be vrged of vs without our owne labour and will be accessary which if it be what doth our doctrine of the condition differ from Popery and her dispsitions I answer The reason of this darknesse is because men cannot be beaten from this that in seeking these conditions they must seek first their owne good and welfare This is the maine ayme of most hearers if they haue faith they are sure to scape hell and if they haue the conditions of faith wrought faith will follow hence the condition is so laid at by people euâ—n as men couet mony for wares for their vse But poore soule tell me if this be thy ayme wherein differest thou from a drunkard or swearer Is any man so forlorne as not to desire to dye the death of the righteous Oh say men but drunkards vse not the meanes and wee doe I answer Yes now all sorts vse means none are so vile but they will be religious but I will grant thee it Is the question whether thou be lesse ill then such or whether thy ayme bee sound in seeking the condition or no! If so then I say thou in ayming finally that it may goe well with thee differs not in kinde from such an one No the honest soule sets vp God in his own way of Christ in his owne ends the glory of all his attributes that he may be admired in working faith in such a wretch the freedome of his working that in all these her owne thoughts affections and zeale might stinke as Peters nets did when Christ so strangely had fished for him and the truth is her scope is as much to abhorre her selfe and looke into an higher cause as thine is to get Heauen for thy selfe She seeks the glory of His wisedome power mercy and freedome who sought out such a deliuerance workes it in her and all that concerne it faith and the conditions of it the thought of the Asses is turned to the thought for the Sonne shee sees that diuine purity and excellency in being Gods instrument to these ends that she looses her selfe and all in the meditation thereof and suffers the Lord to saue her while her soule is set to adore him in his owne ends as most precious And setting this ayme aside her seeking the condition of faith is but as a morall worke with her sauoring of her selfe Some will alledge Doe ye thinke euery weake beginner to bee so holy as to preferre Gods glory to his owne Saluation I answer No not all but I take them to be in forwardnesse to it and not farre from it And secondly I say it s one thing to aske such a question of a weake beginner who would perhaps stagger at it another thing to say what God workes in such a one although he know it not For sure it is such is Gods worke in his as to conuince them by experience that all seeking of grace for a mans owne happinesse is poore seeking for the present till God worke better and all seeking for selfe must be from selfe and by selfe But when the boate is tyed to the ship of Gods glory shee needs no more rowing of herselfe then the boate doth it s enough for her that she is set vpon such a streame and tyed to such a ship as can carry her of it selfe and drowne all her owne welfare in the Lord. Sweet was that speech of honest Mophibosheth of Zilha Yea let him take all 2. Sam. 13.30 forasmuch as my Lord the King is come home in peace The losse of his owne lands was forgot in Dauids happinesse The greater pity that he should so requite an innocent but howeuer he fared at Dauids hands doe thou so and try if the Lord can faile thee Oh say thus Lord so farre am I from seeking the condition of faith for faith and my selfe that I desire to say If Lord thou see that a broken heart mourning brokennesse pouerty of spirit yea faith it selfe may tend to the glory of the working them in me Oh worke them Eâ—se Lord what ioye should I find in them as they come from my selfe What were Heauen it selfe if it were not to glorify thee there Lord I would desire to haue none rather then in hauing all to want an heart to admire thee in thy wayes of mercy and truth or cease to be rauisht with the sight of thy glory For without this its impossible but eyther I must mixe my stuff with thinee or which is worse fret and rage at the freedome of thy working And his I desire may bee weighed and so much for this first Article Q. What is the second Article of this second part A. That the onely happy meane and instrument ordeind by GOD for the foundation of his election and the purchasing or making good this his purpose of deliuerance was the Lord Iesus the eternall Word of the Father made Emanuel Ephes 1.3 GOD with vs. No other name vnder Heauen is giuen to saue vs by way of mediation or instrument but he Act. 4.12 And this Iesus eternally intended to the Church the LORD in the fulnes of time sent into the world to make open declaration of this worke Rom. 3.25 God set him forth as a Propitiation that all might see the saluation of God And although it be needlesse for vs to descant whether the Lord out of his deepe wisdome could haue found out any other way but this to saue vs yet this we may say that seeing this is the Lordes way it behooues vs to thinke it the best Nay seeing we cannot conceiue any other way in congruity how an infinite offended Maiesty could bee satisfied saue by an equall person and payment to his iustice it were an infinit derogation to his wisdome and predestination to thinke that this was not the onely way not onely which is but which could be deuized to this end For seeing a greater and fuller could not be what iniustice were it for God to put that vpon his Sonne which might haue bin put vpon an inferior mediator Therefore the Scripture runs vpon it as the onely necessary and full way as Rom. 8.3 When through the infirmity of flâ—sh the Law could not saue God sent his Sonne c. Now as hee was that onely full necessary way so yet he could not effect this satisfaction by euery act or suffering of his Not his incarnation or vnion onely not some reproaches or some act of his offices as Prophet or King or Priest no not some effusion of blood but such an one as the powring out of his soule to death euen that accursed death must effect it because till there was a full content giuen to iustice mercy was locked vp from discouering it selfe Read Esay 53.12 Esay 53. vlt. Now as without this last and chiefe worke nothing could helpe vs neyther miracles teares preaching or praying so all the acts and preparations of his life standing in order and respect to these are ioyntly meritorious and
force a good iury to bring in a false answer that he may sin by preuiledge Lastly and especially through the neighbour-hood that good hath with euill oft-times who would not commend the pity of him that refused to smite the Prophet 1 King 20.36 or the fact of the good midwiues that saued the women of Israell Exod. 1.19 and who would not at first discommend the Leuites for slaying their brethren Exod. 32. But wee must doe no good that euill may come of it and where God discharges the conscience from a Law there is no transgression as in the borrowing and robbing the iewels of the Egiptians appeares Therefore let vs cleaue to our grounds abhorre all doubtfull generall erroneous ones take paines to discerne betweene the colors of good and euill and beware we be not lead by the errour of wicked as 1 Pet. 3. end and Ephes 4.14 Q. What is the right mannor of actions A. So necessary is this rule that it reaches to all our actions yea the most indifferent in her nature and such as wee are not tyed to but are arbitrary yet when they are done are to be done in a right manner or else we sinne And this manner of doing requires two things First that they be done in the estate of well pleasing Secondly well pleasingly for the former it is an assurance that the person pleases God Heb. 11.4 for the latter it is a cleauing to the quality of performance that it be pure To the pure al things are pure in their lawfullnesse yet euen pure things must be done purely also as I noted before in the Beauty of Conuersation each action hauing in it a peculiar quality to commend it as there I noted in diuers instances And therefore next to knowledge the eye of the soule must call for this true mannor that withall closenesse entirenesse humblenesse faith wisedome loue cheerefulnesse resolution it may performe that which is good But I repeate nothing Q. VVhat is the due measure of Actions A. That the Lord be served with the best of us within by the best bent of our soules without by the best extent of our abilities and that wee keepe no false measure within vs. Our course is to deale with God as buyers and sellers doe each with other buy by one measure and sell by another So we when we trade with God are content hee should sell to vs by the largest bushell heaped thrust and running ouer but we repay to him by a cut scanty one But as we doe or would fare at Gods hand so should we measure out vnto him and in all that we doe to him or for him call forth the best of our spirit and bent of heart all our courage and might and also enlarge our actions to the greatest extent we can in number and in degree that our goodnesse may be as diffusiue and exemplary as without hypocrisie and within within our compasse may be But I haue spoken of these two before of the one in the Subiect of Regeneration of the other in the grace of Measure Looke backe to them Q. What is the true end of all good actions A. It is one of the maine of all the rest For as the end and scope of a thing giues it the being so a childe of God is more properly obedient in his end then in any hee may faile through ignorance or weake carriage or measure but in this is his glory That the desire of his soule is towards the Lord and that he may approoue himselfe to haue had an vpright ayme at the Lords ends the glory of his name good of his brethren and peace of his own heart whatsoeuer else he failes in in preaching in prayer in mercy and compassion in Sabboths in example yet that in this he is voyd of guile See Pauls boasting 1 Cor. 1.12 we haue had our Conuersation in sincerity c. This was Abimeleck's praise for the moral of it that he had done it with a pure intent It is that God lookes at Psal 51.6 It was Dauids reioycing that he walked in the perfect way Psal 101.2 and Asa his prayse that in all his distempers he still held vpright in heart Oh this a dâ—fficult worke As hucksters deale with their milke honey and wares they mixe them with waxe water and trash for the vantage so doth our heart seldome any action but some dreg and dead flye of our owne aymes and ends is ready to defile it Beware therefore and let a true end steere all the actions of our life But of this before in the grace of vprightnesse Q. Proceed to the third branch of the substance of conuersation concerning the obiect thereof what is it A. It is two fold either our Spirituall Conuersation with God himselfe or our Conuersation with man in our common life Q. What is our conuersation with God A. Godly conuersation as Peter calles it is that communion which a renued soule hath with God or in a word it is the soules enioying of God so farre as here may be and it is either inward or outward Q. What is inward conuersation how manifold A. It is twofold either the life of faith or the exercise of the Graces of the spirit within the soule Q. What is the life of faith A. The soules enioying of God Christ our Sanctification by all his promises concerning life and godlinesse And a faith at the first drawing neere to God did cleaue to him in Christ by a promise for reconciliation as in Article 6. of the second part so it proceedes and improoues Christ her sanctification for all needes and vses of this present life For as Paul saith if being enemies wee were reconciled to him by his death much more by his resurrection wee shall partake his life And againe If he haue not denyed vs his owne Son how much more shall hee not with him denie vs any thing Now saith vnderstanding whole Christ in sanctification to be made hers 1 Cor. 1.30 doth draw as a man would draw lines from a Center to the circumference on each side so particuler promises of vpholding the weake soule in each condition that so she might say in all Now liue I yet not I but Christ in me And the life I liue I liue by faith in the Son of God and againe The iust man liues by faith not as some inuert it The iust by faith shall liue Q. What promises doth faith liue by in Christ A. To speake of all were endlesse for a draughts sake I referre them to foure heads First estates Secondly meanes Thirdly duties Fourthly graces which may serue for the rest The sum is Iesus Christ is the life of the soule throughout and as before and without Christ the soule liued a naturall and common life of selfe world pleasures vanities so shee now liues the life of Christ in all those foure And shee is thus said to put on Christ that as a man in his apparell doth all the workes of this
somewhat cut of our selues the imputation of the righteousnesse of our Lord Iesus remoouing our guilt and bestowing on vs pardon acceptance to fauour and right to eternall life as adopted heires thereof And in this respect we are regenerated and borne again by reconciliation Secondly by the estate of grace in somewhat within vs which is the Inherency of that Image of Christ infuzed into vs and abiding in our nature soule and body and all the powers and faculties of both purging out and killing old euils and planting good anew in the stead thereof In both these stands the new creature renewed in Christ to true righteousnesse and holinesse in this World and heereafter to the glorious image of God in perfection And this latter concerneth our Renouation Q. Doth the Text mention any more A. Yea the instruments of applying these good things to vs And that both outward and inward Outward the Word and Sacraments He nameth not the Word but yet includeth it For a seale is nothing without a couenant He meanes theÌ„ that by the word of truth the Couenant of Grace offring vs to be reconciled to God preached freely generally without exception to such as need it to all sorts ages sexes conditions the Lord as by an externall ordinance doth apply and conuey these good things of Iesus Christ to his elect And then hauing so done he sealeth vp and assureth them by the answerable seale of Baptisme Then the inward instrument of application without which the outward is barren is the worke of the Spirit of regeneration which attends the Word and Baptisme and washeth the soule by the power thereof euen the Spirit of Christ To the which end this Spirit doth ingender the grace of faith in the soule for the apprehending of our part in our particular Saluation and Regeneration Which grace of faith although it be not heere named yet is implied sufficiently in this worke of the Spirit For there is no other way for the Spirit to settle these benefits vpon vs but faith onely as in the Articles following shall appeare And thus we see how the Apostle doth in this text most pithily contriue the chiefe heads of this Part as in the Articles following appeares The Articles of the Second Part. Q. What is the first Article in this Second Part Article 1 A. That there is a Deliuerance ordained and granted to miserable man out of this his thraldome As the matter of Adams creation lay before the Lord at his free choise whether to create it or not so the obiect of Redemption fallen man lay at the Lords courtezie whether or no he would deliuer him If man had beene wholly left to himselfe his mends had beene in his owne hands in all outward miseries it s otherwise a man may be lost in a forrest and perish pursued by enemies assaulted by diseases oppressed by death perish without help Heere not so misery was the furthest from meriting but not occasioning mercy the Lord freely out of meere mercy beheld misery and when there was none to saue he himselfe did yea vsed this ruine as a meane of declaring himselfe to man the author of a farre more excellent estate then he lost by his fall And this purpoze of God the Father to permit the fall that he might worke his owne endes thereby viz. the setting forth of the riches and treasure of his grace of election in Christ by the meanes of calling and the Gospell is that which the Holy Ghost doth make the obiect of the admiration and astonishment of men and Angels Who pry into this mystery as the Cherubins into the Mercy seate So that first note In the most wofull mine of man there is a deliuerance See these texts Eph. â— 1 1. Thess 1. vlt. Luke 1.74 Esay 63.5 And secondly it s appointed by the Lord out of the vnsearchable treasure of his wisedome vsing it as a meane to declare himselfe to his Church in all those excellencies of his attributes especially the coniunction of mercy and iustice which in the creation could not appeare See Col. 1.27.28 Eph. 2.10 Q. What vse may be made heereof A. Singular vse and that many waies first To stay the heart of a distressed wretch in the sight of his misery by this light and dore of hope Although farre from beleeuing it yet by hope to sustain it selfe by from vtter sinking Oh blesse that fountain which could not bee dryed vp by sinne rather occasioned it selfe to mercy by misery Wonder why Angels were left remedilesse not wee Ponder it in our deepe feares and remember the Gospell of deliuerance is froÌ„ God as well as the Law of terror despaire not the Lord cuts off none who cut not off themselues Secondly let it teach vs to gather to our selues a Article 2 strong bottome against that slauish feare and enmity of our spirit against GOD. Why oh man If GOD were as thou framest him where had thy hope beene Dost thou not see that the LORD IESVS himselfe came from the mercy of an enemy Is then anger alone in God who against the cry of infinite iustice had a deeper mercy in store darest thou call him an hard Master or aduersary who of his owne will and loue cut off his owne plea and deuised a deliuery when no man or Angell could dreame of it Is hee like to reiect a poore soule who hath layd the foundation of his grace in such a foundation as Emanuel Thirdly let it teach the Ministers of the Gospell to looke to the order and substance of their teaching The order not to mis match these two doctrines of the first and second part of the Catechisme teaching this before the other be well grounded in the hearer For the substance taking heed least they defraude the soule of this point when shee is low brought but to offer it as an vpholder for a time till more come But fourthly and especially let this bee a meane to carry a poore heart that would faine beleeue quite beyond and out of her selfe The meditation of this freedome of Gods purpose first especially for the glorifying of himselfe in all his attributes should rauish the heart and carry it out of the basenesse of selfe and selfe-endes into the streame of this soueraigne will and glory of God It should bee aboue our owne saluation And it cannot be well conceiued how those preparatiues to sayth should be wrought in the hearer sauingly and not slauâ—shly as endeauours of our owne except this streame of Gods glory and ayme at his owne endes aboue ours be set before our eyes to abandon all selfe-respects in the matter of sayth and saluation Let vs diâ—â—gently try our owne spirit from the true Spirit of Grace by this marke Q What else doth this Article containe A. Besides this that God hath not left man to sinke in his owne misery but hath in his deepe wisedome found out the way of his deliuerance this Article aymes at a further end viz.
to be difficult as especially the two latter for as I freely grant faith to be the gift God wrought by his Spirit so I would faine know what you meane by those two latter viz. The condition of faith and the relying of the Some vpon the offer of God Expliaine these A. I will endeauor it And for the former as before in the point of Vocation I shewed what I meane by the Condition of faith so briefly I answer it is such a Qualification as God requires of one who may beleeue the promise of reconciliation to belong to him True it is if wee looke at the power of God he could in a moment set a man in state of grace out of the state of corruption but in this wee must looke at his will reuealed and what is most agreeable to the spirit of Bondage The Lord knowes it is no easy thing to beate a man out of himselfe when the sence of his burden lyes vpon him therefore he so prepares him that he shall not deny but that he meanes him well euen when he deserues least And surely it ought not to seeme so strange a point if wee weigh the Scriptures which neuer speake in any other language We read in Zach. 12.10 and 13.1 that when the Lord would set open a fountaine to his Church for sin and transgression he first put into them the Spirit of grace and compassions or Supplications causing them to see him whom they had pierced and mourne bitterly If we see the fulfilling heereof in the Gospell wee shall find that this Spirit of mourning went before faith as a preparatiue Reade Act. 2.37 when those murtherers of CHRIST heard that he was the Lord of life who offred life vnto them by Peter they were pricked in their heart saying Men and Brethren c. Now the Apostle answers Repent and beleeue Read these seuerall conditions of fayth Mat. 5. Blessed are they who thirst they who are poore in spirit they that mourne for theirs is the kingdome they shall be satisfied and Mat. 11.30 Come to me all that are loden and I will ease you What thinke we are not these conditions of a thing as yet wanting to wit of beeing comforted eased and satisfied The like I may say of that Ezek. 36. touching Seeking God I will doe this for them pardon them yet I will be sought for it by them So that its playne that the Lord meaning to bring the soule to beleeue prepares it first Q. What is it which workes these preparations is it any other thing in the world then that which worketh fayth A. No doubtlesse The Spirit of grace accompanying the offer of GOD in the Gospell doth worke both in the soule howbeit by degrees the former at the first and the latter after and that according to the measures of enlightening perswasion which the soule is capable of As wee see in deepe Melancholy and Sorrow that which at the first seemes harsh and cannot be endured yet by degrees the Spirit is glad to embrace In the morning wee see there is more light comming from the Sâ—nne then that which followes the rising of it for it sends more and more light before it rize So here The offer of Christ to the soule and the goodnes oâ— the offrer doth imprint in the soule some steps and prints of it in a more remote degree as to see a possibility of mercy to stay the soule from faynting when yet it is farre from resting in it And as the Spirit addes more light and sauor of it so it workes the heart to the making more toward it if some barre of Satan or corruption let not as by mourning for that sinne which offended such a good GOD although yet I apply not this goodnes and so by desiring it to bee my portion and seeing all other things to be drosse to it and so of the rest The summe is the Lord by these meanes enlarges the heart more and more to thinke that mercy to belong to her which she feeles to be dayly presented in more orient colors and to be the offer of him that needed not to offer it and whereof she feeles more and more need so that as the purpose of God appeares more cleerly to it so the timorous soule makes neerer and neerer to it till it come to rely it selfe at last vpon it And who feeles not the experience of this in himselfe that as light encreases so the soule is bolder to venture and feeles eft one step eft another to be wrought of hope stay good affections of sorrow of desire when yet she dare not iudge such a Iewell as mercy to be her portion And to end this what our sence may conclude in the scattering of darknes by degrees in the aire vpon the approach of light although till the Sunne rise the day is not perfect the like may bee sayd heere in the wanzing of feares more and more by the approach of the promise when yet the day starre of righteousnes is not risen Q. But I obserue that many doubt of this for sundry causes first they obiect Nothing can please GOD without faith now its sure Godly sorrow and desire please God and therefore what need wee seeke a further way when Faith may be said to containe them all How answer you this A. I say this It pleaseth God that these steps toward Faith be wrought in the soule though I deny that they formâ—lly pâ—ease God as acts proceeding therefrom For there are three acts of the Spirit in them that heare The first a meere common worke which hypocrites may haue The second a gracious sauing worke as faith proper to the Elect. The third I take to be a middle worke which as it is not grace formally so neyther is it a common worke but such a worke of the Spirit as stands in order to faith certainly following and this is good in respect of that it produceth to with Grace it selfe which shall not bee hindred but perfited in due time And of this sort are these preparations Now to make these the worke of Faith is inconuenient for although a soule to bee conuerted hath a seed of Grace remotely cast in by the Spirit which shall be perfected yet how absurd were it to say That a man hath that which hee mournes for the want of or which hee desires to haue I say in that respect in which hee mournes and desires it otherwise I doe not doubt but where there is true Faith there may bee a mourning after more It is obiected Faith may be and not discerned I answer For a time it may and in some degree or temptation holding vnder but not in an habited and settled manner of absence Q. What say you to the second doubt This opinion seemes to crosse a truth That conuersion is wrought in an instant A. I deny it not by this assertion for as it is in the wombe that there are some preparations naturall in the fruit to
of desert though in the way of saluation much neerer And therefore she sayth with the Church Hos 14.3 Ashur shall not saue mee I will not ryde vpon horses but with thee the fatherles shall fynd mercy And heerein shee differs from all proud hypocrites who wanting this fire vpon their herth are faine to rest vpon the deeds and compasse themselues with their owne sparkles though they lye downe in sorrow Esay 50.11 Nay it s certaine a prepared heart is so farre from the boasting of a Pharise in his attempts that rather he is as Peter toiled and weary of himselfe so farre from sacrificing to his nets that he looks vpon them with abhorring and sayth Lord depart from mee a sinfull man And by this little I desire my Auditors to thinke of the rest I do not affirme that GOD doth alway proceed alike with all for matter of order sensiblenes manner or measure In some hee workes more at the first then in others some hee sooner calls then others in some one of these is more cleere then in others as in Lydia and Zacheus and commonly as the degrees of corruption haue beene so are the degrees of humblin g and as the obedience to meanes hath beene longer without breaking out so the measure of Terror is lesser The Lord is a most free agent tyed to none we speak onely of such preparations as experience sheweth to be most ordinary among hearers Q. Adde somewhat breefly for vse hereof ere we come to the latter branch of faith that so confuzion may bee auoyded A. The vses are these Vse 1 First this is terror to all that dreame their estate to be good when yet they lie in their sins whole men they thinke Christ is offred them barely Be reconciled to God be they what they will be And in this they are the more strengthened by the opinion of such Diuines as dislike these preparations I confesse then indeed this is a bad fruit of it and yet the best that I haue found to come from it But to passe by them to these I say Beware lest ye play the despizers of grace so long by turning it to wantonnesse while the LORD leaues yee to vanish and perish in your owne error and euils Secondly to all such as remaine blind and dead-hearted blocks in the midst of this grace of the Gospell They see no light nor feele any warmth therefrom but still are cold snakes and are neyther affected with good nor euill neither hope sorrow desire or estimation of this pearle will fasten on them At the heare-say of a bargaine at the noise of their pleasures and at their jigs and tales they can laugh but heere neither will good day mend nor bad paire them Where is the hope of your faith where no dram of the condition of it is wrought Consider at death ye shall heare God saying thus Lo the things which your hearts loued ye haue and if my grace and offer had beene as precious as a base pot of beere as a game at cardes as a long locke at your eares ye had also had that But now your knocking at my doore is too late who heard not my knocking 's at yours Thirdly all dallyers with the season of this grace and putters off this rich offer of God pind on their sleeue thinking that they might haue God tyed to them and because they haue tasted of his grace with the tip of their tongue therefore they may haue it at their command whereas hauing once despized it they grow further and further from it dayly They should haue learned that the condition of faith is the preparation to faith dally with the one and forgo the other Also all hypocrites that rest in some appearance of these preparations not wrought in them by the Spirit of grace but from their owne principles which appeares in this that if they be reprooued they cannot endure it dare not enter into the tryall of their mournings desires and prooue them to come from the Spirit of grace but loue their owne ease better then the rules of God while their owne pangs last who but they but when their owne sparkles be out then full of sorrow No constancy playnnesse felfedeniall can be found in them grace is nothing worth of it selfe except some mixture of their owne concu re with it A signe that they haue felt little sweetnesse in it and therefore are farre from beleeuing it Oh lose not your labour lay not out your mony for no bread chuse not to goe a mile with God for nothing rather then two for saluation let Gods glory bee aboue your selues and lose not all for a false heart but take his counsell that said 2 Iohn 8. Lose not the things yee haue swet for till yee haue got a full reward euen Faith to saue your soules Secondly lastly exhortation to poore soules whom God hath truly brought vnder the condition of faith to blesse him for that handsell I say first to acknowledge it great mercy although they haue many doubts and feares and distempers to hinder them and the Deuill to come between cup and lip that they might not drink of this cup of saluation Oh remember its mercy to be brought within these Suburbes of Heauen If ye desire say not It s nothing It was wont to be the answer of a discontented woman who had enough when shee was asked how she fared to answere We haue nothing c. This whining heart is in vs and hinders vs from much good Be thankefull for any thing especially a pledge of faith nay be humble and say Lord what euer is not Hell is from mercy I will rather comfort my selfe that the Lord meanes mee the fulnesse of this earnest rather then grudge that presently I haue not my will and so waxe weary of wayting And secondly should expell slauish feare from them because the Lord hath giuen them a condition of faith Beware ye doe not abuse it Pledges are well kept by honest men not spoiled Do not tempt God by your distrust nor suffer the good preparations of the Spirit to dye or wanze through boldnesse loosenesse worldlinesse pleasures lest God make them as bitter to yee as Samsons dallyings with his harlot If yee belong to God he will saue ye but it shall be thorow the fire and with some smart ere the Deuill and your conscience haue done wiâ—h ye It is in this case as with them that play at Slyde-groat the siluer at first may bee easily discerned by the stamp but by that time they haue vsed it at the pleasure a while is so defaced yee that know not what to make of it Make conscience of keeping Gods pledges safe and entire And to conclude let these conditions already wrought bee encouragements to attend the LORD for Faith it selfe When a Manoa told his Wife they must dye because they had seene GOD shee rather argued contrarily that if GOD would slay them hee would neuer haue
for who commits sweet liquor into a foule vessell and what communion is there betweene corruption and purenesse Secondly hee addes And put on c noting that the Lord accepts not of a naked absence of euill except there bee also the presence of gracious properties Q. What meanes he by the putting off the old man A. By putting off laying aside purging casting out he means forsaking hating renouncing and bidding farewell to lustes Not much differing from the former part of Sanctification standing in mortifying and crucifying of sinne By the old man he meanes old Adams corrupt properties as blindnesse vanity which heere is named insteed of all the rest profanenesse vnrighteosnesse c. These he would not haue put off as we doe our apparrell ouer night to bee put on againe in the morning but as our old rotten ragges wee cast vpon the dunghill Q. And what meanes he by putting on the new A. The same which else where Rom. 13. vlt. and in other places he calles Reade that verse putting on of the Lord Iesus that as wee are clad adorned and warmed with our apparrell so Christ should be our clothing not of body but of spirit dayes and nights and continually Putting on heere signifying application in the closest mannor of Christ to the soule in his reneuing power By the new man he meanes the Lord Iesus in his nature and qualities of all grace and goodnesse as before I named So that this is a putting on of a better apparrell then cloth of gold and therefore admitting a better putting on that is neuer to be put off againe Q. What is the third part of the Text A. The fruit of both For these are within this dresse attire is spirituall but the Lord will have his new Creature not onely all glorious within but also without All outward clouts and rags cast off he names lying as one that is as manifest and common a worke of the flesh as any but meanes all and he will have the outward attire of vertue also to be put upon the conuersation hee names truth which as it is a Girdle to gird all other garments close to us so it s one outward badge of goodnesse Psal 15. See Ephes 6. but by this grace of the tongue he meanes all other of the body sences life and conversation And this of a taste of the Text the rest in the Articles The Article of the third part Q. VVHat is the scope of this third part A. To shew that whosoever truly beleeves the pardon of his sinne must also giue up himselfe to God in all holy obedience both in the frame of his spirit and in his outward conversation Q. What is the first Article of this third part A. That who so is begotten to God by the gift of faith hath also the image of God begotten in him by the spirit or more briefly that he who is in Christ is a new creature Read these texts for it 2 Cor. 5 17 other texts shall occur in the particulars following see Ephe. 2 10. Q. How many wayes doth the Scripture expresse this A In sundry all tending to the same end which are well to be noted for better conceiving of the Scripture For as we see sundry writers use divers tearmes and call this third part of the Catechisme The doctrine of Thankfulnesse or of Obedience to the Commandemâ—nt or the like so the holy Ghost uses divers tearmes And all may be referred to these heads for either they looke at the maine Principle of the Spirit of Sanctification as when the tearmes of Renouation New man New Creature Regeneration New birth are used or at the operation of this principle as when the termes of Repenting casting off the old man putting on new purging forsaking denying unrighteousnesse or lusts are used and so of mortifying our lusts or rising up to holinesse c. are used or else at some actuall inward vertues as love feare obedience subiection and the like or at some outward performances as walking with God in all his Commandements or departing from iniquitie or abhorring evill or cleaving to good ceasing to sinne learning to doe well or the like these all although in phrase differing yet in sence are all one and they import this That the Lord requires of all beleevers in Christ that their hearts be renued that they purge themselues finish their Sanctification feare him for his mercy walke with God order their conuersation aright all is one thing get one and get all but the holy Ghost doth includ all in that golden sentence Hee that is in Christ is a new creature Q. How many things are to be considered for the better conceiving of this maine point A. It is indeede the maine of this whole part and the things are especially these foure first the Author of this Regeneration or new Creature the holy Ghost secondly the inward instrument of this author and that is Faith thirdly The subiect in which this regeneration is wrought The whole man Fourthly the parts these will prooue the chiefe For as for the other which are taken for granted wee neede not to dwell much vpon them to wit the seede whereof wee are begotten which is the Lord Iesus the immediate instrumen vsed to beget the word of God the seale by which the Spirit assures conveis this regeneration Babtisme Onely let vs take a Scripture for each for the first 1 Cor. 1.30 Of him are we who is made c. that is of Christ Christ in his holy nature holy obedience and sufferings and resurrection is the matter of our sanctification For the second see Iam. 1.16 Of the word of truth he begate vs c. that is by the Gospell preached the eare receiues the seed of the word to beget vs. For the third See Mat 3.11 Where our Sauiour is said to baptize with the holy Ghost and fire noting that baptisme is the seale of this worke And so Rom. 6. The Apostle tels vs that by Baptisme wee are ingrafted into the similitude of his death and resurrection which is nothing else but our sanctification Q. Well then let the former foure heads be a little opened yet before those answer one obiection that troubles me you seeme to imply that a beleeuer and a new creature are two things I had thought that seeing faith begets vs to God by reconciliation therefore it and a new creature differ not A. Briefely I answer that it 's true beleefe of the promise is Gods creation likewise Esay 57.18 But this prooues not that this article is needlesse For as shall appeare in the second of these points regeneration is either a begetting vs to God and making vs his or else a begetting God in vs and these two differ as life diffâ—rs from the exercise of it To vse a similitude the childe truly quickned in the wombe hath the life of a reasonable creature because he hath the soule put into him yet he is not said to be borne
our selues to the chiefe worke which is soule-affliction Let vs consider if we were pined with necessity of abstinence from meat and drinke for any time what a fearefull anguish would it bring vs vnto and is not thinke wee sinne that deserues it of more afflicting vexing nature Oh! if we could preuaile with God to feele this sting in kind how sweet should a fast bee and how saplesse is it when we can scarce in a whole day feele one dart of sinne or wrath to pierce vs Let vs ayme at it then and much more that sinne doe humble vs then any sorrow whatsoeuer Let vs first Mic. 7.9 beare the indignation of the Lord for our sinne and for the â—est let God alone to plead our cause for what should it help vs to be rid of all other enemies while our owne pride selfe-loue hipocrisie vaine-glory worldlinesse and hardnesse of heart still glow at our hearts Therefore as poore Vriah was faint to be set in the forefront before his fellowes so let vs set these before all enemies that if any dart any strength from heauen be sent vs these may haue the first handsell thereof for the strength of all our sorrowes and enemies lyes in our weaknesse therefore let vs so lye vnder the affliction and confusion of these that the Lord may bow his heart to be afflicted in all our sorrowes and then he will soone bow the heauens and melt our calamities away although they seeme as mountains yet they shal flow down at his preseÌ„ce Esa 64.1 yet let vs not onely doe thus remember that fasting is also a Sabbath of reconciliation therefore let the Lord Iesus his Redemption be looked at by faith and keepe vs from base bondage and the feare of hipocrites Let vs beleeue that vpon one crosse he both satisfied for our sinnes and conquered all enemies and therefore in his merit let vs confidently approach to the throne of grace for pardon of the one and deliuerance from the other Secondly apply ourselues to all the supports of a fast which the Lord hath granted to keepe vs from deadnesse and wearinesse the Word I meane fitted to our occasions and the like yet as seruing to the maine of humiliation and confidence Adore we the Lord in his owne strong way and our vtter nothing Let vs blesse him that we be freed from those Popish dumbe Pageants who beside the outward abstinence want all furniture of fasters Thirdly consider that the Scripture in no one thing affords vs greater consolation and hope than in this for there is scarce one example of a fast which wants the experience of good successe yea extraordinary like it selfe as in Esters Nehemiahs and Ezraes Israel's against Beniamin the Churches Act 12. doth appeare Nay let our owne experience hearten vs when euer did we meet a new without proofe of some blessing vpon the former publike humiliation Fourthly and considering it must be no small grace either of mourning or faith which must preuaile against those holds either without or within which we pray against let vs know that our lockes had neede be well growne with Sampsons for such a purpose Therefore let none dare to compasse this Altar with vnpreparednesse of heart And so looking to the Lord Iesus for couering vs and accepting vs let vs desire some signe of mercy and consuming of our Sacrifice that we depart with comfort and hope to haue God to set his fiat to our suites And so shall we find fasting a speciall helpe to grace Q. Conclude with Thanksgiuing is that an helpe alse A. Yea verily if first wee come full of the matter of our thanks for so are all the thanksgiuings of this kind which the Holy Ghost recordeth Moses and Miriams Iudg. 5. Exod 15. Deborahs Dauids and the rest And therefore to carry a liuing memoriall and catalogue of the chiefe publike ones of which a reuerend Writer of our Church hath deserued well and so the like briefe of our owne were most needfull Remember the great prouidence of setling the Gospell and banishing Popery and since that the strange miraculous deliuerances not once or twise from forraine enemies home iudgements In secret record our owne our first calling since that our many staggers and reuolts his renewed mercies by occasion in our changes of estate in our streights in deep desertions when wee could no more sustaine our selues then if we had hung in the ayre how he hath euer been our portion when friends haue forsaken vs vnthankfully and will bee so still our blessings aboue many gifts of minde condition and calling graces of soule how God kept vs from forsaking his Couenant in our deepest temptations of Satan and enemies Secondly Be enlarged accordingly with due simpathy both for the Church and thy selfe reioycing with her with and for whom thou hast oft mourned and preferring her peace to thy chiefe ioy Affection is the fire to the Sacrifice and know that Psal 50. ult hee that prayseth God honoreth him and the ascent of prayses shall be the descent of blessings and happy is he who may maintaine this entercourse with God for the enlarging of him to more grace And so much of the whole doctrine of the meanes Q. Is there any vse to be made hereof Vse 1 A. Yes and first seeing the chaine of these holy helps is so precious and profitable to a godlie life first wee confute all breake the linkes thereof and vnsauorily make comparisons that betweene one and other to the ouerthrow of all Some betweene preaching and prayer some betweene Word and Sacraments as the Papists doe How is the Sacrament of the Altar magnifyed with them and how are all other vilified thereby whereas we do hold that they haue a sweet harmony and neither without other to be set vp yea wee are to confesse that each of them with the other is better than other neither sundred from other Couenant from Seale Seale from it priuate from publike are profitable Let each one haue his precedency and his prayse How should any bee wanted when no one hath the peculiar vse of the other and yet all will supply each others defect Let the solemnesse of the publike the familiarity of the priuate and the need of all affect vs with exceeding thankfulnesse especially for our liberty in the vse thereof which Popery had debarred vs of in each kind by a strange tongue of Scripture a Sacrifice for a Sacrament yea a confusion of many for a few And secondly all such as carry away the honour from the Ordainer to the Ordinance by fearefull sacrilege ascribing to the bare words of Scriptures as the Gospell of Saint Iohn a coniuring power to exorcize Diuels and to the meere opus operatum of Sacraments the masse especially as great power as to Christ putting the pix-bread into dead mens mouthes thus falling in loue with the meanes and renouncing faith to set vp God aboue them whereby the true power of all Religion is turned into a
Church Commonwealth What obnoxiousnesse to Satan to his instruments temptations mischiefe bondage to the vngodly suites seruices dependances with hard conditions crosses streights pursuites losses forfeits death of friends imprisonment accidents and shrewd turnes bad tydings confusion in the state famine warre pestilence and a 1000. waies for him to goe wofully out who came but one way into the world Besides griefe of minde melancholy passions and distempers of the spirit bad conscience ill marriage lewd children ill successe Ruine of estate and at last a miserable death And yet the vpshot of all is worst after viz. A finall separation â—rom God and losse of his eternall presence with the sence of vnutterable intolerable vnauoidable wrath of God in Hell vpon the whole man for euer without the least hope of helpe or redresse Q I partly conceaue this view and mappe of the misery of the fall now conclude the Article with some vse of it A. First heere is confutation of all Papists who flatly deny this Article and tell vs that our Nature is indeed shrewdly Vse 1 may med and wounded much like him who fell among theeues betweene Ierusalem and Iericho Luke 10.30 and left halfe dead But as for vs that maintaine this dying the death this quite and cleane deadnesse in sins and trespasses they cannot abide No say they there be left euen in the vnregenerate such abilities and devotions as may congruously dispose God to pardon them And by some helpe of grace merit also full fâ—rgiuenesse Yea they boast themselues of their performances and dâ—ties whereas Paul tels vs that all boasting is cut off And tels vs Rom. 3.27 Baptisme washeth away all originall sinne which yet Paul grones vnder the burden of beiâ—g regenerate Also all P lâ—gians or their adherents who affiâ—me that old Adam is as one in a darke dungeon who by reason of darknesse cannot see but if he haue a light put in hath his eyes very quicke and can see any thing and so wee want but light and then wee are able to discerne and apprehend any truth put into vs of our selues Also such as blanch the matter with the color of Grace added to our nature for by that say they nature being holpen can put on the cordes as Ieremy in the dungeon and addresse himselfe to come forth What hath a dead man with all the light and helpe in the World to addresse himselfe to liue Vse 2 This also reprooues all Naturall Papists that dote upon their ciuill morall or religious duties and deuotions and cannot abide to heare that those who so duly pay all debts all dues who giue so many almes to the poore heare so many sermons keep so many Sabbaths read so many good books keep so much good company commend the Ministers and welcome them and maintaine them should yet bee as the Publicanes and sinners I doe not say yee are but I say this Except ye also deny your selues and behold this misery of your Natures yee will fate woâ—se in time euen by your righteousnesse then if yee had nonâ— for â—hy doe ye not graffe upon a rotten stock and guild a rotten post So also such as commend mens natures in the point of religion saying Oh such are so sweetly natured courteous loâ—ing mild and harmelesse that there is but little betweene them and Heauen Alas how many of these sweet creatures are as bitter enemies to Gods grace as friends to ciuility and faire carriage Also such as aime at religion onely thus far to colour their wings and tip their tongues or their outward dealings with some outside but as for that heart within and nature they suspect not And to conclude such as being told of their passions defend theÌ„ by their nature It 's my nature to be so hot I haue soone done why poore foole thinkst thou thy nature is more excusable then thy passion and yet what is so common with men to say then this If I were an adulterer or drunkard I were willing the Minister should thus sharply rebuke mee but to be so bitter for mens infirmities and against that which we cannot doe with nor heale and auoide and against vnbeleefe or the like me thinkes he might be wiser Oh God would faine draw thee from the open to the secret sins of thy heart lest thy freedome from the grosser should destroy thee He would euen weary and tyre thee by thy cursed nature when thou seest all thy other defences are but dawbings with vntempered morter Thirdly This should cause thee to look vpward and to gage the greatnesse of Christs loue which could finde in his heart to Vse 3 satisfie for such a misery and to fetch happinesse out of the depth of it Euen in this Article is layd the foundation of thy esteeme of Christ in the next pâ—rt of the Catechisme Christ will be little set by the height and depth of mercy cannot bee sounded till thou take measure of it by a Reede of thy misery Little sinne to forgiue will make Christ little loued As we see at the Assyses that base theefe that thinkes to conceale some of his robberies and is loth to haue all come out at once fearing the mercy of the Iudge when his inditements come to bee read the second time loses his life Let vs beware lest it bee so with vs. Let not vs lessen and minse our sinnes in hope of more easie pardon but if we would magnifie the grace of Christ let vs first magnifie and enlarge our sin to the vttermost if Christ see that we rather hope in our small sin then his great grace we are dead men The way to get pardon is to equall his price to all our misery Say thus If Lord my sin had beene onely a share in Adams eating and no more or in some actuall few euils or if in the meere priuation of some good things or in sin only and not in penalties or if in bodily only and not spirituall or if spirituall onely and not eternall somewhat might seeme to lessen thy loue but surely that loue that would satisfie for all rather then any should condemne me is of vnspeakeable dimensions Oh! learne by this how to esteeme the price of grace If each step of this first part if each of these Articles make thee not miserableâ— then other no Article of the second part shall be able to comfort thee Be confounded vnder the ruine of thy misery and vow with that good Iabez If the Lord will indeed rid me of all this great euill that it may not grieue me If he will enlarge my coast and bring me out of this heape of woe then he shall be my God and I will make songs of his mercy Oh! let all that haue beene sayd of this misery make thee goe as she Luke 13.11 bowed together vnder an intolerable burden Lay all together to make vp such a loade as may pinch thy shoulders and cry out Who shall deliuer me who could't thinke such
hee should so much as thinke of a recouery much lesse be able to comprehend any way to get out of it Q. What vse is to be made hereof A. Still each staire must bring this wofull soule lower and lower till it can fall no further These Articles serue to plucke out each of them one or other and all of them all those false crootches and props which corrupt self-holds vpon to keep her from catching this deadly fall vnder her misery If there bee any evasion for flesh and blood any starting hole to get out at shee will bee sure to find it This is the last stoppe of all which should quite sinke the proud heart of a sinner though he carry his chin all this while aboue water To all the former this one of vtter irrecouerablenesse and desperate impossiblenesse to get out should euen kill the hopes of a wretched heart and burst the belly of it Hopelesse misery should make an helplesse soule lying panting at the mercy of a Sauiour and gasping for breath that if there bee no more for her out of her selfe then within her shee may giue ouer all And while shee sees no hope in her selfe shee may despaire in her selfe Till this last Lecture be read and beleeued by the soule in vaine is Christ offred to her while she hath a wing of her owne to fly ouer him with neglect Those that come to Christ must bee wholly beaten out of all holds and those strong holdes of selfe-hopes and self-loues either of nature meere or mixt with some helpe supernaturall Christ will neuer bee sought to if any other can bee deuised Sleidan reports that when some souldiers were surprized in their Castle and all throwne downe from the top of it to bee dasht in pieces one of them among the rest falling through the bowes of a mulbery tree clasping thereon with both Armes stuck by it and saued himselfe from death Wee may conceaue hee was loth to dye Much more are wee From the top of the first Article of this first Part to this last and lowest stayre the Lord throwes downe the soule of a sinner to kill his spirit and humble him but so long as the least crootch lasts the soule that loues her owne corrupt life abhorres to bee killed But in Gods feare let this put an end to all fancies and corrupt conceits of flesh and let it bring the soule to the earth and cast downe euery high thing and strong hold which sets vp it selfe against the need of a Christ and the necessity of faith Giue vp now all weapons and say If it bee thus Lord thou hast ouercome I am bereft of all and I must stand to the mercy of a Conqueror I haue nothing to merit or help mee it remaines now that vtter misery prouoke mercy at the hands of a mercifull God with whom the fatherlesse shall find it To conclude put case the Angels should mediate for vs yea if a man were for his owne part as free of sin as Adam yet for that which is past the offence of an infinite Maiesty he could not say any thing to it it is a matter of higher nature Q. What vse of this A. It quasheth all Popish pride and arrogancy all Pelagian and Popish conceit of the remnant of free will in vs towards our owne recouery Not onely in deuising or feeling need of any help but accepting it beeing offred by the helpe of supernaturall light and grace presented Man is as truely blind in himselfe as in a dungeon of darkenesse Though lâ—ght bee offered hee is as impotent to see it as vnable to procure it in the want of it The very roote of all errour and euill heresy and profanenesse being nothing else haue their Ignorance of originall thraldome vnder sin It should greatly abase vs that wee are thus hurt and know not how much lesse how to outgrow it This vse our age greatly needeth wherein formality is ready to blot out the impression of all truths of this kind and nouzle it selfe in an easie religion void of power Secondly it teacheth what a mystery grace is It is true which Paul saith Great is the mystery of godlinesse which Christ manifested When Christ came and brought light foure thousand yeeres after the Creation it was as strange as at first And now when grace findes any man how doth it preuent him euen as the light comes vpon the drunkard in the depth of his snorting and surfet Oh the sweet peace the sinner findes in his misery As Israel made their bondage an ease so wee hell it selfe our Heauen by custome Wee adde delusions to our blindnesse and senslesnesse by false errours of our owne and others Wee sleepe as Peter betweene foure quaternions of our keepers Deuill Sinne Law and Wrath. The Prouerbe is verified The life of an idiot is the sweetest of all for hee hath nothing to trouble him So heere the life of a man dead in sinne is not to bee aware of it pinch burne wound him it s nothing to him threaten allure all is one preach terror or hope woe or weale hee is dead The Law curse Christ and grace hope of Heauen are indifferent Nay such a fearefull offence is the Word to a dead sinner that euen that which should occasion conuincement and feare works confidence in him the Iewes tooke the Law a killing letter to bee the way and obiect of iustification Nothing can worke the soule to humiliation saue wofull experience when all is too late Thus much for this Q. Is there any way then from the LORD to come to the reuealing of this misery A. Yea and that is the morall Law of GOD Art 6 soundly preached to the Conscience See 1 Tim. 1.5 The Law is not giuen to the righteous but to the disobedient c. where the Apostle diuides the Worke of the Law into two sorts by implication One is vpon the righteous as its an eternall patterne and direction of righteousnesse and so it concernes the third Part of the Catechisme but in this sence it belongs not to this place Secondly as its a meane to vrge the vngodlie and to reueale to them their sinfull and cursed condition Note this double vse of the Law to auoyde confuzion which thousands runne into both in writing and hearing the Word preached Q. What say you then of such as want this Law A. They are of many sorts yet truly it may bee said of all They are withouâ— the true knowledge of the Law Touching Heathens Turkes and Infidels the question will bee the lesse because they wholly want the reuealing of the Law and therefore of them it s verified That although sinne reigneth among them in the guilt and curse of it on Gods part yet not on their part by vertue of any light from God For sinne is not imputed without a Law that is Rom. 5.14 not laid to their charge by Gods enlighting their conscience concerning the true obiect roote nature or fruit
is the chayn of the law and so are the words couched together that being by one and the same spirit ordained he that brakes one violates all as he that breaks any linke of a golden chaine breakes the coherence Men thinke otherwise But as hee who breakes his neighbours fence trespasses him aswel as if he ranged all ouer his ground because the bond is broken so heere It were strange to tell a drunkard he broke more then the seuenth Commandement But to tell him that he had broken all as indeed he hath were strange to him Not perhaps in actuall deed but yet in power and effect because he hath broken the bond of that God who hath made all the rest And yet there is a further thing in it then so for in a sort some actuall sinne breakes all As one hath described it in couetousnesse so might I doe it in drunkennesse For what drunkard makes not his cup and companions an Idoll what cares he for Gods worship daring to bee drunke in an Ale-house within the sound of the Preacher What conuersation toward man looks hee at in family neighborhood oathes vowes to God or men What Sabbaths doth he not breake What parents and Magistrates doth he care for but rather vndoes the estate of the one and contemnes the censure of the other What cares hee in his cups to breake the head of yea to stabbe his fellow What vncleannesse and bastardy is hee not guilty of What booty by the high way will he balke and perhaps with bloodshed to get money to drinke What lyes and slanders what colors and shifts to defend his villanies and couer his sin will he forbeare This is meet to thinke of to open the harmony of a law But howeuer this bee sure it is there is no sinner not onely grosse but euen secret who is not guilty of all the Law in the breach of any Commandement because his vndue carriage fights against the Lord of the whole Law The discouery of this light might bee as much as some mens soules are worth for what is the speech of men As for vnrighteousnesse I aske GOD no mercy As for stealing saith one or for adultery saith a second or slander or murther or vsury I neuer feare what GOD can alledge against mee Indeed such or such a sinne I aske him mercy for Well said but in the meane time it s no thanke to thee GOD and prouidence suffred thee not for thâ—â— wouldst haue broken all aswell as one thy heart was bad enough if hee had not limited thee Oh this light well receiued prepares way for conuiction Q. How thirdly A. The Law discouers it selfe to the soule in the point of her Royalty So Saint Iames cals it Chap. 2.8 That as a King is not prescribed against by the quality of any subiect offending why hee may not hold him guilty so in this No person is accepted with GOD in this kind Oh! it s a great discouery of errour the hearâ— of man is proud and soone exempts and dispenseth with it selfe by some priuiledge But this Royal Law is impartiall As a glasse will shew a Queene her spots aswell as a poore woman Paul labors this point Rom. 2. against the Iewes priuiledges No difference with God All both bond and free Barbarian Scythian Iew Gentile none excepted God hath shut vp â—ll vnder one disobedience Oh it s a great abating of a proud heart One sin one hell one wrath one Tophet for Princes for subiects for learned for idiots for noble and base for Pharises and Publicanes This cuts the combe of the sinner Psalm 149.8 He bindeth Kings in Cheynes and Nobles in fetters of yron Neither can the poorest scape at a little mash nor the richest at a great Againe his Lawes are no copwebs Apply this as it is the scope of the fourth Article supâ—Ã to thy selfe Q. How fourthly A. It discouers it selfe to the sinner in the point of integrity and soundnesse of her light That is opens sinne to the soule in one kinde aswell as another Such is the corruption of Adam that it will suffer much of the body of sin to vanish in the suruey If sinne bee either of knowledge or ignorance although knowledge shall bee of some note yet ignorance will vanish If other sinnes bee of omission or commission omission sinnes will faile in the reckoning If againe sin bâ—e of presumption or infirmity Sinnes of infirmity are nothing If presumptuous sins be either of particular presumption or or totall reuolt Particulars seeme nothing to a selfe-louing rotten heart But where God enlightens lo he discouers sin in all her sexes male and female strong and weake remembred forgotten ignorance or knowledge and in a word one and other And this also is a great discouery for want of which many a soule neuer comes to the bar of Gods conuiction But now this rule will not onely tell the soule the differences of these to wit that one is of greater crime then other one may both omit and commit sin and yet know neyther he may sin of knowledge yet not of presumption necessarily because he may be preuented by feare Satan violent lust and not voluntarily consent he may also presume with a different heart yet the least of these in their nature is damnable Q. How fiftly A. The Law reaches forth to the soule her key of knowledge in the poynt of her extent She who hath her Ladyes keyes knowes all and can fetch out of ech boxe So cannot the poor droile in the kitchin So this is the priuiledge of one that hath the Law to be hers It is a great piece of the light of the Law to extend it selfe in the soule to al parts and degrees of sinne First in poynt of Spiritualnes of the Law teaching vs not to rest onely in open grosse morall offences but to goe to spirituall wickednesses The Law is spiritually morall aswell as externally Thus Paul Rom. 7.12 The Law is holy and good I sold vnder sinne And 1 Tim. 1.5 The end of the Commandement is loue out of a pure heart good Conscience and fayth vnfeined Then it must be very spirituall and aswell meet with infidelity hypocrisy vnthankfulnes impiousnes profanenesse of spirit security hardnes of heart contempt of Word Sabbaths c. as open leudnes of life riot stealth or adultery And so also it enlarges the chiefe breach of a Law to all lesser degrees and steps to it As the seuench commandement reaches not onely to grosse incontinenty but to intemperancy drunkennes riot voluptuousnes of sences c. Secondly her Inquisition and Search For the Law Heb. 4.12 is very searching and piercing diuides betweene the ioynts and marrow dare and can go to any part of the whole man and fetch out any poizon out of any corner hath an vnlimited Commission from the Law-giuer to fetch out and bind any malefactor not onely seene and manifest words and deeds but also the most retyred and close
sit heere we are but dead men and wee can bee no worse by the Aramites then by famine So they made into their Campe. Thus doth a cast-downe troubled sinner resolue to doe If there bee a way of possible escape the matter is not now whether I shall find it but I know I shall surely perish without it and sure I cannot be worse then I am I may be better I will venture the triall The vse briefly is First To obserue how God preuents a sinner by this Wisedome For what is all the complaint of a poore soule when the promise is offred Oh it s true if I were loden I doubt not of ease Thou lyest against thy selfe thou dost doubt of ease by the promise for of the former thou canst not doubt hauing been enlightned cast downe and conuinced by the Law That then which is the more easie to grant the Lords workes first as part of the condition of Grace for euen legall bondage is the first part of it that is to be loden that when the harder comes to bee vrged that is Faith then the Condition already wrought might bee ready to comfort the poore soule Secondly Wonder therefore at this wisedome which by contraries most sitly to the soules condition doth euen worke by contraries life out of death and order out of confusion Thirdly and lastly in all the Ministery of the Word let the Minister and people of GOD still fixe their eye vpon the scope of GOD moouing onwardes with him and going euen pase with his ordinance for the effecting of his owne ends and the glory of his Grace in our saluation Let vs both so teach and so heare that still the Starre may guide vs and then our iourney shall not be tedious to vs. Q. Conclude with the extremities and abuses of this legall worke A. First for the extremities they are two legall presumption and finall despaire Touching the first I call it legall because there is another and more dangerous one by the Gospell Secondly this presumption is twofold One this when the sinner waxes bold and ventrous to shake off this yoke of the Law before his spirit be conuinced and cast downe And this is that solemne caueat Deut. 29. If any shall applaud himselfe hearing the curse and say I shall haue peace adding drunkennesse to thirst the wrath of GOD sâ—all smoke agâ—â—◠〈◊〉 man Such there are then yea surely bondage is of it seâ—fe yrkesome but when it meets with a bold heart and is not set home by the Law commonly it prouokes wearines and then seeing that GOD seconds not his Word alway with plagues and death and curses indeed the deferring of sentence sets the heart on gog to euill and perhaps worse then before Thus Psalm 50. the hypocrite growes to thinke God to be like himselfe This sinne made Adam and all vs cursed presumption against threats Oh when wee thus fall to our old trade the Deuill falls to his finding the soule thus swept returnes with seuen worse then himselfe Let vs tremble at it and learne to inure our selues to heare all threats with feare Learne to beleeue this doctrine which I haue at large described I speake not now of sauing faith but against presumptuous boldnesse against the Law To credit the Word to be Gods who cannot lye may fall into a supernaturall conuiction although not yet sauing The second presumption is When the consternation of the Law ceazing without the addition of the Gospell causes the soule to waxe confident of it owne welfare because it hath beene humbled and perhaps holds some impression of it still not daring to resist her light But this is rare and dangerous for its a signe that the heart is secretly false and vnpurged Rest in no checkes of conscience where conscience her selfe is not first purged both to check and also to excuse and comfort the soule in the Satisfaction of CHRIST Q. What is Desperation A. The other contrary offending as much on the left hand through the excesse of terror Thus Saul and Iudas And it commonly growes from the first Satan neuer seeking more to poizon with presumption and dallyance with the Law then where he meanes to snare with the contrary of despaire How oft was Saul conuinced of his malice and persecution But returinng to his vomit brought soule and body to a desperate end So Cain and Iudas by their hidious sinnes brought themselues to this that mercy and Christ were not able to doe them good their sinnes were growne beyond forgiuenes A wofull fruit of boldenesse And yet iust for he who will vndervalue grace in the worth thereof is iustly left to ouerualue sinne in the merit of it He that neuer can find season to beleeue the Word beeing offred is iustly left to seeke it with violence when the season is ouer And so eyther its neuer time with them as he spake of marriage or else past time Many compare these sinnes with great adoe but the wiser way is to preuent both and the latter in the former Doubtles it is the sinne of the damned to liue in the perpetuall despaire of release and in perswasion that Grace is vnable to do them good Let vs know farre worse sinnes then these may destroy let vs neuer presume to venture so farre as to dye by these Vse And for vse of the point learne wee dayly to roote this cursed Roote of bitternes out of vs by two â—hings eâ—suing First A spirit of humility and feare to keepe ouâ—selues vnder the bondage of ouâ— Schoole-master rather then to affâ—ct the liberty of presumers and in so doing to beseech the LORD o proportion out our stripes according to ouâ— strength aâ—d to keepe our despaire within the compasse of our seluâ—s and any thing in vs but to bee farre from the least thought of inlarging our basenesse aboue the infinitenesse of mercy Secondly To nourish in our hearts aboue all those Meditations of Mercy and Grace in CHRIST which may set vs vpon a Rocke about our selues and all fearefull distrust and carry vs in the streame thereof with holy irresistiblenesse Frequent holy and louing thoughts of God are the surest remedies against this hidious monster Q. What lastly is the abuse of this worke of the Law A. Double ech contrary to the other First On the right hand many not of the worst abuse it when they nourish themselues in a needlesse bondage whereas they know that they are in case to hearken after the remedy and will not pretending they haue not yet beene cast downe or troubled enough What madnesse is this to nourish a disease against Physick or to thinke that our trouble pleaseth GOD or to thinke that to bee of substance of Grace which onely is for preparation vnto it And yet many sullen and Melanchoâ—â—que ones are thus abuzed by Satan to thinke their Babel and captiuity yea their Hell another Heauen Let them rather hast themselues out of it when God calles them and know the Lord
to make God the Father the most free and soueraigne worker and applyer of this deliuerance to the soule For what else should it profit vs that hee hath deuised such a way as Christ and such meanes as the Gospell beleeued except hee tooke it vpon him to possesse the soule of it also And the Holy Ghost is frequent in Scripture to proue GOD the Father to be the onely free agent in this worke calling him the begetter of vs of his owne free will Iam. 1.17 Phil. 2.13 Heb. 10.23 the worker of both will and deede in vs of his owne good pleasure the faythfull beginner and finisher of his owne worke Especially that it is neyther of the willer or runner Rom 9.16 Ioh. 6.44 but meerely of his mercy that we be called effectually No man can come to Christ except God draw him God is as soueraigne in his applying as in the finding out of this way And why Surely because as in the way so in the working the soule to it hee seekes his owne glory and the deepe riches of his grace to bee magnified and himselfe to be adored in the ioynt meeting of his iustice mercy power and truth in one that through IESVS CHRIST praise may be giuen to GOD the Father and that as all things are from him Col. 3.17 and by him Rom. 11.36 so they all may bee to him and to the prayse of his glory This point well weighed would leade vs as by a thred through each branch or Article of this second part with light and sauour when we conceiue the Lord Iesus himselfe onely as a Seruant of this souereigne will of GOD who is therefore called Gods Christ 1 Cor. 11.3 read 2 Cor. 3. vlt. when we conceaue the offer of Grace his the benefits offred his yea and not onely fayth but also the conditions of it an humble and hungring soule his gift his preparations and so throughout all this second part looke vpon GOD as that free principle in whose meere will it is to enlarge or restreine the heart of a man as he sees good A point of speciall consequence and properly belonging to this place 2 Cor 5.17.18 hee beeing at the root of all and beeing in Christ reconciling the world to himselfe not imputing the sinnes till which great worke be effected this deliuerance is not effected in vs. And therefore Psal 32.1 the Lord is sayd to impute no sinne and 2 Cor 5.21 to make vs his righteousnes And although I refer the point of Imputation to the second Article of Christ as presupposing his merit of necessity yet for the Worker it s properly a consequent of this Article God doing all his workes perfectly and as I said freely for the attaining of his owne ends in vs that he who boasteth might boast of the Lord. Q Doeth this point tend to any vse A. Yea and that such as I wish euery good hearer and reader of the points following to lay it to heart For first this will teach vs to conceaue in what sence the Lord doth offer vs his Christ command vs to beleeue and promise to ease vs if we hunger mourne be poore in spirit To wit that he is farre from intimating any power or will in vs to concurre with him in any the least of these or to ascribe ought to him that willeth or runneth But rather to shew what those excellent graces are which he freely worketh in all whom hee will saue Hee for his honour sake will effect all these meanes in whomsoeuer hee hath appointed to the end it selfe of Redemption Sweet is that place 2 Thess 1.9 10. That he may be admired in all such as beleeue because they haue receiued our word in that day He saith not that al they may be admired who haue themselues beleeued but he admired in them For what Surely not for their working grace in themselues but for the works sake of God that hath wrought it Secondly this will helpe vs to iudge who those parties are in all likelyhood whom God wil concurre with assist in the vse of meanes tending to deliuerance Such is the base slauery of man that he distrusts him sooner in no one thing than in that wherein God offers himselfe to the soule As in Manoa's example and Gedeons appeares Iudg. 13.22 6.13 Oh saith a fearefull heart God is free and need not worke saue wheâ—e he list and therefore he is bound to none and I feare he will worke in 100. ere he worke in me Oh poore wretch hath hee not shewed his will in whom hee will worke Euen in those that seeke his end more then their owne in the vse of meanes If thou knowing what God only aymes at in all his Redemption viz. the glory of his rich grace and all his holy Attributes and not at thine or my saluation for our ends shalt yet goe to worke heere thine own way then know God neuer did or will crosse his owne ends nor blesse any such as set vp other ends of their owne against with or aboue his But this followeth soundly That all such as in meanes vsing doe fixe their eye vpon Gods purpose and abase themselues in the sight of their owne sillinesse to reach such a thing as deliuerance is and adore his free souereigne working as the onely able effecter hereof all such I say as thus worke with God and vnder God may know that the Lord will assist them for why he assists and seconds his owne way in them who seeke his glory aboue their owne saluation And although he be so free that he is tyed to none yet I say with reuerence hee tyes himselfe graciously to such as doe seeke him not themselues for else should he contradict his owne ends which is blasphemous And this point I desire to be marked For whoso they are who will not see this truth of Gods free working for his owne glorious ends I affirme its vnauoidable but either they must most murmuringly and repiningly reiect the way of God to Heauen as contrary to flesh which is the greatest signe of a castaway or else mixe themselues their wits wisedome policy and deuices in the getting of heauen with Gods grace and mercy and so make Christ onely a Stalking horse to their owne parts and to serue themselues Thirdly this point doth most liuely instruct vs how wee may so goe to worke in the vse of meanes as our owne Conscience may not accuse vs for taking Gods office of freedom and souereignty out of his hands It troubleth many to instance in one particular how they should so goe to worke in hearing praying and Sacraments for the attayning of the Condition of faith that is mourning and hunger c. that they might not seeke faith vpon their owne termes They see the Word full of promises of ease and comfort to such as do mourne and they would gladly seeke Heauen in Gods way onely they cannot see how a condition to faith can
and not looke at him It fell so out at length that he met him in such a narrow lane as he could not balke him but must needs talke with him The good Merchant takes him to him and told him he was glad he had met him he wondred what he meant so to decline from him What said he do you thinke me your enemy If I were could I not crush yee with a word speaking Alas I am not offended with you if you be not with me for all your treachery but forgiue and forget it The words of this man so pierced the Coblers heart that it brake instantly and hee falling downe vpon his knees and with bitter reares confessed his villainy and repenting of it told him This loue should for euer bind him vnto him and so he continued This base Papist is the heart of euery child of old Adam this royall Merchant is the Lord this narrow lane is the streight of conscience beset with sinne and curse this kind behauiour is this offer of Grace Let vs not bee worse to it then a cankred Papist but breake our hearts and melt into teares and with Saul to Dauid say Where shall a man find such loue 1 Sam. 24.19 as to spare his enemy when hee had him in his hand and to bee content to cut off the lap of a Garment when hee might haue cut my throate Breake thy heart in the bosome of this loue Q Is there any more vses of it A. Touching the maine vse of faith I shall finish the Vse 6 last Article with it God willing Yet this one more let mee adde That wee learne hence to vnderstand the Couenant of God and the promise of grace as it is in it selfe not a bare naked thing but filled with all the strength mercy Iustice and faythfulnes of the Promiser And so doing pray the Lord to write it in thy soule The offer of God thou seest is fâ—unded vpon a satisfaction as in the second Article I sayd and what then Surely it hath the full strength of it therein It hath made the Father well pleased Conceaue then that in this offer the Lord is voyd of anger as he sayth Esay 27.3 Anger is not in me Iâ— I were angry What should dry stubble doe But I am reconciled I cannot now be angry with a poore soule I haue taken order to answer my Iustice by my Sonne and in so doing I meant no more to bee angry If I were it was for a time to humble an hard heart but then with euerlasting mercy I will compasse thee I haue toucht this already before Onely marke this that all that is in a promise or an offer is little enough to settle a poore soule being in her feares Therefore be able to say A promise is no empty thing it proceedes from a GOD satisfied therefore If I perish by beleeuing bee it so I will perish Q What is the most proper adiunct of the Church of Christ A. Communion of Saints or members of this mysticall body of Christ which is nothing else but the due enter course holy fellowship reciprocally betweene member and member for the good of the whole Read Ephes 4. vers 12 13. Psal 133.1 2 3. Q How many things are we to consider in this Communion of members in the Church A. Two things first due qualifying of the persons that are to communicate Secondly due exercise of Communion among them that are so qualified Both intimated in that text Psal 133.1 They must be brethren And these Brethren must dwell euen together Q. Wherein stands this Qualification A. Generally in this that they bee Brethren No sooner is a man a beleeuer and a new Creature borne to GOD but hee is also a brother or she a sister of those that are bredde both Relations goe together So then first thou must bee a member of this body a citizen of this Ierusalem a sonne and daughter of the Almighty and a sister of the Church a free denizon of this corporation or else thou art not so much as generally qualified Touching the grounds of this I will not heere preuent my selfe for I shall handle the point of fayth and the New creature in their places onely heere I say in these this qualification consists No bastard no Gibeonite no stranger no blemisht one may enter the Temple of this Communion Secondly and more specially that they haue the true spirit of Brethren of members by which the former is manifested to be true For all that are truly borne children and legitimate haue the true spirit of such and also of brethren this Spirit of Communion therefore is the tryall of sound ones from Countetfeits Q. Shew then some markes of this Spirit of Communion A. As the Philosophers say There is a soule of the world which holds together the parts so much more there is a Spirit of Communion which vnites the members of it As the parts of the body of man would loosen and fall asunder if there were not instruments of sinewes of muscles of ligaments aptly ioyning them so heere This Spirit of Communion then is the same with the Spirit of vnion though in a seuerall consideration hee that is one with God that begat 1. Ioh. 5.1 is one with them that are begotten and the one issueth from the other But to the point this Spirit of Communion may bee discouered in these two particulars First In the spirit of preseruing her selfe in her estate and integrity Secondly In the spirit of Furniture for the seuerall operations whereby Communion may be supported Q. What is the former of these viz. Preseruing of Communion A. It s a qualification whereby it is with the members of this mysticall body as it is with all other bodies eyther Naturall or politique it hath an instinct giuen vnto it to preserue her selfe in her estate from dissolution and ruine No body hath so close neere a Sympathy to it selfe as this nothing need teach any liuing member in the body to preserue it selfe and the body in which it subsists instinct doth it alone So heere for the opening whereof consider these few things First This spirit of Selfe-preseruation in the Church is the spirit of Separation of different or contrary parts which threaten ruine to her Metals melted will goe together and vnite their substance but seuer the drosse which is of another nature from incorporating with them Psal 15. The Citizen of the heauenly Ierusalem is brought in by his loathing quality he loathes Swearers lyers forswearers vsurers and so of the rest the scope is a true member of Communion discernes a non-member a Neuter and loaths to intermixe or vnite with them As Peter told Simon Magus Act. 8.21 Thou hast neyther part nor fellowship in this body They may thrust in themselues into fellowship vndiscerned but so farre as they are knowne the Spirit of Communion segregates them from her selfe No Colliers trade is so noysome to a Fullers as the
quckening worke of the spirit of which more in the third part and the last is Glorification Q Let vs proceed to the opening of their seuerall natures and vses breefly so farre as serueth for our purpose A. It were endlesse to wade into all onely to shew the realnesse of them and the vse of them to the soule that it may see how richly Christ is offred to the soule I will touch euery one of them The first of them is Vocation See texts Esay 55.5 Rom. 8 30.1 Cor. 1.2 Now this calling is a worke of the Spirit issuing from election whereby whom the Lord hath chozen to be his he brings to know it And that by the voyce and call of the outward word and inward spirit cryâ—ng to their soules thus Come out of her my people and returne to me Come out from thy former corrupt estate of sinne subiection to Satan curse misery lewd customes error of the wicked hell and returre to that blessednes which thou hast lost So then calling is that whole workmanship of GOD whereby he pulles the soule from a bad estate to a good be it longer in working or shorter darker or cleerer easier or harder it s the drawing of it from darknes to light Act. 16.18 That from whence it s drawne is an vnregenerate estate That whereto is faith Between these thee whole work of God is calling Q. Can you not breefly summe vp the parts of it A. Yes it may bee conceaued to stand in these two parts Eyther the preparing worke of calling or the finishing The former is that by which the Lord finding the heart vncapable of a promise brings it and prepares it to be such an one as may see it selfe capable and vnder condition of beleeuing such an one as may beleeue For as for the opinion of such as imagne that GOD breeds faith all at once without preparing the heart they ouerthrow that grace in respect of a soules triall of her selfe and in respect of Gods Glory which they would seeme to magnify And they strengthen the hand of sinful men in their error thinking there is no difference betweene men al may beleeue in Christ This by the way The latter is that by which the Lord doth finish the worke of faith and power which is the Condition of the Gospell without which no man can partake any of the priuiledges following Note For it succeeds the condition of the Law and in stead of Do this fayth Beleeue this and liue Note well these termes Preparation is the condition of faith and faith the condition of the couenant Q. What are those preparatiues A. Partly legall partly Euangelicall in a word when the Spirit of God by both leaues such an impression in a troubled soule vnder the spirit of bondage of which in part that it comes by the sight of the Gospell to so much hope as workes the heart to mourning and brokennes to desire of mercy to esteeme it and to bee nothing in its owne eyes in comparison of it together with diligent vnweariednes till it haue obteyned it All which are the preuentions and assistance of the spirit of calling drawing the soule home to God by the steps and degrees that the soule is capable of Q. And what is the finishing worke A. That wherein Calling is perfected and wherein true conuersion of the soule begetting of it and bringing of it home to God for all these are the same doth consist For when the soule thus prepared sees that the promise belongs to her and she may and must beleeue it then the spirit stampes this gift of faith vpon the soule to receaue and tak it to her selfe from the promise Q. Passe by the vse of this now because wee shall come to it in the last Article and proceed to the second A. The second is Vnion Which is the first benefit in order I meane for else all are together in respect of the soules title and right to Christ and this oppozeth the cutting off of the sinner from GOD and all influence and Communion with his grace and by faith so bringeth the soule vnto God that its vnited made one and incorporated againe into him by the flesh of Christ vnited to his Godhead as Article 2. And it s the worke of the Spirit of Christ making the Lord and the soule one spirit and causing the soule to partake by vertue thereof all that power of this both in priuiledges and graces which follow And therefore I set it in the forefront of the rest for its sure the soule can no more receaue ought from God till it bee one with him by Christ then Christ could merit any thing for vs till the Deity and flesh were really vnited no more then the body and soule can impart or receaue to or fro till they be one See texts Eph. 5.31 32. Ioh. 17. often In all which its euident that till wee bee one with God in Christ wee are without him in the world the Lord abhorring all relations that want vnion But if once vnited then he is in vs wee in him Eph. 2.2 Iohn 1â— vlt. hee dwels in vs we in him as an inhabitant in his house and the soule in the body he is one with vs he is marryed to vs Hosc 2. Eph. 5. and we are his spouse and therefore hence issâ—â—th â—ll vertue vigor anâ— power into vs that is meete for our support eyther earthly or spirituall till our vnion bee perfected in glory To this that belongeth that is sayd we are ingrafted into him as a scien into a stocke which fetcheth all her nourishment thence As the two Seales of Baptisme and the Supper doe tipifie there being no possibility of the Communion of the latter without the vnion of the first Q. Proceede to the third Benefit A. The third is Iustification which is the second benefit of the poore beleeuer opposite to the estate of her guilt and punishment by sinne by which the soule stands in a full and perfect pardon of sin quietnesse and peace toward God through his discharging her from all guilt and punishment and esteeming her as fully cleared and acquitted therefrom as if she had neuer offended See texts Rom. 8.30 Rom. 5.18 Q. Why say you fully and perfectly can wee be perfect in this life A. No but for speciall cause to difference the benefit of Iustification from Sanctification the one being Christ made ours wholy for we cannot else stand before God except perfect by our selues or another the other in part our Sanctification being in this life imperfect But of this in second Article see more Q Seeing wee ayme onely at a view of the Article and cannot discourse about euery thing goe to the fourth and so wee will conclude all with the vses afterward together A. The fourth is Reconciliation which is oppozed to our estate of enmity and brings vs into amity and fauour with God as Eph. 1.5 Paul calls it our acceptation and belouednesse with
told them of a sonne for how could this and that stand together Nay wait vpon God and presse vpon him by prayer to performe his promise vpon this condition Elisha being to forgo his Master asked him that his spirit might be doubled vpon him Elia told him it was hard to grant howbeit if he saw him at their parting he should Now what did Elisha did he start from him Could any thing deuide him No he would be sure to keep the condition of the grant and so did For seeing Elia to ascend he cryed My father my father the Horsemen of Israel and the Chariots thereof and so in taking vp the cloake of his Master hee receaued his Spirit doubled Oh that this wisedome were in vs Rather the sinne of our hearers is after they haue spent a great part of their life in getting the condition they are so farre from heartening themselues to beleeue that God will perfect the worke of faith with power that they are ready to float betweene these two the Condition and the Performance If they be vrged to beleeue they fly to the condition saying yea if I had the condition but I am farre from mourning c. If they be vrged to the condition then they answer yea if I could beleeue as if these were works of our owne not the Lords rather the one contrary to the other then agreeable I end therefore with this caueat Let not the Deuill deceaue thee about thy condition and then hold what thou hast and let nothing so beguile thee as to deny Gods grace and so doing plead with the Lord humbly that he would not frustrate thy hope of which hee hath giuen thee such a pledge and in his best seasoÌ„ he wil assuredly answer thee Q. Now come to the latter branch What is it to cast the soule vpon a promise or to beleeue A. It is the last worke of the Calling Spirit of GOD wherby an humbled sinner doth cast himselfe vpon this Word of God Be reconciled come and drinke come and I will ease you or the like offer will charge or promise of God for pardon and life This point is of all others the chiefe and therefore I choze to refer it to this place as the vse of all that hath beene spoken ioyntly considered for wee know a fiuefold cord is not easily broken and yet no one twist thereof might well bee spared Fiue diuers grounds haue beene handled in this second part First God the Father our enemy hath cut off his plea and found out our deliuerance Secondly The Lord Iesus accordingly hath satisfied the iustice of God that mercy might haue free course by the procuring of a righteousnes Thirdly God the Father accepts this for a poore sinner as if hee in person had satisfied and therefore offers it to the soule most vnfeignedly without hooke or crooke Fourthly He offers him not nakedly but with all his rich furniture to draw the soule to fasten vpon him Fifthly He offers him to each poore member of his Church there to dwell for euer both in grace and Glory Now conclude I demand what one linke of all this chaine were not strong enough to draw the heart to settle it selfe vpon it And yet I must say this That the Word promise of God is the immediate thing which faith relyes vpon although strengthened with all the rest A little therefore of the nature of this promise Q. How many things are required to this consideration A. Two in generall The one to gage the promise and offer of God as a mariner would sound the depth of the Sea lest his ship should be on ground to see whether it be able to beare the weight of the soule or no and answer all her distempers and feares fully The second if it appeare that it is able to susteine it then to rely and cast it selfe vpon it confidently for her owne pardon and saluation Q. How shall the soule rightly gage the depth and strength of the offer and promise which it cannot reach A. Although the mariner cannot himselfe by his owne fadom touch the bottome of the Sea yet by his line and plummet hee can sound it as well as if hee could reach it with his hand and so fasten his Anchor vpon it so heere the plummet and cable of the Word wherein this strength and depth lyes will helpe vs to find it out so farre as may serue our turne The hand of fayth touches the depth of mercy conteined in the offer by the direction of the Spirit in the Word which tells vs what is contained therein Q How many things are conteyned in it A. Many things of which by the way I gaue a touch in Article three but heere I will open further Looke thither and see what I sayd of the freedome and Simplicity of the offer Now adde more touching the nature of the Word of promise which is Gods expression of the offer at the full Three things then the soule must looke at to bottome it selfe vpon the promise of Reconciliation and deliuerance First The wisedome of the Lord. Secondly The strength Thirdly The faythfulnes all which as sure grounds the Lord hath hidden in the promise of mercy to a poore sinner that is vnder the condition Q. What is the first the wisedome of GOD in the promise A. I may say of it as the Holy Ghost sayd of Salomon when hee called for a Sword to cut the Child All Israel sawe that God hath put the spirit of wisedome into him to doe iustice So God hath shewed all wisedome in the promise to settle the soule And that in two respects first of himselfe secondly of vs In respect of himselfe because in reuealing his heart of loue to the soule onely heerby and no other way he teacheth vs that he who is God onely wise 1 Tim. 1.17 could in the depth of his counsell find out no other way so wise and sufficient as this to ground the soule in sure peace towards him Christ and the promise in him was that which seemed the wisest of all wayes in the thought of God especially to vs vnder the Gospell See Heb. 1.1 After sundry wayes the Lord spake to our Fathers in darke times as dreames Vrim visions but now by his Sonne and Word the engrauen forme c. Note how this course is called the best and wisest and holdingest of all as hauing more in it then all the rest Oh! we would thinke in our shallownes that one from the dead Angels or reuelations were better But wisedome it selfe hath pitcht vpon this way all things considred as the wisest of 〈◊〉 Secondly in respect of vs For it is suche way as callâ—â— vs to fayth a promise hauing relation to beleeuing it without wch it cannot profit vs. Now if it bee without vs how wâ—â—e a way is it to quash and dampe our base spirit of Selfe-conceit and selfe endeauor and to abase our pride that he who boasteth might boast in the
the euidence saying If these men will sweare thus I beleeue it So when the soule sees the bottomes of the promise of GOD to bee sound it waxes conuinced of the truth and answers Lord I cannot see why thou shouldst trauaile with mee thus to bring me vnder the condition and reueale thy promise with such euidence but I must needes be conuinced Surely thou hast done thus because thou meanest to pardon and saue me I am Lord vnable to gainsay thou hast perswaded me to beleeue Q. What is the third worke A. It is the cleauing of the soule to the Promise against all her feares doubts cauils For marke when it is conuinced of cleere truth the scales of darknes fall from her eyes When Naaman had weighed the Prophets promise of clensing his cauils vanished no more speech of Abana and Pharfar So Thomas being conuinced by Christs hands and sides The soule is set betweene vanity and mercy Iona 2.8 if mercy preuaile then lying vanityes cease Then the soule lookes off from her former doubts and beholdes the Temple out of the belly of the Whale It then begins to set close to the promise As if a man that grafts a sien in a stocke should fynd some clay stone to get betweene the one and the other to keepe the sap away and make it warp from the stock and pulling it out le ts the sien come close home to it Hence it is that a conuinced heart comes forth and sayth I cut off my carnall reason I see no sauor in it I cut of my bold presumption I renounce my slauish feare I abhorre my base mixtures of selfe and duties vertues and preparatiues of my owne I abandon all my former proppes of nature art experience Religion which kept me from mercy I cut al knots in sunder which I cannot vnloose and let all my tackling fall into the Sea and commit my soule to thy promise through rocks waues and shelues that if I perish I may perish onely I will for euer cling to thy promise do with me as thou wilt if I be deceaued thou hast deceaued me Thus the soule beeing conuinced claspes to GOD and affiances it selfe to him as the Iuy to the Oke so that breake the one and breake the other As the wife forsakes all and cleaues to her husband And this affiance causeth that sweet consent and naked obedience to the Word according to the Word and the extent thereof whereof read Esay 1.19 If ye consent and obey ye shall eate of the good things c. Consent looking at a promise and clozing with it as the seale with the waxe and it with the seale concurring therewith and beeing carryed in the streame of it against the motion of her owne rebelling heart as beeing ouercome and yeelding vp her weapons As Rebecca conuinced that the marriage was from God being called to speake answered I will go to Ishac And so followes obedience which hath a respect to a command of God nakedly considered in the promise of God As Abraham simply looked at the charge of killing Isac in the meere power of God Heb. 11.17 18 19. and so to the promise also of Isac not beholding Saras wombe See these two examples Luk. 5. of Peter and Luk. 6. of the Centurion I haue fished all night yet at thy Word Lord I will let downe And Say the word Lord and I beleeue Luc. 7.7 So the poore soule sayth LORD in my selfe I see little why I should thinke thy Word to concerne mee but seeing thou wilt haue it so I come in and kisse the Sonne submit to beleeue and put my selfe vnder the authority of thy promise Q. What is the last act of the soule about a promise A. The last differs not from the former saue in degree and it is the cleauing to a promise when there is strong vnlikelyhood presented to the soule eyther from the Lords leauing it to her selfe or in temptation or in deepe sence of vnworthinesse feare c. Then shee labours to cling to the promise by pleading it secretly as wee see in that rare example of the Woman of Canaan who was content to be put off by silence denyall yea taunts and although shee was called a Dogge yet she held close to the Word that Christ was the Son of Dauid A true Dog and happy in this that shee would not bee beaten off Therefore our Sauiour sayd She was of great faith Like to which was that of Iehoshaphat 2 Chron. 20.9 when those enemies beset him and the City he gat vnto God in the promise made to Salomon in 1. King 8.17 Oh Lord Thou saydst If when our enemies besiege vs round about wee come and pray in this place thou wilt looke downe and haue mercy Oh Lord looke now heere they are our eyes are vpon thee By which plea of an old promise yet as fresh as at first he preuailed Let vs do so in our streights with the promise of free reconciliation Q. Well what vse make yee of _____ Doctrine A. Manifold First confutation of those desperate enemies of a promise the Papists They say to cleaue to a promise by fayth with cleauing to it for saluation is a Doctrine of presumption But we answer that as their Doctrine of iustification is the true Doctrine of presumption of their owne works so their Doctrine of fayth is a meere Idoll and fancy They adde we must haue reuelations before we come to Assurance Wee answere it is true for although wee abhorre their fantasticall ones yet wee grant Reuelation of a promise is the true obiect of faith And because as in all other so in this point they crosse themselues I will conuince them by their owne words In the point of Transubstantiation they being put hard to it answere thus I will translate their words In their adored Sacrament of the Altar it is meet that the edge of all carnall reason bee blunted and that the wisdome of the flesh beeing banished wee hold our selues close to the Word Their meaning is Hoc est corpus meum But oh yee hypocrites Is the word so precious vnto ye yea a word which no body grants ye to be Gods but by imposture it becomes your owne that yee bid vs looke all reason in the Word and when we teach the Word must be of like vse in all doubts of conscience and Religion doe yee then eate your owne speeches What knot can hold a Proâ—eus Secondly instruction to all that haue beleeued the promise Vse 2 of Grace once and seen cause to cleaue to it nakedly to vse the same method in recouery out of their particular falles Men seeme heere to forget themselues They confesse in their conuersion they must come empty-handed to God But in their recouery out of their sins they thinke they must first repent and then beleeue But if ye will be wise as yee vse the Lord at first so vse him after and hauing sinned let mercy first breake your hearts and
remember that Iesus Christ Hob. 13.8 is yesterday and to day and the fame in the order of his grace for euer Otherwise the sodering with the Lord shall cause ye much sorrow and yet you must come backe this way when all is done Thirdly let this be admonition to all poore soules or others Vse 3 who would obteine this grace to rely vpon the promise of the Gospell to pardon and peace both abhor all let of this grace and vse all meanes to get it The first among other lets let these be auoyded first take heed of resting in deuout complaints of the want of fayth For although there is an holy complayning of Gods people as we see Esay 63.15 where the Church laments her hard heart in the Lords bosome asking Where are thy bowels c yet sure it is the common trade of complaynts come from a corrupt heart of ease loth to be informed and searched to the quicke Good complaynts made in season to such as can ease vs from the depth of a broken heart is a great friend to faith but counterfeict complaynts are the greatest lets thereof Therefore in stead of our compaints let vs do as Ester did at Mordecai his request Mourne sayth he and spare not but rest not there in any conditions of fayth Rest not in the handmayd but goe to the Lord and his promise to end the question And so did Ester Ester 4.16 5â— she complayned of her weaknes but rested not in that but went to the King saying If I perish I perish and so found the Golden Scepter held out to her The second let is Take heed of Sloth and ease when the Lord hath brought thee within sight of his promise consult not with sloth which slayes the soule but looke vp to the Lord for assisting grace to hold on the vse of meanes and so to finish his worke Thus Gedion hauing begun to pursue Zeba and Zalmunna would not stoppe his course nor the worke of GOD by reuenging them of Succoth and Penuel Iudg. 8 7. but first dispatcht one thing and then returned to the other Most wise in this was Eliezer when the question was about his stay for Rebecca ten dayes No sayth hee seeing the Lord hath prospered me Gen. 24.56 hinder me not And so preueâ—ting danger of delay carried her away with him instantly So the merchant in the purchase of the pearle If in any good thing then aboue all in this dallying is dangerous The Apostle 2. Cor. 6.2 hauing pressed the receyuing of the offer dwels vpon this for hee sayth This is the accepted time and day of Saluation It is the diuels Maygame to see men make shipwracke in the Hauen Doe not by a lazy heart with the Lord Act. 24.25 as Felix did with Paul speaking of the iudgement day put him to another time which neuer came Few there be but haue their season from God take heed of dallying with it lest God deny it or an heart when thou perhaps wouldst haue thy heart neuer so open Our nature is to seeke grace most when its most out of season But that is Gods season to deny Mat. 25.9 Pro. 1.28 Q. Are there any more lets in this vse of admonition A. Yea the third is ouermuch filling of our hands with the delights of this earth as lawfull liberties pleasures wealth credit Farmes Oxen Wife posterity These are as the Sea-eatings of the banks downe and destroying all See Luke 14.18 It is as if a man a drowning should hold his gold so fast that hee cannot take hold of a pole to saue his life or as if ones hand coud not receiue a pearle being full of nut-shels Come to fasten vpon the promise empty-headed hearted and handed Oh that the deuill did not bleare mens eyes with this vnder the colour of lawfulnesse What although yee might win the world if ye lose your soules They may be lost aswell by winning it in an excesse of liberty as against conscience If ye haue shot the gulfe take heed ye be not drownd in a shallow Obserue thy selfe and thou shalt finde that when thou goest from an eager pursuit of thy beloued vanities for so are liberties if abuzed as all the wotd is vnsauory so especially the promise of Reconciliation If thou wilt sauor that well let all other Phil. 3.18 euen the best blessings be as drosse to it Q. What else A. Especially take heed lest a worse thing Heb. 12.15 euen a roote of bitternesse spring not vp to defile thee Goe not to the doctrine of Reconciliation with a surfet of any priuy lust which thou wouldst not gladly know and forgoe for the promise For this will so defile thee that whatsoeuer commeth in the way thereof will be defiled Read Ioh. 3.19 in the end They hated light because their workes were euill they would not be rid of them Nothing marres Gods bargaine so much as the presage that it will cut off our lusts You that read this in Gods feare weigh it In my poore experience I haue seene this euill that many professors some by a peeuish spitefull preiudicate heart to be won by no meanes others by the pride in gifts selfeloue others their vncleane dallyings loosenesse in company others and the most by the thorne of couetuousnesse haue choked most fayre hopes of fayth but these haue kept the heart in warping One such gourd to the pottage one such dead fly in the oyntment marres all The diuell can with one lust chase away ten graces So it is when the heart is enclined to bee vaine in talke curious in toyes and fashions but aboue all when it is surfeited with hollownesse and vses it selfe to speake or doe as Balaam did Num. 23. who would beare himselfe out to make conscience but in alâ— a rotten heart followed him to his ruine This bitter roote is discerned two-waies First when its naturallest of all vices as we know Twichgrasse and May-weede will ouergrow the soyle that is giuen to it Secondly the oft returne of the same sinne after the seeming departure of it Read and ponder that of the end of him whom the vncleane spirit cast out once returned to with seuen times more strength and looke vp to God against it Q. Is there any more A. The last at the least which I will touch is vnwillingnesse to submit to Gods way of beleeuing I discourage none but warne onely Men looke God should wayt vpon vs and fill vs with goodnesse while wee are ydle if our hearts can be in frame and as we would God shall haue our good word but we are loth to bee too farre downe But learne to know the Lords way and yeeld humbly to it in vse of meanes and be not our owne caruers Those that saile vpon the Sea are vp in the cloudes and downe in the depths suddenly Get an heart to trade with the Lord according to his way And as it is fearefull to be alway dead and not
without wearinesse Q. Are all these equall in excellency A. No as the Lord hath planted such a light in the Sunne as giues light to all inferiour Planets so hath he giuen to the Ministry of the Word an eminency aboue the rest so that therefrom as the begetter of faith and grace doth issue all ability and strength to other ordâ—nances The Moone may helpe a traueller when the Sunne is absent yet shee hath but a borrowed light therefrom So haue other ordinances of the Sacraments prayer conference and the like their foyson from the Word preached which I speake not to diminish the rest for all haue their speciall vse and each of them with the word are aboue it onely the Sacraments in their sealing property and priuate duties in their peculiâ—r familiarity although if comparison be made the Word preached hath the preheminence Rom. 10.14 See Numh. 29. where the chiefe ordiâ—ances are vrged Q. What vses serue these for A. As I said for the builning vp and preparing the soule for euery good worke and the perfecting of sanctification in the feare of the Lord 1 Cor. 6.1 Q. I would heare them named and distinguished A. It is not the purpose of this view to make common places of any thing which as many others haue excellently performed the seuen treatises especially so to omit them I desire my reading Auditors to reuiew those seueral Scriptures vpon which all these haue beene at large handled as the Doctrine of fasting vpon Mat. 6.6 of publike thanksgiuing vpon Lament 3 23. of hearing aright vpon Esay 55.3 of the Sacraments vpon 1 Pet. 3.21 by the way and largely vpon 1 Cor. 11.28 of experience vpon Lament 3.27 of watchfulnes Mat. 24 42. And so of Communion and assembling Psa 133. and Heb. 10.25 To giue euen a little of these Sermons would fill the booke which is now much fuller than I meant yet for the desire of your good somewhat of fiue or sixe of the chiefe their nature and vse in the helping to godlinesse And first to distinguish them They are either priuate or publike and both these sorts are equally either ordinary or extraordinary Being wee with the latter and they are either fasting or thanksgiuing Q. What is Fasting A. A solemne ordinance of God attended with rest and abstinence wherein the Church lawfully assembled to heare and pray doth powre out her soule in selfe-affliction and supplication with importunity for the turning away of some great present or imminent sinne and danger Q. And what is Thankâ—giuing A. A sollemne ordinance of God wherein the Church lawfully assembled powres out her selfe in prayses and thanks for some rare blessings and deliuerances And let this also bee vnderstood of priuate in both extraordinary kinds termes being obserued Q. And what are the publike ordinary A. The Word read and preached with prayer and the administration of Baptisme and the Supper Q. What are the priuate ordinary A. Prayer family duties reading the word meditation conference and the like Q. What is the Word preached A. It is a publike eminent ordinance wherein the Minister lawfully deputed doth distinctly and soundly read the Word giue the sence ground the Doctrine and conuincingly apply it by instruction reproofe confutation and exhortation Q. What is the Sacrament of Baptisme A. The former Sacrament of the New Testament wherein by due application of water to the infant all Christ is sealed vp to the soule for regeneration Q. What is the Sacrament of the Supper A. The second in order in which by due giuing and receiuing of bread wine the Lord Iesus is wholy giuen and taken by the beleeuing soule to be nourished to eternall life Q. What is priuate Payer A. A lifting vp of the heart to God in the name Iesus Christ in confession and supplication for the pardon of sinne the granting of all good things and acknowledging of mercies already receiued Q. What is Meditation A. A serious reuiuing of these truths we haue heard or the administrations of God towards vs or others that both mind and heart being seasoned with the sauour thereof we may be furthered thereby to duty Q. What is Conference A. A wise and louing laying together by two or more of such things as concerne the glory of God and our spirituall edifying for mutual information quickning I ayme in these descriptions rather at the good then the humour and conceit of my reader and that by way of digression and by these let the rest be aymed at Q. Now that which you most ayme at being to show how all these make for the groth of the soule in godlinesse let mee heare you treat of it in particuler A. I will giue a view of some of the chiefe and so hasten to end with vse First for that of hearing the Word bee sure thou hast true right to the blessing of it This Article of the meanes belongs onely to the new creature to further him in his course else the word cannot build thee except first it haue begot thee See 1 Pet. 2.3 If ye haue tasted how gracious the Lord is then come to the Word to grow by it Else it will poison thee if thou bee impure nothing is pure Eph. 4 22.23 .. If ye haue knowne the truth as it is in Iesus then come and put off c. Secondly prize and couet it Prize it as that word which hath beene the seed of immortality and glory vnto thee It will be no hard worke to prize it if thou haue found it so in the former vnto thee For this experience will send thee to the Word with all reuerence and esteeme saying where shall I finde such treasure as here It is my life and the food thereof no Market can afford that ware that the Word offereth if thy heart be not lost in profits and pleasures froth and ease but prizeth aboue all things the grace of an holy conuersation surely that word will be precious that directs to it This made Dauid thinke himselfe in a store house and treasury when he came to the Word because it serued to order all his matters Now if it bee precious it will be couetâ—d hungred after attended with al heed yea snatcht with violence as precious things are 1 Pet. 2.2 Couet and eagerly tugge at the Word as the child at brest Sleepe not wander not gaze not but attend the Gates and Posts of Wisedome and Vnderstanding if thou lookest they should preserue thee Thirdly come from an holy course and practise when thou commest to heare Come not from thine owne course of wrath world selfe purge these first 1 Pet. 2.1 and so come Repent of all old sinnes of heauing thy triflings and dallyings with the Word thy base mixtures and come from a good course and so the Word shall send thee backe to it with more strength and grace than thou camest Who is he that eates the sauoriest meale The idle sluggish one No the strong laborer toyled worne
Maintaine and hold this right and Title of thine Thinke not that this Spirit of Grace and Supplication is spent though thou see not God so clearely in it for all ends as thou desirest yet giue it not ouer thy sinne hath bound thee in cheynes but Prayer is not bound rather it bindeth the Lord by promise to thee The eare of God is not heauy that hee should not heare Hee is not as a man that he should be distracted by multitude of praying Suppliants at once a thousand to him are as one and one as a thousand Beware of Atheisme in this kinde Secondly Goe in the Lord Iesus by a promise hauing thy wants in a readinesse and thy faith on wing let not thy course in praying issue from a formall platforme though I iudge not any man for reading a prayer but a liuely feeling and humble pinching of soule for thy Necessities Thirdly shake off all extremities of a corrupt heart by faith which must hold thine eye fixed upon thy Mediator by his Spirit vpholding thy faintnesse and groning within thee against all thy presumptions commonnesse dulnesse deadnesse coldnesse and beseech the Lord to stirre thee vp to pray as he shall suggest vnto thee by the present occasion well digested either for the Church others or thy selfe Tye thy selfe to no punctualnesse but as the holy men in Scriptures have done so let confession sometimes goe before or follow prayer and either of both thankesgiuing Come not to the Lord with either an heart moyling and lowring with discontent without faith or bold and ventrous without humiliation but let both haue their due weight If thou wouldest be heauenly in prayer first abase thy selfe as a worme dust and ashes yea as Master Bradford hell and the sinke-hole before the Lord who is heauen and holinesse if the Lord haue any speciall draught for thy net he will put thee out of conceit with thy owne Art and thy selfe as Peter was when hee had toiled all night and catcht nothing Emptinesse is the onely raiser of our minds in prayer Oh! how hard is it to get and then secondly by faith be quickned to wait for 〈◊〉 â—nswer these two will fill thee with heauenly affections and rid thee of thine owne inuentions manner and ends Fourthly Adde these meet qualities of Prayer viz. fervent importunity as one whom God cannot bee rid of till thou speed and frequency as hauing sped well already If in prayer thou finde little stirring know it is not because Prayer is not Gods Ordinance but he would try whether forme and the worke done bee not aboue spirit and faith in thee if they be not persist and goe against the edge of thy owne deadnesse resting in that measure gladly which the Lord sees best for in this case thou wilt pray oftnest as 2 Cor. 12.10 Fifthly and aboue all come not to pray with any tainted knowne sin I say not onely grosse but euen secret and close through a lazy heart loth to cast them off or a loose heart louing them better than the things thou prayest for lest the Lord iustly leaue thee to be wearisome to him and thy selfe Cast out thy wrath and earth and disdaine and censures and vncharitablenesse yea let thy praying awe thee against them ere thou pray that it may arme thee when thou hast done Til prayer become thy familiar friend bring thee into acquaintance with God for a supply of wants pardon of daily sinnes helpe for all duties of conuersation And so looking vp to thine Aduocate for a couering of thy weakenesse this duty shall be a speciall helpe to godlinesse vnto thee Touching the Lords Prayer I send my Reader to the speciall Treatises thereof Q. Adde somewhat of meditation and leaue the rest A. Touching this Ordinance I may call it the high-way to all good conuersation yea I may say it 's as the smoke of the sacrifice in which the Angell Iudg. 13.20 went up to heauen in I set it not aboue prayer but magnifie it to set an edge vpon people who will not know it And surely if that be an helpe to God which both takes away lets and both in the act and effects of it is so admirable iudge what an helpe meditation is Tell mee then first what are the cheefe lets to grace in them who otherwise want not knowledge Surely either giddinesse of mind or vnsavourinesse of spirit The former like a sieve out of the water loseth all it gets suffers nothing either truths heard or workes seene to abide long in the heart But Meditation settles them in the Spirit that they leake not out Heb. 2.1 Thus the life of a thousand Sermons of mercies and occasions is preserued In stead of the latter it seasons the heart with the sap the life the savour of good things They are not heaps upon heaps leauing vs a thirst but we drink of them digest them and make our soules merry with them Euen as an enuious man so long chewes the cud of his malice in his bed till hee haue het his heart and deuised reuenge so is meditation a reall grace on the contrary and whetteth vpon the promises and works of God till it be fired with the love of them Againe it makes the meaning view scope and order both of particular doctrines and the whole frame of Religion to become our owne And lastly wee come hereby to the ease of practice the fruit hereof Experience so that if once we haue found crosses to doe vs good wee feare not when new ones approach if wee haue felt the gaine of a Sabbath we get a delight therein in a word whatsoeuer is easie it becomes sweete and therefore if this be worth somewhat to find the yoke of God easie and his burthen light as to say the truth it is the vpshot of goodnesse well may wee then say Meditation is a diuine helpe to a good course Oh! how it s to bee lamented that men know it not they get no matter to chew vpon they seperate not themselues to it thinking they may meditate while they â—e at worke they doe not curbe their wild and wandring hearts from other obiects and so this piece of Gods Worship is irkesome vnto them Thus much for a tast of some of the priuate Q. But are the extraordinary helpes so too A. There need be the lesse question of that because as their nature is more solemne so is their vse if they be attended accordingly And first that of Fasting Of which I say this that if wee esteeme that receit aboue all which doth cure a disease that no other medicine could then surely fasting deserues account Our Sauiour tels vs This kinde of Diuels goeth not out Mar. 9.29 saue by fasting and prayer that is all the ordinances of God are effectuall but this aboue all for this end Wherefore briefely whither we bring the Churches or our owne cases either sinnes or sorrowes before the Lord to be done away Let vs first arme
cannot rob it of the truth of grace yet he robs it of the comfort thereof chusing to play at any game rather than sit out For the former of these what is the ioy of a deere seruant of God in his poore obedience duties Sabbaths but that of Hezekiah O Lord thou knowest I haue been vpright This the Deuill hides away from the soule as the point of comfort by it as if it were little worth for lack of measure And then whereas the want of measure integrity fruitfulnesse and constancy should onely humble them lo it deiects them Oh say they what good doe I what serue I for a very clod of the earth what wife husband friend neighbor or stranger fares the better for me None liue so as I so barren Oh put case it be true it should abase thee but seeing there is vprightnesse it should not dismay thee And looke what the poore Christian doth most note by himselfe to be amisse that Satan takes for granted to doe the soule most hurt by Lo these sins thou confessest therefore of thy owne mouth God may condemne thee No wofull enemy for hee that confesses and forsakes them all and would be as fruitfull as he is honest as wise as he is vpright shall not be cast off Oh! the wofull bordage that Satan holds vnder many a sad heart though sincere by melancholy and feare Q. And how doth he tempt against obedience A. Sundry wayes hee labours to bring the soule vnder sin to renounce a good course to be slacke remisse loose common prophane vnprofitable euen by consent And this is his most naturall temptation For as he is exceedingly wicked so its little to him that comfort be stopped except the conscience be wasted now that he knowes sinne against knowledge will doe and hereby bring God against a man also As Balaam Numb 31.16 seeing Sorcery could not curse Israel sought to lay blocks of sinne before them that God might curse them Oh! What a May-game was it thinke we for him to see Dauid foyled by Adultery Noah by drunkennesse Lot by incest Hezekia by pride Peter by reuolt How doth such successe put hopes into him to keepe and practise his Trade vpon the best Therefore here hee vses all meanes to bring his purposes to passe He takes vantage of each thing First He markes his season and time when the heart is most at ease as Absalom noted Amnon lying most open and being garnisht which perhaps another time would haue beene armed iealous and fearefull Thus Dauid in Bathsheba Hee concurres not onely with the corruption of the heart as before but secondly with the constitution and complexion of the spirit of nature in a man Is he propense to lust to vncleannesse to iouialnesse to ambition Oh saith he hee is mine I will tempt him with meet baits Thirdly Hee watches the accomodation of occasions as when excesse of cheerefulnesse or of sadnesse of praises or disgraces of welfare and successe or defeat or the like and when the spirits are open then is his opportunity to worke the heart ro wanton speech to riot to wrath and discontent to swelling pride to ostentation of gifts to the making away of a mans selfe and the like Fourthly Hee will make vse of their best Graces and Priuileges all men know you well enough to be one that make conscience you may doe such or such a thing and no man suspect ye therefore be not so nice in trifles defeat an Orphan oppresse the fatherlesse falsifie the trust reposed in ye c. Fifthly Sometime of secrecie of time and place who shall euer find it out who is here twenty mile from neighbours to discouer thee Sixthly By fine colours of pretensed meanings as Ananias and Sapphira meant well to the Church why might they not meane well to themselues So by colour of iustice my paines haue beene such and such in businesse for others why may not I pay my selfe so and so they being neuer the wiser and perhaps neuer the worse as the case may stand As once a wretch spake of mony giuen him for the poore Who is poorer than my selfe Seuenthly By their falls to driue them to sinne for somewhat rather than to be punished for a little ouer shooes ouer knees So by comparing themselues with worse than themselues to be bold and presumptuous in liberty-taking By the oft shunning of sinfull occasions to venture beyond their calling and so be snared Nay by truths of God both in examples of the Saints falles why maiest not thou doe so and repent and in rules that the best men haue their infirmities and therefore why should I be free Infinite is this field let the rest of the sheaues be brought to these bandes but if he can so dazle the heart till he haue snared vs he will be content we shall afterward see in what pickle we are get out how we can These for a taste although I might say that his oppressing the soule being thus fallen that it might not rise againe withholding the sight of mercy encreasing either stupor of conscience our slauery of distrust and so wheeling off the soule till death is worse than the former But I cease Q. What is the third let can the world let vs also A. Yea most dangerously and that by defiling the minds the wils and courses of men both in doctrine and manners See Ephes 4 14. Rom. 12.2 1 Ioh. 2.16 And againe 1 Ioh. 5.19 lyeth in euill as in the sequell shall appeare Q. But how can this be shew it plainely .. A. It both containeth in it all euill and setteth it forth and is it selfe set on fire by the Deuill who is the Chap-man of it to set the glosse vpon them and to vend the wares of it For the first of which see that in Iohn All that is in world is the lust of heart lust of the eye pride of life He speakes of these not onely as the appetites of bad men but as worldly obiects This Ware then being the worlds Merchandize and Staple no wonder if shee defile For the second Shee is carefull not onely to keepe in her Ware-house but to lay forth vpon the open stall and set out to sale these Wares in the most busie manner that can bee No Market or Fare no company or meeting no family or place of resort but sauouring these commodities eyes gazing feet walking hands reaching after tongues iangling members of body and powers of soule attending and acting this Merchandize and therefore Saint Iohn saith The world lyeth in euill saped in the Conuersation of it For the third The Deuill the god of this world and Lord of this Staple and Common-wealth to whose banke and Exchequer all this Custome and Tribute goes I meane hell is not wanting both to suppresse all meanes which might marre this Market of mischiefe and is at hand to vnite to acquaint to accomodate these wares to all Customers as their minde most stands to one more than
into the fire As Iob for his sonnes so be thou for thy selfe Sacrifice daily for mercy of preuention remouing of vanities which might annoy thee especially naturall ones or if offered yet for grace to defie them and goe to worke by a promise Iealousie and feare are blessed from heauen to preserue thee as the eye-lids are made moueable and winking by nature to keepe out any mote or annoyance If this watching heart against obiects were kept and no roguish stragler suffered to passe without stop and examination whence and whither how sweet should our course be Q. What is the third duty of wisedome A. Not to bee kept in bondage by Satan in point of our recouerie out of our falls if wee bee slipt into any but speedily to gather vp our selues ere wee bee hardened Ier. 8.4 Shall a man fall and not arise Be not sullen as the loaden iade in the slowe that will not stirre to get out If Satan get thee at this bay hee hath his hearts wish But rather goe backe wound thy soule for thy reuolt seeke to the Lord for staying of thee if thou haue beene bold with the Lord recall thy selfe let thine heart smite thee and say I will doe so no more Iob 40.4 and so lay hold upon the Promise repent and doe thy former works be zealous and amend Doe not soder vp thy breaches with a dead heart weighing good actions against bad which will harden thee but returne to him whom thou hast sinned against Eph. 5.29 If thou haue beene angry and sinned adde â—ot drunkennesse to thirst wrath and malice and reuenge to thy passion but ere the Sunne goe downe goe to God for mercy and put it to an end that the next Sun rise finde thee not hardned Q. Proceede to the second next what course is to bee taken against the other two enemies Satan and the World A. Briefely to put them together besides what I haue said already put on the compleate armour of proofe appointed there by the Lord in this case and keepe it close to thee weare it and walke in it as the Armour of a child of light as the harnesse of the militant Church and each member of Christ blessed by him to that purpose They bee not as Pope holy swords or armour blessed by a sinnefull wretch to no purpose but blessed by God and they shall be so They bee no charmed weapons but strong in God to cast downe holds and forts of strong enemies First therefore let me giue thee some generall counsell and then a few particulars about the pieces of the armor For the generall these two first get wisedome to discouer and discerne his temptations Then secondly Branch 2 be armed against them First I say discouer them The Apostle thought hee spake a great word when hee said 2 Cor. 2 11. you know his deuices as if a man warned were armed To say the truth it is a great thing to bee warned Get wisdome then discerne him in his properties discerne him in his first onsets in thy first calling begin this act betimes for it is long and be assured he wil not so let thee passe but be the more eager against thee in thy faith thy comfort thy obedience He wil set wife husband children thy betters thy equals in aray against thee Know him ere hee come himselfe by his messenger and think not it will be answer sufficient that thou knewst nothing Aske poyson if it will not hurt because vnknown or an enemy if he will turne from thy Castle because he hath surptiz'd it ere thou wert aware Was it not supposed thou shouldst haue knowne Let the Lord say of thee Thou knowest his deuices And so know them as being of a different kind and nature not all alike Some temptations are not like to be durable because so hideous as to Atheisme against the Scriptures to blaspheme deny God and prouidence These will wanze Here learne two things First Take heed lest being rid of these thou be secure of the next know these fore-run others And secondly know that seeing these being meerely or mostly Satans and not thine thou oughtest to dispatch them as fast as they come by abhorring them and being abased by them but not dismayed by their hidiousnesse Then againe there are temptations on the left hand and on the right hand both may not be taken for alike For temptations on the right hand to sensuall euils admit not that parley nor plodding upon in thy minde which some others doe the thought whereof is fearefull But rather the more they are thought of the more they share a man Doe as the Prophet to Iehoram Answer roughly 2 Kin. 6.32 Like to the breaches of two brethren which the more ript vp the more they exulcerate And so I might say of many more Let the conclusion bee Learne wisely to iudge of temptations deuils or worlds and let thy long acquaintance with his method make thee skilfull praying for the spirit of discerning and confessing how much thou art mis-matched Secondly be armed accordingly Branch 2 and stand so against him daily and constantly for this battell hath no truce Salomon saith well Prov. 1.17 In vaine is the net laid for that which hath wing for the Bird mounts vp aboue the snare It s said of the sonnes of Iehonadab the sonne of Rechab Ier. 35.7 8. that when the Prophet set pots of wine before them theâ— were tyed by their fathers vow upon his blessing that they should drink none This is the tye of God euen our Couâ—nant and oath in and since Baptisme that wee would cleaue to 〈◊〉 as his faithful souldiers against all enemies Shal a man sâ—câ—â—â—ly ingage his children shal not our Couenant tye vs Shâ—◠〈◊〉 dare to be loose to God or rather when the diuels cups are before vs shall we not say I am tyed to God in Couenant how dare I be loose run away from my colors oh to be armed is all in all David armed was able to beare down a Shimei vnarmed not able to beare Mephibosheth much lesse Nabal Let vs know it is not the greatnesse or smalnesse of the temptation but our armour against it which preserues vs shall God giue vs armour and we not vse it Shall it hang vp a rusting by vs we pierced with darts to death for want of it They say of great Souldiers they are shot-free The Lords armed ones are all so while armed else as other men Therefore let this teach vs not to commit our selues to this world naked and vnarmed vnder hope of shot freedome Charles the 5. taking his horse to rush into the maine battell was requested to forbeare but he answered an Emperour was neuer shot through with a bullet This confidence hath an armed souldier of Christ neuer was beleeuer shot to death by a diuel or a wicked world To discouer these enemies is good but to stand in our dayly armor and to be strong in the Lord to