Ephes. 2.7. 1 Tim. 1.11. Coloss. 1.5. and others: but hee presseth this, that [Page 241] the Lord aimed at the manifesting of the riches of his glorious grace, and of all his attributes, in the sauing of a sinner.
So that when this end of God (as much beyond our ends, as the sun is aboue the earth) is once seene into, it carryes the heart more from it owne, then Sauls father, when hee turned the care for the Asses, into the care for his sonne.
And as Mariners take all the thought how they may row their maine Ship, but as for the small Boates they tye them to that, to follow the motion thereof alone: so, if wee could see what the streame of God were in CHRIST, and the offer of Saluation, it would quite driue vs out of our selues and selfeloues, and tye them to his ship to follow it: that if the Lord hauing his glory from vs, we may also under him obtaine saluation, we may be glad: and ascribe the glory of his holy way and deuice of Christs pardon and saluation to him alone, as 1 Cor. 1.30. that he who boasteth, might boast of the Lord.
Oh, how would this drown all selfeloue in his streame? and how should our mournings be after him, and our desires for him, and our affections toward him, preferring him to our owne saluation as Paul did Israels? The ignorance of this hath brought in a base and degenerate endeauor in most men, to seeke faith, and so keepes them alway in their extremities. But I forbeare.
Q. Can you say any more to prooue this, that so yee may adde a little touching the things wherein this preparation stands?
A. It is said by Esay 40.3, 4. and Luke 4.3. that Iohn Baptist was sent in all austerity to prepare the people to humiliation, sorrow, and selfedeniall: as that charge implyeth, Repent, for the Kingdome of Heauen (meaning forgiuenesse) is at hand. Which repenting was not a conuersion to God before remission came: but a preparing of the soule by godly sorrow and sensiblenesse of sinne, to prize mercy approaching. As those words following doe witnesse, Euery valley shalbe [Page 242] filled, and each hill cast downe, euery crooked thing made straight, and so forth, which signifieth nothing else, but a preparing of an vntoward heart by humiliation, to beleeue the Gospell. Like to which is that, Plow vp your fallow grounds, and sow not among thornes.
But to leaue proofes, that I aime at in a few words, is to bring to my Auditors view in two or three lines, the summe of many Sermons, touching the maner of this Euangelicall preparation.
And thus conceaue it: that where the Lord will worke kindly, he will so present the glory of his grace to the soule in distresse, that whereas before it was vnder confused despaire, now it shall see a creuis of light, and an hope (a farre off) of a possible deliuerance.
Which hope shall melt and dissolue the heart into a Spirit of mourning and breaking of heart, not so much for feare of Hell, as for the Lord himselfe. See it in Iona 3. compare ver. 9. with ver. 6.7, 8. when hope once began to spring vp secretly, Who can tell whether God will repent him of his fierce anger, that we perish not? Lo, they melt into teares of blood within them, they fast, put on sackcloth on themselues and their beasts, and make a ruefull spectacle.
So doth the soule heere leaue taking thought for it selfe, & take thought for the Lord, saying, Oh, wofull man that I am, whom the Lord should be found of, when I sought him not? who had care of my happinesse, when I cared neither for him nor my selfe? Oh, now the soule sees strange sights, which was blind before.
Now it sees patience in the Lords offer, and saith, Rom. 2.3. If thou hadst taken me in my riot, vncleannesse, raking vp heapes to my selfe, hypocrisie, security, ciuility, and pitcht mee into hell in my impenitency, thou hadst beene iust, & I had my mends in my owne hands.
Besides this, it sees bounty in God all the long time of ignorance, and wonders that the Lord should endure such a wretch (so stole in sinne old and new) to treade vpon his [...]arth, breathe in his ayre, feed vpon his creatures, enioy marriage, [Page 243] protection, health, credit, successe and the like, being blessings onely for them who haue Christ the Lord of all, whom I haue not: But that to all these, he should adde the chiefe mercy, Christ and his good things (which the world lying in euill knowes not) yea pin them vpon her sleeue, heaping offer vpon offer, seconding one with another, and wayting till the dew of the night had wet his lockes. Oh, it makes him astonisht! Whence came those clockings of thine, Lord, those knocks at the dore of my conscience? those suites of thine to be let in? those importunities, allurements, perswasions and cords to draw mee out of my old course? Nay more, that Spirit of thy grace to dryue them home, to present them really to me, & conuince me of thy faithfulnes! Oh, these do euen powre out the heart into sorrow, which was dead and shut vp before! When the Lord is instant, and deales as if the soule should be the gainer! Oh it makes it confesse, that the violation of such grace by contempt, is the most fearfull wickednes in the world. This is to lament after the Lord, and to see him whome hee hath pierced.
Q. Proceed to another.
A. The soule rests not heere, but breakes out into desire that it might liue to glorify this grace, and partake of it, that it might magnify it before all the world, and giue witnes to it against all despizers of it. Oh, this way of God in Christ is amiable to the soule, and it wishes that not onely her head were a fountein of teares, but the heart also of zeale, loue, and desire after it, and the praysing of God for it, 1. Tim. 1.16, 17. Oh happy man, if I might euer tast so much of it as might make songs of their deliuerance! And this desire breaks out into longing, hungring after this righteousnes; no hunted Hart so braying after waters, as this after saluation, and to see into the riches of this mystery! And as the hungry belly sits not still, but deuizes all art and wayes, yea breakes stone walls to fill it selfe: so this soule faynting after a deferred mercy, is [Page 244] restlesse, neglects no meanes, hearing, Sacraments conference, questions, meditation, and rusheth through armies of discouragements, reproaches, wrongs and losses, for the getting of these waters of Bethlem, that it might powre them out in sacrifice of thanks to the Glory of Gods grace.Zach. 12.1 [...] Especially it vtters it selfe in supplications and requests to God, that he would accomplish her warfare, and put all her teares in his bottell against the day of saluation come, and till hee heare and answere in his accepted time. Thus wee see, it dallyes not; but plies GODS season.
Q. Adde one or two more.
A. The soule sets an high price vpon this saluation, and recompts the seuerals of it, that it may see the invaluablenesse of this Pearle, Mat. 12.44. hauing spyed the Pearle, withdrawes it selfe, hides it, ponders the worth of it, viewes the particulars of it, as one would do of a purchase, and by so musing of it, sets the whole man a fire with it in the esteeme and value thereof. Oh! that the LORD of grace should impart himselfe in his secret of mercy to such a one as I? that hee might glorify this worke aboue all the Creation! I see, it is his cheefe obiect, that out of a ruine hee might set vp the Throne of his Glory in the soules of his Elect, and bee magnified for it by them and in their saluation! Oh, shall not this rayse vp my affections, I say not aboue my money, Pleasures, Marriage, Ease, Hopes, and Paradise below, but euen my owne priuate saluation! Poore soule, if God had not sought himselfe in thee, what had become of thee? Hee saued thee for his Name, and shall not that name of his be set vp and shrined in thine heart (aboue all Idols) which brought and layd such a treasure in thy lap, and would chuse thy saluation to bee his Master-peece, in which he would make himselfe admired in those that beleeue both hee [...]e and at his comming, 2 Thess. 1.10. refuzing to be glorified in his owne wisedome, except thou [Page 245] also mightst be saued? Oh! the sence of this, and the benefits which the soule enioyes in Christ the meanes thereof, rauisheth the heart with the price of it, and causes it to compt of all things heere as drosse, Phil. 3. that one day it may partake the happinesse of it, when all hypocrites shall gnash their teeth, for forsaking such an offer.
Q. Conclude with the last: for these may serue to giue a tast of the rest?
A. It lastly empties the soule of her selfe. Euen as the Queene of Sheba beholding the Glory and wisedome of Salomon, had no spirit left in her, but was ashamed of her owne siilinesse: and as Peter, Luke. 5. beholding the glorious power of Christ, in bringing so many fishes into his net, when he could catch nothing, was amazed. So doth the Lord in this case.
Hee causes that lothnes and resistance of that proud heart that sauors no grace or fayth, to quaile and faile vtterly, takes away that corrupt selfe and selfeloue which is offended at his grace. And as the Word of the Prophet bidding Naaman wash and bee cleane, being once digested, draue him out of his humors and distempers: so the brightnes of this grace offred to the soule, doth deuoure the opposition thereof. Especially it turnes away the soule from her owne ends in seeking saluation: shee dares not now ascribe to her owne duties, hearings, prayers, affections, preparation, but casts them into the Sea, that life may be preserued. She feeles the great ends of GODS Glory to worke all these in her: but no way as workes commending her to GOD: but as sparkles of that Spirit of Grace, which by these steps drawes her home to GOD, because hee will saue her.
And therefore in all these, she is humbled in her selfe and naked, as one that is no better then she was in point of desert: though in the way of saluation much neerer. And therefore she sayth with the Church. Hos. 14.3. [Page 246] Ashur shall not saue mee: I will not ryde vpon horses, but with thee the fatherles shall fynd mercy. And heerein shee differs from all proud hypocrites, who wanting this fire vpon their herth, are faine to rest vpon the deeds, and compasse themselues with their owne sparkles, though they lye downe in sorrow, Esay, 50.11. Nay its certaine, a prepared heart is so farre from the boasting of a Pharise, in his attempts, that rather he is as Peter, toiled and weary of himselfe, so farre from sacrificing to his nets, that he looks vpon them with abhorring, and sayth, Lord, depart from mee a sinfull man.
And by this little I desire my Auditors to thinke of the rest: I do not affirme that GOD doth alway proceed alike with all for matter of order, sensiblenes, manner, or measure. In some hee workes more at the first then in others, some hee sooner calls then others, in some one of these is more cleere then in others, as in Lydia and Zacheus: and commonly as the degrees of corruption haue beene, so are the degrees of humblin;g and as the obedience to meanes hath beene longer (without breaking out) so the measure of Terror is lesser: The Lord is a most free agent, & tyed to none: we speak onely of such preparations as experience sheweth to be most ordinary among hearers.
Q. Adde somewhat breefly for vse hereof, ere we come to the latter branch of faith, that so confuzion may bee auoyded.
A. The vses are these.
Vse 1 First, this is terror to all that dreame their estate to be good, when yet they lie in their sins whole men: they thinke Christ is offred them barely, Be reconciled to God: be they what they will be.
And in this they are the more strengthened by the opinion of such Diuines as dislike these preparations. I confesse then indeed, this is a bad [Page 247] fruit of it, and yet the best that I haue found to come from it.
But to passe by them: to these I say, Beware lest ye play the despizers of grace so long (by turning it to wantonnesse) while the LORD leaues yee to vanish and perish in your owne error and euils.
Secondly, to all such as remaine blind and dead-hearted blocks in the midst of this grace of the Gospell: They see no light, nor feele any warmth therefrom: but still are cold snakes, and are neyther affected with good nor euill: neither hope, sorrow, desire or estimation of this pearle will fasten on them.
At the heare-say of a bargaine, at the noise of their pleasures, and at their jigs and tales they can laugh: but heere, neither will good day mend, nor bad paire them. Where is the hope of your faith, where no dram of the condition of it is wrought?
Consider, at death, ye shall heare God saying thus, Lo, the things which your hearts loued, ye haue: and if my grace and offer had beene as precious as a base pot of beere, as a game at cardes, as a long locke at your eares, ye had also had that. But now your knocking at my doore is too late, who heard not my knockings at yours.
Thirdly, all dallyers with the season of this grace, and putters off this rich offer of God, pind on their sleeue: thinking that they might haue God tyed to them, and because they haue tasted of his grace, with the tip of their tongue, therefore they may haue it at their command: whereas hauing once despized it, they grow further and further from it dayly.
They should haue learned that the condition of faith is the preparation to faith: dally with the one, and forgo the other. Also all hypocrites that rest in some appearance of these preparations, not wrought in them by the Spirit of grace, but from their owne principles: which appeares in this, that if they be reprooued, they cannot endure it, dare not enter into the tryall of their mournings, desires, and prooue them [Page 248] to come from the Spirit of grace, but loue their owne ease, better then the rules of God, & while their owne pangs last, who but they? but when their owne sparkles be out, then full of sorrow.
No constancy, playnnesse, felfedeniall can be found in them: grace is nothing worth of it selfe, except some mixture of their owne concu re with it. A signe that they haue felt little sweetnesse in it, and therefore are farre from beleeuing it.
Oh, lose not your labour, lay not out your mony for no bread: chuse not to goe a mile with God for nothing, rather then two for saluation: let Gods glory bee aboue your selues, and lose not all for a false heart, but take his counsell, that said, 2 Iohn 8. Lose not the things yee haue swet for, till yee haue got a full reward, euen Faith to saue your soules.
Secondly & lastly, exhortation to poore soules, whom God hath truly brought vnder the condition of faith, to blesse him for that handsell.
I say, first to acknowledge it great mercy, although they haue many doubts, and feares, and distempers to hinder them, and the Deuill to come between cup and lip, that they might not drink of this cup of saluation. Oh remember, its mercy to be brought within these Suburbes of Heauen: If ye desire, say not, Its nothing.
It was wont to be the answer of a discontented woman, who had enough; when shee was asked how she fared, to answere, We haue nothing, &c. This whining heart is in vs, and hinders vs from much good. Be thankefull for any thing, especially a pledge of faith: nay, be humble and say, Lord, what euer is not Hell, is from mercy.
I will rather comfort my selfe, that the Lord meanes mee the fulnesse of this earnest: rather then grudge that presently I haue not my will, and so waxe weary of wayting.
And secondly, should expell slauish feare from them, because the Lord hath giuen them a condition of faith. Beware ye doe not abuse it.
Pledges are well kept by honest men, not spoiled. Do not tempt God by your distrust: nor suffer the good preparations of the Spirit to dye or wanze, through boldnesse, loosenesse, worldlinesse, pleasures lest God make them as bitter to yee, as Samsons dallyings with his harlot. If yee belong to God, he will saue ye: but it shall be thorow the fire, and with some smart, ere the Deuill and your conscience haue done wi [...]h ye.
It is in this case as with them that play at Slyde-groat: the siluer at first may bee easily discerned by the stamp, but by that time they haue vsed it at the pleasure a while, is so defaced yee that know not what to make of it.
Make conscience of keeping Gods pledges, safe and entire. And to conclude, let these conditions already wrought, bee encouragements to attend the LORD for Faith it selfe.
When a Manoa told his Wife, they must dye, because they had seene GOD: shee rather argued contrarily, that if GOD would slay them, hee would neuer haue told them of a sonne: for how could this and that stand together?
Nay wait vpon God, and presse vpon him by prayer, to performe his promise vpon this condition. Elisha being to forgo his Master, asked him that his spirit might be doubled vpon him: Elia told him it was hard to grant: howbeit if he saw him at their parting, he should. Now what did Elisha? did he start from him? Could any thing deuide him? No, he would be sure to keep the condition of the grant: and so did. For seeing Elia to ascend, he cryed, My father, my father, the Horsemen of Israel and the Chariots thereof: and so in taking vp the cloake of his Master, hee receaued his Spirit doubled. Oh, that this wisedome were in vs?
Rather the sinne of our hearers is, after they haue spent a great part of their life, in getting the condition, they are so farre from heartening themselues to beleeue that God will [Page 250] perfect the worke of faith with power, that they are ready to float betweene these two, the Condition, and the Performance.
If they be vrged to beleeue, they fly to the condition, saying yea, if I had the condition, but I am farre from mourning, &c. If they be vrged to the condition, then they answer, yea, if I could beleeue: as if these were works of our owne, not the Lords, rather the one contrary to the other, then agreeable.
I end therefore with this caueat, Let not the Deuill deceaue thee about thy condition, and then hold what thou hast, and let nothing so beguile thee as to deny Gods grace: and so doing, plead with the Lord humbly, that he would not frustrate thy hope, of which hee hath giuen thee such a pledge, and in his best seasō he wil assuredly answer thee.
Q. Now come to the latter branch. What is it, to cast the soule vpon a promise, or to beleeue?
A. It is the last worke of the Calling Spirit of GOD, wherby an humbled sinner doth cast himselfe vpon this Word of God, Be reconciled, come and drinke, come and I will ease you (or the like offer, will charge or promise of God) for pardon and life. This point is of all others the chiefe, and therefore I choze to refer it to this place, as the vse of all that hath beene spoken ioyntly considered: for wee know, a fiuefold cord is not easily broken, and yet no one twist thereof might well bee spared.
Fiue diuers grounds haue beene handled in this second part.
First, God the Father our enemy hath cut off his plea, and found out our deliuerance.
Secondly, The Lord Iesus accordingly hath satisfied the iustice of God, that mercy might haue free course by the procuring of a righteousnes.
Thirdly, God the Father accepts this for a poore sinner [Page 251] as if hee in person had satisfied, and therefore offers it to the soule most vnfeignedly, without hooke or crooke.
Fourthly, He offers him not nakedly, but with all 4 his rich furniture, to draw the soule to fasten vpon him.
Fifthly, He offers him to each poore member of his 5 Church, there to dwell for euer both in grace and Glory. Now conclude, I demand what one linke of all this chaine were not strong enough to draw the heart to settle it selfe vpon it? And yet I must say this, That the Word & promise of God is the immediate thing which faith relyes vpon: although strengthened with all the rest. A little therefore of the nature of this promise.
Q. How many things are required to this consideration?
A. Two in generall. The one to gage the promise and offer of God, as a mariner would sound the depth of the Sea, lest his ship should be on ground; to see whether it be able to beare the weight of the soule or no, and answer all her distempers and feares fully. The second, if it appeare that it is able to susteine it, then to rely and cast it selfe vpon it confidently, for her owne pardon and saluation.
Q. How shall the soule rightly gage the depth and strength of the offer and promise, which it cannot reach?
A. Although the mariner cannot himselfe by his owne fadom touch the bottome 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 vpon it: so heere the plummet and cable of the Word, wherein this strength and depth lyes, will helpe vs to find it out so farre as may serue our turne. The hand of fayth touches the depth of mercy conteined in the offer, by the direction of the Spirit in the Word, which tells vs what is contained therein.
Q How many things are conteyned in it?
A. Many things: of which by the way I gaue a touch in Article three, but heere I will open further. Looke thither, and see what I sayd of the freedome and Simplicity of the offer. Now adde more touching the nature of the Word of promise, which is Gods expression of the offer at the full. Three things then the soule must looke at, to bottome it selfe vpon the promise of Reconciliation and deliuerance. First, The wisedome of the Lord. Secondly, The strength. Thirdly, The faythfulnes: all which as sure grounds the Lord hath hidden in the promise of mercy to a poore sinner, that is vnder the condition.
Q. What is the first the wisedome of GOD in the promise?
A. I may say of it, as the Holy Ghost sayd of Salomon, when hee called for a Sword to cut the Child. All Israel sawe that God hath put the spirit of wisedome into him to doe iustice. So, God hath shewed all wisedome in the promise, to settle the soule. And that in two respects: first, of himselfe: secondly, of vs: In respect of himselfe, because in reuealing his heart of loue to the soule onely heerby, and no other way, he teacheth vs, that he who is God onely wise, 1 Tim. 1.17. could in the depth of his counsell find out no other way so wise and sufficient as this, to ground the soule in sure peace towards him: Christ and the promise in him, was that which seemed the wisest of all wayes, in the thought of God, especially to vs vnder the Gospell. See Heb. 1.1. After sundry wayes the Lord spake to our Fathers in darke times, as dreames, Ʋrim, visions: but now by his Sonne and Word, the engrauen forme, &c. Note how this course is called the best, and wisest, and holdingest of all, as hauing more in it then all the rest. Oh! we would thinke in our shallownes, that one from the dead, Angels or reuelations were better. But wisedome it selfe hath pitcht vpon this way (all things considred) as the wisest of [...] ▪
Secondly, in respect of vs: For it is suche way as call [...] vs to fayth: a promise hauing relation to beleeuing it, without wch it cannot profit vs. Now, if it bee without vs how w [...]e a way is it to quash and dampe our base spirit of Selfe-conceit and selfe endeauor, and to abase our pride, that he who boasteth, might boast in the Lord? So that the promise is like the Map which a wise man shewed once to a foole that boasted of his Lands, bidding him to point out his Lands in the Map: which beeing narrow, hee could not doe. And so went away ashamed. Note then for this, first, wee all would bee compted wise: many in these daies chuze to be compted rather dishonest then vnwise. Well, let vs then be wise for our selues, and wise to saluation in ch [...] zing this way of a promise to ground our soules vpon. We see not the Lord: but if this be a wiser way then that, thinke there is somewhat in it more then at first might seeme, and fasten vpon it.
Q What is the second bottome in a promise?
A. The Strength of God: Read. 1. Sam. 15. The strength of Israel cannot lye: meaning, in his Word. So then in the Word of GOD is his strength also, enough to beare vp the poore soule in beleeuing. Heb. 1.3. He beares vp all (the weight of the world) by the Word of his power: how much more the weight of a weake soule? See Esay. 27.5. Anger is not in mee, there is a word. What followes? Or take hold of my strength and make peace. q.d. If I bee reconciled, there is strength enough in that for a sinner to take hold of: eyther this or nothing. Read 2 Cor. 1.20. for all the promises of God in him are Yea and Amen: that is, sure and strong; but marke how? In him: the words that I speake, are, Spirit and life. But wherein is this strength? Surely in the forenamed grounds of this second part: Christs Satisfaction, the Fathers acceptation, are those pillers of [...]rength to a promise. Without which it would not auaile to go to a promise. Weigh seriously that noted text, 2. Cor. 5.20, 21.
The Ministers of God in his Name offer and seale vp in [Page 254] the Word and Sacraments that word, Be reconciled to God. What sayth the soule to this? I dare not, God is a consuming fire. True, sayth Paul, but anger is not in him. Why? Because He hath made (and accepted) him that knew no sinne, to be sinne, that we might be the righteousnes of God in him: he that sayd, In him hee is well pleased. Shall a poore soule be then as Noahs doue vpon the waters? Why say ye to my soule, Fly to the Mountaynes, Psal. 11.1. if God be his strong hold? If thou be vnder the condition of the promise, hee is no lesse in his promise. Take a similitude. A man lyes in prison for debt of a hundred pound: A friend comes to him, and bids him come out: he answers, I cannot, I lye heere for the debt: but beeing vrged, he considers that its not for nothing he is so pressed by his friend, the [...]e is some Surety hath payed his debt: and then there appeares a strength vnto him, and laying hold on it, he comes out. Read that in Rom. 3.25. God hath set him forth to be a propitiation: that he might be iust in iustifying him who is of the faith of Iesus. What saith the poore sinner to this! O! but it is iust with GOD to punish sinne wheresoeuer. Nay hauing made and accepted him the propitiation for a broken soule, it is euen iust to pardon him.
It was mercy to grant such propitiation: but hauing so done, it is also iustice to pardon: euen as it is not iust to take one debt twice. Therefore Dauid pleades, Pardon mee according to thy Righteousnes: Christ hauing turned iust wrath into iust mercy. To conclude this, note yet a second strength in the promise: for the poore soule still cauils. But this is to a beleeuer, I beleeue not.
I answer, but the promise (by the power of the Spirit of our Aduocate) is able to doe that which it requireth: its not a killing letter as the Law, Do this and liue: but a quickening one, Beleeue and liue: it giues that it commands: the soule being vnder a promise, is vnder the Authority of him that bids her [Page 255] be reconciled. It is as with Naaman, 2. Kings. 5.15. Wash and be cleane: So he washed, and lo, his flesh came as a childes. Act. 2. that Cripple that beheld Iohn & Peter, beeing bidden to arise, felt strength and streightnes to come into his lims; how? in the Name of Iesus. Ver. 12. This Name of Iesus is much more in the promise of Reconciliation. Marke then: If the strength of a promise be such, say not, It is nothing, but take hold of it.
Q What is the third bottome in a promise?
A. The faithfulnes and vndeceauable vnchangeablenes of it: this is a strong bottome. 1. Tim. 1.15. This is a faithfull speech, and worthy all acceptance, Christ came, &c. Read that sweet place, Esay. 55.3. The sure mercies of Dauid, and the opening of it, Hebr. 17.18. Surely blessing, I will blesse thee. Wherein God willing more abundantly to shew to the heires of his promise the immutability of his Counsell, confirmed it by an oath, that by two immutable things, (Couenant and oath, in which it was impossible for GOD to lye, wee might haue strong consolation. Why? Because they are as two Cities of Refuge to a poore distressed fearfull soule (in the pursuit of Satan and conscience to those auengers) lay hold vpon.
Marke then, if the LORD descend so low to a poore sinner, as to answer all doubts, by adding an Oath and a seale of his Sacrament, and a pledge of his Minsters faythfulnes, to assure the simplicity of his meaningg then doubtlesse, it must bee his honour to performe it, and hee that beleeues it not, must needes make him a lyer, Ioh. 3.33. as hee that beleeues, sets his seale to the Word that it is true. Numb. 22.19. It came from a wretch, yet by Gods Spirit. God is not a man, that he should lye. Oh! then bottome thy soule vpon this faythfulnes. Read Esay. 54.9. Hauing made his couenant of mercy with the Church, hee addes, This is as the waters of Noa vnto mee, for as I haue sworne that they shall no more destory; so, I will be wroth no more with thee: with euerlasting [Page 256] kindnesse I will shew mercy vpon thee. And againe, If my Couenant with the Sunne, and Moone, and Starres, shall faile, then shall my Couenant faile with thee. We rest vpon the promise of a man that neuer fayled vs: much more his oath, Heb. 6.16. An oath is among men a confirmation and end of all strife. Oh! beware then of strugling against Gods promise, because it carries the force of an oath with it? Let me exemplifie it by a text, 1 Kings 1.22. The Prophet Nathan, and Bathsheba goe to Dauid, and presse him, Did not my Lord the King say, Salomon shall surely reigne after me? How is it then, that Adonijah raignes? What did Dauid? Hee rowzing his weake body vp, sweares, As the Lord liueth, who hath deliuered my soule out of all aduersity, as I haue sayd, so I will performe it this day: Salomon my Sonne shall not reigne. Was not Dauid as good as his word? and durst any hinder or crosse it? No, it ended the strife, and scared away all the traytors. Oh! beware then, that thou crosse not the Lord in his promise, to make him a lyer.
Q. These are strong grounds. How should the soule rely on them? Are there any directions for this?
A. Fayth should in these respects doe these things.
1 First, shee ought to ponder well, and muse vpon the promise.
2 Secondly, be thorowly conuinced thereby in her heart, of all these grounds.
3 Thirdly, she should cleaue close to the promise against all obiections.
4 Fourthly, she should humbly and wholy obey and consent to the promise.
And lastly, she ought to plead the promise, and improoue it 5 to her owne peace.
Q. These are sweete duties. What is the first of them?
A. To ponder a promise. Pondering is, when a man lifts any thing to esteeme what weight it beares: so ought fayth to doe with the promise: And that in these three kinds.
First, to marke it. Men giue no heed to Gods promises: [Page 257] they lye hid in the Word, and are made no otherwise of then as other common passages. It is long before an hearer remember one of forty, till some crosse driue them in as with an hammer: and then perhaps he remembers some one. A fearefull sinne: read Esay 8.8. Ahaz slighted the promise of GOD: the Prophet tels him, Is it not enough for yee to slight a Prophet, but God in a Prophet, not marking what he promises? Lo, I will therefore make a promise to my Church, and it shall bee marked, A Ʋirgin shall conceaue a Sonne, &c. Lo, the cause of vnbeliefe in many, is their giddinesse, they are so full of froth, that holy promises are as a vaine thing to them, as the Law was a vaine thing in Hse, 8.12. And the Word to them in Iames: Doe the Scriptures speake in vaine? noting the wildnesse of the heart, and how the foole hauing seene this glasse, forgets the Lords face? Oh! the giddinesse of minde, euen the wild-goose chase of the most of vs, in hearing promises. But beware, Heb. 2.1. that ye set su [...]h a marke vpon a promise and offer of God, that it may be the fayrest flower in the garden of God, in your eyes.
The eye of the soule must guide the heart in beleeuing. Set a starre vpon the margin of a speciall promise. Buy that booke that culs out promises of note in this kinde. Euen as euery spoonefull put into a full vessell runnes ouer, though the vessell bee sound: so heere, looke therefore that your vessels bee empty also, if ye would marke the promise: lest GOD bee speaking in your cast, and yee bee not aware.
I speake to you of my owne Congregation, not without cause: lest the precious promises ye haue heard, leake out, and this of Reconciliation in Christ, and the offer of it.
The second is, Musing of a promise: chewing vpon the 2 end of it as the cleane beast: hauing obserued some of the choyce texts of Gods offer or promise annexed, dwell vpon it [...] the heart is the arme which must weigh a promise duely. Therefore its sayd of Mary, She pondred the Angels words in her heart. So did they, Iona. 3.9. Oh! if God turne from [Page 258] his anger, we shall not perish, but liue in his sight. This is the taking of Gods perswasions, and allurements and benefits offred vs in the promise, into our consideration as the Merchant, Math. 12.44. he went aside and hid the pearle; nourishing the gaine of mercy, pardon, heauen, as a child would hold a sweete thing vnder the palate. It is the putting of Gods cords & rags vnder our armeholes, that the Spirit may draw vs out of our dungeon, with ease. Oh! this is a riddle to men. Many will marke for the time present, who can not bee brought further: but sticke at the birth, and haue no strength to bring forth. The common answer is, Oh! wee cannot meditate. No, for the diuell knowes, if ye could doe so, yee might meete the Lord, to settle you vpon the promise.
Let them whom this concernes, weigh it well: lest they lay heapes vpon heapes, and dye of thirst. Rid your soules of other scurffe: get matter of promises about yee, separate your selues, Prou. 18.2. for this is a part of Gods worship, and cannot bee done in the workes of our calling, the throng of other businesse. The Lord blesse this to vs!
3 And lastly, make the Word of the promise, familiar by frequency, get it by heart, till it be eazy. As a man hauing many friends, yet hath some one hee makes his bosome friend, to whom he powres out his whole heart, as Ionathan & Dauid did, 1 Sam. 20.41. So did Dauid make the promise his Counceller, and companion, Ps. 119.24. And so should we do. As if a man that hath a suit, or a crazy body, will powre out all into the bosome of a Surgeon, or Doctor of Phisicke: he will hide nothing, but tell them his whole heart. Oh! wee boast that the Minister of God knowes least of our minde. But if we deale so with Gods promises, we are like to fare worse. Oh how seldome are our doubts and feares powred into the bosome of this companion! How would it stay vs, and speake to our hearts! In the feare of God let not the offer and promise of God be strangers to vs.
Q. What is the second worke of the soule?
A. To bee conuinced of whatsoeuer hath beene sayd of the wisedome, strength and truth of God in offring and promising pardon to a sinner. See Ioh. 16.9. The Gospell shall conuince the heart of righteousnes. This followeth the former.
Due weighing, will cause the soule to see the whole heart and meaning of God in a promise, and to bee vnder the authority and euidence thereof. Else no beleeuing. Heb. 11.1 fayth is called an euidence and demonstration: as light at midday conuinces the eye of it selfe. So heere: the soule must see God nakedly in his promise; as in a mirror, see 2 Cor. 3. last. Ver. As the virgin is conuinced, that her husband is the man aboue all other, layde out for her. As its sayd of Laban, Gen. 24.57. when hee saw how matters stood betweene the seruants message and Rebeccas affection, sayd, Wee can say neyther more nor lesse against it: for this thing is of the Lord.
This grace is the worke of the Spirit, making the soule to begin to thinke, Surely I am the partie whom GOD meanes: for I haue the condition wrought, and I see hee is plaine, and hath no subtilty, but is as he seemes: hence a secret insinuation of heart arizes, I may bee the soul [...] whom GOD will pardon: for whom should hee meane, but such a one as I? Open it a little by the like.
At the Assises when prisoners are examined by the Iudge, the euidences are called forth to declare against thē for th [...]ft or murder: now when they are sworne and witnessed, the Iudge telles them, they are but dead men. Why? The Iudge saw them not rob or kill? No; but he lyes vnder th [...] conuiction of the euidence, saying, If these men will sweare thus, I beleeue it, So when the soule sees the bottomes of the promise of GOD to bee sound, it waxes conuinced of the truth, and answers, Lord, I cannot see why thou shouldst trauaile with mee thus, to bring me vnder the condition, and reueale thy promise with such euidence, but I must needes be conuinced. Surely thou hast done thus, because [Page 263] thou meanest to pardon and saue me. I am (Lord) vnable to gainsay, thou hast perswaded me to beleeue.
Q. What is the third worke?
A. It is the cleauing of the soule to the Promise, against all her feares, doubts, cauils. For marke, when it is conuinced of cleere truth, the scales of darknes fall from her eyes. When Naaman had weighed the Prophets promise of clensing, his cauils vanished: no more speech of Abana and Pharfar. So Thomas being conuinced by Christs hands and sides. The soule is set betweene vanity and mercy, Iona 2.8. if mercy preuaile, then lying vanityes cease. Then the soule lookes off from her former doubts, and beholdes the Temple out of the belly of the Whale: It then begins to set close to the promise: As if a man that grafts a sien in a stocke, should fynd some clay stone to get betweene the one and the other, to keepe the sap away, and make it warp from the stock: and pulling it out, lets the sien come close home to it. Hence it is, that a conuinced heart comes forth and sayth, I cut off my carnall reason, I see no sauor in it, I cut of my bold presumption, I renounce my slauish feare, I abhorre my base mixtures of selfe and duties, vertues and preparatiues of my owne: I abandon all my former proppes of nature, art, experience, Religion which kept me from mercy; & I cut al knots in sunder which I cannot vnloose, and let all my tackling fall into the Sea, and commit my soule to thy promise, through rocks, waues and shelues, that if I perish, I may perish: onely I will for euer cling to thy promise, do with me as thou wilt: if I be deceaued, thou hast deceaued me.
Thus the soule beeing conuinced, claspes to GOD, and affiances it selfe to him, as the Iuy to the Oke, so that breake the one, and breake the other.
As the wife forsakes all, and cleaues to her husband.
And this affiance causeth that sweet consent and naked obedience to the Word, according to the Word and the extent thereof: whereof read Esay. 1.19, If ye consent [Page 261] and obey, ye shall eate of the good things, &c. Consent looking at a promise, and clozing with it as the seale with the waxe, and it with the seale, concurring therewith and beeing carryed in the streame of it, against the motion of her owne rebelling heart, as beeing ouercome, and yeelding vp her weapons: As Rebecca conuinced that the marriage was from God, being called to speake, answered, I will go to Ishac.
And so followes obedience, which hath a respect to a command of God, nakedly considered in the promise of God: As Abraham simply looked at the charge of killing Isac, in the meere power of God:Heb. 11.17, 18, 19. and so to the promise also of Isac, not beholding Saras wombe. See these two examples Luk. 5. of Peter, and Luk. 6. of the Centurion I haue fished all night, yet at thy Word, Lord, I will let downe. And, Say the word, Lord, and I beleeue. Luc. 7.7▪ So the poore soule sayth, LORD, in my selfe I see little why I should thinke thy Word to concerne mee; but seeing thou wilt haue it so, I come in, and kisse the Sonne, submit to beleeue, and put my selfe vnder the authority of thy promise.
Q. What is the last act of the soule about a promise?
A. The last differs not from the former, saue in degree, and it is the cleauing to a promise, when there is strong vnlikelyhood presented to the soule: eyther from the Lords leauing it to her selfe, or in temptation, or in deepe sence of vnworthinesse, feare, &c. Then shee labours to cling to the promise by pleading it secretly: as wee see in that rare example of the Woman of Canaan, who was content to be put off by silence, denyall, yea taunts: and although shee was called a Dogge, yet she held close to the Word, that Christ was the Son of Dauid: A true Dog, and happy in this, that shee would not bee beaten off.
Therefore our Sauiour sayd, She was of great faith. Like to which was that of Iehoshaphat, 2 Chron. 20.9. when [Page 262] those enemies beset him and the City: he gat vnto God in the promise made to Salomon in 1. King. 8.17. Oh Lord, Thou saydst, If when our enemies besiege vs round about, wee come and pray in this place, thou wilt looke downe and haue mercy: Oh Lord, looke now, heere they are: our eyes are vpon thee. By which plea of an old promise, (yet as fresh as at first) he preuailed. Let vs do so in our streights, with the promise of free reconciliation.
Q. Well, what vse make yee of [...] Doctrine?
A. Manifold.
First, confutation of those desperate enemies of a promise, the Papists. They say, to cleaue to a promise by fayth with cleauing to it for saluation, is a Doctrine of presumption. But we answer, that as their Doctrine of iustification is the true Doctrine of presumption of their owne works: so their Doctrine of fayth, is a meere Idoll, and fancy.
They adde, we must haue reuelations, before we come to Assurance. Wee answere it is true, for although wee abhorre their fantasticall ones, yet wee grant, Reuelation of a promise is the true obiect of faith. And because (as in all other so in this point, they crosse themselues) I will conuince them by their owne words. In the point of Transubstantiation they being put hard to it, answere thus (I will translate their words) In their adored Sacrament of the Altar, it is meet that the edge of all carnall reason bee blunted, and that the wisdome of the flesh beeing banished, wee hold our selues close to the Word. Their meaning is, Hoc est corpus meum. But oh yee hypocrites! Is the word so precious vnto ye (yea a word which no body grants ye to be Gods, but by imposture it becomes your owne) that yee bid vs looke all reason in the Word: and when we teach the Word must be of like vse in all doubts of conscience and Religion, doe yee then eate your owne speeches? What knot can hold a Pro [...]eus?
Secondly, instruction to all that haue beleeued the promise Vse. 2 of Grace once, and seen cause to cleaue to it nakedly: to vse the same method in recouery out of their particular falles. Men seeme heere to forget themselues. They confesse in their conuersion, they must come empty-handed to God: But in their recouery out of their sins they thinke they must first repent, and then beleeue. But if ye will be wise, as yee vse the Lord at first, so vse him after: and hauing sinned, let mercy first breake your hearts, and remember that Iesus Christ, Hob. 13.8. is yesterday and to day, and the fame in the order of his grace for euer. Otherwise the sodering with the Lord shall cause ye much sorrow: and yet you must come backe this way when all is done.
Thirdly, let this be admonition to all poore soules or others Vse. 3 (who would obteine this grace to rely vpon the promise of the Gospell) to pardon and peace, both abhor all let of this grace, and vse all meanes to get it.
The first, among other lets, let these be auoyded: first, take heed of resting in deuout complaints of the want of fayth. For although there is an holy complayning of Gods people, as we see Esay. 63.15. where the Church laments her hard heart in the Lords bosome, asking Where are thy bowels, &c? yet, sure it is: the common trade of complaynts come from a corrupt heart, of ease, loth to be informed and searched to the quicke. Good complaynts made in season, to such as can ease vs, from the depth of a broken heart, is a great friend to faith: but counterfeict complaynts are the greatest lets thereof. Therefore in stead of our compaints, let vs do as Ester did at Mordecai his request. Mourne (sayth he) and spare not, but rest not there, in any conditions of fayth. Rest not in the handmayd, but goe to the Lord and his promise to end the question. And so did Ester, Ester. 4.16. & 5 [...] she complayned of her weaknes, 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.
The second let is, Take heed of Sloth and ease: when the Lord hath brought thee within sight of his promise, consult not with sloth which slayes the soule: but looke [Page 264] vp to the Lord for assisting grace to hold on the vse of meanes, and so to finish his worke. Thus Gedion, hauing begun to pursue Zeba and Zalmunna, would not stoppe his course, nor the worke of GOD by reuenging them of Succoth and Penuel, Iudg. 8 7. but first dispatcht one thing, and then returned to the other. Most wise in this was Eliezer, when the question was about his stay for Rebecca ten dayes. No (sayth hee) seeing the Lord hath prospered me, Gen. 24.56. hinder me not: And so preue [...]ting danger of delay, carried her away with him instantly. So the merchant in the purchase of the pearle. If in any good thing, then aboue all, in this, dallying is dangerous.
The Apostle 2. Cor. 6.2. hauing pressed the receyuing of the offer, dwels vpon this: for hee sayth, This is the accepted time, and day of Saluation. It is the diuels Maygame, to see men make shipwracke in the Hauen. Doe not by a lazy heart with the Lord,Act. 24.25 as Felix did with Paul speaking of the iudgement day, put him to another time which neuer came. Few there be, but haue their season from God: take heed of dallying with it, lest God deny it: or an heart, when thou perhaps wouldst haue thy heart neuer so open. Our nature is to seeke grace most, when its most out of season. But that is Gods season to deny.Mat. 25.9. Pro. 1.28.
Q. Are there any more lets in this vse of admonition?
A. Yea, the third is ouermuch filling of our hands with the delights of this earth: as lawfull liberties, pleasures, wealth, credit, Farmes, Oxen, Wife, posterity. These are as the Sea-eatings of the banks downe and destroying all. See Luke 14.18, It is as if a man a drowning should hold his gold so fast, that hee cannot take hold of a pole to saue his life: or as if ones hand coud not receiue a pearle, being full of nut-shels. Come to fasten vpon the promise empty-headed, hearted, and handed. Oh that the deuill did not bleare mens eyes with this, vnder the colour of lawfulnesse! What, although yee might win the world, if ye lose your soules? They may be lost aswell by winning it in an excesse of [Page 265] liberty, as against conscience. If ye haue shot the gulfe, take heed ye be not drownd in a shallow! Obserue thy selfe, and thou shalt finde, that when thou goest from an eager pursuit of thy beloued vanities (for so are liberties, if abuzed) as all the wotd is vnsauory, so especially the promise of Reconciliation. If thou wilt sauor that well, let all other,Phil. 3.18. euen the best blessings be as drosse to it.
Q. What else?
A. Especially take heed lest a worse thing,Heb. 12.15. euen a roote of bitternesse spring not vp to defile thee. Goe not to the doctrine of Reconciliation with a surfet of any priuy lust, which thou wouldst not gladly know and forgoe for the promise: For this will so defile thee, that whatsoeuer commeth in the way thereof will be defiled. Read Ioh. 3.19. in the end, They hated light, because their workes were euill: they would not be rid of them. Nothing marres Gods bargaine so much, as the presage that it will cut off our lusts. You that read this, in Gods feare weigh it. In my poore experience I haue seene this euill, that many professors, some by a peeuish spitefull preiudicate heart (to be won by no meanes) others by the pride in gifts, selfeloue, others, their vncleane dallyings, loosenesse in company, others, and the most, by the thorne of couetuousnesse haue choked most fayre hopes of fayth: but these haue kept the heart in warping, One such gourd to the pottage, one such dead fly in the oyntment, marres all. The diuell can with one lust chase away ten graces. So it is when the heart is enclined to bee vaine in talke, curious in toyes and fashions: but aboue all, when it is surfeited with hollownesse, and vses it selfe to speake or doe as Balaam did, Num. 23. who would beare himselfe out to make conscience, but in al [...], a rotten heart followed him to his ruine.
This bitter roote is discerned two-waies. First, when its naturallest of all vices: as we know, Twichgrasse, and May-weede will ouergrow the soyle that is giuen to it.
Secondly, the oft returne of the same sinne after the seeming 2 departure of it. Read and ponder that of the end of [Page 266] him, whom the vncleane spirit cast out once, returned to, with seuen times more strength, and looke vp to God against it.
Q. Is there any more?
A. The last (at the least which I will touch) is vnwillingnesse to submit to Gods way of beleeuing. I discourage none, but warne onely. Men looke, God should wayt vpon vs, and fill vs with goodnesse, while wee are ydle: if our hearts can be in frame and as we would, God shall haue our good word, but we are loth to bee too farre downe. But learne to know the Lords way, and yeeld humbly to it, in vse of meanes: and be not our owne caruers. Those that saile vpon the Sea, are vp in the cloudes, and downe in the depths suddenly.
Get an heart to trade with the Lord according to his way. And as it is fearefull to be alway dead and not care, so to be alway vp in our zeale and spirit, is no marke of goodnesse. Submit (with an innocent heart) to bee led as the Lord will haue thee, coueting the best measure, but resting in Gods measure▪ Ionathan and his Armor-bearer in that, 1 Sa. 14.13 crept vp the hill to the Philistins against the Rocke, and yet because he had a watchword from God, was cheerfull. And as Peter was ready to be at Christs command, Luk. 5. to let downe his net against his owne experience: so let vs be in God his worke and way, although tediously, rather then in our way of affections, not knowing our owne spirit. It is a blessed thing to trade for fayth, although with small successe: yea when wee cannot compasse a promise, yet set our marke vpon it, and say, It is precious, it shall haue my weake heart and endeauour, till God giue me my desire. Yea, although thy measure proue small, and thou prayest and hearest and gettest little, yet make much of that little and bee thankefull.
The Lord deals out to the poore soule, as once a wise friend dealt with an acquaintance of his: he sent her three tokens, a brasse farthing, a mil-six-pence, and a piece of Gold: bidding the Messenger first to giue her the farthing: if she tooke [Page 267] it well, then the sixpence also, and after that hee sent her the gold. As Paul 2 Cor. 12. was content to pray for any grace, and the woman of Canaan was glad she might be as a dog to pick vp crumbes. Thus much for the third vse of admonitiō.
The last is, Exhortation to all vnder the condition of a Vse 4 promise to beleeue it. Oh, that the Lord would set it home! 2 Cor. 6.1. Receaue not this offer in vaine. Let all that hath beene sayd of the ground of a Word from God, and the duties of cleauing to it, be layd to heart. Let vs not vse a Word of God as a vaine thing. The Word is a precious treasure of Christ, and hath all his strength and authority in it: accompt it so then, resigne vp thy Crowne, and cast it at the feet of the promise. Popish Emperors haue left all their Glory, and layd their Scepters downe at the feet of an Idoll, as weary of the world. Oh that God would tire vs, and vrge vs to resigne vp all our soules to his promise! Wee see not the Lord indeed nor heare him not speake: but we haue a sure word of promise, in which we shall be wise, if we attend to it, as a light in a darke place. It hath all Gods power in it, it is as gold purged, it hath all authority, and resembleth his person. As a graue Preacher once sayd, Thy Word, O Lord, is Holy and pure as thine owne Maiesty! Oh yeeld our impure hearts to it.
If a man come into the Presence Chamber of a King, and see him not there, what will he do? Surely hee will bow to the Chaire of Estate. Why? Because it represents the King. Thinkest thou that any chaire of Estate can so hold out the Glory of a King, as doth the promise shew forth the grace of GOD in Christ? Kisse the Son in his promise then. But thou wilt say, Oh, it is hard to honor a promise and God therein. Well then,Tim 3. vlt Esay. 57.19. go to God in prayer and bow thy knees, and beg of him to reueale this mystery of Godlinesse & Christ vnto thee, Eph. 1.17, 18. and so the Disciples, Lord encrease our faith. It is the gift of God: he creates it as the fruit of the lips. Most Heauenly is that phrase of Dauid, Psal. 119.49. Thy promise, in which thou hast caused mee to put my trust. It is the Lord that must cause the heart [Page 268] to put her trust in the promise. I know (Lord) the condition of fayth, the excellency of thy Word, and all those bottoms of it. I am vrged to ponder thy Word, to cleaue to it, to consent and obey. But (Lord) I am still the same, it will neuer be done for me, except thou draw me: else (Lord) I shall be as Agrippa (almost perswaded, and thy cords will breake in the drawing: therefore fulfill thy promise, thou that offrest the promise, cause me to do all these, and cause me to enter Couenant with thee for pardon and life. Oh looke to this! Moralize not with the Lord in other things: this the one thing necessary: if this be, the rest will follow. Fayth will purge the Conscience, change the heart, order the conuersation in three, if bred in the second. Else the further the worse: ill digestion is not mended by the veines; rotten saith cannot be mended by a shew of duties. Remember, the issue of Christs enquiry will be for sayth Luk, 18.8. Those that haue it, the Lord will bee admired in them in that day. 2 Thess. 1.7. & wo be to them that want it. Better to be a drunkard, a theefe (though very damnable) then to want faith, to giue God the lie, and to sin against the Remedy. M [...]se vpon the first words of Ioh. 3.19. and vpon Ioh. 3, vlt & Mark. vlt. Nothing but condemna [...]ion is to such: and that the worst. So in 2. Cor. 4.4. If our Gospell be hid; its to them that perish. And as thou wouldst stand vnconuinced, not onely before the woman of Canaan, and the Centurion, Mat. 15. Luk 6. (w [...]o being but strangers, yet are wondred at for fayth) but euen before Turkes & Pagans who neuer had the meanes, so tremble at it, that such should condemne thee: and aboue all things labor to rely vpon the promis [...] for pardon and lif, ere thou goe from hence and be seen no more. The Lo [...]d perswade vs all to it, Gen 9.26 And [...]his be sayd of this last Article in the practize whereof I haue b [...]e e la [...]g [...], beca [...]s [...] it is the maine Branch of p [...]acticall Cate [...]isme, and the chiefe scope of t e whole Booke.
THE THIRD PART OF THE CATECHISME.
20 If you heard him, and have bin taught by him, as the truth is in Iesus.
21 That ye put off as concerning the former conversation the old man which is corrupt according to the deceitful lusts:
22 And that ye put on the New man which after God is created in righteousnesse and true holinesse.
24 Wherefore putting away lying, speake the truth, &c.
Q. WHat is the connexion of this Text?
A. From the 17. verse the Apostle enters into this point, viz. to urge the Ephesians to a renewed course, according to that grace they had received from God. The argument stands in a comparison betweene their carriage in their former ignorance, and that which the grace of God in Christ had taught them since, that is, that conuersation which ye walked in before your calling, was very sutable to the estate ye lived in: for, as then yee were vaine, blinde, darkned, hardned in heart, and past feeling in conscience; so your course was prophane, estranged from the life of God, and given over to all lasciviousnesse and uncleannesse, even with greedinesse, as they who never had enough of their lusts. But since ye came to the knowledge of God in Iesus Christ, ye have heard and learned a new lesson, since the truth of Gods love and mercy shined in yo, yee came to beleeve your selues [Page 2] pardoned, reconciled and restored to the fauour of God againe. Walke therefore as forgiuen ones, and let this grace renue and reforme your liues.
But ye will obiect (saith Paul) what is pardon of sinnes, to a changed and renewed course? Surely (saith he) [...]hey are very agreeable each to other, If ye haue been taught the truth as it is in Iesus. If ye haue been iang [...]ers onely of faith, and deceaued your selues with a bare shadow of Iesus. I wonder not if yee aske this question: But if ye haue sate at Iesus his feete as true disciples of his, then ye cannot but know, that Pardon and Reconciliation in Iesus, is renouation of heart and change of conuersation for Iesus sake: Euen that yee put off the old man, and put on the new, is the truth of Iesus, and when hee forgaue yee, his true and plaine meaning was that you should change your mannors and walke in another frame then ye did before yee knew Iesus.
Q. I well conceaue ye. Now what doth the text it selfe containe, and what are the parts thereof?
1 A. Generally it describes the state of new obedience, which one that is in Christ ought to walke in. Particula [...]ly, it expresseth three things: First, The implication in the generall therof, and that in ver. 23. That ye be renued ie the spirit of your mind; that is, the truth of Grace in Iesus hath this implication in it, that euery one that is in him, be renued and changed. 2 The Second thing in the description is the distribution of this generall into his parts: where first note the order, he begins with the Negatiue part, and then addes the affirmatiue: Then the substance, first, That ye put off concerning, &c. There is the purging out of the old man: Secondly, that yee put on the new, the former in v. 22. the later in 24. The third is in the 25. 3 verse: and that conteines the effect of this renuing within, to wit, the change of the conuersation without, that it be as free from open euils as the heart from secret: and that it be as full of outward fruits as it's of inward graces, and hee expresses two contraries of lying and speaking truth as a taste of the rest.
Q. Open now the phrases of the Apostle in order.
1 A. In the generall implication we haue First, the necessity [Page 3] of it vrged in vers. 23. thus whereas perhaps yee Epesians are of mind, that it's sufficient for ye to haue beleeued in Iesus to saluation, and as for other fruits ye need take no thought how your life be ordered: I tell ye no, the Lord lookes that yee be also renued; and say not, that it will come of it selfe: no, let it be your care: Be ye renued, looke yee to it, it's weighty, it will cost much paines, for although it's Gods worke in you, yet you may shrewdly resist it by an idle loose heart: but do you yeelde vp your selues in all meeknesse of spirit to this creating work of the Spirit; be you moulded to it and fashioned, not to old lustes, or this present world, but to the renuing of the holy spirit ye haue the Spirit of God in yee, but stirre vp that grace of it which ye haue receiued, let it not lye dead, but accommodate your selues in all selfe-denial to this work, that faith may breake out in renuing.
Secondly, We haue the work it selfe, Renouation: that is the 2 same thnig wich he doth in the end of the 24: verse repeat againe, and calles it the creation of the Image of God in righteousnesse and true holinesse: if we put these together, they amount to this: First, that a beleeuer in Christ must bee no 1 patcht, peeced, and broken stuffe, halfe old and halfe new, but an whole cast molten new peece or vessell: all new, pulld down to the ground quite and cleane, & built vp al new, sticke and stone, so that no man can guesse what manner of frame the old was, no more than a Barne can bee seene when a Lordship is set vp in the steed of it. This is to be a renued workemanship. Patcht things must reteane the old frame of necessity though halfe new; but a meere Renuing changes frame and all. Then Secondly, this renued worke is a new Creation. It's Gods worke, its after God, none but hee can create: for creation is a producing of something out of nothing: God creates this new man out of nothing. The new creature consists of no power out of his owne matter, but is meerely made of nothing, out of Gods matter and stuffe. Ioh. 3.6. That which is borne of the Flesh is Flesh, that which is borne of the Spirit is Spirit, Ioh. 1.13. This creature is not of blood or the will of flesh, nor of the will of man; but of God. Thirdly, It is created according to Gods Image: marke this, a beleeuer in Christ, must not onely [Page 4] be begotten to God by reconciliation, but must haue also his Image stamped vpon him, and be like him; as hee hath borne the image of the old man, so he must also of the new: as hee beleeues for his owne saluation, so hee must bee conformed to Christ for the honor and glory of him that hath forgiuen him As the wax takes the print of the seale, so doth the beleeuer 4 the stampe of God. Fourthly, This image is no new outside of face or members; a Christian hath the same members and body, and shape, and soule he had before for substance: but hee hath new qualities and gifts put into him, as true light of truth into his mind, true warmth of holines to God, righteousnesse to man, and purenesse to himselfe put into him, euen Gods Image in his diuine nature and properties. This is, the third.
The last is, the Subiect wherein these are: That is the Spirit of the mind. It is not denyed by Paul, but the body and the soule, and all the powers thereof are sanctified and renued also as, 1. Thess. 5.18. but by this phrase he imports, That the true seate of renouation is the inner man, or the spirit of the minde; that is, the best and chiefe part of the soule, the best part of the mind that which is the eye and guide of the soule, and the best of the will, that to the bent and purpose of the heart this: Spirit is as the Prince in his Priuy Chamber: if he command, all obey; if the Spirit once bee renued, all the inferiors bow. This is the sence of the generall implication.
Q. Proceede to the order, and to the parts.
A. The order is, that first the Apostle vrges the negatiue of putting off. To shew that the Spirit of God neuer planteth holinesse till he haue purged out vncleannesse for who commits sweet liquor into a foule vessell? and what communion is there betweene corruption and purenesse? Secondly, hee addes, And put on, &c: noting that the Lord accepts not of a naked absence of euill, except there bee also the presence of gracious properties.
Q. What meanes he by the putting off the old man?
A. By putting off, laying aside, purging, casting out, he means forsaking, hating, renouncing and bidding farewell to lustes. Not much differing from the former part of Sanctification: standing in mortifying and crucifying of sinne. By the old [Page 5] man, he meanes old Adams corrupt properties, as blindnesse, vanity (which heere is named insteed of all the rest) profanenesse, vnrighteosnesse, &c. These he would not haue put off as we doe our apparrell ouer night to bee put on againe in the morning, but as our old rotten ragges wee cast vpon the dunghill.
Q. And what meanes he by putting on the new?
A. The same which else where Rom. 13. vlt. and in other places, he callesReade that verse. putting on of the Lord Iesus, that as wee are clad, adorned and warmed with our apparrell, so Christ should be our clothing not of body but of spirit, dayes and nights, and continually. Putting on heere signifying application in the closest mannor of Christ to the soule, in his reneuing power. By the new man, he meanes the Lord Iesus in his nature and qualities, of all grace and goodnesse as before I named. So that this is a putting on of a better apparrell then cloth of gold and therefore admitting a better putting on, that is neuer to be put off againe?
Q. What is the third part of the Text?
A. The fruit of both: For these are within, this dresse & attire is spirituall: but the Lord will have his new Creature not onely all glorious within, but also without: All outward clouts and rags cast off; he names lying, as one that is as manifest and common a worke of the flesh as any, but meanes all: and he will have the outward attire of vertue also to be put upon the conuersation, hee names truth (which as it is a Girdle to gird all other garments close to us, so its one outward badge of goodnesse, Psal. 15.See Ephes. 6.) but by this grace of the tongue he meanes all other; of the body, sences, life and conversation. And this of a taste of the Text: the rest in the Articles.
The Article of the third part.
Q. VVHat is the scope of this third part?
A. To shew, that whosoever truly beleeves the pardon of his sinne, must also giue up himselfe to God in all holy obedience both in the frame of his spirit, and in his outward conversation.
Q. What is the first Article of this third part?
A. That who so is begotten to God by the gift of faith, hath also the image of God begotten in him by the spirit: or more briefly, that he who is in Christ is a new creature: Read these texts for it, 2 Cor. 5:17: other texts shall occur in the particulars following: see Ephe. 2:10.
Q. How many wayes doth the Scripture expresse this?
A: In sundry: all tending to the same end, which are well to be noted for better conceiving of the Scripture: For as we see sundry writers use divers tearmes, and call this third part of the Catechisme, The doctrine of Thankfulnesse, or of Obedience to the Commandem [...]nt, or the like, so the holy Ghost uses divers tearmes: And all may be referred to these heads; for either they looke at the maine Principle of the Spirit of Sanctification; as when the tearmes of Renouation, New man, New Creature, Regeneration, New birth, are used: or at the operation of this principle; as when the termes of Repenting, casting off the old man, putting on new, purging, forsaking, denying unrighteousnesse or lusts, are used; and so of mortifying our lusts, or rising up to holinesse, &c. are used: or else at some actuall inward vertues, as love feare, obedience, subiection, and the like: or at some outward performances, as walking with God in all his Commandements, or departing from iniquitie, or abhorring evill, or cleaving to good, ceasing to sinne, learning to doe well, or the like: these all, although in phrase differing, yet in sence are all one; and they import this, That the Lord requires of all beleevers in Christ, that their hearts be renued, that they purge themselues, finish their Sanctification, feare him for his mercy, walke with God, order their conuersation aright; all is one thing, get one and get all; but the holy Ghost doth includ all in that golden sentence, Hee that is in Christ, is a new creature.
Q. How many things are to be considered for the better conceiving of this maine point?
A. It is indeede the maine of this whole part; and the things are especially these foure; first, the Author of this Regeneration or new Creature, the holy Ghost: secondly, the inward instrument of this author, and that is Faith: thirdly, [Page 7] The subiect in which this regeneration is wrought, The whole man. Fourthly, the parts; these will prooue the chiefe: For as for the other which are taken for granted, wee neede not to dwell much vpon them, to wit, the seede whereof wee are begotten, which is the Lord Iesus: the immediate instrumen vsed to beget, the word of God: the seale by which the Spirit assures & conveis this regeneration, Babtisme. Onely let vs take a Scripture for each: for the first, 1 Cor. 1.30. Of him are we who is made, &c. that is of Christ, Christ in his holy nature, holy obedience, and sufferings and resurrection, is the matter of our sanctification. For the second, see Iam. 1.16. Of the word of truth he begate vs, &c. that is, by the Gospell preached; the eare receiues the seed of the word to beget vs. For the third, See Mat 3.11. Where our Sauiour is said, to baptize with the holy Ghost and fire: noting that baptisme is the seale of this worke. And so Rom. 6. The Apostle tels vs that by Baptisme wee are ingrafted into the similitude of his death and resurrection, which is nothing else but our sanctification.
Q. Well then, let the former foure heads be a little opened: yet before those, answer one obiection that troubles me: you seeme to imply that a beleeuer and a new creature are two things? I had thought that seeing faith begets vs to God by reconciliation, therefore it and a new creature differ not?
A. Briefely I answer, that it's true, beleefe of the promise is Gods creation likewise. Esay 57.18. But this prooues not that this article is needlesse. For (as shall appeare in the second of these points) regeneration is either a begetting vs to God, and making vs his, or else a begetting God in vs, and these two differ, as life diff [...]rs from the exercise of it. To vse a similitude, the childe truly quickned in the wombe hath the life of a reasonable creature, because he hath the soule put into him: yet he is not said to be borne as soone as he liveth; for hee must be perfected in the wombe, and brought forth, and so is a childe of the world; hee lived before the life of the wombe, but now he lives another life, in the light, feedeth, sleepeth, cryeth, suckes the breasts: So is it here; Faith giueth the generation and life to the soule, at the first quickning; but the birth is not obtained fully, till it be brought forth as a new [Page 8] Creature by Renovation: then it is declared to haue the true life of God, when his image of holinesse declares it.
Q. Well, the Similitude may serue: let vs now come to the three heades and first what is the Author of this creation?
A. The holy Ghost. As almost all the Scripture prooueth: Two places may serue: 1. Cor. 6.11. But ye are washed, purged, & sanctified hy the spirit of our God. So Titus 3.5.6. He saued vs by washing of Regeneration and the renuing of the holy Ghost. Co [...] 2.12. And the reason is plaine. For euen as it was in the vnion of Christ our head, with our flesh, the holy Ghost most miraculously did concurre with the matter of conception, and did vnite it to God, so that one person was made of two natures, and by this meanes the Deity infused into the humanity, the most excellent purenesse of God, and the quallities of light and holinesse: so, this beeing for vs, lo, the same spirit takes the same matter of the Lord Iesus his nature and properties, and vnites the one and infuses the other into the soules of his people by the worke of the Gospell. Not that wee made Christ (as some dreame) but vnited wholly to his person, and thence partake the influences of his graces, wisedome and righteousnesse, &c both in the habite of renouation, and in all the holy properties of humblenesse, patience, loue, feare, zeale, &c. As 2. Peter 1.3. most sweetly saith, His diuine power ministring all things fit for life and godlinesse, and making vs partakers of the diuine nature and gifts of the Spirit. And looke how it was in the old Law, that the next kinsman to the deceased was both to redeem his lost inheritance (if embezeled) and then to raise vp seed to him,Ruth. 4.5. as vnto the first borne: euen so in the Gospel, the Spirit of God doth not onely recouer vnto vs our lost title and inheritance of Gods fauour by forgiuenesse of our sinnes: but also raise vp an holy seed vnto God, by begetting in vs his Image againe: so that not onely hee becomes our righteousnesse of iustificarion, but sanctification also.
Moreover, it's cleere by this, that the Spirit of God, concurres with the offer of Christ vnto the soule, according as it lyes, and neuer seperates the things which God puts together Now (as I noted in Part 2. Artic. 4. the Lord offers his Christ wholly and at once: not onely adoption and reconcilation [Page 9] to bring vs into fauour, but also sanctification, to make vt the workemanship of God. Yea, and in truth, the Spirit lookes at this chiefly. For although in this life faith to iustifie a sinner is the maine gift because it giues vs the right of grace and heauen, and holdes it for vs: yet that which faith armes at is the renuing of the Image of God in vs. Onely bec [...]use we lost it by sin, therefore faith in the first place brings and knits vs to God in pardon: but the perfection of it, is that our lost image in Adam might be restored. Now therefore the Spirit doth come and vnite them both together in the soule at once, because Christ is not, nor cannot be deuided, either wee haue him not all, or else we enioy him wholly and at once as he is offered in the word.
Q. I would faine know what workes the Spirit doth for the soule in this new creation of nature, and infusion of qualitiess?
A. He doth two things. First, perswadeth. Secondly, sealeth.
For the first, he draweth the soule to be willing to take all Christ at he is offered, and to reiect no part of him: and succoureth the poore soule in her application of the offer and couenant of grace. Hee presenteth to the soules view the meaning of God, to keepe backe nothing of his Christ: but hee will haue him wholly eaten as a passeouer, no bone broken, no part left. Though perhaps the soule see not the extent of Christ at one view yet the Spirit attends the offer of God in the Word▪ and ceazeth the soule with that gift which God giueth. As if a man being to giue his seruant a bone, doth not onely reach him a ring (which the seruant thinkes enough) but a ring with a rich pearle of price set in it: The pearle is aboue the hope of the receiuer, yet because it's not aboue the Giuers loue, both are taken at once. So heere the Spirit shewes the soule what God beteemes, wholy: tels it there is nothing too much, shee shall haue vse of all for one vse or other, and therefore let none be refused. And this i [...] doth by the tennor of Gods charter and couenant in the Word; See that noted place; Who is made of the Father all the 4: Wisedome, Sanctification, &c. Marke, the Lord offers not onely righteousnesse to accept, but sanctification for image. Take all therefore.
Secondly, the Spirit sealeth these to the soule. See Mat. 3.11. The Lord Iesus shall baptize with the holy Ghost and fire. What is that? the very diuine gifts of Christ, which as fire do purge and clense our drosse,Col. 2.12. and bring forth our mettall as pure and cleane. So in Rom. 6.4.5. he tels vs we put on Christ in baptisme, and that not onely to couer our nakednesse, but to warme vs, with holinesse. We are not only partakers of the satisfaction of Christ to forgiue vs: but of his death to mortifie vs, and of his life to quicken vs, in both to giue vs his image. And by baptisme we are sayd to be ingrafted into the similitude of his death and resurrection. This baptisme of the Spirit seales vp the substance of the couenant to al purposes, as a seale to a writing confirmes the writing in all points. Now marke the tenor of the couenant: not onely to pardon our sinnes, and to remember our sinnes no more: but to wash vs with pure water, to write his Law in our hearts and inward partes to cause vs to walke in his wayes, and to put his feare into our soules, that we neuer depart from him any more. And from this spirit of Renuing, proceedes the infusion of all diuine graces, issuing from his holy nature, as loue, compassion, meeknesse, feare, confidence, doing and suffering for Christ and betokening our conformity.
Q. I rest in your answer touching the first of these three now proceed to the second what is the inward instrument on the soules part to apprehend this Creation?
A. Faith sauing and effectuall. As appeares in those texts Act. 26.8. To giue them an inheritance among them that are sanctified by faith in me. Note the phrase. Iustification is much ascribed to faith, As Act. 13.38. Rom. 5.1. Rom. 3.25. but heere sanctification also. So Act. 15. Hauing purified their hearts by faith. 1. Pet. 1.22 And Saint Peter, Hauing purified your harts by faith to the obedience of the Gospell, Yea, the Apostle Paul, Ephes; 1.13. seems to make faith to bee the instrument of the spirit, sealing the soule. After ye had beleeued ye were sealed by the spirit of promise: faith attending the Spirit in beleeuing the promise it selfe, doth further attend also the seale of it and applies both to the soule. The reason is because although the seale is aboue a word, yet it's by a word and with it, and not else.
Q But here it a great scruple how faith should be the apprehender of both these at once, viz, forgiuenesse of sinne and renuing of the soule. For who sees not how wide a difference there is betweene receauing a thing without vs, as imputation of righteousnesse; and a thing really inherent in our natures, as the image of God and renouation.
A. I grant the point needeth due consideration: yet as the Lord shall guide me, I will endeauour to answer it. And seeing the truth hereof is as cleere in the Scrip [...]ure as any one, therefore the manner thereof wil the better be found out. To this end, note that faith being the instrument of the spirit, in both the acts of regeneration (I meane reconciling and renuing) doth of necessity attend the worke of the spirit in both. If then it be true which I sayd, that the spirit reades a lecture of the Couenant to the Soule, according to the whole purpose thereof; then needes must faith do likewise, euen follow the direction of the spirit in applying them equally to her selfe; for faith is as the eye of the handmaid to the Mistres; that is, do that which the spirit suggesteth, and takes all which the Lord offers her: euen the Lord Iesus at once, and wholly. If the spirit say: take Christ both for pardon and sanctification: lo, it takes him for both together; of the former there is no doubt. Let vs see for the latter. Eph. 1.18. the Apostle prayes that the eyes of the mindes being enlightned (by faith) they might ver. 19, 20. see the exceeding powerfull and mighty worke of the Lord Iesus in them that beleeue, that is, wha [...] hee can doe by the power of his death and resurrection. So in Eph. 3. end: he praies that they might haue Christ dwel in their harts by faith that so they might comprehend his length and depth: that is, take him as hee is to the soule, and haue the knowledge of him that passeth all knowledge, beeing filled with his fulnesse.
So that faith takes the Lord Iesus in his fulnesse, that shee might bee compleate in him, both for mercy and sanctification. So if we looke Ioh. 17. vlt. As thou O Father art in mee, and I in thee: so thy loue may be in them, and I in them. Marke, Christ is not onely offred to the elect to be for them in pardon, but to be in them to dwell, to rule, to comand, to exercise power ouercorruption and for gouernment, to bee as a soule in the [Page 12] body to act, guide and beare sway in them, as the branches in the vine, out of which they wither: so that the promise offers Christ both for vnion of reconciliation, and also Communion and influence of grace. In both which she takes him, for he is not diuided, a pearle is little worth being broken. Now then looke how the hand of the Prophet was vpon the Kings in shoo [...]ing so is the hand of the Spirit vpon the soule in beleeuing; and as the hand of the writer vpon the learner to frame it his way, so is the spirit vpon faiths hand. And as the wax takes all the who [...]e print of the seale, so doth faith of the promise by the hand of the spirit. So that although its certaine that nothing is more vnlike than the things themselues which faith applies, (in the manner of apllication) the one taking a grace onely imputed, and resting onely in the act of God, casting forgiuenesse vpon the soule without any addition of inherent goodnesse to it: the other, taking Christ as infused and dwelling in the powers of the soule: yet this puts no difference vpon the apprehension of faith: seeing with one hand and one act, both the Lord offers them, the Spirit ioynes them, the soule beleeues them. The spirit is that which doth order these two benefits, and settles them vpon the soule and in the soule: but faith with one hand and act doth receiue them, according to the seuerall vse and seruice, as the spirit pleases to apply them. It pleases the law to conveigh a Copy-hold by Court roll, and a free hold by other conveyance of writing, seale, deliuery and possession: but the same hand takes the copy, and receaues the liuery and season. So heere.
Q. What doth faith in the application of this Gift of Reneuation or the new creature?
A. Two things: It workes the heart to be renued by an argumentation. See 2. Cor. 5.14. For the loue of Christ constraineth vs, because wee thus iudge, &c. Marke, faith iudges the matter aright, and passes a sound verduict vpon it. If Christ haue so loued vs, how should our soules earne toward him in all conformity to his blessed nature, faith is in this as in all other respects, a deepe Logician, shee argues for God strongly, shee brings euidence vnanswerable for him: that as a she carries about her the marke of a diuine cause, beeing the most [Page 13] Divine worke of God, that ever hee did since the Creation, above all the gifts of Adam, and ayming at a better end: so she carryes also strong reason to move the soule to bee like to her workeman, and to resemble his holy nature. The word (constreine: vs) signifies such an hemming in, as of the beast in a Pound or Pinfold; that is, put into it, and c [...]nnot get out by any euasion; so doth faith controll the heart, that it cannot wind out; must needs yeeld to bee as hee who hath imputed his righteousnesse to forgiue her that is righteous and holy.
The very savour and instinct of faith tends to holinesse: she serves to abandon nature, & to set vp holines in the soule. As she settles an imputed holinesse to iustifie, from Christ; so she cannot rest, till she her selfe partake it within. Such things as are alway lying among sweets, cannot chuse but resemble and sauour thereof: Faith comes from the divine breath of God, and is his gift; therefore cannot degenerate: but as riuers flow from the sea, and runne thither, so doth faith come from God, and returnes to him, shee sins not till shee haue so pleaded for God, that she haue drawne the heart to sauor him in his holinesse. And secondly, by infusion. She is the Tunnel of the spirit, to convey the renuing of the holy Ghost into the soule. As the hand of the workman is that liuely cause of cutting the [...]imber but yet the saw or axe is the toole which this handworks by: So here. Take a similitude. A mā buyes a pretious root of a rare flower (that grows in few gardens) & giues it into the hand of the Gardner to set it in his garden. The gardiner thrusts the root an pitches it into the earth, giues it good mouldes, waters and keepes it charily. Euen so heere, The spirit of sanctification is the purchaser of this roote, but it plants and pitches it into the soile of the Soule by this hand of faith: and there it nourishes and cherishes till the root bring forth a flower sutable to the nature of it. Faith▪ I say, ingrafts this pretious signe of the righteous holy nature, life, death and resurrection into the soule, or rather (if yee will) the twig of the soule into the stocke or soile of the Lord Iesus his holinesse: and [...]here it gathers strength till it produce fruit sutable.
Such corne as wee sow wee reape: if we set a carnation wee looke the flowers shall bee sutable, if wee set an apple into a stocke wee looke for no crab; euen so, this plant of loue brings forth loue againe, and this roote of holinesse, a fruit like it self. That of Eph, 3.16. is for this point. That Christ may dwell in your hearts by faith. Faith is the entertainer of Christ in this his holin [...]sse. So then as in the former point faith sauours the truth in Iesus, and tels the soule that Iesus comes into thither to sanctifie in for God as well as to saue it from hell: so heere it's the instrument of the spirit of Iesus to apply and to implant this roote of his in the soule: it applyes the Couenant as well in the promise of renewing it, as of forgiuing it; and it embraces and claspes hold vpon the Lord her righteousnesse: and till shee haue done both, shee dares not say, Thou art my God, and I am thy child: yea, as the holy Ghost is that fire wherewith the new Creature is baptized, (when it comes to beleeue the Coeunant) so faith is that hand which applies the soule to this fire, to be purged thereby, and that instrument of the Spirit, whereby he refines the sonnes of Levi in the Ministry of the Word, as Malachi speakes.
Q. What is the third thing to be noted?
A. The subiect wherein this new Creature is planted: and that is the whole man. Read for this, 1 Thes. 5.23. In body, soule, spirit; meaning whateuer is in man. Wee meane not a renewing of the Substance of either, as if a Renued soule should be another soule or body, but the same in point of the qualities, or seruice of both. Its corruption which is purged out, and its grace is planted in. The scurffe and poyson of each faculty is cast out, mortified, and consumed; its a new property is put in: ignorance, rebellion, pride, impatience is taken away, and knowledge, subiection, humility, and long-suffering put in: And this subiect is the whole man. Each part and power of body and soule is renued, and if not all, none at all. The Spirit of Renouation is an entire workeman, and purgeth all, graceth all; the minde with light, the heart with heat, the conscience with sound reflection and witnesse, the will with free choyce and consent to holinesse, the members with serviceablenesse to the soule in all her designes.
Q. Speake a little of the particulars: What is renuing of the understanding, and the powers thereof?
A, Vnderstanding not only is corrupted in the light thereof, but also in the prerogatiue of it. It was set vp as a rule and directiue of the inferior soule, will, affections; but it hath lost this bieth-right now, and is become the vassall of the will, and concupiscence: therefore the renuing of it is, partly a purging of it from the corruption and penalties thereof; and chiefly a restitution of it to her integrity of light and soueraignty. See Eph. 5.8. Light in the Lord.
Q. What is the renuing of the will?
A. The Will being depraued in point of her loyalty and obedience to the minde, and now having cast off the yoake, and become rebellious; the renuing of it is, both the purging of it from the sinne, and penalties of it, and a restoring of it to her integrity of subiection, to the verduit of the vnderstanding; chusing, refusing, or suspending accordingly.
Q. What is the renuing of Conscience? See, 1 Pet. 1.22.
A. Sinne hath depraved the Conscience in point of reflexion, so that it cannot present any goodnesse of being or action to the soule with delight and contentment; but is waxen defiled, and either accusing, or erroneous and peruerted: therefore the renuing of it is, both a cleansing of it from her contagion, and a restoring of her to her integrity of faithfull accusing for evill, and excusing for good: See Tit. 1.15. by contraries.
Q. What is the renuing of the body?
A. The sences and members having lost their serviceablenesse, to present obiect duly to the soule, and to execute faithfully the purposes thereof: the renuing of both is, a restoring them to such integrity, as that the senses doe duly offer to the soule, the obiects of sense; and the members become faithfull weapons of right [...]ousnesse: See Rom. 6.12. Let not sinne reigne in your mortall bodies, &c.
Q. But what part is especially the Subiect of Renuing?
A. Howsoeuer the holy Ghost, doth renue all, yet the immediate and cheefe subiect of her residence is the Spirit of man. There are (as I said) sundry faculties in the soule, but the spirit [Page 16] is the most inward, and immediate actiuity of it, and it stands in the directiue gift of the vnderstanding, by which it fore-sees and deuises for the whole man: as also in the free choise, bent, sauor and delight of the heart. So then, the frame, streame and bent of the soule is the spirit of it,See Eph. 4.23. Rom. 12.2. Rom. 7. vlt. & that wherein this renuing or new creature stands. As it is in the old man, so in the new: it is not a few thoughts or affections which make a man bad: but the very frame and bent of all the thoughts and affections whereupon as vpon wheeles the whole man is carried. And as a son hauing the liuely picture of his father to behold, would not set it vp in a stable or outhouse, but in his best roome. So the spirit of Christ sets vp the Image of God not in the eyes, or eares, or tongue which haue no power to worke vpon the soule, but in the Priuie Chamber of the spiuit where the King lodgeth.
Q. And what is the fourth thing in this Renewing,
A. The parts of it negatiue, and affirmatiue: the former a destroying of the old frame, the latter a setting vp of the new; which are the exercises of the inward graces of renouation. Both of them issuing from the Crosse and Death, Resurrection and Ascention of Christ: And thence it is that in the named place, Paul ascribes mortification to the death; viuification to the resurrection of Christ. Not that they are to be sundred, for both serue for each, and each for both: but as both cannot stand together, but one in the destruction of the other: so, he would teach vs, that the death and rising of Christ are no fables, nor stories, but things of exceeding merit. Both for satisfaction and for efficacie or power.
When the Lord Iesus suffered his precious soule to part with his body, hee gaue that death a power to diuide sin and the life thereof: and when by his God-head hee resumed his body, he gaue it also a power to put life of grace into the soule The death and life of Christ are a mystery of godlinesse, as Paul in the 1. Tim. 3. end, tels vs; when Christ layd downe his life for the expiation of sinne, withall hee entred into a most deadly fiend with sinne whch would haue robbed him of his life for euer: and when hee tooke his life againe by his Godhead, hee also conveyed an efficacy of a quickning spirit to [Page 17] raise vp all beleeuers to a renued life of holinesse, and by his spirit, bestowes both vpon them. So that he who can bring sinne to the Crosse and graue of Christ by faith, shall kill the life of it: and he that can apply his soule to the Lord Iesus risen, shall finde it no empty, but an effectuall meane to quicken him to holinesse. And these both, all true beleeuers doe: as they haue borne the image of the first, so must they doe of the second Adam: the first was a liuing soule, but the second a quickning spirit.
Q. Now at length proceede to the vse: and because the opening of the Art [...]cle is practicall of it selfe, be the briefer.
A. First, if all beleeuers bee new creatures, such as neuer Vse. 1 were seene to be so before, new men: what are they who are still old creatures, and will take no other die? Such as boast they are no changelings, are the same men? I say they are vnbeleeuers, vpon whom (as yet the wrath of God abides and besides such as shall be damned. Dogs who shall bee without. See 2. Cor. 4.4. Mark. 16.16. Reu. 21.8. therefore small cause haue yee to boast. If all that be happy by beleeuing must be holy by renuing, how vnhappy ones are all vnholy ones? Therefore let it be terror to al such as carry the old man written in their foreheads with great letters, so that all that runne may reade it, they proclaime the sinne of Sodom in open profannesse, or in secret vnreformednesse: they haue beene drunken, breakers of Sabboths, Athiests in their families, and so they will be still: Oh wofull wretch! wilt thou bee as thou hast beene? thou hast beene an old wretch, an old fornicator, wrathfull wretch, subtill, contentious, worldly made the Gospella couer of thy rotten heart: wilt thou bee so still? Then I know thou art cursed, for thou wert cursed, and thou wilt be as thou hast beene. Therefore heare what the truth saith, if thou be no other then euer thou wert, thou wert neuer good: and if thou wilt be so still, bee so, thy penalty shall bee as thou chusest, let him that is filthy be so still, he that is profane let him be so still, and he that will not come out of hell let him keepe there still: No wrong is done to him that is willing to bee so. But know this, that if God haue concealed the vp to an hard heart, it is one step further off from God, then before, it will [Page 18] be hard for an heart that cannot repent, to be better then it wil be. Ere God create the new man in thee, thou shalt not onely not nill, but both will and couet it, and yet thou maiest will it to late when it shall be denyed.
Secondly, All reuolters to the old man, and returners to their owne vomit and myre, when they seemed to haue the vncleane spirit cast out, and to escape the pollution of the world through lust, but still they carry about them the olde man, still that lyes downe and rises vp and walkes with them although song hidden, and at length (as a crusted sore) breakes out odiousely: Oh bee scared by this! If olde men neuer so much as in shew renewed are cursed, what are they who hauing taken the liuery of the new man are now the second time waxen worse then euer: and the old man hath watcht his time to recouer his possession and waxes seuen times stronger then before? Oh the latter end of sueh is farre worse then the beginning?
Thirdly, terror to all hypocrites who still maske ouer the old man with a new couer of Christ but put not off the olde. The Apostle speakes of men, 1. Cor. 15.19. whose hope in Christ is heere: not hope onely here in their wealth and lusts, but in Christ: and he tels them of all other they are most miserable. They are willing to haue Christ to saue them, and to varnish ouer their rotten post, to keepe them from the note of base and prophane ones: but if they be pinched with this, that beleeuers must bee new men: the old cheating, and cunning deceite, wrath, reuenge, worldlinesse must also be cast off: oh then then they winch as a galled iade, and it seemes as an vncouth thought. Lately I knew a man who vpon the change of his estate by marriage, was so pensiue, that no man could heale his melācholy: so it is with these, to heare of such a new creature and change as should turne all inside outward, and ridde them of their old Adam all at once, they are sullen and sicke vpon it, it is as the going of a Cammell through the eye of a needle. Iesus they know, and the Doctrine of Iesus, but not as the truth is in Iesus: they will take no notice of such an instinct as to be new ones, because beleeuing ones. But oh yee wretches, euen this truth of Iesus which your hollow hearts [Page 19] cannot brooke, shall iudge ye and sentence ye; such new Creatures, such Iesus; your Iesus is an Idoll, because hee is no truth in Iesus, no new creature in Iesus to put off the old man, and put on the new. Lastly, all prophane ones who thinke themselues in very good case, if they can carry their lusts and beloued corruptions closely, and bleare the eye of the world, thinking they haue forsaken them. Sleidan reports of a Duke in Germany, who liued in an vncleane eourse with one of his wi [...]es Gentle-women: which the Dutchesse perceiuing and oppozing, he deuises this shift, to send her to a Castle, and there to giue it out after a while, that shee was sicke, hiring some to visit her, and at length that she was dead: a painted Image is laid forth, entombed, carried to Church, the bel rung funerall Sermon made, dole giuen to the poore, the Image buried, but the harlot stil liuing, and the lust of the Duke vnmortified brake out worse then euer. This is the new creature of the prophane sort; strongly to conceale the old. Like whereto is this, to thinke our lusts are mortified because by some violent cause, feare, penalty, or inward terrors, they are restained.
Secondly, it's vse of instruction to all new creatures to wonder Vse. 2 that the Lord will accept them to be so, and take them after al their refuse stuffe and seruice to old lusts to be new men; who would thinke it that the Lord should chuse such defiled Temples of Idols, lusts, and lewdnesse, to dwell in? who would thinke he would admit of those nastie sties of vncleane thoughts, those cages of pride vncleanesse, and selfe-loue, those powers, & members of body & soule that haue been so defiled, to bee weapens of righteousnesse? Oh what encouragement is it to old creatures to become new? The Lord will melt and alter the property of your old Idols, and he will prepare himselfe euen of such mettall, vessels of price, for euery good work. He will admit the captiue woman, when shee is pared, washt and shauen, to be a wife for an Israelite: hee wil admit Mary Magdalen Luk. 6. her eyes, teares, hayre, lips and oyntments, euen so neere as his owne sacred body, and become one with her that was an harlot, and abused all these to abomination. Oh! how iustly might hee haue for euer left vs to our selues, [Page 20] and sworne that no sacrifice should blot out our sinne, nor would hee euer take the seruice of a persecutor to bee a preacher? Oh those very powers of wit and those affections of loue and ioy which we haue so abused, wee should wonder that God will purge the fretting leprosie out of them so far as to be honored by them? which yet we cannot deny but he hath, except we should lye against the grace of the new creature.
Thirdly, it should admonish all to take heed how they meddle Vse. 3 with any true beleeuers in Christ, to hurt, discourage, reproach or persue them. Let vs know they are new creatures and the workmanship of God: him that defaceth Gods image, will God destroy. Beware, touch not the annoynted of God, doe not his image any wrong. If a King will leaue him to the punishment of a Traytor, who shall race out and deface his image vpon a peece of siluer: what shall hee doe to them that deface the liuely image of his holinesse stamped vpon his new Creature? doe not descant here and say, ye doe not deface them as such but in other respects? well but in as much as hee hath honoured them, yee shall pay for it, that yee haue not counted them precious and delighted in them: that honour ye doe not to them as well as that disgrace ye offer them, is not done to him, is offered to him: and if you dare venter to hurt them with a distinction, he wil punish you without distinction.
If the Lord will haue others beware how they deface Vse. 4 Gods creatures, how much more should his new Creatures beware of defiling themselues? Oh! if God haue made ye so, beware ye cast not dung in his face, and pollute not his image? The vilest wretch that liues when hee playes his parts, yet if he were the sonne of an holy father, he will draw the curtaine ouer his fathers picture, as ashamed of himselfe? And shall not we tremble to disguize our selues with any dreg of earthlinesse, enuie, pride, and vanity, loue of our selues knowing whose Creatures we are? Take but the creatures of some proud ambitious ones! will they doe any thing distastfull to their makers? are they not in all points like them? How then dare we to tempt him after whose image wee are [Page 21] created? Oh! what a check should it be, that any leauen in so much as a mouse-hole (to allude to that Iewish curiosity) should bee found in vs? Remember that charge of Paul, Purge out the old leauen therefore:1. Cor. 6. and let vs serue the Lord in the sincerity of a new Creature: old things are passed away, all things become new: new Adam, new couenant, new Paradise; new Ministry, new Creation: new Lord, new Law, and all new. Shall they who are thus renewed, suffer that vnrenued part to get head and to darken and defile the new? that euen in them old base dregs should bee obserued to deface the Image of God? But more of this in the latter Article.
Q. Proceed to the vse of the second branch?
A. If faith be the instrument of this Creation, wee heere doe confute the conceite of them that imagine faith to bee a branch of Sanctification. Sanctification is so farre from beeing the genus or totum of faith, that it differs from it the wide skie. Faith is a grace that addes no inherency to the soule, but onely serues to receiue a forraigne imputed righteousnesse of another: sanctification receiues an infuzed righteousnesse in to the soule, faith receiues a righteousnesse of perfection to stand in the sight of God: sanctification, a righteousnesse in part and imperfect. Can then an inherent holinesse bee the cause of an imputed? or can an imperfect holinesse bee the cause or genus of a perfect? But I must not dwell; and I see this error is lately at large confuted. Onely this, faith and a new Creature being parts of Regeneration and of the Totum of a conuerted one: so long as they bee diuiding members they are rather things of a contrarie nature, then effects and causes of each other. See what I said of their difference in the beginning of this Article.
Secondly, wee learne heere what course Gods people must Vse. 5 take to repaire the ruines of their holinesse, when it is decayed in them by their falles, Satans preuention or the like. Run to their faith, fetch fire from the hearth of the Lord Iesus his spirit: wee are preserued by that of which we consist if the Lord Iesus bee our principle of Regeneration [Page 22] by faith, hee by faith must be our sustentation: goe to the Promise in thy fals, take hold of the strength of Christ in them, and compasse not thy selfe with thy owne sparkles, thinking to recover thy selfe by thy owne heate; but abhorring thy selfe, go to a promise, and there behold & apply Christ thy righteousnesse to pardon thy fals, to accept thee in weaknesse, to repaire thy strength, and then h [...]e will be thy righteousnesse; also of holinesse, to enlarge thy grace, and (by the addition of sweetnesse and love) to uphold [...]hee in thy course more and more. Thou hast not received Christ thy new Creature to create somewhat in thy selfe, but to fetch from his fountaine, grace for grace daily: Iesus Christ yesterday, to day, and the same for ever.
Q. What use doe ye make of the third branch?
Vse. 6 A: Very speciall: And it should first teach us a discerning use, betweene all hypocrites and truely renued ones. The one may set up the Image of Christ in some of the powers of his soule; as in his understanding, wit, memory, in his tongue, eares, sences, and outward members: but the renued Creature sets him up in his Spirit. This of all other things searches a false heart; whatsoever part of him seemes to have some image of God, sure it is, it is not in his spirit. In spite of him, his thoughts, purposes and affections, are voide of him. The streame, the frame, the bent of his soule warps from him and goes another way. The most subtile hypocrite can but come to this, to delude himselfe by the strength of knowledge, and some dammings of the streame of his corruption: but as for the turning of it by a strong [...]r, to a contrary motion, that can hee not attaine to: there is no dissembling of a new Creature. Once a Phylosopher in 30. yeeres made an iron frame of a man to speake; but as one said of him, Oh fine scull without braines! so here may be said, Oh faire out-side without a principle of life and spirit! Let us consider this; although an hypocrite may grow to this, to delude himselfe, and make himselfe not to see his defiled principle, yet he can never purge it out, while he is so. For the Image of God is set up onely in some out-roome, and when his lust comes in place, there is no routing for this; this [Page 23] must yeeld to his base ease, pride, lust, which are set up in his inner man, and beare sway. And secondly, the hypocrites image of God is onely a counterfeit of it: its no free principle acting him from within; so long as some torrents and violent pangs are up in his passions, so long as he is under some streame of powerfull preaching, or deepe feares, or sudden humours of affection, he seemes some-body: but when these are past, he is like himselfe, as dead as ever. I may compare him to Davids old body, in which there was no heate left; they sought out Abishag to keep heate on him, but more then he had from her, he had not, and therefore he dyed instantly notwithstanding her: So is it here. So long as the five is within the water it hold it; but no sooner out, but all is empty: when the Word is gone, and violent causes, he wanzeth, and discovers those corrupt evils of uncleannesse and prophanenesse, which the word suppressed. But with the new Creature its otherwise: he is borne of God, and sinnes not with consent: when outward props faile, loe all failes not, he mournes for the want of old helpes, but in this want he abounds with the comfort of the inner man, & the principle of grace which is immortall, and whose being is of God.
Secondly, its use of consolation to a beleever: the Lord esteemes Vse. 7 him by his best part, his bent and streame, and not by his defects. The Apostle, Rom. 7. Not I, but sinne in me. I serve God in my spirit, ver. ult. As a man cals a dunghill precious, for a pearle in it: and as a man would cal wine mixt with water, wine; and corne full of weedes, corne, because of the better part. So here; the spirit and bent of the heart denominates a Christian with God.
Thirdly, Its use of examination for all that would be sure Vse. 8 to know the new Creature to be formed in them. Try it by the roome wherein ye place it: the best things require the best place. The image of God in Christ, drawne by the spirit will endure no roome but the most inward spirit of the soule. If the enemy besiege a King, hee must breake thorough many doores and locks ere he come at him; because hee is in his privy chamber. Try thy selfe then by two or three marks. If the new Creature be set up in thy spirit, then wil the stream [Page 24] of thy soule goe with him and to him as the riuers to the sea. Thy plotting, thy diuising, fore-casting and whole wisedome shall serue for him, how his honour, seruice, Sabbaths and himselfe may be set vp where thou hast to doe. The Spirit of a Drunkard or Mizer will not so plod about the pots or mony as thine for God. Thy tongue, eares and all will bee for him. Thou maist step out of the way, but still thy bent will be to serue him and speake for him in thy spirit. If memory or great words faile, thy spirit will bee for him as that poore man was for Christ Ioh. 9. read the allusion. Againe the sauour of thy heart will be in and for him. The bent of the soule commonly goes where it delights, and to that which is precious to it, try thy selfe by this. What hath got thy heart? Where is thy treasure? If Christ in a new creature bee it, lo, the very instinct and ioy of thy heart will bee to him, other things shall be vnsauory, thou shalt stinke in the nostrils of an old man, and he in thine. And secondly, try thy selfe by this. The spirit of the soule is the chiefe part of it, there is the whole streame. If the new creature be set vp there, God is serued withall the might, the male, not the female, all the courage and strength:Pro 23.26. no cost is too great: The whole cost of all thy powers, members, gifts, authority, credit, wealth, experience shall runne in the streame of holinesse. No vnbeteeming one can be a new Creature for hee is free borne. The minde we say is the man. If that be for God, all the inferiour faculties will side with him as Iezabels Eunuches with Iehu: as the lesser wheeles of the perpetuall motion did the first moouing Master wheele. That engin when it was seene in the Court was not so admirable as this.
Q. Conclude the Article with the vse of the fourth branch?
Vse. 8 A. It affords vs among many, this onely one; That wee learne to esteeme the Sacrament of Baptisme otherwise than most of vs doe. Did wee know and beleeue it to be that Lauer of Regeneration, and Channell of Christs divine nature, and properties which are conveyed to the soule by it; as Peter cals it, The washing not of water, but the Answer of the soule by the resurrection of Christ, telling vs, wee are washed by the Spirit of our God, and ingrafted into the [Page 25] likenesse of his death and Resurrection by it, surely we should make other vse of it then we doe. And the doctrine of the Couneant would sinke the deeplier into vs by it; if wee could vse it as the instrument to put on the Lord, the holy Ghost and fire. But touching the wofull contempt of Sacraments, I shall elsewhere treat if God will. Let this be sufficient for this Article.
The second Article.
Q. PRoceed now to the second Article.
A. The second is, That the Lord requires that this new creature thus framed in the soule, breake forth into the whole course and conuersation. That is, that holines be exercised and set on worke in the course of our life, which sometimes in the Scripture is called the ordering of our conuersation aright. See Psal. 50. vlt. Gen. 5.24. sometimes our walking with God Gen. 17.1. Luk. 1.6. sometimes, our giuing vp of our bodies as sacrifices to God, Rom. 12. so also our liuing righteously, holily and soberly in this present life: sometime, our seruing him in feare all our dayes; sometimes, the hauing of a good conscience, Act. 25.1. and lastly,Iam. 3.13. the holding out of a good conuersation. See Matth. 5.16. So 1 Pet. 3.2. that seeing the good conuersation, &c. Read also Eph. 5.8. 2. Pet. 3.11. What manner of conuersation, &c.
Q. What meane you by this word? onely, our open carriage in the view of the world?
A. No: but the round or wheele of our whole life within or without towards God or man. As appeares by that in Heb. 13.5. let the course be without couetousnesse: by which hee doth not onely condemne open oppression, or vsury, but the wheele of the thoughts, affections, and endeauours of couetousnesse.
Q. How many things are to bee considered in the opening heereof?
A. Two things, first, the Circumstances; secondly, the Substance of this conuersation.
Q. How many circumstances belong to it?
A. Some concerne the persons who must lead this conuersation: some the conuersation it selfe.
Q. What are the former?
A. That this conuersation bindes all sorts equally to the good behauiour without prescription, or exception, and that in mens seuerall estates, conditions, relations. Estates, as in prosperity or aduersity: Iob 1. Thou speakest like a foolish woman! Shall wee serue God, for good and not for euill? Conditions, as in each trade or calling, each common respect, of sexe, age; each condition of degree, inferiour, superior; each sexe, whereto adde all other regards, as time, place, publike or priuate occasions and accidents be falling, as either alone, or with others, at home, abroad, and the like. Lastly, relations, as Masters, seruants, parents, children, husbands, wiues, Magistrates, Subiects, our selues, or strangers within our roofes, and so of the like. A maine and great enclozure, at once cutting off the infinite obiections and cauills arising from such personall respects. Some would exempt themselues by their greatnesse, as our common speech imports; they are very good folkes for so noble or so rich, or in such place. Why? thy place puts vpon thee so much the greater seruice. Others pretend their meannesse, as if the Lord ouersaw them, as motes in the Sun: so many poore seruants in great houses thinke that the Sabboth and religion is for their Masters, as for them they shall bee passed by. So some ignorant people alledge this new learning is for Schollers: and so young ones excuse themselues by their greenenesse, old ones by their feeblenesse, &c. But as this nett of obedience is strong enough for Lyons: so the mashes of it are small enough for flyes.
Q. What are the latter?
A. Three: Order, Proportion, and Beauty.
Q. What is the order of good conuersation?
A. That the chiefe and maine seruices of God bee preferred before the meaner in time, and in priuiledge. In time thus, that first religious course be attended, then worldly. If a man should paint the body of a man and set his heeles vpward, how disguised were it? So for vs to go and moile our selues [Page 27] all day long, and then at night with a dead heart, and a drouzie spirit to fall to prayer; oh how wofull? This is out of order, and a setting of cart before the horse: since that should haue been first done, and the belly attended after. Mat. 6.32. first seeke the kingdome. Secondly, order of honour. That is, when two seruices met which cannot both be done at once, that the lesser giue place to the greater. (Except necessity or mercy do hinder) which is no breach of duty, but an omission onely for the time, and a returne vnto it in season: And in this point a good conscience is the best interpreter.
Q. What is proportion?
A. When there is a sutablenesse betweene duty and duty. In the members of the body, when some one for the part exceedes the proportion of that part, or of the other parts, there is a disguizement: As when the head is bigger then an head should be, or bigger then other parts which should exceed it: for example, when men in their zeale exceed the rules of wisdome, and are too hot and eager; or when they are exceeding zealous for religion and the Sabboth, but extreame cold and remisse in point of iustice and righteousnesse, and keeping touch with men. Secondly, when there is no sutablenesse of harmony: as in the body, if one member bee comely, another deformed; [...]he face comely, the back crooked, it's a blemish. So here: when there is good behauiour between couples abroad, but great oddes at home: when men haue very good gifts to speake, but very bad to practise, none better in compassion to the poor, none worse in matters of conscience toward God in their calling, marriage, or vse of libertie. Abner was a very good Captaine to Saul: but an adulterer: Ioab to Dauid, but a murtherer. So the Prouerbe runneth, hee is no mans foe saue his owne: but loue must begin at home and issue to others.
Q. What is Beauty of conuersation.
A. As in the body beauty and amiablenesse ariseth from the good temper and fit coherence of parts: so in conuersation, beauty is that grace, which ariseth from the giuing to each qutie, her due respect; not onely doing it, but looking how, as Rom. 12. the Apostle tels vs, let him that giueth, do it in simplicity, hee that ruleth with diligence, he that sheweth mercy, [Page 28] with cheerefulnesse;Eccles. 8.1. wisedome makes the face to shine. It is not the bare doing, but the due tempering of it with the right quallity, that sweetens it. And where this due manner is generally obserued, it makes the whole conuersation, beautifull and sauory: yea, sets a lustre vpon it. These three may serue for a taste of the rest.
Q. Now come to the substance of Conuersation: To what heads may they be referred?
A. To these three, especially: Either those graces which do qualifie a good conuersation. Or those subiect things wherein conuersatiō consists; or the obiect which conuersatiō looks at.
Q. What are these graces of conuersation?
A. Some are generall qualifications of grace, concerning euery part of conuersation one and another: others, are speciall gifts of the spirit, seuerally belonging thereto: as the actions of life requires. Q. What are the generall?
A. To giue a tast of all by some of the chiefe; they are either graces of quality or quantity: the former, seruing to the due manner, the latter, the due measure of holy conuersation. And of the former sort are these (I speak of som of the chief: 1. Wisdome, 2. Simplicity, 3. Sincerity, 4. Integrity, 5. Faithfulnes, of I doe which a word for opening of their natures, remembring that not here write treatises, but onely a view of things (at largehandled in the ministry.) Q. What is Wisedome?
A. A grace of the soule, whereby it draweth the sanctified knowledge of the mind, to the particular vse of her conversation, as occasion is offered. Col. 3.16. And it is a determing of generals to specialls, both of actions, and circumstances, according to Christian rules, of which see Phil. 4.6. Finally, brethren, whatsoeuer is pure, good, of good report, &c. Also its a grace teaching him that hath it to keep a decorum in religions and outward conuersation: as knowing what his person & cō dition wil beare or refuse. Lastly, how to carry himselfe in the vse of things indifferent without excesse or defect: & how to vse Christian policy with simplicity & purenes of conscience.
Q. What is Simplicity?
A. It is a grace of a renued soule, looking at truths in the naked nature, apprehending and iudging of them without all [Page 29] mixture or corruption of fleshly conceit and wisdome: and accordingly desirous to be informed of them as they are, and to loue, embrace and ensue them accordingly, neither looking at the right hand or left: I feare that as Satan tempted Eue, so he tempt and lead you from the simplicity of the Gospell.
Q. What is Sincerity or Ʋprightnesse?
A. It is a grace of the Soule looking at the actions of Conuersation, in respect of their right and true ends: and therefore as it oppozeth al hypocrisie, which is to do good with a squint look and mixture of our owne ends of credit, gaine, ease or content: so it doth good with a pure ayme at Gods glory, the honest discharge of duty, and the good of others: so as a man may haue good conscience in all things. See 1. Cor. 1.12. and Act. 26.1, Iob 1. he abhorred to be an hireling. This is called perfection, viz. of parts not degrees.
Q. What is faithfulnesse?
A It properly respects the due manner of conuersation, that it be holy and approouing what is accepted, howbeit properly it hath a respect to opposition: For as we say of a good and faithfull seruant, wee dare trust him with vntold gold, meaning, although we see them not: so this grace is such an honesty, as puts God in security not to reuolt from him or warp notwithstanding baytes to allure, or terrors to discourage, or dangers to deferre, either by threats, error of the wicked, collapsed times, or provocations from our own false hearts, Reu. 2.13. and Reu. 3.8. Thou hast kept my word and not denyed. Mat. 25. Well done good and faithfull seruant. It's also taken for sincerity. Act. 16.15.
Q. What is integrity? and what grace of the soule is it?
A. An equall and whole vprightnesse of it towards all the Commandements of God, without partiality or taking exception, Psal. 119.6. When I haue respect vnto thy commandements. It is contrary to that halting of spirit with God, and patchery of a false heart, whereby it affords God a maymed sacrifice: in some duties forward that come on the right side, but such as finde not fauor in our eyes, reiecting them.
Q. What are the Graces of quantity or measure?
A. They may be referred to two: Prosperity and Constancy.
Q. What is Prosperity?
A. A grace of the soule compounded of many; in a word, the welfare of a soule in respect of degrees and measures of grace. And it hath three parts: first, Rootednesse: secondly, Fruitfulnesse: thirdly, Growth. Rootednesse of the soule, is a grace contrary to staggering and slightnesse; whereby it is both grounded wel in knowledge for direction of life, and setled in grace for full purpose and resolution of obedience. See that of 1 Cor. 15. ult. unmoveable. So elsewhere, the word of stablishing and setlednesse in the grace of the Gospell is used. Also 11.23. That with full purpose of heart they would cleave to the Lord. Secondly, Fruitfulnesse is a grace issuing from rootednesse; whereby the soule is abundant in the worke of God, and full of the fruits of weldoing. The contrary is barrennesse and emptinesse, when the soule scants the Lord in his due, as if he were an hard Master. The effect of it is to auoid unprofitablenesse in the knowledge of our Lord Iesus, 2 Pet. 1.8. Read for this grace 1 Cor. 15. ult. The third is, the fruit of both, to wit, Groth and encrease: For as wee see it to be in trees, when they are once well fastned in the earth & rooted, we looke they should beare fruit; and then that in so bearing, they waxe and grow, in height and bredth and fruite, so is it here. Groth is a grace of the soule, by which it encreases by due steps & degrees, to that fulnesse of the measure of Christ, according to the proportion of the part, Ephe. 4.15: Pet. ult. Luk. 8.8. And it commonly is the effect of the meanes of grace, blessed to the beleeving soule, as 1 Pet. 2.2. Now then of these three stands Prosperity: which is the spirituall gladnesse and laughter of the thriving soule, 3 Iohn 2. Thy soule prospereth; that is, apparently is fat and well liking in goodnesse (as those three children, Dan. 1. and as we say, the corne and hops laugh upon the ground and poles that beare them.) And it is a grace of the soule rooted, fruitfull and growing, whereby it beareth marke in the sight of all,Act. 15.23. that it goes well with i [...] to Godward, and is cheerefull, full of health, vigor, and contentment, saying thus, What I am, I would be, and wish no better.
Q. What is Continuance?
A. A grace of measure in the soule, whereby it gives not in, nor is faint or weary in weldoing: and its contrary to staggering, sloth and ease. It hath two branches: the first is, firmenesse and resolution in the truth, Col. 4:12. The other respects the course or wheele of conversation: and it is either a going on and on from duty to duty with strength and purpose, Psal. 119.57. and long-breathednesse (Psal. 84, 7. and Heb. 12.1. Run the race with patience set before thee, taking alwayes in good part thicke and thin, and not fainting in affliction and troubles.) Or else it is small Perseverance, the fruit of the former: for by a continuing in well-doing, Rom. 2.7. and accounting each day a peece of our journey home, at length we attaine the end of our hope, and the issue of our faith and combat. This grace hath the honour of all the rest; not because the rest are inferiour to it, but because it hath the lot above all the rest, to stand next to the doore of salvation, and to let in the soule thither: See Mat. 24.13, 14. Revel. 2.10. And thus much of the Graces qualifying good conversation generally.
Q. What are the particulars that immediately helpe conversation?
A. All the sanctifying graces of the spirit of God, according to the peculiar use they have in conversation; as some are more proper for one use, some for another, and all for some or other. Thus faith is a grace for the just to live by to God in the world; hope is a grace to beare up in streights; patience, in an affliction; thankfulnesse, in blessings; moderation, in lawfull liberties; innocency and righteousnesse in the common life of men; love generally helpes all: & in a word, each grace doth more or lesse serue for the enabling of the soule to a well a bearing of it selfe towards God, man, or selfe. Of these I speake no more; onely I would adde one thing, That graces of the spirit serve not onely to take up the residence within, and no more, but mightily to strengthen the soule to all spirituall or externall conversation: see that Col. 1.11. Strengthned by the might of his power unto all long-suffring with joyfulnesse, and well pleasing, &c. Hence it is, that Eph. 6. Paul reckons up speciall graces of the spirit, as the compleat [Page 32] [...] [Page 33] [...] [Page 34] [...] [Page 35] [...] [Page 32] harneis of a Christian. I will open this by a similitude: I told yee, that Conversation is like a wheele. Note then; As in a Wheele there be three parts, the nave, the spokes, and the round: so here; the nave is compared to the spirit of regeneration, or the new creature (of which in Article 1.) the spokes are these graces I have named, issuing from the nave, and fastned to the round: for as these staves doe unite the strength of the nave to the round, and carry the strength thereof to each part of the wheele, which else would breake and split in sunder: so these graces of the spirit of Christ are the staffe of our life, and the very support of our conversation, and wheele of our course. As for example; Take away knowledg from the use of our liberties; faith, from the Sacraments or Word; love, from visiting the sicke; mercy, from almes, where shall these parts of conversation become?
And thus much of this first part of the substance of conversation, in graces.
Q. What is the second part of the substance hereof?
A. It is the consideration of the Subject who is to lead this conversation; that is, the regenerate person. Now looke what the severall instruments are by which a Christian doth and must ordinarily converse, those are the subject in which it stands, and therefore had neede to be accordingly qualified.
Q. What are they, and how many?
A. Three: Thoughts, Affections, and Actions.
Q. What are the Thoughts, and what rules are there for the frame of their conversation?
A. Thoughts are the first movers in the soule, and from them issueth either good or bad life: see Pro. 4.23. so our Saviour, That which defiles a man comes from within, as evill thoughts, Mat. 15.19. They are the master-wheele. If a man be envious and malicious,Psal. 36.4. his thoughts devise mischiefe upon his bed: if the course be covetous, the thoughts first set them on fire; they pierce them through with cares, 1 Tim. 6.10. So in the rest. Therefore (it being granted that we speake of the new Creature, who hath purified already his soule to obedience) let these rules serve to frame: his commonwealth [Page 33] of thoughts aright. First, let our continuall care be to keepe the through-fare of the soule free from them, as by pardon of them, Acts 8.22. so by purging of them daily from that vanity, prophanenesse, disorder, endlesnesse, and other sins thereof, which makes the conversation vaine, 1 Pet. 1.18. Eph. 4.24. put off the old man of deceitfull lusts. Secondly,Iere 4.14. Mica. 6.5. labour to season thy imagination and the doores of thy sences, eyes and eares with holy meditations of God, his Church, his Will and Promises, Psal. 1.2. In the Law of God he meditates day and night. Psal. 19. ult. Let the words of my mouth, and the thoughts of my heart, be alway acceptable. Thirdly, watch over these thoughts as men doe for theeves; and aske whence they come, and whither they will, ere they passe; yea, keepe the whole prison the streighter for the sake of thy thoughts, because if the ringleaders breake loose all the rest follow them: Pro. 4.23. And the doore of the thoughts had neede be kept as well as the tongue, Psal. 141.3. yea, and keepe in holy thoughts that they goe not out as fast as they come in, Eze. 46.9. So fourthly, attend seriously upon holy objects to fixe the imagination upon good things, Esay 26.3. which is the way to beat off the swarme of these flyes. Above all, looke to the maine worke of Renuing, and let all thy springs be in the Lord, Psal. 87.7. even the root of thy whole conversation, which is the spring of thy thoughts; and this will cause the branches and streames to be holy, and cause thee to dwell upon meditation and to be heauenly minded.
Q. How is the wheele of Affections to be guided?
A. The Affections are the wheeles of the soule indeed, an [...] upon them the soule is either hurried to evill, or led to good Little doe most men thinke how they are carried by these their passions, by each object: Sometime by love, by joy, by hope on the right hand; otherwhiles by feare, by sorrow, by anger, pitty or the like: rare is that man who venters not upon the sea of conversation with the broken barke of Affections; It may be said of them as of that ancient, Where they doe well, none better; where ill, none worse. Heathens were faint to abandon them quite (the Stoicks I meane) for the pudder they found by them, and to deny all affection; and so [Page 34] put out their eyes, and cut off their hands and feete for feare of offending them. But the Scriptures afford more grace than so, therefore first weigh well, how hardly the best escape the violence of them. Note how Dauid disguizeth himselfe suddenly in swearing Nabals death vpon his defeate 1. Sam. 25.13.Ioh. 18.10. how soone Malchus his eare is smitten off by Peter in his passion: how soone fire from heauen is sent for by the disconten [...]ed disciples Luk 9.54. So also Dauids rashnesse to Nathan, 2 Sam. 12.5. which he must needes blush for. So by the beholding of Bathsheba how soone was a fire kindled, but long in quenching? How suddenly, Iosh. 7. did the babilonish garment fire the heart of Achan? The newes of Absoloms death, pierce and disguise Dauid? 2 King. 5.20. Not to speake of Gehazi his sudden following Naaman, Felix his hope of a bribe from Paul, the disciples excesse of sorrow vpon a word speaking by Christ, that foolish pity of Ahab vpon the men of Benhadads errand, the extreame feare of the women vpon the Angels words, All these Cloudes of witnesses, shew the vnbridlednes, of the passions: and therefore should prepare vs with earnestnesse to preuent them. Secondly, yet note, how affections are as soone vp in armes if the heart be well seasoned and stablished with grace. How soone was Peter mooued with holy feare vpon the draught of fishes? Luk. 5.8. How easily was the poore blind man rayzed vp in the depth of loue to the Lord Iesus? how soone was sorrow wrought in the hearts of three thousand murtherers at once by Peters preaching? how presently was compassion mooued in Peter and Iohn toward the cripple, Act. 3.4. how quickly was zeale stirred vp in Phineas against Zimri and Cosbi? Numb. 25.11. and so may bee said of the rest. Thirdly, therefore, let vs nourish the fire of the holy Ghost kindled in vs in our first regeneration, and apply it daily to the shaming, purging out, and consuming of these lusts. Gal. 5.24. Bring them (as the heifer in sacrifice) to the hornes of the altar, and binde them thereto, that they breake not loose. And call vpon the Lord for his spirit that the arrowes of the Almighty may be in vs, and the power of Christs death might be as venom to giue these lusts the deadly blow and bane, and to drinke vp the sin of these affections in [Page 35] vs! Let it seriously smite our hearts, and let our affections take reuenge vpon vs, forth Corruption of our affections. Let vs not excuse our selues for our nature, for that defends a lesser sinne by a greater: for what can be more wofull, then when sinne by custome hath hardned vs to a nature? Remember wee how hideous effects these wild beastes haue wrought in our liues? I say, our wealth, our inordinate loue, our mirth, our sorrow, feare, and indignation? How might Dauid with sorrow haue recorded his distemper against innocent. Mephibosheth, 2 Sam. 19.29. Hezekiah his great ioy and iollity in the comming of those Embassadors, Esay 39.2. and the truth is the greatest woe and repentance which euer betided vs in our life may well be fathered vpon our passions? Some bringing themselues by them to needles suits of Law, pursuits of enemies, losse of their estates, fines, imprisonments, a brand of reproach among men as not to be liued with: and if not so, yet a continuall bondage of spirit, and vnfitnesse to any good, either to calling, prayer, bearing of our crosses, or family and marriage duties, and all by our inordinate passions? Fourthly let vs apply the merit and looke at the example of the Lord Iesus in all the whole conuersation of his affections! how holy was his zeale against those defilers of the Temple?Mat. 21.12, his loue to that young mans forwardnesse?Mat. 23.13 hatred of those hipocrites the Scribes and Pharisees? sorrow for our sinnes in the garden? cheerefulnesse in conuerse withall sorts to winne theme weeping for Lazarus? pity to the poore widdowes dead only sonne? Luk. 7.13. Oh! the sauor of his example, and merit of his affections, who as hee abhorred all stupor of heart, so neuer faulted in the euennes, temper, measure, of them either in the defect or excesse, should rauish vs, and excite vs (if true members) to purchase the like? we should euen conceiue holy heate of spirit before these rods. Fifthly, when we haue got these good affections, learne wee to take a due marke of the right obiects of our affections and that will shame vs, when by loosing or mistaking our right marke we doe fasten them basely and indirectly. Our anger is to good to be set vpon carnall reuenge, it will serue to be imployed about Gods dishonour Ephes. 4.26. our loue is too good for base lusts, mony, and [Page 36] pleasures,Psa. 118.1. it is made for the Lord and for his Saints Psal. 16.2. Our hope of a vaine Paradise heere, is better set vpon heauen, 1 Cor. 15.19. and so might I say of our sorrow, that it best befits sinne, our owne, and the times. If we would thus direct our affections, they would start backe when other obiects lay clayme to them. Lastly, let our maine direction be, to get our soules settled in peace, in the sweete assurance of our Reconciliation with God, and that we know the worst that can befall vs, that no sinne, sorrow or en [...]my can depriue vs of that crowne: and this peace will calme vs and rule our spirits that neither feare nor hope shall much vnsettle vs, but we shall possesse our soules in patience, in the midst of all distempers: As a wicked heart casts vp mire and dirt like the Sea: so the affections of the godly are calme and quiet, and the wheele of the Conuersation goes on in a most wel ordered manner. And so much for these.
Q. What rules giue you for the third, of actions?
A. Herein wee can giue no particuler rules: because they are infinite: but bring the generall rules to particular and incident occasions. Therefore, for the ordering of this conuersation, let those foure vsuall golden rules direct vs that wee (as neere as we can) look to first, our grounds; secondly, to the due manner: Thirdly, the true measure: fourthly, the right ends of our actions. Touching which the lesse may serue because they trench vpon some former rules.
Q. Touching the first, what is it to be grounded?
A. To be sure, we haue a word to shew for our warrant, either in doing, or not doing, or suspending: for although the action may proue bad in the form which is good in the nature of it, yet that which is bad in the ground and nature, cannot be possibly well done. For, without knowledge the heart is naught:Pro. 19.2. 2 Pet. 1.19. Now the word will passe censure vpon it either directly or by consequent: and therefore we must attend to this light, especially in darke places. And if wee cannot informe our selues alone through ignorance we must make it a booke case, and aduise by all meanes with other, for truth lyes deepe sometimes. This is a maine ground: and is exceedingly transgressed. I wil not here insist vpon them as go against light, (because [Page 37] the godly abhorre it, while they are themselues) but euen of them, many sorts faile. 1. Some wil do many things vpon custome and taking your grounds for granted when yet they haue none. These are to be informed, that they may know themselues to do well as well as do that which is good without thank. 2. Others do many things in the twi-light, hit they misse they: not vpon assured ground not considering, that as well that which is done without faith is sin, as that which is against it. 3. Many take vp grounds onely in their generality and faile in the particular determining of the generall, to their occasion, and so sometime exceed sometime limit the word, whereas they should go according to the word closely in the extent of it. Thus many limit the 2. commandement, to grosse idolatry of Pagans & securely go on in your own idolatry & wil-worship; as the Papists. Others take their own preiudice, deuotion, good meanings to be good grounds, as blind people. And lastly, others corrupt the ground by false glosses; & these sundry waies. 1. By adulterating the word, both of rule and example in scripture, and making it sound as they list. This is to crooke the rule and then work by it: thus those Pharisees. 2. By corrupt error of mens traditions, as in 1 Pet. 1.18. receaued from the father, alledging Vox populi, vox Dei: but it is not a common cry can ground an action. 2. By Satans cunning and dice-play, as he dealt with Eue: ye shall not dye. Gen. 3.4. Thirdly, the imposture of our owne hearts, easily beleeuing it lawfull, which we eagerly desire, and so bribing the iudgement to giue in a false verduict to deceiue vs: as the messenger that went for Micaia, 1 King. 22. and as a bribed iudge will force a good iury to bring in a false answer, that he may sin by preuiledge. Lastly, and especially through the neighbour-hood that good hath with euill oft-times, who would not commend the pity of him that refused to smite the Prophet? 1 King. 20.36. or the fact of the good midwiues that saued the women of Israell, Exod. 1.19. and who would not (at first) discommend the Leuites for slaying their brethren? Exod. 32. But wee must doe no good, that euill may come of it; and where God discharges the conscience from a Law, there is no transgression; [Page 38] as in the borrowing and robbing the iewels of the Egiptians appeares. Therefore, let vs cleaue to our grounds: abhorre all doubtfull, generall, erroneous ones: take paines to discerne betweene the colors of good and euill, and beware we be not lead by the errour of wicked, as 1 Pet. 3. end, and Ephes. 4.14.
Q. What is the right mannor of actions?
A. So necessary is this rule, that it reaches to all our actions: yea, the most indifferent in her nature, and such as wee are not tyed to, but are arbitrary, yet when they are done, are to be done in a right manner, or else we sinne. And this manner of doing, requires two things: First, that they be done in the estate of well pleasing. Secondly, well pleasingly: for the former, it is an assurance that the person pleases God Heb. 11.4. for the latter, it is a cleauing to the quality of performance that it be pure. To the pure al things are pure in their lawfullnesse, yet euen pure things must be done purely also, as I noted before in the Beauty of Conuersation: each action hauing in it a peculiar quality to commend it, as there I noted in diuers instances. And therefore next to knowledge, the eye of the soule must call for this true mannor, that withall closenesse, entirenesse, humblenesse, faith, wisedome, loue, cheerefulnesse, resolution, it may performe that which is good. But I repeate nothing.
Q. VVhat is the due measure of Actions?
A. That the Lord be served with the best of us; within, by the best bent of our soules; without, by the best extent of our abilities; and that wee keepe no false measure within vs. Our course is to deale with God, as buyers and sellers doe each with other; buy by one measure, and sell by another. So we, when we trade with God, are content hee should sell to vs by the largest bushell, heaped, thrust, and running ouer; but we repay to him by a cut, scanty one. But as we doe, or would fare at Gods hand, so should we measure out vnto him: and in all that we doe to him, or for him, call forth the best of our spirit, and bent of heart, all our courage and might; and also enlarge our actions to the greatest extent we can in number, and in degree; that our goodnesse may be as diffusiue and exemplary (as without hypocrisie) [Page 39] and within, within our compasse may be. But I haue spoken of these two before: of the one in the Subiect, of Regeneration; of the other in the grace of Measure: Looke backe to them.
Q. What is the true end of all good actions?
A. It is one of the maine of all the rest. For as the end, and scope of a thing giues it the being: so a childe of God, is more properly obedient in his end, then in any: hee may faile through ignorance, or weake carriage, or measure, but in this is his glory; That the desire of his soule is towards the Lord: and that he may approoue himselfe to haue had an vpright ayme at the Lords ends: the glory of his name, good of his brethren, and peace of his own heart; whatsoeuer else he failes in, in preaching, in prayer, in mercy and compassion, in Sabboths, in example, yet that in this he is voyd of guile. See Pauls boasting 1 Cor. 1.12. we haue had our Conuersation in sincerity, &c. This was Abimeleck's praise (for the moral of it) that he had done it with a pure intent. It is that God lookes at Psal. 51.6. It was Dauids reioycing that he walked in the perfect way, Psal. 101.2. and Asa his prayse, that in all his distempers, he still held vpright in heart. Oh, this a d [...]fficult worke! As hucksters deale with their milke, honey, and wares, they mixe them with waxe, water and trash, for the vantage, so doth our heart seldome any action but some dreg, and dead flye of our owne aymes and ends is ready to defile it Beware therefore, and let a true end▪ steere all the actions of our life. But of this before in the grace of vprightnesse.
Q. Proceed to the third branch of the substance of conuersation, concerning the obiect thereof: what is it?
A. It is two fold: either our Spirituall Conuersation with God himselfe: or our Conuersation with man in our common life.
Q. What is our conuersation with God?
A. Godly conuersation (as Peter calles it) is that communion which a renued soule hath with God: or in a word, it is the soules enioying of God (so farre as here may be) and it is either inward, or outward:
Q. What is inward conuersation? how manifold?
A. It is twofold, either the life of faith, or the exercise of the Graces of the spirit within the soule.
Q. What is the life of faith?
A. The soules enioying of God, Christ our Sanctification, by all his promises concerning life and godlinesse. And a faith at the first drawing neere to God, did cleaue to him in Christ by a promise for reconciliation (as in Article 6. of the second part) so it proceedes, and improoues Christ her sanctification for all needes and vses of this present life. For (as Paul saith) if being enemies wee were reconciled to him by his death: much more by his resurrection wee shall partake his life. And againe, If he haue not denyed vs his owne Son, how much more shall hee not with him, denie vs any thing. Now saith vnderstanding whole Christ in sanctification to be made hers, 1 Cor. 1.30. doth draw (as a man would draw lines from a Center to the circumference on each side) so particuler promises of vpholding the weake soule in each condition: that so she might say in all, Now liue I, yet not I, but Christ in me; And the life I liue, I liue by faith in the Son of God, and againe, The iust man liues by faith: not (as some inuert it) The iust by faith shall liue.
Q. What promises doth faith liue by in Christ?
A. To speake of all were endlesse: for a draughts sake, I referre them to foure heads. First, estates. Secondly, meanes Thirdly, duties. Fourthly, graces: which may serue for the rest. The sum is, Iesus Christ is the life of the soule throughout and as before and without Christ, the soule liued a naturall, and common life, of selfe, world, pleasures, vanities, so shee now liues the life of Christ in all those foure. And shee is thus said to put on Christ: that as a man in his apparell doth all the workes of this daylie life, so doth the soule all her workes in Christ: Christ in her, prayes, preaches, prospers, suffers and in a word doth all her workes in her, as Esay 26.
Q. What is the life of faith in estates, and first in Prosperity?
A. The cleauing of the soule to God in the promise of his Al-sufficiency. Gen. 17.1. and 1 Cor. 3. end. Al things are yours, and ye Christs. Its the Lord Iesus our head who being Lord of all, made himselfe no body, that we might haue right to all [Page 41] promises. Faith then cleaues to this promise. First, That if God hath made vs a feast in the mountaines, much more hee will in the valleyes, Esay 25. And looke what blessing so euer he see good, it's mine, life, good daies, good marriage, children, family, health, successe, recouery, credit, wealth, it's mine. A childe of God beleeues no temporall promise otherwise than a spirituall: both purchased by Christ alike, although if he see them vnfit, I am to beleeue a supply otherwise as good or better: but else faith cleaues to a temporall in the full right to Christ without ifs or ands, as well as the other. And not onely so, but serues Gods prouidence for them with holy confidence, setting the Lord aboue his owne labours, in the secret blessing of a promise: going to worke without indirect courses, without sinne or sorrow: beleeuing that whatsoeuer his portion be, more or lesse, it's his, giuen him by his father, and therefore best, and any other should be worse: and to conclude, accounting the commonest blessing to be no common loue to him, but vouchsafed in kindnesse to his seruant; and therefore not snared thereby and nailed to the earth, but raised vp rather as by wings to the giuer, to serue the Lord with a good and cheerefull heart for all his blessings.
Q. What is the life of faith in the estate of aduersity?
A. It is the cleauing of the soule to God in the promise of his protection and redemption: 1 Cor. 1.30. The poore soule saith with David on his death-bed, The Lord liueth who hath deliuered my soule out of all aduersity; sword of Saul, pursuit, enemies in battell, and now will deliuer me in deat [...]. And how? first, as it was with Christ, that no trouble, nor yet one houre sooner befell him than God preordained: so shall a poore soule beleeue that no enemy shall hurt, or afflict in any kind, then, or vntil the Lord see meet; but as he, so thou shalt passe through all: so also, 2. If any doe assault thee, sickenesse, poverty, suits, prison, malitious enemies, thou shalt say with Christ, This is their houre, they are come in season, they are meet: read 1 Pet. 1.6. they are no accidents, they are the allottings of my Father for speciall good. 3. When they doe lye vpon thee, yet the Lord shall bee thy light in darkenesse, and shall bee thy defence, and couer thy head in the day of [Page 42] battell: See Micah 2.7. Psal. 84. end: hee shall make thy bed in sicknesse, and walke with thee in the Fornace: hee shall be thy peace of heart, thy strength to endure; hee shall purge thee by them, and bring thee out as gold out of the Fornace. So that thou shalt say, Perhaps the Lord shall doe me good for this crosse this day, make me better than if I had not had it: It is good for mee that I was afflicted. And after a tolerable passage (read Ier. 29.6, 7.) he shall deliuer me out of all, one way or other: so that the spirit of glory, and the conquest of Christ rests vpon me, and by his promise. Ioh. 16. vlt. I haue ouercome the world, I shall take good courage and say Micah 7.8. I shall rise when I am fallen: and afterward I shal with the Lord Iesus be out of the gunshot of all afflictions: yea, as the estate of a beleeuer is through his whole life, so shall it be comfortablest at death, and the last day shall be his best; a rest from all labours.
Q. What is the life of faith in meanes vsing?
A. It is the cleauing vnto God by the promise, for the power and blessing of and vpon all his ordinance; which point seeing it will fall into Article 4. vse 3. therefore thence fetch direction.
Q. What is the life of faith in duties?
A. Its the cleauing of the soule to God by a promise for strength to giue vs the grace to doe what hee commandeth: of which also seeing I treat, in Article 3. vse 4 there looke.
Q. What is the life of faith in Graces?
A. It's the soules cleauing to God in the promise, and in the grace of the Lord Iesus, for a supply of grace conuenient for it selfe, both for number and measure. Ioh. 1.17. from his fountaine we receiue grace for grace, like for like, so many for so many. In the strength of this promise, a poore barren soule comes to the Lord, and hearing what treasure is in Christ, and for whom, comes with confidence and pleades for it selfe; Oh Lord as empty a wretch as I am of mercy, of compassion, of righteousnesse, of loue, of patience, thou hast put all into the nature of Christ Emanuel: though I am pestred with a peeuish froward, proud, worldly spirit, yet thou hast sayd, where sinn hath abounded, grace abounded much more: thou delightest [Page 43] to honour thy Sonnes grace in purging such sinfull ones from their cursed qualities: thou wilt haue thy grace pointed at. Oh! who would haue euer haue looked to see such a proud wretch, humble, so worldly an one, heauenly minded? Nay; the Lord can vse those weapons of sinne, to bee weapons of righteousnesse, choler to turne zeale for God, prodigality to turne bounty to the poore members of Christ. I see where the Lord creates the new creature, hee also creates the graces thereof: where he marryes, he giues the marriage Ring beset with all Iewels of faithfulnesse, humblenesse, and the like. Why then should a poore member pine away for want, when the head is full? and full for his members? Oh! I see all things are mine in Christ, all meanes, duties, yea, and graces mine▪ Didst thou not say so Lord? and causedst me to trust thee for it? that out of thy Fountaine I should haue for both number those that are most wanting, and for measure, that which may strengthen a feeble heart? Euen as Haman hearing, what should be done to a fauorite, answered, he meanes me, whom else? so the poore soule heere: The Lord hath renued mee, and whom should he bestow Graces vpon to beautifie sooner?
Q. Goe forward to the second branch of our Communion with God, wherein doth it consist?
A. In the exercise of the graces of his spirit. For looke how Merchants and Chapmen haue the policy and traffike for wares and mony, so the godly haue their commerce with the Lord for grace. Read Phillip. 3.19. But our conuersation is in heauen. And this stands in these three things: First, in the encrease of their graces: for the experience of the sweete gaine and price of grace wich they haue oft gotten from God doth whet their desire to couet more of them, and to bee better acquainted with the Lord in them. As Moses could not be content till he had seene God in his glory. This is one effect of our Sauiours prayer, that they may be one with vs, and that thou wouldst keepe them from euill and from the world: so the faithful trade with God for more faith, vnion, hope, loue, patience, and when they can get in with the Lord for any addition of these, they thinke themselues in the suburbes of heauen. Secondly, In the reioycing in the groth and encrease [Page 44] they haue had. No mizer doth so oft visit his bagges, as these ioy in their treasure. The lesse they see of these iewels in the world, the more they prize them and flesh their hearts with them: as the Apostle saith, The God of peace fill yee with all ioy by beleeuing. And againe, we reioyce with ioy vnspeakeable and glorious. Thirdly, and especially their trading is in heauen by that precious hope which is an earnest-penny of their inheritance: and therefore they neuer think of it, but it glads their hearts. This is that heauen vpon earth, and the treasure which their hearts are set vpon, which in a sort makes them also to be heauenly minded: makes them vse these things as if not; and despile the image of these vanities: yea makes their crosses, slight in comparison, while they looke not vpon things temporall, but eternall. And by this their trading, although they bee absent from the Lord, yet are they in a sort present, and lay hold of immortall life to make their condition below the more tolerable. And so much of the conversation with God.
Q. What is the outward converse of the soule with God?
A. It is that holy correspondency which it holds with God in outward seruices.
Q. What are those?
A. Some are ordinary, some are occasionall. The ordinary are many: I will giue a taste of a few: and they are, an ordinary and dayly walking with God in religious duties, for the increase of Communion. It is not the wheele of duties doing which can support the soule; it must bee a due keeping of quarter with the Lord, and a survey of her estate towards God, which must doe that. Of this sort are these. First, A satisfying of the soule with the Lords image at our awaking with a saluting of his promise for renewed pardon and grace: Psal. 17. vlt. for Iesus Christ is yesterday and to day and the same for euer, Heb. 13.8. not changing. Secondly, a seeking of his face as oft in the day as may bee for renewed humiliation and for keeping the heart open dayly, for pardon of renewed sinnes, grace to purge and season the soule: thankes for renewed compassions: Thirdly, a reuiuing of couenant with him for closer purpose, and bent of heart towards him. Act. [Page 45] 11.23. Fourthly, a dayly recording of Gods peculiar administrations and prouidence to vs, in patience, blessings, deliuerances, speciall redresses of our decayes in soule and body, and what vse we haue made of them. Fifthly, a finishing of each day so, as we viewing it ouer, may be humbled or comforted, and so lye downe in peace. Q. What is the occasionall?
A. The seruice of the time, Act. 13.36. by which wee rest not onely in our ordinary seruing God: but reach our soules to the condition of the times we liue in accordingly carrying our selues, either in affliction of soule, or thanksgiuing as occasion requires.
Q. Conclude the Article with the latter branch: what is our conuersation with men in common life?
A. The same which the Psalmist 50. vlt. calles, the ordering of conuersation aright. And it is a wise accommodation of a Christian to the seuerall passages that befall vs vnauoydably in this our common course of life. In the which although there be a world of euill committed; this being the element of worldlings, and the stage whereon the Deuill acteth his parts: yet euen in these common matters the Lord teacheth his people to carry themselues, as men of another world.
Q. But how shall rules be giuen touching this part of conuersation, it beeing so infinite?
A. By culling out some of the chiefe passages of the rest and giuing a briefe view of their due ordering: wee shall the easilier guesse at the rest.
Q. Name some of them, shew of what nature they are, and what ordering they must haue?
A. Such as these, Marriage, Company, liberties, solitarinesse, earthly businesse, calling, family gouernment, and the tongue, or common talke. Which although they bee out of the boundes of Gods worship, yet are so to be conuersed in, as remembring the name of God may bee blasphemed therein whout especiall caution, euen as in the vse of oathes and vowes.
Q. Seeing diuers treatises ar extant about them, and they haue been handled in the Ministry by sundry occasions, giue onely a briefe view of the ordering thereof?
A. Generally touching all, note this, that God abhorres all common prophane vsages of the world in these things: and will haue his people ca [...]ry about them the cognizance of new Creatures and holy ones, that they may not make religion odious by their corrupt behauiour and making vse each of other therein for their owne ends: but that the graces of God may breake out and shine in the order of this part of conuersation, to the glory of our profession. Then particularly, there is required a stayed, setled spirit, not vaine, light frothy and inconstant, so that each occasion accidentally offering it selfe should vnsettle vs, and put vs out of our course of life: as sometimes sudden ill newes driue vs into melancholy and frowardnesse: successe in our affaires carry vs into endlesse lightnesse, and iollity: shrewd turnes in family worke vs to disguizement and impatience. Wee see how it is with some disordered men, tha [...] for a weeke or fortnight together they will ply their callings, but if company draw them to the Alehouse, they will spend whole dayes and nights in a quite contrary course. Such basenesse the Lord abhorres: and will haue all to set their soules in order to an holy sobernesse and equalnesse of heart, wisely framed to entertaine the changeable passages of life; which the well-ordered Spirit, neither in the excesse or defect, but as the obiect, requires.
Q. And what speciall directions are there? and first for the married condition?
A. That they loath to make it a common thing for the vse each of other, and prophaning the Ordinance: but first, improuing it chiefly for God, and the mutuall good of their soules: Worshipping God together, making him umpire of all their differences, powring out their hearts into his bosome by humiliation, prayer, and thanks-giuing: Nourishing matrimoniall loue as a sacred knot; and to that end, obseruing each others graces for the strengthening thereof. Cutting off all iarres in the beginning, and yet not agreeing together for base ends, but for holy. Tendering the weakenesses of the weaker sexe, concealing her defects, and yeelding subiection to the head for conscience.
If these rules and the like were obserued, how might the [Page 47] order of this one part set an order in all other parts of our course? whereas the disorder of this wheele, causes all other to be distempered; children vnruly, seruants vngouerned, and all out of frame? And when once things are growne to extremity, then they wish they had never met; as indeed the truth is, miserable is that marriage which the bond of necessity holds together.
Q. VVhat rules are there for mens Calling?
A, The Calling being so great a wheele of Conuersation, (for where we worship God one houre, we ply our Callings a great many,) had need to be well ordered: First, Beware of picking quarrels with your Callings; change not Callings at your pleasure, (though I deny not some cases may fall out to compell a change,) but cling to thy Calling to keepe thee from noysome lusts, ease, sloth, and leud company; which nothing but a Calling will prevent: As that Martyr blessed God for honest wedlocke, so doe thou for an honest Calling: Secondly, Vse it not for the base ends of gaine, money, and the like, (for Gentlemen haue as much need of Callings as poore men,) but to serue prouidence, to mortifie thy lusts, and prepare thee for the duties of worship; knowing that else thou wouldest vanish in religious duties, and be wearisome to thy selfe. Thirdly, Let an order bee set in thy Calling, that it hinder not Religion in Family; neither let Religion hinder thy calling; but both know and keepe their bounds. Fourthly, Neglect not thy Calling suddenly, to attend vpon needlesse pleasures, trauells, companies, and so leaue thy family in a distemper, without either prouision or gouernment: but in stead of these, abide diligently in the Calling, in which God hath set thee, without wearinesse.
Q. What is the rule of trading man with man?
A. That men seeke the good of a Common-wealth, not a priuate. The prouerbe is, Euery one for himselfe: and in this age, selfe-loue hath corrupted mutuall commerce exceedingly; so that if men may gaine, they care not how, by what shifts, deceits, breaches of promises, running away with other mens goods, borrowing much, paying nothing, trading with other mens stockes, and so prouing bankerupts, [Page 48] to rayse some estate to themselues by other mens detrement. And this is so generall a sore, that no man knowes how to remidy it, though few are free from the pressure of it.
Q. What is the rule of conuersation in common life?
A. The answer of that good woman to the Prophet, is excellent, 2 King. 4.14. I liue among my people: meaning humbly, courteously, louing and beloued, vse fully and peaceably.
First, in our neighbour-hood wee are to practise innocency and harmelesnesse: as Prou. 3.29. meaning that a neighbor lookes for good measure, and to liue without annoyance. Also to maintaine euill offices of lending and borrowing necessaries; yea 'money to the poore, except they bee vnfaithfull (in which case they must be vrged to pledges) to shew mutuall entercourse of loue in meeting, moderate feasting and reioycing in the welfare of each other, to auoid strangenesse, and encrease amity: auoiding statelinesse, lowring, discurtesies, and wrongs to each other in common cases of each other grounds, fences, cattell, and commodities. Againe, vsefulnesse in counselling, visiting, releeuing such as are in danger of ouerdripping enemies: especially comforting them in spirituall complaints:
2 In townes-matters, not ayming at over-ruling others, treading our inferiours under-feet, saving our owne purses and over-burdening others, but carrying equall minds, and doing as we would be done to: not pragmaticall and busie-bodies in matters not concerning us; but attending our own, and keeping our bounds. Not praters and janglers of needlesse affaires, not curious, inquisitive, censorious, and the like.
3 In Arbitratorships, not stickling for parties, but for a peaceable agreement upon equall condition betweene them, and setling firme agreement upon the wisest and safest termes, and so of the rest.
Q. What rules give ye for liberties?
A. There are many sorts of liberties, as travellings from our owne homes, companionship with such as please us, recreations and pastimes, feastings, and the like: all which are lawfull in their kinde; yet must be watched unto lest too much [Page 49] precious time, cost, and heart bee spent vpon them: alwayes keeping from the vttermost of our liberty, and putting knife to our throat. Prou. 23.2. if wee bee giuen to our appetite: not powring out our spirit into them, and loosing our selues in them, but gathering vp either our soules to a more cheerefull returne to intermitted duties. Remembring that Satan will the rather seeke to circumuent vs in the vse of lawfull, because we dare not rush in vnlawfull liberties.
Q. Draw to an end of the rest?
A. Touching the family, we are to set it in order, not when we dye onely, but much more in our life. And for mixt families; first this I say, that they cannot chuse but find much pudder and confusion both in matters of God, and their owne: God is the God of order, not confusion: if therefore it can be, let mixtures of familes be auoyded, as preiudiciall to peace, thrist, accord, and especially goodnesse: For if single families are so hardly ordered, how shall mixt, whose heads or members differ, and are loath each to stoope to one gouernement? Such shall be sure to finde trouble in the flesh: therefore where weighty cause requires it, let the best order be settled by consent to auoyd confusion, as it shall the better if all will stand to one bar, and be ruled.
Next, for the Gouernors of families (especially greater) let them not thinke it enough to set vp a scroll vpon their screen, touching the Lawes of their houses, and so passe on: but withall, let themselues be the life of order themselues, Prou, 27.23. and Prou. 31.27. looking ouer their flockes within doores, and not onely for prouision of body, but survey of the seuerall wayes of Children and seruants. God himselfe is the father from whom Eph. 3.14. all families are called: and he will take account of our Baylywick in this kinde. If Ministers cannot guide their owne families, how much lesse Gods Church? Let order of family flow from well ordered hearts of our owne: neither too remesse as Eli 1 Sam. 2.23.24. nor yet harsh, imperious and tyrannous, Eph. 6.9. but euen framed for this very thing, as Paul, 2 Cor. 5.5. with temper of gifts to gouerne, sobernesse, grauity, purenesse and tendernesse: Be not as Tygres in the hot pursuit of your owne earthly businesse, letting Gods [Page 50] go at large, both on Sabbaths and otherwise: nourish no euill in your hearts that might breake out in example: for what child or inferiour can honour them that carry loose hearts to God, and set him not vp in the family? Let God rule your children and seruants, and wiues, and set vp his throne in their Conscience, and then a twyned thred will draw more than a cable. Aboue all, with Dauid, purge out all the bane of drunkennesse, lying, vnfaithfulnesse, vnseasonable riot, and the like: and let thy eye be fixed chiefely vpon the righteous, and encourage them that they may bee the guides to the rest. Vse not to dally out the season of dutie in families, which procures commonnesse and formality. Catechise, admonish, reward and censure, and hold vp order by these meanes.
Touching inferiors, bee wholly for the good of the whole family, not your owne ends: Children downe right in subiection, and not insolent, spenders and claymers of their parents wealth as theirs, for the support of their vices and lusts: but vnder authority with all loue and well deseruing; seeing they can haue but al after the decease of Parents, and the whilest their due education: As for seruants, I haue elsewhere spoken at large, let this suffice that they shew all good faithfulnesse and respect, as those vpon whom the well or ill fare of the family dependeth, and the more they are betrusted, the more trusty: for few families doe ruinate, wherein bad seruants haue not one principall hand.
Q. One word more of the tongue, and so end?
A. It's a great wheele also of Conuersation. As great wheeles in fire-works set the lesser on fire, so doth the tongue the whole course of mortality, Iam 3.6. and it's set on fire by hell without grace. But euen where there is grace, how little seene in this kind? and yet our religion is in vaine without it, as Iam. 1.26. It's the chiefe Agent and chapman of conuersation, and by it conuersation vtters it selfe. But how? what scolding and brawlings in family? what multitude of them in buying and selling? what iangling vp and downe the streetes by gadding gossips of vnstayed minds? what poison foames from the heart by the vent of a lying, cruell, malicious, taunting, backbiting, pratling, vaine and unruly tongue? And while the [Page 51] eare is the receiuer, this theefe will neuer change his trade. Truly, as once at sea, an owner of a ship cryed cryed out when his ship was tossed and in danger, Oh, saue my ship! one answered, If it be yours, why doe ye not rule it? so we may say, our tongues are ours for title, but their own for gouernment, we haue no keep of them.
If occasion be giuen to speake of a good thing, none so still: if of our owne, neuer haue done, as the Poet spake of those Fidlers, that either could not bee got to it, or could make no end. Let this shame vs Christians, that not onely natures fences of teeth and lips, but the Lord Iesus his blood, and his word should not be able to rule this little, but vnruly member. Get vs a well stayed heart and ballanced with grace, and this will keepe in our tongues, first, from excesse; and then good matter, good heart, and good occasions will set them on worke for good, for God, for our brethren: As the tongue hath set all on fire oft times and made all men beshrew vs; so the same being seasoned by the grace of Christ, may bee the Creator of fruite of the lips which is peace: and both glorifie God, and edifie man: all conuersion of the soule, and all building vp in Grace, beeing the effect of this member sanctified. Thus much for the opening of this second Article.
Q. Now briefely adde some generall vse: because the opening of this Conuersation is vse of it selfe?
A. First, let it warme all weake and fearefull ones, who being vnder the condition of grace, yet through melancholy, Vse 1 the Deuils deteyning of you, and distrust, dare not, or will not apply the promise to shake off your distempers, but still wrap yourselues into Satans chaines, and chuse to make your hell another heauen by your bondage. Oh, come out of the thraldome betimes! For lo, the very hearsay of these two Articles should gaster ye; the Lord hath a great deale of worke for yee to do, both to make ye new creatures, & to order all your conuersation aright: Oh, here is a full worke of a mans life! Doe ye consider what this conuersation is? how large, how deep, how broad? doe ye wisely weigh the dimensions of it? If ye did, you would be afraid least death should surprise ye, ere ye haue strooke one stroke of this seruice of God. Till yee haue [Page 52] faith, what can come from ye to please God? Oh! to you, to you onely belong the promise: it must be God indeed who must work it; but why do ye deny that it is yours; how deeply do ye dishonour God, and depriue him of his glory? Oh! remember there is a great conuersation of seruice required of ye: the art of obedience is long, the life is short! Begge of God that ye may be roused out of the den of ease or sullennesse, or feare, and say, Lord hasten and finish the worke of faith with power! I shall bee shent else, and benighted, the day will faile me, and I shall bee dead, before I come to any proof of grace & the new creature.
This I vrge the rather because I see how many please themselues in this estate of the suburbes, and shame not to say, if I might euer haue learne to beleeue, I would care for no more! would yee not? me thinkes you should tremble to see such a world of worke, a whole conuersation to walke in, and yet you still to begin; who shall doe Gods worke, if you sit still? yee will say perhaps if wee could beleeue wee should not perish? Is that all? Is Gods glory lesse to you, than your owne saluation? Cast off your ease! And take heed least ye bee faint to crowde in at heauen gate with much adoe, when others goe in at a wide doore! when their hearts shall tell you faith was wanting to purge your heart, your tongues, liues: still you walked in many vnreformed courses for lacke of the power of faith; will this be a welcome thought on the death-bed? I remember what the Lord said to Elia, 1▪ King. 19.13, when hee was fled from Iezabel, What dost thou heere Elia in this caue? Ʋp and eate, for thou hast a long iourney? so I say to thee. Vp and eate, take and beleeue the promise: Purge thy heart, renew thy soule, enter into an holy conuersation; begin quickly, bee thankefull for thy deliuerance and consider heere is plenty of worke for thee, heere is a course of seruice toward God, toward man: heere bee affections, thoughts and actions to bee gouerned, the very view of this iourney might dismay one that wants feete and hands. Oh! that this among other motiues might rouze thee vp. I tell thee, were thy faith like Abrahams, heere were worke enough to do for thee: how stands thy heart to it? If there be any desire of Gods honour in the, to leaue some marke of faith [Page 53] behind thee, and to dye with peace in the conscience of thy holy endeauour of well-pleasing, bestirre thy selfe and set, on vp, and be doing and the Lord shall be with the willing.
Secondly, it should be terror to all hypocrites and time-seruers, Vse 2 who make religion and profession a couert for their hollownesse, & bearing the world in hand, that they beleeue, loue God, feare him, are very renewd ones and new Creatures, yet cast dung in the face of God and religion, liuing still vnreformed in their conuersation. What? thinke ye to bleare the eyes of men, because they cannot gage your hearts! hath not the Lord once for all said it; By your fruits ye shall know them? Doe men gather Grapes of thornes, or Figs of thistles? can a rush grow without mire? Can a man vnrenued in his course, still an old man, walke with God in an holy conuersation? And who so walks in a rotten one, can he be a new creature. Oh! if yee be such new creatures, if ye haue slaine the Agag of old Adam, What meane the bleating of the sheepe, and lowing of the oxen? how is it, that your tongues, your marriages, families, liberties, companies haue shaken off Gods yoke? where is your inward or outward conuersation with God? either in the life of faith, or of communion and duty where is your integrity and sincerity? Oh! that yee would no longer cast dung into the face of God, and cease to blaspheme him before prophane ones!Psa. 50.20. Why take ye the Word of God into your mouthes and eares hating to be reformed? Why doth this generation swarme so in these dayes of powerlesse profession? hauing a forme of godlinesse, but hating to be reformed? This easie religion of yours shall one day scare ye, ye sha [...]l wish your portion might fal into the lot of Sodom and Gomorra, and such as neuer knew God! Hell shall be seuen times more hot for ye then others, and when yee shall cry, Haue not wee preached and professed thy Name? the Lord shall answer, Depart from me ye workers of iniquity. Consider this ye that forget God! think that ye see the Lyon of the tribe of Iuda rending hypocrits in peeces with more fiercenesse than Publicans; and then conclude with Dauid, He that prayseth me glorifies me. To him that orders his Conuersation aright, thou wilt shew the saluation God. Who would not then see this saluatirn? thou in the meane season walke in this conuersation.
Vse 3 Thirdly, it should be Vse of Instruction to all Gods new creatures, to bethinke them of their worke, and to stirre up the grace of God bestowed upon them in their renuing. Oh! the dayes we live in are not for such a conversation as is here laid out. Since the Scriptures taught this, the world hath found out a breadth in Gods narrow; scarse is the image of it to be seene any where in the world. At Church men seeme to give way to heare it, and will not deny it, but still they hold their owne course: the Minister cannot follow them up and downe their houses, their marquets and businesse to see what conversation they lead: and being left to themselus, the law of a new creature is forgotten, they know a farre easier way to walke: this is an hard way, beset with thornes, they have no joy in it. Oh! hast thou received the spirit of renewing into thee? Then the yoke of God is easie, and his burden is light.
Cast off thy owne mixtures, doe not pullbacke thy shoulder, desire no more ease then others of Gods people have felt. Its Gods way, the way that Abraham, Isaac and Iacob, David, Peter, Paul walked; the way which Iesus Christ himselfe hath chalked out; if it be tedious, it is so to thy old man, to whom thou art no debtor: thou art redeem'd from him, and his old conversation; thy thoughts, affections, members, tongue, feet, fences are not thine owne (except thou be the old mans still) but his: that thou mightst now serve in the newnesse of the spirit, not the oldnesse of the letter. Therefore, be not thine owne: take some time, goe into thy closet and parlee with thy soule, whose am I? if old Adams still, the Lord requires no such cost at my hands as this: no man can yeelde to this conversation that is not renewed: I were a foole to bereave my selfe of my lusts and liberties, if I be no new creature. But am I one? truely, then I must walke in all this conversation, uprightly and entirely, though never so weakly: Lord,Iam. 3.13. read it. let it finde favour in mine eyes; let it not seeme tedious; thou canst make it easie and sweet: let mee trust thee; but to divide the things and remove those bounds which thou hast ioyned and pitched, and no good man, none but an hypocrite durst ever seperate; Lord let me not do it.
Lastly, Let it provoke each good heart to seeke to excell in Vse 4 this fruit of a new creature. Now in this dead time, in which it is out of date, wherein rather its a reproach and burden to walke thus, then otherwise, yet let us labour to excell: when even wise Virgins, some of them, remove this image of [...]od into the back-roomes of their heart, and suffer it not to rule their spirit, as formerly; but serve the Lord as the time will suffer, not as the rule of conversation teaches: oh! now beare witnesse to the Lord, and dance before the Arke of this his truth; and if this be to be vile, be more vile; trust God for credit, and parts, and employments, and content of life, and cleave to the conscience of conversation. And if it be hard in such a world to hold out this power of religion: beg first of the Lord, that he would direct thee; diminish not,Ier. 19.13. Ps. 119.133 nor adde to his rule; but deny thy selfe, say, Lord, the worke is great, it is not in man to order his way: doe thou, O Lord, order it for me. All thy Disciples are regulars and no seculars (although no Papists) and therefore let not me walke as a Masterlesse person, but by rule. Shall Jesuits teach their novices such exact obedience, and cannot the Lord teach it thee? yes, if thou wilt sit at his feet and learne.
If all that I haue said will rauish thy heart with this frame of God, and make thee cry out with the Queene of Sheba, beholding the order of Salomons household and conuersation;1 Lin. 10, 4, 5, 6. Oh! how happy are those thy seruants who dayly stand before thy face to see thy wisedome? Oh! but a greater than Salomon is here, and an order of far greater buty? Oh that it could beat thee out of concelt with the disorder of thy old course, in which thou neuer foundest peace but confused; and let it vrge thee in thy vtter inability hereunto,Pfal. 119. Psa. 143.5. to goe to God with Dauid, and pray, Direct me, Oh Lord, in the paths of thy Testimonies! Lead me into the good way, and let thy good Spirit conduct mee into the land of righteousnesse; send forth thy light and truth: shew mee the view and order of this conuersation, make it sweet to my mouth as honey, and let thy Angel of the Couenant go before and guide mee by the Piller of fire and Cloud to the 42. pitching places of this way to Canaan! leaue mee not to my own wisdome, but guide me by thy counsell, till thou receiue me to [Page 56] glory! Lord enable me to doe what thou biddest, and bid me doe what thou wilt! Giue me to draw from thy fountaine for all these vses of conuersation. The Wel is deepe, but thy Bucket is able to fetch out this water: Let mee deriue it from the Lord Iesus his example, and draw grace for grace from thence: And not onely set me in this conuersation but hold mee in it: and let experience make me say, it is best, and I am neuer happy when I am out. Till it become my meate and drinke on earth to doe thy will as in heauen. And so much for this second Article.
The third Article.
Q. VVWhat is the third Article?
A. That the eternall platforme after which this Conuersation of the next Creature is to bee framed is onely the law of God in the tenne Commandements. See 1 Tim. 1.5. the end of the Law is Loue. What end meanes he? surely not the end of the Lawes begetting power (for Christ doth that) but of the directing power of it. Thus Saint Iames calles it a Royal Law, Iam. 2.8. as being the Scepter whereby Christ our King rules vs. And he termes it a Glasse of libertie: meaning to all beleeuers, in that it shews forth the will of God fully in the point of moral obedience, as a glasse represents the face. So the Psalmist, Ps. 19. Thy Law is perfect, giueth light to blind eyes; by it thy seruant is forewarned, &c. and Ps. 119. Thy word is a light and lanterne to my feete and steps. And thy Commandements are to mee instead of Councellors. And of this part of the Word is that of Peter meant, The sure Word of Prophets, shining in darke place.
Q. How comes this direction to be put into the word? and how comes it to be conueyed vnto the soule?
A. To the former I answere, the Lord God hath breathed into it this light and direction: himselfe put it into it, no creature being able in so few words as ten. Dut. 10.4. to contriue so perfect a view of all duty: and hauing out of the depth of his wisedome so doe, God spake these words, although deliuered by the Ministery of Angels in point of attendance and terror, [Page 57] Heb. 1.7. He maketh his Ministers a flame of fire) hee himselfe, as the Lord of the Creature, vttered them. And both deuised and vttered this Law for this especiall and last end, to bee a direction vnto his Church.
For the latter I say, That as in the Law he tooke order, that not onely the Priests and Leuites at Ierusalem in the Temple, but in the Tribes should reade it each Sabbath, Act. 13.27. and expound it, Ezra 8.4. so still he requires that the Ministers of the Gospell doe dispence and open it to the people in the speciall parts and scopes thereof, for a patterne of life. For although such common notions of dim light remaine in a corrupt nature as may serue to condemne the contemners, yet, no such as might leade on to godlinesse and salvation cleerely, that is a mystery and must be vnfolded. And further, the Lord hath added the ministery of the Spirit to the voyce of man, to write this Law in the soule: he hath promised it, Ier. 1.33. and doth dayly performe it: so that to the beleeuer his Law is not a commanded one (as to all) but a commanding one, in their spirit and conscience.
Q. But this seemes contrary to the Apostle, 1 Tim. 1. for he affirmes the Law was not given to the righteous, but to the disobedient, &c.
A. This is answered by the same place, verse 5. as in the first question I said: the sunne is, It is not giuen to the righteous, as to the vngodly: for the righteous need it not so, howbeit it's giuen to the godly also for another end,Gal. 3.19. euen to direct them. For the Law in Gods purpose serued for two ends: The for transgressions: to conuince the wicked, to scare them out of their selfe-conceit, and to driue them to Christ: The other, to guide such as are come to Christ, how to lye vnder his Gouernment: This latter, the Lord looked at more mainely, for his elect sake, that they should not bee left to themselues. But the former, also hee intended to the drawing of them out of their ignorance. For as we see, that the Law was giuen in all terror, and not as a messenger of good things: so the Lord taught thereby that it ought to speake sadly as a minister of death to the vngodly; and so it did in some sort with such as were saued among the Iewes: the Ministry of it conuinced [Page 58] them of an impossibility of performance of it, and sent them to the blessed seed who should bring in righteousnesse, and breake the Serpents head: and to such, this Law ceased to be a killing letter, and began to be a Cirection to life. In which sence we here treate of it, as in the first part of the Catechisme of the former.
Q. But what needes this Law-direction? Doe wee not by this, teach people to serue in the old letter, and destroy that Law of liberty in Christ, which ought to be set vp, and restore the couenant which ought to be abolished?
A. To answere both: first, the Lord hath not giuen his Church to Christ, nor giuen them any such liberty in Christ, as to deuise a way to themselues, feuerall (either for measure or number, or matter of obedience) from his owne way: neither will trust man with any such, no nor giue the least hint to mans corrupt inuentions. But that Law of obedience which hee first himselfe deuised, hee meant it for those that should beleeue, both before, at, and after the comming of Christ: and meant not to alter it. How Christ rules by it [...]e shall heare anon: but hee rules by no other. And its worth our noting that the first Sermons he euer preached, Mat. 5. and 6 and 7. hee vrgeth nothing more than this. Thinke yee I am come to destroy the law? No, but to fulfill it, and to settle it.
For the second point, I say, that it must be explayned; what it is to serue in the letter: and secondly, what it is to restore that which is worne out. To serue in the letter then, is to bee mistaken in the scope of the Law, Doe this and liue: to thinke that the Law giues life to the obeyers of the letter of it, and to thinke a man may of himselfe obey it, and bee saued by it; whereas the Law imports no such thing, but vrges an obedience exactly,Gal. 3.21. [...]atter part. which is impossible: now to serue thus, is to serue like a slaue, without reward. Thus doe not wee affirme the Law to be serued: Secondly, to restore a Law to bee abolished, is to maintaine this error that by the Law of Moses a man may be iustified and needes no other: and to oppose it to Christ in the point of being so iustified. This doe not wee in affirming the Law to be our direction; for wee affirme that a man is first iustified by Christ onely, abolishing the Law in [Page 59] that point wholly. Therefore this cauill is falsely cast vpon vs.
Q. Explane this better: for you seeme herein to confound the two couenants, Do this, and liue: and, Beleeue this and liue: doe you not so?
A. God forbid: for the opening of which, it will be fit in a word to shew in what respect these two couenants are opposite and in what, not: The old couenant is contrary to the new only in the point of liuing, by doing or beleeuing, and being iustified by doing or beleeuing. Whosoeuer will be iustified by doing, destroyes iustification by beleeuing, as both those old hereticall Pharisees and now Papists affirme. As the Apostle in Rom. 11.6. vrgeth, If of workes no more of grace, for so workes were no more workes: if of grace, not of workes, Gal. 5.4. for then grace were no more grace? In this respect then the Law of doing and the Law of faith are irreconciliable, and as contrary as to bee saued by ones selfe is contrary to beeing saued by another: and in this respect doth Paul so oppose these, vilifying the Law and exalting the Gospell: calling the one an old letter, the other the Spirit, the one wanzing and to be abolished; the other to be setled by the others ruine. Else the Apostles phrases cannot be approoued: for hee onely confutes the error of the Iew that tooke that Couenant of works to import a possibility for nature to doe it.Gal. 3.21. former part. Gal. 3.24.
But the old couenant is not contrary to the new in point of direction to obedience; neither is the law contrary to the promises, but subordinate rather; for as the Law first serued to prepare a way to Christ, so hauing once trodden the Law vnder Christ, feete (in that supposed strength thereof to iustifie a sinner) it's safe to affirme, doe this vnder the Lord Iesus, doe this in faith, and liue: not that workes are causes of, but the way vnto life, euen that life which faith hath procured and Christ purchased: as one well said▪ No causes of a kingdome, but the way of reigning. And thus the Law falling into the streame of Christ, is not or opposite vnto him, but in order of direction to a beleeuer how he may walk vnto sa [...]uation
Q. Yet one doubt more appeares, for this opinion Christ is made a lawgiuer?
A. True, but with a distinction. Not as if hee by dying should merit to vs a way of iustifying our selues by the forme of the old couenant, Doe this and liue: (which some Diuines haue affirmed (and they are lately well confuted) for this were but a nice trick to establish Iewish and popish iustification: but he is our Law-giuer by directing vs to life by this Law, hauing first iustified vs by his grace.
Q. But seeing the Law was a yoke not to be borne, and an impossible Master to obey as Act. 15.10. is spoken: how can it be made a direction for vs?
A. Iesus Christ hath taken away that yoke, and so put it vpon vs: the same Law, yet altered much in the property thereof, and that sundry waies: and so made it no yoke of the Law, but a yoke of his own, sweet and easie and light; and which he tels vs wee may well beare, being ridde of the other, as Mat. 11.29, 30.
Q. Shew that: wherein stands this ease?
A. He hath purchased it for vs as our Priest, King & Prophet
Q. How as your Priest?
A. Sundry waies. First, by discharging vs from the yoke of superfluous ceremonies of the old ceremoniall and iudicial Law. Col. 2.14. Blotting out the handwriting of ordinances, which was contrary to vs. In this wee got a great quittance of the Law, The more wrong doe they vnto vs who restore this burden (as the papists) and thinke they doe vs a good turne, destroying Christs ease: who hath rid vs of all beggerly Rudiments, Gal. 4.9. and Col. 2.17. so that we are dead with Christ from them. Col. 2.20. Secondly, hee hath freed vs from the rigor of morrall Lawes, as that one of the Sabbaths excessiue obseruation; but especially the whole burden of the morrall Law, Gal. 3.13. that immoderate impost of doing all according to the full matter, mannor and measure, so that now the Law is quallified, and is onely required of vs as the obedience of faith, and accounted vnto vs as full as if we could wholly fulfill it. By which meanes these commandements are not burdensome, 1 Ioh. 5.3. But thirdly and especially, hee hath rid vs from that wofull penalty of curse (more heauy then all, Gal. 3.13.) euen eternall death of soule and body, which throughout [Page 61] our life enthralled vs to bondage, Heb. 2.15. and that by his blood and satisfaction for vs, Gal. 4.5. Fourthly, hee hath remooued that vnwelcomenesse of our persons, whereby al that came from vs was irkesome to God, and made both vs and our seruice accepted, Eph. 1.6. yea, and that euen our wants and infirmities, Reuel. 1.6. euen Priests to offer vp acceptible sacrifices. Lastly, he doth still by his intercession still procure acceptance still for vs, that no time or age may make the Father weary of vs.
Q. What hath he done for vs as a King?
A. First, hee strengthens and stablisheth all those ties and bands of obedience due to himselfe from vs: that the more freed we are from bondage, the more we may bee tyed to the libertie of this royall law of his: setting vp his throne in the soule more fully thereby, vpon better prerogatiue: before it was iustly vrged, but weakely, because the strength of Creation was lost and gone: as Rom. 8.3. That which by the Law was impossible through weakenesse of flesh. &c. But now being recouered vpon tearmes o [...] easinesse and delight, hee may more equally and duely require it, without excuse. And by this the Law is the more established in vs, Ro. 3.31. Do we then by faith frustrate the Law? nay, rather we establish it. For as the Lord requires obedience of his Creature, vpon the planting of his image in it: so, by this restoring it from her ruine and curse, he much more settles the same vpon the beleeuer; faith (to say the truth) being the grace that conformes the soule to this image in the vtmost intent of God: which when shee hath perfectly done, shee shall bee of no more vse. To this end pertaines that, Roman. 10.4. Christ is the end of the Law, for righteousnesse, to all that beleeue. Meaning, that the Law is satisfied in her scope of perfect obedience by Christ: seeing faith in him hath obteyned a ful acceptance of obedience, as if it were legally perfect.
Secondly, he doth by his Kingdome infuze strength into vs to obey the Law: enclines our wits thereunto, and makes it to vs actually as Christ found it to himselfe, and hath made it to vs, euen perfect freedome: yea, meate and drinke:Ier. 31.33. Eze. 36.27. according to that, Ierem. 31. I will write my Law in their [Page 62] hearts, and cause them to walke in my Statutes: that is, put strength of mine owne into them, to agree with my Rule, and stoope to my Scepter. Kings command their people, but serue themselues upon their strength; cannot put any into them: but Christ is serued by his owne.
Q. What hath he done for vs as our Prophet?
A. His Prophecy commeth yet neerer to the matter in hand; for although all that I have said be to be supposed, ere the Law can direct vs; yet the actuall worke of direction issueth from his Prophecie: And first by a Declaring, and secondly by a Reuealing Worke. The Declaring worke is a witnessing to the soule that he is the true Lord and Comman-of his People, Esay 55.4. that he rules his law as by his scepter, that all his Preisthood and merit ends in his kingdome and obedience, that it is his honour that all knees bow to him, and that they kisse the Sonne; that hee is the obiect of it through whom the Father is honoured: that true Liberty stands not in hauing our wil, but in putting on this yoke; and who so doth otherwise, deceives himselfe.
But secondly, by his Reuealing worke: by this hee directs the soule, and sets the steps of it, (as Luk. 1.79) in peace: by this he vses the tenor of his Law to be a liuely finger to point out duty for euery occasion, and to frame the soule to draw his Law to euery need and vse in the life, according to that, 1 Ioh. 2 20.27. Ye haue an vnction from the Holy one, who telleth you all things: And in Esay 30.21. Their eares shall heare a voyce behinde them, saying; This is the way, walke in it. This is a Revealing with direction; by which the soule sees the vse of Christ in euery Commandement, and is led on by him as her Guide thereby, as if an Oracle should speake from heauen, Esay 55. A Leader and Commander to his people, vers. 4. And thus a Christian may see how the Commandements of the Morall Law are the directions of Christ, and how he is the Law-giver of the soule in them all; and till this bee conceiued, it is no wonder if we account them as a strange thing, Hos. 8.12. But by this meanes, familiar.
Q. I conceiue now, how Christ hath made his Law a direction to godly life; now come to the directions themselues, what are they?
A. They concerne either God himselfe in the 1. Table; as his inward worship of feare, confidence, and setting him vp to be our God alone in the first: Or, our outward reasonable seruice, and worship of him in pure manner in the second: Or, our faithfull abearing our selues in all holinesse; in such actions of common life as are not immediate worship in the third: (for I referre oathes and vowes to the second, which I desire wise Readers to thinke of,) or the set day of our Worship, vpon one day of seuen (since the eighth day was turned into Gods day, or the Christian Sabbath) and that in the fourth. Or else our neighbour and our selues in the other six: Subiection to all Superiority in the fifth: Maintaining his pretious life (as being better than all that follow) in the sixth: Of his Chastity in the seuenth: His Estate in the eighth. His Name in the ninth: The tenth forbidding not onely that Concupiscence which reaches to the detriment of our neighbor, but vnder that, (as most sensible to vs) all that wicked propension and bent of nature (before actuall sinne) whereby originally we are prone to all vn [...]ustice, and impiety, and intemperance. Concerning which, as hauing said enough in the second Ar [...]icle of Conuersation, and it being no part of my purpose to repeat what hath been written by so many learned & faithful Writers: I omit to say any more, only contenting my selfe to lay downsome briefe rules how the Law is to be conceiued, the Minister of Christ for righteousnesse; and so to conclude the Article with breefe vses.
Q Mention then some of these Rules.
A. First, that all the Lawes of Christ must be vnderstood to be of another manner of force and authority than the Lawes of men, euen the greatest: for they are limited with exceptions in all kindes, and doe but reach to the outward man, and penalties thereof. But these doe reach to the conscience, and they binde the inner man: God, whom wee haue to doe with, seeing the soule (in her vtmost retirednesse) as a thing naked, Heb. 4.13. and his word being pure as himselfe, and piercing betweene the ioynts and marrow, Heb. 4.12. and therefore there he sets vp his Throne, and there is no evasion from him.
Secondly, Let vs know that his Commands are not idle things and arbitrary, which we may obey at our curtesie; or if not, yet God is as a weake King for whom his Subjects are too strong, as Ioab and Abis [...]ai for David; but reall Lawes from an authority that both knowes offenders, and can punish them; yea, which accurseth all transgressours, and will not hold them guiltlesse, Heb. 12. ult. a consuming fire, as the manner of his uttering them, Exod. 20. in earthquakes and thunder shewed; and therefore be we afraid to provoke him: and yet he is a God able to gratifie his obedient ones, in ample manner, even to a thousand generations: and its not to be neglected that both kind of sanctions are expressed in so short a view.
Thirdly, obserue, that the commands of the second Table are the edicts of the same God whose the first are, Iam. 12.11. and therefore in which the Lord takes himselfe as much either honoured or not as the first: which I speake lest any should cavill and thinke that 1 Sam. 2.25. (If man sinne against man, a man may iudge; but if against the Lord, who shall entreat) to be meant of morall offences. No, but onely of common discurtesies and offences, or breaches which are in mens power to release. For even those sinnes of Eli's Sonnes were against women: and yet he tels them, the Lord tooke them as against himselfe. So that although men be the object of the second Table, yet not the last, into which the morrall offence is carried; and therefore it is not in man to release any more of it then his owne damage, the rest the Lord onely can remit: as the sinne is of equall guilt, so the forgiver must be of equall power.
Fourthly, the Law must be alwayes understood according to the scope, even as every other part of the Word, as promises and threats. Wee must not rest in the bare letter, and so destrow the life and spirit of the Law. How shoud ten words include all our conversation, except the letter of the Law be enlarged to the meaning of the Law-giver? The Law then rests in the true intent of it: Therefore, as for all Pharisaicall, licentious, or prophane wretches; who doe limit this Law, and acknowledge no more then serues for their purposes, [Page 65] chopping and changing (as Papists, who leaue out the second Commandement quite, and make vp tenne by making two of the last) let vs abhor it. Let vs abhor both their enlarging of duties beyond the Law, & where God hath made no sins, there making sinnes: and where he makes no Lawes, making them to bind the Conscience, vrging them more seuerely than faith and repentance. Oh! it's most intollerable! And so their shortning of them, and cutting them off by the middle, making reach no further then the notorious euils of them: But let this be our rule, that look what God aymes at vnder the grossest, let vs also ayme at, and both abhorre each appearance of euill as well as the most odious, and cleauing to good in the least as well as the greatest. He that breakes the least, Matth. 5.19. shall be the least in heauen; and is guilty of the greatest. If the scope of the second Commandement be (next to the worship it selfe) to prouide for the purity of it, any will-worship should be to vs as an Idoll: and all rebellion, as witch-craft, 1 Sam. 15.23.
Fiftly, we must conceiue the cōmandements as importing no patcht or peeced obedience to one or a few charges, but an entire and whole one: as the coagmentation of the Lawes of both Tables doth import. Let vs alway conceiue the scope of the Law to require integrity; and all partiall seruice to bee a forfeit to the whole Law: and be farre from all such hipocrits and Ciuilians, of whom the one colours his vnrighteousnesse by his pretensed deuotion (which men cannot controle) the other, their impiety and prophannes of their hearts, by the outward ciuility in some of the Commandements of the second Table: both in truth breaking both.
Sixtly, the Lawes of the former Table are generally to bee preferred to the duties of the second: yet with an exception, that we conceiue it upon equall tearmes: thus, that the commands of the first ranke in the former table haue precedency ouer the second, not each branch of the former aboue the second in their first ranke. It is generally more excellent that God haue his due then man: not particularly, the neglect or contempt of a Sermon is a fouler sin than the murther of a man.
Seuenthly, Vnderstand the commandements to require at our hands the vtmost of our wit, deuise and courage to serue God: that if we be beaten off in one kind, yet wee desist not, till we see that we be denied altogether. Else, to take any occasion of perill, (perhaps supposed onely) to neglect duty, is, to discharge our selues of seruice, ere God doth.
Eightly, Let vs obserue, the Commandements of God neuer crosse each other: if any such case occurre, as wherein one cannot stand with the other, let vs know the one must alway yeeld to the other: as, if the child bee set about his fathers lawfull businesse, hee may not at the same time neglect his calling, though to a religious end, as to heare the word, &c. except the parent release him: the prerogatiue of the first Table aboue the second, notwithstanding.
Lastly, Let vs note this, that duties of necessity and mercy which cannot be otherwise done, are to be preferred to duties of piety, at that season: as the Phisition to attend the patient, or to help the Oxe out of the ditch, rather than worship God first, and suffer these to despaire the whilest: Obedience in such cases is better than sacrifice: and the omission of a duty is no contempt with God. But I cease to mention any more, seeing it's lesse to my purpose.
Q. Conclude then the Article with some vses?
Vse 1 A. First, it strongly confutes all enemies to the Law of God, either old Athiesticall Antinomists, or late Libertines and carnall hipocrites. It's no wonder that they are so rife in these daies of loosenesse; for euen our Sauiour did touch vpon such, Mat. the 5.17. & the Apostle writes few Epistles, but he meetes with such turners of the grace of God into wantonnesse, men of corrupt mindes: and Peter writes that many abused the Epistles of Paul to their owne destruction, 2. Epist. 3.16. It is no wonder if theeues might haue their will, would suffer no watches to be kept: or deformed women loath or break al true Glasses. Let vs so much the rather abhorre them, as odious enemies to God, and vnder pretext of the Law of liberty wal [...]e as lawlesse libertines, and ouerthrow the Law of Conuersation.
Vse 2 Secondly, let vs consider how dangerous a thing it is to worship [Page 67] God according to our owne fancies and inuentions: The Lord wee see will not trust his owne Familie of Beleeuers with prescribing of Lawes to themselues vnder colour of that faithfulnesse. It was a good speech of old, They are the best Lawes which giue least power to the Iudge. God will haue no Iudge to be his Chancellor, to make or interpret, or change Lawes, he knowes our boldnesse and Sacriledge in this kind. Nay, hee knowes that curiosity of our braines, which being weary of his Lawes, devise new, and loue their owne better than his: and so in time iustle out the Lords with our owne. And as we can open our mouthes against Papists in this kind, so let vs hate them in the roote, and cast out of our selues all such selfe and selfe-loue as vnder a colour of reteyning Gods Lawes, yet seeke a breadth of our owne in his narrow, and make his Lawes our owne, through our bad mixtures. This is the sinne of hipocrites and time-seruers; let vs (if wee ignorant) study this Law of God duely, and when we see his will (which is as the decrees of Medes and Persians) let vs not descant vpon it, and nibble at as a fish at the bate, being fearefull of the hooke: striuing by the rottennesse of our deceiued heart to bring Gods Lawes to the bent of our owne bowes, and corrupt them in the simplicity of them. There is little oddes betweene the carnall wil-worship of them that thrust vpon the Lord, their owne: and the spirituall wil-worship of them that take away from him, his. Thus did Balaam, Num. 22.12. whom the Lord at first told plainely he should not go with Balacks seruants: but that answer not pleasing him, lo, how he goes between barke and tr [...]e: causing them to stay a night longer, vers. 19. What was this but to make the Lords charge a nose of waxe? was it possible the Law of righteousnesse could stoope to a law of couetousnesse? Beware wee of this hipocrisie, least while we dally with God, when we know it, the Lord suffer vs to dash out our owne light and lay offences in our way, and leaue vs to our selues, that as hee when he would needes go with them, and fetch inchantments from place to place, yet being dazeled and besotted with his owne lust, should not know himselfe to be an hipocrite nor be capable of conuiction; what is more terrible then to heare such an [Page 68] hipocrite make himselfe beleeue, that if Balack would giue him an house full of gold, hee would not goe one inch from this charge? or when he smote, and answered his dumbe Asse (in the depth of his lethargy) yet to say, If thou be displeased I will returne? See vers. 29.34. As wee would auoid such a plague, so let vs beware of such hipocrisie.
Thirdly, if the Law be the director of our Conuersation: let Vse 3 it be vse of exhortation to all Gods people to embrace it, and to submit to this scepter of Christ, to establish his Law in our soules, and to lift vp him in the honour of our hearts, who hath honoured vs with this royall Law to bee our direction. Let vs desire information in it: let vs beware least we shrug at the naked, inward and spirituall truths of it, as afraid to know that which we are lother to obey: but let vs concurre with him, and say, Lord, thy Scepter is a Scepter of righteousnesse, Heb. 1.8. I desire no obedience ouer or vnder, against or beside thy Laws; I count that no sinne which thou neuer forbaddest, nor duty which thou neuer requiredst: but esteeme thy sacred will my rule of righteousnesse. It is one maine piece of the trade of an honest heart to search out the Lawes of the Lord Iesus, that it might obey. Many teachable hearts who would faine obey, yet faile in knowledge; and many that haue knowledge, faile in a good heart: the latter is worst, yet makes not the former excusable. The Iewes in the point of the Law were so curious that they knew how many words were in Moses his bookes. They wrote these tenne words vpon parchment phylacteries (that is preseruatiues) and pind them to their sleeues, fringes and frontlets, in reuerence. If they did so (who for the most part little gained thereby, but sinned, with their parchments about them) what should wee doe whom the Lord Iesus hath made them easie yokes vnto, and a light burden? If they did so, who yet in their so doing, looked for an erroneous iustification by them, and were but meere slaues, loosing their rewards, what should our zeale be, who know our selues to be free from this bondage, and to obey with assurance of heauen? Oh! let vs not bee worse then good common-wealths-men! we shall see (perhaps) in a great towne, some one among forty housholds buy the Statutes of [Page 69] the land, and verse them well ouer, and be able to tell their neighbours what is law and what not; and these are counted men of good vse among ignorant ones? But how would God esteeme vs for good subiects if these Lawes of his kingdome were well conned? if (as we teach our children to say them, so) wee our selues vnderstood them. If the Lord would so honor his royall Law, that hee would haue the King himself who made lawes to their subiects, yet to be learners of his Lawes: and not to suffer his to depart from them in the gouernment of others: how farre greater cause haue meane persons to carry it with them into each part of their owne conuersation, and to rise vp, walke into the trade of their life, lye down with it? It is reported by Master Fox of one Crow, a sea-man, that beeing in shipwrake, and hauing cast all his tacklings and wares, and fiue pounds of mony into the sea, hee kept his new Testament about his necke, so swimming vpon his broken mast, and after foure dayes (all his company being drowned) yet he was at length by passengers discouered and taken vp all frozen, numb'd and steruen; but yet his booke he held close to him. If we in the shipwraks of this world, would keepe our soules from wracke, what course should we take? Surely keepe this law to vs close, and not suffer it to depart from vs: loose money, wares, ship and all, ere we forgoe that, least we loose our conscience, and disorder our conuersation. And in all our doubtfull cases, whither vowes, oathes, marriages, dealings with men, entercourse with God or any difficulty, go to the Law & testimony, Esa. 8.20. for resolution? If our own skill serue not to find out the will of God, then let vs go to the Priest whose lips should preserue knowledg, & by that rule proceed? Many will do so, but either they desire to misinforme the Minister that they may peruert the iudgment; or else first vow and then enquire, Pro. 20.25. both which are odious. But let vs for euer count the Law as an Oracle from heauen, being glad that the Lord hath found out a way to cast the wauering scale, and to direct our conuersation.
Fourthly, and lastly (because before in the second Article, in Vse 4 the life of faith in duties, I promised here to insert it) let all that finde themselues to come short of this platforme, I say, let them live the life of faith in duties: for the enabling of [Page 70] them hereunto in each part of their course, to God, men, themselues; in solitarinesse, company, calling, in Sabbaths, subjection to superiours, and common life. Say thus, Lord, these duties are above me, I can doe nothing to purpose; Enable me to doe as thou biddest, and bid what thou wilt: else the number and weight of them will tyre and clogge me. Thou hast eased me, oh Lord, of the burden of Moses; but still (even in my liberty from Christ) I carry old Adams burden about me: therefore write these thy Lawes in my heart, I beseech thee. If all that thus speake at Church when the Law is read, praid in faith, how happy were they? Say thus, and plead, Is it not thy promise Lord? where is it then? where is the Lord God of Elia? where is an humble heart? where is meeknesse, love the distressed, service of the time, providence without covetousnesse, bounty without wasting, wisedome without subtilty, simplicity without foolishnesse, vertue without extremities? Lord fetch life for me from the fountaine of duties; from him who never failed in duties, never did any without knowledge, never faulted either in overdoing or under-doing, neither in the purenes of manner, nor fulnesse of measure, nor uprightnesse of ayme; who fulfilled all righteousnesse, and obeyed upon earth better then Angels or Saints in heaven: looke upon me in my loggish uncheerefull spirit, in my crazie limbs, lame joynts, feeble hands, nay rusty tooles: and reviue my heart within, and scoure up my weapons without, That I may delight in the Law in my inner man; and that I may run thy commandements with cheerefulnesse. And this also for this third Article may be sufficient.
The fourth Article.
Q. VVHat is the fourth Article of this third part?
A. That the most wise and louing God foreseeing how manifold and large a Conversation of duties his Church is to walke in, hath sutably ordained helpes & means for her better upholding and growth therein, till shee be perfect in her measure. Read 1 Pet. 1.3. Eph. 4.11. Mat. ult: ult. Ioh. 14.26. 1 Cor. 12.4, 5, 6, 7. In which Scriptures we have all the [Page 71] order of this provision of God, and that in foure degrees.
First, In our outward ordinances themselues, as preaching, receiuing Sacraments, &c. Secondly, the instruments or liuely Organes seruing to minister therein, as Pastors, Teachers, Ministers of the Gospell. Thirdly, gifts and administrations vouchsafed vnto them for the better dispensing and officiating those seruices. Fourthly, the Spirit of God to assist and enable them to all these performances. So that the Lord is no hard Master to his people and Church, but tendereth it most fatherly, and is not wanting thereto in any furniture, which any one member thereof needeth for the building of her vp in grace. The Lord is not as Pharaoh, who tyrannously exacted the same tale of his Bricke when the Israelites wanted Straw, as when they had. But rather deales with vs as with his people in their passage from Egypt to Canaan, as he would bring them by the way of the Wildernesse farre about and difficult: so he stucke close to them in their trauell. He brought them by his Angell of the Couenant both into that desert through the Red Sea, as it were their baptisme of imitation: thence he led them as sheepe Esa. 63.11. by Moses and Aaron his guides: he went with his two Pillers (as it were Law and Gospell) before them day and night: he prepared each place of their pitching a new vpon their former remoue, in 42. of their periods (which resembles the going out and in by his Spirit with his Church) he gave them his Manna from Heauen, and rocke gushing forth miraculously with waters (as his two Sacraments now to vs, for so Paul expounds them) he did in a word spread them a Table (in the Wildernesse) of Quales a great depth about the host (noting the choise dainties of his Table) and by sundry miraculous courses annexed to his other directions, as deliuerances, crosses, patience (sutable to his wayes of gouernment to vs) he did convey them at length into the land of promise. So doth he now in spirituall manner: so that it is not for nothing that Paul doth so punctually apply them, and our Saviour toucheth upon them; See 1 Cor. 10.1, 2, 3. Ioh. 6.31. And great cause, for he is the Alpha and Omega, the beginner and perfecter of our Sanctification. Heb. 12.2. Phil. 2.13. 1 Cor. 6.1.
Q. Is God tyed to these absolutely?
A. It is not for us to meddle with his secrets, Deut. 29.29. revealed things are for us: what hee can doe by an extraordinary power, where these helpes are denied, we leave to himselfe; but in ordinary course we say, that the Lord doth tye himselfe to his owne way of working, that so wee know where to have him: and he doth in like sort tye us (in the matter of our calling and building up) to these meanes, that we might not vanish in other wayes or devises of our owne. And wee shall note it, that in some texts the holy Ghost doth purposely joyne these with the spirit it selfe, when he speakes of the necessity of salvation. As in Iohn 3. Except a man be borne againe of water, and the spirit, he cannot enter. And Marke 16. He that beleeveth and is baptized, shall be saved: not excluding all unbaptized ones, nor including water equally with the spirit, but to awe our spirits to an holy seeking God in and by them, and deterring of us from contempt, when they may be had.
Q. Doth he exclude all other wayes to walke by?
A. Not all other wayes of profiting; but all other wayes of revealing himselfe.
Q. What other wayes doth he exclude?
A. All wayes of mans devising, whereof Popery is full at this day, by Masses, Images, Crucifixes, other base and carnall devotions of our owne fancy and spirit, as Anabaptists and sectaries doe invent, both Ministers, doctrines, dreames and Revelations of their owne.
Q. What other wayes of profiting doth he admit?
A. Any secret administrations by his workes of providence may be blessed to the elect, as Gods patience, benefits, crosses, examples, preventions and intimations to our conscience; but how? with, and under the word, not else: except they attend and follow the ordinances, there is no wisedome in them, Esay 8. because hee hath made no promise unto them. They are but as Witches whisperings under the earth, and have no lively voyce without the Word; they are sanctified by a Word, or no way, and so they may be coadjutors to the Word, and helpe forward the worke: we see little good done [Page 73] till God afflict, yet crosses are not causes but effects.
Q. But of what nature are they now; are they as those ancient reuealings of God to his Church in the manner thereof? Or if not, then why?
A. They doe wholly differ from them: I meane from those immediate reuealings of God to the old Fathers and Church, as by the Priests Vrim or Ephod, Prophets, dreames, visions, fire from heauen, Cloud filling Temple, sacrifices, or the like miraculous courses, Heb. 1.1.2. Now the Lord onely speakes by his Sonne: and that by no such immediate way, but mediate onely. Hee auoideth any courses which tend to any visible, audible, or sensible presenc [...], sight, or voice of God himselfe, nay abhorres so much as resemblances of shapes which now are common in Popery, a [...] by the shape of an old man, a Rood or a Doue: and now h [...]e onely treates with his Church at a distance and absence, euen as if a Prince should make loue to a Lady, not by any presence or going to her (face to face) but by spokesmen or Embassadours: and so win her loue, or by loue letters, tokens, and his picture sent to her.
Q. But is not this course to our Detriment?
A. No: for as the way is more obscure to the eye, so is it more open to the soule by the ministry of the spirit of God. For as those former dealings of God, although they were fit to conuince the sences of ignorant and blind ones, yet were but weake in the concurrence of the spirit (as appeares by that infinite sottishnesse and infidelity of such as had them) so now the Lord doth supply the darkenesse of these by the powerfull presence of his grace, as the phrase imports, Heb. 1.2. But now by his sonne, that is, there is more of the Lords reuealing in these, then was in all theirs at the best.
Q. What store hath he giuen vs of these?
A. He is neither abounding in superfluous ones for a pompe and Popish state, nor yet yet wanting in necessary ones, as appeares by this; hee hath not giuen vs any more waies then Couenant and seale: and no more of th [...] former then which might call vs to Christ (as the Law and Gospell) and hold vs in him, nor more seales than two, one CHRIST to bee seed and food: none but ordinary for [Page 74] common and extraordinary for speciall vse: and in a word, as he is spary in clogging, so yet plentifull in prouiding variety for vs, because he knowes wee need as well in priuate as in publike: and being soone weary of either, wee had neede of variety to keepe vs occupied with delight, without wearinesse.
Q. Are all these equall in excellency?
A. No as the Lord hath planted such a light in the Sunne as giues light to all inferiour Planets: so hath he giuen to the Ministry of the Word an eminency aboue the rest: so that therefrom (as the begetter of faith and grace) doth issue all ability and strength to other ord [...]nances. The Moone may helpe a traueller when the Sunne is absent, yet shee hath but a borrowed light therefrom. So haue other ordinances of the Sacraments, prayer, conference, and the like, their foyson from the Word preached, which I speake not to diminish the rest: for all haue their speciall vse, and each of them with the word are aboue it onely: the Sacraments in their sealing property, and priuate duties in their, peculi [...]r familiarity although if comparison be made, the Word preached hath the preheminence, Rom. 10.14. See Numh. 29. where the chiefe ordi [...]ances are vrged.
Q. What vses serue these for?
A. As I said, for the builning vp and preparing the soule for euery good worke, and the perfecting of sanctification in the feare of the Lord, 1 Cor. 6.1.
Q. I would heare them named and distinguished?
A. It is not the purpose of this view to make common places of any thing: which as many others haue excellently performed, the seuen treatises especially; so to omit them, I desire my reading Auditors to reuiew those seueral Scriptures vpon which all these haue beene at large handled: as the Doctrine of fasting vpon Mat. 6.6. of publike thanksgiuing, vpon Lament. 3 23. of hearing aright, vpon Esay 55.3. of the Sacraments, vpon 1 Pet. 3.21. (by the way) and largely vpon 1 Cor. 11.28 of experience vpon Lament. 3.27. of watchfulnes Mat. 24 42. And so of Communion and assembling, Psa. 133. and Heb. 10.25. To giue euen a little of these Sermons would [Page 75] fill the booke which is now much fuller than I meant, yet for the desire of your good, somewhat of fiue or sixe of the chiefe, their nature and vse in the helping to godlinesse. And first to distinguish them: They are either priuate or publike, and both these sorts are equally, either ordinary or extraordinary. Being wee with the latter, and they are, either fasting or thanksgiuing.
Q. What is Fasting?
A. A solemne ordinance of God, attended with rest and abstinence, wherein the Church lawfully assembled to heare and pray, doth powre out her soule in selfe-affliction and supplication with importunity for the turning away of some great present or imminent sinne and danger.
Q. And what is Thank [...]giuing?
A. A sollemne ordinance of God, wherein the Church lawfully assembled, powres out her selfe in prayses and thanks for some rare blessings and deliuerances. And let this also bee vnderstood of priuate in both extraordinary kinds, termes being obserued.
Q. And what are the publike ordinary?
A. The Word read and preached with prayer and the administration of Baptisme and the Supper.
Q. What are the priuate ordinary?
A. Prayer, family duties, reading the word, meditation, conference and the like.
Q. What is the Word preached?
A. It is a publike eminent ordinance, wherein the Minister lawfully deputed, doth distinctly and soundly read the Word giue the sence, ground the Doctrine, and conuincingly apply it by instruction, reproofe, confutation and exhortation.
Q. What is the Sacrament of Baptisme?
A. The former Sacrament of the New Testament wherein by due application of water to the infant all Christ is sealed vp to the soule for regeneration.
Q. What is the Sacrament of the Supper?
A. The second in order, in which by due giuing and receiuing of bread & wine, the Lord Iesus is wholy giuen and taken [Page 76] by the beleeuing soule to be nourished to eternall life.
Q. What is priuate Payer?
A. A lifting vp of the heart to God in the name Iesus Christ in confession and supplication for the pardon of sinne, the granting of all good things, and acknowledging of mercies already receiued.
Q. What is Meditation?
A. A serious reuiuing of these truths we haue heard, or the administrations of God towards vs or others, that both mind and heart being seasoned with the sauour thereof, we may be furthered thereby to duty.
Q. What is Conference?
A. A wise and louing laying together by two or more of such things as concerne the glory of God and our spirituall edifying for mutual information & quickning: I ayme in these descriptions rather at the good then the humour and conceit of my reader, and that by way of digression: and by these let the rest be aymed at.
Q. Now that which you most ayme at, being to show how all these make for the groth of the soule in godlinesse: let mee heare you treat of it in particuler?
A. I will giue a view of some of the chiefe, and so hasten to end, with vse.
First, for that of hearing the Word, bee sure thou hast true right to the blessing of it: This Article of the meanes belongs onely to the new creature, to further him in his course: else the word cannot build thee, except first it haue begot thee. See 1 Pet. 2.3. If ye haue tasted how gracious the Lord is, then come to the Word to grow by it; Else it will poison thee, if thou bee impure, nothing is pure. Eph. 4 22.23.. If ye haue knowne the truth, as it is in Iesus, then come and put off, &c.
Secondly, prize and couet it. Prize it, as that word which hath beene the seed of immortality and glory vnto thee. It will be no hard worke to prize it, if thou haue found it so (in the former) vnto thee. For this experience will send thee to the Word with all reuerence and esteeme, saying, where shall I finde such treasure as here? It is my life and the food thereof: no Market can afford that ware that the Word offereth if [Page 77] thy heart be not lost in profits and pleasures, froth and ease, but prizeth aboue all things the grace of an holy conuersation, surely that word will be precious that directs to it. This made Dauid thinke himselfe in a store house and treasury, when he came to the Word, because it serued to order all his matters. Now if it bee precious, it will be couet [...]d, hungred after, attended with al heed, yea snatcht with violence, as precious things are, 1 Pet. 2.2. Couet and eagerly tugge at the Word, as the child at brest. Sleepe not, wander not, gaze not, but attend the Gates and Posts of Wisedome and Vnderstanding, if thou lookest they should preserue thee.
Thirdly, come from an holy course and practise when thou commest to heare: Come not from thine owne course of wrath, world, selfe: purge these first, 1 Pet. 2.1. and so come. Repent of all old sinnes, of heauing thy triflings and dallyings with the Word, thy base mixtures, and come from a good course, and so the Word shall send thee backe to it with more strength and grace than thou camest. Who is he that eates the sauoriest meale? The idle & sluggish one? No, the strong laborer, toyled & worne with work he feeds hard, and goes to his work better then he came from it. To him that hath shalbe giuen.
Fourthly, deny thy selfe, and thy own wisedome, partialities, preiudices of man, of gifts, of ordinances; if the Lord will haue the Minister forget all his one for Gods ends, and for euidence of conuiction: how much more thou? Oh! come without thy selfe, and say, Speake Lord, for thy seruant heareth; Incline mine eare to heare and to be meeke, teachable, simple, (as the babe) Esay 55.4. and remember, if the Lord haue giuen thee all to be thine, Cephas, Paul, Apollo, do not thou say onely one is thine: Set the Lord aboue man, gifts, and thy owne depth: be a foole that thou mayst be wise.
Fifthly, beleeue God: 1.See and ponder Mic. 2.7. the end. That in his Word this direction to be life is to be found, search the Scriptures, Iob. 6. for therin ye looke to haue eternall life: let nothing come betweene thee and it: and lot vpon it as thy portion, for thy vse, against thy lets: Secondly, That he can guide his Word peculiarly to doe thee good, and speake to thy soule, though thou bee but one of many hearers. The Lord Iesus that great Steward of [Page 78] [...] [Page 79] [...] [Page 78] Gods prouisions hath giuen in charge to his steward, Luk. 12.42. to giue thee thy demensum, whether weake or strong, milke or meate, correction and instruction, for crosses, or blessings: be thy need what it will, hee will finde out for euery member of his houshold. Thirdly, mixe the word with faith, beleeue it, obey it, feare it, see God true in it in al his promises, charges and threats: and stand ready to catch that part of it which is thine, as the tradesman stands ready with his mould to catch the molten mettall to frame his vessell: looke not at omens wants, but bring thy owne, that when any thing falles from God, thou maist catch it vp for thy vse. Be humble and tremble at it, Esay 28.7. and 66.5. weaned from the brests. Striue not so to catch at shadowes, to bring away al, each pretty speech, that thou forget to car [...]y away thy owne due, which is euer the best part of the Sermon for thee. As he said to his sonnes, I leaue you my Kingdome, but looke to find it to you as you are to it, so I say come to the Word with your wants, and mixe it with faith, and it shall bee so vnto you.
Lastly, depart from hearing as well apaid, well fed: keepe your charge, loose it not in the ayre of the world, carry it with you into each part of the world, but let nothing (rob yee of it: and so, musing of it after, applying it to occasions which are many) and going to it againe, with reuiewing that is past, wait still for more, take forth a new lesson dayly, haue an eare to heare where God hath a tongue to speake, loose not one vnder another 2 Ioh. 8. and so sanctifie all with praier and I see not, but (in spite of Satan) the hearing of the Word may especially helpe thee on to an holy course.
Q. Giue also some direction about the Sacraments?
A. The former of them is Baptisme. To omit all other, take these few notes about it.
First, as it should teach all that bring their infants to dedicate their Children to God by prayer, when they bring them to this sceale: so especially let all others (that solemnly attend the Sacrament there) recall to mind, how the Lord hath been aforehand with them in like sort, euen hanging his badge vpon them when they were cut off and knew it not; let them now being hearers of the Couenant, fetch from it the sealing [Page 79] power of it, to assure their soules that the Lord meanes them well: beleeuing that in this Lauer, the Lord Iesus was conueyed to them not one for a matriculation into visible Communion, but for effectuall Calling them to be the sonnes and daughters of the Almighty: Let it by faith carry their fearfull weake hearts into the assurance of Gods Couenant (that pardon and adoption is theirs, union and ingrafting is theirs) and into the Baptisme of the holy Ghost and fire, which is the new Creature, and the grace thereof.
And secondly, Let them hold the Lord sure to them in this Couenant, by this seale, as a Corporation would hold their liberties by the King [...] Broad Seale. And when the Deuill fils thee with doubts [...]bout thy Conuersion, the condition of faith, the beleeuing in the promise, strength to a godly life; flye to thy Baptisme, as thy vttermost assurance; and say, If the Lord wer [...] found of an Infant that could not seeke him, and gaue me h [...] seale that he would saue mee, what will hee doe now I seeke him faithfully? Can he now turne from me, who first sought mee? No, except I despise his cognizance, and runne from him. When thou lookest vpon his Rayne-bow in the Clouds, thou fearest no floud any more; but Baptisme is better, 1 Pet. 3.18. it's Gods Arke, which by water, saues thee from perishing by the waters of Gods wrath: rest thy soule in an holy quiet and secure right and title to all which the Lord giues his Church in Christ, (of which part 2. Artic. 5.) Remember that the Spirit by faith doth as really dip and drench thy soule with his pure water, Ezek. 35.25. to rinse away thy guilt, blemish, and c [...]rse of sinne, and to quicken thee vp to the life of the new creature in righteousnesse; as by his Ministers hand hee dips thee into, and t [...]kes thee out of the water. Know that Gods Ordinances are no vaine things: as Saint Iames of the word, so I say of this Seale, Doth the Scripture speake in vaine? So, doth Baptisme seale in vaine? No; they are Tunnels (by faith) to powre into the soule regeneration.
Touching Infants, what God is able to blesse Baptisme vnto, in them, I say not: this I say, that as Baptisme doth them no good by faith, so yet it settles vpon the elect ones, [Page 80] the reals of Christ, Adoption and Holinesse, and the fruit of Election, though neither onely (seeing they may dye before it; nor necessarily, for they may enioy it after,) but yet really, to so many as, or when as it seemes good to the Lord of it, to vse it to that end: And let vs beleeue that the poorer this Iorden is, in respect of that Popish Ahana and Pharfar; and the stronger shall be the spirit of God in it, to cause thy fl [...]sh to returne as a little childes, that thou maist be cleane. Marke then, if one great stop in a Christians conversation stands in distrust about the truth of his estate in both parts of Gods Couenant, how can that which secureth the heart of it chuse, but be a singular helpe to faith and godlinesse.
Q. How is the Supper such an helpe?
A. Thus; First, the soule knowing that God doth sustaine her by the same whereby he begat her, doth, vpon this Baptisme receiued, with holy confidence goe to the Lord for her due nourishment by, and in him: Saying thus, Oh Lord I am thine, save mee, Psal. 119.94. Of thee I am, who art made vnto me, not onely Righteousnesse, but Sanctification, with growth and encrease in it: I come therefore to plead my right in all humility. If I had neuer come to birth, or to the light, I had so bin at an end; but seeing thou hast not denied me the life of a child of thine, doe not leaue mee to shift, but Lord bring mee vp at thy cost, and let mee haue my portion from thy Table, and my daily bread from thy hand. And as a good Parent thinkes it little to keepe the life of his childe, that it sterue not; but hee allowes all things for comfort, as well as neede, (if hee be able) that it may liue, and prosper, and grow vp and be like in him, and enioy what hee hath to giue it when the due time is come; so, O Lord, deale thou, (much more) with thy seruant in Grace, till Glory. My Baptisme I already enioy in the death and life of Christ, to make methine; O Lord, let also his Bloud, Grace, and Spirit, run in the veines of my soule, to strengthen me in the inner man with all long-suffering, and well-pleasing, and ioyfulnesse; all grace of thy new Creature, let it be mine. As thou art in the Father, so let mee bee thine; as thou art Gods, let mee be Christs; dwell thou in mee, and let mee dwell in thee by [Page 81] thy Spirit, and grow vprighter, stronger, and holier while I haue a day to liue. Let thy Sacrament of the Supper nourish mee also to eternall life.
Secondly, Prepare thy soule to this feast, of the mountains, Esay 25. as oft as thou commest, (which must be oft, 1 Cor. 11.29, 30.) and come not without thy feast Apparell. And let this be one Rule vnto thee, Doe not catch vp this Robe on the sudden; but weare it daily betweene Sacrament and Sacrament. Thy father is a King, who can beteeme and maintaine thee to weare thy best clothes each day of the weeke, and make thy Friday better than the poore mans holiday. That faith in the Lord Iesus thou walkest, or wouldest come with to the Supper, liue by it daily: Christ is the same in the promise, and the Seale. That Repentance thou walkest with to the Sacrament, practise it daily: better is a Souldier taken out of a Garrison, than new prest. That broken heart thou wouldest faine haue in the searching and lamenting of thy sinnes, nourish daily: he that in a great frost would keepe the yee thin, must keepe it broken euery day: So thou, thy soule-issues, lest thine heart harden. That desire thou hast after Christ Sacramentall, or wouldest nourish in the promise daily, hunger and thirst each houre after him; else it will not be with thy soule as with thy body, that many hungry meales will make the next a glutton; but rather thy emptinesse will make thee senselesse of it. If thou wouldest not thinke it a burthen to doe thus, Oh how sweet should preparation to the Supper bee to thee, which now is tedious.
Thirdly, Being thus come to the Supper, set thy faith on worke; say thus, I know no Deuill in hell can seuer Iesus Emanuell, my meat and drinke, from these Elements; but his Word hath vnited them for euer. Why, oh my soule, hath the Lord care of Bread and Wine? Or is it, that by Sacramentall vnion with them (as sensible) he might vnite himselfe with me spiritually and really in this Seale of his; that my impatient, worldly, dead, distrustfull heart might bee purged, and I filled with the Lord Iesus my Food and Restauratiue in all graces of Regeneration, and that in a full festiuall [Page 82] manner. Lord, if I by vnbeleefe doe not, no diuill can diuorce thy Christ Sacramentall from me.
Fourthly, Seeing him there thine, take him, eat and drinke him, and enioy him; let thy soule apply him to thee for that thou lackest, and hee serueth; that is, to supply thy wants where the hedge is lowest with thee, to pare off thy superfluous part, to fill vp and supply thy decayes and voydnesse; I meane such gifts or graces as concerne thee either in thy particular calling, or in thy generall: beware thou doe not streighten this feast, bring not thy owne browne bread in thy pocket, scant not his bounty, but take it as hee offers it; by so much the more meet for him to giue, by how much more thou unworthy. And how much this feast seemes in thy eye to come short of Popish Masse-Christ, (for they giue him to God, and take none of him from God,) by so much the more let it be to thee a spirituall Banquet of all refined Wines, and fat things; and if thou canst feed with the Saints, thou needst care for Papists, whom if thou didst sup with, they would robbe thee of thy drinke, which were to choke thee with thy meat.
Fifthly, Lest thou shouldst stagger about thy right and part herein, remember the end of the Sacrament is to rid thee of this feare. For why? it is Gods seale to the Couenant of his Grace, to make thee his Sonne and Daughter, and to sanctifie thee: its his vttermost security for any outward one; nay, its his Instrument of conveying the greatest measure of his Spirit vnto thee: Distrust him not in his cheefe euidence. As a man when hee hath sealed up, deliuered his writings, and giuen vp the possession of all to thee, can doe no more; so, this is Gods vttermost evidence, whereby he hath made Iesus thy Sanctification, and grouth in it, as sure as heauen can make it.
Sixthly, Hauing so receiued it, liue by him, depart as one well satisfied, enlarge him both for number and measure of grouth to all parts of thy life, all estates, graces, duties: And in the strength of this Cake and Water, 1 King. 19.6, 7. goe to thy iourney, euen 40 dayes, till thou come to the Horeb of heauen; hold this thy comfort by prayer and watching, and [Page 83] till thou come to a new bait, liue vpon this, and from one to another, till thou grow to thy measure. And so doing, who can deny the Supper to be a cheefe helpe to goodnesse?
Q. May the like be said of the rest, either publike, or priuate; as reading, singing of Psalmes, conference, prayer, meditation? if yea, then shew how, and first of prayer.
A. For Prayer, (in a word to touch it, and gather one or two eares out of an haruest of matter) let me be conceiued to speak of it in each kind, (sauing due respects) for breuity sake: First then, Retaine this heauenly ordinance of God in that due esteeme which the Lord hath graced it with; for all ends both of humiliation and supplication. The Lord and thy soule (by experience) doe know it to bee the key of all the coffers o [...] God, and that High Priests liuing way, made by the bloud of Christ, whereby thou hast accesse daily, yesterday, to day, and euer, (the oftner the welcomer) to the holy of Holies, to the seat of Mercy. Maintaine and hold this right and Title of thine. Thinke not that this Spirit of Grace and Supplication is spent, though thou see not God so clearely in it for all ends, as thou desirest; yet giue it not ouer: thy sinne hath bound thee in cheynes, but Prayer is not bound; rather it bindeth the Lord by promise to thee. The eare of God is not heauy, that hee should not heare: Hee is not as a man, that he should be distracted by multitude of praying Suppliants at once? a thousand to him are as one, and one as a thousand. Beware of Atheisme in this kinde.
Secondly, Goe in the Lord Iesus by a promise, hauing thy wants in a readinesse, and thy faith on wing: let not thy course in praying issue from a formall platforme (though I iudge not any man for reading a prayer) but a liuely feeling, and humble pinching of soule for thy Necessities.
Thirdly, shake off all extremities of a corrupt heart, by faith, which must hold thine eye fixed upon thy Mediator (by his Spirit vpholding thy faintnesse, and groning within thee) against all thy presumptions, commonnesse, dulnesse, deadnesse, coldnesse, and beseech the Lord to stirre thee vp to pray as he shall suggest vnto thee, by the present occasion (well digested) either for the Church, others, or thy selfe. Tye thy [Page 84] selfe to no punctualnesse; but (as the holy men in Scriptures have done) so let confession sometimes goe before, or follow prayer; and either of both, thankesgiuing. Come not to the Lord with either an heart moyling and lowring with discontent, without faith; or bold and ventrous without humiliation; but let both haue their due weight. If thou wouldest be heauenly in prayer, first abase thy selfe as a worme, dust and ashes, yea (as Master Bradford) hell and the sinke-hole, before the Lord who is heauen and holinesse: if the Lord haue any speciall draught for thy net, he will put thee out of conceit with thy owne Art, and thy selfe, as Peter was when hee had toiled all night, and catcht nothing. Emptinesse is the onely raiser of our minds in prayer: Oh! how hard is it to get? and then secondly, by faith, be quickned to wait for [...] [...]nswer; these two will fill thee with heauenly affections, and rid thee of thine owne inuentions, manner, and ends.
Fourthly, Adde these meet qualities of Prayer; viz. fervent importunity, as one whom God cannot bee rid of, till thou speed: and frequency, as hauing sped well already. If in prayer thou finde little stirring, know it is not because Prayer is not Gods Ordinance, but he would try whether forme, and the worke done, bee not aboue spirit and faith in thee: if they be not, persist and goe against the edge of thy owne deadnesse, resting in that measure gladly which the Lord sees best; for in this case thou wilt pray oftnest, as 2 Cor. 12.10.
Fifthly, (and aboue all) come not to pray with any tainted knowne sin: I say not onely grosse, but euen secret and close, through a lazy heart loth to cast them off; or a loose heart, louing them better than the things thou prayest for; lest the Lord iustly leaue thee to be wearisome to him and thy selfe. Cast out thy wrath, and earth, and disdaine, and censures, and vncharitablenesse; yea, let thy praying awe thee against them ere thou pray, that it may arme thee when thou hast done. Til prayer become thy familiar friend, & bring thee into acquaintance with God, for a supply of wants, pardon of daily sinnes, helpe for all duties of conuersation. And so looking vp to thine Aduocate for a couering of thy weakenesse, this [Page 85] duty shall be a speciall helpe to godlinesse vnto thee. Touching the Lords Prayer, I send my Reader to the speciall Treatises thereof.
Q. Adde somewhat of meditation, and leaue the rest.
A. Touching this Ordinance, I may call it the high-way to all good conuersation: yea, I may say, it's as the smoke of the sacrifice, in which the Angell, Iudg. 13.20. went up to heauen in: I set it not aboue prayer, but magnifie it, to set an edge vpon people, who will not know it. And surely, if that be an helpe to God, which both takes away lets, and both in the act and effects of it, is so admirable, iudge what an helpe meditation is. Tell mee then, first, what are the cheefe lets to grace (in them who (otherwise) want not knowledge;) Surely, either giddinesse of mind, or vnsavourinesse of spirit: The former like a sieve out of the water, loseth all it gets, suffers nothing, either truths heard, or workes seene, to abide long in the heart. But Meditation settles them in the Spirit, that they leake not out, Heb. 2.1. Thus the life of a thousand Sermons of mercies and occasions is preserued. In stead of the latter, it seasons the heart with the sap, the life, the savour of good things. They are not heaps upon heaps, leauing vs a thirst, but we drink of them, digest them, and make our soules merry with them: Euen as an enuious man so long chewes the cud of his malice in his bed, till hee haue het his heart, and deuised reuenge; so is meditation a reall grace (on the contrary) and whetteth vpon the promises and works of God, till it be fired with the love of them.
Againe, it makes the meaning, view, scope, and order both of particular doctrines, and the whole frame of Religion to become our owne.
And lastly, wee come hereby to the ease of practice; the fruit hereof, Experience; so that if once we haue found crosses to doe vs good, wee feare not when new ones approach: if wee haue felt the gaine of a Sabbath, we get a delight therein: in a word, whatsoeuer is easie, it becomes sweete: and therefore if this be worth somewhat to find the yoke of God easie, and his burthen light, (as to say the truth, it is the vpshot of goodnesse) well may wee then say, Meditation is a [Page 86] diuine helpe to a good course. Oh! how its to bee lamented that men know it not? they get no matter to chew vpon: they seperate not themselues to it, (thinking they may meditate while they [...]e at worke) they doe not curbe their wild and wandring hearts from other obiects, and so this piece of Gods Worship is irkesome vnto them. Thus much for a tast of some of the priuate.
Q. But are the extraordinary helpes so too?
A. There need be the lesse question of that, because as their nature is more solemne, so is their vse, if they be attended accordingly. And first that of Fasting. Of which I say this, that if wee esteeme that receit aboue all which doth cure a disease, that no other medicine could, then surely fasting deserues account. Our Sauiour tels vs, This kinde of Diuels goeth not out, Mar. 9.29. saue by fasting and prayer; that is, all the ordinances of God are effectuall, but this aboue all, for this end. Wherefore (briefely) whither we bring the Churches, or our owne cases, either sinnes or sorrowes before the Lord to be done away.
Let vs first, arme our selues to the chiefe worke, which is soule-affliction. Let vs consider, if we were pined with necessity of abstinence from meat and drinke for any time, what a fearefull anguish would it bring vs vnto? and is not (thinke wee) sinne that deserues it of more afflicting vexing nature? Oh! if we could preuaile with God to feele this sting in kind, how sweet should a fast bee? and how saplesse is it, when we can scarce in a whole day feele one dart of sinne or wrath to pierce vs? Let vs ayme at it then, and much more that sinne doe humble vs then any sorrow whatsoeuer. Let vs first Mic. 7.9. beare the indignation of the Lord for our sinne; and for the [...]est, let God alone to plead our cause: for what should it help vs to be rid of all other enemies, while our owne pride, selfe-loue, hipocrisie vaine-glory, worldlinesse, and hardnesse of heart still glow at our hearts? Therefore as poore Vriah was faint to be set in the forefront before his fellowes: so let vs set these before all enemies; that if any dart, any strength from heauen be sent vs, these may haue the first handsell thereof; for the strength of all our sorrowes and enemies lyes in our weaknesse: therefore let vs so lye vnder the affliction and confusion [Page 87] of these, that the Lord may bow his heart to be afflicted in all our sorrowes: and then he will soone bow the heauens and melt our calamities away: although they seeme as mountains yet they shal flow down at his presēce. Esa. 64.1. yet let vs not onely doe thus: remember that fasting is also a Sabbath of reconciliation: therefore let the Lord Iesus his Redemption be looked at by faith, and keepe vs from base bondage and the feare of hipocrites. Let vs beleeue that vpon one crosse he both satisfied for our sinnes, and conquered all enemies: and therefore in his merit let vs confidently approach to the throne of grace for pardon of the one, and deliuerance from the other.
Secondly, apply ourselues to all the supports of a fast, which the Lord hath granted to keepe vs from deadnesse and wearinesse, the Word I meane fitted to our occasions, and the like, yet as seruing to the maine of humiliation and confidence. Adore we the Lord in his owne strong way and our vtter nothing. Let vs blesse him, that we be freed from those Popish dumbe Pageants (who beside the outward abstinence) want all furniture of fasters.
Thirdly, consider that the Scripture in no one thing affords vs greater consolation and hope than in this: for there is scarce one example of a fast, which wants the experience of good successe, yea extraordinary like it selfe, as in Esters, Nehemiahs and Ezraes Israel's against Beniamin, the Churches, Act 12. doth appeare. Nay let our owne experience hearten vs: when euer did we meet a new without proofe of some blessing vpon the former publike humiliation?
Fourthly, and considering it must be no small grace, either of mourning or faith which must preuaile against those holds either without or within which we pray against; let vs know that our lockes had neede be well growne (with Sampsons) for such a purpose. Therefore let none dare to compasse this Altar with vnpreparednesse of heart. And so, looking to the Lord Iesus for couering vs, and accepting vs, let vs desire some signe of mercy, and consuming of our Sacrifice, that we depart with comfort and hope to haue God to set his fiat to our suites. And so shall we find fasting a speciall helpe to grace.
Q. Conclude with Thanksgiuing: is that an helpe alse?
A. Yea verily, if first, wee come full of the matter of our thanks, (for so are all the thanksgiuings of this kind (which the Holy Ghost recordeth) Moses and Miriams, Iudg. 5. Exod 15. Deborahs, Dauids, and the rest. And therefore to carry a liuing memoriall and catalogue of the chiefe publike ones (of which a reuerend Writer of our Church hath deserued well) and so the like briefe of our owne, were most needfull. Remember the great prouidence of setling the Gospell and banishing Popery, and since that, the strange miraculous deliuerances not once or twise from forraine enemies, home iudgements; In secret record our owne: our first calling, since that, our many staggers and reuolts: his renewed mercies by occasion, in our changes of estate, in our streights in deep desertions, when wee could no more sustaine our selues, then if we had hung in the ayre; how he hath euer been our portion when friends haue forsaken vs vnthankfully, and will bee so still: our blessings aboue many gifts of minde, condition and calling, graces of soule, how God kept vs from forsaking his Couenant in our deepest temptations of Satan and enemies.
Secondly, Be enlarged accordingly with due simpathy both for the Church and thy selfe, reioycing with her with and for whom thou hast oft mourned, and preferring her peace to thy chiefe ioy. Affection is the fire to the Sacrifice, and know that Psal. 50. ult. hee that prayseth God honoreth him: and the ascent of prayses shall be the descent of blessings, and happy is he who may maintaine this entercourse with God for the enlarging of him to more grace. And so much of the whole doctrine of the meanes.
Q. Is there any vse to be made hereof?
Vse 1 A. Yes, and first seeing the chaine of these holy helps is so precious and profitable to a godlie life; first, wee confute all breake the linkes thereof; and vnsauorily make comparisons that betweene one and other, to the ouerthrow of all. Some betweene preaching and prayer: some betweene Word and Sacraments, as the Papists doe. How is the Sacrament of the Altar magnifyed with them? and how are all other vilified thereby? whereas we do hold that they haue a sweet harmony, [Page 89] and neither without other to be set vp: yea, wee are to confesse, that each of them with the other, is better than other; neither sundred from other, Couenant from Seale, Seale from it, priuate from publike, are profitable. Let each one haue his precedency, and his prayse: How should any bee wanted, when no one hath the peculiar vse of the other, and yet all will supply each others defect. Let the solemnesse of the publike, the familiarity of the priuate, and the need of all, affect vs with exceeding thankfulnesse; especially for our liberty in the vse thereof, which Popery had debarred vs of in each kind by a strange tongue of Scripture, a Sacrifice for a Sacrament; yea, a confusion of many for a few. And secondly, all such as carry away the honour from the Ordainer, to the Ordinance, by fearefull sacrilege; ascribing to the bare words of Scriptures, (as the Gospell of Saint Iohn) a coniuring power to exorcize Diuels, and to the meere opus operatum of Sacraments (the masse especially) as great power as to Christ; putting the pix-bread into dead mens mouthes: thus falling in loue with the meanes, and renouncing faith to set vp God aboue them; whereby the true power of all Religion is turned into a meere Idol; God iustly blasting that which opposes his glory. Vse 2
Secondly, how precious and adored should the Wisedome of our God bee, in appointing so many, and neither more of these, nor lesse than the need of his Church required: neither pampering nor steruing them, but nourishing them: Oh, I say, how should these lift vs vp to God? As once an holy man riding by the Meddowes in the Spring, seeing and smelling such variety of flowers, said, Oh sweet Creatures; but how sweet then is your Creator? If this foot-stoole, bee so set forth, what is his Throne? So let vs say, Oh sweet Ordinances, oh beautifull Assemblies, oh vsefull varieties, but then how sweet is your Ordainer! Could we thus meditate hereof (for euen the workes of God deserue it, how much more these?) how should that harmony which riseth out of them, rauish vs? What compound of odours, what consort of Musicke should be like them? Who should keepe vs from them? or what lustre of a Princes Treasure and Wardrobe, or sight [Page 90] of exquisit beauties should draw from vs those words which Dauid vpon this Meditation vttered, Psal. 84.1. Oh how amiable are thy Tab [...]rnacles? If we be held from them, how should our soules mourne for them, till the Lord gather vs to them, Zephan. 3.18. and how should our spirits and flesh both together, lo [...]g for them, desiring the Lord to restore them to vs with more power, a [...]d vs to them with more thanks than euer. Nay, how ought this wisdome of God to teach us holy wisedeme to discerne and make vse of each flower in this garden of Ordinances? How lamentable is it, that to this day most of vs are so blinde in this point? Who sees the vse which the Law serues for apart from the Gospell; to be as a needle to draw the thread after it: Who blesses God for the seuerall power of the Word, conuerting and building vp the soule? Who perceiues the difference of Baptisme the Seed, and the Supper the food of the Church; or maketh vse of both in their diuers temptations? Who knoweth (with the Bee) how to flye to each of these flowers for the vertue of euery one? Who goeth to singing of Psalmes when hee is merry; or to pray, when afflicted; or to fasting in his streights, or against such Deuils as no other will expell? Oh how were this wisedome to be desired, that seeing these manifold graces, we might in nothing be wanting? So wee sing or read, we doe the worke, and all salues serue for one sore: we see not but reading may conuert as well as preaching, and so any thing be walking, what care we? Not to speake of those phantasticke spirits, who forsaking Gods Ordinances, blessed by his month, runne into their owne corners to compasse themselues with the sparkes of their owne fancies and reuelations: Let such know, there is no wisedome in them, Esay 8.
Thirdly, let this bee exhortation to all beleeuers: first, to vse; secondly, to liue by faith in the use of the meanes. First, Vse 3 to vse them all, closely, constantly, wisely: despise not the sillinesse, simplicity of them: iudge them not by man or outsides of appearance; seuer not the things which God hath vnited: hee hath ordained both their coherence, and vse: seeke him in all, if by any meanes, Phil. 3.11. we may attaine [Page 91] our desire: not knowing in what box our cheefe health consisteth, let not one eclipse and staine the other: affect not priuate to exclude publike; honour not publike, to weaken the esteeme of priuate; extraordinary, to despise ordinary; or ordinary to exclude them. These are the vsuall humors of men: if they take a toy in their head, no other Ordinances shall bee in price, saue such as they list. Let not the difficulty of meditation of hasting dismay thee from it; but be afraid that any one of Gods Ordinances should be a stranger to thee. Reiect none, as thou wouldest be sorry to want the vse of any: the contempt of any, will accurse all; because the charge equally concernes all. And for the neglect of the publike, (which is a common sinne with most) to hunker at home, when the Word or Sacrament might be enioyed: I say, it is an ill marke of a thriuing Christian: Grace is as fire, it must haue fuell, else it vanishes. No meanes, no grace: little vse of them, little grace; great vse of them (as before qualified) great grace. I will speake boldly, The Lord (in this case) sells grace for labour, to an honest heart. If thy conuersation be so poore, and thou so barren in the vse of all meanes, standing vp to the chinne: what wouldst thou proue, if thou shouldst quite neglect them? Euen stinke where thou goest. Set not any Ordinance aboue God; but tempt not God in refusing, or scant vsing of any: Looke not to grow alone without Word and Sacraments.
And lastly (to remember my promise in the point of the life of faith in the second Article,) let this teach vs to liue by faith in the vse of his Ordinances: I haue already vrged it in euery of the particulars almost, Fasting, Hearing, Sacraments, &c. This in generall I adde, Therefore the Lord hath not trusted vs with outward shewes and glory of the world, but with meane and foolish Ordinances to the eye of man; that our senses might not pore vpon the face of things, but diue into the substance, and flye aboue them, to him that made them, and filled them with Spirit and Life, that wee might sucke it out by a promise. As once an old man being asked if hee grew in goodnesse, said, Yea doubtlesse, I beleeue it to be so, for God hath said it: So, let the Ordinances [Page 92] be no obiect of our sense, but of faith: and let vs say, Lord, I beleeue thy Word can helpe me to beare my crosses, thy Sacraments will leaue mee better than I came to them; strengthen mee in the inner man, not because I feele it as I would, but because thou hast said it. Therefore by faith, let vs cry out as the Church in the Canticles, Arise, O North-wind, and blow vpon these flowers and spices, that they may come into my nostrils; Else thou maist bee in the midst of the Garden, and sauour nothing: onely that breath which put in this smell into them, can draw it forth againe and let it in to thee, that so thou mayst say, The word which others heard as the sound of many waters, hath beene the savour of life to me, to breed me to a liuely hope. Not the words vttered, not the bare Elements, but the promise belonging to both, is the obiect of my soule: He that saith, I will bee in the midst of two or three, Mat. 18.20. and Mica 2.7. My Spirit is not streightned, but my Word is good to them that walke uprightly: The Word is pure as the Lord himselfe; yea, piercing the soule, &c. is still able to make good his promise: And so I may say of all promises made to the Sacraments, My Flesh is meat indeed, and my Bloud is drinke indeed; and so of the rest: therefore I conclude the whole Article thus; All these publike and priuate helpes serue to further and ripen a beleeuer in an holy conuersation; all and euery one of them. But if I be asked, Dost thou finde each part of thy Conuersation to be holpen, and thy selfe bettered by each of them; Answer thus, I am poore in grace, and dead-hearted, but yet for all that, I beleeue it to bee so, for God hath said it. And this for the fourth Article, and his branches be spoken.
The fifth Article.
Q. VVHat is the fifth Article of this third part?
A. That the New Creatures whole life within and without is beset with manifold lets and encombrances which doe threaten to set him backe and hinder him in the course of Christianity. See Texts, Heb. 12.1. Cast off euery weight and clogge. 1 Pet. 5.8. 1 Ioh. 2.16. As it was with Christ, after his baptisme and annoynting, instantly Satan set upon him, Mat. 4.1. So here, formerly wee haue [Page 93] set forth the Church of Christ as his Spouse in all her abiliments and costly Bride-attire, that she may be amiable in her Bridegroomes eye: we haue described her by all the Iewels which Christ hath sent her as Loue tokens, by all her outward Ordinances, and all her inward priuileges on the right hand, and the left, within and without, to bring her to heauen: now wee change her habit, and bring her in with the mourning weed of her Widdow-hood, and in her Souldiers or Trauellers habit, with her Trewell in one hand, the Sword in her other; as the bed of sweet violets beset with nettles; the Lillies and Roses, with thornes. The best part wee haue seene (or shall in Article 6) now wee must behold her at her worst, that we may know it before-hand, and if wee will be new creatures, then resolue vpon it; the next newes will bee lets, enemies, shreud turnes, and yet the Rose is the Rose still for all these. And as it was with the Israelites, the rebellion of their spirit made a iourney of forty dayes, to be of forty yeares; The Lord would not carry them to that good land with ease, through the Philistims land, but the Wildernesse, full of wild beasts, hunger, thirst, toyle and travell: So is it here, our vnrenued part causes much woe to vs, and fils our life with sorrow; which though our good God meanes to doe vs good by at length, and to make vs partakers of his righteousnesse, and more than Conquerours; yet the whilest, a yoke will be a yoke and pinch, and lets will be lets, and the deuill like to himselfe: there is no remedy of it; the remedy is in our being armed against them; and the members of the Militant Church.
Q. But may not this seeme to trench vpon the Prouidence of our God, and the merit of Christ? might not he euen here quit vs of all these, and set vs in a state of freedome?
A. We say not that in all these he leaues vs as Orfans; no, hee diets vs, physicks vs, and exercises his graces in vs, and at length will deale by vs as by Iob, Iob 14.18. whom indeed hee was content Satan should smite, but his ayme was to make his last dayes better than his best. This Sun-shine of crosses, and army of lets and enemies may sullie her face, and eclipse her beauty, but never diuorce her from her husband: temptations [Page 94] and afflictions are lets, but they are not the losse of Gods favour, grace or heauen, but make for our victory and Gods glory, 2 Thessal 1.6.
And for the obiection, I answere, The Lord cannot bee dishonoured in the way of his owne honour. As for vs, we are not capable of any other state heere. For first, our abode here in an earthly Paradise is turned by the bounty of God to an heauenly abode with God: and therefore wee are not to expect our iourney should be like our home: and our sea-faring as our hauen. Besides what derogation were this to our head? that he, Act. 1. must suffer first and so enter into his glory, and we his members, put off our harnesse? surely if hee (while he was heere) was burdened with all our sinnes and sorrowes, enemies and opposition; till his death (onely by this way, Phil. 2. hee was exalted farre aboue all Angels) why should we heere as pilgrims, looke for better measure? It suffiseth that our full redemption in heauen shall pay for all.
Q. Are all these lets equally threatning hurt to vs?
A. No, for the chiefe of all these are our owne lets within vs: we carry about vs our owne bane of soules, as in our bodies, of death. The lets without vs are nothing to those within vs: that corruption of our owne, is the fewell to all other fire, both the Diuels and the Worlds: but for this; they could not come at vs, as our Sauiour said, The Prince of this World commeth, but he hath found nothing in mee. Wee shall finde them all to bee lets and that great: howbeit the chiefe enemy is from within vs.
Q. Of how many sorts are these lets?
A. Of three sorts, and they are: Sin, Satan, and the World.
Q. In how many respects is sin a let vnto vs.
A. Two wayes, either in respect of it selfe, or in respect of the penalties thereof.
Q. How in it selfe?
A. Either in respect of our natiue corruption, or of our actuall lusts within, and actuall euils without.
Q. How is our sinne in it selfe a let?
A. First, in our corrupt vnrenewed nature abiding still. That is a wofull clogge and back-byas retarding our motion to [Page 95] heauen and slowing of our race, Heb. 12.1. read it. Also a most tedious contrariety in vs and perpetuall enemy, Gal. 5.17. lusts against the spirit, as a continuall dropping. In the former respect I might liken it to that vnnaturall setting of the Sunne tenne degrees backe: in the second, to that Peninna, 1 Sam. 1.7. which vexed Hanna day by day, and vpbrayded her as her enemy, or those daughters of Heth to Rebecca, that were eye fores that shee could neuer bee quiet for them, her life was made wearisome to her. Moreouer, this causes a most bitter mixture, with the good graces of the Spirit darkening, blemishing them, yea defiling them: as Salomon, Eccles. 10.1. Dead flies cause the oyntment of the Apothecary to stinke: so this causes grace to be vnsauory. One pang of pride how doth it distast much grace, how much more then that spirit in vs which lusts to no other. Iam. 4.3.4. And to conclude, as the furnace sends out infinite sparkles: so doth this corruption minister fewell to all our course: what wofull deadnesse, distemper, distast, wearinesse, loggishnesse doth it bring vpon our course? how doth it cast wild-fire into the thoughts and affections, and the spirit of a man; so that this sinne is not onely a let and away, but a let in the nature of a principle.
Q. How else?
A. In respect of our inward actuall lusts and passions; which as Saint Iames saith, fight in our members, Iam. 4. but as Peter addeth, sight against our soules? These, whither yee looke vpon Saint Iohns description, 1 Epist. 2.16. The lust of the heart, the lust of the eye, and the pride of life, (meaning the world of lust within vs, concupiscence after profit, intemperance by pleasures, sensuality by glory of the world) or whither Sauiours, Matth. 15 19. or Pauls, Gal. 5.19. making an induction of particulars, pride, ease, couetuousnesse, an euill eye, malice and reuenge, vncleannesse, &c. I say these lusts doe snib and kill the groth of goodnesse in the soule, and ouerdrip the grace of God as a sowre shadow and the bowes of a Walnut tree doe keepe vnder some tender plant: or as the blasting of the East wind, the blossomes,
Q. How thirdly?
A. In the actuall breakings out in open offences and excesses: [Page 96] for first, how doe such wast and deuoure the conscience? how doe they defile the soule as nasty creatures doe their litter? what horror, what woe, repentance, complaints doe they cause? yea besides vexations and troubles here, what streights doe they bring a man vnto, by snaring him that being once deluded, a man is as Sampson hampered with his mistris, vnable to get out of her fingers?
Q. How doth sinne let and annoy by her penalties?
A. She brings God against her both by spirituall disertions and outward crosses: both being stinging things to grace and to our nature. For the first, when our will hath driuen God away from vs (as from Sampson) or couered his face from vs, that we walke not with that peace, ioy and cheere we did before; areas a bone out of ioynt, or a man lost in a wood, all wo and wan in our spirit, yea, perhaps besotted all the while, as Dauid was a whole yeares space, what a let is this? And so when this also changes all our course of comfort into heauinesse, brings God against vs in our bodies estates, posterity, successes, as Dauid after his adultery: or takes away spirit from our selues that our counsell is turned into foolishnesse, and we bring sorrow vpon our selues; or iustly arme men and enemies to make our liues wearisome to vs: how iust is i [...] that God should encomber vs thus, to shew what an heauy burden it is to his Maiesty.
Q. And what is the second let of a Beleeuer from godlinesse?
A. That arch old enemy Satan: who although he could not doe vs hurr but by our sinne, yet by that tunnell lets in a wofull deale of his owne into vs, worse then our owne, enflaming and exasperating sinne in vs by the adding of his own malice to our sinne, as more waters make the flood greater.
Q. Many thinke we doe Satan wrong herein, and thinke all our hurt is from our selues: what thinke you of it?
A. I say they are very charitable and iust toward him that will not be so harmelesse to them: they alledge Iam. 1. Let no man say when he is tempted, &c. but there tempting is not so ascribed to our concupiscence that it is denied of Satan, but onely remoued from God. I grant indeed we are Diuels to our [Page 97] selues: but to deny also Satan to be one too, were pride and security, yea a spirit of Satan in vs, to ly against the Scriptures which tell vs, he was a lyar from the beginning, and so abides; and it's his element to be so, can be no otherwise, yea should not be, except malitious, besides those texts, 2 Cor. 11.3. Least as he beguiled Eue, &c. and 1 Pet. 3.8. Your aduersary the Deuill as a roaring Lyon, &c. and Iob 1.7. From compassing the earth and walking in it: with a hundred more.
Q. But this may seeme to dishonour God?
A. No; neither in point of iustice, nor prouidence. Not the first, for it's iust with God that sinne should practise it selfe till that be out of measure sinnefull, and so Satan deceiue, and sinners be deceiued, for the mutuall misery. Nor the latter, for the most holy God well knowes out of this deadly poison of the bad wils of Satan and men, to worke forth his owne will to his glory: but without leaue, hee can doe nothing.
Q. But how should Satan tempt vs?
A. Either by an externall way of perswading by the obiect of euill very aptly fitted and suted to our spirit (the frame whereof he knowes by our carriage) or else by an insinuation of his subtile and spirituall wicked selfe into the spirits of man either the spirits of sences, or fancies (as the temptations lye) and so to the reasonable part. Euen as the plague sauor, enters into the naturall and vitall spirits to destroy nature. Howsoeuer it be, so it is: let vs rather learne to resist him, then to question a thing out of question.
Q. But if the Deuill tempt and sin tempt too, how shall we know a difference?
A. There is vse I grant of this for some causes, especially for stay to the minds of such as are fouly tempted, yet I could desire that many who aske this question, would rather striue against the thing it self, then descant about the cause. And first I say temptation may well and commonly is mixed of both Satan and corruption. But for answere briefely thus. In fiue different properties I would discerne these two. First, by the grosenesse. Secondly, the irkesomenesse. Thirdly, the pertinacy and length. Fourthly, the impetuousnesse and violence of [Page 98] them: Fifthly, The insultation. The temptations from our selves doe not commonly resemble these.
First, By grossenesse, I meane foulenesse and odious measure of sinfulnesse in the temptation. Corrupt nature is not so foully wicked as Satan; therefore temptations of this ranke, as to Atheisme, to deny the Scriptures, not to rest in lusts naturall, but to proceed to foule, vnnaturall, and outragious, hath more of Satan than corruption.
Secondly, By the irkesomenesse, I meane when temptations lye quite out of the tract and course of our ordinary inclinations and bents; as when a man exceedingly addicted to bee chast, or liberall, or confident in God, shall be buffeted with irkesome obi [...]cts of vncleannesse, or of basenesse, or of distrust of prouidence, whereof no reason appeares out of particular nature. These sauour of Satan; as when Paul, 2 Cor. 12. alway well occupied, findes an irkesome pricke in the flesh, to be vnapt to any good, praying or preaching, (for so I thinke God cured and pre [...]ented pride by eclipsing gifts and spirit.)
The third is pertinacy and length. Corruption is more finite, and sooner weary, than Satan who is more boundlesse and full: therefore as the property of a Fly is to light vpon a galled plat, as oft as it is beaten off; so the Deuill (that god of Flyes) doth importunely, and vnweariedly tire and dog the soule with his temptations, hoping to doe that by tediousnesse which hee cannot by malice: So that to be neuer rid of a temptation is a third marke of Satan.
Fourthly, The violence of them; that is, when he so fires his darts, that they come impetuously as a whirle-wind, so sudden and boisterous, that there is no time to resist; but they come as if they were vnanswerable, and the soule must yeeld, no remedy. Corruption, commonly, is more leisurely, and more graduall, abhorring violence and hidiousnesse, as wee in some that haue in their heat rauished Children, and others who deuoure themselues.
Fifthly, The insulting and fury of temptation which followes the fourth; that it comes with a trampling of the soule vnder feete with a disdaine, as past all resistance. If these markes bee in our temptations, wee may by the messengers [Page 99] knocking, ghesse the Masters feet not to bee farre behinde. Oh what should such a point teach but this, what wee are, if God leaue vs? how cursed a spirit, and sky of evill we carry within vs? and therefore as to be comforted that they are not wholly our owne; so yet to begge of the Lord, mercy to stop the rage of our enemy, who if hee be let alone, is crueltie it selfe.
Q. Well, come to the temptations themselues; how many things consider we in them?
A. These two: The properties of the Tempter, and the substance of the Temptations.
Q. What are these properties?
A. These; First, Malice euer sets him on worke against the body and soule of the Creature. Secondly, Vigilancy and attention alway doe assist his Temptations. Thirdly, Mischiefe and woe is euer in the end thereof, to pull the soule from vnion and Communion with God. Fourthly, the Method and manner of his tempting, which is to bee weighed according to the parties tempted. If weake and vnable to resist, he treads downe the low hedge, neuer troubling himselfe further needlesly. And thus hee is himselfe a Lyon; as Act. 16 27. the Iaylor being under terror, easily surprized, and as if the prisoners fled (for so he thought) would haue desperately stabd himselfe. The Deuill behind him, tels him, As good so as be executed; but by this hee would haue preuented his conuersion. But if hee finde other obiects, and strength of grace to resist sinne as sinne, he goes another way to worke, to wit, by deuices and cunning, as Eph. 4.14. — As, first, to anticipate the counsell of the heart in preuenting sinne, by the suddennesse of iniection. Thus, Mat. 4. in the twinckling of an eye he had darted in his glorious bait of honour into our Saviour. Secondly, to assault iudgement and conscience both at once, in blinding the one, and in binding the other: Thus he blinded Eve in that speech, God knoweth that your eyes shall be open, and ye made as Gods. What was this, save to make obedience base, and sinne sweet? that is, In obeying, ye shall but serve the envy of an enemy. And your eating were to make ye better. So he did bleare Davids eye in Mephibosheths [Page 100] case, knowing that else he had never preuailed: by Ziba, therfore, he presenting him as a Traitor, makes Dauid say, Why tellest thou me of thy matters, 2 Sam. 19.
Secondly, by his binding the will in poynt of her resistance; and that by the excessiue sweet of the bait. Thus to Dauid in Bathsheba: Oh! Who would thinke a woman so goodly, so alluring, to be dangerous? A companion so fine spoken and complementall, to bee so sinfull! This beares all downe. Sampson went to see her who was precious in his eyes, that bleared him. Thirdly, by putting on the person of one vnsuspected; as sometime pursuers of a man will praise him to get others to betray him: and Ia [...]l to deceive Sisera, brought him Creame in a lordly dish. And thus hee becomes an Angell of light, as holy as a Preacher. Thus hee tempts Christ to leape downe, and to make stones bread, out of a godly end (forsooth) that Gods power might be glorified in a miracle. Thus he tempts good men, you are well knowne to keepe good conscience, to doe such or such a thing for so good an end; oh, who will see it? Avoid Deuill, God needs not my sinne to honour himselfe; I sinne too much vnavoydably, I need not adde sinne to sinne.
Q. But when he knowes he cannot finally preuaile, it seemes foolish for him to tempt?
A. Yea: If his wisedome were from aboue; but it is earthly, sensuall and divellish: Therefore hee goes against the edge of his wisedome, euen as his instruments doe, defiling themselues in the things they know. If euer hee knew any, he knew our Sauiour to bee out of gun-shot; yet out of his fulnesse of malice, he assaulted him bitterly. If he cannot keep the people of God from heauen, yet let it availe as it may, he will see if he can make them halt to heauen. And yet I may adde, that he hopes well to get many to himselfe, who as yet some farre enough off; his hopes are impudent, Mat. 12.44. hee saith, I will returne, and bring seuen spirits worse, &c. Hee knowes not but he may doe so with any; but to be sure, hee will not faile to try.
Q. Proceed to the temptations themselues?
A. These concerne the godly (for of the other I speake not [Page 101] here, but in the first part,) since that these are Temptors both to themselues and to others; and they are ruled by the Prince of the ayre, who rules in all the children of disobedience, Eph. 2.2. and leads them as the Ox to the slaughter, out of their fat pastures, and according to his will, 2 Tim. 2.26. Therefore, (to return) these concern them either in the point of their calling to be the Lords; or in poynt of their estate being called.
Q. In how many respects about their first Calling?
A. Either in Gods preuenting call, or his assisting, or his perfecting. Touching his preuenting, thus: No sooner doth hee see any sinner make toward the voyce of God, to looke into his old course, or hearken after a new; but presently hee sets upon them euen in their entrance. First, By presenting old sinnes, with all their circumstances, order of them, number, haynousnesse, continuance, long contempt, &c. to dismay them from possibiltty of conversion. If they answer him, they had more need to seeke mercy, hee tells them, Its too late, God will not take the leauings, they should haue giuen him their best strength, courage, time, &c. Or, hee assaults them with their weaknesse of capacity, or memory, gifts, or parts, that they shall neuer compasse such great things; Learned Wise men are too little for them. Or hee discourages them with their husbands ill will, the losse of fathers loue, and land; the worlds disdaine, the reproach of their old companions, yea, perhaps, brethren and kindred: Or, that the things they must forgoe both in liberties and lusts, are more than they can beare: that they shall neuer endure the trouble of Repentance, and change of heart, or at least they will be of another minde when charge and trouble comes, and shall neuer perseuere to the end. But, O Satan, avaunt: The Lord hath preuented me, and drawne mee out of darkenesse: shall he suffer me to perish in light? No; as thy first assaults, so his grace will be most eager in my entrance to hold me out of thy clawes, and from reuolting.
Q. How tempts he in the Assisting grace?
A. Especially in the first workes of the Law (which some referre to the former,) hee corrupts the minde and spirit both in the enlightning part, and the terrifying. The [Page 102] former hee abuseth to multiply the fearefull view of sinne: The latter, to make terrour intolerable. Hee tempts to bee weary of this Discipline; tels them, some good people neuer had terror; that it will spoile their natures, (and so it will,) that they were best to put it by, for Mellancholly, and these Preachers will kill them: let them be merry, and sport themselues with pleasures, with ease and liberty, and then their senses will be fresher, themselves fitter for good. Now they are but dulled, and the Preacher will cast downe ten, ere comfort one; and therefore leaue off with small trouble rather than great: and, terror is not repentance neither, it can doe no good, but kill. And when many are thus snared, they destroy themselues by violence, despairing of any helpe. But if they grow to some hope by the Gospell, (and not to make their hell another heauen,) then hee tempts them about the condition of the Promise, either for kinde or measure, that they neuer saw that sweetnesse in Christ which should break their hearts: they neuer mourned enough, nor hungred, nor tooke paines aright, nor prized the Promise; or if they did, yet for necessity, or else out of selfe-loue? alas! they haue despised the Gospel it selfe, and can grace saue them that haue hardned themselues as well against it, as the Law? besides, they see others called home long since, themselues behinde; they are so vile, hardened, vnworthy, cannot pray, meditate, and therefore, God may doe much, but they are daily worse rather than better; and so in the rest: it is not condition can saue them, but faith.
Q. And how in the worke of Beleening?
A. Here he labours to hold them vnder, especially by their irkesome bondage. Oh, saith he, Faith is onely of the Elect, and thou art none: it's the free gift of God, and he may deny it as well as grant it: Many haue come to the birth, and haue dyed so; and to beleeue, is a greater thing than to talke of. Sometimes hee makes it lesse than it is, to puffe vp the heart with presumption: Or, hee hides the vertuous savour and strength of the Promise, the Simplicity, the Faithfulnesse of the Promiser, and the offer. Hee tells them, if they beleeve, they must be changed, (which is hardest of all) yea, rather [Page 103] than faile, hee will seeke to pull downe the whole frame of God ouer their head: fill them with temptations about the truth of the Scriptures, as if they were but fables, and Ministers preacht their owne fancies: Hee poysons them with melancholicke distempers and feares, askes them how they know this word which they so cleaue to, is the Word or not, puts worse temptations into them; namely, whether there be any God or no. And (most vsually) keeps them, betweene the doubt of the Condition, and the doubt of the Promise, to bee at uncertainties. But, oh poore soule, how shalt thou know thy Election saue by beleeuing? or what is that freedome of God, saue his bounty to the miserable, and who are worthy (Revel. 3.4.) saue those who are made so? Looke backe to that I haue written in Part 2. Article the last, and God stay thee.
Q. Proceed to his temptations of them that are called?
A. These concerne them either in point of their faith (and as touching the former, he tempteth two waies: either about the being, or the life of faith;) or else secondly, their obedience.
Q. How about the being?
A. Thus: he takes aduantage of the weake setling at the first, and by that vnrenewednesse of nature, which opposes this spirituall grace, he seekes to ouerthrow them in the holding of their confidence. He knowes this is their onely prop and therefore sometime by shewing them how poore their fruits are, or how small their humblings were, or what selfe-loue is mixed with their faith, or how deadly and dully they walke, or that they cannot appropriate Christ in each part of his merit, or by the like: hee concludes their faith is but temporary and no faith of the elect. And at such a bay he holds some for lacke of knowledge, that they yeeld, and are ready vpon the least Sermons touch, or obseruing of other mens confidence (for many are too confident) or vpon the occasion of any meanes to be vsed, or duty to bee done, or crosse suffered, or the vrging of any priuiledge of a beleeuer, to start and say, yea, if I had faith! But I haue none. Poore Creature, if thou euer hadst it, thou yet hast it: and therefore hold [Page 104] that thou hast got, 2 Iob. 8.
Q. How about the life of faith?
A. Exceedingly. For in truth, this prooues the other. Hee therefore knowing what aduantages he hath in this by either that naturall ease, sloth and aweknes to enlarge the truth of one promise to all: and partly that willing want of Christians in this point, who chuse rather to soder with God in duties, then obey him in nourishing their faith daily: hee doth very much prevaile: and by the small life seekes to destroy the beeing of faith: If thou hadst but faith as a grayne of mustard seed, thou mightst remoue mountaines: But alas, what faith hast thou, who canst not beare the such a slight crosse, a pette fillip of the finger, an ill word for thy prosession, the losse of a little matter, Cow, or horse? Nay, many that want, can beare more than thou. If thou liuedst by faith either in states, meanes, graces, or duties, thou wouldest bee otherwise then thou art? not so soone vnsetled: not so little growing, not so defectiue in the measure of grace, in vprightnesse, integrity, &c. But iet the reader reade of this, in the second Article of the life of faith. Take from Satan his chiefe weapon, thy carelesse neglect, and the Lord shall sticke to thee in point of weakenesse.
Q. How doth he assault in point of obedience?
A. Either he tempts them about it, or against it.
Q. How tempts he them about it?
A. Thus: he buffets them in their comfort therein. For whereas it's Gods will that he that walkes vprightly, should walke safely and sweetly; lo, Satan separates the end from the meanes. An hipocrite seperates the meanes from the end; looking for peace where there is no vprightnesse. But heere the stratagem of the Deuill contrary; and therefore, either he hides that from his eye, which should bee his maine comfort in all failings: or else takes vantage by that which should bee his humiliation, to bee his vtter discouragement. And indeed, he is rightly himselfe in this: for as in the former point he belyes God to the soule, as if he could not support it for euer by his promise in the life of faith, as Heb. 13.8. so here hee belyes the soule to it selfe and holds it in bondage. And although [Page 105] he cannot rob it of the truth of grace, yet he robs it of the comfort thereof, chusing to play at any game, rather than sit out. For the former of these, what is the ioy of a deere seruant of God in his poore obedience, duties, Sabbaths, but that of Hezekiah, O Lord thou knowest I haue been vpright! This the Deuill hides away from the soule as the point of comfort by it, as if it were little worth for lack of measure. And then, whereas the want of measure, integrity, fruitfulnesse and constancy should onely humble them, lo, it deiects them: Oh (say they) what good doe I, what serue I for? a very clod of the earth; what wife, husband, friend, neighbor or stranger fares the better for me? None liue so as I? so barren! Oh, put case it be true, it should abase thee, but seeing there is vprightnesse, it should not dismay thee. And looke what the poore Christian doth most note by himselfe to be amisse, that Satan takes for granted, to doe the soule most hurt by; Lo, these sins thou confessest, therefore of thy owne mouth God may condemne thee. No, wofull enemy, for hee that confesses and forsakes them all, and would be as fruitfull as he is honest, as wise as he is vpright, shall not be cast off. Oh! the wofull bordage that Satan holds vnder many a sad heart, though sincere, by melancholy and feare.
Q. And how doth he tempt against obedience?
A. Sundry wayes hee labours to bring the soule vnder sin, to renounce a good course, to be slacke, remisse, loose, common, prophane, vnprofitable, euen by consent, And this is his most naturall temptation. For, as he is exceedingly wicked; so, its little to him that comfort be stopped, except the conscience be wasted; now that he knowes sinne against knowledge will doe: and hereby bring God against a man also. As Balaam, Numb. 31.16. seeing Sorcery could not curse Israel, sought to lay blocks of sinne before them, that God might curse them: Oh! What a May-game was it (thinke we) for him to see Dauid foyled by Adultery, Noah by drunkennesse, Lot by incest, Hezekia by pride, Peter by reuolt? How doth such successe put hopes into him, to keepe and practise his Trade vpon the best? Therefore here hee vses all meanes to bring his purposes to passe. He takes vantage of each thing: [Page 106] First, He markes his season and time, when the heart is most at ease, (as Absalom noted Amnon) lying most open, and being garnisht, which, perhaps, another time would haue beene armed, iealous, and fearefull. Thus Dauid in Bathsheba: Hee concurres not onely with the corruption of the heart, as before; but secondly, with the constitution and complexion of the spirit of nature in a man: Is he propense to lust, to vncleannesse, to iouialnesse, to ambition? Oh (saith he) hee is mine! I will tempt him with meet baits. Thirdly, Hee watches the accomodation of occasions; as when excesse of cheerefulnesse, or of sadnesse, of praises or disgraces, of welfare and successe, or defeat, or the like; and when the spirits are open, then is his opportunity to worke the heart ro wanton speech, to riot, to wrath and discontent, to swelling pride, to ostentation of gifts, to the making away of a mans selfe, and the like. Fourthly, Hee will make vse of their best Graces and Priuileges: all men know you well enough to be one that make conscience, you may doe such or such a thing, and no man suspect ye; therefore be not so nice in trifles, defeat an Orphan, oppresse the fatherlesse, falsifie the trust reposed in ye, &c. Fifthly, Sometime of secrecie of time and place: who shall euer find it out: who is here (twenty mile from neighbours) to discouer thee? Sixthly, By fine colours of pretensed meanings; as, Ananias and Sapphira meant well to the Church, why might they not meane well to themselues? So, by colour of iustice, my paines haue beene such and such in businesse for others, why may not I pay my selfe so and so, they being neuer the wiser; and, perhaps, neuer the worse, as the case may stand? As once a wretch spake of mony giuen him for the poore, Who is poorer than my selfe? Seuenthly, By their falls, to driue them to sinne for somewhat, rather than to be punished for a little, ouer shooes, ouer knees: So, by comparing themselues with worse than themselues, to be bold and presumptuous in liberty-taking: By the oft shunning of sinfull occasions, to venture beyond their calling, and so be snared. Nay, by truths of God, both in examples of the Saints falles, why maiest not thou doe so and repent? and in rules, that the best men haue their infirmities, [Page 107] and therefore why should I be free? Infinite is this field (let the rest of the sheaues be brought to these bandes:) but if he can so dazle the heart till he haue snared vs, he will be content we shall afterward see in what pickle we are, get out how we can? These for a taste, although I might say that his oppressing the soule being thus fallen, that it might not rise againe; withholding the sight of mercy, encreasing either stupor of conscience, our slauery of distrust, and so wheeling off the soule till death, is worse than the former. But I cease.
Q. What is the third let? can the world let vs also?
A. Yea, most dangerously; and that by defiling the minds, the wils, and courses of men, both in doctrine and manners. See, Ephes. 4, 14. Rom. 12.2. 1 Ioh. 2.16. And againe, 1 Ioh. 5.19. lyeth in euill, as in the sequell shall appeare.
Q. But how can this be? shew it plainely..
A. It both containeth in it all euill, and setteth it forth, and is it selfe set on fire by the Deuill, who is the Chap-man of it, to set the glosse vpon them, and to vend the wares of it. For the first of which; see that in Iohn, All that is in world is the lust of heart, lust of the eye, pride of life. He speakes of these, not onely as the appetites of bad men, but as worldly obiects. This Ware then being the worlds Merchandize and Staple, no wonder if shee defile. For the second, Shee is carefull not onely to keepe in her Ware-house, but to lay forth vpon the open stall, and set out to sale these Wares in the most busie manner that can bee: No Market or Fare, no company or meeting, no family, or place of resort, but sauouring these commodities; eyes gazing, feet walking, hands reaching after, tongues iangling, members of body, and powers of soule attending and acting this Merchandize: and therefore Saint Iohn saith, The world lyeth in euill: saped in the Conuersation of it. For the third, The Deuill, the god of this world, and Lord of this Staple, and Common-wealth, to whose banke and Exchequer all this Custome and Tribute goes, (I meane hell) is not wanting both to suppresse all meanes which might marre this Market of mischiefe; and is at hand to vnite, to acquaint, to accomodate these wares to all Customers (as their minde [Page 108] most stands to one more than other) that the buyers are as forward as sellers, and ware as plentifull as either; and hee wants no skill, nor policy, nor art to put off his wares, that they lye not vpon his hand so, but hee may liue richly upon his reuenue. Therefore no question but the world is a wofull let.
Q. Wherein stands this, and how manifold is it?
A. The whole world of evill may bee called either the dead world, or the liuing. I call it not dead, as if there were no perswasion in it, but to distinguish it in the manner of perswading.
Q. What meane you by the former?
A. Not onely that the world is dead in sinnes; but this, that the world, though she doth not actually speake out, yet her very guize doth defile and delude, and that in two particulars: first, Examples: secondly Errors.
Q. How by her Examples?
A. In these respects; 1. By imitation of them: 2. By exchanging them: 3. By the streame of them.
Touching the first; As in Droues the former ouen or sheep lead all the rest; so sensiblenesse leads on sinners by each others examples. No way to defile and scatter sinne so easily as this; rules would not so soone doe it. We are very apt by the eye or eare to follow bad, because it goes with the haire. Inward lust tickles; but examples doe much more perfect sinne: Exod 22.2. Follow not a multitude (or the great ones) to sinne. When Ministers, Magistrates, Learned ones, ancient ones, and the greater part of these bee ring-leaders; people, subiects, simple, young, easily follow. Hence that phrase, Rom. 12.2. Be not fashioned according to this world. The world hath a fashioning qualitie in it, and one Ape will follow another: Man is sociable: and as those that liue in Cities, learne more than poore people in a Village; so, sinne committed in the view of many, taints more than concealed, or priuate. As we know a thing conueyed by a Pageant, or a song sinkes deepliest; so here. That which men catch vp in Ale-houses, Play-houses, Fayres, meetings hath a pecullar fitnesse to [Page 109] enter. The parents example saith nothing, but speaks most strongly.
Q. How doth the world defile by exchange?
A. When no sooner one hath lickt vp a bad example, but presently hee retales it, and gaines thereby. As it is in Fame, it encreaseth by passage; so with the sinne of the world; Men thinke they must adde somewhat of their owne, to the ripening and making vp of it. If the Father teach the childe to sweare, hee will teach his to forsweare: If one teach theft, another will teach sacrilege: So it comes to passe, that sinne abounds, and is growne out of measure sinfull; each man putting off his owne art, skill, and experience to the common stocke.
Its our nature, if wee haue a seed, to sowe it, and see the proofe of it: and if a stocke of money, to put it into banke. Euery one sowes this Darnell and Cockle; and sinne hauing had long time to practise, is growne rich, plentifull, selfe-supporting, able to defend her selfe by all tricks, inuention, aequiuocation and deuices. As hee said of a decaying world, we are dwarfes, and our children will bee Gnats; so I of the encreasing, wee are strong men, and the next will be gyants. We commit it, they will bee hardened and naturalized into a custome of it; defend, extenuate and maintaine it.
Q. How doth it hurt by the streame of it?
A. By the violence and irresistiblenesse thereof: For sinne in the two former, will soone amount to a torrent or streame of vniuersality; so that none almost will bee found to resist: and then as the necessity of an armed theefe is vpon a naked Traueller, so is the streame to particular persons.
As the Sodomits said to Lot, Shall this man rule ouer vs: so saith the streame of sinne, Who shall controll vs? What, are they wiser than the world? When that which is euill is done by priuilege, then its come to a streame. As in Nationall vices; drunkennesse in Germany, pride and state in Spaine, v [...]cleannesse in Italy, &c. Thus we see this peece of the dead world hath yet an obiectiue life in it selfe.
Q. What is the second part of this dead world, the error of the wicked?
A. It is that which in one word the Apostle elegantly and pithily, Eph. 4.14. calles the Diceplay of men, and cunning craftinesse, whereby they leade aside to deceiue. Read it, and marke it. And it stands in the Art of the world in men deceiuing. And you may iudge it by these fiue branches of it. Error, first of tradition; secondly, of scandale; thirdly, in base and blind custome; fourthly, conceit; fifthly, cosenage.
Q. What are these? explaine them?
A. The first is of tradition, which is when sinne preuailes by succession from man to man: Thus the errors of popery: and old ones new minted, pleading antiquity. Read 1 Pet. 1.18. he tells them they liued in sinnes taught and obtaining, by the tradition of their fathers, from age to age. As it's reported of that heathen King when hee was brought to Baptisme, shrunke from it, asking, whether more of his predecessors or fewer had beene babtised: and hearing that fewer had been, refused it, saying, I will doe as most haue done. Men loue to erre with a current of interpreters, then to speake true with one▪ So those Samaritans: compare 2 King. 17. last, with Ioh. 4.
Q. What is scandale?
A. When the world, glad to riuet her selfe in euill, deludes her selfe with the offences of hipocrites; and by their scandals layes blocks in mens way, that they might stumble at the truth. See Matth. 18 7. Wo to the world because of offences: (both giuen and taken) God iustly suffers damnable hipocrites to play their parts, both to detect them and to snare the prophane: Thus Paul 2 Tim. 3.13. The wicked shall waxe worse and worse, deceiuing, and being deceiued. Love, (say men) what this great preacher, or professor is become? and euen of this stampe are they all: neither barrell better herring. By this error, thousands are quite ouerthrowne.
Q. What is Custome?
A. It is that error which deceiues by prescription of long vse. Thus diuorces preuailed to bee lawes among the Iewes [Page 111] being lawlesse things; because Moses had permitted them: and so at this day, Customes of Games, Dancings, Fayres upon the Sabbaths, Wakes, and drunken feasts, with a hundred such vpon such and such daies are swallowed without any scruple. Custome growing another nature: every Preacher. Magistrate, and Law pulling them vp, sauing those that trie. That old Canon of the Greeke Councell still being in force, Let old Customes preuaile. Good ones are puld vp as a tender new set plant; bad ones, as old Okes.
Q. What is conceit and opinion?
A. Error against goodnesse, by preiudice: See Act. ult. We know that this Sect is euery where ill spoken of. This is the worlds leauen in the three peckes of meale of mens perswasion, till all bee leauenned. Thus wicked men to confirme themselves in euill, take vp base, triuiall conceits and errours against the way, the seruants and Ordinances of Christ, which being once giuen out, proue irreuocable: See Matth. cap. 28.12. The Priests gaue large mony to the Souldiers to giue it out that Christ was stollen away: and this preuailed long after against the Resurrection. So men speake of the godly, Tush, doe yee beleeue them? I warrant yee they can breake their promises, bee as hard, and couetous as others. This new learning neuer did good; wee liued better ere it came: there was better house-keeping, love among neighbours: your greatest Professors shutting their doores, and liuing in some corner of London to spend all vpon new fashions, or else to hoard vp for their Children. And so they speake of the good Ministry; they doe but driue men out of their wits: they are factious and turbulent. And in old times, the world reported of the faithfull, that they met in the night, and after their deuotions, put out their lights, and fell to vncleannesse.
Q. What is Cosenage?
A. That Trade, of which mainly that Text treats, Eph. 4:18. whereby false Teachers, schismatiks and Hereticks blanched their conceits: wresting their wits to abuse the Scriptures, to set false Colors vpon their opinions. And so the subtill and cunning devices which drunkards, and the like, set [Page 112] vpon their sinne, calling them, good fellowship, or the like. So, the che [...]ting chapman hath his glosing protestations, colors, and tricks: that harlot Iezabel abused fasting to couer her murther: the Strumpet in the Prouerbs saith, shee hath payd her vowes: when that woman came with her circumstances to Dauid, he asked, Is not the hand of Ioab here? so may we say, If the father of lyes and trickes were not in this world of cogging and cosenage, how could it deceiue so as it doth?
Q. Proceed to the next branch of the liuing worlds defilements: wherein doe they consist?
A. Partly in words, partly in deedes. The former are the open corrupt Counsels of sinners, or their secret insinuations. Of the former, see Pro. 7.18. the harlot tempts her paramour, Come, let vs take our fill: my husband is far off. And the t [...]eefe Prou. 1.13. Cast thy lot in with vs, we will haue one purse. But more close ones are such whisperers as the Apostle calls priuie corrupters of mindes, whose words fret like a cankar 2 Tim. 2.17. Thus some do whisper in secret against Magistracy and good Ministers, and others against gouernment of parents, entising their children, seruants, yea wiues from their loyalty. So doe wicked preachers scatter their false tenents, or principles of prophannesse to taint mens iudgments or manners. Thus young nouices are beaten off from their zeale and hearing: I would scorne (saith one) to be tyed to their girdles.
Q. What are the deeds of the liuing world?
Vse 1 A. All their wicked, malitious, cruell intents, threats and pursuits of the godly to quash them, and to vphold their own Kingdome. As those Scribes and Pharisees had a Law to crucifie Christ, though they made it for the nonce: And Daniel, 6. those enemies of his. This trade were infinite to rip vp Popish machauillian plots and deuises to dismay, to suppresse and destroy all puritie of Doctrine and power of religion. Witnesse their inquisition, prisons, censures, and torments, both lying in waite for the precious soules and bodies of men: and sacrificing them to their God Maazzim wherein they doe whatsoeuer the Deuill their father hath taught [Page 113] them with absurd, unreasonable, and implicable hearts to the Truth. And thus I haue gone ouer this whole Doctrine of the Lets in the three parts thereof.
Q. What now is the use hereof?
A. Large and plentifull, I will but touch the heads; and Vse 1 first it should bee vse of Instruction to vs, to be humbled, Branch 2 to bee comforted, and to long after a full redemption. For the first, It's humiliation to the best of Gods children, for their selfe-loue, and for this misery that lyes upon them. For marke it, what outcryes doe we make if any man wrong vs in our bodies, goods, or names, liues, or liberties? (and indeed it is true, we have bitter enemies,) but oh poore soules! who is such an enemy, such a Traytor, such a deuill to vs as our selues? At home begins our sorrow, and our woe; in our bosomes are those euils of pride, prophannesse, hypocrisie, and selfe-loue, which bane vs; and what they cannot doe of themselues, they doe by others, setting dore open, and letting in Divell and world to rifle and rob vs of all; without which, no enemy could hurt vs. Learne wee truly and cordially to cry out upon our selues: So also for all this misery, which in this vale thereof, lyes vpon vs. Paul, Rom. 7. O miserable man! Why? this body of death, and world of sinne creates a world of sorrow in us; of annoiances, feares, doubts, strength of lusts, little groth, errors of wicked, deadly feud of Satan, melancholly, crosses, bad times, poverty, bootlesse wrongs, hardnesse of heart, harshnesse to the yoke of Christ; an vnbroken, carnall, pusillanimous, froward, impure heart: Are not these sorrow our belly full, to vs, at the best? If God alayed them not with inward supports, who should endure them? Oh! so it must bee, yet let vs mourne vnder our bondage: Such as are led into captiuity, are no merry folke; witnesse they who hung their harpes on the Willowes, and were so full of anguish, that they could not sing: How shouldst thou, Psal. 137.2 poore soule, in a strange land?
Secondly, let yet this comfort them for the present, that it is Branch 2 no otherwise with them in this their sorrow, than that wise God, their good Father, hath allotted them: so that if they feele their burden, they may cheere themselues with this, [Page 114] They are as God will haue them, it's their Pilgrimage, their Baca, their warfare, the Lord will worke them triumph out of these battels and combats: hee will purge them, and conforme them to his deare sonne by them; and euen the sin and penalties they here endure, yet are conforming and moulding things to make their victories sweeter. It is not well with them (they may say) but it shall be; they see it a farre off: if this were a life of perfection, if any of the faithfull were exempt from the like,1 Ioh. 1.8. Pro 24.16 Esay 64.6. 2 Cor. 12.9 then this were cause of all, and only mourning. But here the best of our perfection, is the sight of our imperfection: we are as well on it, as our head: while he was here in this strange land, he could neither be rid of our sinnes, nor of infirmities, or enemies, but afterward hee knew no more. Very gladly, therefore, will I be glad euen of my desertions, and tentations: to me its a sure signe of consolation; to them, of confusion, and that of God; I only wait my time to be perfectly redeemed.
Branch 3 Thirdly, wait for that with longing, as Paul did: Rom. 7. Who shall deliuer me? Be not so well apaid in this smalnesse of thy grace & measure (because it must be so) that thou shouldst be willing to haue it so no, let it make thee longue, and stretch out thy necke a far off, after thy Redemption; and when thy knocking off drawes neere, lift vp thine head. Here is thy pilgrimage: when shall I come to my fathers house? how long, Lord, holy and true, how long? Lye under the Altar, and cry till God answer thee. Count them happyest that are gone before, and put off their harnesse. Oh when shall I follow well after, and ouertake deere husband, wife, and friend that haue got the start of me? Lord, here is not the place I looke for; here an handsell and earnest; but, Lord, euen my very faith and hope (which are my best graces in trauell, are but releefes of misery for a season, euen these should here cause me to cry out for the Christ of a better life; saying with Paul, If our hope were here in Christ only, of all other I were worst: Faith, and Hope, and Patience, and Hearings, and Sacraments shall cease, if then therwith sin and sorrow cease not, what is my best, but misery? but as long as I haue Christ for hereafter, I care not; hee will pay for all: If here to be a little eased of my feares, bee [Page 115] such a benefit, what is it to be quite rid of them? If here to be guided by faith, what there to need none? If here to hope for a good end, what there to enioy the thing hoped? If here to liue a barren, poore, sad life, patience mixt with impatience, knowledge with error, faith with infidelity; what there to haue the vse of them taken away, & Christ made mine wholly, fully, all loue without defect, ioy without mixture, peace without disturbance, Christ in his kind, blessednesse and perfection? he was not giuen me to be some grace, and more sin; but all grace, and no sinne: then I shall not see him through this grate of my prison, but with open face, as hee is, and as he sees me. Oh Lord, this coast of the present world, so dimmeth and darkens that coast of heaven, that I cannot behold it: Turne thy loue-tokens, oh Lord, once at length into presence and fruition, and shew me thy glory.
Q. What other vses are there?
A. Exhortation, and that in generall; first, to resist all these Vse 2 wofull enemies of our peace. It is a word soone spoken, but of long and hard practice; to stand, I say, vpon our guard, therefore a little I would direct about it: though I feele my selfe in a sea of matter, yet I will send my Reader to large and godly Treatises of this vast argument, and my selfe cull out two or three directions best agreeing to my drift.
Q. Begin then first with the first annoyance or let, which is our owne corruption; how is that to be resisted?
A. I will mention three wayes: 1. The spiritual combat ere sin be brought into act: 2. Watchfulnesse against outward occasions and temptations: 3. Wisedome after we are fallen:
Q. What is the duty of the Combat?
A. It is the exercise of that holy Principle of the Spirit of the new Creature, which perpetually fighteth against the flesh in the regenerate. Let this bee perpetually maintained, and the hand of Faith, or of Christ, rather bee continually iogged by vs, for the liuely quickening grace thereof, to resist our inward selfe-temptations: Gal. 5.17. The Spirit lusteth against the Flesh; and ye cannot be as ye would. There is in the New Creature a renuing throughout in euery part, yet not throughout in all. As in a dead Palsey, all one side dead, [Page 116] yet the other wholly aliue. How doth the liuing part fight against the dead? If a man should haue a dead carkasse bound to his backe till he dyed, were it not an heavy plague? would it not be irkesome? So this body of death to the liuing part of the new Creature. Oh, mourne and grone it out: The Physitians say, Every deepe sigh spends a drop of bloud. Oh that thy grones might consume this bloud? I likened it before to Peninna, I Sam. 1. Let Hanna then bee to Peninna, as shee (to bee sure) will be to her, Shee will not see the least looke of Elkana toward her, the least loue-token, not one nights lodging, not one cast of favour, but shee will pine at it, vpbraid her for it, vexe at, and grudge her the least drop. Oh! Let Hanna doe so to her: Let her, all that shee can, get into her husbands heart, and the more shee is envyed, the more let her cling to him, that his loue may support her against her enemy: let him be to her aboue all her feares. Oh, if this were, how happy were we?
It's said of Rebecca, that she was weary of her life for Esaw's wives (as I noted) and wisht them out of doores. Let vs be like her; and say, Oh Lord, these base dogging thoughts of sinne which breed ill affections, and threaten to breake forth daily into action, how noysome are they? When Rebecca felt a strugling, she asked the cause of the Lord; and he answered, Wonder not, there be two nations in thee, a cursed, and a blessed one; one whom I have hated, another loued: it must be thus, wait thy time, pray for a good trauel, the whilst thou must beare this strife within thee. So doe thou; doe not onely beare it, but maintaine it also. Say to the Lord, I can neuer shunne euill, but I am the more tempted to it: never ensue goodnesse, but I am driuen from it: Lord, why is it thus? Oh quicken vp that loue, that Image of thy righteousnesse, that seed of God, that inner man of the Spirit, which may present thee so to my soule, that thy sweetnesse and love may cause the Image of old lust to be despised, & decay daily more and more: Create in my soule that holy nature of thine which may for euer abhor, foile & conquer this flesh, and the opposition of it in me: Thou, oh Lord, art as holy, as sin is wicked. Oh Lord shew it, and the preuailing nature of it; let it burne [Page 117] vpon the Altar of my soule, against the Altar of corruption: Oh that I could find but one day of many, that I were mine owne, and free to righteousnesse, rid of my cumber and clog! That I could feele those secret motions and instincts of sin in me, rebelling against thee, tickling mee, snaring, and leading me captiue, being as sensible and wake to marke and discouer them, and nip them in the necke, as they are to annoy me.
Q. What is the second duty of watching?
A. Continually to obserue and preuent occasions offered, when we cannot foile inward motions. Cut off her prouision, and sterue sin. As men deale with fields of weeds which they cannot root up, they hooke them, and so kill them by oft cutting off their tops: so doe thou with occasions, obiects, counsell, prouocation to thy wrath, reuenge, couetousnesse: maintaine a sound desire to abhorre them, that they neuer enter thy trenches. The welcomming of obiects is as casting of oyle into the fire. As Iob for his sonnes, so be thou for thy selfe. Sacrifice daily for mercy of preuention, remouing of vanities which might annoy thee, especially naturall ones; or if offered, yet for grace to defie them, and goe to worke by a promise. Iealousie and feare are blessed from heauen to preserue thee: as the eye-lids are made moueable and winking, by nature, to keepe out any mote or annoyance. If this watching heart against obiects were kept, and no roguish stragler suffered to passe without stop and examination whence and whither, how sweet should our course be?
Q. What is the third duty of wisedome?
A. Not to bee kept in bondage by Satan in point of our recouerie out of our falls, if wee bee slipt into any; but speedily to gather vp our selues, ere wee bee hardened; Ier. 8.4. Shall a man fall, and not arise? Be not sullen as the loaden iade in the slowe, that will not stirre to get out. If Satan get thee at this bay, hee hath his hearts wish. But rather goe backe, wound thy soule for thy reuolt, seeke to the Lord for staying of thee; if thou haue beene bold with the Lord, recall thy selfe, let thine heart smite thee, and say, I will doe so no more, Iob 40.4. and so lay hold upon the Promise, repent, and doe thy former works; be zealous and amend. Doe [Page 118] not soder vp thy breaches with a dead heart, weighing good actions against bad, which will harden thee: but returne to him whom thou hast sinned against: Eph. 5.29. If thou haue beene angry and sinned, adde [...]ot drunkennesse to thirst; wrath and malice and reuenge, to thy passion, but ere the Sunne goe downe, goe to God for mercy and put it to an end, that the next Sun rise finde thee not hardned.
Q. Proceede to the second next: what course is to bee taken against the other two enemies, Satan and the World?
A. Briefely to put them together: besides what I haue said already, put on the compleate armour of proofe appointed there by the Lord in this case, and keepe it close to thee, weare it and walke in it as the Armour of a child of light, as the harnesse of the militant Church and each member of Christ, blessed by him to that purpose. They bee not as Pope holy swords, or armour blessed by a sinnefull wretch to no purpose: but blessed by God, and they shall be so. They bee no charmed weapons, but strong in God to cast downe holds and forts of strong enemies. First, therefore let me giue thee some generall counsell and then a few particulars, about the pieces of the armor. For the generall, these two: first, get wisedome to discouer and discerne his temptations. Then secondly, Branch 2 be armed against them. First, I say discouer them: The Apostle thought hee spake a great word, when hee said, 2 Cor. 2 11. you know his deuices, as if a man warned were armed. To say the truth, it is a great thing to bee warned. Get wisdome then: discerne him in his properties, discerne him in his first onsets in thy first calling, begin this act betimes for it is long: and be assured he wil not so let thee passe, but be the more eager against thee in thy faith, thy comfort, thy obedience. He wil set wife, husband, children, thy betters, thy equals in aray against thee. Know him ere hee come himselfe by his messenger: and think not it will be answer sufficient that thou knewst nothing. Aske poyson if it will not hurt, because vnknown? or an enemy if he will turne from thy Castle, because he hath surptiz'd it ere thou wert aware. Was it not supposed thou shouldst haue knowne? Let the Lord say of thee, Thou knowest his deuices. And so know them, as being of a different [Page 119] kind and nature, not all alike. Some temptations are not like to be durable, because so hideous; as to Atheisme, against the Scriptures, to blaspheme & deny God and prouidence. These will wanze. Here learne two things: First, Take heed lest being rid of these, thou be secure of the next; know these forerun others. And secondly, know, that seeing these being meerely, or mostly Satans, and not thine, thou oughtest to dispatch them as fast as they come, by abhorring them, and being abased by them, but not dismayed by their hidiousnesse. Then againe, there are temptations on the left hand, and on the right hand; both may not be taken for alike. For temptations on the right hand to sensuall euils, admit not that parley, nor plodding upon in thy minde, which some others doe, the thought whereof is fearefull. But rather, the more they are thought of, the more they share a man. Doe as the Prophet to Iehoram, Answer roughly. 2 Kin. 6.32 Like to the breaches of two brethren; which, the more ript vp, the more they exulcerate: And so I might say of many more. Let the conclusion bee, Learne wisely to iudge of temptations, deuils, or worlds; and let thy long acquaintance with his method, make thee skilfull; praying for the spirit of discerning, and confessing how much thou art mis-matched. Secondly, be armed accordingly, Branch 2 and stand so against him daily and constantly; for this battell hath no truce. Salomon saith well, Prov. 1.17. In vaine is the net laid for that which hath wing; for the Bird mounts vp aboue the snare. Its said of the sonnes of Iehonadab, the sonne of Rechab, Ier. 35.7, 8. that when the Prophet set pots of wine before them, the [...] were tyed by their fathers vow, upon his blessing, that they should drink none. This is the tye of God, euen our Cou [...]nant and oath, in, and since Baptisme, that wee would cleaue to [...] as his faithful souldiers against all enemies. Shal a man s [...]c [...]ly ingage his children, & shal not our Couenant tye vs? Sh [...] [...] dare to be loose to God? or rather when the diuels cups are before vs; shall we not say, I am tyed to God in Couenant? how dare I be loose, & run away from my colors? oh to be armed is all in all: David armed was able to beare down a Shimei; vnarmed, not able to beare Mephibosheth, much lesse Nabal. Let vs know, it is not the greatnesse or smalnesse [Page 120] of the temptation, but our armour against it, which preserues vs; shall God giue vs armour and we not vse it? Shall it hang vp a rusting by vs, & we pierced with darts to death for want of it? They say of great Souldiers, they are shot-free. The Lords armed ones are all so, while armed: else as other men. Therefore let this teach vs not to commit our selues to this world naked and vnarmed: vnder hope of shot freedome. Charles the 5. taking his horse to rush into the maine battell, was requested to forbeare; but he answered, an Emperour was neuer shot through with a bullet. This confidence hath an armed souldier of Christ, neuer was beleeuer shot to death by a diuel or a wicked world. To discouer these enemies is good but to stand in our dayly armor, and to be strong in the Lord, to quite vs like men, 1 Cor. 16.13. is a better grace. It is not our vaine weapon of selfe-confidence, learning, experience, wit or parts: no not our great resolutions, our deep vowes against oathes, vncleannesse, or the like, will saue vs: or that we scorne the Deuil as the slaue of God. What shall it boot vs to scorne him as a slaue of God, when he is our tyrant? Therefore neither feare him slauishly nor scorne him prophanely but be armed, wisely and constantly, & watch to it with prayer, & the Lord shalbe with thy endeauour, and teach thy hands to fight & preuaile.
Eph. 6. from 14. verse to the 18.Q. But in a word, how should the parts of the Armour be vsed?
A. If once truly put on, they shall bee vsed the more easily. The most blessed part of thy Armour is faith, which puts on all the rest: and doth (as the shield) not onely defend thee but all thy armour also. It is that grace which carries a poore soule into the field with like courage to Dauid, when he said, 1 Sam. 17. Who is this dog that defieth the host of Israel? This day shall God inclose thee in mine hand. It argueth thus: first, by experience, if euer Satan or world could haue foyled me, it had been in my onset, my fresh-water souldier: but euen then the Lord kept me: against a Beare and a Lyon, and shall he keepe me, to destroy me? I haue been kept from him in my first call to God, and shall I not now much more being armed. I am the Lords: he will couer my head in the day of battell. Againe it disputes for God against her own weaknes, by proofe of continuall assistance: I see, indeede, stronger than I haue beene [Page 121] foyled, but the Lord can bring a weake nouice through, as well as a strong man; the Battell is the Lords: Race is not with the swift, nor the Battell with the strong: But he that fights as well with few and weake, as strong and many, giues victory as he pleaseth. And as when wee see a weake wearish old man of 80 yeeres, we wonder so weake an one should so hold out, when thousands of stronger, dye in their strength: so here; yet beleeue that so it may be, and he that in all our brunts and streights hath kept vs, and as the fierie dart hath beene cast at vs, hath latcht it for vs, and (to shew what he can doe for a poore wretch) hath brought me through so many pikes of Deuil or world already, can he not doe so still? Thus faith, in temptation by deuill, malice of instruments, is more than a Conquerour: not to shun temptations, but not to be consumed euen in the burning. And Faith claspes here to a merit of Christ her Captaine, by a word or promise: I haue prayed for thee, that thy faith fail not: the gates of hel shal not preuaile against it: I haue ouercome the world, be of good courage, & the like. These faith cleaues to, and puts all her strength vpon them. The Lord Iesus hath disarmed this strong Gyant, triumphed ouer him on the Crosse, and led him, and all his, captiuitie captiue; and they fight against mee but with the dregs of courage and policy, since he ouercame them.
Secondly, they keepe on the helmet of hope on their head, as a woman would doe her hat in a wet iourney: They looke at that final redemption and victory which is set before them when their harnesse are off: and this holds vp their faith, which else by one or other temptation would be foiled, Heb. 12.2. as Christ, who for the hope set before him, endured the shame: so these endure the heat of this battell, knowing it shal one day ioy them to haue been so occupied, and the end shall pay for all.
Thirdly, the peace of conscience treads downe all, as Sampson trod down his enemies, horse and foot, Iudg. 15.8. For why? this peace of God rules their hearts & minds: they are tempted strongly, but they will not lose their peace, and buy repentance at so deree a rate. Their precious peace they will not change for any deuils or worlds pleasure. If they should lose [Page 122] it to win the world, what shou'd it profit them? Shall I (Iudg. 9.) forsake my fatnesse and sweetnesse to exalt my selfe? God forbid. The false mother cared not for cutting the child, but the true mother trembled at it: So, the true child of God cries, saue my peace, whatsoeuer I forgoe.
Fourthly, The brest-plate of righteousnesse next their heart, as a Corslet of proofe preserues them: Lord, thou knowest righteousnes and obedience, innocency toward thee and men hath alway bin deerer to mee then goods ill gotten, then all spoiles, all pleasures of sin for a season, all baits of men, or terrors and threats: They have lighted vpon my brest-plate, and beene dashed. And, through thy mercie, by whatsoeuer darts Satan beguile me, I hope these shall not, while I can keep my integrity. As good Iob Iob 27.5. said to his enemies, My righteousnesse shall ye neuer take from me.
Fifthly, Their Girdle of truth and sincerity; not of tongue onely, but of soule, not looking with Balaam, at base ends, but truly at the honour of God, whose loue I can proue, because hee vpholds me in my integrity.
Sixthly, the Sword of the Spirit, the Armoury of God his Word, that offensiue weapon by which the soule is able not onely to saue her selfe, but to crush and foyle her aduersarie: the Lord hauing put into his Word, that authoritie which no Deuil can resist; especially, when it is wisely, sparily, and seasonably vsed; not to dally with Satan, but to brush him off, as the Butchers flap beats off, and crushes the flies. As we see in those apt Scriptures, which Mat. 4. our Saviour used; and by vsing, blessed to vs: when we shal (according to our temptations) by faith, retort Satan with them. And thus I haue giuen a short tast of a thousand which might haue beene added, beseeching the Lord to blesse them, and the whole doctrine of this Article which here I conclude.
The sixth Article.
Q. VVHat is the sixth Article of this third part?
A. 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, [Page 123] on Gods part, there are many priuileges and fauours allowed them, whereby their condition is made both comfortable and honourable: And that, both to draw on many to be of Gods houshold, when they see what gaines and vayles belong to his seruice; as also to encourage such as are already admitted members of it: and besides, to compell such as care not to ioyne themselues to them (because of some hard conditions to the flesh) when they see their Priuileges, to acknowledge their state to bee aboue their owne, and to pine and consume for the wilful debarring themselues of such happinesse. As then wee see it to bee in the Companies of Royall Cities, and their seuerall Trades and mysteries: and in the Corporations of great Townes, they haue certaine immunities and royalties which others want in common towns; yea, such as those want, who though they dwell by them, yet are no free men: so here it fareth; The Company and great Family or Corporation of the Lord Iesus, his body, I meane the Church, once truely gathered into one mysticall fellowship by calling, and the worke of the spirit, hath many honours and prerogatives annexed unto it, which not onely they want which are heathens, but also euen they who are visible members of the Church in point ordinances and outward worship. See for this 1 Cor. 3.22, 23. All things are yours, and yee are Christs, and Christ is Gods, Heb. 12.15, 16. But yee are come to mount Zion, to the Citie of the living God, &c. read it at large. 1 Pet. 2.9. But ye are a chosen generation, an holy nation, &c. Psal. 73.23. Thou shalt guide mee by thy grace, and shalt receiue me to glory. Psa. 84.21. The Lord God will giue grace and glory: no good thing shall he with-hold. 2 Pet. 1.3. His Diuine grace hath giuen vs all things pertaining to life and godlinesse.
Q. Why, these seeme no other then were spoken of in Part 2. Article 4. in the Benefits of Christ?
A. Yes: for although both sorts are benefits from one Fountaine, yet the difference is this; of those former wee consist and are. 1 Cor. 1.30. Of him are we, who is made to vs, &c. But by these wee doe not properly consist, but wee are much the better for them, and the one concernes our being, [Page 124] as Reconciliation, Adoption: the other our wel-being; as, That Gods Angels are our Ministers and Guardians: all things befall vs for the best, with a thousand such more. It is one thing to be a man; another, the Lord of Creatures.
Q. But are they not the same with the meanes?
A. No doubtlesse: The meanes although they are rich bequests of the Church, and (in respect of strangers) priuileges also; yet they are no such prerogatiues in themselues (saue in their efficacie to the elect) but are given to all as ordinances, either for begetting or building vp: and therefore concerne them who are as yet vncalled, by the right of Baptisme. But these belong to the Beleeuer onely.
Q. What differ they from Commandements? for many of them are things which God requires of vs: as, to grow in grace, to abstaine and keepe themselues from open offences, &c.
A. True: yet the things being the same, the respect is divers; they are not priuileges properly, as commanded: but as they are allowances from God to enable and qualifie the soule to performe the things which God commandeth.
Q In what doth their nature consist?
A. In these two: First, in their price and worth: Secondly, in their peculiarity: If we seuer either for other, we destroy a priuilege. For the former:
First Their price is in this: The least of them cost the blood of the Lord Iesus, and flow from his sides: their nature is excellent, gracious and glorious; their vse is sutable, for they attend the well-fare of the best creature in the world; and the instrument of obtaining them, is no lesse than that whereby Iustification 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 enioy himselfe; seruing to conduct vs homeward in a tolerable manner, as many bayting places to refresh vs, till wee come thither.
Secondly, they are peculiar things as well as precious: so, ours, that no others portion besides vs; we know peculiarnesse doth greatly beautifie a precious thing. As then these belong to the whole Body of Christ, to one as another, [Page 125] and to each member from the whole body: so no other but she can enioy it: A stranger shall not enter into her ioy. For as the Lord doth at the first make his Church a peculiar garden, of a meere thicket and queach of bushes, a dunghill, a wildernesse in which there is no delight: as if a man should take such an vnshapen place, and build himselfe a sumptuous Pallace with Gardens and Orchards, and dwellings of pleasure and fruit: so hauing once done so, and set his delight thereon, hee pitches there, and delights to take it vp as his habitation, Psal. 132.13. Hence those phrases which the holy Ghost, Mark. 4.10. To you it is giuen, not to others, Ioh. 17 9. I pray not for the world, 1 Pet. 2.7. A peculier people, Exod. 19.5. Deut. 7.6. You shall bee my peculiar ones, though all the World is mine. They are called his iewels and pretious ones, Malach. 3.17.
Q. In how many kinds doe these preuiledges benefit the Church of Christ?
A. In two. For as all peculiars and liberties doe either concerne either some indemnity and freedome from annoyance, or some right and title to benefits: so doth the whole body of priuiledges either concerne her riddance from the burdens which lye vpon others: (as, to find no blessing to bee theirs but to answere for them:) or an enlargement to those good things which others cannot come by: as to bee kept from euill, in streights, &c.
Q. Distinguish them into their seuerall heads and sorts?
A. Generally, first, they belong to the beleeuer either first, heere, or secondly, hereafter. Heere, either in life, or at death. In this life, we enioy priuiledges, either accompanying conuersion or following it. Those that accompany our conuersiō are righteousnesse, peace and ioy in the holy Ghost, Ro. 14.17.
Q. What are the consequent priuiledges hereupon?
A. Either they concerne our persons or our estates. Our persons (or the persons of ours, for God so esteems them) thus. That God it ours and theirs in couenant and will be so for euer, Esay 54, This is to me as the waters of Noa, &c. He will be our God reconciled (yesterday to day and for euer, Heb. 13.8.) and our God all-sufficient, so that in nothing wee need to take thought, for [Page 126] hee takes thought for vs, Philip. 4.6. and 1 Peter 5.7. So also, No good thing shall bee wanting, light or defence, grace or glory, Psalme 84. All things shall worke together for our good, Rom. 8.28. All things are ours inright, 1 Cor. 3. and in right vse, Titus 1.15. His Angels are Ministring Spirits for our watch and good, Matth. 4. Hebr. 1. No euill, danger, Deuill, enemy shall hurt vs, Psal. 92. Wee are deere and precious to him in life and death, and hee preserues his Saints,Psa. 97.10. Psal. 116.15. and we shall walke safely vnder his protection all the day, Deut. 33. That we are alway before him, and goe in and out with him, Psal. 73.22. Hee will bring vs well through, and give us Glory. Psal. 73.23. And as for ours, hee will shew mercy to thousands of them that loue him, Exod. 20. and will not take his Word from our Seed, and our seeds seed for euer, Esay 59.21.
Q. What priuiledges concerne our estates?
A. They are temporall, or spirituall. To both in common this doth belong, that God will doe for vs in both, aboue all that we can aske or thinke, Eph. 3. and supply abundantly all our wants: he will supply our bodily wants, pouerty, infirmities, wits and sences; as our sight and hearing, or such decayes: and our spirituall, as want of knowledge, faith, patience much more of Sabbaths, ordinances, good helpes of conference, &c. And besides in neither estate will hee require any more of vs then according to our abilities, Mat. 25.15. not according to what we want, but that wee haue. If wee bee poore, and cannot doe what wee would: if wee bee weake in grace, and faith, hee lookes at our talents and no further, so we be faithfull in that little, Mat. 25.
Q. What are the priuiledges of our temporall estate?
A. Our temporall reaches to our estate of the world, and it concernes either blessings or crosses: touching blessings, first, that whatsoeuer is meete for body, for meat, drinke, apparrell, health, life, good dayes, successe, welfare, good marriage, credit and the like, shall be giuen vs, Psal. 84.11. Psal. 37.4. Wee need not feare it. Luk. 12.22. Why take yee care what to put on? Secondly, that our labours shall be blessed, and wee shall eate of the fruit of them. Psal. 128.2. Thirdly, be it more or lesse [Page 127] it shall be enough and we content with it as our portion best of all, Phil. 4. 1 Tim. 6.6. with contentment and sufficiency (for so is the word) Fourthly, a little of the righteous is better, and shall goe further then a great deale of the wicked, Prou. 15.16. Fifthly, all they haue, they haue it from a running fountaine, and with the good will of him that dwelt in the bush, Deut. 33.16. Sixtly, that we haue it without sinne, (an ill conscience in getting, keeping, forgoing,Pro. 10.12: or ill dependance) and without sorrow, that is carking, distrust, or basenesse. Prou. 7. that he will suffer the Lyons to want then vs, or ours to beg our bread: hee will neither faile or forsake vs, Psal. 37.35. Heh. 13.5.
Q. VVhat are our priuileges in Afflictions? Psal 34.8.
A. First, that no more, no other, no sooner can befall then the Lord hath cut out for vs, Ioh. 8.20. Houre was not come, Ioh. 8.59. he passed through them all. Secondly, He fitteth our yokes for vs as we for our cattell, great and small. Beare the yoke, take vp our crosse, Lam. 3. Mat. 16. Thirdly, the extremity of a crosse shall neuer pinch vs: the streight, shall not annoy vs, Psal. 32.6. floods of great waters, &c. Fourthly, wee shall escape many that the wicked pull vpon themselues, Psal. 32 8. Fiftly, These that must bee, wee shall bee vpholden in them? Mica. 7.8. He shall shew me light in darkenesse, and hee shall couer my head in battell, Psal. 140.7. Sixtly, they shall bee sent in loue, so that they shall not be the enuenomed arrowes of the Almightie in our flesh but the corrections of a father, Heb. 12.9 and that of Salomon, 1 Chronic. 22.10. The seuenth, when they haue done their errand they shall returne, and wee bee deliuered, Mica 7.8.9 10. Lastly, wee shall bee more then conquerors, Rom. 8.37. and partake full redemption, Eph. 4.30.
Q. What are our spirituall priuiledges?
A. Some concerne God, some our selues. Touching God this: All his administrations shall profit vs, hee will discouer himselfe in them to vs: in the way of his gouernment of the Age and times wee liue in: in his blessings vpon his owne, and iudgments vpon his enemies: his patience and carriage towards our selues in our whole courses: the sundry changes [Page 128] of this world, the manners of men, the ends of men, the examples of men, good, bad; mortality and the vanity of things; our owne experience: the administrations of God in all shall teach and profit us. See for this Psa. 25. All the wayes of God to his, &c.
Q. Touching our owne spirituall estate, what privileges doe wee enioy?
A. They belong to our spirituall estate, either in point of our faith, or of our obedience. Touching our faith: First, That the iust shall not onely be forgiven by faith; but also liue by faith: as Habac. 3. Heb. 10.38. Secondly, They shall grow from faith to faith, Rom. 1.17. Thirdly, their faith shall never totally or finally faile them. Luke 22.32. the gates of hell shall never preuaile against it: with manie moe.
Q. What priviledges concerne obedience?
A. Some negative, some positive. The negative, such as these; No lets, enemies, divell, sinne, or world shall pull us from God, or plucke us from our stedfastnesse, 2 Pet. ult. The positive, are made to the whole course of it, or the particular parts. To the whole, such as these, God that begun his worke shall finish it for us, Philip. 1.6. Wee shall be upholden in our whole course graciously, Psalme 41.11, 12. By this I know thou louest mee, that thou upholdest mee in my integritie. And that hee will guide vs by grace till hee receive us to glorie. That wee shal I perseuere to the end, Reuel. 2.10. And such other.
Q. And what are the particular parts of our course, and what are their priuileges?
A. Either the course of worship, or of conversation. Touching the former, either they may be referred to the meanes of obedience, or the duties of it. Concerning which I have spoken in the second Article, in the point of (life of faith) and in a word this is all, That the meanes are theirs, all blessed to them for the helping of them home in peace. And the Lord who hath enioyned them duties, will give them strength to performe them, and make them easie, Mat. 11.30.
Q. What are the priuileges of Conuersation?
A. Eyther they concerne common life, or conditions of men therein. Common life, or marriage, liberties, company, solitarinesse, or the like manifold entercourses: Conditions of men, as their callings in which God hath set them, their places of gouernement or subiection, magistracy or ministry: their relations in family or otherwise, parents, masters, &c. To all which Gods people haue peculiar promises, that God will furnish all them with gifts, whom he calls to any function: That hee will cause a voyce behinde them to say, This is the way, walke in it. And according to the changes and conditions of life which hereafter shall befall,Esay 30. the Lord will picke out meet grace, and bee the same God to them in all.
Q What are the priuiledges of the Saints in death?
A. That they are precious in death to the Lord: Psal. 116. that death nor any thing shall separate them from Gods loue, Rom. 8, vlt. That a good life shall bring a good death. That they shall dye in peace, Psal. 38.37. That the day of death is better then the day of life, Eccles. 7.1. That it is sanctified, (together with the graue) to bee a step to glory, and the putting on of incorruption, 1 Cor. 15.
Q. What is the last priuiledge?
A. The greatest of all, that eternall fruition of God, and all that hee hath prepared for his elect, in his owne presence: things which neyther eye hath seene, eare heard, or euer entred into the heart of man to conceiue. See Esa. 30.26. For if they could, they could not be as they are. And to end these all, from the first to the last, are the priuiledges of Beleeuers, not in their properties onely, but peculiarnesse also: for to speake of all at once, The wicked shall bee nothing so, Psal. 1.
Q. Conclude the Article with the vse thereof.
A. First, it conuinceth and reproueth many. Conuinceth first, all such prophane ones, as cannot endure to heare there should bee any admitting of difference betweene Professors of the Gospell, one or other. They are of Korah's mind, Numb. 16.3. All the congregation of God is holy. [Page 126] What? are not all of vs baptized, and beleeuers? Hath not Christ broken downe the wall of Separation? These Preachers which tell men what euidences there are of true fayth, and what marks of false fayth, how a man may prooue his calling, hope of Heauen and the like (say they) take too much vpon them! Beware, Oh yee cauillers, lest ye perish in this contradiction! Iude Ver. 11. if the Earth swallow ye not, beware Hell do not! Humble rather your selues, and confesse that you pull downe Gods foundations! Yee destroy an whole Article of the Catechisme by this your cauill. What place is there for priuiledges, if all bee alike? Indeed fayth purifying the heart, takes away all difference, Act. 15. but till then, what difference is greater then to haue hope and none? 1 Thess. 5. to sweare and to feare on oath? when the Psalmist, Psal. 1. sayth, The wicked are not so, of whom speakes he? Onely of Pagans? And when our Sauior speaks of the fish and the trash, of the wheate and the tares, speakes he of the world, or the Kingdome? Secondly, this conuinceth all hypocrites who mutter that God puts no difference betweene good and badde in the matter of rewards. Esay. 58. Mal. 3. Mat. 24. they are brought in, taxing GOD for an hard Master: they fasted, but God regarded not: they were zealous, but it was bootlesse.
But, Oh ye hypocrites! Where is the fault? Are Gods wayes vnequall, or yours? Hath hee not shewed vs his large Charter of Priuiledges bestowed vpon his Church? Beware: When God makes vp his Iewels, it shall appeare wether he haue a discerning eye, & to your cost ye shall then know it.
Vse 2 Therefore secondly, all of yee in due time, get into this Corporation of God, and buy your freedome; not of London or of Westminister, or the like, (which shall perish (but of Heauen. Rest not in your outward priuiledges of hearing, of common fayth, of the Sacraments: know it, heerein God puts not the chiefe difference. Get the priuiledge of these priuiledges, the marrow of this [Page 127] bone, The vnderstanding of the mystery of Christ, and your part in that which the world knowes not, nor shall it euer be taken from you. What is it for a Country-man at London to heare the Charter of any Corporatiō read in his eares? Is he not dead to it? Hath he any part in it? No, no, his hope is in his plow and toyling trade at home. Till the Sonne hath set you free, ye are not free indeed: ye haue no part or fellowship in this buzines?Ioh. 8.36. Onely fayth and the New Creature, and none else can clayme it: neyther of which eyther the profane or the hypocrite can approch vnto: Turne your cauillings at those who put a difference: and your murmurings at God, for putting so little difference into an vnfeigned desire of atteyning this difference: forget your trade and seeke such an estate of fayth, as neyther you (as ye are) nor the boldest cauiller or hypocrite can euer reach vnto.
To this end (in Gods feare) let the view of this honor of all his Saints, Psal. 149.9. set your teeth on edge after a part (a childes part, a free denizons part) in them: Do but thinke of them, and what ye haue bereft your selues of so long: and yet at length might enioy▪ if ye would lay in cordially for them: as glorious things as are spoken of the Church, you may haue a part in them cheaper then Lysias had of Romane liberty; it cost him a great summe, you need part with nothing, but that which is not worth the paring of your nailes, but ye might be so borne, Act. 22.28. Behold and wonder! Is it nothing to be in Christ? To be free indeed? Tell me, can you (or euer durst you) come to the Throne of grace with boldnes? are the blessings of wife, children, land or mony your owne? Do ye not feare lest yee dye beggers in all your abundance? Is it not a dry ditch? Oh, come (for these and twenty better reasons) and seeke this difference. Then shall yee turne your mutterings into marueylings at this rich Charter of the Saints, and say, yee neuer heard of the one halfe of that yee enioy: and the Image of your old Paradise shall [Page 128] be despized. I assure you, else the day shal come, that in the day of your sorrow ye shall worship at the feet of them whom ye despise, and beholding their priuiledges, ye shal bite your very toungs for anguish, that ye neuer regarded them till it was too late.
Vse 3 Let it thirdly be instruction to the Ministers of GOD, that they preach Gods Word and promise with wisedome and putting difference. GOD excludes none, I grant: yet hee receyueth none to such priuiledges, without the condition of fayth and the new creature.
Open not the dore of Gods priuiledges for dogs to enter in at. Be so farre from sowing of pillowes vnder peoples elbowes, and smoothing them in their sinne: that when any promise comes to hand, ye tremble to urge it in generall without putting difference.
Affect not the applause of people▪ by plausible applying of promses: let none come and heare ye preach a promise, but they may haue one touch giuen them or other, whether it belong to them or not. If they dare runne away with it smoothly, yet dare not you to suffer them: although your gift lye rather this way then in a searching kind, yet put your selues out of it for Gods sake, and for the precious soules sake of them whom else ye shall destroy. Remember that sweet promise, If thou shalt separate to me the precious from the vile, then thou shalt be as my mouth Ieremy 15.19. Ezek. 22.26. and forfet not such a blessing through ease, or flattery. I speake this, because I know, the people loueth to take all as spoken to them without question, to couer their sloth and sinfull course, and they will not willingly heare any that Preach otherwise.
Vse 4 Lastly, let it bee an vse of extortation to Gods people to a double duty. The first is, consider seriously of these bequests and legacies of Christ vnto th [...] ▪ whereof any one might make ye faithfull. Remember, that Article of the lets is set betweene the meanes and priuileges, (as Moses [Page 129] betweene Aaron and Hur) that the poore soule might bee propped vp on both sides against the enemies of a good conuersation. Let no paynes seeme too great: 1 Cor. 1.7. hauing such precious promises, let vs purge our selues of al filthines. As Paul spake of one, so I say of all these, 1 Thess. 4.18. Comfort your selues and one another by these priuiledges. If the most common blessing become peculiar to you through Christ, what shall the best become?
How should that hope of glory after your toyle and trauaile ended, encourage you; when the glory of the Moone shalbe as the glory of the Sun, and the light of the Sun ten times greater? and the Saints shall worship from Sabbath to Sabbath to all eternity! Oh! count all your troubles tolerable in the hope heerof, and deceaue all the world in their opinion of your misery! Let this hope make ye as farre aboue the miseryes of this life, as your treasure is aboue the earth.
But especially let not death be vnwelcome: as that old man sayd, Thus long haue I serued God: and it yrketh me not to dye: for I haue had a good Master. Secondly, let it hearten vs to our worke, to see what good vayles we haue, better then al the wages of an hireling. Priuiledges are commonly held by Seruice: and we see how the guilt of soule Treasons, or riot, and misdemeanor doth forfeict the liberties of Cities and companies. Honors are best mayntaind by loyalty, by labor and diligence. Its hard to renue a Charter once lost by Rebellion. Therfore hold our selues close to our holy conuersation and walking with God, by such Priuiledges. Its a great matter that we haue them vnder Gods seale: but when we see, that they do concerns vs alone, how should this cheere us? Let all the braue spirits of the world, and all the fauorites of Princes, at death hold vp their heads, as a beleeuer may vnder one of all these promises, and we will embrace his choice! But the Spirit of this Treasure and these priuiledges, the ioy, peace and welfare of a Christian can hardly be counterfeited: a stranger shall not get into his ioy. Thus much also of this Article.
The seuenth and last Article of the third part.
Question. VVHat is this last Article?
A. The vse of the whole part in generall. Euen the very text of the Apostle may comprehend it, Eph. 4.23. If yee haue learned the truth, as it is in Iesus, put off the old man, and put on the new: As we haue felt Iesus in the truth of his Reconciliation, so let vs put on the same Lord Iesus in the truth of Renouation: for the one intimates the other. Shew thy selfe to vnderstand how the spirit, by fayth, breeds Repentance in the heart and life. As the poore childe hauing the mothers cost about it, dainty fare, money in purse, fine cloathes, carries them to shew in euery corner of the house: so let vs warmed and adorned with the Lord Iesus our righteousnesse,2. Cor. 2.14 vtter his loue, and shew forth the sauor of it in all our course.
Let vs abhorre the thought of such a Iesus, as will keepe within our bosomes and lye still: no; his loue will burne within vs, and wee shall not bee able to smother it: It will giue vs the spirit of Dauid, 1 Kin. 1.30 who cryed, As the Lord liueth, who hath deliuered my soule from all aduersity, Salomon shall raigne: signifying, that this loue of Gods redemption and deliuerance was kept as the perpetuall sacrifice burning vpon the Alter of his heart, alway ready at his call, to set him about euery good duty with resolution. Hee speaks as a Gyant refreshed with wine, [...]. Cor. 5.14 as if this loue of Christ compelled him, and was as strong as the spirits of wine, to encourage him to his seruice: when hee would do any thing to purpose, he cals for this Spirit of Gods loue that deliuered [Page 131] him. Let this Spirit carry vs to preach, to meditate, to deny our selues, to bee patient, to beare our crosses, to dye in peace.
If any duty more then common offer it selfe, let this mayne motiue be drawne forth, and bee as the necessity of an armed man,Ephe. 3.16 That the Lord hath deliuered vs from all aduersity. Then we put on the Lord Iesus, when his loue is put into and vpon our soules, to enlarge and widen them to goe thorow our conuersation with holy resolution! His length, and depth, and breadth and height must enlarge vs to the length or continuance of a sweete course to the depth and hardnesse of the most difficult duties, to the height and pitch of the most heauenly affections, the bredth and measure of the most plentiful and fruitfull obedience, that is, to whatsoeuer is godlynesse: Not our pangs, not our good affections, not all encouragements, blessings, or examples, no not all meanes, ordinances and performances (without wch this) will do it: As that good Latymer, to some that asked him, why one that preacht his Sermon, did not preach it as he did: answered, Hee had his Fiddle and sticke, but wanted his rozen: so vndoubtedly will it be heere: when wee goe to worke without this loue of the Lord Iesus warming vs as an inward principle of life and motion, we may thinke we haue harped vpon the right string, and admire our selues, but the true stroake of the musique, the rellish and sauor of the worke, will bee to seeke, and all returne vpon vs with fulsome distaste, in respect eyther of Gods account, or our own content. Still that of poore Isaac will be wanting, Lo, heere my Father, is the Altar, and the wood ready: Gen. 22.7 But where is the Sacrifice? Let all I haue spoken, end in this, All true sight of sinne, sence of mercy, ends in the life of fayth in obedience. Goe ouer the second Article of conuersation in thy thoughts: get a view of it, and conclude.
It must be no small loue must driue such a course, no little stocke that will carry such a trade currently: and the cause why the wheele of conuersation cracks and breaks in [Page 132] so many parts, why it driues on so heauily, and is so vnequall in her motion, is this: it wants her spokes to ioyne her to the Nave: such a wheele wee know as wants her staues, must needs split: and the wheele of that conuersation that is full of loding, and duties, being yet vnsupported with these staues of loue from the Naue of the Lord Iesus his deliuerance and redemption, must of necessity cracke in sunder. The Lord Iesus (we read) commended two persons admirably, Luke 7.9. & Luke 7.47. the one, that Centurion, of whom hee sayd, I haue not found such fayth in Israel. The other was Mary, out of whom he had cast seuen deuils, and sayd, She loued much, because much was forgiuen her. Let both be ioyned together: if we get such fayth as is rare to finde, let vs bewray it by such loue as is so too: and both will carry vs forth to this third part of the Catechisme, such a conuersation also which is rare to finde, such as no Pharise or hypocrite shall bee euer able to reach, because hee neuer felt or tasted how good the Lord Iesus is. How should Simon kisse, anoynt, wipe the feete of Iesus, without his forgiuenesse? Hee had little to forgiue, and therefore little loue: he made a dinner to Christ in courtesie, but kissed him not nor anoynted him. Looke vp to God now, and see in what this whole view of the Catechisme stands. Surely by the way of sinne, and the Law to carry thee to fayth in the Lord Iesus,The scope of this Treatise weigh well. 1 Tim. 3. vlt. that the truth of Iesus may lead thee to an holy conuersation: this is Christ Iesus, the mystery of Godlinesse: to feele such perswasion of vndecaying sweetnesse, and such presence of this perswasion of loue, as might tell thy deerest lusts, Rom. 6.21. What fruit haue I had of ye? yea, make thee stinke before them (as he sayd of Dauid) that thou mightst bee Christs seruant for euer: and that hee might pray, reade, meditate, heare, doe, suffer, obey in thee: in his strength, walke in all holy conuersation. Endeauor it then: and the more thou hast toyled with thine owne hands and skill, and catcht nothing: the more fall downe in the deepe experience of thy vtter nothing: those nets of thine owne which thou hast sacrificed so long vnto, lay them [Page 133] by, and see the vanity of them: saying, Lord, depart from me a sinfull wretch. Cast thou out (Lord) on the right side of the Shi [...] ▪ Thou that hast all the fish in the lake at command to b [...]ing [...]hem together: all duties, the whole worke of Conuersation, to go through with ease and delight, O Lord Iesus, do thou all my workes in me! Esay. 26.12.
Secondly, to this end, be admonished not to rest onely Vse. 3 in this that thou hast fayth, (suppose it be true) except also thou haue learned the truth of fayth as it is in Iesus. As thou hast receaued from the Lord Iesus, so walke. Remember to stirre vp that spirit of Christ in thee, which was once giuen thee, let it not lye dead in thee. I dispute no questions,2 Tim. 1.14. how farre the abilities of the regenerate reach, in point of concurrence with the Grace of the Spirit: I dare not thinke that the Spirit puts the reyne out of his owne hand, and sway into ours, or that he is euer tyed to worke in vs (he may desert vs for a time to abase vs) much lesse that our principle is actiue from vs, (as our selues.) Its enough that he, as our actiue principle, must worke the will and the deed in vs, and do all for vs: and that he hath betrusted vs with such an instrumentall ability and influence from himselfe, as is endued with fitnes to this Holy conuersation: and more then so, hath giuen vs the hand of faith to iogge his arme continually to assist vs: binding himselfe by promise, till wee giue him ouer, not so forsake vs in his assistance: if we will plead our liberty (Oh, happy they that can!) he will not be wanting to vs: If when we sought him not, he found vs: and finding,Esay 65.1. reconciled vs to himselfe by his death; how much more shall he by his life saue vs, and giue vs the hand to helpe vs ouer this great hill of conuersation, that so wee reape the fruit of holines, eternall life! Oh, let vs put forth our soules to this worke: It is the workeman that must make the Sawe to cut,Rom. 5.9▪ 10 Rom. 6.22. by framing it to such a power, and cut with it when he hath done. Both are his: yron cannot make it selfe sharpe alone, and beeing sharpe, cannot cut alone, nor apply it selfe to the wood or stone: so heere: yet remember, he that hath put an instrumentall [Page 134] power into ours soule to obey, hath also created the life of fayth in vs to stirre this arme of the Spirit, to draw this Sawe ouer our wood and stone, that wee may [...] performe obedience. Oh that any, who euer sought the Lord for fayth, should hang it vp till it rust, and neuer set it on worke by prayer, selfe deniall, and diligence! Let vs not bee of the mind of them, who thinke themselues safe if once they haue fayth: they doubt not but she will set her selfe on worke, whether wee be sleeping or waking.
No, no: he that will not saue thee for thy obedience, will yet saue thee by it: and he that doth neyther of both for thee, will yet do neyther without thee: but he will so bow thy soule to a sweet liberty of loue and delight to obey; and to such a confidence in his promise, to be enabled: yea such a perswasion within thy selfe to encourage, that beeing mooued and acted, thou shalt act and worke together with his grace, thy owne saluation. Be not wanting then to such a principle of life and motion in thee.
Vse. 3 Lastly, watch to thy selfe duly and dayly, and to this worke of conuersation, 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: ready vpon the least wauing of the Cloud or fire from the Tabernacle, to remooue: and vpon the first rest hereof, to stand still. As the Apostle neuer thinkes himselfe to haue pressed a duty well, when he vrges to pray, or read, or heare, or bee armed, except hee adde this too, Watch thereto, Eph. 6.18. 1. Pet. 5.8. 1. Cor. 16.13. So say, I Obey and watch to it, walke with GOD in this wheele of thy course, and watch to it: be aware of each turne of the wheele, each duty, occasion, liberty, seruice: else it will be in vaine to know it, if thy loines bee not girt, and thy lampe alway burning to it. If GOD haue once purged thy foule heart, and seasoned it for thee, keepe it so: he did it not with much adoo, that thou shouldst vndoo it all at once, by [Page 135] thy ease and sloth, world, pleasures, wearinesse and the like. Let the wise Virgins take heed of nodding in this night of the age we liue it. Let them watch to their worke: let them see how they grow downeward in rooting and setlednesse, vpward in fruitfulnesse, skill, ease and experience, resolution and full purpose of heart to cleaue to God. And by so doing, wee shall watch to the comming also of our Lord Iesus, to translate vs from this our poore walking with him, to be with him: and to be rid of all our clogs which hinder vs from so doing: and goe from this our doing Gods will as it is in heauen; to doe it in Heauen. Neuer was greater cause for vs to long for this comming then in these times, wherein not only we are letted by Satan and the world from our duties, I meane the seruice of the time, and the grace of our conuersation! Oh how well shall it be the, when not onely Goates and Sheepe shall for euer be parted, but the sad carriage and strangenesse of sheepe to sheepe bee both forgiuen and remoued! where Luther and Zuinglius, (as one sayd) where Cranmer and Hooper, where Ridley and Sande [...]s shall accord for euer in perfect amity? Come Lord Iesus, come quickly. Amen.
Giue God the praise.