for they haue heard the things which concerne your peace which others neuer saw and yet are happier in not seeing then ye in seeing and not beleeuing Fourthly consolation to the true Church of Christ for her Vse 4 portion of these benefits giuen her in Christ Wonder that the Lord should so looke vpon the lowlinesse of thy poore despised state in the world as to make thee his Iewel-house of these treasures If but of one of them much more of all Let this doctrine vrge that in the former Article Let each member of this Church praise God for her portion fallen into so good a ground Wish not that it had fallen otherwise any way no not to be a Treasurer of a Prince without it Let those precious names praises and promises vphold thee in all times of reproch and disdaine by such as know thee not If they knew thy treasure ten men would take thee by the skirt Zach. 8. vlt. and ten women would come to thee to beare their name Although thou art blacke and hast lyen among the pots yet thou art comely in Gods eye his doue sister darling and although thy iewels are sullyed a little with the aspersions of enemies yet when God shall make them vp Mal. 3. they shall cast their lustre and then shall it appeare who are precious when they are separated from the vile Hold therefore thy right and sell not thy birthright for whatsoeuer the Deuill would offer thee to cozen thee of it Redemption is thine therefore liberty stand fast in it Reconciliation thine therefore amity and fauor iustification thine therefore peace Adoption thine therefore accesse to God in prayer and so of the rest hold these as thy life and part with none of them except Christ himselfe the purchaser of them by his blood bee of no price with thee nor let time cause them to waxe stale but each day let these bee more precious as being effects and proofes of thy calling and vnion Vse 5 Fifthly and lastly let it bee exhortation to all liuely members of this body of Christ If the body of the Church bee this Magazine and Storehouse of all his Graces learne that of Paul Rom. 10.18 That the root holds thee not thou it The body holdes the members the vine the branches not they them Bee not highminded but humble thy selfe and bee lesser then the meanest of the members Let the Spirit of the Prophets bee subiect to the Prophets and not swell aboue them and the like I say of the other members The Lord hath bestowed life and blessing vpon his Church for euer Psal 133. vlt. not vpon thee in seuerall thy grace is a members grace as the blood of a finger and the sence thereof and the Spirit thereof is from the heart liuer and braine carryed to the body and thence deriued to each part Read that Eph. 4.16 it s from the whole body fitly ioined by that which euery ioint supplyeth according to the effectuall working in the measure of euery part Humbly therefore be glad to receiue thy part see thy wants supply them by the body and disdaine not the grace of the meanest for if thou abide in the body it s thine and thy supply As no member hath all the gifts of the rest so it hath the supply of all if it abide in the body Let it cause thy soule to be knit to the least members for the grace of it let the whole body compounded of all bee glorious in thine eye and say as Hushai once did 2 Sam. 16.18 Hee whom the King and his people shall chuze shall be my delight also Behold the Graces of GOD in her get discerning of them for shee is all glorious within and her outside may deceaue thee Where faith hope holinesse the spirit of vnion adoption are let the persons of such bee precious and their name as an oyntment powred out Looke not at their Wealth Gold Rings and Inheritances but let him that is a Saint and Beloued of God excelling in vertue bee to thee as to Dauid Psal 16.2 Yea trade with her for her graces and iewels Let our prayers be for her and her protection let vs be ioyfull in her welfare and sad for her sorrow and let vs cast our lot into her lap to fare as she fares Yea let her outward peace and prosperity be deare to vs. Consider it is not for nothing that so many promises are made to her euen for outward beauty and blessings See Esay 55.12 and 43.1 and 35.7 and many more therefore let vs not rest till the day of her prosperity come Yea let vs blesse the dayes which we now see wherein the Lord begins to turne the wheeles ouer his enemies and to pleade his Churches cause against them in many other Countries who haue long lyen vnder Popish yoke and tyrannie Say we of our priuate griefes in comparison and respect heereof as that good Mephibosheth 2 Sam. 19.30 said to Dauid touching the diuision of his lands which yet hee had lost by that Ziba treacherously Nay let him takâ— all since my Lord the King is returned in peace And farre bee it from vs to dismay and afflict her by our separation forsaking of her Assemblies as the maner of some is who daily run into the confusion of their owne deuices and let vs confesse that if euer we eyther were truely bred it was in her wombe or if nourished it was at her brests Let vs not now call her harlot for her loue nor her children and the generation of her wombe the sonnes of the rebellions woman but euen in our farre distance from her as some haue by their late godly protestation professed let vs say and let them say If I forget thee O Ierusalem let my fingers forget to play And thus much for this sixth Article The seuenth Article Question VVHat is the seuenth and last Article of this second part A. The vse of the whole Part which is that we beleeue this deliuery to be our owne At the end of the fifth Article I referd my Reader to this last Article for the vrging of it Partly to auoyd the length thereof but especially because I would ground it vpon the whole Part as concerning it equally For as in the former I shewed the whole vse of it to be drawne from each Article so I doe heere say That whosoeuer hath beene conuinced by that of his sinne and bene kindly pinched and prickt thereby by each of those Articles so Iohn 16 9 euery such soule be now also conuinced of Righteousnes and beleeue himselfe to be the party to whom this delyuerance of Christ belongs by each of these fiue Articles premised Q. What is it to beleeue this A. It is the worke of the Spirit of God by vertue of which a soule vnder the condition of fayth doeth cast it selfe and rely vpon the offer of God for pardon of sin and for eternall life Q. I see some things in your answer
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
be so that thou shouldst be willing to haue it so no let it make thee longue and stretch out thy necke a far off after thy Redemption and when thy knocking off drawes neere lift vp thine head Here is thy pilgrimage when shall I come to my fathers house how long Lord holy and true how long Lye under the Altar and cry till God answer thee Count them happyest that are gone before and put off their harnesse Oh when shall I follow well after and ouertake deere husband wife and friend that haue got the start of me Lord here is not the place I looke for here an handsell and earnest but Lord euen my very faith and hope which are my best graces in trauell are but releefes of misery for a season euen these should here cause me to cry out for the Christ of a better life saying with Paul If our hope were here in Christ only of all other I were worst Faith and Hope and Patience and Hearings and Sacraments shall cease if then therwith sin and sorrow cease not what is my best but misery but as long as I haue Christ for hereafter I care not hee will pay for all If here to be a little eased of my feares bee such a benefit what is it to be quite rid of them If here to be guided by faith what there to need none If here to hope for a good end what there to enioy the thing hoped If here to liue a barren poore sad life patience mixt with impatience knowledge with error faith with infidelity what there to haue the vse of them taken away Christ made mine wholly fully all loue without defect ioy without mixture peace without disturbance Christ in his kind blessednesse and perfection he was not giuen me to be some grace and more sin but all grace and no sinne then I shall not see him through this grate of my prison but with open face as hee is and as he sees me Oh Lord this coast of the present world so dimmeth and darkens that coast of heaven that I cannot behold it Turne thy loue-tokens oh Lord once at length into presence and fruition and shew me thy glory Q. What other vses are there A. Exhortation and that in generall first to resist all these Vse 2 wofull enemies of our peace It is a word soone spoken but of long and hard practice to stand I say vpon our guard therefore a little I would direct about it though I feele my selfe in a sea of matter yet I will send my Reader to large and godly Treatises of this vast argument and my selfe cull out two or three directions best agreeing to my drift Q. Begin then first with the first annoyance or let which is our owne corruption how is that to be resisted A. I will mention three wayes 1. The spiritual combat ere sin be brought into act 2. Watchfulnesse against outward occasions and temptations 3. Wisedome after we are fallen Q. What is the duty of the Combat A. It is the exercise of that holy Principle of the Spirit of the new Creature which perpetually fighteth against the flesh in the regenerate Let this bee perpetually maintained and the hand of Faith or of Christ rather bee continually iogged by vs for the liuely quickening grace thereof to resist our inward selfe-temptations Gal. 5.17 The Spirit lusteth against the Flesh and ye cannot be as ye would There is in the New Creature a renuing throughout in euery part yet not throughout in all As in a dead Palsey all one side dead yet the other wholly aliue How doth the liuing part fight against the dead If a man should haue a dead carkasse bound to his backe till he dyed were it not an heavy plague would it not be irkesome So this body of death to the liuing part of the new Creature Oh mourne and grone it out The Physitians say Every deepe sigh spends a drop of bloud Oh that thy grones might consume this bloud I likened it before to Peninna I Sam. 1. Let Hanna then bee to Peninna as shee to bee sure will be to her Shee will not see the least looke of Elkana toward her the least loue-token not one nights lodging not one cast of favour but shee will pine at it vpbraid her for it vexe at and grudge her the least drop Oh! Let Hanna doe so to her Let her all that shee can get into her husbands heart and the more shee is envyed the more let her cling to him that his loue may support her against her enemy let him be to her aboue all her feares Oh if this were how happy were we It 's said of Rebecca that she was weary of her life for Esaw's wives as I noted and wisht them out of doores Let vs be like her and say Oh Lord these base dogging thoughts of sinne which breed ill affections and threaten to breake forth daily into action how noysome are they When Rebecca felt a strugling she asked the cause of the Lord and he answered Wonder not there be two nations in thee a cursed and a blessed one one whom I have hated another loued it must be thus wait thy time pray for a good trauel the whilst thou must beare this strife within thee So doe thou doe not onely beare it but maintaine it also Say to the Lord I can neuer shunne euill but I am the more tempted to it never ensue goodnesse but I am driuen from it Lord why is it thus Oh quicken vp that loue that Image of thy righteousnesse that seed of God that inner man of the Spirit which may present thee so to my soule that thy sweetnesse and love may cause the Image of old lust to be despised decay daily more and more Create in my soule that holy nature of thine which may for euer abhor foile conquer this flesh and the opposition of it in me Thou oh Lord art as holy as sin is wicked Oh Lord shew it and the preuailing nature of it let it burne vpon the Altar of my soule against the Altar of corruption Oh that I could find but one day of many that I were mine owne and free to righteousnesse rid of my cumber and clog That I could feele those secret motions and instincts of sin in me rebelling against thee tickling mee snaring and leading me captiue being as sensible and wake to marke and discouer them and nip them in the necke as they are to annoy me Q. What is the second duty of watching A. Continually to obserue and preuent occasions offered when we cannot foile inward motions Cut off her prouision and sterue sin As men deale with fields of weeds which they cannot root up they hooke them and so kill them by oft cutting off their tops so doe thou with occasions obiects counsell prouocation to thy wrath reuenge couetousnesse maintaine a sound desire to abhorre them that they neuer enter thy trenches The welcomming of obiects is as casting of oyle
a weight as I haue heere described could be carryed with ease especially through so many Sermons of conuiction as many heare Oh! that any should sleepe in such deepe debt so banquerupt as they bee short with such an intolerable weight crushing them Surely except there were a plague of insensinblenesse added to all other misery it could not but affect men otherwise But till sin begin to be out of her element and feele her misery Christ and the soule can neuer be reconciled in one Vse 4 Fourthly this should cause vs to wonder at the goodnesse of Gods dispensation of this misery That both in the sin and in the penalty it should be so mitigated by the prouidence of that God who for vniuersall ends restrayneth the force and violence of this misery why should God so order it that he in whom the fountaine of all sin abideth should yet bee in his particular nature stinted and shortened within the compasse of some â—ew foule sins what hinders in vs why not all as welâ— any sin shouâ—d bee our beloued who much â—o appointed that in this plenty of Plagues the cause wherof of wee carâ—y about vs so few of these shoâ—ld light vpon vs Hâ—th not sinne made vs a dunghill of sinne and a sea of sorrow why then see wee so few blinde deafe lame dumbe maymed out of their wits poore aâ—d miserable crea uâ—es as wee doe Shâ—ll wee by this indulgence bee hâ—rdâ—ed to thinke our selues lesse wreâ—ched and miserable then wee are or rather admire that goodnesse that sâ—ffers vs not to bee so cursed as wee deserue Q What vse is to be made hereof A. First â—t may teach vs to acknowledge singuâ—ar patience in God to dispence so merciâ—ulâ—y and manifoldly with man huaing incurred this Promunire with the Lord that he did not quite destroy him but alâ—oweth him so many comforts encoâ—ragâ—ments and helpes of nature and life all which hee might b ue stript him of All saue hell being meere indulgence of mâ—rcy as the support of nature in heal h in strength with wits sences breath of ayre vse of Earth influ nce of Heauen marriage posterity wealâ—h credit gouernement c. more then hee â—ught to damned Rebels who might haue beene destroyed when borne Secondly to iudge aright of this sin not to slâ—ght it as Pâ—pists and prophane men doe To count our selues miserable by it to esteeme it aboue any actuall siâ—s to iudge of it not by the matter or act of it but by the villany of it against the Vnity of God his Crowre and dignity The little weigh ng of this hath caused men to make such small account of actuall sin to make it a merryment as Fornâ—cation they will say it is a tricke of youth c. And the truth is from the slender esteeme of sin comes that base esteeme of Christ with many Whereas except Christ had beene made sinne in the roote it selfe by imputation and satisfied for it all the imputation of actuall could not haue profited vs. Iâ— to raze the picture of a Prince bee such a crime what is it to deface the Lords Oh woefull wretches who dare say baptisme doth abolish that which all the grace of Christ cannot wash off till death All other sinnes are committed in a corrupt estate this in a pure one and therefore CHRIST that immaculate Sonne of GOD was faine to lay aside all his holinesse that hee m ght clense the slaine and the guilt thereof as a double dye out of our nature One of the miseries of orignall sinne is that its vncapable of the due conceiuing its owne woe but thinkes it selfe in good case as a drunkard forgets the sentence of death and dreames of great wealth And therefore wee had not need adde thirst to this our drunkennesse by esteeming it slight but desire the LORD rather that hee would awaken vs out of this delusion But more shall bee sayde of the vse of this in the sixt Article Q What is all this misery to vs who neuer sinned his sinne Art 4 A. It is ouerspred as a leprozie of the whole body ouer the whole nature of mankind all sorts sexes states degrees Not one free as all misery is in euery one so ouer all without exception Psal 14.1 2.3 Pro. 20.9 1 King 8.46 Eccl 7 22. Rom. 3.9 Iam. 3.2 1 Ioh. 1.8 Iob 14.4 and 15.14 Psal 51.5 Examine the texts All both Iew and Gentile Barbarian Scythian bond and free noble simple learned and idiots yea all who are to be For as they are in our loines so we were in Adams Adam not beeing a single person but in the whole stead of mankind before hee had issue Q. How doth this trueth appeare more clearly A. Both by the Scriptuâ—e and reason Paul sayth Rom. 5. that by the disobedience of one sinne entred into the world and by sinne death What is that Sin and curse ceazed vpon all he whole world as well as Adam and Eue. And the like proofes fâ—llow in all the verses as verse 14. Death reigned from Adam to Moses ver 17. By one mans offence death reigned by one ver 18. By the offâ—nce of one iudgement came vpon all to condemnation and ver 19 As by one mans disobedience many were made sinners So that this Article remoues all conceite of any man whatsoeuer I say meere man to be exempted from this masse of corruption No Rom. 3.12 All are gone out of the way not one doth good no not one All the sinne all the penalties of sinne belonging to Adam himselfe belong to vs wee may vse Peters choise word 1 Pet. 1.18 By the tradition of the fathers All these are conueyd to vs by the tradition of Adam not example but propagation no one of all these tokens miscarryed but as hee sent them to vs for a cursed memoriall what he had done for vs so were they all and each of them deliuered to vs wee faile not in the receiuing of the whole summe to the vttermost farthing Q. But in what order is this masse of euill deryued to vs A. In this That first the actuall sinne of Adam and Eue eating the forbidden fruit is conueyed and made ouer to vs then originall then actuall then penalties all hanging each vpon other as the lesser boates tyed to the great ship But yee will obiect that Paul himselfe Rom. 5. sayth That others sinned not after the similitude of Adams transgression I answer True not against a set law as Adam did but yet they were held guilty before GOD of Adams sinne as if they had knowne it So then marke although wee did not indiuidually and personally see talke with the Serpent put forth our owne hands and put the frâ—ite into our mouth yet wee did eate it as well as hee And why Because the sinne which Adam committed ere hee had be gotten a sonne or childe was the sinne of nature not of a Person As it is sayde Leui himselfe payde tithes in Abraham Heb. 7.9
so wee in Adam hee to GOD wee to Satan And that by the iustice of GOD who as hee would most iustly haue imputed the integrity of Adam to vs if hee had stood therein so might impute his sinne Wee were all in Adams loynes for better or for worse And as it was in the second Adam the Lord did impute our sins to him who yet neuer sinned after the similitude of ours against a law because hee looked at him in the nature hee sustained so hee doth impute Adams sinne to vs although wee in person sinned not because wee sinned in his nature And as our Lord Iesus had beene wronged if he had suffred for that sinne which was none of his and wee also were farre from Redemption if righteousnesse could not bee really settled vpon vs by imputation so except Adams sin were first made ours by imputation wee should bee wronged in sustayning the penalties thereof Imputation I grant differs in the manner and forme of it being in Christ onely by Gods account in vs inherent but still reall in both respects duely obserued And thus by partaking with him in the act wee also partake with him in all the consequents of sinne and penalties following If it be demanded as Paul doth there whether Heathens and Infidels that liued from Adam to Moses and so since were thus 〈◊〉 Theâ—â— sâ— cre is Yea Sin raigned both in the guilt and punishmentâ— â—lâ— that time among millions of sinners wasting and deâ—troying generation after generation onely the difference is Bâ—â—ore Moses there was little sence of it they were vnder the raigne of it the guilt the plâ—gues of it but still thâ— neuer saw the face of their King lust and coâ—â— pâ—â—cence old Adam the law of the membâ—â—s the sin and curse of Adam who hurt them they knew not onely felt the smart of a blind stroke neuer the further off from the misery but much further from cause or Remedy As for the Relique of that law they carried within them alas it was easily dazeled by forgetfulnesse or damped by strong lusts being dim in it selfe but as for the root of the disease that they neuer saw by that law as after in Art 5. shall be spoken Q. Is there any thing else to be said to open this A. Yea The Lord would resemble this contagion of sin from Adam to his posterity by that speech Gen. 5.3 that Adam hauing sinned begat a sonne in his owne Image who else should haue beene begotten in Gods Noting that with the generation the sin also was deriued And although this be a dead notion in the generall yet when we see how the Lord inflicts a sensible marke hereof euen still in our propagation as namely when some notorious vices of vncleannesse malice hollownesse intemperancy trechery cruelty choler and fury doe euen goe in a blood as in a streame ouerflowing not onely some families but euen some Countreis which are as by-words and reproches for their drunkennesse vanity pride and luxury surely by the actuall infection that appeares the other of originall may be discouered unto us Q That it is thus it appeares plainly but I desire to know by what meanes this conueighance is made for the difference of men iâ— this makes some doubt of it A. That shall not need All grant it And all must confessâ— that generally it is by Gods iust imputation which reâ—lâ—zâ—s the infection into the whole race of Adam But as touchâ—ng the way some thinking it to be by bodily generation others by Gods infusion of the soule stained with her bioâ— both being vnsafe this I would briefly say Man begets man not a piece of him and therefore in begetting man hee must needs beget sinfull man also How that is I may expresse thus Beside the bodily Traduction man begets man in his Receptiuenesse of the soule and in these bands and tyes which knit body and soule to wit those Spirits of Reasonable nature and by the infection of these spirits the soule is also corrupted For my selfe I confesse it decides all the doubt when I thinke of the realnesses of Gods imputing though I should know no more Q. What vse floweth from hence A. Still a good reade would be glad to apply each Article practically to himselfe for the better insight into the nature of his corruption Each Article shoâ—ld adde to the view of sinne And so doth this For what a depth of dye how festred a canker or leprosie how deadly a poison in this sin of Adam which could not be washt out in so many waters as it hath passed through in many hundred generations Nay the iron-moll and the staine of it is as fresh aâ—d will be to the worlds end as at the first and the fruits much fouler It s a true speech old Adam is not as other old men crazy with age his age is renued in euery new generation as the father in the son It must needs bee strong poizon which hath so present a dispersion of it selfe through the body into each veine and artery of the whole to make it like it selfe What then is it which God would teach vs by this leauen surely when we see how it hath leauened such a lump of mortality It should make vs lye downe with horror vnder the hugenesse of it and feele it to crush our Soules yet more sensibly It should take away all life and spirit in vs In stead of our priding our selues in our brats and their features It should make some of vs to tremble to thinke what we haue put into them euen a leauen which grace it selfe will neuer throughly purge them of in this world What ioy should be in our spirits while this thought abides in vs Especialâ—y how should we endure to thinke that some of vs doe suffâ—r our children thus already poizoned to ranne vp and downe the world to gather more and more actuall scurff to their naturall and we neuer restrein them from this riot I speake to such as haue great posterities of all others for although thou hast but one it concernes thee too for some one may haue as much poizon in him as some fiue or sixe let these looke to themselues thou hast dispersed old Adam and sowâ—e his seed at large take heed thou be as carefull to roote it out and plant the second Adam in the roome of it else thy posterity shall be thy greatest hell But to all this I say slâ—ght not this sin of Adam say not If I had not this sin imputed to me against my will I should neuer haue deserued it Nay rather except thou hadst deserued it it had neuer beene imputed taxe thy selfe say thus I was deceaved by the serpent ate and was cursed had I beene there I had done no lesse Oh so great and wide an infection should breed as large and deep a dâ—iection of spirit in euery one that beleeues it The common speech is Fornication is but a trick of youth If a man should
hold and keepe the soule whoÌ„ he will saue from all reuolt to former lust liberties The spirit of bondage is the frame of a fearfull heart held vnder slauery and chaynes of the Law from all escaping As we say such a man hath the spirit of mirth or Couetousnes in which he is rooted So in one place a woman is sayd to haue a spirit of infirmity viz. Sealth when her disease had so preuayled â—uer that she was crazed by habit So the spirit of bondage Gal 4.7 is to be as one sold to iâ— â—hat cannot get out It might bee wondred at that the Lord should vse such a course to do the soule good but considering our cursed base heart which is like the slaue no longer to bee in worke then the whip is vpon the backe it is no marueile Take a similitude Wee know it is one thing to bee rankt in the forlorne band which goes against the Cannon mouth another to bee beleaguered in a City by a long siege The one looke at present danger which when it s ouer they are past it but in the City men are held vnder continuall feare they see the Image of Death before their face ten wayes by famine pestilence Sword heere one wall beaten downe there another heere one slayne there another some dye of famine and threaten the rest to follow so heere to be vnder bondage is to lye vnder chaines as Peter vnder many keepers by which meanes frequent terrors assault dayly more or lessâ— and the soule is held to it as poore Israel vnder bricke and clay Neuer was this Taskemaster of more vse then in these dayes wherein men shunne legall feares as Todes or Serpents or if any come nigh them they shake it off with violence It s yrkesom to the flesh to bee vnder the whip long some way of breaking out of this house of Correction they deuise thinking themselues neuer well till they be at their old liberty out of the hands of so hard a Master But as it is with the breaker of the house of Correction or prison his end is commonly to be hanged so is it with such as despize this remedy of a licentious heart Now for vse of it beware that wee rest not in this feruill state Whatsoeuer the LORD meanes to do by it in time when hee offers the Gospell to the soule sure it is this is no state to rest in For why It differs from true feare as much as from true liberty True feare is the Lodestone to attract the soule to GOD and to acquaint it with GOD thus rather of it selfe dryues it away from God especially if it bee in any excesse Secondly This feare hath a respect to sinne onely as an occasion to punishment as a cause As wee see in the Slaue who lookes not at his Sloth but the whip But the true filiall feare looks at sinne as the proper cause of feare but at punishment as the occasion Thirdly True feare softens this rather hardens and imbitters the heart As wee see both in the examples of Iosiah who melted and Ahab who hardend his heart by his feare and returned to his pranks The feare of a condemned man is an hardner of him but he that heares of a pardon relents at it presently Fourthly It hath excesse in it both for the constant assault of it without intermission in all places dutyes and occasions and also for the dangerous inconuenience it brings after it oft times Hinders all fitnes of spirit both to duty and in duty to calling worship liberty solitarines defiles all and is a speciall sparke to light vpon the sad and melancholique temper of the body which the Deuill seldome fayles in to make it flash vp and blow vp the whole frame of nature yea euen in the godly themselues its a mayne enemy to fayth hope or other graces or duties Fifthly And the truth is looke how the feare of her that played the harlot differs from the loyall wifes so doth this from the feare of the regenerate the one feares danger and hurt from her husband the other reuerences him from loue Saul feared Dauid because he lookt for danger from him no otherwise Let the vse then I say be to take heed lest we rest in it Vse 2 And secondly let none heere stumble at my description of it for although it bee no better in it selfe yet the LORD can moderate qualify and correct it so that it shâ—lbe a speciall medicine to prepare the heart for that which lightnes and giddines would disable it from attayning Pray therefore for a moderation of it and a directing it to the end which God intâ—nds it for and the lesse good is in it of it selfe the more adore his wisdome who vses it to good both in â—he restreint of euill and the preparing of the heart to more stayednes sobriety Q What is the end of GOD in this worke of the Law A. To make way for a sinners reconciliation which otherwise were not possible to worke As soone catch an Hare with a Tabre as a wiâ—d wiâ—full sinner by the Charme of the Gospell That woman of Samaria scoffed at Christ telling him the well was deepe and there was no bucket But when he had well tozed her she changed her humour See Ioh. 33.33 If then after long terrors there bee an interpreter one of a 1000 to declaâ—â— to man his Râ—conciliation he will be good to him and be entreated saying Deliuer him I haue accepted a ransome But how appeares this â— Doubtlesse hitherto appeares no such things in all this tedious Law-course no as the Law is for her vsâ— so is the Gospell for hers neyther intimating other but oppozite saue in the intent of the ordeyner But if we looke thereat we shall in sundry respects confesse this a most wise and fit way to bring on the remedy First By this meanes GOD ioynes all wholesome Doctrine together For it is not his purpoze to leaue the soule in this case to seeke out of her selfe after ease seeing it s not in her power But hee himselfe will haue his Minister to ioyne all Doctrines together in the order of Catechizme both of remedy and misery in their due order Not because all that heare them can for the present apply them but that heereafter they might and the whiles want nothing which might set them on worke Secondly by this consternation he doth tyre and weary the spirits as in a Labyrinth working theÌ„ to an vtter hopelesnes in thâ—mselues to be better that in such a case the least inkling of mercy might be as newes out of a farre country Thirdly That by the hearesay of it their hearts might be â—â—ysed vp to make serious inquisition after it and not to Perish in their misery When the prodigall was brought to huskes at the trough then and neuer till then the notion of a father pierced him reaâ—ly When those lepers saw their liues past hope they resolued thus If wee
Should not we be so if wee saw a blind idiot in his kind He is alyue That is as the wise man sayth of the foole Hee casteth firebrands and arrowes and sayth Am not I in sport The life of sinne is not only the committing it for so it may be in stealth but when he is at liberty to it none to controll him when he may lye cog and sweare be drunken vncleane leading others with him to Hell and none say What dost thou This is the crowne the life the iollity of a sinner to play his parts without rebuke or remorse Ease quiet and security in euill is Satans kingdome both while hee can barre out all light of the Law from the soule and when hee can barre out the soule from it Then hee playes Rex in the soule and keepeth the house shut holdes possession in peace The comming of the Law into such a conscience is as the approach of a Sheriffe with a writ of Eiectio firmae to driue a man quite out of his possession And if wee liued in place where to see the wofull reuell and riot which the Diuell keepes in men who are alyue in their sin it might be a sight little better then hell And although the Word reformes not all where it is yet if it bouâ—d not men from that bold ioility in sinne there would be no liuing in a Common wealth Vse 2 The vse of it is the very scope of this first part Euen to all who would be truly moulded by the truth thereof in the feare of God to looke to themselues and take in kindly and readily this point of the sword into the bosome of their soule that this speare may let out the water and blood of it I meane that quiet iolly and secure heart in sinne which holdes it as with cordes to be content to be slaine and to go into captiuity For as it fared with Iehoiakin Ier. vlt. vlt. because he was content to giue vp himselfe to bondage the Lord long after lifted him out and made him a Prince so the way which the Lord takes with a sinner to lift vp his head is to cast him into this thraldom Therefore I say apply all these sixe points home to thy heart that the next part may preuaile the better when this hath gone as farre as she can To none but to left ones not in a wood or a Labyrith but in this legall conuiction to none but to desolate ones forlorne fatherlesse stript and cut off from God and hope plunged into vtter selfe despaire can this next part of the Catechiseme bring comfort Not for any worthines in it but because a secure heart resting in her peace and security cannot sauour it Abhorre then first to stand out in Rebellion put vp thy weapons and fight not against God whose naked arme is against thee Abhorre secondly a dead blockish sensual heart not affected or mooued with this voice aske thy soule If the Cedars and hills shall tremble and melt Esay 64.1 and thy hard heart shall stand still insensible Abhorre thirdly a presumptuous heart which hauing heard of some hope abuseth it to forestall the Lordes worke and sayth Deut. 29. yet I shall haue peace The wrath of the Lord shall smoke against such Abhorre fourthly all meanes of Satan which might turne off quite or dash and quench this worke Yeeld not to the impossibility of recouery runne not into despaire take not thought for thy sweet sinne God will make thee no loozer dispute not against the hardnes of yeelding the length of it the feare of destroying thy selâ—e or that God wiâ—l neuer restore thee Let not melanchâ—ly suâ—prize thee besoâ— thee especially beware lest the Reâ—urre of thy â—usts and the Deuils creame in a Lordly dish do not snare theâ— to runne out of GODS blessing into thy old warme sunne after three or foure yeeres to thy old drunkennesse riot Ale-house companions ill counsell former lusts sculke not into corners to ease thy selâ—e of this yoke let God that put it on hold it on his time tâ—l he haue truly tamed thee â—f it seem long know there is cause But to be weary of God to shake off his yoake in coole blood is to cast him off quite nd cleane he will put on a yoke of iron vpon such Let I say this be admonition against what-euer might crosse this worke Let it teach vs to pity the loose and â—olly in sin Oh! Vse 3 they make eyther worke for hell or if God recal them for the Law for their chaines must be hereby encreased and they shall meet with a Iailor that will handle them accordingly Oh! heare counsell betimes the counsell of Minister husband wife parent Master friend yea child or seruant to yeeld to GOD at the first that so thy yoke may bee the easier Obiect But perhaps I may escape it for all are not so yoked Ans Such as subtilly seeke to scape this net except God let them go quite shall bee most hampered And yet wee tye not the LORD to one measure of dealing many vnder constant meanes haue waded more easily through this gulfe and Lydia and Zachee were not so deeply wounded because the LORD meant to make shorter worke but vnder ordinary meanes the LORD more or lesse holdes his course I end therefore thus with exhortation Bury not the worke of this Spirit vnder these clods of flesh streighten not this spirit of conuiction Beg of God that by all these sâ—xe stayres thou mayst fall lower and lower till thou art brought to the Earth Heere is no place for freewill for ciuility or the Religion of a Pharise in almes mercy to the poore good nature good duties all these lands vanish in Gods Map of misery when God is pulling the conscience vpon her knees Happy thou if when the Law seemes to haue done working in the world it begins to slay thee so that by all these sixe steps as Eutychus from the Loft thou mayst be taken vp as dead Aske of thy selfe When LORD shall my laughter light frothy merry quiet heart be met with throughly Not to say onely True it is there is small cause any of vs should be proud for so thou mayst and be as proud still but to meete with the Beare and Lyon indeed and be afraid of deuouring There is difference betweene a face chalked ouer and the palenesse of one that hath lyen vnder a quartan a tweluemoneth Lye vnder this worke and suffer affliction say I see the LORD is in earnest Hell is no painted fire the ease of a sinfull course differs from that little-ease of the Law I am in a streight I know not whither to turne mee No wealth friends credit marriage honor eating sleepe play or Musique can helpâ— now Away now all old companions the Lord hath layd sorrow vpon my soule such as no tales or Iigs can put by my meate is now mingled with Gall and GOD seemes to forsake mee wrath Hell and
he the same mind be in you that was in Christ who if hee had sought himselfe hee had left vs in our ruine and misery but he Rom. 15.3 pleased not himselfe but as it is written c. The contrary to this is selfe and selfeloue the bane of Communion when men seeke their own esteeme their own credit ends profit and prayse and if they fayle hereof they little look how the publike welfare goes forward We know a priuate Wealth is contrary to a Commonwealth So is Selfeloue to Communion So that where this threefold cord is knit there is a great qualification of the soule to Communion Q. What is the third grace A. Tendernesse and compassion Col. 3.12.13 A grace very essentiall to this communion of Saints And it concerneth the stronger members toward the weaker Gal. 6.1 If any be preuented by error ignorance Satan sudden temptation let him that is stronger set him in ioynt againe so the Word is and restore him in the spirit of meekenes It cannot be but offences pritches tetches distastes will fall out among Christians but tendernesse will handâ—e these matters as the Chirurgianâ— hand will handle the broken or spreynt ioynt till it haue settled it This is contrary to that rough and stiffe spirit which cannot interpret forbeare or long-suffer but would haue all brought to their owne leuell and scantling and rather then they wâ—ll yeeâ—d to the infirmities errors and mistakes of others they will ouerthrow Communion Who saith Paul 2 Cor. 11.29 is weake and I burne not I am all in all to winne some If I cannot eatâ— flesh but I must offend my brother I will not eate it while I liue This is a rare grace in our age wherein each one is a man of his owne bottome and condemues all who bee not of his owne frame Tender conscience is now called Singularity as if it euer had been so in the Church that in all cases of difference there could be established one consent Nay it s strange to see how custome and preiudice haue hardned men from all tendernes and compassion Q. Are there any more graces of Communion A. There is no one grace of the Spirit but makes much for Communion Phil. 2.2 3 4. Col. 3 12. Rom. 12.9 as iudicious wisedome to discerne things that differ stayednesse to ponder things without rashnesse and precipice sincerity and singlenesse of heart against all false brotherhood like mindednesse order and constancy in holding out in a good cause candor and ingenuity of heart fidelity and trustinesse teacheablenesse thankfulnesse cheerfulnesse and the rest of this kind prouidence also and forecast But these I leaue to the discretion of the Reader to conceaue of by those three maine graces before-named Q. I partly see what you meane by this first Generall viz. Qualification proceed now to the second Wherein stands the Exercise of Communion A. In three chiefe things First Graces Secondly Meanes or Ordinances Thirdly Seruices or duties of all which I will adde a word or two and so come to the vse Q. What is the Exercize of Communion in Graces A. As the commodity to bee sold is so is the market Looke of what accompt wares are in the traffique of men such are the graces of the Spirit in the Communion of Saints See 1 Cor. 1 4 6 7. and 2 Cor. 2.14 15. They are the chiefe commodity that the members of this body trade for As earthly men are some Merchants of Pearles or oâ— Gold or of Silkes and Veluets or of Spices c. So these are Merchants of Graces and if they raise to themselues an estate in these in Precious Faith in Liuely hope in Patience Thankefulnesse c. they compt themselues to haue made the best of all markets And as the greater the trading is among men and the more the returne the richer is the Merchant so heere the more plentifull the Merchants and the commodities to bee sold are the richer are the traders therein Q. How may the soule trade for Grace What are the Rules to be obserued therein A. First each member in this staple of Communion must get the gift of exchange He must not beare the mind to be for himselfe onely but must maintaine a due entercourse and exchange of Grace for grace Looke what the Lord Iesus our head is to all the body that the members by deriuation are to bee to each other Read Iohn 1.17 Bee sure then first that thou bring in thy stocke into this banke remembring that all the members of communion haue the same stock of sanctification giuen them to trade withall they are furnisht with Talents more or lesse for this encrease and aduantage by other Read Luke 19.13 and Matth. 25.15 Also Ephe. 4.13 Hence it is that they are all said to partake of one Spirit and 1 Ioh. 3.3 Euery one beleeuer hath this hope as if no grace ought to be a stranger to any member in this body for the kind thereof Now then hauing this stocke each must afford grace to other so Paul speakes Ephes 4.29 as one doth present his ware in the market to another And this is to be free of Gods market to be holy chapmen and customers therin As in the Prouerbs chap. 1.14 those lewd ones say Come cast in thy lot among vs let vs haue one purse so is it heere And this Peter calleth the Dispensation of the manifold graces of God See his 1. Ep. 4.10 Paul to Philemon verse 20. cals the Hauing ioy of him and refreshing his bowels in the Lord. Get then this treasure into thee first as the trader gets himselfe siluer which answers all things and then bury not thy talent but exchange and trade buy sell afford good penny worths liue by the gayne of all gracious examples speeches behauiours conuersings in this Communion Our Lord Iesus his speech was It is better to giue then receaue Grace was put into thee for vse euen the good of the body therefore conceale it not share with the Grace of Communion and out of the treasure of thy good heart bring forth good things Q. What other Rule do you giue for this A. Secondly humility is another excellent meane to exercise Communion in graces See Rom. 12.10 2 Cor. 12 5 6. Rom. 12.16 Which is To preferre others graces before our owne and to thinke no otherwise nor desire others should thinke of vs otherwise then as wee are condescending to them of meane degree Proud ones get little and doe little in the communion of Saints They get little First because euery one thinks them to bee such as need not prayer need not counsell example their great shew make men lesse tender of them but a good man desires his wants should rather draw forth the help of others then his gifts seeme to need none Secondly the proud man disdaynes to spy grace in any saue in some eminent paternes and men of note for learning wit or parts But humblenesse spyes grace euen
stored and enriched by him This is that which the Apostle in Ephes 1.3 vrgeth Blessed bee God who hath blessed vs with all blessings in Heauenly places And Saint Peter Epist 2. chap. 1.3 His Heauenly power hauing supplyed vs with all things tending to life and godlinesse Q. But yet say somewhat in particular aboue these and first are all those benefits of one sort A. No. For though all are the water that floweth from this welspring yet for order sake wee shall doe well to helpe our conceit thereof with a distinction to avoide confuzion Some of these Benefits of Christ are concurrent with our first ingrafting with him and accompany our first conuersion and these I call benefits concerning a beleeuer in respect of that condition and estate of Grace whereto hee is called and in which hee is settled And these concerne this Article to handle Other are consequent vpon this condition as royalties and priuiledges following vpon it and stand not so much in the generall calling of a Beleeuer as in speciall belonging to it whether inward graces or outward blessings according to the seuerall promises in and by which God conueies them And I may well say The former sort doe conteine the full Right and Title of a Beleeuer to Christ himselfe the latter the possession of those good things which issue from him through the whole life and the diuers occasions thereof of which in three Parts Q. Name then those of the former sort that belong to the being or estate of a beleeuer A. The Holy Ghost in Scripture doth mention them according to the seuerall circumstances of our misery as that brought vs into an estate of guilt bondage and enmity with God so this brings vs by iustification to a contrary estate of peace by Redemption to an estate of liberty by reconciliation to amity with God and so of the rest All in substance are one recouery of an happy estate onely they differ in these respects Now for the naming of them the Holy Ghost doth it sometimes more briefly sometimes more fully briefly in 1 Cor. 1.30 He is made vnto vs wisedom righteousnesse Sanctification and Redemption Morefully in the 1. of the Eph. from the 3. to the 17. verse reade it ouer and we shall be informed of them Q How many things consider we in this Article of the benefits of Christ A. Three First the Difference Sâ—condly the Order Thirdly the Nature and vse of them to our selues As touching the first there is a fourefold difference to bee noted of them First that some of them are beforetime others in time And in this respect Election differs from all the rest For iustification reconciliation and the rest presuppose Christ already theirs and issue immediatly from him but Election is before Christ himselfe and presupposeth nothing but the first cause of Gods good pleasure and will And yet its true that in Christ we enioy all onely with difference becauâ—â— we are not elected for Christ but we are adopted and reconciled for him Election being that act of God from all eternity whereby foreseeing the ruine of man hee purposed out of his free will to chuse some of those fallen ones to mercy and saluation So that we see its one of the benefits of the beleeuer in Christ yet not for Christs sake but the Fathers who gaue Christ himselfe to this end that he might be a foundation of that whereof himselfe was a first cause The second difference is in respect of the benefits that follow Christ In which respect Vocation differs from all the rest For vocation is no fruit of faith as the rest are but of election seeing whom God elected hee calleth to know it Calling then is a benefit whereby God brings the soule to be capable of all the rest through faith in the Gospel and therefore concernes the elect as they are so in God not to themselues as yet and serues to this end to make them to know it by faith But none of the rest can be wrought in the soule without faith being the fruits of calling to faith as to be instified adopted c. The third difference is betweene those benefits of Christ which concerne vs in this life and those that reach to a better And the difference is great The former being such as releeue the necessity of our present condition in which wee are imperfectly conformed to Christ in his estate of Humility and beset with sinne Satan and enemies of this nature are our Iustification reconcialiation adopption and the like which all shall cease as faith hope and patience shall in respect of the euils they do heere conflict with although out of these relations the good of them shall abide as Sonship liberty amity and the like But faith in these benefits shall cease because all conflict with euill shall cease euill I say both of sinne and punishment Now for those that concerne the life to come in a perfect conformity to our Head they are of another nature and belong to that image of GOD renued in vs in righteousnes and holines which abide for euer begun heere in grace and perfected in glory These are in themselues the principall and faith howeuer heere it s all in all yet serues onely to settle this image vpon vs and hauing brought vs thereto shall cease The fourth and last difference is betweene the benefit it selfe which shall abide for euer and that will appeare if wee consider the difference betweene the state of an equall image of God to that which Adam lost and that which Christ hath purchased aboue it as an ouerplus If hee had onely purchased vnto vs the Image of God together with immortality hee had made vs as good as wee were created though wee had liued on Earth But because he being no creature but GOD tooke our flesh into himselfe that wee might bee as hee is and where he is therefore he hath cast in this ouerplus vnto vs that in stead of an Earthly Paradise with old Adam we shall enioy Heauenly mansions with CHRIST in the presence of God and there haue his Image and our immortality perfected But this note whatsoeuer difference there be in this all agree that they are the worke of the spirit of Christ settling all his benefits vpon the beleeuer Q. You haue spoken of the first Proceed to the second A. The second is the order of them Wherein although I see men to differ yet I will auoyd quarrels and for the good of the Reader speake my opinion Thus then I conceiue the first in order is vocation or regeneration as it concerneth the way and meane of begetting a soule to God the second is Vnion The third is Iustification the fourth is Reconciliation the fift is Adoption the sixt is Redemption the seuenth is Regeneration as it concernes the creation of Gods Image in a soule already borne and brought home to God the eyghth â—s â—anctificatâ—â—n immâ—â—â—â—â—ely issuing from it containing the mortifying and
quckening worke of the spirit of which more in the third part and the last is Glorification Q Let vs proceed to the opening of their seuerall natures and vses breefly so farre as serueth for our purpose A. It were endlesse to wade into all onely to shew the realnesse of them and the vse of them to the soule that it may see how richly Christ is offred to the soule I will touch euery one of them The first of them is Vocation See texts Esay 55.5 Rom. 8 30.1 Cor. 1.2 Now this calling is a worke of the Spirit issuing from election whereby whom the Lord hath chozen to be his he brings to know it And that by the voyce and call of the outward word and inward spirit 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
benefits It would helpe much to the vnderanding of the Scriptures with light and profit But those that thinke all time lost which is thus bestowed needes prooue very confuzed in their iudgemeÌ„â—s read the word especially Pauls Epistles heare Sermons verie forgetfully and fruitlesly although I discourage none yet I reprooue those who refuze the helpe which God offers them Secondly it s for exhortation that we cease not to adore Vse 2 that most Diuine depth of wisedome and loue in God who when he might haue forsaken vs and cast vs off quite in our first fall was not onely content to restore vs to the same estate and make vs as good as we were but also tooke occasion as I sayd in the first Article by this ruine to settle vs in a better state then euer Adam knew not onely in the grace of perseuerance but in the gifâ— of eternal life in his heauenly presence This is one of the causes why the Cheâ—ubins pryed into the Mercy-seate in the Holy of holyes as Petâ—r Epis 1. Chap. 1. opens it of the desire of the Angels to see this mystery It was once saâ—d by a captiue after he saw what preferment he came to I had perished if I had not perished Adams happines was as a perishing in comparison of CHRIST Paul neuer speakes of it without wondring Not as the gift of Creation was so was the gift of Redemption for the former was immortall life in the garden this is eternall life through Iesus Christ as Rom. 6. vlt. Therefore with Paul let vs wonder and magnifie the depth of this loue as 1 Tim. 1.17 so let vs say Now to the King Immortall Inuisible the onely Wise God bee Prayse for euer And Blessed bee God for this vnspeakable gift When men take occasion by the ruine of an house to set vp a better it s for their owne ends but this for our happinesse we fare the better for it Oh Lord what is man that thou so remembrest him to vnite thy Son to his flâ—sh that thou mightst lift him vp with thy selfe to Glory See Heb. 1. Thou hast made him little inferior and in this aboue the Angels Thirdly it is exceeding consolation to all beleeuers For why The benefits which they receaue all at once by faith are a Nemo scit of price and plenty All we haue heere said doth argue that God in Christ is aboue all wee can aske or conceaue For who thinkes Christ to amount to such a summe at his first beleeuing Yet the Lord giues him all at once to a beleeuer As he that buyes a rich Lordship at a low rate doth not on the sudden equall his bargain in his thoughts till afterward he come to retaile the parcels buildings lands and royalties pertaining to it But when he sees he hath bought the Lordship and all belonging to it hee reioyces in his purchase So should wee little repent vs of our bargaine or thinke of selling it away if wee could duly meditate of the ingredients but we take small paines therein and so it growes stale with vs. To omit other points by one enlarge all thus When the Lord cals a lost sinner by the tâ—ouble of his conscience to come â—o Christ and in sâ—cking he findes him doth it enter into him to consider what a Christ he hath got Alas no he aimes at this that he may get forgiuenes of sinne and peace with God only Hee considers not what enemies what coÌ„baâ—â— dangâ—rs crosses â—e may meet with by Satans malice the crookednesse of his owne spirit the enmity of men But when he meets these and sees that All the promises in God are Yea and Amen that Christ hath also redeemed his soule out of all aduersity aswell as the horror of his conscience and that euen in troubles of ill marriage sicknesse pouerty imprisonment pursuit of men his Redeemer will saue him oh how precious is the comfort of it vnto his soule How much more then sweet is Christ in all his benefits Oh that our life might bee taken vp in the view of these particulars vnfolding of this fardell and knowing of our wealth If that of the heathen be true That Husbandmen were the happiest men if they knew it how much more Christians and beleeuers Blesse God that hath not onely verified that promise in Christ which we first sought for but more then euer we desired As the Queene of Sheba told Salomon The one halfe of that I find was not reported and yet a greater then Salomon is heere Let our whole life be filled with the meditation thanks and improouement of this our purchase And so much of this fifth Article The sixth Article Question NOw proceed to the sixth Article of this second part what is it A. This that the subiect contayning all or vpon which as a Treasury the Lord bestowes all these good things Christ and all his benefits is the Church of God I say the true Church of Christ is the equall and onely obiect oâ— them all Q. Before we proceed further open somâ— termes which will occurre in the discourse following viz. What is a Church constituted or vnconstituted What is the Church Visible or Inuisible What is a malignant corrupt and false Church and what a true What is a Church Militant or Triumphant A. First we call that a Church constituted which is so gathered together by the Word and professing of the same truth that it doth further enioy the free peaceable settled vse and administration of all essentials to saluation the Word Sacraments and outward Assemblies established by Christian authority as blessed bee God this Church doth in which we liue And contrary to this is that Church which consists onely in toleration and conniuence doubtfull and vnsettled A Church Visible is an assembly of such worshippers of God as enioying the liberty of the ordinances doe partake them visibly audibly and sensibly to the eye and obseruation of man so that visiblenesse doth not looke so much at constitution as at externalnesse of worship a constituted Church must needs bee visible but not contrà The Church Inuisible is that Communalty or fellowship of the Elect of GOD when or wheresoeuer throughout the World in all ages and times as being called to GOD and giuen to CHRIST become his Mysticall body and are built vp into one habitation by the Spirit She is called Inuisible not as if she consisted of such members as may not be seene and bodily conuersed with seeing that they do vsually reside in the Church Visible worshipping God with others externally but because that by which shee subsists is an Inuisible grace of the spirit not sensible to the eye of man but knowne to God alone and to others only by the iudgement of Charity more or lesse So that the next two termes of Militant and Triumphant are onely specials of this generall head Inuisible The Militant Church being that part of the Inuisible which heere vpon earth walketh and warreth with
is that liuely cause of cutting the â—imber but yet the saw or axe is the toole which this handworks by So here Take a similitude A maÌ„ buyes a pretious root of a rare flower that grows in few gardens giues it into the hand of the Gardner to set it in his garden The gardiner thrusts the root an pitches it into the earth giues it good mouldes waters and keepes it charily Euen so heere The spirit of sanctification is the purchaser of this roote but it plants and pitches it into the soile of the Soule by this hand of faith and there it nourishes and cherishes till the root bring forth a flower sutable to the nature of it Faith I say ingrafts this pretious signe of the righteous holy nature life death and resurrection into the soule or rather if yee will the twig of the soule into the stocke or soile of the Lord Iesus his holinesse and â—here it gathers strength till it produce fruit sutable Such corne as wee sow wee reape if we set a carnation wee looke the flowers shall bee sutable if wee set an apple into a stocke wee looke for no crab euen so this plant of loue brings forth loue againe and this roote of holinesse a fruit like it self That of Eph 3.16 is for this point That Christ may dwell in your hearts by faith Faith is the entertainer of Christ in this his holinâ—sse So then as in the former point faith sauours the truth in Iesus and tels the soule that Iesus comes into thither to sanctifie in for God as well as to saue it from hell so heere it 's the instrument of the spirit of Iesus to apply and to implant this roote of his in the soule it applyes the Couenant as well in the promise of renewing it as of forgiuing it and it embraces and claspes hold vpon the Lord her righteousnesse and till shee haue done both shee dares not say Thou art my God and I am thy child yea as the holy Ghost is that fire wherewith the new Creature is baptized when it comes to beleeue the Coeunant so faith is that hand which applies the soule to this fire to be purged thereby and that instrument of the Spirit whereby he refines the sonnes of Levi in the Ministry of the Word as Malachi speakes Q. What is the third thing to be noted A. The subiect wherein this new Creature is planted and that is the whole man Read for this 1 Thes 5.23 In body soule spirit meaning whateuer is in man Wee meane not a renewing of the Substance of either as if a Renued soule should be another soule or body but the same in point of the qualities or seruice of both It s corruption which is purged out and its grace is planted in The scurffe and poyson of each faculty is cast out mortified and consumed it s a new property is put in ignorance rebellion pride impatience is taken away and knowledge subiection humility and long-suffering put in And this subiect is the whole man Each part and power of body and soule is renued and if not all none at all The Spirit of Renouation is an entire workeman and purgeth all graceth all the minde with light the heart with heat the conscience with sound reflection and witnesse the will with free choyce and consent to holinesse the members with serviceablenesse to the soule in all her designes Q. Speake a little of the particulars What is renuing of the understanding and the powers thereof A Vnderstanding not only is corrupted in the light thereof but also in the prerogatiue of it It was set vp as a rule and directiue of the inferior soule will affections but it hath lost this bieth-right now and is become the vassall of the will and concupiscence therefore the renuing of it is partly a purging of it from the corruption and penalties thereof and chiefly a restitution of it to her integrity of light and soueraignty See Eph. 5.8 Light in the Lord. Q. What is the renuing of the will A. The Will being depraued in point of her loyalty and obedience to the minde and now having cast off the yoake and become rebellious the renuing of it is both the purging of it from the sinne and penalties of it and a restoring of it to her integrity of subiection to the verduit of the vnderstanding chusing refusing or suspending accordingly Q. What is the renuing of Conscience See 1 Pet. 1.22 A. Sinne hath depraved the Conscience in point of reflexion so that it cannot present any goodnesse of being or action to the soule with delight and contentment but is waxen defiled and either accusing or erroneous and peruerted therefore the renuing of it is both a cleansing of it from her contagion and a restoring of her to her integrity of faithfull accusing for evill and excusing for good See Tit. 1.15 by contraries Q. What is the renuing of the body A. The sences and members having lost their serviceablenesse to present obiect duly to the soule and to execute faithfully the purposes thereof the renuing of both is a restoring them to such integrity as that the senses doe duly offer to the soule the obiects of sense and the members become faithfull weapons of rightâ—ousnesse See Rom. 6.12 Let not sinne reigne in your mortall bodies c. Q. But what part is especially the Subiect of Renuing A. Howsoeuer the holy Ghost doth renue all yet the immediate and cheefe subiect of her residence is the Spirit of man There are as I said sundry faculties in the soule but the spirit is the most inward and immediate actiuity of it and it stands in the directiue gift of the vnderstanding by which it fore-sees and deuises for the whole man as also in the free choise bent sauor and delight of the heart So then the frame streame and bent of the soule is the spirit of it See Eph. 4.23 Rom. 12.2 Rom. 7. vlt. that wherein this renuing or new creature stands As it is in the old man so in the new it is not a few thoughts or affections which make a man bad but the very frame and bent of all the thoughts and affections whereupon as vpon wheeles the whole man is carried And as a son hauing the liuely picture of his father to behold would not set it vp in a stable or out-house but in his best roome So the spirit of Christ sets vp the Image of God not in the eyes or eares or tongue which haue no power to worke vpon the soule but in the Priuie Chamber of the spiuit where the King lodgeth Q. And what is the fourth thing in this Renewing A. The parts of it negatiue and affirmatiue the former a destroying of the old frame the latter a setting vp of the new which are the exercises of the inward graces of renouation Both of them issuing from the Crosse and Death Resurrection and Ascention of Christ And thence it is that in the named place
sort strongly to conceale the old Like whereto is this to thinke our lusts are mortified because by some violent cause feare penalty or inward terrors they are restained Secondly it 's vse of instruction to all new creatures to wonder Vse 2 that the Lord will accept them to be so and take them after al their refuse stuffe and seruice to old lusts to be new men who would thinke it that the Lord should chuse such defiled Temples of Idols lusts and lewdnesse to dwell in who would thinke he would admit of those nastie sties of vncleane thoughts those cages of pride vncleanesse and selfe-loue those powers members of body soule that haue been so defiled to bee weapens of righteousnesse Oh what encouragement is it to old creatures to become new The Lord will melt and alter the property of your old Idols and he will prepare himselfe euen of such mettall vessels of price for euery good work He will admit the captiue woman when shee is pared washt and shauen to be a wife for an Israelite hee wil admit Mary Magdalen Luk. 6. her eyes teares hayre lips and oyntments euen so neere as his owne sacred body and become one with her that was an harlot and abused all these to abomination Oh! how iustly might hee haue for euer left vs to our selues and sworne that no sacrifice should blot out our sinne nor would hee euer take the seruice of a persecutor to bee a preacher Oh those very powers of wit and those affections of loue and ioy which we haue so abused wee should wonder that God will purge the fretting leprosie out of them so far as to be honored by them which yet we cannot deny but he hath except we should lye against the grace of the new creature Thirdly it should admonish all to take heed how they meddle Vse 3 with any true beleeuers in Christ to hurt discourage reproach or persue them Let vs know they are new creatures and the workmanship of God him that defaceth Gods image will God destroy Beware touch not the annoynted of God doe not his image any wrong If a King will leaue him to the punishment of a Traytor who shall race out and deface his image vpon a peece of siluer what shall hee doe to them that deface the liuely image of his holinesse stamped vpon his new Creature doe not descant here and say ye doe not deface them as such but in other respects well but in as much as hee hath honoured them yee shall pay for it that yee haue not counted them precious and delighted in them that honour ye doe not to them as well as that disgrace ye offer them is not done to him is offered to him and if you dare venter to hurt them with a distinction he wil punish you without distinction If the Lord will haue others beware how they deface Vse 4 Gods creatures how much more should his new Creatures beware of defiling themselues Oh! if God haue made ye so beware ye cast not dung in his face and pollute not his image The vilest wretch that liues when hee playes his parts yet if he were the sonne of an holy father he will draw the curtaine ouer his fathers picture as ashamed of himselfe And shall not we tremble to disguize our selues with any dreg of earthlinesse enuie pride and vanity loue of our selues knowing whose Creatures we are Take but the creatures of some proud ambitious ones will they doe any thing distastfull to their makers are they not in all points like them How then dare we to tempt him after whose image wee are created Oh! what a check should it be that any leauen in so much as a mouse-hole to allude to that Iewish curiosity should bee found in vs Remember that charge of Paul Purge out the old leauen therefore 1. Cor. 6. and let vs serue the Lord in the sincerity of a new Creature old things are passed away all things become new new Adam new couenant new Paradise new Ministry new Creation new Lord new Law and all new Shall they who are thus renewed suffer that vnrenued part to get head and to darken and defile the new that euen in them old base dregs should bee obserued to deface the Image of God But more of this in the latter Article Q. Proceed to the vse of the second branch A. If faith be the instrument of this Creation wee heere doe confute the conceite of them that imagine faith to bee a branch of Sanctification Sanctification is so farre from beeing the genus or totum of faith that it differs from it the wide skie Faith is a grace that addes no inherency to the soule but onely serues to receiue a forraigne imputed righteousnesse of another sanctification receiues an infuzed righteousnesse in to the soule faith receiues a righteousnesse of perfection to stand in the sight of God sanctification a righteousnesse in part and imperfect Can then an inherent holinesse bee the cause of an imputed or can an imperfect holinesse bee the cause or genus of a perfect But I must not dwell and I see this error is lately at large confuted Onely this faith and a new Creature being parts of Regeneration and of the Totum of a conuerted one so long as they bee diuiding members they are rather things of a contrarie nature then effects and causes of each other See what I said of their difference in the beginning of this Article Secondly wee learne heere what course Gods people must Vse 5 take to repaire the ruines of their holinesse when it is decayed in them by their falles Satans preuention or the like Run to their faith fetch fire from the hearth of the Lord Iesus his spirit wee are preserued by that of which we consist if the Lord Iesus bee our principle of Regeneration by faith hee by faith must be our sustentation goe to the Promise in thy fals take hold of the strength of Christ in them and compasse not thy selfe with thy owne sparkles thinking to recover thy selfe by thy owne heate but abhorring thy selfe go to a promise and there behold apply Christ thy righteousnesse to pardon thy fals to accept thee in weaknesse to repaire thy strength and then hâ—e will be thy righteousnesse also of holinesse to enlarge thy grace and by the addition of sweetnesse and love to uphold â—hee in thy course more and more Thou hast not received Christ thy new Creature to create somewhat in thy selfe but to fetch from his fountaine grace for grace daily Iesus Christ yesterday to day and the same for ever Q. What use doe ye make of the third branch Vse 6 A Very speciall And it should first teach us a discerning use betweene all hypocrites and truely renued ones The one may set up the Image of Christ in some of the powers of his soule as in his understanding wit memory in his tongue eares sences and outward members but the renued Creature sets him up
our members Iam. 4. but as Peter addeth sight against our soules These whither yee looke vpon Saint Iohns description 1 Epist 2.16 The lust of the heart the lust of the eye and the pride of life meaning the world of lust within vs concupiscence after profit intemperance by pleasures sensuality by glory of the world or whither Sauiours Matth. 15 19. or Pauls Gal. 5.19 making an induction of particulars pride ease couetuousnesse an euill eye malice and reuenge vncleannesse c. I say these lusts doe snib and kill the groth of goodnesse in the soule and ouerdrip the grace of God as a sowre shadow and the bowes of a Walnut tree doe keepe vnder some tender plant or as the blasting of the East wind the blossomes Q. How thirdly A. In the actuall breakings out in open offences and excesses for first how doe such wast and deuoure the conscience how doe they defile the soule as nasty creatures doe their litter what horror what woe repentance complaints doe they cause yea besides vexations and troubles here what streights doe they bring a man vnto by snaring him that being once deluded a man is as Sampson hampered with his mistris vnable to get out of her fingers Q. How doth sinne let and annoy by her penalties A. She brings God against her both by spirituall disertions and outward crosses both being stinging things to grace and to our nature For the first when our will hath driuen God away from vs as from Sampson or couered his face from vs that we walke not with that peace ioy and cheere we did before areas a bone out of ioynt or a man lost in a wood all wo and wan in our spirit yea perhaps besotted all the while as Dauid was a whole yeares space what a let is this And so when this also changes all our course of comfort into heauinesse brings God against vs in our bodies estates posterity successes as Dauid after his adultery or takes away spirit from our selues that our counsell is turned into foolishnesse and we bring sorrow vpon our selues or iustly arme men and enemies to make our liues wearisome to vs how iust is iâ— that God should encomber vs thus to shew what an heauy burden it is to his Maiesty Q. And what is the second let of a Beleeuer from godlinesse A. That arch old enemy Satan who although he could not doe vs hurr but by our sinne yet by that tunnell lets in a wofull deale of his owne into vs worse then our owne enflaming and exasperating sinne in vs by the adding of his own malice to our sinne as more waters make the flood greater Q. Many thinke we doe Satan wrong herein and thinke all our hurt is from our selues what thinke you of it A. I say they are very charitable and iust toward him that will not be so harmelesse to them they alledge Iam. 1. Let no man say when he is tempted c. but there tempting is not so ascribed to our concupiscence that it is denied of Satan but onely remoued from God I grant indeed we are Diuels to our selues but to deny also Satan to be one too were pride and security yea a spirit of Satan in vs to ly against the Scriptures which tell vs he was a lyar from the beginning and so abides and it 's his element to be so can be no otherwise yea should not be except malitious besides those texts 2 Cor. 11.3 Least as he beguiled Eue c. and 1 Pet. 3.8 Your aduersary the Deuill as a roaring Lyon c. and Iob 1.7 From compassing the earth and walking in it with a hundred more Q. But this may seeme to dishonour God A. No neither in point of iustice nor prouidence Not the first for it 's iust with God that sinne should practise it selfe till that be out of measure sinnefull and so Satan deceiue and sinners be deceiued for the mutuall misery Nor the latter for the most holy God well knowes out of this deadly poison of the bad wils of Satan and men to worke forth his owne will to his glory but without leaue hee can doe nothing Q. But how should Satan tempt vs A. Either by an externall way of perswading by the obiect of euill very aptly fitted and suted to our spirit the frame whereof he knowes by our carriage or else by an insinuation of his subtile and spirituall wicked selfe into the spirits of man either the spirits of sences or fancies as the temptations lye and so to the reasonable part Euen as the plague sauor enters into the naturall and vitall spirits to destroy nature Howsoeuer it be so it is let vs rather learne to resist him then to question a thing out of question Q. But if the Deuill tempt and sin tempt too how shall we know a difference A. There is vse I grant of this for some causes especially for stay to the minds of such as are fouly tempted yet I could desire that many who aske this question would rather striue against the thing it self then descant about the cause And first I say temptation may well and commonly is mixed of both Satan and corruption But for answere briefely thus In fiue different properties I would discerne these two First by the grosenesse Secondly the irkesomenesse Thirdly the pertinacy and length Fourthly the impetuousnesse and violence of them Fifthly The insultation The temptations from our selves doe not commonly resemble these First By grossenesse I meane foulenesse and odious measure of sinfulnesse in the temptation Corrupt nature is not so foully wicked as Satan therefore temptations of this ranke as to Atheisme to deny the Scriptures not to rest in lusts naturall but to proceed to foule vnnaturall and outragious hath more of Satan than corruption Secondly By the irkesomenesse I meane when temptations lye quite out of the tract and course of our ordinary inclinations and bents as when a man exceedingly addicted to bee chast or liberall or confident in God shall be buffeted with irkesome obiâ—cts of vncleannesse or of basenesse or of distrust of prouidence whereof no reason appeares out of particular nature These sauour of Satan as when Paul 2 Cor. 12. alway well occupied findes an irkesome pricke in the flesh to be vnapt to any good praying or preaching for so I thinke God cured and preâ—ented pride by eclipsing gifts and spirit The third is pertinacy and length Corruption is more finite and sooner weary than Satan who is more boundlesse and full therefore as the property of a Fly is to light vpon a galled plat as oft as it is beaten off so the Deuill that god of Flyes doth importunely and vnweariedly tire and dog the soule with his temptations hoping to doe that by tediousnesse which hee cannot by malice So that to be neuer rid of a temptation is a third marke of Satan Fourthly The violence of them that is when he so fires his darts that they come impetuously as a whirle-wind so sudden and