A Model of Divinity, Chapter 26

A Model of Divinity · Chapter 26

p. 273CHAPTER XXVI. Of the Spirits application by Faith.

Queſtion.

HItherto of the ſubiect of Application; what are the parts?

Anſwere.

Preparation, and the infuſion of faith. Such is the nature of man, that before he can receiue a true iuſtifying faith, hee muſt (as it were) be broken in peeces by the law. Ier. 23.9. The word of God is both the hammer to breake our hard hearts, and a fire to heat, melt, mollifie, and diſſolue them into the teares of godly ſorrow. A rocke may tremble, and an iron veſſell by violent ſtroakes may be broken in peeces, and yet ſtill retaine their hardneſſe, onelyonly the ſweet and pleaſant fire of grace muſt ſoften them againe. It is the bloud of the Lambe that muſt melt the Adamant, and the Sunne-ſhine of Gods louelove in Chriſt, that muſt thaw the ice of our hearts. Rom. 8.15. we are to be led from the feare of ſlaues, through the feare of penitents, to the feare of ſonnes: and indeed one of theſe makes way for another; and though perfect louelove thruſt out feare, yet muſt feare bring in that perfect louelove; as a Needle, or Briſtle drawes in the thred after it, or as the potion brings health. The compunction of feare (ſaith Gregory) fits the minde for the compunction of louelove. Pſal. 2.11. We are bidden to reioyce in God with trembling. If Samuel had not made the people to quake at Gods thunder and raine, hee ſhould never hauehave brought them ſo to hauehave ioyed in the following Sunne-ſhine. 1 Sam. 12.18.19. &c. Hoſtile feare through the power of God, may be initiall to the filiall. And whereas p. 274that caſts both the eyes vponupon the puniſhment, God can make it caſt the one eye off the iudgement, and fixe the other on the partie offended: ſo Samuel teacheth Iſrael. 1 Sam. 20.20. with 24. Feare not the thunder, but feare him that ſent it. If ever wee will ſtoope, the iudgements of God will bring vsus on our knees.

Q. What is the preparation?

A. A fitting vsus for our being in Chriſt; for wee being branches of the wild Oliue, muſt be made ready for our being in the true Oliue, before wee can be grafted into it. Rom. 11.17.24. Ioh. 15.5.6.7. The convexe, or outbowed ſide of a veſſell will hold nothing; it muſt be the hollow and depreſſed part, that is capable of any liquor. The broken & contrite ſpirit makes way for Gods grace. Pſal. 51.17. Sweetly Bernard, God poures not the oyle of his mercy, ſaue into a broken veſſell; for indeed whole veſſels, are full veſſels: and ſo this precious oyle would runne over, and be ſpilt on the ground. Oh, if wee were ſo humbled with the varieties of Gods iudgements as wee ought, how ſavory would his counſels be? How precious and welcome would his feare be to our trembling hearts? Whereas now our ſtubborne ſenſeleſneſſe fruſtrates all the threatnings and executions of God.

Q. When is this done?

A. In the acceptable time, and day of ſaluation, in the which the Lord pleaſeth to bring into act his purpoſe of ſalvation, in gathering his owne out of the world, and that ſooner, or later, as it pleaſeth him Wee may not mend the pace of God, or ſpurre on his decree; yet muſt we be diligent in the meanes, vntill God bleſſe them for this end. Every man hath power to goe to Church, heare the word, and be preſent at all outward ſeruices, and the neglect of this hinders many, in reſpect of better ſucceſſe, though not of Gods decree. Wee therefore are guiltie of our owne time ill husbanded, though God will not worke before his owne day. Luk. 19.42. Rom. 13.11. 2 Cor. 6.2.

p. 275Q. What are the parts of this preparation?

A. Firſt, the cutting of vsus, as it were, from the wild Oliue tree. Secondly, a paring, and fitting of vsus to be put into the true Oliue tree. Rom. 11.24. The Gentiles were cut out of the Oliue tree, which is wild by nature, and contrary to nature grafted into a good Oliue tree, &c. Wee that grow wild in wickedneſſe, want grace to ſeeke Chriſt, and being contrary to his vertues, are vnapt to ioyne with him, without a great preparation. Tell the prophane perſon in the midſt of all his iollitie and revels, of devotion, pietie, or iudgements, and he will turne you off with the Athenian queſtion, What doth this babler ſay? Tell the woman of Samaria Ioh. 4. of the water of life, and ſhee will mocke at it, till Chriſt ſit as iudge in her conſcience, and pinch her with that cloſe imputation of adultery: there is no ſowing, Ier. 4. till the hard and clottie fallow ground be ſubdued by the Plough: the vnhumbled ſinner is as vnfit for Gods inſtruction, as an vnbroken Colt for the ſaddle. Our Gallants cannot be ſtayed from their Gallop, till God touch their Soules with ſome terrour, caſt their bodies on their beds of ſicknes, turne their fooles feathers into kerchiefes, then when they ſee their faces grow pale, their eyes ſunke in their heads, their hands ſhaking, their breath ſhort, their fleſh conſumed, you ſhall hauehave them eaſie to be talkt withall, now, or elſe never will they learne with old Eli, to ſay, ſpeake Lord, for thy ſervants heare. Thus wee ſee it is good ſtriking when the iron is hot; there is no fiſhing ſo good, as in theſe troubled waters. Now it is good ſtriking, whom God hath ſtricken; for conſcience is a nice and ſullen thing, and if it be not taken at fit times and moodes, there will be no medling with it.

Q. What meane you by this cutting of vsus from the wild Oliue?

A. Two things; firſt, a violent pulling of vsus out of the corruption of nature, or a cutting (as it were) by the knife of the law of an vnregenerate man from his ſecurity, wherin p. 276he ſleepeth, he not ſo much as dreaming of any ſuch thing. Pſal. 119.70. Their heart is as fat as greaſe: but I delight in thy law. Shewing by the oppoſition, that it is onelyonly the leane heart, pined and pinched with ſpirituall famine, that can feele any delight in God: nothing more vnſavory to a ſenſeleſſe, brawny heart, then Chriſts bloud; no more reliſh feeles, or findes he in it, then in a dry chip. Nay, he never complaines of his miſery; a man being dead neuer bemoanes the intollerable paines of the Stone, who if hee were aliue, would teſtifie his griefe by groanes, for the grating paine, and gripes he continually feeleth. Secondly, as there is a violent evulſion; ſo as violent attraction to Chriſt for eaſe, man at the firſt plainely refuſing it: the hunted beaſt flies to his den; the purſued malefactor to the hornes of the Altar, or Citie of Refuge. Pauls miſery Rom. 7.24. driues him to Gods mercy; The Iſraelites are driuen into their Chambers by the deſtroying Angell; Balaam is made to leane backe by the naked ſword; Agur to run to Ithiel and Vcal, that is, Chriſt. Pro. 30.1.2.3. When he is confounded with his owne bruitiſhneſſe. God muſt let looſe his law, ſinne, conſcience, and Satan to bait vsus, and kindle hell fires in our Soules, before wee will be driuen to ſeeke to Chriſt. Paul and Silas came not out of priſon, without a greater earth-quake, then poore ſinners from Satans hold, with an heart-quake. How violently did Satan driue Saul to perſecute; and did not Chriſt as violently ſend him backe againe by a contrary winde, that blew him off his horſe, & ſmote him downe, as dead, to the ground? As Lot was driuen out of Sodome, with fire and brimſtone about his eares; or as the venturous child is terrified from fire & water, the carefull Father holding him by the heeles over both: ſo God by the ſowre ſauce of a guiltie conſcience, lets the ſinner ſee what it is to fall to the ſweet meat of ſinne, and eate thereof vntounto ſurfeit. Davids broken bones, and bruiſed conſcience, will tell him of his pleaſure in murther and adultery, and what he gaines by his ſilence. Pſal. 32.3.

p. 277Q. How are wee pared and trimmed for our putting into Chriſt?

A. By our humiliation for ſinne; God takes advantage of our feares; for hauing ſtopped the way of ſinne with feare, he labours to tyre and weary the ſinner with ſorrow, and according to that golden ſentence of that Samian wiſe man, that bids vsus lay weight vponupon the loden, lades the offender with his burden, vntill he be weary of it, and could wiſh with all his heart, he were rid of it. Oh, how acceptable is the fountaine of liuing waters to the chaſed Hart, panting, and braying? So how welcome is redemption to the thirſtie Conſcience, ſcorched with the ſenſe of Gods wrath? The traytor laid on the blocke will be ſenſible enough of his Soueraignes mercy in pardoning, and farre more apprehenſiue of it, then when he was firſt attached. And yet for all this, ſinners doe but wilder themſelues in humiliation, except God ſtill draw them on vntill they be ingrafted into Chriſt. Humane helps here prevaile nothing; merriments hauehave no more power to quiet conſcience, then holy-water and charmes to coniure the Devill; Popiſh pardons, pilgrimages, ſhrifts, whips, are ſilly ſhifts to eaſe the bleeding wounds of ſorrowful ſoules. He that drinkes water, or leapes into a poole, to coole his fever, fiers himſelfe the more, though he feele ſome eaſe for the preſent: his torment will never ceaſe till he both find Chriſt, and be found of him. Heb. 9.14. Iam. 4.9.10.

Q. How is this wrought?

A. God giueth the ſinner to ſee by the law his ſinne, and the puniſhment of it, and that by the detection happily of ſome one ſinne and that many times none of the greateſt, leaſt he ſhould be preſently ſwallowed vp of deſpaire; yet by that one makes him ſuſpect the reſt. 1 Sam. 12.19. That one ſinne in asking of a King, brought them to confeſſe all. Furthermore, the detection of one ſinne, and ſuſpition of all the reſt, with their iuſt deſert, driues them to compunction, and a pricking of heart, which is greater or leſſer, and carries with it diverſe Symptomes, and p. 278ſenſible paſſions of griefe. All are not handled alike, ſome hauehave greater fits then others, and are but (as it were) ſprinkled in this Baptiſme, wherein others hauehave beene douſed over head and eares. Some ſip of this cup, others drinke the very dregges. Thoſe converts, Act. 2. had ſome grudgings and prickes of conſcience, but yet they had none of Iobs and Dauids fits. Mathew at his firſt converſion, ſeemes to entertaine Chriſt with a feaſt, and ſo did Lydia the Apoſtles. It is here as in a Womans travell; none travell without paine, yet ſome like thoſe Hebrew women, Exod. 1. prevent the Mid-wife, and are quicker in diſpatch then many others. Some ſores we ſee are let out with the pricke of a pin, others are ſearched to the bottome with the Surgeons launce. Viſcous and gluttonous humours muſt hauehave a ſtronger purge, then ſuch as flow of themſelues. A hard knot muſt hauehave a hard wedge, when the Axe alone is able to poliſh other peeces of timber. Neither is it alwayes ſinne that brings the greatneſſe of this agony vponupon penitents; but ſometimes further imployment of ſuch perſons in more worthy ſervices. The higher the building, the deeper the foundation, which is not ſo requiſite in the ruder pyles, &c. This detection of ſinne, workes a ſequeſtration from their former courſes, and makes them loath themſelues; for God ſtops the way of ſinners by feares, tyres and wearies them by ſorrow, and turnes them by hatred; and when they begin to ſee how the controverſie is betwixt God and themſelues, they fall from the very ſenſe of their miſery, to deſpaire of helpe in themſelues, or any other worldly thing, and ſubmit themſelues to be diſpoſed of as God ſhall pleaſe. Thus by the law are they brought to ſee, they want Chriſt, but without faith they cannot looke vp to him, and therefore faith is infuſed, by which the ſoule may be comforted. The law is common in this worke, both to the elect and reprobate: yet this preparation is peculiar and proper to ſuch as God hath choſen. No birth without travell, and yet ſome children are killed with the paines of the labour: ſo God hath none borne his p. 279but they come forth at this ſtrait paſſage, onelyonly the reprobate want ſtrength to bring forth, and therefore periſh in deſpaire. The law brings them both to this concluſion, and ends ever in deſpaire, onelyonly the choſen of God finde mercy, Hoſ. 14.4. With thee the fatherleſſe ſhall finde merciemercy; God will hauehave vsus brought into the ſtraits of poore deſolate ſhiftleſſe Orphanes, before he thinkes vsus fit for his merciemercy. And the deeper wee goe in the ſenſe of our miſery, the ſweeter ſhall wee finde the ſenſe of Gods mercy. Iob 33.19. to 25. Math. 5.4. and 11.28. Chriſt (Ioh. 16.) promiſeth the Comforter, and the firſt ground that hee ſhall lay of our comfort, ſhall be to convince our conſciences; conviction of ſinne, goes before our conviction of righteouſneſſe, Hab. 3.16. The Prophet ſheweth, how his peace was wrought out of trouble. Pſal. 126.5. Wee muſt ſow in teares before wee can reape in ioy. And wee care not if wee may hauehave a dry harveſt, after a wet ſeed time. And thus farre hauehave wee ſhewed the preparation; now let vsus ſee the compoſition of grace.

Q. What is the infuſion of faith?

A. It is a worke of the Spirit, who infuſeth faith into Infants, immediately by his ſole operation; into men of riper yeares, alſo by the externall miniſtery of the Word, by which it receiueth further increaſe, and augmentation; for the word 1 Pet. 1.23. and 2.2. is both ſeed and food, that as it ſerues to beget faith, ſo it nouriſheth the ſame. Luk. 1.44. The babe leaped in the wombe of Elizabeth for ioy. This motion was not naturall, but ſpirituall, and therefore Iohn was ſanctified in his mothers wombe, and did really reioyce at the preſence of Chriſt in the Virgin. Now ſanctification preſuppoſeth iuſtification, and iuſtification faith; yea, this ioy was a true effect of faith in the Meſſias. And therefore Infants are capable of faith, and may be ſaued though they die in their mothers wombe. As for the others faith, it is out of doubt. Rom. 10.17. Eph. 2.18.19. And here we are to take notice, where that faith, which is the firſt part of Divinitie, is wrought in vsus, p. 280to wit, in the application of the Spirit after preparation. Faith in the rule is generall, particular to eueryevery one in the application. Furthermore, faith wrought by the Word hath two degrees; the firſt is as a graine of muſtard ſeed, the ſecond, a Plerophorie, or full perſwaſion. Wee are at our firſt but as reeds, feeble plants, toſſed and bowed with eueryevery wind, and with much agitation bruiſed, loe, yet we are in tender hands, that never brake any, whom their ſinnes bruiſed; never bruiſed any whom temptations hauehave bowed. Wee are but flax; and our beſt is not a flame, but an obſcure ſmoake of grace: loe, yet here is the Spirit as a ſoft winde, not as cold water; he will kindle, never quench our little faith: others are better growne, and ſtand like ſtrong Oakes, vnſhaken, vnremoued. Luk. 13.19. and 17.6. Rom. 4.18.19.20.21.

Q. What followes from hence?

A. Either the inſition, grafting, and ſciencing of the prepared into Chriſt, or elſe his vnion, and coalition with Chriſt. Firſt, the Spirit infuſeth faith, by that faith we are put into Chriſt, being put into Chriſt, we hauehave vnion and communion with him, and by receiuing vertue from his fulneſſe, wee grow vp with him. Ioh. 15.2.5. The branch abiding in Chriſt, bringeth forth fruit. Not ſuch as are tyed to Chriſt by an outward threed of profeſſion: but ſuch as hauehave this vitall ligament of faith, to couple them with Chriſt.

Q. What is this inſition?

A. When being cut off from the wild Oliue, the Spirit of God by faith graffeth and ſcienceth vsus into the true Oliue, which is the Lord Chriſt. If wee were left as we are cut off by the law, wee ſhould wither away and periſh; and therefore we are ſet in Chriſt, that in him wee may grow. Rom. 6.5. Wee are ſaid to be planted into his life and death.

Q. How are wee put into Chriſt?

A. By our effectuall vocation: when the voyce of God ſoundeth in our eares, and in our hearts, come, and we anſwere againe as by a liuely Echo, Lord we come. Hence it p. 281is that all ſuch as are prepared by the law, are called by the Goſpell to come vntounto Chriſt. Pſal. 40.7. Iſa. 55.1. Math. 11.28. Rom. 8.28. 2 Tim. 2.9.

Q. What are the degrees of our effectuall vocation?

A. Firſt, a meditation of the mercies of God in Chriſt, and from hence that our ſinnes are pardonable, and that we hauehave need of the ſame mercy, then of the meanes how wee may obtaine the ſame, as deepe ſighs to God for mercy, 2 Sam. 12.13. Pſal. 52.5. Rom. 8.26. Heb. 4.16. Often praying by our ſelues and others. Hoſ. 14.2.3. Luk. 15.21. Act. 8.22. As alſo diligent hearing of the word of God read and preached, and often frequenting of the Miniſters and others, for comfort. All theſe further the meditations of the mercies of God to ſinners. The ſecond degree is Gods gracious perforation, or boaring of our eares, that the comfortable invitation of comming to Chriſt, the onelyonly Phyſitian of our Soules, may ſound and ring in our eares and hearts, Zech. 13.9. and wee reſound againe, we come Lord at thy call, and ſo comming, it pleaſeth the Father to beſtow his Sonne on vsus, and vsus againe vponupon his Sonne. Pſal. 27.8. Iſa. 9.6. Ioh. 10.29. and 17.2.7. Rom. 8.37. And thus ſanctified trouble, at the laſt, eſtabliſheth our peace, and the ſhaking of the former windes makes the trees of Gods Eden take the deeper rooting. Surely, after the moſt toyleſome labour is the ſweeteſt ſleepe, and after the greateſt tempeſtes, the ſtilleſt calmes. It is the bleſſed Lambe of God that carries all our ſinnes into a wildernes of oblivion, quite out of the remembrance of his Father. And if Devils rend and rage in our Soules, he preſently by a word of his mouth, can caſt them out. Never did Ionas ſo whiſt the waues of the Sea, being caſt into it, as Chriſt cures the wounds of conſcience, being thereunto applied. Here all our throbbing ſores receiue their eaſe by breaking; and even Sinai it ſelfe covered with clouds of Gods diſpleaſure, preſently by his Goſpell of peace, is enlightened, and the trembling Soule that ſtands at the foote of it, comforted. Thus it pleaſeth the Father from Ebal the p. 282mount of curſes, to bring vsus to Gerizzim, the mount of bleſſings, Deut. 27.12.13. And this wee ſhall finde moſt true, that as in the Sea the lower the ebbe, the higher the tide: ſo the deeper we deſcend in humiliation, the higher ſhall wee aſcend in conſolation, &c.

Q. What is our vnion with Chriſt?

A. It is that whereby wee being graffed into Chriſt, are made one with Chriſt our head, and the Church his body. There is no ſcience put into a ſtocke, but if it ſhall thriue, it muſt firſt be vnited, and become one with the ſtocke, and then grow with it: ſo it is with vsus branches of the wilde Oliue, wee muſt become one with Chriſt, if wee deſire to thriue in him. Ioh. 17.21. with Ioh. 15.1.2. Eph. 2.20.22. and 5.30. Coloſ. 2.7. Iſa. 61.3. Loe, here is a growing temple, in which whoſoever is planted, ſhall flouriſh in the Courts of God. Pſal. 92.13. Gods houſe, and the furniture thereof, is built of greene growing timber. Our bed is greene: of liuing ſtones. Cant. 1.16. 1 Pet. 2.5. A ſpirituall houſe, not onelyonly inhabited, but animated, that ſhee may be the houſe of the liuing God. 1 Tim. 3.15.

Q. What followes from hence?

A. Our iuſtification: Papiſts count it abſurd, for one man to be iuſt by another mans iuſtice, or wiſe by another mans wiſedome: wherein they ſhew their groſſe ignorance in this point of Divinitie; for Chriſt and man being one, hauehave all things in common, our ſinnes and puniſhments are his, his righteouſneſſe and ſufferings are ours; for vnion is ever the ground of communion. 1 Cor. 1.30. 2 Cor. 5.21.

Q. What are the degrees of our Iuſtification?

A. Two; Imputation and Reconciliation. 2 Cor. 5.18.19. God was in Chriſt, reconciling the world vntounto himſelfe, not imputing their treſpaſſes vntounto them.

Q. What is this imputation?

A. It is the charging of Chriſt with all our debts, and the diſcharging of vsus by his righteouſneſſe. As God imputes our debt to his Sonne, ſo doth he impute his Sonnes juſtice to eueryevery p. 283child he calleth. Iſa. 53.4.5. He is broken and bruiſed by our ſinnes, and wee are healed and helped by his ſtripes.

Q. What is the imputation of our debt?

A. The laying of our blame and default, together with the puniſhment vponupon our Suretie. Firſt, God imputes all our ſinnes to his Sonne, as that firſt ſinne of Adam, then the conſequents of it, to wit, both originall and actuall ſinne, and hereupon followes a reall obligation of the Sonne of God to payment and puniſhment. Rom. 3.24. Gal. 2.16. Rom. 8.3. Gal. 3.13. Math. 27.46.

Q. What is the imputation of Chriſts Iuſtice vntounto vsus?

A. Firſt, in regard of Adams tranſgreſſion, his conflict with the Devill, and in ſpite of all his malice, his perſeverance in obedience; as likewiſe the aſcribing to vsus of his iuſtice both originall and actuall, and the merit of his death both firſt and ſecond. And hereupon a reall remiſſion, both of puniſhment and ſinne, and the fruition of ſalvation and happineſſe. The debt and the diſcharge, anſwere in a parallell and equall diſtance of proportion, Adams tranſgreſſion in his conflict with Satan, is fully ſatisfied by Chriſts combate and conqueſt: his and our Apoſtaſie and continuance in it, by Chriſts obedience and perſeverance therein. His and our originall and actuall ſinne, is croſſed and cancelled by the perfect lines of Chriſts originall and actuall iuſtice, drawne over thoſe crooked lines. His vnderunder-going of our puniſhment in the firſt and ſecond death, takes away our curſe in both, and by ſo reall an obligation of himſelfe, and full diſcharge of it for vsus, he brings vsus an acquittance ſealed in his owne bloud, that all our ſinnes are pardoned, and giues vsus a new ſtocke of grace, for the fruition of a better life; ſo that now the poore ſinner may ſay with comfort to Satans accuſations, thou art now put out of office, thou haſt nothing to doe with mee, here is my diſcharge from God, thou maiſt goe on and ſlander, but thou haſt no power to arreſt me, or carry me to thy priſon. He that is in good termes with his Prince, feares not the approch of Heraulds p. 284or Purſevants: he that is out of debt, feares not Baylifes or Sergeants, but imagines they come vponupon ſome good meſſage: ſo the childe of God needs not feare death, but that it comes from God as a meſſenger of his bliſſe and happineſſe. He therefore that would die cheerfully, muſt thus know death to be his friend: what is it but the faithful officer of our maker, who ever ſmiles, or frownes with his maſter; It cannot nouriſh, or ſhew enmitie, where God favours: when he comes fiercely, and pulls a man by the throat, and ſummons him to hell, who can but tremble? then the meſſenger is terrible; but the meſſage worſe. Oh, you that proſper and flouriſh in your ſinnes, thinke of this, death deales with you, as Creditors doe with their debters, ſayes nothing whiles you trade luſtily for hell: but when once you begin to goe downe the winde, in ſickneſſes, croſſes, and povertie, then areſt vponupon areſt, action vponupon action, then come the fowles of the aire (I meane the Devils) and ſeaze vponupon the ſicke ſoule, as the Ravens vponupon a ſicke ſheepe, then doth conſcience begin to write bitter things againſt the ſinner, and makes him poſſeſſe the forgotten ſinnes of his youth. Hence ariſe miſerable deſpaires, furious ravings of raging conſciences, that finde no peace within, leſſe without. Oh, bleſſed Soule that makes a timely exchange with Chriſt, getting his righteouſneſſe for the ſinnes thereof. Rom. 3.24. and 8.33. Gal. 2.21. Tit. 3.5.7. 1 Ioh. 1.8.9.10.

Q. What is our reconciliation with God?

A. It is that whereby the controverſie betwixt God and man is fully taken vp, and they are at one againe. All being fully diſcharged, there is nothing betwixt God and man but peace and louelove. Rom. 1.7. Grace and peace. The grace of imputation, brings vsus to this peace of Reconciliation. Rom. 5.10.11. 2 Cor. 5.18.19. Col. 1.20.21.

Q. What followes from hence?

A. Both peace with God, and all the creatures. Pſal. 85.8. Rom. 5.1. Iob 5.23. Rom. 8.31. Here is the peace of conſcience with God, of charitie among our ſelues, of p. 285amitie, or an holy kind of league with all creatures, and of outward proſperitie, and good ſucceſſe in all our wayes, &c.

Q. What will follow in the ſecond place?

A. Our adoption: the branches being vnited once to the ſtocke, may fitly be called the Sonnes thereof. And being by nature of the wild Oliue, but now tranſlated into the true Oliue, and ſpringing forth of it, may aptly be called the ſonnes thereof. By nature wee ſpring from the firſt Adam, and are taken from thence, and put into the ſecond, and ſo vnited with him, are made the ſons of God by adoption. Iſa. 9.6. Chriſt is called the everlaſting Father, and ſo wee are his children: but becauſe he begets vsus to his Father, and is to deliuer vsus vntounto him. Heb. 2.13. Our adoption is in regard of the firſt perſon, Chriſt onelyonly the meanes thereof, and therefore the Scripture to avoid confuſion of names, vſeth to call vsus brethren, in reſpect of Chriſt, and ſonnes in reſpect of the Father, Rom. 8.15.23. Gal. 4.5. Eph. 1.5. Rom. 8.29.

Q. What are the benefits of our adoption?

A. Hence wee receiue the ſpirit of adoption, whereby wee are made the ſonnes of the Father; and hereupon ſuch is the care of our heauenly father, that he makes all things worke together for our good. Rom. 8.28. both in proſperitie and adverſitie. 1 Cor. 11.32. 2 Cor. 12.7. Pſal. 32.4. Heb. 12.10. A gaine, by this, Chriſt is our brother, and wee are co-heires with him of eternall life, and hauehave reſtored againe vntounto vsus the ſanctified vſe of all the creatures, yea, and the very Angels are become our attendants, to keepe vsus in all our wayes, Pſal. 91.11. Furthermore, Chriſt hath made vsus to his heavenly Father, both Prophets, Prieſts, and Kinges, Rev. 1.6.

Q. How be wee heires of that which is purchaſed?

A. The purchaſe was made by the Father, who gaue his onelyonly begotten ſonne a price for our redemption; So that wee hauehave title by our father who giues vsus our right. Secondly, by ſonne-ſhip; for eueryevery ſonne of God is an heire, and we hauehave p. 286giuen vsus in this world the earneſt of our inheritance, Eph. 1.14. Oh, then may not all the ſonnes of God indure an hard wardſhip here on earth, ſeeing they know alreadie what they are borne to? Shall men part with good things in poſſeſſion, for hope of better in reverſion, and ſhall we ſticke at any worldly pelfe, for the gaining of heaven? Fie on ſuch children, as with Eſau, would ſell this birth-right for a meſſe of this worlds pottage. Lord make mee one of thy heires, and I will be content to waite thy leiſure, for my pleaſure in inioying.

Q. Hitherto of our being in Chriſt, what is our coalition, or growing vp with him?

A. It is our daily putting off of the old man, with his corruptions, and the putting on of the new man, with his daily renewing in righteouſneſſe, and true holineſſe. Epheſ. 4.22.23.24. 2 Cor. 5.17. Gal. 2.20. and 5.24. They that are in Chriſt cannot but be new creatures, and ſuch as are daily crucifiers of ſinne.

Q. What are the parts, or rather degrees of this our coalition?

A. Regeneration, and glorification. Being adopted of the Father, it is fit wee ſhould come forth as his children; therefore it pleaſeth the Father of his owne will to beget vsus, with the word of truth. Iam. 1.18. 1 Pet. 1.23. Firſt, there is a divine conception of the adopted Sonnes of God, and ſecondly, a bringing forth of that worke. Chriſt was conceiued in the wombe of the Virgin, by the worke of the Spirit, & ſo muſt his brethren be conceiued in the wombe of the Church by the ſame Spirit. Pſal. 110.3. Chriſt told Nicodemus, that he was to be re-borne, or elſe hee ſhould never ſee glory. Ioh. 3.3. Regeneration is as the conception, Glorification, as the nativitie, or happy birth day. The paſſion dayes of the Martyrs, were called of old Natalitiaſalutis, the birth dayes of their ſalvation, and that as well for feſtivitie, as the nativitie it ſelfe. Thus from an obſcure conception, we come to a glorious birth. 1 Ioh. 3.2.

p. 287Q. What is Regeneration?

A. It is, as it were, a new conception of vsus in the wombe of the Church, by the ſpirit of God, and that of the incorruptible ſeed of the Word, whereby our corrupt nature is begotten againe, or reſtored to the image of God. 1 Pet. 1.3. 2 Pet. 1.4. Tit. 3.5. Gal. 4.6. 2 Cor. 3.17. Coloſ. 5.9.10. Eph. 4.23. Which is of the whole man, and in this life is perfect in the parts, though imperfect in the degrees; as a child is a perfect man before he come to his full age. And this may be called our ſanctification, whereby of vnholy, wee are renewed by the holy Spirit to the image of our heauenly Father. And here we are to conſider two degrees of our ſanctification; the firſt is the inchoation, or beginning of it; the ſecond is the proceſſe, or paſſing forward to greater perfection: hence Rom. 8.30. our glorification followes our iuſtification, ſanctification being no other thing then a degree thereof, ſtill proceeding, profiting, and perfiting in true holineſſe, which is the greateſt reward of godlineſſe; for as to doe ill and continue therein, is the greateſt miſery: ſo to doe well, and perſevere therein, is the greateſt felicitie. Glory is the reward of vertue, and God cannot crowne his ſervants better, then with an increaſe of grace. Now this progreſſe is orderly, and begins in the Soule, even in the very marrow and ſpirit thereof, and ſo proceeds to the outward man, and the actions thereof. Ier. 4.14. Eph. 4.23.25.26.27.28. Firſt, converſion, then converſation. And here alas, how many ſet the Cart before the Horſe, and beginne to change their liues before their luſts, their hands before their hearts, to purge the channell when the fountaine is corrupt, and apply remedies to the head, when the paine is cauſed from the impuritie of the ſtomacke. What is this but to loppe off the boughes, and never lay the Axe to the roote of the tree, to prune the Vine that it may ſprout the more? Miſerable experience ſhewes, how ſuch diſordered beginnings, come to miſerable endings. Many ſeeme to abſtaine from ſinnes which they never abhorre, and leaue ſome evils which they p. 288loath not, and ſo like ſwine wallow in them againe, or like dogs follow their former vomit, ſhe wing plainly, they did never inwardly diſtaſt thoſe ſinnes, which for a time outwardly they neglected. Againe, as wee are to obſerue order, ſo wee are to labour for a thorow change. 1 Theſſ. 5.23. Holineſſe, as a dram of Muske, perfumes the whole boxe of oyntment, or is placed in the Soule, as the heart in the body, for the conveying of life to all the parts. Some turne from one ſinne to another; others, like Aethiopians are white onelyonly in the teeth, that is, in verball profeſſion, elſe-where cole blacke in converſation, they ſpeake well and thats all. Others, thinke it is well if they turne their mindes from error, though they never change their wills from evill; as a reformed Papiſt; but an vnreformed Proteſtant; as wanton in truth, as ever he was wilde in error: others againe thinke they hauehave done God good ſervice if they giuegive halfe the turne, as proſtrating their bodies to Idoles, when God ſhall hauehave their hearts; or on the contrary, when God hath their bodies, they ſuffer the Devill to hauehave their Soules. When mens bodies are in Sacello, their hearts (as Auguſtine complaineth) are at home in ſaccellis ſuis. Many by their looke and language, out-face the congregation, whiles their hearts are running and roving after covetouſneſſe. If wee will beleeue, eyther Phyloſophy, or experience, wee ſhall finde our hearts where they louelove, not where they liue. Laſtly, others reſolue to giuegive all to God, yet hauehave a leering eye, and a ſquint reſpect vntounto ſome of their ſinnes, with Lots wife caſting a longing looke after their old Sodome. Know the rule of the Schoole to be moſt certaine, that as vertues, ſo vices are coupled together, and though in converſion to temporall good they looke diverſe wayes, yet in regard of averſion from eternall good, they beare all one face. Yet this muſt be added for the comfort of the weake, that vnperfect ſanctification, if it be vnpartiall, is accepted of God. OnelyOnly let vsus, as the aire from darke to light in the dawning of the day, proceed by degrees to our noone in grace; or as the p. 289water from cold to luke-warme, and then to heat; ſo let vsus hauehave our ſoules (benummed with ſinne) warmed with grace, and then further heated with true zeale and ferveneie.

Q. What are the affections, or properties of Regeneration?

A. They are either from the death of Chriſt, our mortification of ſinne, or his reſurrection, our vivification in righteouſneſſe, and from hence our ſpirituall warre, betweene corruption dying in vsus, and righteouſneſſe riſing and growing in vsus. Mortification is a daily dying to ſinne, by applying Chriſts death to our ſelues. 2 King. 13.21. The dead body no ſooner touched the bones of Eliſha, but it was revived againe: ſo wee no ſooner touch Chriſt, but he crucifies ſinne in vsus, and reviues vsus in the ſpirit. Rom. 6.2.11. and. 7.4. Coloſ. 3.3. Rom. 6.6. Vivification is a dally riſing to newneſſe of life, by the vertue of Chriſts reſurrection. Ioh. 5.11. Eph. 2.4.5. The ſpirituall battell is waged betweene the part corrupted, and the part renewed; where there is part taking; for corruption, the Devill, and the world are vp in armes: for newneſſe of life, the Father, Sonne, and the Spirit. Eph. 6.12. 1 Ioh. 4.4.

Q. What are the parts of Regeneration?

A. They are according to the conſtitution of the ſubiect, and that is of a Soule and a body. The renovation of the ſoule, is either intellectuall, or morall. Intellectuall, is the clearing of our vnderſtanding with ſpirituall knowledge, and godly wiſedome to vſe it. Reaſon without grace in the very excellency of it, is but the Devils anvile, whereon he forgeth and hammereth miſchiefe. What is carnall wiſedome, but ſerpentine ſubtiltie? What is skill in lawes but colouring and covering bad cauſes and perſons, and making truth a noſe of waxe to bad ends. Marke, and you ſhall ever finde the ring leaders of all lewdneſſe and laſciviouſneſſe, to be men of good wits: but alas, whats all this without a fanctified minde? What are ſacred oathes and holy obligations to prophane perſons, but as Sampſons p. 290cords, which they ſnap in ſunder, as faſt as they are giuen them? So well vnderſtand they themſelues that they doe and vndoe, and diſcerne God in his word, as they doe Chriſt in his Sacraments, which they regardleſſely take, and as raſhly breake. There is no band that they cannot make like a Monkies coller, out of which they will ſlip their neckes at pleaſure. But reaſon truely renewed, will be conſtant in Religion. Luk. 1.79. A Candle ſet vp in the minde, to diſcover darkeneſſe, and guide our feete in well doing And this is true illumination. Pſal. 16.11. Rom. 7.23. and 12.2. 2 Cor. 1.21. Coloſ. 3.10. Rev. 3.18. Morall ſanctification is of the will, and all the affections; of the will, hence freedome to goodneſſe; of the affections, hence repentance, which is the change of them all: hence our louelove of God and goodneſſe, and hereupon in the abſence of good, hope and deſire of it, and in the preſence, ioy and gladneſſe; Alſo our hatred of evill, if it be abſent, feare and flight, if preſent, griefe and ſorrow. By meanes whereof Repentance is an averſion from evill, becauſe hatred is an affection of ſeparation; and a converſion to good, becauſe louelove is an affection of vnion. And by meanes of the two cardinall and primitiue affections, all the derivatiue and ſubordinate are ſet on worke. Our deſires are made fervent, which before were ſaint in following after God, but now are made impatient of delay. Prov. 13.12. Hell mouth may be full of good wiſhes. Num. 23.10. And they that are troubled with their farmes and fat oxen, &c. count it a bleſſed thing to eate bread in Gods kingdome. Luk. 14.15.16.17. But theſe for want of penitent deſire may be ſaid to want will. It may be ſayd of them, they would be good, but they hauehave no will to it: there is none ſo prodigall, or ſlothfull, but would be rich; yet wee ſay not ſuch will be rich, ſet it downe, and determine it vltimata voluntate. There are none ſo wicked, but at ſometimes hauehave a faint deſire to be good, and leaue ſinne, but theſe cold diſpoſitions breed and beget imperfect eſſayes and proffers, and by their negligent propenſities p. 291and inconſtant bubles, ſhew they ſpring from corrupt fleſh, which can be prodigall in momentanie purpoſes and promiles. But ſanctified deſire is eager and earneſt; and with Dauid will vow and ſweare to obey, yea, and be more vile in ſpite of mocking Michots. Never was Ahab more ſicke for a Vineyard, Ruhel more ready to die for children, Siſera for thirſt, then the Saint of God is after holineſſe, Pſal. 42.1.2. and 81.10. and 119.20. and 143.7. Gant. 2.5. A gaine, this will make our deſire of good laborious, and will not ſuffer vsus to be lazie: Chriſt Math. 5.4. compares it to hunger, which will breake through the ſtone wall, and it will make them hold out, and be conſtant without fickleneſſe. Pſal. 119.20. As for ioy in the fruition of good, oh, what an heauen brings it into the ſoule? This will make vsus for ſinceritie to delight in the law with the inner man. Rom. 7.22. It will bring vsus to a full ioy. Ioh. 15.24. Iſa. 9.3. Pſal. 4.8. Yea, and will ſo ſtrengthen vsus in the good we hauehave, that we ſhall as well in paſſiue as actiue obedience indure, &c. As for feare of evill it will ſet it the right way, making vsus to dread more the doing of it, then ſuffering in it; and for ſorrow it, will make vsus ſee our ſinnes thoroughly, and bewaile them as heartily: and as wee ſee in nature, that there is the ſame inſtrument of ſeeing and weeping to ſhew vsus that weeping depends vponupon ſeeing: ſo repentance no ſooner takes notice of ſinne, but a godly heart begins to bleed for it: and ſo he that intellectually ſees well, morally weepes well. And by all this we ſee, how the mind, will, and affections are ſanctified, and the excellent worke of repentance, in regard of all our affections. Iſa. 55.7. Act. 11.18. Rom. 6.4.5.6. Epheſ. 4.22.23.24. 2 Tim. 2.25. Phil. 2.13. Ier. 4.4.

Q. What is the renewing of the body?

A. When the members of the body, which before were ſervants to ſinne, are now become the ſervants of righteouſnes, eueryevery part executing his function in an holy manner. Rom. 12.1. Rom. 6.13.19. Col. 3.5.

p. 292Q. What is our glorification?

A. The perfection of our ſanctification, whereby wee are made compleat in holineſſe and righteouſneſſe. Famous acts ſhall hauehave glorious rewards. Glory is the praiſe and price of vertue; for as ſhame and repentance are bridles and curbes to ſinne: ſo praiſe, fame, glory, and honor are the ſpurres and ſpeeders of vertue. Praiſe followes the beginning of a good action fame runs with it as it ſpreads further abroad, and glory is for the perfection of it, when eueryevery mouth rings of it, and eueryevery heart honours it. I cannot but thinke, that the wicked one day ſhall honour the godly, and ſpeake of their glory, to their owne ſhame, and howſoever they ſpeake all manner of ill of them in this world, yet often doe their hearts checke them with their innocency, and to ſee their honour, maugre the malice of all gaine-ſayers. A field of ſinceritie charged with the deeds of pietie, cannot but be accompliſht with the creſts of glory: all the fame which men hauehave ſought by buildings, by acts of Chivalry, and by ſuch other courſes, which the light of nature offereth and effecteth, for the enobling of it ſelfe, time devoureth it, and within an age or two it is cleane put out: but that glory which ſpringeth from the rootes of godlineſſe, no tract of time can make to wither, no blaſt of venemous tongues can overcome. It ſhall breake out as the Sunne, in ſpite of all darkning clouds, it is watered with the dew of heauen, and it ſhall grow and increaſe, in ſpite of the Devill himſelfe. Envie will be the companion of vertue as well as honour, and by meanes thereof ſhall the godly be reviled of the wicked. Luk. 6.22. 2 Cor. 6.8. Ioh. 8.48. Math. 1….25. Let the Moone ſhine never ſo bright, yet ſonne Cur or other ſhall be found to barke againſt it: but it is princely to doe well and heare ill, the ſpirit of glory reſts vponupon ſuch, 1 Pet. 4.14. Iob ſpeakes of a whole volume of reproches, which he will take vponupon his ſhoulder, and bind as a crowne to his head. Iob 31.35.36. It is honour enough to be graced for well-doing: and Dauid may find comfort as well in the ſcoffes p. 293and ſcornes of his irreligious wife, as the ſongs and praiſes of the religions maydens. 2 Sam. 6.22. Doe worthily, and wee cannot miſſe of fame. Ruth. 4.11. Ioh. 12.26. Rom. 2.7. And if a good name be to be choſen aboue great riches. Prov. 22.1. who will not affect vertue for the glory of heauen?

Q. What are the degrees thereof?

A. The firſt is in aſſurance of our election, and the louelove of God, never to be violated, or broken off againe, and that is by our effectuall vocation, iuſtification, and ſanctification; then for the time of this life, the vndoubted perſwaſion of faith, which makes thoſe things extant, or preſent, that are hoped for, and giues vsus vndoubted evidence of thoſe things which are not ſeene. Heb. 11.1. And hereupon a certaine and infallible hope and expectation of the fruition of thoſe good things which are prepared for Gods elect, ſuch indeed as the eye hath not ſeene, nor ſo much as the eare heard, nor that which is moſt, entred into the heart and thought of man. Laſtly, the fruition it ſelfe, of glory, and life everlaſting. Firſt, in the ſoule, and that in the very inſtant of death, it being tranſlated from earth to heauen, by the miniſtery of Angels: Secondly, in the body, together with the ſoule, in the day of the reſurrection, and laſt iudgement: when the good ſhall be ſeparated from the wicked to the right hand of Chriſt, to heare come ye bleſſed, &c. and the wicked to the left, to heare, goe ye curſed &c. In this life the godly hauehave a taſt of the life to come, and ſhall hauehave it in a greater meaſure, ſo ſoone as the ſoule is ſeparated from the body, for then it is with the Saints departed, and is, for the modell and meaſure, as it ſhall be with the whole man inioying the preſence of Angels, holy Patriarkes, Prophets, Apoſtles, &c. Neyther muſt we thinke, that they that dyed before Chriſts comming in the fleſh, were depriued of this glory; for Chriſt is, hath beene, and ſhall be yeſterday, and to day and the ſame for ever. And then at the vniverſall reſurrection, body and ſoule being conioyned together againe, wee ſhall receiue a p. 294further augmentation of glory. Pſal. 16.11. and 17.15. and 21.6. Ioh. 5.25. and 6.47. and 13.3. and 17.3. Phil. 1.23. Rev. 21.4. Heb. 4.9. The body at that day ſhall be either gloriouſly raiſed againe, or in a moment changed into glory, then ſhall eueryevery thing imperfect in it be made perfect, and it ſelfe immortall. 1 Cor. 15.54. Children ſhall be men, and men ſhall be the mirrours of glory, and then ſhall be taken vp to meete their Lord and judge, and with him ſhall iudge the world; then afterwards in the ſight of the damned, ſhall aſcend with their Sauiour into heauen, and there ſhall be preſented to his Father, and by him placed in thoſe manſions of glory, which are prepared for them, where they ſhall ſerue the Lord continually, without any let, enioying his preſence for evermore, at whoſe right hand they ſhall finde fulneſſe of ioy. 1 Ioh. 3.2. 2 Cor. 3.18. Rev. 7.14.15.16.17. and 21.3.4. In viſion, fruition, and perfection of holineſſe. Math. 22.30. How ſhould this make vsus to conquer our impatience, and to ſwallow downe the miſeries of this life? O blinder then Beetles; the Marchant refuſeth no adventure, for hope of gaine; the hunter ſhrinketh at no weather, for louelove of game; the Souldier declineth no danger, for deſire, either of glory, or ſpoyle; and ſhall we frame to our ſelues, either an eaſe in not vnderſtanding, or an idleneſſe in not vſing thoſe things, which will be a meanes to vsus, not onelyonly to avoyd intollerable and endleſſe paines, but to attaine both immeaſurable and immortall glory, pleaſure, and gaine? Let vsus ſummon the ſobrietie of our ſenſes, before our owne judgement; and that which ſaying cannot, let feeling perſwade. Doe we not know what theſe tearmes doe import, death, iudgement, hell? or whom they doe concerne? or how neere they are vntounto our neckes? Will wee like miſcreants, thinke, hell is not ſo hot, nor ſinne ſo heavy, nor the Devill ſo blacke, nor God ſo vnmercifull, as the Preachers ſay? Doe we take theſe things for the fables of Poets, and not for the oracles of Gods owne mouth? Remember that proſpect on thy death bed, which in this life, by reaſon p. 295of the interpoſition of pleaſures, or miſeries, could not ſo well be ſeene. If thou be good, thou mayeſt looke vpward, and ſee heauen open with Steven, and the glorious Angels attending, as ready to carry vp thy ſoule. If wicked, then muſt thou looke downeward, and ſee three terrible ſpectacles; death, iudgement, and hell, one beyond another; and all to be paſſed through by thy ſoule, and the very Devils attend to lay faſt hold of it, to carry it to torment. In this life thou waſt content with a condition common with beaſts, and therefore in the other, art thou onelyonly fitted for Devils. Art thou not (O wretched man) eueryevery, houre in danger; and wilt thou not be in doubt to ſtep into them? Remember, the wicked are ſayd to turne into hell, and their merry dance, to hauehave a miſerable downfall. What? muſt thou be intreated (like a mad-man) to be good to thy ſelfe? Hadſt thou rather feele then feare theſe torments? Rather endure them, then for a ſhort time thinke of them? Where then is thy iudgement become Where are thy right wits? or where, at leaſt, is thy ſelfe-louelove? Canſt thou pry after profit for the world, and bee carefull to avoyd both loſſe and harme; and yet never thinke what may hurt thy foule, and looſe thee heaven? Oh, the coldneſſe of care, that will not provide how to prevent theſe miſeries. Wee thinke heauen ſtands by our bed ſides, and Lord hauehave mercy vponupon vsus will bring vsus thither; when indeed hell ſtands neerer, & is readier for entrance. Heauen is compared to a hill, hell to a hole, hee that climbes vpward muſt ſweat and blow, he that will tumble downeward, ſhall at eaſe fall into the pit. Oh, then let vsus neither refuſe the hardneſſe, nor the hazards of the way: but as Ionathan, and his Armour-bearer, paſſed betwixt two rockes; one Bozez, the other, Seneh; that is, foule and thorny: ſo wee muſt make ſhift here below, to climbe on our hands and knees; and when we are come vp, wee ſhall ſee our victory and triumph. Let vsus with the holy and happy Apoſtles leaue all, both pleaſures and advantages, to follow Chriſt; and by a foreible entry, by a maine and p. 296manly breach, through all difficulties, to ſetle our ſoules in the cogitation of theſe laſt things. Remember, that the beſt ſuite of apparell is laid vp in the wardrobe or heauen; here we muſt be either in blacke, mourning; or in red, perſecuted; It matters not, what ragges or colours we weare with men; ſo wee may hereafter walke with our Sauiour in white, and raigne with him in glory. In the meane time, let vsus often exerciſe, to acquaint our nature, & draw it into ſome familiariue with the ioyes of heauen; And (as one that maketh a fire of greene wood) not be tyred with blowing, vntill our devotion be ſet on flame; for the habite of vertues doth grow and increaſe with the exerciſe of their acts. Doe wee not ſee, that our glorification is nothing elſe but our multiplied ſanctification? And thoſe that endevour God will helpe, and by our perſiſtance, and his aſſiſtance, wee ſhall hauehave continuance and pleaſure in happy courſes; for as one that is either weary, or weake, recovereth ſtrength by taking his food, although he eateth many times, without either appetite, or taſte: ſo holy exerciſes, which giuegive both fewell and flame vntounto devotion, doe increaſe in vsus ſome ſpirituall ſtrength, even when to vsus they yeeld little ſpirituall ſolace. Let vsus grow in ſanctification, and wee ſhall be graced with glory, and glorified with grace, and comforted in both. (*⁎*)