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
loathsome and he is chastned with paine in the multitude of his bones his life abhorres bread his flâ—sh is consumed his soule drawes neere the graue v. 19 20 21 22. Oh thus body and soule by sympathy must stoop vnder wrath when God frownes all parts haue sinned and all must smart Psal 39.11 When thou art angry for sin man is made as a garment moth-eaten The Lord Iesus himselfe could not escape it his soule was heauy to death he sweet drops of blood he thought God quite gone from him And yet this at the worst is better then any other of the three I spake of And this we haue seene and daily do in men in spite of these hardned times the Lord breakes in vpon some and makes the sins of youth and age before them Oh that we could see the fruit of it after To this I adde The Lord doth this more or lesse in the soule I purposely say so because God is not tied in his course to any set measure hee can restraine or enlarge as hee pleaseth Many vnder a good Ministry or teaching hauing little felt this way of God doubt of their humiliatioÌ„ but if they can prooue that the Lord hath hidden the violeÌ„ce of terror by long frequent trayning that heere there the Lord hath reuealed himselfe more or lesse to them with fruit to be desired let it not trouble theÌ„ More vsually the Lord deales thus with soked sinners that they might vomit the morsels which they haue long taken in that by this course their change might be more apparant and for euer these markes of God might abide in their flesh to awe and bridle them yet I say God is not tyed I haue noted greater terrors in the choisest educations as the case hath stood then in openest Profanenesse Fourthly and lastly I say the act of this law is in all this to cast downe the soule at the feet of God For as I said there is in nature an intolerable bearing vp of a mans selfe in his estate a priding of himselfe boldnesse boasting of his sinne he is so farre from being ashamed that till the Law come home to him thus he is aliue read Rom. 7.9 that is iolly iocant meâ—râ— as the foole that casts arrowes darts and saith Am not I in sport A sinners Crowne is not his bare sin in corners and by stealth that his woe his law but his crown is his liberty of spirit in it to doe what he list to run ride talke practise to drinke sweare lye coozen and no man controll him This is to be aliue note the phrase and to say My selfe am my owne my tongue my own I am bond to none see Ioh. 8. ver 33 a free man to go and do as I list as he said liberty is to liue as a man list The crown of a drunkard or adulterer is to reuell and tosse and defile himselfe without feare as the Pope who may carry innumerable soules to hell with him and who shall say What dost thou Now I say this iollity and boldnesse and pride in sin the Lord in his Ministery of the law resists and that he doth when by all I haue spoken hee pulles downe this sinner vpon his knees cast his crown in the dirt dismounts him as he did Saul from his palfrey Act. 9. and the desperate Iaylor in his profanenesse and cruelty Act. 16.27 and those killers of Christ Act. 2. saying Lord what wilt thou haue me to doe Oh then hath wrath ceazed vpon the soule when it hath killed this iollity and let out this pleurisy out of it And hence it s cald the sacrificing knife sharper then any two-edged sword the killing letter Rom. 7.11 that which slew Paul not by mortification but by shedding the blood and bowels of sins iollity to the ground Oh when God comes thus into the conscience lo all is turned vpside down now I feel the vilenes of my pride now the wrath of God is vpon me for my couetousnesse now I feele this fire in my bones this sting of a serpent now I feele what it is to dare heauen and to liue like a masterlesse hound in the world â— King 22.25 Oh when that is verified which Micay told Zidkia Thou shalt be glad in that day to run from chamber to chamber to hide thee then thy pushing hornes thy scorne and pride shall be farre from thee When the Lord shall make him that durst act his parts vpon any stage now not to know what ground to stand vpon to become as if a mans body should hang in the ayre vnsusteined restlesse in it selfe not to be able to weild himselfe for the anguish confusion and agonies of a wounded spiriâ— Oh then the law hath done her part indeed and tamed former liberty and iollity in euill Examples are not wanting hereof in al places where this great Minister the law hath become But in the vse I shall apply it Q. And what secondly are the effects hereof vsually A. Among others these three apparantly First Stoppage of a course in euill openly SecoÌ„dly Inward vnsettling of a rotten peace Thirdly Holding downe the soule vnder bondage The first stopping in a course of euill This differs fâ—â—â— that effect of Prouidence whereby the Lord doth limit the number and measure of sin in the wicked for the preseruation of peace ande ciuill society for though that be a diuine work yet it s not the immediate worke of the law but either a Prouidence without a word or else by the generall power of the Word restraining sin but this is a speciall kind of restraint issuing from the work of the Law for the good of the soule so restrained And it is a lothsomnes of the soule finding no ioy in old courses beholding them with repenting and yrking of thoughts wishing them vndone and abhorring to returne to them through the terror of conscience being vnder this whip of the Law When horror lay vpon Saul Act. 9. his letters in his pocket and commission from the Priests and trade it self of pursiuantship was bitter no more of that for the present As the ague stirring the diseased humors makes that stomack loath a Partridge which before could haue eaten resty bacon so heer this terror makes the sweetest sin lothed which before deuoured all And although this be not grace yet the Lord is laying a beginning therof heerby in the soule which in due season may come to somewhat I remember a pretty speech of an Heathen in one of his Epistles who being sicke dare do as while he is well who then guzzles or is vncleane or railes or is couetous That is much truer of this soule sicknesse in which the stomack hath more list to vomit then to eate Now the reason of this worke is because while the soule is in her hurry shee hath no care to heare God speaking to her she is so busie with her trade that all is spoken as it were in her
well is he that can betake him first to heeles out goes one at one posterne another at another and leaue their hostesse What doth she Alas she is the housekeeper she must bide by it she hath forgone her trade therefore she mutters and rages aâ—d giues threatning specches they will vâ—doâ— a poore woman c. And if she can by any meanes toll in her flayted guests she wilâ— and tels them She must not be so forsaken they must sticke to her better then so Howbeâ—t the Officer is diligent and tells these guests I am resolued to breake your knot yee shall no more râ—ut here it shall cost ye all ye are worth to your skinne rather and if there be Law to be hâ—d I will breake your meetings As for this base huswife she doth her kind I neuer looke to see her honest I will watâ—h her aswell as I can but aâ— for reforming her I neâ—er looke for that I may bynd her to good behauior fine and yoke her and hold her downe as I can but her ill will I looke alway to haue and care not for it and I know as she can she will play her pranks But as for you of whom I haue more hope let me perswade ye to refrayâ—e What comes of this The base woman frets still and malignes the Law but the guests beeing ouer powerd with authority leaue their trade the more the woman rages the more they are ashamed not onely by the feare of thâ— Officer but by the rebellion of their old hostesse they grow more to loa h their old trade This for the first to wit the clearing of the text Q. Now how cleere you the doubt A Eâ—sily For what is it against Pauls dying that Sinne reuyuâ—th what is it against the Guests shame and dying to their tâ—dâ— that their old hostesse rages Rebellion is in her not iâ— them they are shamed and flayted thogh she will know no Law Q. â— vnderstand plainly but now because the point of sinâ— rebellion â—n the conscience terrified is somewhat vnusually taught speake a little of it shew what it is and so with a little vse conclude all A. Thus then we may conceaue what this sin-reuiuing in the soule cast down meaneth if we distinguish the sorts of Rebellion in generall It s three fold 1 Naturall or corrupt Second Penall and the third Mixt. The first kind is when the Word or law comes so to the corrupt soule that as yet it carries no power or authority ouer the soule with it but still the soule holds her owne for then so close is sin and the soule they so consent that to bee parted from their filthy fellowship is death to them both sin incorporating herselfe into the soule that she is as one with them though in truth there is as great oddes between them as betweene the creation of God and the confusion of the Deuill howbeit so it is by their neernesse and Inmateship the one so defiles another that it is as easy for Samson to part with his Delila as for these to be sundred Heere therefore as both band in euill so both do conspire in rebellion against all the lawes of God all his Knight-Marshals Constables and Officers it s as easy to rob a beare of her whelpes as these of their sinfull pleasures and when any thing is done by the law against Oh what a liuery do they giue it and Gods officer for it Oh he comes to make vproare and bring in confusion among neighbours that liued before at one Oh! say they its pity that euer such were suffred to breake the loue and liking that was before Oh how they combine to cast him out that they might roll backe to their old mire the Minister is to such as the Marshall in London is to harlots an ey-sore a reproch and common wonderment Their gaine their sweet trade their shrines for Diana are stopped therfore now they cry out more then euer Great is Diana their drinking their lusts pride and couetousnesse were neuer so sweet to them as now the opposition of the Word makes them The good and holy law of God makes them worse and worse they rush their crazy soules against the piller of Gods truth and split themselues at it and become more out of measure sinfull This is the first rebellion in the vnconuinced the most ordinary and common rebellion to be seene now a daies where the Word comes powerfully vpon ignorant consciences snorting in profanenesse This is not heere meant The second is Penall a fruit of this onely encreased by the iust wrath of God vpon the former rebels whose chaynes Lord makes stronger Esa 28.22 by how much the more they kicke against the pricks I say when the Lord penally smites them suffers them to encrease and fulfil the measure of their lusts to grow frozen in these dregs desperate in their lusts to scorne pursue deface the meanes and waxe impenitent in their rebellion so that they find no place of repenting See these texts Mat. 23.32 34 Act. 41.13 Act. 28.27 and the like neither is this meant heere The third is Mixt When rebellion is allayed with terror of conscience and not permitted to her selfe as we know a theefe in hold is one thing and at liberty is another Now this mixt terror is the accidentall worke of the law in a conuiâ—ted and troubled conscience working corruption to a rebellion and resistance that sinne might bee odious and the soule more humbled So that by this appeares that this reuiuing or rebelling is no act of conscience or the soule for it s planted in another subiect to wit sin Conscience all this while is oppressed with thraldome by the law and held downe the rebellion which is comes from the principle of lust which cannot endure separation To apply then the distinction I answere This obiection hinders not this truth That the proper work of the law is to cast downe and embondage the guilty soule Q. The chieft doubt remaining is How a troubled Conscience priuy to much reuiuing of corruption may discerne that it commeth not from her selfe but from sinne A. This may be discerned easily by many markes First from the worke of the law that hath separated her from sin and that amity which once was between her and it This is no hard matter to prooue if once the soule can say her old lusts and she are diuided by the lawes of terror How can she then thinke that she should rebell against the good law for working that which she is glad of Secondly It will appeare by this that rebellion must come from a free will and principle of the agent but that cannot bee conscience nor her selfe because shee is conuinced by an ouerruling Law which hath killed her freedome Thirdly by this that rebellion where it is vnconuinced doth not onely fret in respect of somewhat she is denied but alâ—o at that which crosseth her for it selfe But in this legall rebellion when the
soule is in chaynes the scope of this rage â—s rather in respect of that which is denied then at the Law simply as the Law Take an instance Act. 25.19 When Demetrius made an vprore against Paul the Iewes also tooke occasion to oppose him but how Demetrius looked at his gaines and if hee might haue them hee was quiet he oppozed not Paul in his preaching But the Iewes lookt at Paul as Paul a Preacher of Christ and in no by-respect So heere when the conscience lyes in chaynes and rebels not sinne hath lost her agent therefore she onely lookes at her selfe and at her trade if she might be as shee desires all were well But when the soule and she consented they both oppozed the Law as the Law not onely by a muttering within of secret selfeloue Ponder this Fourthly try it by this when rebellion comes from the soule it encreases ordinarily but when from sinne it decreases because the LORD more and more weakens her by terror of Conscience These and the like may serue for answer Q. New finish with some vses what are they A. Many there are But I will onely name the lesse principall and vrge the scope of the maine Vse 1 First Let vs from hence conceaue the wofull state of a wretch ere the Law comes in terror to him he and his sinne are in a cursed league and commit hidious villany together To thinke of this time of ignorance might alone breake any heart except as hard as a stone They were as Iob Iob. 17 14. speakes of his flâ—sh and the wormes euen two sisters As Simeon and Leui sworne brethren The cursed prankes which they plaâ—d in Shechem are not-so odious as those which sinne and Conscience did in secret ere the Law came They are not to be named Oh that the thought of such cheats would gaster men making them say My soule come no more into her counsell and consent How much better is the lawes little ease then such liberty of hell Secondly Let this teach Gods Ministers of the Law to Vse 2 ply their tooles God hath put a weapon into their hand able if well vrged to separate euen sinne and the soule Do not suffer this Law to perish for lack of execution Thou complainst that good Iustices and Iudges are so rare there can be no Law gotten against lewd houses Beware we lest we suffer a worse Inmateship and spy it not out I meane priuy sin and conscience Though we preach all our daies against morall offences drinking and the like yet wee shall neuer doe good if we vrge not the Law vpon these two and put a separation betweene GODS Creature and the brood of Satan Thirdly it confutes the worlds aspsieron vpon the powerfull Vse 3 Ministery of the Law they call it debate and raising vp strife as I said but oh yee lyers wee doe not enuy your peace nor lawfull consent but your close league in your lusts Wee would diuide you and your concupiscence that God might rule in that diuision whom yee barred out by your consent 2 Sam. â—0 21. I remember Ioabs speech to the woman of Abel who accused him for robbing the city of her inhabitants no saith he no such thing God forbid onely there is one Sheba a traitor heere and if yee cast his head ouer the wals lo I leaue all the rest to their liberty Oh that our Apology for our innocency might speed no worse then his Beware all such as nourish rebellion against the least in the Vse 4 point of her holy purenesse If this rebellion heere be odious vnder terror what is rebellion of sinne and conscience iointly Bâ—seech the Lord to vse any meanes rather then such rebellion should be nourished in thee Oh beg of God rather hee would deuide the sinne and thee by the hardest courses â—hen to rebell against the Word for doing her office Cleere the Law and say â—ts holy I am the slaue that is sold vnder sinne There is nothing more common now-a-daies then to sight against the officer of God his holy Law Wee know that it is compted a pore vantage to strike a Constable such are faine to pay sweetly for it Take heed the Lord leaue not the naturall rebellion to penall which would faine relent and yet cannot Vse 5 Let it be exhortation to all such as God hath thus humbled to blesse him that hee hath chosen to tame the soule by terror and stirring vp of rebellion rather then to leaue it to it selfe And let such bee comforted in all their feares of their owne rebellious hearts against the law of God that the rebellions committed vnder terror are none of hers but Sins worke within her which she abhorres Let her bee glad euen in her feares to consider how God hath begun to separate her from sin and that so early by the law making it to be an officer to gaster her from it Oh if the Lord begin to doe it thus soone what will he do in time when Christ shall set vp his Throne in her Meane while let all such comfort themselues in these rebellions of sins they are markes of good signes of the battering of Satans and sins kingdome Sin would neuer so rage if she were at as good peace as formerly Beware of clozing the second time with this harlot Beseech the Lord to nourish terror though it be not grace yet a seed of it pray him rather for a time to quash rebellion then to suffer rebellion to destroy it And bee of good cheare the Lord doth all this for good When hee hath cooled and rooted out rebellion hee will after a while roote out terror also and in due time bring thy soule out of all her aduersity turning both into a sight of the promise and hope of the remedy onely now he is laying the first stone of the building bee patient and hee who begun shall also perfect And this may serue for this doctrine Q. Now the doubt is taken away proceed to the generall vse of the former point of terror A. First it may teach vs to esteeme duely of sin according to her foule nature For must it not be a foule odious thing which should bring in such confuzion as to turne that Law of God which was giuen for comfort of conscience and rule of life to become the greatest terror and matter of vexation Who lookes vpon the Officer with feare saue a malefactor Let vs tremble to thinke what a disorder sinne hath brought in Q. To conclude then this last Article What is the vse of this second branch A. The first vse heerof is to discouer what sinne is in her kind when she may act her selfe vpon her owne stage of ignorance She is an hidious monster If that phrase of Paul I was aliue ere the Law came were vnderstood it would helpe vs to know it When Ezekiel was led to see those Iewes in their priuy houses of Idolls Tammuz and the like he was astonished to see
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
God Rom. 12. so also our liuing righteously holily and soberly in this present life sometime our seruing him in feare all our dayes sometimes the hauing of a good conscience Act. 25.1 and lastly Iam. 3.13 the holding out of a good conuersation See Matth. 5.16 So 1 Pet. 3.2 that seeing the good conuersation c. Read also Eph. 5.8 2. Pet. 3.11 What manner of conuersation c. Q. What meane you by this word onely our open carriage in the view of the world A. No but the round or wheele of our whole life within or without towards God or man As appeares by that in Heb. 13.5 let the course be without couetousnesse by which hee doth not onely condemne open oppression or vsury but the wheele of the thoughts affections and endeauours of couetousnesse Q. How many things are to bee considered in the opening heereof A. Two things first the Circumstances secondly the Substance of this conuersation Q. How many circumstances belong to it A. Some concerne the persons who must lead this conuersation some the conuersation it selfe Q. What are the former A. That this conuersation bindes all sorts equally to the good behauiour without prescription or exception and that in mens seuerall estates conditions relations Estates as in prosperity or aduersity Iob 1. Thou speakest like a foolish woman Shall wee serue God for good and not for euill Conditions as in each trade or calling each common respect of sexe age each condition of degree inferiour superior each sexe whereto adde all other regards as time place publike or priuate occasions and accidents be falling as either alone or with others at home abroad and the like Lastly relations as Masters seruants parents children husbands wiues Magistrates Subiects our selues or strangers within our roofes and so of the like A maine and great enclozure at once cutting off the infinite obiections and cauills arising from such personall respects Some would exempt themselues by their greatnesse as our common speech imports they are very good folkes for so noble or so rich or in such place Why thy place puts vpon thee so much the greater seruice Others pretend their meannesse as if the Lord ouersaw them as motes in the Sun so many poore seruants in great houses thinke that the Sabboth and religion is for their Masters as for them they shall bee passed by So some ignorant people alledge this new learning is for Schollers and so young ones excuse themselues by their greenenesse old ones by their feeblenesse c. But as this nett of obedience is strong enough for Lyons so the mashes of it are small enough for flyes Q. What are the latter A. Three Order Proportion and Beauty Q. What is the order of good conuersation A. That the chiefe and maine seruices of God bee preferred before the meaner in time and in priuiledge In time thus that first religious course be attended then worldly If a man should paint the body of a man and set his heeles vpward how disguised were it So for vs to go and moile our selues all day long and then at night with a dead heart and a drouzie spirit to fall to prayer oh how wofull This is out of order and a setting of cart before the horse since that should haue been first done and the belly attended after Mat. 6.32 first seeke the kingdome Secondly order of honour That is when two seruices met which cannot both be done at once that the lesser giue place to the greater Except necessity or mercy do hinder which is no breach of duty but an omission onely for the time and a returne vnto it in season And in this point a good conscience is the best interpreter Q. What is proportion A. When there is a sutablenesse betweene duty and duty In the members of the body when some one for the part exceedes the proportion of that part or of the other parts there is a disguizement As when the head is bigger then an head should be or bigger then other parts which should exceed it for example when men in their zeale exceed the rules of wisdome and are too hot and eager or when they are exceeding zealous for religion and the Sabboth but extreame cold and remisse in point of iustice and righteousnesse and keeping touch with men Secondly when there is no sutablenesse of harmony as in the body if one member bee comely another deformed â—he face comely the back crooked it 's a blemish So here when there is good behauiour between couples abroad but great oddes at home when men haue very good gifts to speake but very bad to practise none better in compassion to the poor none worse in matters of conscience toward God in their calling marriage or vse of libertie Abner was a very good Captaine to Saul but an adulterer Ioab to Dauid but a murtherer So the Prouerbe runneth hee is no mans foe saue his owne but loue must begin at home and issue to others Q. What is Beauty of conuersation A. As in the body beauty and amiablenesse ariseth from the good temper and fit coherence of parts so in conuersation beauty is that grace which ariseth from the giuing to each qutie her due respect not onely doing it but looking how as Rom. 12. the Apostle tels vs let him that giueth do it in simplicity hee that ruleth with diligence he that sheweth mercy with cheerefulnesse Eccles 8.1 wisedome makes the face to shine It is not the bare doing but the due tempering of it with the right quallity that sweetens it And where this due manner is generally obserued it makes the whole conuersation beautifull and sauory yea sets a lustre vpon it These three may serue for a taste of the rest Q. Now come to the substance of Conuersation To what heads may they be referred A. To these three especially Either those graces which do qualifie a good conuersation Or those subiect things wherein conuersatioÌ„ consists or the obiect which conuersatioÌ„ looks at Q. What are these graces of conuersation A. Some are generall qualifications of grace concerning euery part of conuersation one and another others are speciall gifts of the spirit seuerally belonging thereto as the actions of life requires Q. What are the generall A. To giue a tast of all by some of the chiefe they are either graces of quality or quantity the former seruing to the due manner the latter the due measure of holy conuersation And of the former sort are these I speak of som of the chief 1. Wisdome 2. Simplicity 3. Sincerity 4. Integrity 5. Faithfulnes of I doe which a word for opening of their natures remembring that not here write treatises but onely a view of things at largehandled in the ministry Q. What is Wisedome A. A grace of the soule whereby it draweth the sanctified knowledge of the mind to the particular vse of her conversation as occasion is offered Col. 3.16 And it is a determing of generals to specialls both of actions
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
force a good iury to bring in a false answer that he may sin by preuiledge Lastly and especially through the neighbour-hood that good hath with euill oft-times who would not commend the pity of him that refused to smite the Prophet 1 King 20.36 or the fact of the good midwiues that saued the women of Israell Exod. 1.19 and who would not at first discommend the Leuites for slaying their brethren Exod. 32. But wee must doe no good that euill may come of it and where God discharges the conscience from a Law there is no transgression as in the borrowing and robbing the iewels of the Egiptians appeares Therefore let vs cleaue to our grounds abhorre all doubtfull generall erroneous ones take paines to discerne betweene the colors of good and euill and beware we be not lead by the errour of wicked as 1 Pet. 3. end and Ephes 4.14 Q. What is the right mannor of actions A. So necessary is this rule that it reaches to all our actions yea the most indifferent in her nature and such as wee are not tyed to but are arbitrary yet when they are done are to be done in a right manner or else we sinne And this manner of doing requires two things First that they be done in the estate of well pleasing Secondly well pleasingly for the former it is an assurance that the person pleases God Heb. 11.4 for the latter it is a cleauing to the quality of performance that it be pure To the pure al things are pure in their lawfullnesse yet euen pure things must be done purely also as I noted before in the Beauty of Conuersation each action hauing in it a peculiar quality to commend it as there I noted in diuers instances And therefore next to knowledge the eye of the soule must call for this true mannor that withall closenesse entirenesse humblenesse faith wisedome loue cheerefulnesse resolution it may performe that which is good But I repeate nothing Q. VVhat is the due measure of Actions A. That the Lord be served with the best of us within by the best bent of our soules without by the best extent of our abilities and that wee keepe no false measure within vs. Our course is to deale with God as buyers and sellers doe each with other buy by one measure and sell by another So we when we trade with God are content hee should sell to vs by the largest bushell heaped thrust and running ouer but we repay to him by a cut scanty one But as we doe or would fare at Gods hand so should we measure out vnto him and in all that we doe to him or for him call forth the best of our spirit and bent of heart all our courage and might and also enlarge our actions to the greatest extent we can in number and in degree that our goodnesse may be as diffusiue and exemplary as without hypocrisie and within within our compasse may be But I haue spoken of these two before of the one in the Subiect of Regeneration of the other in the grace of Measure Looke backe to them Q. What is the true end of all good actions A. It is one of the maine of all the rest For as the end and scope of a thing giues it the being so a childe of God is more properly obedient in his end then in any hee may faile through ignorance or weake carriage or measure but in this is his glory That the desire of his soule is towards the Lord and that he may approoue himselfe to haue had an vpright ayme at the Lords ends the glory of his name good of his brethren and peace of his own heart whatsoeuer else he failes in in preaching in prayer in mercy and compassion in Sabboths in example yet that in this he is voyd of guile See Pauls boasting 1 Cor. 1.12 we haue had our Conuersation in sincerity c. This was Abimeleck's praise for the moral of it that he had done it with a pure intent It is that God lookes at Psal 51.6 It was Dauids reioycing that he walked in the perfect way Psal 101.2 and Asa his prayse that in all his distempers he still held vpright in heart Oh this a dâ—fficult worke As hucksters deale with their milke honey and wares they mixe them with waxe water and trash for the vantage so doth our heart seldome any action but some dreg and dead flye of our owne aymes and ends is ready to defile it Beware therefore and let a true end steere all the actions of our life But of this before in the grace of vprightnesse Q. Proceed to the third branch of the substance of conuersation concerning the obiect thereof what is it A. It is two fold either our Spirituall Conuersation with God himselfe or our Conuersation with man in our common life Q. What is our conuersation with God A. Godly conuersation as Peter calles it is that communion which a renued soule hath with God or in a word it is the soules enioying of God so farre as here may be and it is either inward or outward Q. What is inward conuersation how manifold A. It is twofold either the life of faith or the exercise of the Graces of the spirit within the soule Q. What is the life of faith A. The soules enioying of God Christ our Sanctification by all his promises concerning life and godlinesse And a faith at the first drawing neere to God did cleaue to him in Christ by a promise for reconciliation as in Article 6. of the second part so it proceedes and improoues Christ her sanctification for all needes and vses of this present life For as Paul saith if being enemies wee were reconciled to him by his death much more by his resurrection wee shall partake his life And againe If he haue not denyed vs his owne Son how much more shall hee not with him denie vs any thing Now saith vnderstanding whole Christ in sanctification to be made hers 1 Cor. 1.30 doth draw as a man would draw lines from a Center to the circumference on each side so particuler promises of vpholding the weake soule in each condition that so she might say in all Now liue I yet not I but Christ in me And the life I liue I liue by faith in the Son of God and againe The iust man liues by faith not as some inuert it The iust by faith shall liue Q. What promises doth faith liue by in Christ A. To speake of all were endlesse for a draughts sake I referre them to foure heads First estates Secondly meanes Thirdly duties Fourthly graces which may serue for the rest The sum is Iesus Christ is the life of the soule throughout and as before and without Christ the soule liued a naturall and common life of selfe world pleasures vanities so shee now liues the life of Christ in all those foure And shee is thus said to put on Christ that as a man in his apparell doth all the workes of this
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
cannot rob it of the truth of grace yet he robs it of the comfort thereof chusing to play at any game rather than sit out For the former of these what is the ioy of a deere seruant of God in his poore obedience duties Sabbaths but that of Hezekiah O Lord thou knowest I haue been vpright This the Deuill hides away from the soule as the point of comfort by it as if it were little worth for lack of measure And then whereas the want of measure integrity fruitfulnesse and constancy should onely humble them lo it deiects them Oh say they what good doe I what serue I for a very clod of the earth what wife husband friend neighbor or stranger fares the better for me None liue so as I so barren Oh put case it be true it should abase thee but seeing there is vprightnesse it should not dismay thee And looke what the poore Christian doth most note by himselfe to be amisse that Satan takes for granted to doe the soule most hurt by Lo these sins thou confessest therefore of thy owne mouth God may condemne thee No wofull enemy for hee that confesses and forsakes them all and would be as fruitfull as he is honest as wise as he is vpright shall not be cast off Oh! the wofull bordage that Satan holds vnder many a sad heart though sincere by melancholy and feare Q. And how doth he tempt against obedience A. Sundry wayes hee labours to bring the soule vnder sin to renounce a good course to be slacke remisse loose common prophane vnprofitable euen by consent And this is his most naturall temptation For as he is exceedingly wicked so its little to him that comfort be stopped except the conscience be wasted now that he knowes sinne against knowledge will doe and hereby bring God against a man also As Balaam Numb 31.16 seeing Sorcery could not curse Israel sought to lay blocks of sinne before them that God might curse them Oh! What a May-game was it thinke we for him to see Dauid foyled by Adultery Noah by drunkennesse Lot by incest Hezekia by pride Peter by reuolt How doth such successe put hopes into him to keepe and practise his Trade vpon the best Therefore here hee vses all meanes to bring his purposes to passe He takes vantage of each thing First He markes his season and time when the heart is most at ease as Absalom noted Amnon lying most open and being garnisht which perhaps another time would haue beene armed iealous and fearefull Thus Dauid in Bathsheba Hee concurres not onely with the corruption of the heart as before but secondly with the constitution and complexion of the spirit of nature in a man Is he propense to lust to vncleannesse to iouialnesse to ambition Oh saith he hee is mine I will tempt him with meet baits Thirdly Hee watches the accomodation of occasions as when excesse of cheerefulnesse or of sadnesse of praises or disgraces of welfare and successe or defeat or the like and when the spirits are open then is his opportunity to worke the heart ro wanton speech to riot to wrath and discontent to swelling pride to ostentation of gifts to the making away of a mans selfe and the like Fourthly Hee will make vse of their best Graces and Priuileges all men know you well enough to be one that make conscience you may doe such or such a thing and no man suspect ye therefore be not so nice in trifles defeat an Orphan oppresse the fatherlesse falsifie the trust reposed in ye c. Fifthly Sometime of secrecie of time and place who shall euer find it out who is here twenty mile from neighbours to discouer thee Sixthly By fine colours of pretensed meanings as Ananias and Sapphira meant well to the Church why might they not meane well to themselues So by colour of iustice my paines haue beene such and such in businesse for others why may not I pay my selfe so and so they being neuer the wiser and perhaps neuer the worse as the case may stand As once a wretch spake of mony giuen him for the poore Who is poorer than my selfe Seuenthly By their falls to driue them to sinne for somewhat rather than to be punished for a little ouer shooes ouer knees So by comparing themselues with worse than themselues to be bold and presumptuous in liberty-taking By the oft shunning of sinfull occasions to venture beyond their calling and so be snared Nay by truths of God both in examples of the Saints falles why maiest not thou doe so and repent and in rules that the best men haue their infirmities and therefore why should I be free Infinite is this field let the rest of the sheaues be brought to these bandes but if he can so dazle the heart till he haue snared vs he will be content we shall afterward see in what pickle we are get out how we can These for a taste although I might say that his oppressing the soule being thus fallen that it might not rise againe withholding the sight of mercy encreasing either stupor of conscience our slauery of distrust and so wheeling off the soule till death is worse than the former But I cease Q. What is the third let can the world let vs also A. Yea most dangerously and that by defiling the minds the wils and courses of men both in doctrine and manners See Ephes 4 14. Rom. 12.2 1 Ioh. 2.16 And againe 1 Ioh. 5.19 lyeth in euill as in the sequell shall appeare Q. But how can this be shew it plainely .. A. It both containeth in it all euill and setteth it forth and is it selfe set on fire by the Deuill who is the Chap-man of it to set the glosse vpon them and to vend the wares of it For the first of which see that in Iohn All that is in world is the lust of heart lust of the eye pride of life He speakes of these not onely as the appetites of bad men but as worldly obiects This Ware then being the worlds Merchandize and Staple no wonder if shee defile For the second Shee is carefull not onely to keepe in her Ware-house but to lay forth vpon the open stall and set out to sale these Wares in the most busie manner that can bee No Market or Fare no company or meeting no family or place of resort but sauouring these commodities eyes gazing feet walking hands reaching after tongues iangling members of body and powers of soule attending and acting this Merchandize and therefore Saint Iohn saith The world lyeth in euill saped in the Conuersation of it For the third The Deuill the god of this world and Lord of this Staple and Common-wealth to whose banke and Exchequer all this Custome and Tribute goes I meane hell is not wanting both to suppresse all meanes which might marre this Market of mischiefe and is at hand to vnite to acquaint to accomodate these wares to all Customers as their minde most stands to one more than
To both in common this doth belong that God will doe for vs in both aboue all that we can aske or thinke Eph. 3. and supply abundantly all our wants he will supply our bodily wants pouerty infirmities wits and sences as our sight and hearing or such decayes and our spirituall as want of knowledge faith patience much more of Sabbaths ordinances good helpes of conference c. And besides in neither estate will hee require any more of vs then according to our abilities Mat. 25.15 not according to what we want but that wee haue If wee bee poore and cannot doe what wee would if wee bee weake in grace and faith hee lookes at our talents and no further so we be faithfull in that little Mat. 25. Q. What are the priuiledges of our temporall estate A. Our temporall reaches to our estate of the world and it concernes either blessings or crosses touching blessings first that whatsoeuer is meete for body for meat drinke apparrell health life good dayes successe welfare good marriage credit and the like shall be giuen vs Psal 84.11 Psal 37.4 Wee need not feare it Luk. 12.22 Why take yee care what to put on Secondly that our labours shall be blessed and wee shall eate of the fruit of them Psal 128.2 Thirdly be it more or lesse it shall be enough and we content with it as our portion best of all Phil. 4. 1 Tim. 6.6 with contentment and sufficiency for so is the word Fourthly a little of the righteous is better and shall goe further then a great deale of the wicked Prou. 15.16 Fifthly all they haue they haue it from a running fountaine and with the good will of him that dwelt in the bush Deut. 33.16 Sixtly that we haue it without sinne an ill conscience in getting keeping forgoing Pro. 10.12 or ill dependance and without sorrow that is carking distrust or basenesse Prou. 7. that he will suffer the Lyons to want then vs or ours to beg our bread hee will neither faile or forsake vs Psal 37.35 Heh 13.5 Q. VVhat are our priuileges in Afflictions Psal 34.8 A. First that no more no other no sooner can befall then the Lord hath cut out for vs Ioh. 8.20 Houre was not come Ioh. 8.59 he passed through them all Secondly He fitteth our yokes for vs as we for our cattell great and small Beare the yoke take vp our crosse Lam. 3. Mat. 16. Thirdly the extremity of a crosse shall neuer pinch vs the streight shall not annoy vs Psal 32.6 floods of great waters c. Fourthly wee shall escape many that the wicked pull vpon themselues Psal 32 8. Fiftly These that must bee wee shall bee vpholden in them Mica 7.8 He shall shew me light in darkenesse and hee shall couer my head in battell Psal 140.7 Sixtly they shall bee sent in loue so that they shall not be the enuenomed arrowes of the Almightie in our flesh but the corrections of a father Heb. 12.9 and that of Salomon 1 Chronic. 22.10 The seuenth when they haue done their errand they shall returne and wee bee deliuered Mica 7.8.9 10. Lastly wee shall bee more then conquerors Rom. 8.37 and partake full redemption Eph. 4.30 Q. What are our spirituall priuiledges A. Some concerne God some our selues Touching God this All his administrations shall profit vs hee will discouer himselfe in them to vs in the way of his gouernment of the Age and times wee liue in in his blessings vpon his owne and iudgments vpon his enemies his patience and carriage towards our selues in our whole courses the sundry changes of this world the manners of men the ends of men the examples of men good bad mortality and the vanity of things our owne experience the administrations of God in all shall teach and profit us See for this Psa 25. All the wayes of God to his c. Q. Touching our owne spirituall estate what privileges doe wee enioy A. They belong to our spirituall estate either in point of our faith or of our obedience Touching our faith First That the iust shall not onely be forgiven by faith but also liue by faith as Habac. 3. Heb. 10.38 Secondly They shall grow from faith to faith Rom. 1.17 Thirdly their faith shall never totally or finally faile them Luke 22.32 the gates of hell shall never preuaile against it with manie moe Q. What priviledges concerne obedience A. Some negative some positive The negative such as these No lets enemies divell sinne or world shall pull us from God or plucke us from our stedfastnesse 2 Pet. ult The positive are made to the whole course of it or the particular parts To the whole such as these God that begun his worke shall finish it for us Philip. 1.6 Wee shall be upholden in our whole course graciously Psalme 41.11 12. By this I know thou louest mee that thou upholdest mee in my integritie And that hee will guide vs by grace till hee receive us to glorie That wee shal I perseuere to the end Reuel 2.10 And such other Q. And what are the particular parts of our course and what are their priuileges A. Either the course of worship or of conversation Touching the former either they may be referred to the meanes of obedience or the duties of it Concerning which I have spoken in the second Article in the point of life of faith and in a word this is all That the meanes are theirs all blessed to them for the helping of them home in peace And the Lord who hath enioyned them duties will give them strength to performe them and make them easie Mat. 11.30 Q. What are the priuileges of Conuersation A. Eyther they concerne common life or conditions of men therein Common life or marriage liberties company solitarinesse or the like manifold entercourses Conditions of men as their callings in which God hath set them their places of gouernement or subiection magistracy or ministry their relations in family or otherwise parents masters c. To all which Gods people haue peculiar promises that God will furnish all them with gifts whom he calls to any function That hee will cause a voyce behinde them to say This is the way walke in it And according to the changes and conditions of life which hereafter shall befall Esay 30. the Lord will picke out meet grace and bee the same God to them in all Q What are the priuiledges of the Saints in death A. That they are precious in death to the Lord Psal 116. that death nor any thing shall separate them from Gods loue Rom. 8 vlt. That a good life shall bring a good death That they shall dye in peace Psal 38.37 That the day of death is better then the day of life Eccles 7.1 That it is sanctified together with the graue to bee a step to glory and the putting on of incorruption 1 Cor. 15. Q. What is the last priuiledge A. The greatest of all that eternall fruition of God and all that