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
the more dangerous and cursed It s like bread of deceit and stollen waters which are sweet And this appeares if it bee crossed it rages and fâ—â—ts As Rachel Giue mee children or I dye so heere giue this old man this lust children and store of ill fruit or else she is mad for shee is a fruitfull harlot aboue all other Fifthly The Bondage of it It bindes vp the soule in death hardnesse insensiblenesse incapablenesse of any good auersenesse to all meanes of Grace As wee say of sleep it cheynes vp all the sences so this all the powers and members in vtter feeblenesse and vnablenesse to make towards GOD Mind Iudgement Will Affections all asleep Ephes 5.14 Awake thou that sleepest It s the sleepe of all other parts and the Nurse that rockes them also and the Cradle they all sleepe in yea brings in an vtter disability languor and decay of all parts loth to stirre and compting the anguish of their bondage by custome another Heauen As the Israelites cared sot no Sauiour because so saped in slauery And lastly Not onely an vtter impotency to any obedience vrged by the law but so rooted a languor as reiects whatsoeuer GOD might impose in which respect euen the vnablenesse to beleeue is chargeable vpon originall sin in respect of that opposite contradiction of it to all not actuall charges lying vpon the creature by law onely but possible to be imposed by the Gospell And this for a briefe view of the laws discouery of originall sin especially in her properties Q What vse is there to be made hereof A. Manifold First Touching the sin of Ignorance blesse GOD that hath freed vs from the darkenesse and corruption of Popery whose principles doe for euer keep soules farre from the possibility of sound knowledge of their naturall estate by either actuall or originall sin their rotten grounds of which suprà are direct against it Secondly Beware of nouzeling thy selfe in places vnder ignorance or to abide ignorant vnder the vse of meanes bring not God a Sacrifice that wants this eye of knowledge of thy sin Else no conuiction no terror no need of Christ can follow Beware of foule sins lusts of ignorance resolution to hold them lest God smite out the eye of knowledge 1 Cor. â— â— Had they knowne the Lord of life they would neuer haue crucified him Ignorance is a necessity of Misery If thou knewst the gift of God c. Iohn 4.10 Oh that thou hadst knowne the things of thy peace But alas hidden Thinke not by ignorance to sleep sweetly vnder all terrors Luke 19.42 Such a sheep will haue a sad walking Psalm 58.4 5. Bee not as the deafe Adder Psalm 32.9 Bee not as the Horse and Mule Beware lest GOD leaue thee to thy selfe Hee that is ignorant let him be so still Remember although knowledge is not conuiction yet conuiction cannot bee without it Admonition to all sinners to goe to worke aright to get sound knowledge of their estate Consult not with dead teachers goe not to blind guides to such as thy selfe to deceyuers consult not with thy wits and carnall wisedome thy corrupt hopes blind deuotions Refuse no informations for feare of losing thy liberty in sinne Esay 8.19 Should men goe from the liuing to the dead Oh yee silly ones go to the law and the testimony The Lord that made the Law hath put this gift into it to be a Schoolmaster to send ye by the eight of sin to Christ Refuse not the Lords discipline in this first kinde else neuer seeke further Oh how many poore wretches that knew not the right hand from the left if they knew sin what it were to breake a Sabbath to play the drunkards Ion 1.4 c. How glad would they be Oh shalt thou neglect the meanes thou hast and stand vp to the chin in waters and and dye of thirst Prou. If without knowlâ—dge the heart be naught what is it when men wilâ— not come to the light lest they should see it and shun the net lest they be taken Oh beware both of Pharisaicall making more sinnes then God euer made or cutting off those which he hath made from his roll and Law Oh â— its now come to this passe that except the Lord put some bitter reall roddes of affliction vpon men the Lâ—w is made as a Scarecrow in a field to the birds out of the nose whereof they will picke strawes But know it no affliction without the Law can discouer sinne Vse 3 Exhortation to all that would be kindly conuicted to come to the light sor sound information of sin The want of this will be a slaw for euer in thy religion they who neuer knew themselues Psal 119. â—18 neuer were humbled ones nor beleeuers I discourage none for measure That light which makes all manifest is enough be it neuer so little if sound Read Act. 2.37 Those Iewes had pierced CHRIST vpon the Crosse but saw nothing amisse till Peters Sermon that was aboue all Crosse or Crucifix and truly enlightned and conuinced them Zech. 12.10 GOD hath blessed his Law with better light then the Pope can blesse all his Agnus Deis or graynes or the like to gage and search the conscience Oh! do not kicke against it but Speake LORD for thy seruant heares Let this light of GOD bee attended yea dressed by thee morning euening that no sin may escape thee This Aquila as meane as it seemes I meane this Law of God must teach great ones Apolloes learned Doctors and all sorts to become fooles that they may be wise Act. 18.26 1 Cor. 3 1â— Especially be able to say with Paul in Holy prayse to God I had neuer knowne lust had not GODS Law sayd Thou shalt not lust Oh! let hypocrites curse it to the pit of hell for a Puritane Law but know except they be her Disciples hell must bee their portion for shee hath chaynes to bynd the proudest despizres Oh! blesse God that euer so cleared the Coast and the troubled waters of thy owne conscience that thou camest to see this Nature of thine to the bottome For the want whereof I dare say thousands band vpon the land of self-loue neuer comming to know what an enemy shee is to conuiction and to eaâ—â—h Q. Before yee proceede What is the vse of this branch A. First that euery one who seekes the true end of this first part of the Catechisme doe willingly open himselfe and the doore of hâ—s conscience to the light of this Law comming into it Yet I haue said no one of the former fiue Articles can be knowne to a man saue by the Word and especially the law so to yeeld vp the soule to the cleere displaying of thiâ— ordinance For although nothing can be hid from it yet it may still bee hid to vâ— if wee stop our owne conscience and keep some beloued iust in a cloyster which will see no light Let the Law haue her honour
and circumstances according to Christian rules of which see Phil. 4.6 Finally brethren whatsoeuer is pure good of good report c. Also it s a grace teaching him that hath it to keep a decorum in religions and outward conuersation as knowing what his person cōdition wil beare or refuse Lastly how to carry himselfe in the vse of things indifferent without excesse or defect how to vse Christian policy with simplicity purenes of conscience Q. What is Simplicity A. It is a grace of a renued soule looking at truths in the naked nature apprehending and iudging of them without all mixture or corruption of fleshly conceit and wisdome and accordingly desirous to be informed of them as they are and to loue embrace and ensue them accordingly neither looking at the right hand or left I feare that as Satan tempted Eue so he tempt and lead you from the simplicity of the Gospell Q. What is Sincerity or Vprightnesse A. It is a grace of the Soule looking at the actions of Conuersation in respect of their right and true ends and therefore as it oppozeth al hypocrisie which is to do good with a squint look and mixture of our owne ends of credit gaine ease or content so it doth good with a pure ayme at Gods glory the honest discharge of duty and the good of others so as a man may haue good conscience in all things See 1. Cor. 1.12 and Act. 26.1 Iob 1. he abhorred to be an hireling This is called perfection viz. of parts not degrees Q. What is faithfulnesse A It properly respects the due manner of conuersation that it be holy and approouing what is accepted howbeit properly it hath a respect to opposition For as we say of a good and faithfull seruant wee dare trust him with vntold gold meaning although we see them not so this grace is such an honesty as puts God in security not to reuolt from him or warp notwithstanding baytes to allure or terrors to discourage or dangers to deferre either by threats error of the wicked collapsed times or provocations from our own false hearts Reu. 2.13 and Reu. 3.8 Thou hast kept my word and not denyed Mat. 25. Well done good and faithfull seruant It 's also taken for sincerity Act. 16.15 Q. What is integrity and what grace of the soule is it A. An equall and whole vprightnesse of it towards all the Commandements of God without partiality or taking exception Psal 119.6 When I haue respect vnto thy commandements It is contrary to that halting of spirit with God and patchery of a false heart whereby it affords God a maymed sacrifice in some duties forward that come on the right side but such as finde not fauor in our eyes reiecting them Q. What are the Graces of quantity or measure A. They may be referred to two Prosperity and Constancy Q. What is Prosperity A. A grace of the soule compounded of many in a word the welfare of a soule in respect of degrees and measures of grace And it hath three parts first Rootednesse secondly Fruitfulnesse thirdly Growth Rootednesse of the soule is a grace contrary to staggering and slightnesse whereby it is both grounded wel in knowledge for direction of life and setled in grace for full purpose and resolution of obedience See that of 1 Cor. 15. ult unmoveable So elsewhere the word of stablishing and setlednesse in the grace of the Gospell is used Also 11.23 That with full purpose of heart they would cleave to the Lord. Secondly Fruitfulnesse is a grace issuing from rootednesse whereby the soule is abundant in the worke of God and full of the fruits of weldoing The contrary is barrennesse and emptinesse when the soule scants the Lord in his due as if he were an hard Master The effect of it is to auoid unprofitablenesse in the knowledge of our Lord Iesus 2 Pet. 1.8 Read for this grace 1 Cor. 15. ult The third is the fruit of both to wit Groth and encrease For as wee see it to be in trees when they are once well fastned in the earth rooted we looke they should beare fruit and then that in so bearing they waxe and grow in height and bredth and fruite so is it here Groth is a grace of the soule by which it encreases by due steps degrees to that fulnesse of the measure of Christ according to the proportion of the part Ephe. 4.15 Pet. ult Luk. 8.8 And it commonly is the effect of the meanes of grace blessed to the beleeving soule as 1 Pet. 2.2 Now then of these three stands Prosperity which is the spirituall gladnesse and laughter of the thriving soule 3 Iohn 2. Thy soule prospereth that is apparently is fat and well liking in goodnesse as those three children Dan. 1. and as we say the corne and hops laugh upon the ground and poles that beare them And it is a grace of the soule rooted fruitfull and growing whereby it beareth marke in the sight of all Act. 15.23 that it goes well with i◠to Godward and is cheerefull full of health vigor and contentment saying thus What I am I would be and wish no better Q. What is Continuance A. A grace of measure in the soule whereby it gives not in nor is faint or weary in weldoing and its contrary to staggering sloth and ease It hath two branches the first is firmenesse and resolution in the truth Col. 4 12. The other respects the course or wheele of conversation and it is either a going on and on from duty to duty with strength and purpose Psal 119.57 and long-breathednesse Psal 84 7. and Heb. 12.1 Run the race with patience set before thee taking alwayes in good part thicke and thin and not fainting in affliction and troubles Or else it is small Perseverance the fruit of the former for by a continuing in well-doing Rom. 2.7 and accounting each day a peece of our journey home at length we attaine the end of our hope and the issue of our faith and combat This grace hath the honour of all the rest not because the rest are inferiour to it but because it hath the lot above all the rest to stand next to the doore of salvation and to let in the soule thither See Mat. 24.13 14. Revel 2.10 And thus much of the Graces qualifying good conversation generally Q. What are the particulars that immediately helpe conversation A. All the sanctifying graces of the spirit of God according to the peculiar use they have in conversation as some are more proper for one use some for another and all for some or other Thus faith is a grace for the just to live by to God in the world hope is a grace to beare up in streights patience in an affliction thankfulnesse in blessings moderation in lawfull liberties innocency and righteousnesse in the common life of men love generally helpes all in a word each grace doth more or lesse serue for the enabling of the soule
boisterous that there is no time to resist but they come as if they were vnanswerable and the soule must yeeld no remedy Corruption commonly is more leisurely and more graduall abhorring violence and hidiousnesse as wee in some that haue in their heat rauished Children and others who deuoure themselues Fifthly The insulting and fury of temptation which followes the fourth that it comes with a trampling of the soule vnder feete with a disdaine as past all resistance If these markes bee in our temptations wee may by the messengers knocking ghesse the Masters feet not to bee farre behinde Oh what should such a point teach but this what wee are if God leaue vs how cursed a spirit and sky of evill we carry within vs and therefore as to be comforted that they are not wholly our owne so yet to begge of the Lord mercy to stop the rage of our enemy who if hee be let alone is crueltie it selfe Q. Well come to the temptations themselues how many things consider we in them A. These two The properties of the Tempter and the substance of the Temptations Q. What are these properties A. These First Malice euer sets him on worke against the body and soule of the Creature Secondly Vigilancy and attention alway doe assist his Temptations Thirdly Mischiefe and woe is euer in the end thereof to pull the soule from vnion and Communion with God Fourthly the Method and manner of his tempting which is to bee weighed according to the parties tempted If weake and vnable to resist he treads downe the low hedge neuer troubling himselfe further needlesly And thus hee is himselfe a Lyon as Act. 16 27. the Iaylor being under terror easily surprized and as if the prisoners fled for so he thought would haue desperately stabd himselfe The Deuill behind him tels him As good so as be executed but by this hee would haue preuented his conuersion But if hee finde other obiects and strength of grace to resist sinne as sinne he goes another way to worke to wit by deuices and cunning as Eph. 4.14 As first to anticipate the counsell of the heart in preuenting sinne by the suddennesse of iniection Thus Mat. 4. in the twinckling of an eye he had darted in his glorious bait of honour into our Saviour Secondly to assault iudgement and conscience both at once in blinding the one and in binding the other Thus he blinded Eve in that speech God knoweth that your eyes shall be open and ye made as Gods What was this save to make obedience base and sinne sweet that is In obeying ye shall but serve the envy of an enemy And your eating were to make ye better So he did bleare Davids eye in Mephibosheths case knowing that else he had never preuailed by Ziba therfore he presenting him as a Traitor makes Dauid say Why tellest thou me of thy matters 2 Sam. 19. Secondly by his binding the will in poynt of her resistance and that by the excessiue sweet of the bait Thus to Dauid in Bathsheba Oh! Who would thinke a woman so goodly so alluring to be dangerous A companion so fine spoken and complementall to bee so sinfull This beares all downe Sampson went to see her who was precious in his eyes that bleared him Thirdly by putting on the person of one vnsuspected as sometime pursuers of a man will praise him to get others to betray him and Iaâ—l to deceive Sisera brought him Creame in a lordly dish And thus hee becomes an Angell of light as holy as a Preacher Thus hee tempts Christ to leape downe and to make stones bread out of a godly end forsooth that Gods power might be glorified in a miracle Thus he tempts good men you are well knowne to keepe good conscience to doe such or such a thing for so good an end oh who will see it Avoid Deuill God needs not my sinne to honour himselfe I sinne too much vnavoydably I need not adde sinne to sinne Q. But when he knowes he cannot finally preuaile it seemes foolish for him to tempt A. Yea If his wisedome were from aboue but it is earthly sensuall and divellish Therefore hee goes against the edge of his wisedome euen as his instruments doe defiling themselues in the things they know If euer hee knew any he knew our Sauiour to bee out of gun-shot yet out of his fulnesse of malice he assaulted him bitterly If he cannot keep the people of God from heauen yet let it availe as it may he will see if he can make them halt to heauen And yet I may adde that he hopes well to get many to himselfe who as yet some farre enough off his hopes are impudent Mat. 12.44 hee saith I will returne and bring seuen spirits worse c. Hee knowes not but he may doe so with any but to be sure hee will not faile to try Q. Proceed to the temptations themselues A. These concerne the godly for of the other I speake not here but in the first part since that these are Temptors both to themselues and to others and they are ruled by the Prince of the ayre who rules in all the children of disobedience Eph. 2.2 and leads them as the Ox to the slaughter out of their fat pastures and according to his will 2 Tim. 2.26 Therefore to return these concern them either in the point of their calling to be the Lords or in poynt of their estate being called Q. In how many respects about their first Calling A. Either in Gods preuenting call or his assisting or his perfecting Touching his preuenting thus No sooner doth hee see any sinner make toward the voyce of God to looke into his old course or hearken after a new but presently hee sets upon them euen in their entrance First By presenting old sinnes with all their circumstances order of them number haynousnesse continuance long contempt c. to dismay them from possibiltty of conversion If they answer him they had more need to seeke mercy hee tells them It s too late God will not take the leauings they should haue giuen him their best strength courage time c. Or hee assaults them with their weaknesse of capacity or memory gifts or parts that they shall neuer compasse such great things Learned Wise men are too little for them Or hee discourages them with their husbands ill will the losse of fathers loue and land the worlds disdaine the reproach of their old companions yea perhaps brethren and kindred Or that the things they must forgoe both in liberties and lusts are more than they can beare that they shall neuer endure the trouble of Repentance and change of heart or at least they will be of another minde when charge and trouble comes and shall neuer perseuere to the end But O Satan avaunt The Lord hath preuented me and drawne mee out of darkenesse shall he suffer me to perish in light No as thy first assaults so his grace will be most eager in my entrance to hold
quite vs like men 1 Cor. 16.13 is a better grace It is not our vaine weapon of selfe-confidence learning experience wit or parts no not our great resolutions our deep vowes against oathes vncleannesse or the like will saue vs or that we scorne the Deuil as the slaue of God What shall it boot vs to scorne him as a slaue of God when he is our tyrant Therefore neither feare him slauishly nor scorne him prophanely but be armed wisely and constantly watch to it with prayer the Lord shal be with thy endeauour and teach thy hands to fight preuaile Eph. 6. from 14. verse to the 18. Q. But in a word how should the parts of the Armour be vsed A. If once truly put on they shall bee vsed the more easily The most blessed part of thy Armour is faith which puts on all the rest and doth as the shield not onely defend thee but all thy armour also It is that grace which carries a poore soule into the field with like courage to Dauid when he said 1 Sam. 17. Who is this dog that defieth the host of Israel This day shall God inclose thee in mine hand It argueth thus first by experience if euer Satan or world could haue foyled me it had been in my onset my fresh-water souldier but euen then the Lord kept me against a Beare and a Lyon and shall he keepe me to destroy me I haue been kept from him in my first call to God and shall I not now much more being armed I am the Lords he will couer my head in the day of battell Againe it disputes for God against her own weaknes by proofe of continuall assistance I see indeede stronger than I haue beene foyled but the Lord can bring a weake nouice through as well as a strong man the Battell is the Lords Race is not with the swift nor the Battell with the strong But he that fights as well with few and weake as strong and many giues victory as he pleaseth And as when wee see a weake wearish old man of 80 yeeres we wonder so weake an one should so hold out when thousands of stronger dye in their strength so here yet beleeue that so it may be and he that in all our brunts and streights hath kept vs and as the fierie dart hath beene cast at vs hath latcht it for vs and to shew what he can doe for a poore wretch hath brought me through so many pikes of Deuil or world already can he not doe so still Thus faith in temptation by deuill malice of instruments is more than a Conquerour not to shun temptations but not to be consumed euen in the burning And Faith claspes here to a merit of Christ her Captaine by a word or promise I haue prayed for thee that thy faith fail not the gates of hel shal not preuaile against it I haue ouercome the world be of good courage the like These faith cleaues to and puts all her strength vpon them The Lord Iesus hath disarmed this strong Gyant triumphed ouer him on the Crosse and led him and all his captiuitie captiue and they fight against mee but with the dregs of courage and policy since he ouercame them Secondly they keepe on the helmet of hope on their head as a woman would doe her hat in a wet iourney They looke at that final redemption and victory which is set before them when their harnesse are off and this holds vp their faith which else by one or other temptation would be foiled Heb. 12.2 as Christ who for the hope set before him endured the shame so these endure the heat of this battell knowing it shal one day ioy them to haue been so occupied and the end shall pay for all Thirdly the peace of conscience treads downe all as Sampson trod down his enemies horse and foot Iudg. 15.8 For why this peace of God rules their hearts minds they are tempted strongly but they will not lose their peace and buy repentance at so deree a rate Their precious peace they will not change for any deuils or worlds pleasure If they should lose it to win the world what shou'd it profit them Shall I Iudg. 9. forsake my fatnesse and sweetnesse to exalt my selfe God forbid The false mother cared not for cutting the child but the true mother trembled at it So the true child of God cries saue my peace whatsoeuer I forgoe Fourthly The brest-plate of righteousnesse next their heart as a Corslet of proofe preserues them Lord thou knowest righteousnes and obedience innocency toward thee and men hath alway bin deerer to mee then goods ill gotten then all spoiles all pleasures of sin for a season all baits of men or terrors and threats They have lighted vpon my brest-plate and beene dashed And through thy mercie by whatsoeuer darts Satan beguile me I hope these shall not while I can keep my integrity As good Iob Iob 27.5 said to his enemies My righteousnesse shall ye neuer take from me Fifthly Their Girdle of truth and sincerity not of tongue onely but of soule not looking with Balaam at base ends but truly at the honour of God whose loue I can proue because hee vpholds me in my integrity Sixthly the Sword of the Spirit the Armoury of God his Word that offensiue weapon by which the soule is able not onely to saue her selfe but to crush and foyle her aduersarie the Lord hauing put into his Word that authoritie which no Deuil can resist especially when it is wisely sparily and seasonably vsed not to dally with Satan but to brush him off as the Butchers flap beats off and crushes the flies As we see in those apt Scriptures which Mat. 4. our Saviour used and by vsing blessed to vs when we shal according to our temptations by faith retort Satan with them And thus I haue giuen a short tast of a thousand which might haue beene added beseeching the Lord to blesse them and the whole doctrine of this Article which here I conclude The sixth Article Q. VVHat is the sixth Article of this third part A. That as the lets and discouragements of the children of God in this their militant condition are many on the left hand by their enemies so on the right hand on Gods part there are many priuileges and fauours allowed them whereby their condition is made both comfortable and honourable And that both to draw on many to be of Gods houshold when they see what gaines and vayles belong to his seruice as also to encourage such as are already admitted members of it and besides to compell such as care not to ioyne themselues to them because of some hard conditions to the flesh when they see their Priuileges to acknowledge their state to bee aboue their owne and to pine and consume for the wilful debarring themselues of such happinesse As then wee see it to bee in the Companies of Royall Cities and their seuerall Trades and
gaine and price of grace wich they haue oft gotten from God doth whet their desire to couet more of them and to bee better acquainted with the Lord in them As Moses could not be content till he had seene God in his glory This is one effect of our Sauiours prayer that they may be one with vs and that thou wouldst keepe them from euill and from the world so the faithful trade with God for more faith vnion hope loue patience and when they can get in with the Lord for any addition of these they thinke themselues in the suburbes of heauen Secondly In the reioycing in the groth and encrease they haue had No mizer doth so oft visit his bagges as these ioy in their treasure The lesse they see of these iewels in the world the more they prize them and flesh their hearts with them as the Apostle saith The God of peace fill yee with all ioy by beleeuing And againe we reioyce with ioy vnspeakeable and glorious Thirdly and especially their trading is in heauen by that precious hope which is an earnest-penny of their inheritance and therefore they neuer think of it but it glads their hearts This is that heauen vpon earth and the treasure which their hearts are set vpon which in a sort makes them also to be heauenly minded makes them vse these things as if not and despile the image of these vanities yea makes their crosses slight in comparison while they looke not vpon things temporall but eternall And by this their trading although they bee absent from the Lord yet are they in a sort present and lay hold of immortall life to make their condition below the more tolerable And so much of the conversation with God Q. What is the outward converse of the soule with God A. It is that holy correspondency which it holds with God in outward seruices Q. What are those A. Some are ordinary some are occasionall The ordinary are many I will giue a taste of a few and they are an ordinary and dayly walking with God in religious duties for the increase of Communion It is not the wheele of duties doing which can support the soule it must bee a due keeping of quarter with the Lord and a survey of her estate towards God which must doe that Of this sort are these First A satisfying of the soule with the Lords image at our awaking with a saluting of his promise for renewed pardon and grace Psal 17. vlt. for Iesus Christ is yesterday and to day and the same for euer Heb. 13.8 not changing Secondly a seeking of his face as oft in the day as may bee for renewed humiliation and for keeping the heart open dayly for pardon of renewed sinnes grace to purge and season the soule thankes for renewed compassions Thirdly a reuiuing of couenant with him for closer purpose and bent of heart towards him Act. 11.23 Fourthly a dayly recording of Gods peculiar administrations and prouidence to vs in patience blessings deliuerances speciall redresses of our decayes in soule and body and what vse we haue made of them Fifthly a finishing of each day so as we viewing it ouer may be humbled or comforted and so lye downe in peace Q. What is the occasionall A. The seruice of the time Act. 13.36 by which wee rest not onely in our ordinary seruing God but reach our soules to the condition of the times we liue in accordingly carrying our selues either in affliction of soule or thanksgiuing as occasion requires Q. Conclude the Article with the latter branch what is our conuersation with men in common life A. The same which the Psalmist 50. vlt. calles the ordering of conuersation aright And it is a wise accommodation of a Christian to the seuerall passages that befall vs vnauoydably in this our common course of life In the which although there be a world of euill committed this being the element of worldlings and the stage whereon the Deuill acteth his parts yet euen in these common matters the Lord teacheth his people to carry themselues as men of another world Q. But how shall rules be giuen touching this part of conuersation it beeing so infinite A. By culling out some of the chiefe passages of the rest and giuing a briefe view of their due ordering wee shall the easilier guesse at the rest Q. Name some of them shew of what nature they are and what ordering they must haue A. Such as these Marriage Company liberties solitarinesse earthly businesse calling family gouernment and the tongue or common talke Which although they bee out of the boundes of Gods worship yet are so to be conuersed in as remembring the name of God may bee blasphemed therein whout especiall caution euen as in the vse of oathes and vowes Q. Seeing diuers treatises ar extant about them and they haue been handled in the Ministry by sundry occasions giue onely a briefe view of the ordering thereof A. Generally touching all note this that God abhorres all common prophane vsages of the world in these things and will haue his people caâ—ry about them the cognizance of new Creatures and holy ones that they may not make religion odious by their corrupt behauiour and making vse each of other therein for their owne ends but that the graces of God may breake out and shine in the order of this part of conuersation to the glory of our profession Then particularly there is required a stayed setled spirit not vaine light frothy and inconstant so that each occasion accidentally offering it selfe should vnsettle vs and put vs out of our course of life as sometimes sudden ill newes driue vs into melancholy and frowardnesse successe in our affaires carry vs into endlesse lightnesse and iollity shrewd turnes in family worke vs to disguizement and impatience Wee see how it is with some disordered men thaâ— for a weeke or fortnight together they will ply their callings but if company draw them to the Ale-house they will spend whole dayes and nights in a quite contrary course Such basenesse the Lord abhorres and will haue all to set their soules in order to an holy sobernesse and equalnesse of heart wisely framed to entertaine the changeable passages of life which the well-ordered Spirit neither in the excesse or defect but as the obiect requires Q. And what speciall directions are there and first for the married condition A. That they loath to make it a common thing for the vse each of other and prophaning the Ordinance but first improuing it chiefly for God and the mutuall good of their soules Worshipping God together making him umpire of all their differences powring out their hearts into his bosome by humiliation prayer and thanks-giuing Nourishing matrimoniall loue as a sacred knot and to that end obseruing each others graces for the strengthening thereof Cutting off all iarres in the beginning and yet not agreeing together for base ends but for holy Tendering the weakenesses of the weaker sexe concealing her defects and
yeelding subiection to the head for conscience If these rules and the like were obserued how might the order of this one part set an order in all other parts of our course whereas the disorder of this wheele causes all other to be distempered children vnruly seruants vngouerned and all out of frame And when once things are growne to extremity then they wish they had never met as indeed the truth is miserable is that marriage which the bond of necessity holds together Q. VVhat rules are there for mens Calling A The Calling being so great a wheele of Conuersation for where we worship God one houre we ply our Callings a great many had need to be well ordered First Beware of picking quarrels with your Callings change not Callings at your pleasure though I deny not some cases may fall out to compell a change but cling to thy Calling to keepe thee from noysome lusts ease sloth and leud company which nothing but a Calling will prevent As that Martyr blessed God for honest wedlocke so doe thou for an honest Calling Secondly Vse it not for the base ends of gaine money and the like for Gentlemen haue as much need of Callings as poore men but to serue prouidence to mortifie thy lusts and prepare thee for the duties of worship knowing that else thou wouldest vanish in religious duties and be wearisome to thy selfe Thirdly Let an order bee set in thy Calling that it hinder not Religion in Family neither let Religion hinder thy calling but both know and keepe their bounds Fourthly Neglect not thy Calling suddenly to attend vpon needlesse pleasures trauells companies and so leaue thy family in a distemper without either prouision or gouernment but in stead of these abide diligently in the Calling in which God hath set thee without wearinesse Q. What is the rule of trading man with man A. That men seeke the good of a Common-wealth not a priuate The prouerbe is Euery one for himselfe and in this age selfe-loue hath corrupted mutuall commerce exceedingly so that if men may gaine they care not how by what shifts deceits breaches of promises running away with other mens goods borrowing much paying nothing trading with other mens stockes and so prouing bankerupts to rayse some estate to themselues by other mens detrement And this is so generall a sore that no man knowes how to remidy it though few are free from the pressure of it Q. What is the rule of conuersation in common life A. The answer of that good woman to the Prophet is excellent 2 King 4.14 I liue among my people meaning humbly courteously louing and beloued vse fully and peaceably First in our neighbour-hood wee are to practise innocency and harmelesnesse as Prou. 3.29 meaning that a neighbor lookes for good measure and to liue without annoyance Also to maintaine euill offices of lending and borrowing necessaries yea ' money to the poore except they bee vnfaithfull in which case they must be vrged to pledges to shew mutuall entercourse of loue in meeting moderate feasting and reioycing in the welfare of each other to auoid strangenesse and encrease amity auoiding statelinesse lowring discurtesies and wrongs to each other in common cases of each other grounds fences cattell and commodities Againe vsefulnesse in counselling visiting releeuing such as are in danger of ouerdripping enemies especially comforting them in spirituall complaints 2 In townes-matters not ayming at over-ruling others treading our inferiours under-feet saving our owne purses and over-burdening others but carrying equall minds and doing as we would be done to not pragmaticall and busie-bodies in matters not concerning us but attending our own and keeping our bounds Not praters and janglers of needlesse affaires not curious inquisitive censorious and the like 3 In Arbitratorships not stickling for parties but for a peaceable agreement upon equall condition betweene them and setling firme agreement upon the wisest and safest termes and so of the rest Q. What rules give ye for liberties A. There are many sorts of liberties as travellings from our owne homes companionship with such as please us recreations and pastimes feastings and the like all which are lawfull in their kinde yet must be watched unto lest too much precious time cost and heart bee spent vpon them alwayes keeping from the vttermost of our liberty and putting knife to our throat Prou. 23.2 if wee bee giuen to our appetite not powring out our spirit into them and loosing our selues in them but gathering vp either our soules to a more cheerefull returne to intermitted duties Remembring that Satan will the rather seeke to circumuent vs in the vse of lawfull because we dare not rush in vnlawfull liberties Q. Draw to an end of the rest A. Touching the family we are to set it in order not when we dye onely but much more in our life And for mixt families first this I say that they cannot chuse but find much pudder and confusion both in matters of God and their owne God is the God of order not confusion if therefore it can be let mixtures of familes be auoyded as preiudiciall to peace thrist accord and especially goodnesse For if single families are so hardly ordered how shall mixt whose heads or members differ and are loath each to stoope to one gouernement Such shall be sure to finde trouble in the flesh therefore where weighty cause requires it let the best order be settled by consent to auoyd confusion as it shall the better if all will stand to one bar and be ruled Next for the Gouernors of families especially greater let them not thinke it enough to set vp a scroll vpon their screen touching the Lawes of their houses and so passe on but withall let themselues be the life of order themselues Prou 27.23 and Prou. 31.27 looking ouer their flockes within doores and not onely for prouision of body but survey of the seuerall wayes of Children and seruants God himselfe is the father from whom Eph. 3.14 all families are called and he will take account of our Baylywick in this kinde If Ministers cannot guide their owne families how much lesse Gods Church Let order of family flow from well ordered hearts of our owne neither too remesse as Eli 1 Sam. 2.23.24 nor yet harsh imperious and tyrannous Eph. 6.9 but euen framed for this very thing as Paul 2 Cor. 5.5 with temper of gifts to gouerne sobernesse grauity purenesse and tendernesse Be not as Tygres in the hot pursuit of your owne earthly businesse letting Gods go at large both on Sabbaths and otherwise nourish no euill in your hearts that might breake out in example for what child or inferiour can honour them that carry loose hearts to God and set him not vp in the family Let God rule your children and seruants and wiues and set vp his throne in their Conscience and then a twyned thred will draw more than a cable Aboue all with Dauid purge out all the bane of drunkennesse lying vnfaithfulnesse vnseasonable riot