at this wisdom which most fitly to the soul's condition doth even work by contraries life out of death and order out of confusion and descant not by carnal reason against it 3ly In all the ministerie of the Word let the Minister and people of God still fix their eie upon the scope of God moving onwards with him and going even pace with his ordinance for the effecting of his own ends and the glorie of his grace in our salvation III. The extremities and abuses of this legal work The extremities are two 1. Legal presumption 2. Final despair 1. Touching the first it is called Legal becaus there is another and a more dangerous one by the Gospel This presumption is twofold One this when the sinner waxe's bold and venturous to shake off this yoak of the law before his spirit bee convinced and cast down this sin made Adam and all us cursed even presumption against threats The second is when the consternation of the law seazing without addition of the Gospel cause 's the soul to wax confident of it's own welfare becaus it hath been humbled and perhaps hold's som impression of it still not dareing to resist her light But this is rare and where it is dangerous for it 's a sign that the heart is secretly fals 2. The second extremitie is Despair offending as much on the left hand thorow the excess of terror Thus Saul and Judas And it commonly growe's from the first Satan never seeking more to poison with presumption and dalliance with the law then where hee meane's to snare with the contrarie of Despair Doubtless it is the sin of the damned to live in the perpetual despair of releas and in perswasion that Grace is unable to do them good Vse I. Learn wee dailie to root this cursed root of bitterness out of us by two things ensuing First a Spirit of Humilitie and Fear to keep our selvs under the bondage of of our School-master rather then to affect the libertie of presumers and in so doing to beseech the Lord to proportion out our stripes according to our strength and to keep our despair within the compass of our selvs and any thing in us but to be far from the least thought of enlargeing our baseness above the infiniteness of mercie Secondly to nourish in our hearts above all those meditations of mercie and grace in Christ which may set us upon a rock above our-selvs and all fearful distrust and carrie us in the stream thereof with holy irresistableness Frequent holy and loveing thoughts of God are the surest remedies against this hideous monster The abuse of the Law is double First on the right hand many abuse it when they nourish themselvs in a needless bondage whereas they know they are in case to hearken after the remedie and will not pretending they have not been cast down or troubled enough What madness is this to nourish a diseas against Physick or to think that our trouble pleaseth God or to think that to bee of substance of Grace which onely is for preparation to it Secondly on the left hand those who do far wors abuse this doctrine who beeing wearie of terror and bondage assoon as they fall into it cast with themselvs how they may shake it off pretending that this is no estate to serv God in and so they return som to their sport and pastimes som to their pleasures som to their profits som to their old companions Let these know that the cours they take is violent and much like to them who to stop the crie of their infants put into the brazen bellie of Moloch did oppress their own ears with the nois of pipes and tabret Obj. Paul Rom. 7. 7. saith When the Law came sin revived how then is terror the law's work Answ Both may stand together in one unregenerate man according to divers parts For when the law had slain conscience then concupiscence revived and wee must distinguish between the natural work of the law and the accidental Terror is the proper work of it and when it 's wrought it is as it ought to bee but when rebellion ariseth it 's otherwise then ought to bee When the Sun ariseth and sweeten's the earth it work 's properly when it drawe's up the noysom stench of a dunghill to poyson the air it 's accidental coming from the loathsomness of the dunghill So when sin rebel's shee doth her kinde yet this rebellion shall not hinder the killing power of it It shall rather encreas it for when the soul come's to see how loathsom sin hath made her this make's her conclude her self out of measure woofull by sin and out of measure sinfull And when rebellion begin's to bee tamed the heart growe's more and more under fear although nothing hinder why both may not at one time bee together Onely in the bad commonly it encreaseth till it hath cast out all terror and strengthen's the jollitie of sin In the godly the Lord will inlarge terror and conviction so far that rebellion shall not stand it out but stoop with confusion under the power of it Paul by Sin mean's Original sin bodie and members by himself hee mean's the powers of soul and bodie Sin was alive in point of her stilness peace and quietness without any distemper Paul was alive that is merrie jollie lustie secure without any fear Again note sin's death and Paul's life caused this deep consent between them both I say her quietness and his jollitie made them as close as buckle and thong For why Sin was glad to see Paul lustie and Paul was glad to see her quiet Thus it was between them ere the law came But how since oh quite contrary Sin revived Paul died How Sin perceiving the law resolved not to give over till it had divided her and Paul who had so long lived at peace together and traded with gain and pleasure each by other and to scour her hous of her guests whom shee so corrupted the minde the will affections conscience and members of Paul beeing the creation of God begin's to revive to bee no longer quiet as before when her trade prospered but to fret rage and bee unquiet On the other side Paul also seeing the law also to gaster him out of his wicked haunt what doth hee Die's is all amort forsake 's his old mistress Concupiscence and begin's to bee wearie of his trade Now what is it against Paul's dying that sin reviveth what is it against the guest's shame and dying to their trade that their old hostess rageth Rebellion is in her not in them they are ashamed and flaited though shee will know no law conscience and concupiscence are two things Three sorts of Rebellion 1. Natural 2. Penal 3. Mix't 1. Natural when the Word or Law com's so to the corrupt Soul that as yet it carrie's no power or authoritie over the soul with it but still the soul hold's her own for then so close is sin and
quiet but is held on by peculiar tenderness to attend grace Alas there will bee a season of God's weariness and his spirit shall not strive with man Hee will have also a season of leaving thee to that contempt which despised the counsel of God for thy salvation Abhorring of light preferring darkness despising the Ministerie and Ordinances revolting from those insinuations of grace which once seemed precious I say these are spiritual wickednesses and far exceed moral evils Vse VII Let this bee a sweet preparative unto us to frame us to believ Entertain wee not any base cursed thoughts of God in the simplicitie of his offer Nourish all possible persuasion in the soul of his unfeigned meaning towards thee in this kinde thou canst honor him no better than to agree with him in his meaning well to thee There is no greater difficultie of faith then this seed of bondage in us to judg of God by our selvs Wee muse as wee use If wee have an enemie wee cannot forget his wrongs wee meet him not without indignation and therefore so wee think of God also to us and the rather becaus hee hath so much vantage over us But oh poor wretch jealousie aagainst his love Is it not rather oyl to the flame Pull down thy traitor's heart hate not him whom thou hast hurt put on an holie and childe-like opinion of him who when hee needed not yet purposed sent received this satisfaction for thee and therefore cannot lie in offering it to thee Say thus Lord thy sweet offer naked bosom cords of love passions of sick love somtime to allure somtime to contest command urge threaten and beseech turning thee into all forms of persuasion to win my soul all these convince mee of thy wel-meaning towards mee If my own enmitie to my enemie and the slander of Satan that thou enviest my good do assault mee never so much and my own traiterous heart conspire with them yet this thy gracious offer in thy Gospel shall bear down all Read Esay 55. 7. For my wayes are not as your waies nor my thoughts as your thoughts but as far above them as heaven above the earth Add this All the understanding of man cannot comprehend the love of this offer no more then the eie of a needle can the great Camel and shall I go about to lessen it Surely this should bee a great stay to my heart that God hath offered mee this grace and as base as I am what though it cannot enter into such a narrow brest as mine is that hee mean's as hee speak's yet if it bee the pleasure of a great God to give it as his offer import's shall I look at my baseness or at his greatness whom it were a dishonor unto to give mean things Oh Lord rather by this bountie open my narrow heart and make it large If the offer of a Minister of God bee precious who dare seal it upon earth to my poor soul shall not the offer of God himself the strength of Israel that cannot lie much more sway with mee Oh Lord captivate all my hatred of spirit and base treacherie against thee It 's reported of a certain Merchant of LONDON in the storie of England that hee made much of a poor Cobler that dwelt with him a cankred Papist and did as good as maintain him yet this Traitor went about to betray him to death This Merchant haveing escaped his hands yet out of his love used all means to bee friends with him again and used him as before all this would not do his heart was so villanous hee would shun the way of him and not look at him It fell so out at length that hee met him in such a narrow Lane as hee could not balk him but must needs talk with him The good Merchant take's him to him and told him hee was glad hee had met him and hee wondered what hee mean't so to decline from him What said hee do you think mee your enemie if I were could I not crush you with a word speaking Alas I am not offended with you for all your trecherie but forgive and forget it The words of this man so pierced the Cobler's heart that it brake instantly and hee falling down upon his knees and with bitter tears confessed his villanie and repented of it told him This love should for ever tie him unto him and so he continued This base Papist is the heart of every childe of old Adam this royal Merchant is the Lord this narrow lane is the streight of conscience beset with sin and curs this kinde behavior is this offer of Grace Let us not bee wors to it then a cankred Papist but break our hearts and melt into tears and with Saul to David say Where shall a man finde such love as to spare his enemie when hee had him in his hand and to bee content to cut off the lap of a garment when hee might have cut my throat Break my heart in the bosom of his love Vse VIII Wee learn hence to understand the Covenant of God a naked thing but filled with all the merit of an eternal Satisfier and with all the strength mercie justice and faithfulness of an unchangeable Promiser even the Lord fully satisfied and so concerning it beseech the Lord so to write it in thy soul God's offer is founded upon Christ and the well-pleasedness of the Father by him Why then there is no more anger in his heart Esay 27. 3. for if there were what should drie stubble do But now lo hee is reconciled hee cannot bee angrie with a poor Creature Hee hath taken order to satisfie justice by his Son to the end that hee might abolish the proceeding of Justice and cut off his own advantage and power to condemn For a time hee was angry for the iniquitie of thy sin but not for ever least flesh should fail before him Oh! let us well observ this That all in a promise and an offer is little enough to settle a poor soul against her fears And this will caus us to bee glad to cling to the word and say If I perish I perish ARTIC V. The LORD offer 's CHRIST to the Soul furnish't with all his benefits THe LORD offering Christ to the Soul doth not offer him nakedly and barely but furnish't with all the benefits of his satisfaction This is that which the Apostle in Ephes 1. 3. urgeth Blessed bee God who hath blessed us with all blessings in Heavenly places All these benefits are not of one sort for order's sake wee will help our conceit with a distinction Som of these benefits of Christ belong to the beeing or estate of a believer and contain the full right and title to Chist himself and are concurrent with our first engraffing with him and accompanie our first conversion Others are consequent upon this condition as royalties and priveledges following upon it whether inward graces or outward blessings according to the several promises
amitie is blessed But all other is but dung to it Vse III. Let it bee an use of trial to us whether wee bee reconciled If wee are not wee are cursed If wee are then this Covenant hath drawn from us an Oath and Covenant with God again As the singular Amitie of David and Jonathan begate a Covenant and a renewing of it with an Oath of God Oh! such a soul will swear to keep God's righteous judgments and to walk in all well-pleasing This is the last mark of all as our Savior saith You are my Friends Joh. 15. 14. if you do whatsoever I command you Vse IV. Improov this benefit Seeing the Lord will have us his beloveds and crown us with such favors let us not decline them Do as favorites do with Princes they chuse favor above all boons becaus it is the fountain of all Vse V. Abhor all base roots of bitterness rising up to defile this Amitie and weaken it First abhor all enmitie of unbelief suspition of God distrust of his promises as if hee mean't nothing less This is the deepest villanie Never lin till thy large heart can better answer the Lord then Jehonadab answered Jehu's question Is thy heart as mine Yea doubtless Make use of all Ordinances especially the Supper of Christ the Symbole of this Amitie to seal it up to the Soul Secondly take heed of all falshood in thy Covenant with God If thou bee loos to him and yet expect's him to bee close with thee thou wilt bee deceived Hee will avenge the quarrel of it VI. Benefit Adoption Adam was the Son of God by Creätion Luke 3. ult By this fall hee lost it is becom a bastard strip't of his royalties birth-right and inheritance the dignitie of the first-born dominion and Lordship of the Creatures title to Paradise immortalitie Adoption is the enfranchisement of the soul into her former estate of Sonship again beeing freed from the spirit of bondage and flavish fear Gal. 4. 6. For as a man freely and without desert take's one that is not his own childe to becom his own changeing his name adopting him into his familie and setling that inheritance upon him which belonged to one descended from his Loins So doth the Lord here hee restore's the Sinner to his former livelihood Sonship Lordship and Coheirship with Christ the heir of all Wee shall understand this priveledg of Adoption the better if wee consider it in three things 1. What wee had lost in Adam 2. What wee recover and hold in Christ 3. What use wee should make of them both 1. What wee had and lost in Adam Although wee were no adopted sons in Adam for what needed it yet wee were sons by creätion As Adam Luke 3. is called the Son of God beeing inspired with the breath of God and framed in bodie according to his own image Wee bare the similitude of God about us in both even as a son resemble's the father Wee carried both in minde will affections senses bodie gesture autoritie and presence the glorie of our father about us were to God most accepted in our walking before him to the Creatures most honorable and awful as God's Deputies in the sight of the Angels most excellent and in our selvs most happie by the reflex and view of our own integritie of Sonship so that wee had whatsoever an earthlie vessel could contain Beeing thus heirs of all and sons of immortalitie planted in a Paradise of exquisite perfection even in the habitation of our glorie when wee were full of it wee prostituted our selvs willingly to transgress the bounds of children and sons and the law of our creätion so that wee must either bee better then sons and equall with God or els nothing and so by yeelding to the Divel wee fell to God ate the forbidden fruit tainted not our spirits onely and beeings but our blood also and became degenerate Bastards and slaves in our condition not haveing one dram in us of that son-like nature temper and integritie which wee had in stead of bearing the image of heaven wee bear the image of earth strip't of our honor and put down to the lowest form of baseness and made meer shadowes of what wee had been forfeited all our royalties not onely of inward content esteem peace and beholding of the face of God as children but also of outward title to the Earth and to Paradise dominion of creatures brotherhood with Angels and beeing thrust out of the Garden wee became drudges of the earth slaves to Satan and lived in continual fear of death and wrath onely haveing a poor hold and corner of the earth to confine us as prisoners and to hide our heads in 2. What wee recover and hold in CHRIST Hee beeing God by nature the eternal Word and also flesh by the power of the holy Ghost did by his bloodie satisfaction over-entreat our father pacified his justice and washed off our rebellion and guilt with the curs thereof from us that so wee might pass into the former priveledg of Sonship and whatever honor of grace appertained thereto and that by adoption For as a rich Prince haveing lost his son take's another childe not his own strip's him of his name familie cause's him to take his own name upon him and to becom his own and giv's him right to all hee hath and make's him his heir so doth the Lord take us poor lost bastards strip's us of our name and take's us into his stock arraie's us with his own robe sett's us at his own table cause 's us to forget our father's hous and all the baseness thereof restore's us to the right of Sons of the Almightie begot of his seed and spirit giv's us the libertie of sons the title to all his creatures with pureness without fear of ever beeing cast out any more till wee com to possess heaven with himself for ever 3. What Vse wee should make of them both Vse 1. It should teach us wisely to digest and carrie that disproportion of our condition below in the mean time Oh! what humbleness meekness mean opinion of our selvs self-denial to subject our selvs for a while to this state of conformitie to our elder brother should wee seek for What faith especially need wee firmly to cleav to the word of promise which assure's us that the Lord esteem's us as wee are Vse 11. This should scare ungodly men and make them tremble at their condition that they are bastards and no sons or daughters of the Almightie Men boast themselvs that they are the sons of men Anakim's like their Ancestors men of brave stomacks as proud and rebellious as their parents such as Gyant-like do fight again heaven and walk according to the sway of their lusts but to bee the Sons of God they regard not Oh! therefore howl and mourn all yee bastards for your degenerate condition Vse III. If the Lord shall indeed prick your hearts for this I speak
still mai'st hear the word which is a favor for an Angel but that thou breathest in the aire or treadest upon the earth Thou objectest If thy hard heart were not so hideous upon thee thou couldst hope But I answer What hath caused it save thy self that wofull hardner which would get out of her fears by her own way and so hath dallied out the time and hardned thee But the promise tell 's thee if thou would'st trade with it thou should'st finde a contrarie effect Thou wilt say True if I were elected I might but I feel that I am not The promise will shew thee God's cords in thy dungeon and the robes which hee offer 's thee and will ask thee Dost thou not see mercie at the bottom At which end of the ladder would'st thou go up What hast thou to do with Election when the cords are so near thee or why would'st thou to heaven when the word is thy heart Thou wilt say Thou art most unworthie sinful and cursed and thy sin is ever before thee Yea it is so But why elsâ— should mercie offer it self save to the miserable Yea but then thou hast long continued a wretch and saped thy self in sin The promise will tell thee This objection from self-deceit as if thou might'st plead mercie if thy sins were smaller or thy self better whereas thy plea must bee the greatness of grace not the smalness of sin But my heart hath been hardned against mercie it self and dallied with it The promise will tell thee The Lord JESUS died for them that slew the Lord of life and for sins against the Gospel also Yea but thou saiest many have been converted since I began The Word will replie God hath all the hours in the day to work in if thou wilt attend him the eleventh as well as the seventh Thou wilt object If God had mean't mee good I should have felt it long since The Lord will tell thee so thou hast if thou wert not unthankful for it and rather delightest in descanting than believing Bee encouraged to hearken to the promise if thou would'st see all distempers drowned in the sea A second motive to believ may bee the heavie doom of unbelievers Their condemnation is of all others deservedly the fearfullest wors then the furnace of Nebuchadnezzar heat thrice hotter They had the Son of God in the mid'st of it with them therefore felt it not these contemn the Son of God they tread the blood of the Covenant under foot and count it a vain thing and count eternal life unworthy of them Therefore it shall consume them without consumption for ever If our Gospel bee hid it is so to them that perish The condemnation of the world is That they hated light that is not the light of the Law but of the Gospel the promise Hee that hath surfeited his bodie by intemperancie may die but hee that throw's the potion sent him the onely one which can cure him against the walls must needs die If they who despised Moses Law died how far greater judgment are those worthie of who sin and that finally against this Remedie can they resist the force of this Rock falling upon them and grindeing them to powder I deny not but even moral sins standing in relation to infidelitie either as causes Joh. 3. 19. or as effects 1 Tim 1. 13. are in themselvs damnable How much more unbelieving it self which make's them so Do not think this still stream is safe it 's the most deep and deadly gulf It oppose's the wisdom the counsel of God the depth of his riches of love the second love of mercie above the first creätion the providence of God's dispensation appointing this as the best way for redemption the direct way for the magnifyiug of his bottomless grace who could finde in his heart to love enmitie it felf and hate holiness in a sort that hee might love sinful enemies it resist's the omnipotent power of God in creäting man The second time of wors then nothing it disannul's his attributes his offer truth and faithfulness make 's God a lier chuse's a wors choice then Eve and Adam did hell before heaven and therefore deserv's to die that death which it hath chosen Oh! therefore judg of this sin by the spiritualness of it and prevent a treble hell by humble accepting and believing promise Lastly to conclude this doctrine should teach all God's people to keep their eies upon this Mirror of the Promise so closely till it transform them from glorie to glorie The least glimpse of mercie in the promise is glorious yet the Lord is not idle in his peoples hearts but that hee can reveal himself more clearly and gloriously to them day by day if they bee not in fault and lay barrs in his way For as the day from the dawning to noon-tide so the promise encreaseth in light where once the day-Star is risen The righteousness of God is revealed from faith to faith there is a spirit of the promise whereby God sealeth his people after they have once believed so that as Rom. 8. The Spirit fellow-witnesseth with us about our adoption our redemption our reconciliation all are ours wee are the Lord 's Many haveing got som flashes of hope by the Woâ—d rest there go no further wax waily wanton frothie thinking any of their own humors may well complie with the glad tidings of Heaven and so shake off their fears and turn grace into wantonness But if the true Spirit of the Promise were in them their Covenant would draw them to seek more assurance evidence and hold then before Therefore let us look to this work of the Spirit And to this end trie it by these few marks First such an heart growe's lower and lower in it self daily by how much grace growe's higher and the reproach of God in his fulness cause 's the soul to crie Depart from mee a sinful wretch It work 's not lightness Secondly such an heart hath much busied it self in and about the faithfulness of the promises that so the Lord may as by an earnest 2 Cor. 1. 22. give her his seal to assure her Thirdly shee feel's the priviledges accompanying pardon to bee hers and out-grow's her fears bondage doubts assaults temptations by the spirit of libertie peace joy thanks admiration c. Fourthly shee grow's in the seal of holiness as well as of assurance beeing more zealous fruitful upright hereby Fifthly shee covet's the use of Baptism appointed to seal her Sixthly shee grow's more real savorie setled more confident in praier and more lively in hope more readie to die more mortified in lusts more cheerfull and fruitful in communion of Saints THE THIRD PART ARTIC I. That hee who is in CHRIST is a new Creature THe Scripture expresseth this sundrie waies all tending to the same end all may bee reserred to these heads for either they look at the main principle of the Spirit of sanctification as when the tearms of renovation
contrarietie of Spirit unto it Jo. 14. 4. and 5. 14. Psal 5. 15. Rom. 7. 23. propension to any sin and unaptness to any good 2. So for the penalties a seed of utter impenitâ—nciâ— disobedience obstinacie apostasie excommunication from God From this fountain proceeded both actual sins and actual penaltiâ—s Sins of commission omission ignorance presumption inward habits as hypocrisie earthliness ignorance error prophaneness unthankfulness hardness of heart Outward acts impiousness unrighteousness intemperancie and the like So penalties actual as the impuritie and curs of conception and birth the loss of the right and dominion of the creatures the curs on God's blessings hellish terrors diseases povertie discredit imprisonment fear of death guiltiness of judgment and utter miserie of loss and sens in hell Such a penaltie upon Adam's nature as made it truly miserable in stead of beeing truly happie This miserie hath two branches 1. The miserie of sin 2. The miserie of punishment 1. Miserie of sin is either of the root Original or the branches Actual sin both makeing the Soul truly though not equally miserable The miserie of Original sin standeth in two things 1. Original guilt 2. Original stain or pollution both being the fountains of all actual guilt and pollution of conscience Original guilt is that privitie and reflection of conscience whereby hee told himself continnally that hee had fallen and therefore must die the death in each kinde of it bodie and Soul This perpetual Alarum of conscience in his nature was the first part of his finfull miserie And to say the truth what miserie is like to this to bee ever on the rack of a man 's own spirit suggesting and boading him sad things to com for his sin threatning him with perpetual ruine Original stain or pollution is set forth either in the whole or in the parts Touching the whole the holy Ghost expresseth it by the word Death for as death is the resolution of nature so is this death of the Soul a total abolishment and corruption of that blessed frame of creätion in Minde by light in Will by holiness Touching the parts in the minde there is a death of all pure light and knowledg in the will of subjection in the affections of direction to the right objects in the conscience of all welfare and pureness in the spirits senses and members there is a death of that abilitie and serviceableness to the Soul in good things and a proneness and tickling to bee imploied profanely and unholily To conclude there is a death of the Person in respect of that right and sovereigntie over the creatures with a slavish proneness rather to idolize them both in the worship of som and the love or use of others a declenfion from God and a revolt to the base creature as Eve did to the forbidden fruit The miserie of Actual sin is the depravedness of death of all the operations flowing from the soul within or the bodie without 11. The miserie of punishment stand's in the manifold penalties both of soul and bodie In the Soul first an aversness from God an uncapableness of admitting of any meanes to draw the Soul out of miserie to any better estate a spirit of resisting and opposition to any such a proneness to bee riveted more and more deeply into this wo with less or less feeling or believing it Touching the bodie what languors and diseases are incident to it what povertie baseness beggerie and want to the estate what reproach to the name and credit aspersions slanders dishonors what miserie in familie Church and Common-wealth Crosses streights pursuits losses forfeits death of friends imprisonment bad tideings famin war pestilence and a thousand waies for him to go wofullie out who came but one way into the World besides grief of minde melancholie passions and distempers of the spirit bad conscience ill marriage lewd children ill success ruine of estate and at last a miserable death and yet the upshot of all is worst after viz. a final separation from GOD and loss of his eternal presence with the sens of unutterable intolerable unavoidable wrath of God in Hell upon the whole man for ever without the least hope of help or redress in or from himself Vse I. To consute the Papists who denie this death of nature and say there bee left in the unregenerate such abilities and devotions as may congruously dispose God to pardon them and by som help of grace merit also full forgiveness It likewise reprov's natural Papilts who doat upon their civil moral or religious duties except yee also denie your selvs and behold the miseries of your natures yee will fare wors in time even by your righteousness then if ye had none For why do not ye graff upon a rotten stock and guild a rotten post So also such as commend men's natures saying oh such are so sweetly natur'd courteous loving milde and harmless that there is but little between them and heaven alas how many of those sweet creatures are as bitter enemies to God's grace as friends to civilitie and fair carriage And also such as defend their passions by their nature saying it 's my nature to bee so hot I have soon don fool think'st thou thy nature is more excusable then thy passion Men think the Minister should onely reproov gross sins but should not bee bitter against infirmities oh God would fain draw thee from the open to the secret sins of thy heart least thy freedom from the gorsser should destroy thee Vse II. This should caus thee to look upward and to gage the greatness of Christ's love which could sinde in his heart to satisfie for such a miserie to fetch happiness out of the depth of it The height depth of mercie cannot bee sounded till thou take measure of it by the depth of miserie Little sin to forgive will make Christ little loved Lett us not lessen and mince our sins in hope of more easie pardon but if wee should magnifie the grace of Christ lett us first magnifie and enlarge our sin to the uttermost if Christ see that wee rather hope in our small sin then his great grace wee are dead men The way to get pardon is to equal his price to all our miserie That love that would rather satisfie for all then any should condemn mee is of infinite dimensions Vse III. This should caus us to wonder at the goodness of Gods dispensation of this miserie that both in the sin and in the penaltie it should bee so mitigated by the providence of that God who for universal ends restraineth the force and violence of this miserie Let us acknowledg the singular patience of God to dispens so mercifully with man all save hell being meer indulgence of mercie Vse IV. It teacheth us to judg aright of sin to count our selvs miserable by it to judg of it not by the matter or act of it but by the villanie of it against the majestie of God his crown and
dgnitie And the truth is from the slender esteem of sin com's that base esteem of Christ with many ARTIC IV. The whole race of mankinde is guiltie of Adam's sin AS a Leprosie it hath over-spread the whole nature of mankinde all sorts sexes state and degrees without exception Rom. 5. 18. All the sin all the penalties of sin belonging to Adam himself belong to us no man is exempted from this mass of corruption That first actual sin of Adam and Eve in eating the forbidden fruit is conveyed and made over to us then original then actual then penalties all hanging each upon another as the lesser boats tied to the greater ship So then although wee did not individually and personally see talk with the Serpent put forth our hands and put the fruit into our mouth yet did wee eat it as well as hee why becaus Adam's sin was the sin of nature not of a person As God would have imputed Adam's integritie to us if hee had stood therein so might hee impute his sin And thus by partakeing with him in the act wee also partake with him in all the consequents of sin and penalties following Vse I. This should teach us when wee see what a lump of mortalitie it hath leavened to lie down with horror under the hugeness of it and to feel it crush our souls yet more sensibly How deadlie a poison is in the sin of Adam which could not bee wash't out in so many hundred generations Nay the stain of it is as fresh and will bee to the world's end as at the first and the fruits much fouler It 's a true speech Old Adam is not as other old men crazie with old age but his age is renewed in every new generation as the father in the son This should take away all prideing our selvs in our brats beeing the generation of vipers Vse II. It should make us tremble to think that wee have put into them a leaven which Grace it it self will never thorowly purge them of in this world Vse III. It sharply reprov's such as soder up this fearfull ruine by any outward accomplishment which make's them glorious in the eie of man and so blinde themselvs willingly from seeing their abomination before God Vse IV. It teache's that if God exempt any from this leaven and infection they must count it a peculiar grace for hee is tied to none Vse V. Let all Pharisees learn to take this razor and cut the comb of their own conceitedness when one and the same miserie shall bee laid upon the proudest hypocrite and the prophanest Publican when one hell and judgment belong's to both Oh what ground of self-denial and humiliation ought this to bee ARTIC V. There is no possibilitie for man of himself to escape this miserie HEe is uncapable of any way offered him therefore much less able to embrace it Nothing in nature art education nothing of worth or congruitie nothing from self or other men or Angels to help out of this desperate ruine Vse I. This should quite sink the heart of a proud Sinner Hopeless miserie should make an helpless Soul lying panting at the mercie of a Savior and gasping for breath that if there bee no more for her out of herself then within her shee may give over all And while shee see 's no hope in herself shee may despair in herself Those that com to Christ must bee wholly beaten out of all holds and those strong holds of self-hopes and self-loves either of meer nature or mix't with som help supernatural Give now up all weapons and say If it bee thus Lord thou hast overcom I am bereft of all and I must stand to the mercie of a Conpueror I have nothing to merit or help mee it remaine's now that utter miserie provoke mercie at the hands of a merciful GOD with whom the fatherless shall finde it Vse II. It quasheth all Popish pride and arrogancie all Pelagian conceit of the remnant of Free-Will in us towards our own Recoverie Man is as truly blinde as in a dungeon of darkness Though light bee offred hee is as impotent to see it as unable to procure it in the want of it Vse III. It teacheth what a mysterie Grace is When grace finde's a man it doth prevent him even as the light com's upon the Drunkard in the depth of his snorting and Surfet Oh the sweet peace the Sinner finde's in his miserie As Israel made their bondage ease so wee hell it self our heaven by custom Wee add delusions to our blindeness and senslesness by fals errors of our own and others Nothing can work the Soul to humiliation save wofull experience when all is too late ARTIC VI. The convincing Ministerie of the Moral Law reveale's our miserie THe Apostle 1 Tim. 1. 5. divide's the work of the Law into two sorts 1. One upon the righteous as an eternal pattern and direction of righteousness 2. As it is a meanes to convince the ungodly and to reveal to them their sinfull and cursed condition The Law work 's two things in particular 1. Know ledg 2 Conviction The Law first searche's the Soul it 's the Candle of the LORD and pierce's the bowels of the Spirit those secret windeings and corners shifts and evasions of it bee they never so colorable and subtil The Lord hath given it authoritie over the Conscience as his own Bailief to hunt out and discern sin in the colors in the kindes of it open secret thoughts affections yea concupiscence not the bare letter of the Law but the Spirit And the conscience of the unregenerate being once thus stirred is as the light of the Law to bring God into each privie part That most holie and wise God who first contrived the Law put the light of his own pure majestie into it and enabled it to discover sin to the Soul not as other lawes to speak to the ear but the conscience And as light so conviction also both are put into the law by the same God whose fingers wrote it The Law discover's not the unbelief of the Gospel for it is a model of the righteousness of creätion in which there is no need of faith therefore it onely reveale's those sins which make us guiltie without a remedie thatt might drive us to seek a remedie The Law discover's all sort of sin Actual and Original and the curs that lie's upon us And this it doth 1. by dispersing those mists of ignorance that suffer not the light to enter 2. By removing the bars against it which are chiefly these 1. Prejudice against the light the meanes of light and instruments of light which hinder's them from Knowledg 2. Custom in darkness they have lived as their fore-fathers and don well enough 3. Hardness of heart and purpose to to live in their lusts still 4. Woful bluntness of edg and bluntness of Spirit by which they make themselvs uncapable of Knowledg 5. Generalness or slightness by which they pleas themselves
wel-fare Shall a beleever rest in his pardon more then in the righteousness of God which may make them accepted and beloved No the Liverie they wear is The Lord our Rightousness Vse V. Let this rais the price of the Lord Jusus's love in the hearts of all his children the more cost the more love Vse VI. How should it teach us to abhor all enemies of the Cross Vse VII If this death of the Lord Jesus bee our satisfaction and the freedom from sin and curs our pardon peace and heaven where is the dwelling of our hearts upon it the delight of our souls in it how is it that each base shadow of joy can affect us when this cannot if our hope were here onely in Christ of all others wee were most miserable Nothing here can keep thee from miserie what is then thy happiness This satisfaction onely Let it bee all in all to thee the seasoning of thy blessings supplie of all wants Vse VIII Especially let the chief stream of this point's use bee this First to all Ministers to teach it and the people to applie it to themselvs in all their fears yea the greatest agonie yea death it self Whatsoever thou foregoest hold this Stand with open face and hold this mirror to poor finners that they may behold the LORD our Righteousness Secondly to all People Consider yee who have truly felt that Serpent of the Law sting yee mortally in the other part com applie the remedie in this look upon this brazen Serpent and live and first I say feel the strength Secondly take hold of it and make peace for the former Know without a promise from God there is no peace unto you and promise there can bee none without satisfaction This is the strength of an offer and a promise Anger abide's in God without this price and thou art but as the bush and drie stubble before it Bee assured then no promise speak's to thy soul and to thy heart except it hath this strength of Christ in whom each one is Yea and Amen Hence com's all wrath to bee turned into love and this will make God willing to offer and faithful to perform els not That bottomless depth of mercie in thy Judg and Enemie cannot bee gaged without this bucket by this thou maiest reach it Again as this is sufficient strenth so it is that onely which can redeem thee Hee redeemed us not with pearls but with the precious blood of the Lamb Wilt thou go to thy duties performances grace Alas they have no blood of expiation in them all these will say satisfaction is not in mee where then surely here onely Vse IX If so abandon all and cling to this onely Take hold of this sufficient and onely sufficient strength as the Prophet bid's thee Whatever enemie pursue thee at the heels this is thy refuge that here thou maiest have strong consolation in all fears against all enemies fearest thou the sins of thy youth or age The Lord Jesus was conceived in the Womb that the infant Elect which never saw light migt bee saved by him Youth notwithstanding her disobediene age for all her rebellion might bee forgiven Do thy moral sins of murther stealth uncleanness swearing distress thee This Lord Jesus fulfilled all righteousness for thee Do thy spiritual wickednesses oprress thee an unbelieving secure hard heart by the contempt of the gospel The Lord Jesus suffered the powring out of his blood to break the heart of those that pierced him upon the Cross Art thou poor Thy satisfier was so Rich Hee was the Lord of all Are thy sins great Hee died for Noah's drunkenness Lot's incests David's adulterie Small Lo even thy least vain word cost him his life-blood But perhaps not som sins but perhaps sin it self and the bodie of death trouble 's thee Hee was made sin that knew none Oh! then whatsoever sin can say yet go on to the throne of grace as Heb. 4. 16. and look to finde mercie in time of need Doth the Divell gates of Hell Conscience or the Justice of GOD threaten thee They cannot save for sin if they do thy conscience hath her answer to God against all And so plead this thy pardon to the Lord. Say thus Oh Father even thou cuttest off thy plea in giving this price in accepting it in offring of it to mee J Lord am here before thee pinched and damned by my sin if thou doest reckon it to mee Oh! Lord I put this blessed price beetween mee and wrath Lord have no power to denie it mee Even I if I were left with an Orphan's estate could not keep it from him Lord I am fatherless my orphan's stock is in thy keeping thou took'st it to bestow it Lord let my Soul have strong consolation in her seeking refuge to thee becaus this price warrant 's mee VI. Branch The Conquest of Christ Hee overcame all enemies rose again from the dead and gave a full beeing to the merit of his satisfaction Conceiv of it in three estates of Christ 1. Before his death Though the Lord Jesus was not exempt from mortalitie and infirmitie but subject to all through our sin yet hee conquered in suffering for he endured no more then himself pleased 2. At his death Although our Mediator must needs drink that cup which his Father gave him yet hee was a conqueror then too and above any enemy 3. After death when they had got his dead bodie into the grave hee resumed his bodie and soul again and gave them another blow wors then all hee rose again conquered their malice never more to bee conquered to die no more Act. 2. 24. Rom. 1. 3. Vse I. This inform's us of the assurance which a poor soul under a condition of grace may take to it self in pleading her part in this satisfaction For by his conquest hee sent his Church into a lively possession of all his merits Let us therefore com with the assurance of faith to the throne of grace Heb. 10. 22. saying Lord give the poor needing servant the fruit of the Lord Jesus his obedience the power of his conquest the full efficacie of his redemption Oh let us not want the strength of this perswasion but press it and say Lord I com to thee in the merit of a Christ not dead but alive a Conqueror that made good to mee all his sufferings by his victorie and gave all his enemies a dead blow when they looked all to have overthrown him Vse II. Sundrie consolations Touching Faith how many are the fears that a poor soul hath that shee shall never bee able to believ Within herself what weakness forgetfulness melancholy guilt of conscience through corruption and dead heart slavish and fearful presumptuous hardned by the deceit of sin unworthiness neglect of the season of grace this bodie of death opposing all savor of goodness and so even death of bodie make 's them afraid they may die ere they believ So without them what temptations against
spared us when wee have broke them pressing in upon us with renuing of good motions and affections which wee had quenched as being loth to lose us giveing us helps and means even out of season after long contempt confessing himself to mean as hee speak's Why lay you out your money and not for bread and your silver for that which profit's not Hearken unto mee eat good things So somtimes by his protestations of his loathness that any poor soul should perish Why will yee die oh yee hous of Israel Anger is not in mee why should flame consume the stubble What should I do to my vine that I have not don Somtimes by his passions and lamentations Luke 19. 42. Oh! that thou hadst seen even in that day the things that concern thy peace but now they are hidden Those tears and mournings over Jerusalem for her hard heart and contempt have been and are still over thee If there bee any dampings and streightnings of spirit thou hast caused them by thy dalliance and heart that would not repent But the Lord for his part still crie's How oft would I have gathered thee as the Hen doth her chickens Somtimes by his writeings to this feast of his Son somtimes by his contestation somtimes by his entreaties and earnest exhorting somtimes by his allurements to perswade and toll on the heart that hang's off by the promise of all the good things which hee offereth somtimes by his severe threats to all that refuse his offers all these shew how willing and cordial hee is to part with his grace and lastly somtimes by the universalitie of it that hee dispenceth it without all respect of persons age sexes states and conditions who exempt not themselvs But the special properties of this offer are three 1. Libertie 2. Simplicitie 3. Fidelitie First hee offer 's to whom hee pleaseth passing by millions of people in the world so that it is meerly unconditional and free as when Paul came to Athens or Ephesus who had never heard of the Gospel before Secondly the Lord beeing truly pacified in Christ offer 's it simply hithout grudging with an open heart meaning as hee speak's Thirdly Fidelitie whereby hee doth most readily and fully perform whatsoever hee offer 's to all who put him to the triall and accept it This is the main hinge whereupon the door of Hope and Faith turneth For an Offer is no otherwise differing from a promise then as a general out of which a particular issueth the promise is included in an offer but yet in special expressing the covenant of God to all that express the offer that hee will receiv them bee their God both in pardon and all-sufficiencie Into these the soul doth wholy powr out herself which that wee may understand consider this that wee have to do with the Father immediately but with our Lord Jesus onely mediately as a mean to lead us with confidence to him The Father properly look's at the Son as our Suretie and us for his sake but wee look at him directly and to our Lord Jesus as our Mediator So that look what wee can shew for our reconciliation must com from the Father and that is his offer and promise oath and covenant of mercie Into that therefore the poor soul is to resolv it self all her doubts fears temptations and distempers whatsoever Vse 1. This teache's us to adore the depth of God's justice against sin that hath still left so many Nations in their utter darkness and brutish ignorance of the Gospel How should this woful desertion provoke us to prize the revelation of this Mysterie to us as for them how should we pittie them Vse II. Secondly this is terror to all Papists that maliciously hide and darken this precious offer of God in the Gospel from the eies of the blinde people terror to all profane scorners who reject the Gospel and prize their swine their pottage their pleasures eas and pomp more then the Gospel reproof of all Non-discerners of this Grace of the Gospel the feet of a Minister shoul bee beautiful in this main respect though others also beecaus hee bring 's glad tidings of peace Vse III. Reproof to all that sleight the Gospel in the offer thereof prefer their oxen and farms their self-love ends and liberties before it Vse IV. Advertisement to God's Ministers to magnifie their Ministerie in deed and practice by beseeching the people to bee reconciled to God Vse V. This should scare all from infidelitie and contempt of God's offer Oh! it 's free and from meer good will the Lord is tied to none Hee hath rejected millions of Jewes and Turks and Baptized ones and chosen to offer grace to thee And shall the contempt of the free offer of that which thousands would have been glad of upon the price of going from sea to sea for it bee pardonable Do but consider what woful punishment will lie upon thee who refusest such an offer laid in this lap When as many poor souls would rejoice if the spending of dayes and nights might procure them a tender and believing heart to receiv it and yet complain that they cannot com by it Oh tremble at the freedom of this offer Bee humble and base in thy self to consider but this I am a poor wretch standing to the mercie of a free God who hath it to give where hee will and to denie it at his pleasure If hee give it to a prodigal son and denie it to a moral civilian if hee give it to one that came into the vineyard at the eleventh hour and denie it to him that came in at the seventh if hee denie it to the willer and runner and bee found of such as sought him not who shall alledg against freedom May hee not do with his own as him please's Oh! despise none least the Lord make the despiser seek to the despised and bee glad of their portion Oh! turn all emulation and scorn into humilitie and deep adoring of this freedom Vse VI. Dallie not with this offer of grace There is a while of it a season annexed to the offer The same breath which urgeth to receiv the grace of God add's a charge For hee hath said In an accepted time I have heard thee and in the day of salvation have I succored thee Oh that in that thy day thou hadst seen Now when is this day Surely it is not the day of possible mercie but of seasonable mercie Then when as besides health means and the offer of grace the Lord putt's a special spirit into the Ministerie of the Word so that it pierce's into the heart with perswasion when the terrors of it are weightie and serious the promise it is as the early fruit in Summer welcom and savorie when sin is bitter to the soul and when it is irksom to it to bee out of God's favor When the heart break 's and mourn's after God and can spend nights after dayes in seeking and it cannot bee
in and by which God convey's them Concerning these benefits of Christ consider three things 1. The Difference 2. The Order 3. The Nature and use of them to the Soul I. There is a four-fold difference of them First Election is before time and presupposeth nothing but the first caus of God's good pleasure and will justification reconciliation and the rest in time and presuppose Christ really theirs and issue immediatly from him Secondly in respect of the benefits that follow Christ In which respect Vocation differ's from all the rest for Vocation is not the fruit of Faith as the rest are but of Election seeing whom God elected hee called to know it the rest are fruits of calling to faith as to bee justified adopted c. Thirdly in respect of those which concern us in this life and those that reach to a better The former beeing such as reliev the necessitie of our present condition in which wee are imperfectly conformed to Christ in his estate of humilitie and beset with sin Satan and enemies of this nature are our justification reconciliation adoption and the like which all shall ceas as faith hope and patience shall in respect of the evils they do here conflict withall those that concern the life to com belong to that Image of God renued in us in righteousness and holiness which abide for ever begun here in grace and perfected in glorie Fourthly in respect of the benefit it self which shall abide for ever instead of an earthly paradise with old Adam wee shall enjoy heavenly mansions with Christ in the presence of GOD and there have this image and our mortalitie perfected In all agree that they are the work of the Spirit of Christ setling all his benefits upon the believer II. The Order of them 1. Is Vocation or regeneration as it concerneth the way and mean of begetting to God 2. Is Vnion 3. Is Regeneration 4. Is Justification 5. Is Reconciliation 6. Is Adoption 7. Is Redemption 8. Is Sanctification immediately issuing from it containing the mortifying and quickning work of the Spirit 9. Is Glorification III. The nature and use of them to the Soul 1 Vocation wch is a work of the Spirit issuing from election whereby whom the Lord hath chosen to bee his hee bring 's to know it And that by the voice and call of the outward Word and inward Spirit crying to their souls thus Com out of her my people and return to mee Com out from thy former corrupt estate of sin subjection of Satan curs miserie lewd customs error of the wicked hell and return to that blessedness which thou hast lost Calling is that whole workmanship of God whereby hee pull's the soul from a bad estate to a good bee it longer in working or shorter darker or cleerer easier or harder it 's the drawing of it from darkness to light Act. 26. 18. From whence it 's drawn is an unregenerate estate That whereto is faith between these the whole work of God is Calling It stand's in these two parts 1. The prepareing Work 2. The finishing The former is that by which the Lord findeing the heart uncapable of a promise bring 's it and prepare's it to bee such an one as may see it self capable and under condition of believing such an one as may believ The later is that by which the LORD doth finish the work of faith with power which is the condition of the Gospel without which no man can partake any of the priveledges following For it succeed's the condition of the Law and in stead of Do this saith Believ this and live Note well these Preparation is the condition of faith and faith the condition of the covenant These preparations are partly Legal partly Evangelical When the Spirit of God by both leav's such an impression in a troubled soul under the spirit of bondage it com's by the sight of the Gospel to so much hope as work 's the heart to mourning and brokenness to desire mercie to esteem it and to bee nothing in its own eies in comparison of it together with diligent unweariedness till it have obtained it All which are the preventions and assistance of the spirit of Calling drawing the soul home to God by such steps and degrees as the soul is capable of II. Vnion which is the work of the Spirit of Christ making the Lord and the Soul one spirit and causing the soul to partake by vertue thereof all that power of his both in priveledges and graces which follow For it 's sure the soul can no more receiv ought from God till it bee one with him by Christ then Christ could merit any thing for us till the Deitie and flesh were really united and no more then the bodie and soul can impart or receiv to or fro till they bee one Till wee bee one with God in Christ wee are without him in the world The Lord abhorring all relations that want Union but if once united then hee is in us wee in him hee dwell's in us wee in him as an inhabitant in his hous and the soul in the bodie hee is one with us wee are of him 1 Cor. 1. 30. in him Joh. 17. flesh of his flesh hee is our husband and wee are his spous and therefore hence issueth all virtue vigor and power into us that is meet for our support either earthly or spiritual till our union bee perfected in glorie In this Vnion four things are considered 1 The Necessitie of it 2. The difference of creäted Union from gracious Union with the caus of it 3. How this Union is wrought in the soul 4. The Effects which follow upon it First Vnion with God is necessarie to all that would partake his graces It was in the Creation till the Lord had breathed the spirit of life and himself into him Adam could have no communion with God so it is in this second Creätion No benefit no fruit thereof can com to the soul till this second creätion and union bee But by this as by a channel the rest follow Reconciliation with amitie Adoption with worship and libertie c. The second thing is the difference of Vnions The Union of grace is not like that of creätion neither in the measure nor in the instrument of it Not in measure for in the creätion there was a total and immediate Union in that kinde and it was a perfect one haveing God's image in it without set or impeachment This Union of grace is an imperfect Union for measure in this life beecaus the relicks of corruption and old Adam as dross mixing themselvs with the soul suffer not God and it to knit fully Secondly instruments of Union are unlike That of the Creation needed no other tie or band save the immediate presence of God in his image which had then no sin nor let to divide it That Union which now is encumbred with lets and enemies must needs bee maintained by a band of greater perfection then
letter as the Law Do this and live but a quickning one Believ and live it giv's that it command's the soul being under a promise is under the autoritie of him that bid's her bee reconciled It is as with Naaman 2 King 5. 15. Wash and bee clean so hee washed and lo his flesh became as a childes Act. 3. That cripple that beheld John and Peter being bidden to arise felt strength and streightness to com into his limbs How In the Name of Jesus vers 12. This name of Jesus is much more in the promise of Reconciliation Mark then if the strength of the promise bee such say not it is nothing but take hold of it 3. The faithfulness of God the faithfulness and undeceivable unchangeablenss of it this is a strong bottom 1 Tim. 1. 25. This is a faithful speech and worthie of all acceptation Christ came c. Read that sweet place Esay 55. 3. The sure mercies of David and the opening of it Heb 6. 18. Surely blessing I will bless thee Wherein God willing more abundantly to shew to the heires of his promise the immutabilitie of his Counsel confirmed it by an Oath that by two immutable things Covenant and Oath in which it was impossible for God to lie wee might have strong consolation why Becaus they are as two Cities of Refuge to a poor distressed fearful soul in the pursuit of Satan and conscience those two avengers to lay hold upon Mark then if the Lord descend so low to a poor sinner as to answer all doubts by adding an oath and a seal of his Sacraments and a pledg of his Ministers faithfulness to assure the simplicitie of his meaning then doubtless it must bee his honor to perform it and hee that believ's it not must needs make him a lier Joh. 3. 33. as hee that believ's set's his seal to the word that it is true Num. 22. 19. It came from a wretch yet by God's Spirit God is not a man that hee should lie Oh! then bottom this soul upon his faithfulness Read Esay 54. 9. Haveing made this covenant of mercie with the Church hee add's This is as the waters of Noah unto mee for as I have sworn that they shall no more destory so I will bee wroth no more with thee with everlasting kindeness I will shew mercie upon thee And again If my Covenant with the Sun and Moon and Stars shall fail then shall my Covenant fail with thee Wee rest upon the promise of a man that never failed us much more his oath Heb. 6. 16. An oath is among men a confirmation and end of all strife Oh! beware then of strugling against God's promise becaus it carrie's the force of an oath with it Let mee exemplifie it by a text 1 King 1. 22. The Prophet Nathan and Bathsheba go to David and press him Did not my Lord the King say Salomon shall surely reign after mee How is it then that Adonijah reign 's What did David Hee rowsing his weak bodie up swear's As the Lord liveth who hath delivered my soul out of all adversitie as I have said so I will perform it this day Salomon my Son shall reign Was not David as good as his word and durst any hinder or cross it No it ended the strife and scared away all the Traitors Oh beware then that thou cross not the Lord in his promise to make him a lier And I may say the like of all other attributes of God for the promise is that by which God seek's himself and his own glory infinitely and therefore hee hath put himself wholly unto it In applying of these grounds unto the soul faith should do these things First shee ought to ponder well and muse upon the promise Secondly bee throughly convinced thereby in her heart of all these grounds Thirdly shee should cleav close to the promise against all objections Fourthly shee should humbly and wholly obey and consent to the promise And lastly shee ought to plead the promise and improov it to her own peace 1. Pondering a promise Pondering is when a man lift's any thing to esteem what weight it bear's so ought faith to do with the promise and that in these three kindes 1. To mark it set a Star upon the Margin of a special promise Buy that book which call's out promises of note in this kinde 2. To muse upon it chew upon the cud dwell upon it therefore it is said of Marie that shee pondered the Angels words in her heart 3. To familiarize with it get it by heart till it bee easie make it thy bosom-friend So did David make promise his Counsellor and companion II. The second work of the soul is to bee convinced of whatsoever hath been said of the wisdom strength and truth of God in offering and promising pardon to a sinner Joh. 16. 9. The Gospel shall convince the heart of righteousness III. The third work of application is cleaving of the soul to the promise against all her fears doubts cavils for when it is convinced of clear truth the scales of darkness fall from her eyes The soul is set between vanitie and mercie if mercie prevail then lying vanities ceas Hence it is that a convinced heart com's forth and faith I renounce my slavish fear I abhor my base mixtures of self and duties vertues and preparatives of mine own I abandon all my former props of nature art experience religion which kept mee from mercie and I cut all knots in sunder which I cannot unloos and let all my tackling fall into the sea and commit my soul to thy promise through rocks waves and shelvs that if I perish I may perish onely I will for ever cling to thy promise do with mee as thou wilt If I bee deceived thou hast deceived mee Thus the soul beeing convinced clasp's to God and affiance's it self to him as the Ivie to the Oak so that break the one and break the other IV. This affiance causeth that sweet consent and naked obedience to the promise according to the Word and the extent thereof Esay 1. 19. If yee consent and obey yee shall eat of the good things c. V. The last work of application differ's not from the former save in degree and it is the pleading of a promise when there is a strong unlikelihood presented to the soul either from the Lord 's leaving it to herself or in temptation or in deep sens of unworthiness fear c. then shee labor 's to cling to the promise by pleading it secretly as wee see in that rare example of the woman of Canaan who was content to bee put off by silence denial yea taunts and although shee was called a dog yet shee held close to the Word that Christ was the Son of David a true dog and happie in this that shee would not bee beaten off Therefore our Savior saith shee was of great faith Vse I. Confutation of the Papists who say to cleav to a pomise by
new man new creature regeneration new birth are used or at the operation of this principle as when the tearms of repenting casting off the old man putting on the new purgeing forsakeing denying unrighteousness or lusts are used c. or els at som actual inward virtues as love fear obedience subjection and the like or at som outward performances as walking with God in all his commandements or departing from iniquitie or abhorring evil or cleaving to good ceasing to sin learning to do well or the like these all although in phrase differing yet in sens are all one and they import this That the Lord require's of all believers in Christ that their hearts bee renewed that they purge themselvs finish their sanctification fear him for his mercie walk with God order their conversaton aright all is one thing get one and get all but the holy Ghost doth include all in that golden sentence Hee that is in Christ is a new creature Four points here considerable 1. The Author of this regeneration or new creature the holy Ghost 2. The inward instrument of this author Faith 3. The subject wherein this regeneration is wrought the whole man 4. The parts These four will proov the chief For as for the other which are taken for granted wee need not dwell much upon them to wit the seed whereof wee are begotten which is the Lord Jesus the immediate instrument used to beget the Word of God the seal by which the spirit assure's and convey's his Regeneration Baptism I. General The spirit of God is the Author of the new creature 1 Cor. 6. 11. Tit. 3 5 6. In this new creätion of nature and infusion of qualities the Spirit doth three works 1. By Perswadeing Hee draweth the soul to bee willing to take all Christ as hee is offered and to reject no part of him and succoreth the poor soul in her application of the offer and covenant of Peace 2. By Working The Spirit effect's that in the soul which the promise import's infuseing into her an habit of cleanliness and takeing away all her filthy rags 3. By Sealing The Spirit sealeth these to the Soul Matth. 3. 11. The Lord shall baptize with the holie Ghost and with fire What is that The verie divine gifts of Christ which as fire do purge and cleans our dross and bring forth our metal as pure and clean II. General The Inward instrument of this author Faith Faith saveing and effectual Act. 26. 8. Act. 13. 38. Rom. 5. 1. and 3. 25. Act. 15. both in regard of justification and sanctification Christ is not onely offered to the to bee for them in pardon but to bee in them to dwel to rule to command to exercise power over corruption and for government to bee as a soul in the bodie to act guide and bear sway in them as the branches in the Vine out of which they wither so that the promise offer 's Christ both for union of reconciliation and also communion and influence of grace Faith doth two things in the renewing of the soul First it work 's the heart to bee renewed by an argumentation See 2 Cor. 5. 14. For the love of Christ constraineth us becaus wee thus judg c. Mark faith judge's the matter aright and passeth a sound verdict upon it If Christ hath so loved us how should our souls earn towards him in all conformitie to his blessed nature Secondly by infusion shee is the tunnell of the Spirit to convey the renewing of the holy Ghost into the Soul III. General The subject wherein this regeneration is wrought the whole man 1 Thes 5. 23. viz. 1. Minde the renuing whereof is partly a pugeing of it from the corruption and penalties of it and chiefly a restitution of it to her integritie of light and soveraigntie 2. Will purgeing it from the sin and penalties of it and restoreing it to her integritie and subjection 3. Conscience clensing it from contagion and a restoreing of her to her integritie of faithfull record accuseing for evil and excuseing for good 4. The Bodie and members restoreing them to such integritie as that the senses do duly offer to the soul the objects of sens and the members becom faithful weapons of righteousness Howsoever the holy Ghost doth renew all yet the immediate and chief subject of his residence is the spirit of man IV. General The Parts which bee negative and affirmative the former a destroying of the old frame the later a setting up of the new which are the exercises of the inward graces of renovation Mortification and Vivification I. Concerning Mortification In general wee must conceiv that there is no principle nor yet seed of any in us to oppose corruption flesh lov's it self Satan doth not oppose himself It is the Lord Jesus who is this new man in the soul and who expelleth the old and his dominion In Particular This spirit of Christ mortifying worketh by steps in the soul and that 1. By knowledg of sin The soul conclude's it to bee a fearful thing which could rob the Lord Jesus of his life-blood 2. By power against it 3. By Subduing the remainder of corruption Sin shall not reign Yee are no more servants of sin Rom. 6. 6. 4. By the seal of Baptism Rom. 6. 3. Know yee not that as many as are baptized into Christ are baptized into his death 5. By other ordinances viz. hearing praier watchfulness renewing of covenant c. 6. By the sweetness of Christ viz. liveing by faith and walking in uprightness It causeth that former base pleasure and sweet of sin to becom irksom Since the soul tasted Christ all other sinful pleasures becom like the book in the Prophet's bellie as wormwood 7. By applying Christ and his power against all sin in both parts both root and branches 8. By intercepting sins provision thereof Paul Rom. 13. ult oppose's these two putting on of Christ and takeing thought to make provision for our lusts 9. By remooving the strength of the Law The Law is called the strength of sin becaus of that itching and coveting propertie in sin to do that which is forbidden but the law in this point is made to a believer sweet and easie 10. By combat against sin Concerning Vivification As the death of Christ is the death of corruption so the life of Christ is a wel-spring of grace unto eternal life Vse I. If all believers bee new creatures what are those that are still old creatures and will take no other die such as boast they are no changelings are still the same men Secondly it is terror to revolters and returners to their old vomit and mire the later end of such is wors then the beginning Thirdly to hypocrites who still mask over the old man with a new cover of Christ but put not off the old Fourthly to prophane ones who think themselvs in verie good case if they can carrie their beloved lusts and corruptions closel and blear the eie of the
don are to bee preferred to duties of pietie at that season as the Physician doth attend the Patient wee help the Ox out of the ditch rathen worship God first and suffer these to despair the whilest obedience in such cases is better then sacrifice and the omission of a duty is no contempt with God Vse I. This Doctine teacheth us to abhor the audaciousness of Popish and Heretical and Scismatical ones as forgetting this scope of God in establishing one eternal immutable and pure Rule of righteousness dare take upon them to controll this Law of God and to diminish it cutting off the Second and Tenth Commandements so that if they may prevail not the Moral Law but their Commands must bee our rules It is no wonder if theevs might have their will they would suffer no watches to bee kept or that deformed women lothe or break al true Glasses Let us so much the rather abhor them as odious enemies to God and under pretence of the Law of Libertie walk as lawless libertines and overthrow the Law of Conversation Vse II. Let us consider how dangerous a thing it is to worship God according to our own fancies and inventions It was a good speech of old They are the best Laws which give least power to the Judg. God will have no Judg to bee his Chancellor to make or interpret or change Laws hee know's our boldness and sacriledg in this kinde Vse III. If the Law bee the director of our Conversation Let it bee use of exhortation to all God's people to embrace it and to submit to this Scepter of Christ to establish his Law in our souls and to lift up him in the honor of our hearts who hath honored us w th his royal Law to bee our direction It is reported by Mr. Fox of one Crow a Seaman that beeing in Shipwrack and haveing cast all his tacklings and wares and five pounds of money into the Sea hee kept his New Testament about his neck so swimming upon his broken Mast and after four daies all his company being drowned yet hee was at length by passengers discovered and taken up all frozen numb'd and sterv'd but yet his Book hee held close to him If wee in the shipwracks of this World would keep our souls from wrack what cours should wee take Surely keep this Law to us close and not suffer it to depart from us lose money wares ship and all ere wee forego that least wee lose our conscience and disorder our conversation And in all our doubtful cases whether vows oaths marriages dealings with men entercours with God or any difficultie go to the Law and testimonie Esay 8. 20. for a resolution Vse VI. Let all that finde themselvs to com short of this platform I say let them live the life of faith in duties They that know a Command shall fear it Fear not him who when hee hath kill'd the bodie can go no surther But him fear whose will is righteousness and whose power is revenge yea who can cast both bodie and soul into hell God's people are taught Obedience from their youth up both to do and suffer without cavils distinctions or exceptions The first lesson they learned in the school of Christ was self-deniall and naked obeying the Promise That obedience to Christ hath taught them obedience to God the Father Christ hath made their yoke easie and burden light so that now they delight in the Law being made Christ's Law Vse V. This convince's all hypocrites obedience to the Law Alas It 's no direction for their lives they look at the Law still as a whip and bondage They dare not suffer themselvs to bee informed of the Law When they cannot resist it yet they are not convinced in conscience they think it bootless to obey Esa 58. Mal. 3. They wish the Law were according to their own scantling or els were not at all Hence all their life is nothing but a study to interpret the Laws of God with favor to their own corruption Vse VI. Let this teach us to live by faith for abilitie in Christ to all performances trust wee God upon a promise for each part of his cours to God men our selvs in solitariness company calling in Sabbaths subjection to superiors and common life Say thus Lord these duties are above mee I can do nothing to purpose enable mee to do what thou biddest and bid what thou wilt els the number and weight of them will tire and clog mee Thou hast eased me O Lord of the burden of Moses but still even in my libertie from Christ I carrie old Adam's burden about mee Therefore write these laws in my heart I beseech thee that I may delight in the Law in my inner man and that I may run thy commandements with cheerfulness ARTIC IV. The LORD hath given helps to his Church to uphold her in Obedience REad 2 Pet. 1. 3. Eph. 4. 11. Mat. ult Joh. 14. 26 1 Cor. 12. 4 5 6 7. in which Scriptures wee have the order of this provision of God and that in four degrees 1. In our outward Ordinances themselvs as Preaching receiving the Sacraments c. 2. The Instrumens and lively organs serving to minister therein as Pastors Teachers Ministers of the Gospel 3. Gifts and Administrations vouchsafed unto them for the be better dispensing and officiciateing those services 4. The Spirit of God to assist and enable them to all these performances These helps are of 2 sorts Private or Publick both are Extraordinarie 1. Fasting 2. Thanksgiveing Ordinarie 3. The Word preached 4. Baptism 5. The Supper 6. Praier 7. Meditation 8. Conference 1. Fasting is a solemn ordinance of God attended with rest and abstinence wherein the Church lawfully assembled powre's out her self in affliction and supplication with importunitie for turning away of som great present or imminent sin danger 2. Thanksgiveing is a solemn ordinance of God wherein the Church lawfully assembled powre's out herself in praises and thanks for som rare blessings and deliverances And let this also bee understood of private in both extraordinarie kindes terms beeing observed 3. The Word preached is a publick eminent ordinance wherein the Minister lawfully deputed doth distinctly and soundly read the Word give the sens ground the doctrine and convinceingly applie it by instruction reproof confutation exhortation and admonition 4. Baptism is the former sacrament of the New Tastament wherein by due application of Water to the infant all Christ is sealed up to the soul for regeneration 5. The Sacrament of the Supper is the second in order in which by due giveing and receiving of bread and wine the Lord Jesus is wholy given and taken by the believing soul to bee nourished to eternal life 6. Praier is a lifting up of the heart to God in the name of Jesus Christ in confession and supplication for pardon of sin the granting of all good things and acknowledging of mercies already received with thankfulness 7 Meditation is a serious
reviveing of those truths wee have heard or the administrations of God towards us or others that both minde and heart beeing season'd with the savor thereof wee may bee furthered thereby to dutie 8. Conference is a wise and loveing laying together by two or more of such things as concern the glorie of God and our spiritual edifying for mutual information and quickning Rules concerning Fasting 1. Let us arm our selvs to the chief work which is soul-affliction Let us consider if wee were pined with necessitie of abstinence from meat and drink for any time what a fearful anguish would it bring us unto And is not think wee sin that deserv's it of more afflicting vexing nature Let us aim at it then much more that sin do humble us than any sorrow whatsoever Let us first Mic. 7. 9. bear the indignation of the Lord for our sin for the rest let God alone to plead our caus for what should it help us to berid of all other enemies while our own pride self-love hypocrisie vain-glorie worldliness and hardness of heart still grow at our hearts 2. Applie our selvs to all supports of a Fast which the Lord hath granted to keep us from deadness and weariness the Word I mean fitted to our occasions and the like yet as serving to the main of humiliation and confidence 3. Consider that the Scripture in no one thing afford's us greater consolation and hope than in this For there is scarce one example of a Fast which want's the experience of good success yea extraordinarie like it self as in Esther's Nehemiah's and Ezrae's Israel against Benjamin the Churche's Acts 12. doth appear 4. Considering it must bee no small grace either of mourning or faith which must prevail against those holds either without or within which wee pray against Let us know that our locks had need bee well grown with Sampsons for such a purpose Therefore let none dare to compass this Altar with unpreparedness of heart II. Rules concerning Thanksgiveing 1. Carrie a liveing memorial and catalogue of the chief publick mercies beeing the matter of our thanks and so of our own in particular Remember the great providence of setling the Gospel and banishing Poperie and since that the strange miraculous deliverances not once or twice from forrein enemies home judgments In secret rceord our own our first calling and since that our many staggers and revolts his renued mercies by occasion in our changes of estate in our streights in deep desertions when wee could no more sustein our selvs then if wee had hung in the ayr how hee hath ever been our portion when friends have forsaken us unthankfully and will bee so still our blessings above many in gifts of minde condition and calling graces of soul how God kept us from forsakeing his Covenant in our deepest temptations of Satan and enemies 2. Bee inlarged accordingly with due sympathie both for the Church and thy self rejoiceing with her with and for whom thou hast oft mourned and preferring her peace to thy chief joy Affection is the fire to the Sacrifice and know that psal 50. ult hee that praiseth God honoreth him and the asscent of praises shal bee the descent of blessings and happie is hee who may maintain this entercours with God for the enlargeing of him to more grace III. Rules concerning the Word preached 1. Bee sure thou hast right to the blessing of it the Word cannot build thee except it hath begot thee See 1 Pet. 2. 3. If yee have tasted how gracious the Lord is then com to the Word to grow by it 2. Prize and covet it Prize it as that Word which hath been the seed of immortalitie and glorie unto thee Now if it bee precious it will bee coveted hungred after attended with all heed yea snatch'd with violence as precious things are 1 Pet. 2. 2. Covet and cagerly tug at the Word as the childe at the breast Sleep not wander not gaze not but attend the gates and ports of wisdom and understanding if thou lookest they should preserv thee 3. Com from an holy cours and practice when thou comest to hear com not from thy own cours of wrath world self purge these first 1 Pet. 2. 1. and so com Repent of all old sins of hearing thy trifleings and dallyings with the Word thy base mixtures and com from a good cours and so the Word shall send thee back to it with more strength and grace then thou camest 4. Deny thy self and thine own wisdom partialities prejudices of man of gifts of ordinances 5. Believ God 1. That in his Word this direction to see life is to bee found Joh. 5. 2. That hee can guide his Word peculiarly to do thee good and speak to thy soul though thou bee but one of many hearers 3. Mix the Word with Faith believ it obey it fear it see God true in it in all his promises charges and threats and stand readily to catch that part of it which is thine as the tradesman stand's readie with his mould to catch the molten metall to frame his vessel 4. Depart from hearing as well apaid well fed keep your charge lose it not in the ayr of the world carrie it with you in each part of the world but let nothing rob you of it Take forth a new lesson daily have an ear to hear where God hath a tongue to speak IV. Rules concerning the sacrament of Baptism 1. As it should teach all that bring their infants to baptism to dedicate their children to God by praier so especially let all others recal to minde how the Lord hath been aforehand with them in like sort even hanging his badg upon them when they were cut off and knew it not 2. Let them hold the Lord sure to them in this covenant by this seal as a Corporation would hold their liberties by the King 's Broad Seal And when the Devil fill's thee with doubts about thy conversion the condition of faith the believing in the promise strength to a godly life flie to thy Baptism as thy uttermost assurance and say If the Lord were found of an Infant that could not seek him gave mee his seal that hee would save mee what will hee do now I seek him faithfully When thou lookest upon his Rain-bow in the clouds thou fearest no flood any more but Baptism is better 1 Pet. 3. 18. It 's God's Ark which by water save 's thee from perishing by the waters of Gods wrath Remember that that the Spirit by faith doth as really dip and drench thy soul with his pure water Ezek. 36. 25. to rins away thy guilt blemish and curs of sin and to quicken thee up to the life of the new Creature in righteousness as by his Ministers hand hee dip's thee into and take's thee out of the water V. Rules concerning the Lord's Supper 1. The soul knowing that God doth sustain her by the same whereby hee begat her doth upon this
blow upon these flowers and spices that they may com into my nostrils Els thou maiest bee in the midst of the Garden and savor nothing ARTIC V. The conversion of a new Creature is beset with manie Letts SEe Texts Heb. 12. 1. Cast off every weight and clog 1 Pet. 5. 8. 1 Joh. 2. 16. As it was with Christ after his Baptism and anointing instantly Satan set upon him Matth. 4. 1. So here These Lets are of three sorts 1. Sin 2. Satan 3. The World I. Sin is a Lett to us two waies 1. In respect of it self viz. Native corruption or Actual lusts within Actual evil without 1 Way Sin is a Lett in our unrenewed nature abiding still That is a woful clog and back-byas retarding our motion to heaven and slowing of our race Heb. 12. 1. Also a most tedious contrarietie in us and perpetual enemie Gal. 5. 17. lust 's against the spirit as a continual dropping In the former respect I might liken it to that unnaturall setting of the Sun ten degrees back in the second to that Peninna 1 Sam. 1. 7. which vexed Hanna day by day and upbraided her as her enemie or those daughters of Heth to Rebecca that were eie-sores that shee could never bee quiet for them her life was made wearisom to her Dead flies caus the ointment of the Apothecarie to stink so this cause's grace to bee unsavorie As the furnace send 's out infinite sparkles so doth this corruption minister fewel to all our cours what wofull deadness distemper distaste weariness loggishness doth it bring upon our cours how doth it cast wilde-fire into the thoughts and affections and the spirit of a man 2. In respect of our inward actual lusts and passions which as Saint James saith fight in our members Jam. 4. but as Peter addeth fight against our souls These lusts do snib and kill the growth of goodness in the soul and over-drip the grace of God as a sowre shadow and the bows of a Walnut-tree do keep under som tender Plant or as the blasting of the East-winde the blossoms 3. In the actual breakings out in open offences and excesses as oathes blasphemies impietie to God and open contempt of his Word Sabbath patience crosses blessings open coosenage uncleanness intemperance idleness wrath rage unmercifulness revenge worldliness and the like If these waste families and states of men then how do they much more waste and devour the conscience what horror what woo repentance complaints do they caus 2 Way by the Penalties of it Sin at the at the first did and still doth scourge her self Shee bring 's God against her both by spirituall desertions and outward crosses beeing stinging things to grace and to our nature How unsavorie doth a lust make our hearts how dead defiled how doth the heart wax polluted thereby as a sink-hole how is it first deceived then defiled then habited to ill Custom then growing to a nature riveted and confirmed then how sullen dead and dark do wee grow by it how endless an appetite of adding drunkenness to thirst doth it procure How avers doth it make us to close with hearing Sacraments or to perform dutie praier to God mercie love to men patience under the Cross II. Lett of a Believer is Satan who although hee could not do us hurt but by our sin yet by that tunnell let 's in a woful deal of his own into us wors then our own enflameing and exasperateing sin in us by the adding of his own malice to our sin as more waters make the flood greater Two things here to bee noted 1. The properties of the Tempter 2. The Substance of the Temptation The Properties are these First Malice ever set's him on work against the bodie and soul of the Creature Secondly Vigilancie and attention alway do assist his Temptations Thirdly Mischief and wo is ever in the end thereof to pull the soul from Union and Communion with God Fourthly the Method and manner of his tempting which is to bee weighed according to the parties tempted If weak and unable to resist hee tread's down the low hedg never troubling himself further needlesly And thus hee is himself a Lyon First to anticipate the counsel of the heart in preventing sin by the suddenness of injection Secondly to assault judgment and conscience both at once in blindeing the one and in bindeing the other Thus hee blinded Eve in that speech God knoweth that your eies shall bee open and yee made as Gods Secondly By his bindeing the will in point of her resistance and that by the excessiue sweet of the bait Thus to David in Bathsheba Thirdly by putting on the person of one unsuspected as somtimes pursuers of a man will prais him to get others to betray him And Jäel to deceiv Sisera brought him Cream in a Lordlie dish And thus hee becom's an Angel of light as holy as a Preacher Thus hee tempt's Christ to leap down and to make stones bread out of a godly end forsooth that God's power might bee glorisied in a miracle Avoid Devil God need 's not my sin to honor himself I sin too much unavoidably I need not add sin to sin willingly Thirdly By the delusions and the deceits which hee beguile's silly souls by that hee may circumvent them and bring them into his snare Hee hath fine names to set upon odious crimes that with the names the things might enter easily Adulterie or fornication are but tricks of youth prodigalitie but good fellowship fashions but handsomness mizerliness but providence pride of heart and life but good courage and liveing in good sort These are his dice-play and cunning Ephes 4. The Harlot entise's the young man by her spices Carpets and perfumes her Husband 's absence These delude the heart and blear the eie till like a fool his heart bee darted through The Temptations themselvs concern the Godlie two waies 1. Either in the point of their calling to bee the Lord's 2. Or in the point of their estate beeing called 1. Temptations about their first Calling are either in God's preventing Call assisting Call perfecting Call Touching his preventing thus No sooner doth hee see any sinner make toward the voice of GOD to look into his old cours or hearken after a new but presently hee set's upon them even in their entrance First By presenting old sins with all their circumstances order of them number hainousness continuance long contempt c. to dismay them from possibilitie of conversion Or hee assault's them with their weakness of capacitie or memorie gifts or parts that they shall never compass such great things Or hee discourage's them with their husband's ill will the loss of father's love and land Or that the things they must forego both in liberties and laws are more then they can bear But O Satan avant The Lord hath prevented mee and drawn mee out of darkness shall hee suffer mee to perish in light Touching his assisting thus Especially in the first works
of it defend extenuate and maintain it 3. By the stream of it the violence and the irresistibleness of it for sin in the two former will soon amount to a torrent or stream of universalitie Thus wee see this piece of the dead world hath yet an objective life in it self II. By Errors of 1. Tradition 2. Scandal 3. Base-custom 4. Conceit 5. Cosenage 1. By tradition which is when sin prevail's by succession from man to man thus the errors of Poperie and old ones new minted pleading antiquitie 2. By Scandal when the world glad to rivet herself in evil delude's herself with the offences of hypocrites and by their scandals laie's blocks in men's waies that they might stumble at the truth 3. By Custom which deceiv's by prescription of long use 4. Conceit and opinion which is an error against goodness by prejudice See Act. ult Wee know that this sect is every where evil spoken of Thus wicked men to confirm themselvs in evil take up base trivial conceits and errors against the way servants and ordinances of Christ which beeing once given out proov irrevocable 5. By Cosenage whereby fals teachers schismaticks and hereticks blanch their conceipts wresting their wits to abuse the Scriptures to set fals colors on thir opinions Jezebel fast's to cover her murder The Defilements of the liveing World consist's in Words Deeds 1. In Words which are the open corrupt counsel of sinners or their secret insinuations Pro. 7. 18. Pro. 1. 13. 2 Tim. 2. 17. 2. In Deeds alll their wicked malicious and cruel intents threats and pursuits of the godlie to quash them and to uphold their own kingdom As those Scribes and Pharises had a Law to crucifie Christ though they made it for the nonce And Dan. 6. those enemies of his Vse I. Of Instruction to bee humbled to bee comforted and to long after a full redemption For the first it 's humiliation to the best of God's children for their self-love and for this miserie that lie's upon them At home begin's our woo in our bosoms are those evils of pride prophaneness hypocrisie and self-love which bane us and what they cannot do of themselvs they do by others setting the door open and letting in devil and world to rifle and rob us of all without which no enemie could hurt us 2. Let it comfort them for the present that it is no otherwise with them in their sorrow then that wise God their good father hath allotted them so that if they feel their burden they may cheer themselvs with this It 's their pilgrimage their way home their Baca their warefare the Lord will work them triumph out of these battels and combats Hee will purge and conform them to his dear Son by them 3. Wait for that with longing as Paul did Rom. 7. Who will deliver mee Here is my pilgrimage when shall I com to my father's hous How long Lord holy and true how long Vse II. Exhortation to resist all these woful enemies of our peace viz. I. Our own corruption which wee must resist three Waies 1. By a spiritual combat against before sin bee brought into act let this bee perpetually maintained the spirit lusteth against the flesh Gal 5. 17. 2. By watching continually to observ and prevent occasions offered when wee cannot foil inward motions Cut off her provision and starv sin The welcoming of objects is as casting oyl into the fire As Job for his Sons so do thou for thy self sacrifice daily for mercie of prevention remooving of vanities which might annoy thee 3. By wisdom after wee are fallen Not to bee kept in bondage by Satan in point of our recoverie out of our falls if wee bee slip't into any but speedily to gather up our selvs ere wee bee hardned Let thine heart smite thee and say I will do so no more Job 40. 4. and so lay hold upon thy promise repent and do thy former works bee zealous and amend II. Satan III. The World Against these put on the compleat armor appointed thee by the Lord in this case and keep it close to thee wear it and walk in it as the armor of a childe of Light as the harness of the militant Church and each member of Christ blessed by him to that purpose Bee armed wisely and constantly and watch to it with praier and the Lord shall bee with thy endeavors and teach thy hands to fight and prevail Take the whole armor of God Eph 6. But seeing our selvs are our greatest enemies and those lusts within us defile us most therefore observ these Counsels against them 1. Mark well thine own spirit and those secret lusts which bubble up in thee knowing that they tend to defile and harden thee and to blinde-fold thy judgment so that neither thou should'st retein any true fight much less sens of the mischief of them Weigh and beleev this thorowly Rest not in this that thou knowest this or that corruption by thy self or canst complain of it or can'st keep thy self from the open outrage of it except withall thou bee quickned up in thy spirit to abhor such scurf as hell and start at the motions of it at the first assaults A dead faint and still giveing way to any lust entring is the next way to make the heart a thorow-fair for it 2. If they bee such as cleav to thy spirit and do salute thee again after long intermission and seeming to bee cast out oppose strongly that mercie of God that hath forgiven thee even when thou delightest in them without check how much more when they return as intruders 3. Consider there is no sweet lust or strong object offered to thee but the Lord is in it to trie the love loyaltie and power of grace wch is in thee that thou maiest know all which is in thine heart Thus the Lord hath used his people whose lot it hath been to receiv much from God David was tried by the Lust of his eie by the object of Revenge to kill Saul in the cave Hezekiah by an object of pride of life those embassadors of the Emperor Say then now my soul the Lord is at work to trie and refine thee to make thee as gold to humble thee deeply if thou bee foiled as Hezekiah or to honor thee highly as Abraham Beware now thou stick to thy tackling and discover not thy self to bee as dross of no worth Here then distrust thine own armor as David did Saul's cleav to the Lord's Say thus If I now fail the Lord as Adam in the triall hee may justly suspect mee henceforth and let loos my lusts against mee Often Lord thou hast saved mee from beeing tempted thou canst also give mee strength in the trial lead mee not into temptation fail not thy servant and I shall not fail thee in the triall of these my sweet objects and lusts 4ly Get thee som bosom-friend to impart thine estateunto thy temptations and buffetings such an one Minister or other as