indeed and so of the rest therefore I conclude the whole Article thus All these publike and priuate helpes serue to further and ripen a beleeuer in an holy conuersation all and euery one of them But if I be asked Dost thou finde each part of thy Conuersation to be holpen and thy selfe bettered by each of them Answer thus I am poore in grace and dead-hearted but yet for all that I beleeue it to bee so for God hath said it And this for the fourth Article and his branches be spoken The fifth Article Q. VVHat is the fifth Article of this third part A. That the New Creatures whole life within and without is beset with manifold lets and encombrances which doe threaten to set him backe and hinder him in the course of Christianity See Texts Heb. 12.1 Cast off euery weight and clogge 1 Pet. 5.8 1 Ioh. 2.16 As it was with Christ after his baptisme and annoynting instantly Satan set upon him Mat. 4.1 So here formerly wee haue set forth the Church of Christ as his Spouse in all her abiliments and costly Bride-attire that she may be amiable in her Bridegroomes eye we haue described her by all the Iewels which Christ hath sent her as Loue tokens by all her outward Ordinances and all her inward priuileges on the right hand and the left within and without to bring her to heauen now wee change her habit and bring her in with the mourning weed of her Widdow-hood and in her Souldiers or Trauellers habit with her Trewell in one hand the Sword in her other as the bed of sweet violets beset with nettles the Lillies and Roses with thornes The best part wee haue seene or shall in Article 6 now wee must behold her at her worst that we may know it before-hand and if wee will be new creatures then resolue vpon it the next newes will bee lets enemies shreud turnes and yet the Rose is the Rose still for all these And as it was with the Israelites the rebellion of their spirit made a iourney of forty dayes to be of forty yeares The Lord would not carry them to that good land with ease through the Philistims land but the Wildernesse full of wild beasts hunger thirst toyle and travell So is it here our vnrenued part causes much woe to vs and fils our life with sorrow which though our good God meanes to doe vs good by at length and to make vs partakers of his righteousnesse and more than Conquerours yet the whilest a yoke will be a yoke and pinch and lets will be lets and the deuill like to himselfe there is no remedy of it the remedy is in our being armed against them and the members of the Militant Church Q. But may not this seeme to trench vpon the Prouidence of our God and the merit of Christ might not he euen here quit vs of all these and set vs in a state of freedome A. We say not that in all these he leaues vs as Orfans no hee diets vs physicks vs and exercises his graces in vs and at length will deale by vs as by Iob Iob 14.18 whom indeed hee was content Satan should smite but his ayme was to make his last dayes better than his best This Sun-shine of crosses and army of lets and enemies may sullie her face and eclipse her beauty but never diuorce her from her husband temptations and afflictions are lets but they are not the losse of Gods favour grace or heauen but make for our victory and Gods glory 2 Thessal 1.6 And for the obiection I answere The Lord cannot bee dishonoured in the way of his owne honour As for vs we are not capable of any other state heere For first our abode here in an earthly Paradise is turned by the bounty of God to an heauenly abode with God and therefore wee are not to expect our iourney should be like our home and our sea-faring as our hauen Besides what derogation were this to our head that he Act. 1. must suffer first and so enter into his glory and we his members put off our harnesse surely if hee while he was heere was burdened with all our sinnes and sorrowes enemies and opposition till his death onely by this way Phil. 2. hee was exalted farre aboue all Angels why should we heere as pilgrims looke for better measure It suffiseth that our full redemption in heauen shall pay for all Q. Are all these lets equally threatning hurt to vs A. No for the chiefe of all these are our owne lets within vs we carry about vs our owne bane of soules as in our bodies of death The lets without vs are nothing to those within vs that corruption of our owne is the fewell to all other fire both the Diuels and the Worlds but for this they could not come at vs as our Sauiour said The Prince of this World commeth but he hath found nothing in mee Wee shall finde them all to bee lets and that great howbeit the chiefe enemy is from within vs. Q. Of how many sorts are these lets A. Of three sorts and they are Sin Satan and the World Q. In how many respects is sin a let vnto vs. A. Two wayes either in respect of it selfe or in respect of the penalties thereof Q. How in it selfe A. Either in respect of our natiue corruption or of our actuall lusts within and actuall euils without Q. How is our sinne in it selfe a let A. First in our corrupt vnrenewed nature abiding still That is a wofull clogge and back-byas retarding our motion to heauen and slowing of our race Heb. 12.1 read it Also a most tedious contrariety in vs and perpetuall enemy Gal. 5.17 lusts against the spirit as a continuall dropping In the former respect I might liken it to that vnnaturall setting of the Sunne tenne degrees backe in the second to that Peninna 1 Sam. 1.7 which vexed Hanna day by day and vpbrayded her as her enemy or those daughters of Heth to Rebecca that were eye fores that shee could neuer bee quiet for them her life was made wearisome to her Moreouer this causes a most bitter mixture with the good graces of the Spirit darkening blemishing them yea defiling them as Salomon Eccles 10.1 Dead flies cause the oyntment of the Apothecary to stinke so this causes grace to be vnsauory One pang of pride how doth it distast much grace how much more then that spirit in vs which lusts to no other Iam. 4.3.4 And to conclude as the furnace sends out infinite sparkles so doth this corruption minister fewell to all our course what wofull deadnesse distemper distast wearinesse loggishnesse doth it bring vpon our course how doth it cast wild-fire into the thoughts and affections and the spirit of a man so that this sinne is not onely a let and away but a let in the nature of a principle Q. How else A. In respect of our inward actuall lusts and passions which as Saint Iames saith fight in
into the fire As Iob for his sonnes so be thou for thy selfe Sacrifice daily for mercy of preuention remouing of vanities which might annoy thee especially naturall ones or if offered yet for grace to defie them and goe to worke by a promise Iealousie and feare are blessed from heauen to preserue thee as the eye-lids are made moueable and winking by nature to keepe out any mote or annoyance If this watching heart against obiects were kept and no roguish stragler suffered to passe without stop and examination whence and whither how sweet should our course be Q. What is the third duty of wisedome A. Not to bee kept in bondage by Satan in point of our recouerie out of our falls if wee bee slipt into any but speedily to gather vp our selues ere wee bee hardened Ier. 8.4 Shall a man fall and not arise Be not sullen as the loaden iade in the slowe that will not stirre to get out If Satan get thee at this bay hee hath his hearts wish But rather goe backe wound thy soule for thy reuolt seeke to the Lord for staying of thee if thou haue beene bold with the Lord recall thy selfe let thine heart smite thee and say I will doe so no more Iob 40.4 and so lay hold upon the Promise repent and doe thy former works be zealous and amend Doe not soder vp thy breaches with a dead heart weighing good actions against bad which will harden thee but returne to him whom thou hast sinned against Eph. 5.29 If thou haue beene angry and sinned adde â—ot drunkennesse to thirst wrath and malice and reuenge to thy passion but ere the Sunne goe downe goe to God for mercy and put it to an end that the next Sun rise finde thee not hardned Q. Proceede to the second next what course is to bee taken against the other two enemies Satan and the World A. Briefely to put them together besides what I haue said already put on the compleate armour of proofe appointed there by the Lord in this case and keepe it close to thee weare it and walke in it as the Armour of a child of light as the harnesse of the militant Church and each member of Christ blessed by him to that purpose They bee not as Pope holy swords or armour blessed by a sinnefull wretch to no purpose but blessed by God and they shall be so They bee no charmed weapons but strong in God to cast downe holds and forts of strong enemies First therefore let me giue thee some generall counsell and then a few particulars about the pieces of the armor For the generall these two first get wisedome to discouer and discerne his temptations Then secondly Branch 2 be armed against them First I say discouer them The Apostle thought hee spake a great word when hee said 2 Cor. 2 11. you know his deuices as if a man warned were armed To say the truth it is a great thing to bee warned Get wisdome then discerne him in his properties discerne him in his first onsets in thy first calling begin this act betimes for it is long and be assured he wil not so let thee passe but be the more eager against thee in thy faith thy comfort thy obedience He wil set wife husband children thy betters thy equals in aray against thee Know him ere hee come himselfe by his messenger and think not it will be answer sufficient that thou knewst nothing Aske poyson if it will not hurt because vnknown or an enemy if he will turne from thy Castle because he hath surptiz'd it ere thou wert aware Was it not supposed thou shouldst haue knowne Let the Lord say of thee Thou knowest his deuices And so know them as being of a different kind and nature not all alike Some temptations are not like to be durable because so hideous as to Atheisme against the Scriptures to blaspheme deny God and prouidence These will wanze Here learne two things First Take heed lest being rid of these thou be secure of the next know these fore-run others And secondly know that seeing these being meerely or mostly Satans and not thine thou oughtest to dispatch them as fast as they come by abhorring them and being abased by them but not dismayed by their hidiousnesse Then againe there are temptations on the left hand and on the right hand both may not be taken for alike For temptations on the right hand to sensuall euils admit not that parley nor plodding upon in thy minde which some others doe the thought whereof is fearefull But rather the more they are thought of the more they share a man Doe as the Prophet to Iehoram Answer roughly 2 Kin. 6.32 Like to the breaches of two brethren which the more ript vp the more they exulcerate And so I might say of many more Let the conclusion bee Learne wisely to iudge of temptations deuils or worlds and let thy long acquaintance with his method make thee skilfull praying for the spirit of discerning and confessing how much thou art mis-matched Secondly be armed accordingly Branch 2 and stand so against him daily and constantly for this battell hath no truce Salomon saith well Prov. 1.17 In vaine is the net laid for that which hath wing for the Bird mounts vp aboue the snare It s said of the sonnes of Iehonadab the sonne of Rechab Ier. 35.7 8. that when the Prophet set pots of wine before them theâ— were tyed by their fathers vow upon his blessing that they should drink none This is the tye of God euen our Couâ—nant and oath in and since Baptisme that wee would cleaue to 〈◊〉 as his faithful souldiers against all enemies Shal a man sâ—câ—â—â—ly ingage his children shal not our Couenant tye vs Shâ—◠〈◊〉 dare to be loose to God or rather when the diuels cups are before vs shall we not say I am tyed to God in Couenant how dare I be loose run away from my colors oh to be armed is all in all David armed was able to beare down a Shimei vnarmed not able to beare Mephibosheth much lesse Nabal Let vs know it is not the greatnesse or smalnesse of the temptation but our armour against it which preserues vs shall God giue vs armour and we not vse it Shall it hang vp a rusting by vs we pierced with darts to death for want of it They say of great Souldiers they are shot-free The Lords armed ones are all so while armed else as other men Therefore let this teach vs not to commit our selues to this world naked and vnarmed vnder hope of shot freedome Charles the 5. taking his horse to rush into the maine battell was requested to forbeare but he answered an Emperour was neuer shot through with a bullet This confidence hath an armed souldier of Christ neuer was beleeuer shot to death by a diuel or a wicked world To discouer these enemies is good but to stand in our dayly armor and to be strong in the Lord to
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
sit heere we are but dead men and wee can bee no worse by the Aramites then by famine So they made into their Campe. Thus doth a cast-downe troubled sinner resolue to doe If there bee a way of possible escape the matter is not now whether I shall find it but I know I shall surely perish without it and sure I cannot be worse then I am I may be better I will venture the triall The vse briefly is First To obserue how God preuents a sinner by this Wisedome For what is all the complaint of a poore soule when the promise is offred Oh it s true if I were loden I doubt not of ease Thou lyest against thy selfe thou dost doubt of ease by the promise for of the former thou canst not doubt hauing been enlightned cast downe and conuinced by the Law That then which is the more easie to grant the Lords workes first as part of the condition of Grace for euen legall bondage is the first part of it that is to be loden that when the harder comes to bee vrged that is Faith then the Condition already wrought might bee ready to comfort the poore soule Secondly Wonder therefore at this wisedome which by contraries most sitly to the soules condition doth euen worke by contraries life out of death and order out of confusion Thirdly and lastly in all the Ministery of the Word let the Minister and people of GOD still fixe their eye vpon the scope of GOD moouing onwardes with him and going euen pase with his ordinance for the effecting of his owne ends and the glory of his Grace in our saluation Let vs both so teach and so heare that still the Starre may guide vs and then our iourney shall not be tedious to vs. Q. Conclude with the extremities and abuses of this legall worke A. First for the extremities they are two legall presumption and finall despaire Touching the first I call it legall because there is another and more dangerous one by the Gospell Secondly this presumption is twofold One this when the sinner waxes bold and ventrous to shake off this yoke of the Law before his spirit be conuinced and cast downe And this is that solemne caueat Deut. 29. If any shall applaud himselfe hearing the curse and say I shall haue peace adding drunkennesse to thirst the wrath of GOD sâ—all smoke agâ—â—◠〈◊〉 man Such there are then yea surely bondage is of it seâ—fe yrkesome but when it meets with a bold heart and is not set home by the Law commonly it prouokes wearines and then seeing that GOD seconds not his Word alway with plagues and death and curses indeed the deferring of sentence sets the heart on gog to euill and perhaps worse then before Thus Psalm 50. the hypocrite growes to thinke God to be like himselfe This sinne made Adam and all vs cursed presumption against threats Oh when wee thus fall to our old trade the Deuill falls to his finding the soule thus swept returnes with seuen worse then himselfe Let vs tremble at it and learne to inure our selues to heare all threats with feare Learne to beleeue this doctrine which I haue at large described I speake not now of sauing faith but against presumptuous boldnesse against the Law To credit the Word to be Gods who cannot lye may fall into a supernaturall conuiction although not yet sauing The second presumption is When the consternation of the Law ceazing without the addition of the Gospell causes the soule to waxe confident of it owne welfare because it hath beene humbled and perhaps holds some impression of it still not daring to resist her light But this is rare and dangerous for its a signe that the heart is secretly false and vnpurged Rest in no checkes of conscience where conscience her selfe is not first purged both to check and also to excuse and comfort the soule in the Satisfaction of CHRIST Q. What is Desperation A. The other contrary offending as much on the left hand through the excesse of terror Thus Saul and Iudas And it commonly growes from the first Satan neuer seeking more to poizon with presumption and dallyance with the Law then where he meanes to snare with the contrary of despaire How oft was Saul conuinced of his malice and persecution But returinng to his vomit brought soule and body to a desperate end So Cain and Iudas by their hidious sinnes brought themselues to this that mercy and Christ were not able to doe them good their sinnes were growne beyond forgiuenes A wofull fruit of boldenesse And yet iust for he who will vndervalue grace in the worth thereof is iustly left to ouerualue sinne in the merit of it He that neuer can find season to beleeue the Word beeing offred is iustly left to seeke it with violence when the season is ouer And so eyther its neuer time with them as he spake of marriage or else past time Many compare these sinnes with great adoe but the wiser way is to preuent both and the latter in the former Doubtles it is the sinne of the damned to liue in the perpetuall despaire of release and in perswasion that Grace is vnable to do them good Let vs know farre worse sinnes then these may destroy let vs neuer presume to venture so farre as to dye by these Vse And for vse of the point learne wee dayly to roote this cursed Roote of bitternes out of vs by two â—hings eâ—suing First A spirit of humility and feare to keepe ouâ—selues vnder the bondage of ouâ— Schoole-master rather then to affâ—ct the liberty of presumers and in so doing to beseech the LORD o proportion out our stripes according to ouâ— strength aâ—d to keepe our despaire within the compasse of our seluâ—s and any thing in vs but to bee farre from the least thought of inlarging our basenesse aboue the infinitenesse of mercy Secondly To nourish in our hearts aboue all those Meditations of Mercy and Grace in CHRIST which may set vs vpon a Rocke about our selues and all fearefull distrust and carry vs in the streame thereof with holy irresistiblenesse Frequent holy and louing thoughts of God are the surest remedies against this hidious monster Q. What lastly is the abuse of this worke of the Law A. Double ech contrary to the other First On the right hand many not of the worst abuse it when they nourish themselues in a needlesse bondage whereas they know that they are in case to hearken after the remedy and will not pretending they haue not yet beene cast downe or troubled enough What madnesse is this to nourish a disease against Physick or to thinke that our trouble pleaseth GOD or to thinke that to bee of substance of Grace which onely is for preparation vnto it And yet many sullen and Melanchoâ—â—que ones are thus abuzed by Satan to thinke their Babel and captiuity yea their Hell another Heauen Let them rather hast themselues out of it when God calles them and know the Lord
loues a cheerefull giuer So farre should they bee from censuring others who welter not as themselues vnder their bondage Hee is cast downe enough who is in case to heare of raising vp Secondly on the left hand those doe farre worse abuze this doctrine who being weary of terror and bondage as soone as they fall into it cast with themselues how they may shake it off pretending that this is no estate to serue GOD in And so they returne some to their sport and Pastimes some their Pleasures some their Profits some their old companions some prooue more desperate worldlings and others with Cain to build them Cityes and while out their time heere with singing sad thoughts away Let these know that the course they take is vâ—oâ—ent and much like to them who to stop the cry of their infants put into the brazen belly of Moloc did oppresse their eares with the noise of Pipes and Tabrets As their childrens cry preuayled to bring an heauy plague vpon them which no Pipes could still so when the sleepe of these Epicures is ouer they shall awake with such sad confuzion that all the noise of their Rattles shall not be able to still them And so much be spoken of this point of Consternation and of the three acts of the Law and the vses in speciall There is one generall vse to be added afterward Q. Before wee adde the vse of Terror in generall one obiection offers it selfe viz that Paul Rom 7.7 sayth When the Law came sinne reuiued how then is Terror the worke of the Law Paul doth in that place so affirme the former that he denyeth not the latter adding this But I dyed noting that both might stand together A. Both may be together in one vnregenerate man according to diuers parts For when the Law had slaine conscience then concupiscence reuiued And wee must distinguish betweene the naturall worke of the Law and the accidentall Terror is the proper worke of it and when it s wrought it is as it ought to be But when rebellion ariseth it s otherwise then ought to be When the Sunne reuiueth and sweetens the earth it workes properly when it drawes vp the noysome stench of a dunghill to poizon the ayre its accidentall comming from the loathsomnes of the dunghill So when sinne rebells she doth her kind for she doth as the deuill did when he went out he foamd raged and tyrannized first It proceedes from the fulnes of the stomacke of sin loth and disdayning to yeld to a new guest But howeuer sinne do her kind yet if the Law do set her selfe to do hers this rebellion shall not hinder the killing power of it It shall rather encrease it For when the soule comes to see how lothsome sinne hath made her that euen when the Law by her righteous good nature seeks to destroy sinne then shee most couets it cleaues to it and rushes her selfe vpon it to iustle it aside this makes her conclude her selfe out of measure wofull by sinne out of measure sinfull And when rebellion begins to bee tamed the heart growes more and more vnder feare Although nothing hinder why both may not at one time bee together Onely in the bad commonly it encreaseth till it haue cast out all terrour and so causes the soule to wax worse for the Lawes enlightning because the sweet of sinne hath so preuailed that with an high hand of rebellion it strengthens the iollity of sin and so reuiueth In the godly in whom God will vse the Law as a seed of regeneration and a way to a remedy the Lord will enlarge terror and conuictions so farre that rebellion shall not stand it out but stoop with confusion vnder the power of it It s certein many perish at this second rock of rebellion hauing shot the gulfe of ignorance Q. Cleere this obiection more fully A. To this end first we must cleere the Text. Secondly Lay downe the obiection and answere it First For cleering note That Paul by Sin meanes originall sin body and members By himself I died hee meanes the powers of soule and body these must bee well distinguished Secondly obserue that Paul compares Sinne and himselfe in this point viz The time before and the time after the lawes powerfull comming by conuiction and terror Before the comming of it thus Sinne was dead and Paul aliue What 's that Sinne was aliue in point of her stilnesse Peace and Qâ—ietnesse without any distemper why because either no Law came at all or else came not in her power Againe Paul was aliue What is that Merry iolly lusty secure without any feare Why Because there was none to oppose The death then of sin ere the Law was no true death for still her poizon remayned as the snakes in her cold hole The life also of Paul was no true life for hee was dead in poynt of misery a dead carrion to the life of God but alone onely in the matter or his â—oâ—lity and lustinessâ— Thirdly note Sinnâ—s death and Pauls liâ—e caused this deepe â—oâ—â—e 〈◊〉 betweene them both I laâ— her quietnes and their â—â—ll ty made them as câ—ose as buckle and thong for why sinne was glad to see Paul lusty and Paul was as glad to â—eâ— her quiet Thus it was between them ere the Law â—ame But how since Oh quite contrary Sinner u ued Paul dyed How Sinne perceyuing the Law resoluâ—d not to giue ouer till it had diuided her and Paul who had so long liued at peace together and traded with gaine and pleasure ech by other and to scoure her house of her guest whom she so corrupted the mind the will affections conscience and members of Paul beeing the creation of GOD begins to reuiue to be no longer quiet as before when her trade prospered but to fret rage and be vnquiet On the other side Paul also seeing the Law resolued to gaster him out of his wicked haunt what doth hee dyes is all a-mort forsakes his old mistresse concupiscence and begins to be weary of his trade I cannot open it better then by a Similitude There is some lewd huswife in an end way of a Towne that keepes a base Suckling house and there bee many lewd drunkards companions that sucken her Markes Ere the Constable come shee is still and quiet vtters no distaste at all followes her trade at ease and puts vp her wicked gaynes and the more quiet she is the more merry her guests be throwing all out at windowes and so both consent most inwardly to get her yea and perhaps while this league lasts although the Officer come yet at first she keepes her quiet and they their iollity and both out-face the Law But marke The Officer comes the second tyme vpon them and they vnderstand he is fully bent to execute the Law to pull downe the Alehouse and to diuide the keeper and the guests from ech other how then Then the Guests all turne iollity into feare they are all a-mort
and the like and let thy eye be fixed chiefely vpon the righteous and encourage them that they may bee the guides to the rest Vse not to dally out the season of dutie in families which procures commonnesse and formality Catechise admonish reward and censure and hold vp order by these meanes Touching inferiors bee wholly for the good of the whole family not your owne ends Children downe right in subiection and not insolent spenders and claymers of their parents wealth as theirs for the support of their vices and lusts but vnder authority with all loue and well deseruing seeing they can haue but al after the decease of Parents and the whilest their due education As for seruants I haue elsewhere spoken at large let this suffice that they shew all good faithfulnesse and respect as those vpon whom the well or ill fare of the family dependeth and the more they are betrusted the more trusty for few families doe ruinate wherein bad seruants haue not one principall hand Q. One word more of the tongue and so end A. It 's a great wheele also of Conuersation As great wheeles in fire-works set the lesser on fire so doth the tongue the whole course of mortality Iam 3.6 and it 's set on fire by hell without grace But euen where there is grace how little seene in this kind and yet our religion is in vaine without it as Iam. 1.26 It 's the chiefe Agent and chapman of conuersation and by it conuersation vtters it selfe But how what scolding and brawlings in family what multitude of them in buying and selling what iangling vp and downe the streetes by gadding gossips of vnstayed minds what poison foames from the heart by the vent of a lying cruell malicious taunting backbiting pratling vaine and unruly tongue And while the eare is the receiuer this theefe will neuer change his trade Truly as once at sea an owner of a ship cryed cryed out when his ship was tossed and in danger Oh saue my ship one answered If it be yours why doe ye not rule it so we may say our tongues are ours for title but their own for gouernment we haue no keep of them If occasion be giuen to speake of a good thing none so still if of our owne neuer haue done as the Poet spake of those Fidlers that either could not bee got to it or could make no end Let this shame vs Christians that not onely natures fences of teeth and lips but the Lord Iesus his blood and his word should not be able to rule this little but vnruly member Get vs a well stayed heart and ballanced with grace and this will keepe in our tongues first from excesse and then good matter good heart and good occasions will set them on worke for good for God for our brethren As the tongue hath set all on fire oft times and made all men beshrew vs so the same being seasoned by the grace of Christ may bee the Creator of fruite of the lips which is peace and both glorifie God and edifie man all conuersion of the soule and all building vp in Grace beeing the effect of this member sanctified Thus much for the opening of this second Article Q. Now briefely adde some generall vse because the opening of this Conuersation is vse of it selfe A. First let it warme all weake and fearefull ones who being vnder the condition of grace yet through melancholy Vse 1 the Deuils deteyning of you and distrust dare not or will not apply the promise to shake off your distempers but still wrap yourselues into Satans chaines and chuse to make your hell another heauen by your bondage Oh come out of the thraldome betimes For lo the very hearsay of these two Articles should gaster ye the Lord hath a great deale of worke for yee to do both to make ye new creatures to order all your conuersation aright Oh here is a full worke of a mans life Doe ye consider what this conuersation is how large how deep how broad doe ye wisely weigh the dimensions of it If ye did you would be afraid least death should surprise ye ere ye haue strooke one stroke of this seruice of God Till yee haue faith what can come from ye to please God Oh! to you to you onely belong the promise it must be God indeed who must work it but why do ye deny that it is yours how deeply do ye dishonour God and depriue him of his glory Oh! remember there is a great conuersation of seruice required of ye the art of obedience is long the life is short Begge of God that ye may be roused out of the den of ease or sullennesse or feare and say Lord hasten and finish the worke of faith with power I shall bee shent else and benighted the day will faile me and I shall bee dead before I come to any proof of grace the new creature This I vrge the rather because I see how many please themselues in this estate of the suburbes and shame not to say if I might euer haue learne to beleeue I would care for no more would yee not me thinkes you should tremble to see such a world of worke a whole conuersation to walke in and yet you still to begin who shall doe Gods worke if you sit still yee will say perhaps if wee could beleeue wee should not perish Is that all Is Gods glory lesse to you than your owne saluation Cast off your ease And take heed least ye bee faint to crowde in at heauen gate with much adoe when others goe in at a wide doore when their hearts shall tell you faith was wanting to purge your heart your tongues liues still you walked in many vnreformed courses for lacke of the power of faith will this be a welcome thought on the death-bed I remember what the Lord said to Elia 1 King 19.13 when hee was fled from Iezabel What dost thou heere Elia in this caue Vp and eate for thou hast a long iourney so I say to thee Vp and eate take and beleeue the promise Purge thy heart renew thy soule enter into an holy conuersation begin quickly bee thankefull for thy deliuerance and consider heere is plenty of worke for thee heere is a course of seruice toward God toward man heere bee affections thoughts and actions to bee gouerned the very view of this iourney might dismay one that wants feete and hands Oh! that this among other motiues might rouze thee vp I tell thee were thy faith like Abrahams heere were worke enough to do for thee how stands thy heart to it If there be any desire of Gods honour in the to leaue some marke of faith behind thee and to dye with peace in the conscience of thy holy endeauour of well-pleasing bestirre thy selfe and set on vp and be doing and the Lord shall be with the willing Secondly it should be terror to all hypocrites and time-seruers Vse 2 who make religion and profession a