and rockes and never leauing vs till we be dismembred and they breathlesse or on the contrary if God restraine them by pulling them in with the sudden violence of the strait hand of his Iustice they fall to plunging and careering and never leaue till the saddle be emptie and even then dangerously strike at their prostrate rider for after terror of conscience filthy lusts get the dominion and bring men into a deepe securitie and senselesnesse of their misery and like blind Sodomites they are groaping after evill when God smites them It is iust with God that those which want grace should want wit too It is the power of sinne to turne men into stockes and stones Easie warnings neglected end ever in destruction His a mercy of God to warne vs by our consciences yet as some children grow carelesse with often whipping so some sinners grow more senselesse and stupid by the often frequent lashes of their consciences But alas securitie and presumption attend even at the threshold of ruine and bring a man to be without all sense and feeling of his misery onely God who knowes by an vnwonted blow to fetch bloud out of the sturdiest heart can so strike that conscience after all this deadnesse shall looke wonderfully agasht vpon the sinner and driue him to horrible despaire Gods judgements are the racke of godlesse men if one straine make them not confesse let them be stretched one wrench hyer and they cannot be silent and therefore securitie is euer accompanied with despaire in the end and a fearefull expectation of judgement Nay whiles they liue here God doth often bring vpon them some extraordinary judgement Thus then you see the symptomes of the second death horror of conscience from whence flight and occultation arise then securitie breeding in men the senselesnesse of sinne and despaire for it and lastly some extraordinary judgement of God Eph. 4.18 Deut. 28.28 Gen. 3.10 The things of this life when they come vpon the best tearmes are but vaine but when vpon ill conditions burdensome when they are at best they are scarce friends but when at worst tormentors Alas poore worldlings how ill agrees a gay coat and a festred heart What availes an high title with an hell in the Soule Lord heale these evill symptomes of the second sorrow least I sleepe in the most miserable death Q. What is the perfection of it A. An eiection or eternall separation from the face of God and an iniection or casting of the Soule immediately after the first death into hell where there is an increasing of sinne but more truely of torment their sinnes being turned into sorrows and they then finding no pleasure in evill for sinne being the greatest misery and most opposite to good cannot but be the principall part of their torment Furthermore a reservation of the body in the graue as in a dungeon against the dissolution of the world by fire and day of judgement when after the resurrection both body and soule meeting together againe shall be cast into hell fire where there is both an increase of sinne of the gnawing worme of conscience and torment and from hence weeping wayling and gnashing of teeth Weeping is the expression of sorrow and sorrow cooles the heart and cold makes the teeth to chatter so that their torment and misery shall be intollerable Sinne shall increase the worme of conscience and conscience shall make all to sympathize with it in sorrow and sorrow shall be angmented by fire and cold such paines shall the damned indure in hell as never eye saw nor eare heard nor can possibly enter into the heart of man Isa 30.33 Math. 13.40.42 25.41 2 Thes 1.9 Rev. 20.14 The Papists neare adioyning to hell make three places more as Limbus of the Fathers before Christ of Infants before Baptisme and of Purgatory for satisfaction As a Caldron hath brimmes and a bottome so hell is the bottome of the Caldron Purgatory is the middle and the Fathers and Infants were in the brimme Wee say in all scalding and fiery instruments the greatest heat is in the top but this seething Caldron though it did hemme in the Fathers like the gard of a gowne yet was it full of pleasure vnto them onely infants being in the next border had neither paine nor pleasure Here is a rale of Limbus without either welt or gard yet so plaine and palpable an error that it confutes confounds it selfe God his law mans life his recompence societie and Sauiour doe all exclaime against such dreames of Limbus and Purgatory First God deales with all mankind either in iustice or mercy Secondly his law is either broken or kept and of sacrifices for all sinnes and sinners there are none appointed for the dead The law then whom it casts in this world it condemnes in the world to come without redemption and God is iust in the highest degree and therefore takes no expiation out of his sonne and if he once admit it in his sonne he is like wise mercifull in the highest degree and therefore sends none to Purgatory or Limbus whom he ever meanes to recall backe againe Thirdly mans life either pleaseth or displeaseth God and all men walke but in two pathes and so come accordingly to their ends Fourthly the recompence is either hell or heauen the one prepared for the reprobate the other for the elect and of a third place Scripture makes no mention A gaine the blessed rest from their labours especially sinne and punishment therefore the cursed liue in both and as sin is the most grieuous labour to the godly Rom. 7.24 so shall it be the greatest torment to the wicked Either after the first death we rest from this painfull labour which is a peece yea the greatest part of our heauen or else we liue in it which is no lesse then hell it selfe Fiftly after the first death wee meet with no other societie but either of Angels or Devils Lastly our Sauiour was a Lambe slaine from the beginning of the world and so from that time raised againe Ioh. 11.24.25 Lazarus shall rise againe why because Christ is the resurrection and he was not then actually dead or raised In the progresse of a King he himselfe is the first mouer though many goe before him all are attendants vpon his person whether they goe before or follow after There is then no need to shut heauen against the Fathers because Christ was not then actually risen an a ascended for they all waite vpon Christ though they goe before him vnto heauen As for children they are either of faithful parents or of infidels and therefore are they not excluded from grace and mercie But I must abbreviate or else I shall grow infinite in laying downe of the precepts of this Art CHAPTER XXI Of the propagation of Sinne. Question HItherto of the transgression What is the propagation of it Answere All that posteritie that was to proceed from Adam by ordinary propagation as it should haue
to keepe the minde in an equall poyse but as Balances ill matched in their vnsteddy motions come to an equalitie but stay not at it so the scoales of an vnregenerate minde if at any time they seme to be even are easily swayed by contrary passions sometimes vp to the beame through lightnesse and overweening opinion of prosperitie and suddenly downe againe to the lowest pitch being depressed with any load of sorrow There is no heart makes so rough weather as never to admit of a calme When the winde stirreth not the waters and waues of the Sea seeme to be silent so the man that is most disordered may haue some respits of quietnesse It is not enough to avoyde the imputation of madnesse to be sober many Moones for hee that rageth in one is no better than franticke so how quiet so euer these masters haue made themselues yet their rules haue never countervailed all their troubles The wisest and most resolute Moralist that ever was lookt pale when he was to taste his poysonfull Hemlock Courage and constancie against all crosses and curses and then to bee least shaken when mostassayled comes from the rules of an higher art then naturall wisedome was ever able to teach Hastie hounds amd swift on foote often spend their mouths and courses in vaine for want of sent so how easie is it for nature to over runne Religion that so seldome is lead by right reason Wandering Empiricks may say much in tables and pictures to perswade credulous Patients but their ostentation is farre from approbation of skill when they come to effect their cures How many ships haue suffered miserable ship-wracke for all the glorious titles of the Triumph the safe-gard the geod-speed c. So how many soules haue beene swallowed vp with the faire hopes of their fained religions This taske of faving soules is left whole for grace to busie her selfe about it Alas nothing is left in vs but the ruines and relicks of our sinnes and the iudgements of our God Nay the soule diepred with her owne bloud shrinkes not at the face of death following it That goes best downe with the sinner that is freest from grace And as hunger maketh riffe raffe odious viands toothsome or as the vicious stomacke can feed hungerly on coales and ashes so the greedie sinner can with delight devour the murthering morsels of his owne misery In darknesse Starres of the greatest magnitude are not to be seene nor the millions of moats that lie in blindnes so who knowes the magnitude or multitude of his sins O Lord if thou shine not vpon vs wee sleepe in darknes If thou saue vs not in thy sonne we perish in our selues O that we could be netled with the newes of our miserie Can we see our Sauiour mourne for it whiles we haue no grace to mourne for it our selues Should not this strike vs in the very striking and fetch teares from our eyes If he that was without sinne would not be without stripes for vs shall we thinke to be cockered like Adoniah of our heauenly Father Lord strike our hearts with the rod of thy word as Moses smote the hard rocke that our stonie hearts may gush forth plentifull rivers of teares because we haue not kept thy Law Let vs no longer like fooles laugh when we are lashed of our sinnes Transplant vs into thy Sonne for as we are both the stocke and the griffe are euill It was onely for our Sauiour as a sweet Impe to grow out of a Crabstocke But if thy mercy feoffe vs not in the blessings and vertues of thy Sonne as our sinnes doe feoffe vs in the curses of our parents we perish They are grosse faltterers of nature that tell her shee is cleane yea aliue O the vnspeakeable mercy of our God that whiles wee provided him the sinne he provides vs the remedie Behold an expiation as early as our sinnes the pure and innocent Lambe of God slaine from the beginning of the world Thus thus whiles the clamour and feare of our fall to our affrighted consciences runnes on like fire in a traine to the very vtmost rankes of our bodies and soules euery part and power fearing their fellowes no lesse then themselues are affraid even then to the true beleeuer behold the bloud of him who purgeth our consciences from dead workes Heb. 9.14 Nay so admirable a lenatiue that it leaues no more conscience of sinne Heb. 10.12 But from the name and notation let vs come to the definition and fist that which is generall a doctrine Our once lost law of life is left to the teaching of the word and Spirit Sinfull man being dull and deafe of hearing had need to haue his heart prepared made ready by all meanes to receiue the truth The Scriptures are not penned like an Art in order and methode and the reason is because the truth could not be offered to man directly who lookes asquint but on all sides that he may be hit with them on some side The first thunder-bolt that did strike through the soule of man was Adam thou hast sinned and art the childe of death By creation in wonderfull silence was the law written in the fleshy Tables of our hearts and as things which are written in barkes of trees did daily grow out by corruption therefore he thought it high time to write in in tables of stone as more faithfull monuments then our hearts And when he comes to driue it into the iron hearts of men hee takes state vpon him as one that will be trembled at in his word and judgements There was nothing in the deliuery of the Law that might not worke astonishment The eyes dazled and dimmed with lightnings the eares torne with thunders roaring in them The voyce of the Almightie wrapped in smoake and fire and out-speaking both the clamor of the trumpet and clappes of thunder and that in such a manner as he did rather seeme to threaten then teach forbid then command deterre then define what he would haue done More negatiues in opposition to what men would doe then affirmatiues in direction to what men should doe By which wee are to vnderstand that he that was so terrible a Law-giuer would one day appeare as severe a judge If he were so dreadfull in the proclamation he would be as fearefull in the execution Oh! how will this fiery Law flash terrour in the face of euery hard and impenitent sinner when at the day of iudgment his conscience like another Sinai shall tremble and quake before the Iudge then shall he see the Law that was giuen in fire in fire to bee required By this promulgation I plainely see how difficult a thing it is to teach a sinner If God should not change our hearts Ezech. 11.19.20 his Messengers might as well with our venerable Country-man Mr Beda preach to heapes of stones as to the stony hearts of carnall men There is none but God that is able to giue the first charge
proportioned in the outward Elements and inward Graces Q. How doe the outward Elements teach the outward man A. Either in themselues or their vses Q. How in themselues A. Both for substance and qualitie Q. How for substance A. As the bread is the staffe of life and as the wine glads the heart of man Q. How in their qualities A. As they are common and sensible sensible to the eye and cares feeling smelling tasting Q. How in their vse A. Either as they are handled by the minister or by the receiuers Q. How by the Minister A. First in setting them apart Secondly in blessing of them Thirdly in breaking of the bread powring forth of the wine Fourthly in deliuering them to the Communicants Q. How by the receiuers A. First by taking the bread and drinking the wine Secondly by digesting of them first in the stomacke then in the liuer lastly in euery part whereby they are made powerfull to humane duties Q. How doth all this teach the inward man in respect of grace A. In proportioning them to Christ both in himselfe and in his vse Q. How in himselfe A. Both in his nature and qualitie Q. How in his nature A. As his body is the bread of life whereof whosoeuer tasteth shall neuer hunger and his bloud is drinke indeede that for euer makes glad the heart and soule Q. How in the qualitie A. As his bodie and bloud were common with ours in all things sinne onely excepted and that he is made sensible both to the eare bored by the Spirit the eye anointed with eye-salue and to the feeling of the sanctified affection also to the smelling of ioy and tasting of the hungry soule Q. How in the vse A. Either as he is appointed of the Father or receiued of vs. Q. How of God A. First as he is called to this worke Secondly indued with grace Thirdly as his body is crucified for vs and his bloud powred out for the washing of our wounds Fourthly as he is deliuered and giuen to euery beleeuer Q. How receiued of vs A. First he is taken by the hand of faith and his bodie is fed on by meditation and his bloud spiritually drunken to wash our soules then he is digested first in the vnderstanding and then in the will and affections and lastly distributed to euery facultie both of body and soule by which wee are made able to euery good word and worke which is the happy life of euery Christian * ⎠* ERRATA Some faults escaped in Printing which I intreat thee courteous Reader to correct the materiall ones are these following PAge 2. line 33. weakened for wakened p. 6. l. 1. our for the pa. 7. l. 3. at for as p. 22. l. 8. our conuersion for our conuersation p. 43. l. 7. to it selfe for in themselues p. 64.7 most excellent for the most excellent p. 73. l. 36 deadly for dead p. 149. l. 32. as diaptron for as a diaptron p. 153. l. 34. flie for shie p. 189. l. 16. found for sound p. 200 l. 33. art for act p 223. l 3 take out othor p. 232. l. 3. require for acquire p. 256. l. 32. fit for vnfit p. 263. l. 2.9 embatement for embasement l. 34 rigorous for vigorous p. 262 13. receiued for reviewed p. 266. l. 12. authenticall Ierome for authenticall Ierome p. 268. l. 5. babes for bagges p. 292. l. 24. ouercome for ouercome it A MODELL OF DIVINITIE CATECHISTIcally Composed CHAPTER 1. Of Religion Question IS there any thing that is called Religion Answere Rom. 2.14 The Gentiles which haue not the Law doe by nature the things contained in the Law they hauing not the Law are a law vnto themselues which shew the effect of it written in their hearts their Conscience also bearing witnesse and their thoughts accusing one another or excusing Let Pilate heare of a God and he will feare Ioh. 19.18 Felix of judgement and hee will tremble Act. 24.26 So powerfull is conscience to put backe the swellings of the proudest Iorden Iosh 3.19 And dare boldly tell euery man as that stout and resolute Tragedian told proud Pompey the time shall come wherein thou shalt fetch many a deepe and deadly sigh and sorrow desperately because thou sorrowedst no sooner It is the demand of Nature it selfe What shall we doe to haue eternall life and because Natures meanes are not able to resist the force and feare of death no people so sauage which hath not thought vpon some supernaturall helpe though ignorance haue cast them vpon superstition c. Oh that the miserable estate of others which wander in darkenesse and wote not whither they goe could giue vs vnderstanding hearts worthily to esteeme the riches of the mercy of God toward vs before whose eyes the doores of the kingdome of heauen are set wide open Should we offer violence vnto it it offereth violence vnto vs and we gather strength to withstand it It is the fault of corrupt nature and not the least that as she hath dimme eyes so they are for the most part euen in the best things exceedingly misplaced She lookes still either forward to the obiect she desireth or downeward to the meanes she vseth neuer turning her eyes either backward to see what she is or hath beene or vpward to view the true cause of her good Alas What a little sparke and poore peece of Adams old ingenuitie is left aliue in vs like one of Iobs messengers to beare witnes of our great losse and what diuine light is extinguished in vs It can bring vs to the obiect of our confusion vnable to shew vs the least glimpse of the obiect of our consolation O foolish reason how sharpe art thou to see thy mischiefe and yet how blunt how blind art thou to foresee it O poore remnant of pictie onely so much goodnesse left as to make vs languish in our owne euill How are we weakened how are we weakened by these relicks of right reason not to see our misery that wee may implore Gods mercy but despairing in both as if wee were banished from our right wits cast our selues more violently into the iawes of the Prince of hell O curst accursed wits that for ease teach the poore sinner either to drinke downe his damnation with a greedie swallow or else through horror to chocke himselfe with his owne morsels Conscience is not alwaies lowd and clamorous neither are the deadliest enemies euer vp in armes against vs yet with still murmurings and secret twitches it bewryes his mis-likes and for want of true peace euermore workes priuie and hidden vnquietnes in the heart There is a lamentable and odious disease called Ileos or misercre mei Deus Nature in expelling superfluities contracts and gathers it selfe from aboue downeward but being often and againe hindred by inflamation opilation and exulceration the fibres doe from below gather themselues vpwardes against nature and by a peristaltick motion sends backe with violence the excrements by the mouth So
yet God our most skilfull Pilote can straight send an Halcyon to let vs on shoare Q. What learne we in the third place A. That his Attributes are not in him by participation imperfectly but at the first hand and by themselues most perfectly God needs to borrow from none that which hee meanes to bestow vpon vs but being rich in grace giues vs of his owne Gen. 17.1 Psal 36.9 Rom. 11.3 Ephes 1.7 As one Diamond fashions another so is this sequele wrought out of the former for hee that is goodnesse it selfe receiues none from others That mans face is hatcht all over with impudence that dare arrogate the least good to himselfe It is vertue that will alwayes cleere her way as shee goes but vice will be ever behind hand with it selfe I know that God requires of our debts a reckoning not payment And I beleeue heauen to be the easiest purchase for wee are the richer for the disbursing Q. What followes in the fourth place A. That all his attributes are in him in the highest degree and can no wayes be intended or remitted though in regard of the obiect about which they are exercised they may lesse or more appeare Psal 125.4.5 Rom. 9.13 For as fire burneth not in dry wood and greene wood alike so Gods grace is not to euery person in the same measure His abundance is infinite and therefore cannot admit decrease Take a drop out of the Sea and the water will be so much the lesse but here the very flouds of Gods bountie running all abroad doe nothing lessen his store If wee receiue sparingly it is not for want either of plentie in him or liberalitie to vs but for very want of capacitie in our selues even as they that come to the riuer to draw water receiue so much as their vessell will hold Psal 81.19 Open thy mouth wide sayth God and I will fill it And here the Rule in nature holds That all causes doe worke according to the disposition of the subiect Saue with this caution that God can dispose of the subiect as he pleaseth for the holding of his mercy Happinesse and misery are Antipodes and God can bring them into another world that walke in the kingdome of darknesse O pitty not inferior to plenty loue towards distressed sinners no lesse then infinite A degree doth either extend the quantitie as great greater the greatest or intend the qualitie as good better the best and God is a degree aboue the Superlatiue as greatnesse or goodnesse it selfe God is Great Psal 77.13 Greater Iob 33.12 Greatest Psal 95.3 Greatnesse it selfe Psal 145.3 Good Psal 106.1 Better Psal 108.9 Best Phil. 1.23 Goodnesse it selfe Math. 19.17 Gen. 15.1 To Abraham God is a reward a great reward yea an exceeding great reward I see it is difficult to avoyd varietie I will not bee curious in traversing opinions I studie for simple truth as one that will not lead you out of the rode way to shew you the turnings Q. May there any thing yet follow in the fift place A. Yes That all the Attributes of God are equall betweene themselues though they appeare not so to euery man Exod. 34.5.6 Psal 103.8 Ezek. 18.25.29 Slow to anger much in mercy Is not my way equall Yours vnequall Mans strength is but the vicissitude of rising and falling His titles of honour are as rattles to still ambition his greatnesse is fames Butt and feares Quiver It is onely God that truely enioyes himselfe and is best to be enioyed of men who shall ever be found most equall and like himselfe If I were dumbe these sweete meditations would make me finde a tongue If it be low water the mill may stand still but such abundance of heartie thoughts will set the wheeles on going I would be ashamed that the earnest Discourses of vnlearned Mariners of their voyages or Huntsmen of their game should exceed our divine Meditations on this Theame Q. Is there yet any thing that may further be learned from the definition of Gods Attributes A. This yet remaineth that all the attributes are in him together though they appeare not together in his creatures Rom. 1.20 Act. 17.17 Luk. 10.21 Some appeare in creation some in corruption some in redemption Iustice and mercy are as absolute in God as wisedome and power though they appeare not to vs before the application of Christ to the Church where predestination may most safely be handled Ier. 31.3 I haue loued thee with an euerlasting loue Therefore with louing kindnesse haue I drawne thee It alwayes appeares not what loue God beares his Saints and Sonnes This life I count as a throng in a narrow passage he that is first out finds ease he in the middle worst hemmed in with troubles the hindmost that driues both out before him though not suffering wrong hath his part in doing it Alas where shall a man mew vp himselfe that he may not be a witnesse of what hee would not What can he heare or see and not be either sad or guilty Oathes striue for number with words scoffes with oaths vaine speeches with both Alas is not God serued with mouthes full of curses and bitternesse with heads full of wine with eyes full of lust hands full of blond backes full of pride panches full of gluttony soules and liues full of horrible sinnes Stewes and Tauernes are better serued with customers then Gods house with beleeuers Well that is in God already that shall one day make these monsters of men smart for it If with much pressure I can get through the strait passage and leaue but my superfluous ragges as torne from mee in the crowd I am happy I beleeue the destiny of all my sorrowes is written in heauen by a wise and eternall decree and that no evils either come by chance or are let loose to light where they list and therefore it shall content mee that the faithfull God that hath ordained moderates them How euer they appeare for the present their beginning and their ending are both together in God I care not what become of this frayle Barke of my flesh so I may saue the Passenger And here Icast Anchor Q. How many kind of attributes be there A. Two Exod. 3.13 which shew either what he is or who he is Moses desires to know what is his name and Pharaoh will know who he is Exod. 5.2 before he will let Israel goe To the first question God gaue a short answere I am To the second he made a large reply till Pharaoh was compelled to answere himselfe the Lord is righteous Exod. 9.22 When we desire to be acquainted with some great Personage wee vsually inquire who or what is such a Person euen thirsting till wee heare his name or titles So Faith cannot be satisfied without some knowledge of the nature or properties of God 2. Tim. 1.12 And must be inquiring whom or what she hath beleeued And here I know
himselfe from the slaine of it Q. What is Gods holinesse A. Whereby being pure from sinne in himselfe he cannot away with it in his creatures Psal 5.4 Isa 6.3 Q. What is his Iustice A. Whereby being most iust in himselfe he cannot but execute iustice as in well doing to them that doe well so in afflicting punishment on them that doe evill As prayse and price to the one so all woe and want to the other Rom. 2.6.7.8.9.10 Exod 20.5.6 The iustice of God as it seemes to burne more remissely against sinne is called anger as more sharply wrath furthermore as it sentenceth iudgement and as it executeth the same revenge This holinesse and justice were in God from all eternitie yet till now no matter of manifesting them They inquire after iniquitie and take hold of sinne and burne against it yet with wonderfull moderation first God seemes but to be angry and as it were chids with the sinner then he growes into iust rage and strikes the sinner Rev. 3.19 After rebuke followes correction and whom words will not reclaime wounds must weary and if gentler chastisements will not worke then by severitie and extremitie he breakes in peeces the sinner He can chastise them with Scorpions that will not be moued with whips 1. Kin. 12.11 Q. What is his mercie A. Whereby he vseth compassion also towards his creatures offending Gen. 6.3 and 8.21 Psal 78.38.39 Mercie is more common then grace for he pitties all though he but receiue some againe into favour He feeds the filthy as well as the faithfull with his hid treasures and makes his sunne to shine and his raine to fall vpon the iust and vniust He vouchsafeth them ill deserving common mercies that they might seeke to him for more speciall graces Thus mercie is offered before the sentence be executed then iustice which was all this time burning flames out vpon sinners that would not come at his call Q. How manifold is this mercie A. His clemencie and bountie God is both gentle and kind to all sinners mild in mercie and bountifull in his benefits Rom. 2.9.2 Chron. 36.15 Isa 55.7.8.9 Q. What is his gentlenesse or clemencie A. Whereby in iustice he remembreth mercie kindly inviting sinners to repentance Ezek. 18.23 and 33.11 Psal 103.8.9 The Lord will heare the cry of the poore because he is gracious or kind Exod. 22.27 Q. Wherein doth it appeare A. In his patience and long sufferance He beares the reproches of sinners and a while stayes and waites for their repentance Erech appajim in Hebrew is one that hath a long nose and it is frequently giuen to God for his patience and longanimitie The nose is the seat of anger and a long one is not easily contracted God is slow in frowning vpon sinners and he is hardly provoked Num. 14.18 Psal 86.13 and 103.8 and 145.8 â—oel 2.13 Nah. 1.3 Ion. 4.2 Rom. 2.4 and 3.25 and 9.22 1 Pet. 3.20 2 Pet. 3.15 These places say not that God is without anger or wrath but that he is not easily quickly or rashly mooued thereunto Q. What is his patience A. Whereby he beares the reproches of sinners and deferres their punishments he doth not presently step forth as a mightie enemy to be revenged of such as provoke him Psal 50.21 God is silent when he is patient Act. 17.30 and dissembles the time when hee forgets not the sinne Rom. 3.25 A forbearance till the appearance of iustice Rom. 9.22 Lenitie to prevent all extremitie of iust anger Q. What is his long sufferance A. Whereby in bearing he expecteth a long time for repentance Isa 55.7 65.2 Law 3.22 Eccl. 8.11 Ioel 2.12.13 1 Pet. 3.9.15 God doth waite and put out the hand for to receiue sinners yet let vs beware for he that doth alwayes giue pardon to repenters will not ever giue repentance to the sinner at what time soeuer a sinner repents he shall find mercy but if once the long sufferance of God be over wee cry too late Ere vengeance begin repentance is seasonable but if judgement be once gone out there is no hope of pardon While the Gospell sollicites vs the doores of the Arke are open if wee neglect the time of grace in vaine shall we seeke it with teares God holds it no mercy to pittie the obstinate He gaue an hundreth and twentie yeares respite of repenting before the deluge and if the old world had not beene wilfull it should never haue beene so wasted with waues and waters How loath is he to strike that threats so long Surely he that giues so long warnings desires to be prevented Swine fore-seeing a storme runne home crying for shelter Lyons Tygres and Beares by an instinct from God came to seeke the Arke onely men refuse to be saued thus reason once debauched is worse then brutishnesse 1 Pet. 3.20 Q. What is Gods bountifulnesse A. Whereby he being rich in mercie powreth forth his good gifts vpon his sinfull creatures notwithstanding they offend him Math. 5.45 Adam after he was fallen had diverse houres to bethinke himselfe of his misery for God came late vnto him Gen. 3.8 God gaue him life and time to repent yet he sought not for grace till God came to call vpon him It may probably be coniectured that Eue was created in the after-noone of the sixt day all the fore-noone being employed in the creation of the beasts and man himselfe the placing of him in Paradise the bringing of the creatures vnto him as their Lord the appellation of them and the not finding of a companion for Adam amongst them all Adam therefore hauing beene thus busied as was Abraham Gen. 15.10.11.12 even at the height of the Sunne as he at the fall fell into a dead and deepe sleepe and after his awaking had the woman brought vnto him and shee was giuen vnto him for his wife And it was the coole of the day when God came againe to them both which the Hebrewes interpret of the even-tide and the Greeke version followes it and S. Ambrose giues the reason for that man came late to his repentance God as before so now trying him whether he would come to a sight of his sinne which he should before haue prevented It is also probable that when God had ended his workes and left man some preparation for the Sabboth he sent his Angels to be their companions and to trie them both together in the sanctification of his name for all his workes and benefits now bestowed vpon them They being met together are so farre from hollowing the name of God that presently they fall to the prophanation of it and before the day of confirmation was come had lost all yea and were so destitute of all vnderstanding as they had not so much grace left them as to call to God for mercie O the bountie of our Creator that would come himselfe after he had waited a time and call them all to an account and enter with man into a further covenant of grace and
by the opposition that it is onely the leane heart pined and pinched with spirituall famine that can feele any delight in God nothing more vnsavory to a senselesse brawny heart then Christs bloud no more relish feeles or findes he in it then in a dry chip Nay he never complaines of his misery a man being dead neuer bemoanes the intollerable paines of the Stone who if hee were aliue would testifie his griefe by groanes for the grating paine and gripes he continually feeleth Secondly as there is a violent evulsion so as violent attraction to Christ for ease man at the first plainely refusing it the hunted beast flies to his den the pursued malefactor to the hornes of the Altar or Citie of Refuge Pauls misery Rom. 7.24 driues him to Gods mercy The Israelites are driuen into their Chambers by the destroying Angell Balaam is made to leane backe by the naked sword Agur to run to Ithiel and Vcal that is Christ Pro. 30.1.2.3 When he is confounded with his owne bruitishnesse God must let loose his law sinne conscience and Satan to bait vs and kindle hell fires in our Soules before wee will be driuen to seeke to Christ Paul and Silas came not out of prison without a greater earth-quake then poore sinners from Satans hold with an heart-quake How violently did Satan driue Saul to persecute and did not Christ as violently send him backe againe by a contrary winde that blew him off his horse smote him downe as dead to the ground As Lot was driuen out of Sodome with fire and brimstone about his eares or as the venturous child is terrified from fire water the carefull Father holding him by the heeles over both so God by the sowre sauce of a guiltie conscience le ts the sinner see what it is to fall to the sweet meat of sinne and eate thereof vnto surfeit Davids broken bones and bruised conscience will tell him of his pleasure in murther and adultery and what he gaines by his silence Psal 32.3 Q. How are wee pared and trimmed for our putting into Christ A. By our humiliation for sinne God takes advantage of our feares for hauing stopped the way of sinne with feare he labours to tyre and weary the sinner with sorrow and according to that golden sentence of that Samian wise man that bids vs lay weight vpon the loden lades the offender with his burden vntill he be weary of it and could wish with all his heart he were rid of it Oh how acceptable is the fountaine of liuing waters to the chased Hart panting and braying So how welcome is redemption to the thirstie Conscience scorched with the sense of Gods wrath The traytor laid on the blocke will be sensible enough of his Soueraignes mercy in pardoning and farre more apprehensiue of it then when he was first attached And yet for all this sinners doe but wilder themselues in humiliation except God still draw them on vntill they be ingrafted into Christ Humane helps here prevaile nothing merriments haue no more power to quiet conscience then holy-water and charmes to coniure the Devill Popish pardons pilgrimages shrifts whips are silly shifts to ease the bleeding wounds of sorrowful soules He that drinkes water or leapes into a poole to coole his fever fiers himselfe the more though he feele some ease for the present his torment will never cease till he both find Christ and be found of him Heb. 9.14 Iam. 4.9.10 Q. How is this wrought A. God giueth the sinner to see by the law his sinne and the punishment of it and that by the detection happily of some one sinne and that many times none of the greatest least he should be presently swallowed vp of despaire yet by that one makes him suspect the rest 1 Sam. 12.19 That one sinne in asking of a King brought them to confesse all Furthermore the detection of one sinne and suspition of all the rest with their iust desert driues them to compunction and a pricking of heart which is greater or lesser and carries with it diverse Symptomes and sensible passions of griefe All are not handled alike some haue greater fits then others and are but as it were sprinkled in this Baptisme wherein others haue beene doused over head and eares Some sip of this cup others drinke the very dregges Those converts Act. 2. had some grudgings and prickes of conscience but yet they had none of Iobs and Dauids fits Mathew at his first conversion seemes to entertaine Christ with a feast and so did Lydia the Apostles It is here as in a Womans travell none travell without paine yet some like those Hebrew women Exod 1. prevent the Mid-wife and are quicker in dispatch then many others Some sores we see are let out with the pricke of a pin others are searched to the bottome with the Surgeons launce Viscous and gluttonous humours must haue a stronger purge then such as flow of themselues A hard knot must haue a hard wedge when the Axe alone is able to polish other peeces of timber Neither is it alwayes sinne that brings the greatnesse of this agony vpon penitents but sometimes further imployment of such persons in more worthy services The higher the building the deeper the foundation which is not so requisite in the ruder pyles c. This detection of sinne workes a sequestration from their former courses and makes them loath themselues for God stops the way of sinners by feares tyres and wearies them by sorrow and turnes them by hatred and when they begin to see how the controversie is betwixt God and themselues they fall from the very sense of their misery to despaire of helpe in themselues or any other worldly thing and submit themselues to be disposed of as God shall please Thus by the law are they brought to see they want Christ but without faith they cannot looke vp to him and therefore faith is infused by which the soule may be comforted The law is common in this worke both to the elect and reprobate yet this preparation is peculiar and proper to such as God hath chosen No birth without travell and yet some children are killed with the paines of the labour so God hath none borne his but they come forth at this strait passage onely the reprobate want strength to bring forth and therefore perish in despaire The law brings them both to this conclusion and ends ever in despaire onely the chosen of God finde mercy Hos 14.4 With thee the fatherlesse shall finde mercie God will haue vs brought into the straits of poore desolate shiftlesse Orphanes before he thinkes vs fit for his mercie And the deeper wee goe in the sense of our misery the sweeter shall wee finde the sense of Gods mercy Iob 33.19 to 25. Math. 5.4 and 11.28 Christ Ioh. 16. promiseth the Comforter and the first ground that hee shall lay of our comfort shall be to convince our consciences conviction of sinne goes before our conviction of righteousnesse Hab.
3.16 The Prophet sheweth how his peace was wrought out of trouble Psal 126.5 Wee must sow in teares before wee can reape in ioy And wee care not if wee may haue a dry harvest after a wet seed time And thus farre haue wee shewed the preparation now let vs see the composition of grace Q. What is the infusion of faith A. It is a worke of the Spirit who infuseth faith into Infants immediately by his sole operation into men of riper yeares also by the externall ministery of the Word by which it receiueth further increase and augmentation for the word 1 Pet. 1.23 and 2.2 is both seed and food that as it serues to beget faith so it nourisheth the same Luk. 1.44 The babe leaped in the wombe of Elizabeth for ioy This motion was not naturall but spirituall and therefore Iohn was sanctified in his mothers wombe and did really reioyce at the presence of Christ in the Virgin Now sanctification presupposeth iustification and iustification faith yea this ioy was a true effect of faith in the Messias And therefore Infants are capable of faith and may be saued though they die in their mothers wombe As for the others faith it is out of doubt Rom. 10.17 Eph. 2.18.19 And here we are to take notice where that faith which is the first part of Divinitie is wrought in vs to wit in the application of the Spirit after preparation Faith in the rule is generall particular to euery one in the application Furthermore faith wrought by the Word hath two degrees the first is as a graine of mustard seed the second a Plerophorie or full perswasion Wee are at our first but as reeds feeble plants tossed and bowed with euery wind and with much agitation bruised loe yet we are in tender hands that never brake any whom their sinnes bruised never bruised any whom temptations haue bowed Wee are but flax and our best is not a flame but an obscure smoake of grace loe yet here is the Spirit as a soft winde not as cold water he will kindle never quench our little faith others are better growne and stand like strong Oakes vnshaken vnremoued Luk. 13.19 and 17.6 Rom. 4.18.19.20.21 Q. What followes from hence A. Either the insition grafting and sciencing of the prepared into Christ or else his vnion and coalition with Christ First the Spirit infuseth faith by that faith we are put into Christ being put into Christ we haue vnion and communion with him and by receiuing vertue from his fulnesse wee grow vp with him Ioh. 15.2.5 The branch abiding in Christ bringeth forth fruit Not such as are tyed to Christ by an outward threed of profession but such as haue this vitall ligament of faith to couple them with Christ Q. What is this insition A. When being cut off from the wild Oliue the Spirit of God by faith graffeth and scienceth vs into the true Oliue which is the Lord Christ If wee were left as we are cut off by the law wee should wither away and perish and therefore we are set in Christ that in him wee may grow Rom. 6.5 Wee are said to be planted into his life and death Q. How are wee put into Christ A. By our effectuall vocation when the voyce of God soundeth in our eares and in our hearts come and we answere againe as by a liuely Echo Lord we come Hence it is that all such as are prepared by the law are called by the Gospell to come vnto Christ Psal 40.7 Isa 55.1 Math. 11.28 Rom. 8.28 2 Tim. 2.9 Q. What are the degrees of our effectuall vocation A. First a meditation of the mercies of God in Christ and from hence that our sinnes are pardonable and that we haue need of the same mercy then of the meanes how wee may obtaine the same as deepe sighs to God for mercy 2 Sam. 12.13 Psal 52.5 Rom. 8.26 Heb. 4.16 Often praying by our selues and others Hos 14.2.3 Luk. 15.21 Act. 8.22 As also diligent hearing of the word of God read and preached and often frequenting of the Ministers and others for comfort All these further the meditations of the mercies of God to sinners The second degree is Gods gracious perforation or boaring of our eares that the comfortable invitation of comming to Christ the onely Physitian of our Soules may sound and ring in our eares and hearts Zech. 13.9 and wee resound againe we come Lord at thy call and so comming it pleaseth the Father to bestow his Sonne on vs and vs againe vpon his Sonne Psal 27.8 Isa 9.6 Ioh. 10.29 and 17.2.7 Rom. 8.37 And thus sanctified trouble at the last establisheth our peace and the shaking of the former windes makes the trees of Gods Eden take the deeper rooting Surely after the most toylesome labour is the sweetest sleepe and after the greatest tempestes the stillest calmes It is the blessed Lambe of God that carries all our sinnes into a wildernes of oblivion quite out of the remembrance of his Father And if Devils rend and rage in our Soules he presently by a word of his mouth can cast them out Never did Ionas so whist the waues of the Sea being cast into it as Christ cures the wounds of conscience being thereunto applied Here all our throbbing sores receiue their ease by breaking and even Sinai it selfe covered with clouds of Gods displeasure presently by his Gospell of peace is enlightened and the trembling Soule that stands at the foote of it comforted Thus it pleaseth the Father from Ebal the mount of curses to bring vs to Gerizzim the mount of blessings Deut. 27.12.13 And this wee shall finde most true that as in the Sea the lower the ebbe the higher the tide so the deeper we descend in humiliation the higher shall wee ascend in consolation c. Q. What is our vnion with Christ A. It is that whereby wee being graffed into Christ are made one with Christ our head and the Church his body There is no science put into a stocke but if it shall thriue it must first be vnited and become one with the stocke and then grow with it so it is with vs branches of the wilde Oliue wee must become one with Christ if wee desire to thriue in him Ioh. 17.21 with Ioh. 15.1.2 Eph. 2.20.22 and 5.30 Colos 2.7 Isa 61.3 Loe here is a growing temple in which whosoever is planted shall flourish in the Courts of God Psal 92.13 Gods house and the furniture thereof is built of greene growing timber Our bed is greene of liuing stones Cant. 1.16 1 Pet. 2.5 A spirituall house not onely inhabited but animated that shee may be the house of the liuing God 1 Tim. 3.15 Q. What followes from hence A. Our iustification Papists count it absurd for one man to be iust by another mans iustice or wise by another mans wisedome wherein they shew their grosse ignorance in this point of Divinitie for Christ and man being one haue all things in common our sinnes and punishments are