Church Commonwealth What obnoxiousnesse to Satan to his instruments temptations mischiefe bondage to the vngodly suites seruices dependances with hard conditions crosses streights pursuites losses forfeits death of friends imprisonment accidents and shrewd turnes bad tydings confusion in the state famine warre pestilence and a 1000. waies for him to goe wofully out who came but one way into the world Besides griefe of minde melancholy passions and distempers of the spirit bad conscience ill marriage lewd children ill successe Ruine of estate and at last a miserable death And yet the vpshot of all is worst after viz. A finall separation â—rom God and losse of his eternall presence with the sence of vnutterable intolerable vnauoidable wrath of God in Hell vpon the whole man for euer without the least hope of helpe or redresse Q I partly conceaue this view and mappe of the misery of the fall now conclude the Article with some vse of it A. First heere is confutation of all Papists who flatly deny this Article and tell vs that our Nature is indeed shrewdly Vse 1 may med and wounded much like him who fell among theeues betweene Ierusalem and Iericho Luke 10.30 and left halfe dead But as for vs that maintaine this dying the death this quite and cleane deadnesse in sins and trespasses they cannot abide No say they there be left euen in the vnregenerate such abilities and devotions as may congruously dispose God to pardon them And by some helpe of grace merit also full fâ—rgiuenesse Yea they boast themselues of their performances and dâ—ties whereas Paul tels vs that all boasting is cut off And tels vs Rom. 3.27 Baptisme washeth away all originall sinne which yet Paul grones vnder the burden of beiâ—g regenerate Also all P lâ—gians or their adherents who affiâ—me that old Adam is as one in a darke dungeon who by reason of darknesse cannot see but if he haue a light put in hath his eyes very quicke and can see any thing and so wee want but light and then wee are able to discerne and apprehend any truth put into vs of our selues Also such as blanch the matter with the color of Grace added to our nature for by that say they nature being holpen can put on the cordes as Ieremy in the dungeon and addresse himselfe to come forth What hath a dead man with all the light and helpe in the World to addresse himselfe to liue Vse 2 This also reprooues all Naturall Papists that dote upon their ciuill morall or religious duties and deuotions and cannot abide to heare that those who so duly pay all debts all dues who giue so many almes to the poore heare so many sermons keep so many Sabbaths read so many good books keep so much good company commend the Ministers and welcome them and maintaine them should yet bee as the Publicanes and sinners I doe not say yee are but I say this Except ye also deny your selues and behold this misery of your Natures yee will fate woâ—se in time euen by your righteousnesse then if yee had nonâ— for â—hy doe ye not graffe upon a rotten stock and guild a rotten post So also such as commend mens natures in the point of religion saying Oh such are so sweetly natured courteous loâ—ing mild and harmelesse that there is but little betweene them and Heauen Alas how many of these sweet creatures are as bitter enemies to Gods grace as friends to ciuility and faire carriage Also such as aime at religion onely thus far to colour their wings and tip their tongues or their outward dealings with some outside but as for that heart within and nature they suspect not And to conclude such as being told of their passions defend theÌ„ by their nature It 's my nature to be so hot I haue soone done why poore foole thinkst thou thy nature is more excusable then thy passion and yet what is so common with men to say then this If I were an adulterer or drunkard I were willing the Minister should thus sharply rebuke mee but to be so bitter for mens infirmities and against that which we cannot doe with nor heale and auoide and against vnbeleefe or the like me thinkes he might be wiser Oh God would faine draw thee from the open to the secret sins of thy heart lest thy freedome from the grosser should destroy thee He would euen weary and tyre thee by thy cursed nature when thou seest all thy other defences are but dawbings with vntempered morter Thirdly This should cause thee to look vpward and to gage the greatnesse of Christs loue which could finde in his heart to Vse 3 satisfie for such a misery and to fetch happinesse out of the depth of it Euen in this Article is layd the foundation of thy esteeme of Christ in the next pâ—rt of the Catechisme Christ will be little set by the height and depth of mercy cannot bee sounded till thou take measure of it by a Reede of thy misery Little sinne to forgiue will make Christ little loued As we see at the Assyses that base theefe that thinkes to conceale some of his robberies and is loth to haue all come out at once fearing the mercy of the Iudge when his inditements come to bee read the second time loses his life Let vs beware lest it bee so with vs. Let not vs lessen and minse our sinnes in hope of more easie pardon but if we would magnifie the grace of Christ let vs first magnifie and enlarge our sin to the vttermost if Christ see that we rather hope in our small sin then his great grace we are dead men The way to get pardon is to equall his price to all our misery Say thus If Lord my sin had beene onely a share in Adams eating and no more or in some actuall few euils or if in the meere priuation of some good things or in sin only and not in penalties or if in bodily only and not spirituall or if spirituall onely and not eternall somewhat might seeme to lessen thy loue but surely that loue that would satisfie for all rather then any should condemne me is of vnspeakeable dimensions Oh! learne by this how to esteeme the price of grace If each step of this first part if each of these Articles make thee not miserableâ— then other no Article of the second part shall be able to comfort thee Be confounded vnder the ruine of thy misery and vow with that good Iabez If the Lord will indeed rid me of all this great euill that it may not grieue me If he will enlarge my coast and bring me out of this heape of woe then he shall be my God and I will make songs of his mercy Oh! let all that haue beene sayd of this misery make thee goe as she Luke 13.11 bowed together vnder an intolerable burden Lay all together to make vp such a loade as may pinch thy shoulders and cry out Who shall deliuer me who could't thinke such
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
accompt the Lord Iesus found to be no trifle but reall so doth he take his righteousnes and compts it ours that it might really be ours Accomptants of summes of money if they differ and cannot set things straight fall to an esteeming of what is owing and so at length by not imputing a summe which yet may be due or by imputing a summe as payd which perhaps is doubtfull grow to a full end And that which moueth them heerto is Peace So heere the Lord inclining to make peace with the soule esteemes not a debt which yet is one and esteemes that payde which is not Peace makes him to impute that to vs which yet another payd and we could not Sâ—e texts 2. Cor. 5.17 Psal 32.1 Rom. 5 c. And this imputation is a reall finall discharge neuer to be questioned no hole can be picked in it by any enemy Q. For shortnes sake proceed to the vse A. It is most weighty First to teach vs to renounce our Vse 1 selues for if we be iust by imputing of the Righteousnes of other what shall become of our owne As once a Philosopher handled a Gallant that boasted of his great Lands in Athens he shewed him a Map asked him where they lay so in this Mâ—p of Gods iustification all our abilities must vanish we know full summe of debt payd needs no imputation t may plead acqâ—iâ—tance Come to the Lord for his roial worke his Fiat without any thing empty base that thou maist concurre with him in that he seeketh the Glory of his grace in his Son Come as Mephibâ—sheth a limping cripple to Dauid When I was a dead dog my Lord accepted me 2 Sam. 1â— 2 Sam. 2â— As poore Abigail sent for to be a Queene sâ—yd Let me be an handmayd to wash the feet of thy seruants Shee knew meere marriage to a King would make a Queene without bringing any thing And thus doing thy vnworthines shall not hurt thee but help on this robe vpon thy bare shoulders Come thus to the Lord say Here Lord is a naked wretch Put on the Lord Iesus vpoÌ„ me I haue no clothing to hinder thee thou bidst me put him on Rom. 13. vlt. but Lord do thou fit him for me in particular for my soule for my sin against my curseâ— and â—hen take him Lord put him on me also reckon him to me accompt with me in him and make me his righteousnes as thou madest him my sinne and I shall compt it as reall as if I had it of my owne Vse 2 Secondly let it stablish and comfort euery beleeuer against all his feares Oh! it cannot sinke into a poore soule priuy to all her defilements that the Lord should euer pardon or accept her The daily and hourely obiects of her sinnes are before her But remember imputation is not a taking of all sin out of thee at once that must abase the heart as it abased thy Surety but a not imputing it vnto thee Latimer preaching to King Edward told him that once a King of England had a cupbearer who bringing him a cup of wine by error let it fall at his foot The King offended with his rashnes asked him if that were not ill done He suddenly answered No if it please your Grace if you thinke so Euen so in this our blessednes stands not in our want of sinne but in the Lord not imputing it The bush burnt but the wonder was that it was not consumed The Lord imputes not thy sinne couers it takes away the condemning power imputes not the actuall offences thereof to thee He lookes at his owne Image in thee in al thy duties prayers there is thy dunghill his pearle he beholds that which is his couers that which his thine not to make thee bold but thankful humble If thou haue a cup of precious wine thou sayst not to thy freind Pledge me in water though thou haue put more water then there is wine into it Thou esteemest it by the better part Hold this and thou mayst say with Paul Rom. 7. I my selfe delight in the Law of GOD and not I but sinne in mee though else he sayd Oh wretched man that I am who shall deliuer mee Thus much of this fifth branch or spring of saluation drinke of this brooke and thou shalt indeed Esay 12.3 draw water out of the wells of saluation I haue binne larger heere because it is the chiefe of the seuen more briefe of the rest Q What is the fifth branch of this Article and wherein stands it A. The Conquest of Christ For notwithstanding all this satisfaction of Christ thus performed yet if it had beene possible for any enemy to haue preuented him of the effect of it that he could not haue ouercome all enemies and death it selfe his whole worke had beene frustrate But this could not be for he rose againe from the dead and gaue a full being to the merit of his satisfaction Conceaue the point in three estates of Christ briefly First Before Secondly At. Thirdly After his death In the first respect though the Lord Iesus his flesh was not exempt from mortality and infirmity but subiect to all through our sinne yet euen vnder all these through his whole life hee conquered in suffring for hee endured no more then him pleased before the time of his death no enemy had power ouer him to surprize him by any casualty by any other death or at any other season then himselfe would In Luke 4. wee read that his owne citizens Led him vp to the brow of the Hill to haue brkeo his necke Oft were Officers sent to take him stones cast at him vpon the Sea hee was subiect to the violence of the waues none of these had power to fasten vpon him hee went thorow the midst of them and thorow a thousand deaths without casualty It was prophecied of him Esay 43. â— The fire should not burne him nor waters deuoure him till his houre was come to suffer that death and onely that which GOD had layd out for him And then nothing could hinder Secondly at death although as our Mediator he must needs drink that cup which his Father gaue him yet he was a conqueror euen then too and aboue any enemy Iudas Act. 2.24 the Priests and Pilate could doe no more then himselfe was willing to yeeld to his Father in No man takes away my life from me Ioh. 10.18 I lay it downe my selfe Hee yeelded to those that tooke him euen when hee had cast them to the ground as a Conqueror And therefore by the Vnion of his Godhead euen in that houre and power of darknesse when his life was taken from him and they looked to haue had all their will on him all the Infernall powers assaulting him at once by reason of the wiâ—hdrawing of his Diuine Nâ—ture and the wrath of God yet euen then hee gaue them the greatest foile of all and in death ouercame him
respects First the thoughts p. 32. Secondly affections p. 33. Thirdly Actions p. 36. The third is the obiect of it eyther God himselfe and that both inward in the life of fayth p. 40. and the exercise of graces p. 43. And outward both ordinary p. 44 or occasionall p. 45. Lastly toward men eyther generall p. 45. or speciall as in marriage p. 46. Callings p. 47. trading ibid. Common life ibid. Liberties ibid. Family gouernment p. 49. the tongue p. 50. the vses 51. Artic. 3. The platforme by which this conuersation is to be framed is the Morall Law p. 56. Explication of it p. 57. Obiections answered p. 58 59 How the Law is made our direction By Christ as First our Priest p. 60. Secondly our King p. 61. Thirdly our Prophet p. 62. The directions themselues or Rules p. 63. the vses p. 66. Artic. 4. God hath ordained variety of excellent meanes sutable for the vpholding of our conuersation p. 70. Explication of it p. 71. their names and distinctions ordinary extraordinary publike priuate p. 74. How wee may grow by each of these in particular p. 76. the vses p. 88. Artic. 5. that the conuersation of the new Creature is beset with manifold lets and encumbrances p. 92. Explication p. 93. their seuerall sorts p. 94. First Sinne. Explication p. 95. Secondly Satan p. 96. Explication ibid. The particular kinds thereof and first the Temples properties p. 99. then the temptations themselues p. 100. The third world Explication p. 107. The sorts eyther the dead world p. 108. or the liuing p. 112. The vse 113. Standing in remedies Eyther against sinne p. 115. or Satan and world p. 118. Artic. 6. God hath prouided for his people manifold priuiledges to encourage them to holy conuersation p. 122. Explication ibid. The sorts of them eyther temporall Their names ibid. or spirituall Their sorts p. 126. The vses 127. Artic. 7. The vse of the whole part thorowout to the end GEntle Reader the Author hauing sent his Copy afterward sent sundry Additions the insertings whereof in their due place was not easy Therfore place them aright thus Page 86. line 19. after these words of the Law begin the A. to the Q. thus A. Paul doth in that place c. Also in l. 22. the beginning blot out these words A. Both may be together Page 130. after the 34 l. ere thou r. the Q. bring in 17. l. in P. 134. from l. 7. to l. 28. thus well I am satisfyed c. Page 157. after l. 24. ere thou r. that Q. beginning thus The Doctrine of c. bring in all that Section conteind from P. 46 l. 29. till P. 48 l. vlt. In Page 135. set the Q toward the end of the p. all the A. of it 7. l. after before the 25th l. of p. 134. Page 187. l. 26 r. this all following to p. 207. l. 7. I say r it after l. 21. of p. 234 If in some place after sundry vses handled thou meet with the next Q. in this tenor what vse make you of this correct it thus what further vse make you of this to auoyd confusion The order of this view FIrst I will chuse such Scriptures as doe naturally and in briefe containe the summe of each of the three parts premising a text to each part that we may heare God and not man to speake Then in the second place I will more fully subioyne the seuerall Articles of each part which belong thereto with the proofes openings and vse thereof And both these in forme of Catechizing The text for the first part TITVS 3.3 For we also were in times past vnwise disobedient deceaued seruing the lusts and diuers pleasures liuing in maliciousnesse and enuy hatefull and hating one another Question WHat is the connexion of this text A. The Cretians to whom Paul writes hauing receiued the profession of the Gospell vpon them teaching them to beleeue in Christ the Lord of all and to stand fast in the liberty by him purchased to the conscience began to thinke themselues too good to serue their Superiours Princes Magistrates or Masters But the Apostle presseth them to a close obedience and walking with God both in this and all other commandements And hee vrgeth this point of obedience to GOD and man which is the summe of the third part of the Catechisme by a comparison of the first and second parts of the Catechisme viz. Sinne and grace thus It were a shame for Christians to walke vnder grace as they did before during the tyme of sinne and ignorance But of this latter sort were ye Cretians sometimes viz. foolish disobedient deceaued c. Now since the Grace of God appeared ye are saued and vnder grace Bee ashamed therefore to liue now as then and become obedient Thus we see by this Argument the three parts of the Catechisme are couched together Q. What is the meaning of the third verse in which the Doctrine of the first part is conteined A. He describes the misery vnder which these Cretians lay in their vnregeneracy In which although all be not sayd which other Scriptures conteine yet so much is sayd as may be a ground-worke to the rest The order is this First hee layes downe the misery of their mindes they were Foolish that is void of all sound knowledge in Gods matters or their owne good meere spirituall fooles in the midst of their carnall wisdome This foolishnes is partly Originall partly actuall Originall is the deprauednes of the vnderstanding and the guilt thereof As in fooles there is a naturall disability of the powers and Organs of nature and so an vtter impotency to reach the truth of things euen so in all naturall men whether vnder meâ—ues or without them they are fooles in respect of wisdome to saluation And as Law strips fooles of all right to an estate making them obnoxious to a kind of misery so doth spirituall ignorance robbe the soule of Heauen Secondly this foolishnes is actuall standing in the natural defilement of the mind with all idle and erroneous thoughts of God themselues with pollution of iudgement and vnderstanding issuing thence Q. What else doth the Apostle adde A. The next is Corruptednes of the heart or will expressed in the terme of Disobedience which is also Originall or Actuall Originall is the vtter losse of true freedome of the will in point of Subiection to the mind So that as the mind is wholy blynd so is the will wholy rebellious and vnsubiect voide of all submission to any Commands of God quite auerse from any thing which hee doth or can impoze And the guilt heerof is lyablenes to wrath or Iustice Secondly hence issue all Actuall habits of Rebellion as Impiousnes vnrighteousnes intemperancy and the like Q. Is this all which Paul describes sinne by A. No hee vseth three other descriptions first he sayth they were deceaued that is As a foole is cheated easily by euery one so is a spirituall foole this toucheth
hee should so much as thinke of a recouery much lesse be able to comprehend any way to get out of it Q. What vse is to be made hereof A. Still each staire must bring this wofull soule lower and lower till it can fall no further These Articles serue to plucke out each of them one or other and all of them all those false crootches and props which corrupt self-holds vpon to keep her from catching this deadly fall vnder her misery If there bee any evasion for flesh and blood any starting hole to get out at shee will bee sure to find it This is the last stoppe of all which should quite sinke the proud heart of a sinner though he carry his chin all this while aboue water To all the former this one of vtter irrecouerablenesse and desperate impossiblenesse to get out should euen kill the hopes of a wretched heart and burst the belly of it Hopelesse misery should make an helplesse soule lying panting at the mercy of a Sauiour and gasping for breath that if there bee no more for her out of her selfe then within her shee may giue ouer all And while shee sees no hope in her selfe shee may despaire in her selfe Till this last Lecture be read and beleeued by the soule in vaine is Christ offred to her while she hath a wing of her owne to fly ouer him with neglect Those that come to Christ must bee wholly beaten out of all holds and those strong holdes of selfe-hopes and self-loues either of nature meere or mixt with some helpe supernaturall Christ will neuer bee sought to if any other can bee deuised Sleidan reports that when some souldiers were surprized in their Castle and all throwne downe from the top of it to bee dasht in pieces one of them among the rest falling through the bowes of a mulbery tree clasping thereon with both Armes stuck by it and saued himselfe from death Wee may conceaue hee was loth to dye Much more are wee From the top of the first Article of this first Part to this last and lowest stayre the Lord throwes downe the soule of a sinner to kill his spirit and humble him but so long as the least crootch lasts the soule that loues her owne corrupt life abhorres to bee killed But in Gods feare let this put an end to all fancies and corrupt conceits of flesh and let it bring the soule to the earth and cast downe euery high thing and strong hold which sets vp it selfe against the need of a Christ and the necessity of faith Giue vp now all weapons and say If it bee thus Lord thou hast ouercome I am bereft of all and I must stand to the mercy of a Conqueror I haue nothing to merit or help mee it remaines now that vtter misery prouoke mercy at the hands of a mercifull God with whom the fatherlesse shall find it To conclude put case the Angels should mediate for vs yea if a man were for his owne part as free of sin as Adam yet for that which is past the offence of an infinite Maiesty he could not say any thing to it it is a matter of higher nature Q. What vse of this A. It quasheth all Popish pride and arrogancy all Pelagian and Popish conceit of the remnant of free will in vs towards our owne recouery Not onely in deuising or feeling need of any help but accepting it beeing offred by the helpe of supernaturall light and grace presented Man is as truely blind in himselfe as in a dungeon of darkenesse Though lâ—ght bee offered hee is as impotent to see it as vnable to procure it in the want of it The very roote of all errour and euill heresy and profanenesse being nothing else haue their Ignorance of originall thraldome vnder sin It should greatly abase vs that wee are thus hurt and know not how much lesse how to outgrow it This vse our age greatly needeth wherein formality is ready to blot out the impression of all truths of this kind and nouzle it selfe in an easie religion void of power Secondly it teacheth what a mystery grace is It is true which Paul saith Great is the mystery of godlinesse which Christ manifested When Christ came and brought light foure thousand yeeres after the Creation it was as strange as at first And now when grace findes any man how doth it preuent him euen as the light comes vpon the drunkard in the depth of his snorting and surfet Oh the sweet peace the sinner findes in his misery As Israel made their bondage an ease so wee hell it selfe our Heauen by custome Wee adde delusions to our blindnesse and senslesnesse by false errours of our owne and others Wee sleepe as Peter betweene foure quaternions of our keepers Deuill Sinne Law and Wrath. The Prouerbe is verified The life of an idiot is the sweetest of all for hee hath nothing to trouble him So heere the life of a man dead in sinne is not to bee aware of it pinch burne wound him it s nothing to him threaten allure all is one preach terror or hope woe or weale hee is dead The Law curse Christ and grace hope of Heauen are indifferent Nay such a fearefull offence is the Word to a dead sinner that euen that which should occasion conuincement and feare works confidence in him the Iewes tooke the Law a killing letter to bee the way and obiect of iustification Nothing can worke the soule to humiliation saue wofull experience when all is too late Thus much for this Q. Is there any way then from the LORD to come to the reuealing of this misery A. Yea and that is the morall Law of GOD Art 6 soundly preached to the Conscience See 1 Tim. 1.5 The Law is not giuen to the righteous but to the disobedient c. where the Apostle diuides the Worke of the Law into two sorts by implication One is vpon the righteous as its an eternall patterne and direction of righteousnesse and so it concernes the third Part of the Catechisme but in this sence it belongs not to this place Secondly as its a meane to vrge the vngodlie and to reueale to them their sinfull and cursed condition Note this double vse of the Law to auoyde confuzion which thousands runne into both in writing and hearing the Word preached Q. What say you then of such as want this Law A. They are of many sorts yet truly it may bee said of all They are withouâ— the true knowledge of the Law Touching Heathens Turkes and Infidels the question will bee the lesse because they wholly want the reuealing of the Law and therefore of them it s verified That although sinne reigneth among them in the guilt and curse of it on Gods part yet not on their part by vertue of any light from God For sinne is not imputed without a Law that is Rom. 5.14 not laid to their charge by Gods enlighting their conscience concerning the true obiect roote nature or fruit
the more dangerous and cursed It s like bread of deceit and stollen waters which are sweet And this appeares if it bee crossed it rages and fâ—â—ts As Rachel Giue mee children or I dye so heere giue this old man this lust children and store of ill fruit or else she is mad for shee is a fruitfull harlot aboue all other Fifthly The Bondage of it It bindes vp the soule in death hardnesse insensiblenesse incapablenesse of any good auersenesse to all meanes of Grace As wee say of sleep it cheynes vp all the sences so this all the powers and members in vtter feeblenesse and vnablenesse to make towards GOD Mind Iudgement Will Affections all asleep Ephes 5.14 Awake thou that sleepest It s the sleepe of all other parts and the Nurse that rockes them also and the Cradle they all sleepe in yea brings in an vtter disability languor and decay of all parts loth to stirre and compting the anguish of their bondage by custome another Heauen As the Israelites cared sot no Sauiour because so saped in slauery And lastly Not onely an vtter impotency to any obedience vrged by the law but so rooted a languor as reiects whatsoeuer GOD might impose in which respect euen the vnablenesse to beleeue is chargeable vpon originall sin in respect of that opposite contradiction of it to all not actuall charges lying vpon the creature by law onely but possible to be imposed by the Gospell And this for a briefe view of the laws discouery of originall sin especially in her properties Q What vse is there to be made hereof A. Manifold First Touching the sin of Ignorance blesse GOD that hath freed vs from the darkenesse and corruption of Popery whose principles doe for euer keep soules farre from the possibility of sound knowledge of their naturall estate by either actuall or originall sin their rotten grounds of which suprà are direct against it Secondly Beware of nouzeling thy selfe in places vnder ignorance or to abide ignorant vnder the vse of meanes bring not God a Sacrifice that wants this eye of knowledge of thy sin Else no conuiction no terror no need of Christ can follow Beware of foule sins lusts of ignorance resolution to hold them lest God smite out the eye of knowledge 1 Cor. â— â— Had they knowne the Lord of life they would neuer haue crucified him Ignorance is a necessity of Misery If thou knewst the gift of God c. Iohn 4.10 Oh that thou hadst knowne the things of thy peace But alas hidden Thinke not by ignorance to sleep sweetly vnder all terrors Luke 19.42 Such a sheep will haue a sad walking Psalm 58.4 5. Bee not as the deafe Adder Psalm 32.9 Bee not as the Horse and Mule Beware lest GOD leaue thee to thy selfe Hee that is ignorant let him be so still Remember although knowledge is not conuiction yet conuiction cannot bee without it Admonition to all sinners to goe to worke aright to get sound knowledge of their estate Consult not with dead teachers goe not to blind guides to such as thy selfe to deceyuers consult not with thy wits and carnall wisedome thy corrupt hopes blind deuotions Refuse no informations for feare of losing thy liberty in sinne Esay 8.19 Should men goe from the liuing to the dead Oh yee silly ones go to the law and the testimony The Lord that made the Law hath put this gift into it to be a Schoolmaster to send ye by the eight of sin to Christ Refuse not the Lords discipline in this first kinde else neuer seeke further Oh how many poore wretches that knew not the right hand from the left if they knew sin what it were to breake a Sabbath to play the drunkards Ion 1.4 c. How glad would they be Oh shalt thou neglect the meanes thou hast and stand vp to the chin in waters and and dye of thirst Prou. If without knowlâ—dge the heart be naught what is it when men wilâ— not come to the light lest they should see it and shun the net lest they be taken Oh beware both of Pharisaicall making more sinnes then God euer made or cutting off those which he hath made from his roll and Law Oh â— its now come to this passe that except the Lord put some bitter reall roddes of affliction vpon men the Lâ—w is made as a Scarecrow in a field to the birds out of the nose whereof they will picke strawes But know it no affliction without the Law can discouer sinne Vse 3 Exhortation to all that would be kindly conuicted to come to the light sor sound information of sin The want of this will be a slaw for euer in thy religion they who neuer knew themselues Psal 119. â—18 neuer were humbled ones nor beleeuers I discourage none for measure That light which makes all manifest is enough be it neuer so little if sound Read Act. 2.37 Those Iewes had pierced CHRIST vpon the Crosse but saw nothing amisse till Peters Sermon that was aboue all Crosse or Crucifix and truly enlightned and conuinced them Zech. 12.10 GOD hath blessed his Law with better light then the Pope can blesse all his Agnus Deis or graynes or the like to gage and search the conscience Oh! do not kicke against it but Speake LORD for thy seruant heares Let this light of GOD bee attended yea dressed by thee morning euening that no sin may escape thee This Aquila as meane as it seemes I meane this Law of God must teach great ones Apolloes learned Doctors and all sorts to become fooles that they may be wise Act. 18.26 1 Cor. 3 1â— Especially be able to say with Paul in Holy prayse to God I had neuer knowne lust had not GODS Law sayd Thou shalt not lust Oh! let hypocrites curse it to the pit of hell for a Puritane Law but know except they be her Disciples hell must bee their portion for shee hath chaynes to bynd the proudest despizres Oh! blesse God that euer so cleared the Coast and the troubled waters of thy owne conscience that thou camest to see this Nature of thine to the bottome For the want whereof I dare say thousands band vpon the land of self-loue neuer comming to know what an enemy shee is to conuiction and to eaâ—â—h Q. Before yee proceede What is the vse of this branch A. First that euery one who seekes the true end of this first part of the Catechisme doe willingly open himselfe and the doore of hâ—s conscience to the light of this Law comming into it Yet I haue said no one of the former fiue Articles can be knowne to a man saue by the Word and especially the law so to yeeld vp the soule to the cleere displaying of thiâ— ordinance For although nothing can be hid from it yet it may still bee hid to vâ— if wee stop our owne conscience and keep some beloued iust in a cloyster which will see no light Let the Law haue her honour
who had the power of it and all his instruments made his Crosse his Trophee and his Chariot of Triumph ouer them all like Samson who more hurt his enemies at death then all his life So thirdly after death when they had got his dead body into the graue thinking that the sealing of the stone could haue made him theirs neuer to rise any more Lo by his power hee kept his vnion still and after his fourty houres sleepe was ouer hee resumed his body and soule againe and gaue them another blow worse then all roze againe conquered their malice neuer more to be conquered to dye no more All the enemies in Hell and vpon Earth could not any further assault him his triumph being begun he was out of their reach Q. What vse make you hereof A. First the maine vse which is also the scope of this sixth Branch is the assurance which the poore soule vnder a condition of grace may take to it selfe in pleading her part in this satisfaction For what gaue a being and life to this suffering of Christ Surely his conquest If any enemy could haue held him vnder chaynes from his victorious Resurrection all his satisfaction had beene frustrate But that could not bee It was vnpossible as wee see Act. 2.24 that death should hold him Now then by his conquest how liuely renowmed powerfull a merit gaue hee to all his suffrings He sent his Church into assured possession of all his merits Oh as the autor to Heb. 10.22 saiâ—h Let vs come with this Assurance of Faith to the throne of Grace saying Lord giue thy poore needing seruant the fruit of my Lord Iesus his obebience the power of his conquest the full efficacy of his redemption That as hee Rom 1.1 Eph. 1.21 by his Godhead declared himselfe a Coâ—queror and asâ—uâ—ed the truâ—h of his merit and death yea consummated it alâ—hough he laid vpon the Crosse All was finished so my soule may take hold of this strength and claime the life and power of this satisfaction with fuller assurance Oh let vs not want the strength of this perswasion but presse it and say Lord I come to thee in the merit of a Christ not dead but aliue a Conqueror that made good to me all his sufferings by his victory and gaue all his enemies a deadly blow when they looked to haue ouerthrowne him Let this bee the first Vse learne this as the maine to drinke at this cisterne this well of Saluation as the former and then the other comfortale Vses will follow of themselues Q What other follow heereupon A. Sundry consolations to a beleeuing soule touching the Assurance of Faith and Perseuerance Victory in Combats Afflictions Death it selfe and against the power of the graue The Lord Iesus hath the key of death in his hand and will make his more then Conquerours in all nothing shall separate Rom. 8. vlt. any of his from him Tâ—uching Faith how many are the feares that a poore soule hath she shall neuer bee able to beleeue Within her selfe what weakenesse forgetfulnesse melancholy guilt of Conscience through corruption a dead heart slauish and fearefull presumptuous hardned by the deceit of sinne vnworthinesse neglect of the season of grace this body of death oppozing all savor of goodnesse and so euen death of body makes them afraid they may dye ere they beleeue So without them what temptations against God the Scriptures what enemies haue they to darken and dull them their sences vnderstandings and heart what enemies of the wicked haue they without them Ill husbands Wyues to dismay them telling them that they cannot bee assured in this life of their saluation How doe enemies affright them with malice threats big lookes disdaine and scorne putting them in feare they shall neuer escape out of their clawes In this variety of affliction what is there to sustaine them what is it which teacheth them to kisse the rod Mic. 7.9 take vp their crosse and heare the indignation of the Lord till hee pleade their cause and bring forth their light Surely the strength of this their Captaine and Conqueror the Lord Iesus who hath told them In the world they shall haue affliction Iohn 16. vlt. but be of good Comfort I haue ouercome the world It s he that tels them till Gods season of their suffring be come so much so long and that very crosse God hath ordeined for them no enemy shall doe them hurt And when they doe hee will make it tolerable and easie vnto them doe them good for their sakes that hurt them Rom. 8. But aboue all they are made Conquerors and their chin is kept aboue water they fight vnder hope of victory and say with the Church Mica 7.8 Reioyce not ouer me Oh my enemy for when I am downe I shall rise and when thou art fallen thy wound shall be incurable There is a fable that when the Goat cropped the Vine-branches shee bids the Goate Bite and spare not but shee should beare so much Wine as should serue to sacrifice her This Vine is the militant body of Christ so that as he feared not his enemies because he subdued them in suffring so should they Q What else A. Lastly it comforts them by Faith in the Conquest of our Lord Iesus against the power of the graue For as it was with their Head hee could not bee held in it Act. 2.24 so with them their flesh rests in hope of that triumph Oh Hell where is thy sting oh Graue where is thy victory The full Redemption of their bodies causes them to feare no death nor graue Nay their hope makes them say If wee hoped onely in Christ heere we were of all others most miserable but this conquest makes vs happy in all our misery Not onely that without but within themselues their poore Knowledge Faith Patience is sustained with this Spirit of the Lord Iesus that one day it shall bee better when all imperfect things shal be done away the body shake off corruption and they see him in whom now they beleeue Their life is hid with Christ in God Col. 3.3 1 Iohn 3.2 and although it appeare not now what they are yet when their Captaine comes they shall bee conquerors as hee therefore in the meane time though they bee basely esteemed of and set at nought yet their spirit of victory and hope props them vp and makes them merry because a day is comming will pay for all But I am loth to dwell at large vpon any vses saue the scope of the Article Q. Hauing ended the Merit proceed to the seuenth and last Branch of this second Article What is the Applying Worke of Christ and wherein doth it stand A. It is that solemne part of His Mediation for the sake whereof he forsooke the earth and was exalted aboue all principalities and sitteth at the right hand of God his Father that by his intercession alwaâ—es made for his Church he might apply to
Paul ascribes mortification to the death viuification to the resurrection of Christ Not that they are to be sundred for both serue for each and each for both but as both cannot stand together but one in the destruction of the other so he would teach vs that the death and rising of Christ are no fables nor stories but things of exceeding merit Both for satisfaction and for efficacie or power When the Lord Iesus suffered his precious soule to part with his body hee gaue that death a power to diuide sin and the life thereof and when by his God-head hee resumed his body he gaue it also a power to put life of grace into the soule The death and life of Christ are a mystery of godlinesse as Paul in the 1. Tim. 3. end tels vs when Christ layd downe his life for the expiation of sinne withall hee entred into a most deadly fiend with sinne whch would haue robbed him of his life for euer and when hee tooke his life againe by his Godhead hee also conveyed an efficacy of a quickning spirit to raise vp all beleeuers to a renued life of holinesse and by his spirit bestowes both vpon them So that he who can bring sinne to the Crosse and graue of Christ by faith shall kill the life of it and he that can apply his soule to the Lord Iesus risen shall finde it no empty but an effectuall meane to quicken him to holinesse And these both all true beleeuers doe as they haue borne the image of the first so must they doe of the second Adam the first was a liuing soule but the second a quickning spirit Q. Now at length proceede to the vse and because the opening of the Artâ—cle is practicall of it selfe be the briefer A. First if all beleeuers bee new creatures such as neuer Vse 1 were seene to be so before new men what are they who are still old creatures and will take no other die Such as boast they are no changelings are the same men I say they are vnbeleeuers vpon whom as yet the wrath of God abides and besides such as shall be damned Dogs who shall bee without See 2. Cor. 4.4 Mark 16.16 Reu. 21.8 therefore small cause haue yee to boast If all that be happy by beleeuing must be holy by renuing how vnhappy ones are all vnholy ones Therefore let it be terror to al such as carry the old man written in their foreheads with great letters so that all that runne may reade it they proclaime the sinne of Sodom in open profannesse or in secret vnreformednesse they haue beene drunken breakers of Sabboths Athiests in their families and so they will be still Oh wofull wretch wilt thou bee as thou hast beene thou hast beene an old wretch an old fornicator wrathfull wretch subtill contentious worldly made the Gospella couer of thy rotten heart wilt thou bee so still Then I know thou art cursed for thou wert cursed and thou wilt be as thou hast beene Therefore heare what the truth saith if thou be no other then euer thou wert thou wert neuer good and if thou wilt be so still bee so thy penalty shall bee as thou chusest let him that is filthy be so still he that is profane let him be so still and he that will not come out of hell let him keepe there still No wrong is done to him that is willing to bee so But know this that if God haue concealed the vp to an hard heart it is one step further off from God then before it will be hard for an heart that cannot repent to be better then it wil be Ere God create the new man in thee thou shalt not onely not nill but both will and couet it and yet thou maiest will it to late when it shall be denyed Secondly All reuolters to the old man and returners to their owne vomit and myre when they seemed to haue the vncleane spirit cast out and to escape the pollution of the world through lust but still they carry about them the olde man still that lyes downe and rises vp and walkes with them although song hidden and at length as a crusted sore breakes out odiousely Oh bee scared by this If olde men neuer so much as in shew renewed are cursed what are they who hauing taken the liuery of the new man are now the second time waxen worse then euer and the old man hath watcht his time to recouer his possession and waxes seuen times stronger then before Oh the latter end of sueh is farre worse then the beginning Thirdly terror to all hypocrites who still maske ouer the old man with a new couer of Christ but put not off the olde The Apostle speakes of men 1. Cor. 15.19 whose hope in Christ is heere not hope onely here in their wealth and lusts but in Christ and he tels them of all other they are most miserable They are willing to haue Christ to saue them and to varnish ouer their rotten post to keepe them from the note of base and prophane ones but if they be pinched with this that beleeuers must bee new men the old cheating and cunning deceite wrath reuenge worldlinesse must also be cast off oh then then they winch as a galled iade and it seemes as an vncouth thought Lately I knew a man who vpon the change of his estate by marriage was so pensiue that no man could heale his melaÌ„choly so it is with these to heare of such a new creature and change as should turne all inside outward and ridde them of their old Adam all at once they are sullen and sicke vpon it it is as the going of a Cammell through the eye of a needle Iesus they know and the Doctrine of Iesus but not as the truth is in Iesus they will take no notice of such an instinct as to be new ones because beleeuing ones But oh yee wretches euen this truth of Iesus which your hollow hearts cannot brooke shall iudge ye and sentence ye such new Creatures such Iesus your Iesus is an Idoll because hee is no truth in Iesus no new creature in Iesus to put off the old man and put on the new Lastly all prophane ones who thinke themselues in very good case if they can carry their lusts and beloued corruptions closely and bleare the eye of the world thinking they haue forsaken them Sleidan reports of a Duke in Germany who liued in an vncleane eourse with one of his wiâ—es Gentle-women which the Dutchesse perceiuing and oppozing he deuises this shift to send her to a Castle and there to giue it out after a while that shee was sicke hiring some to visit her and at length that she was dead a painted Image is laid forth entombed carried to Church the bel rung funerall Sermon made dole giuen to the poore the Image buried but the harlot stil liuing and the lust of the Duke vnmortified brake out worse then euer This is the new creature of the prophane
with work he feeds hard and goes to his work better then he came from it To him that hath shal be giuen Fourthly deny thy selfe and thy own wisedome partialities preiudices of man of gifts of ordinances if the Lord will haue the Minister forget all his one for Gods ends and for euidence of conuiction how much more thou Oh! come without thy selfe and say Speake Lord for thy seruant heareth Incline mine eare to heare and to be meeke teachable simple as the babe Esay 55.4 and remember if the Lord haue giuen thee all to be thine Cephas Paul Apollo do not thou say onely one is thine Set the Lord aboue man gifts and thy owne depth be a foole that thou mayst be wise Fifthly beleeue God 1. See and ponder Mic. 2.7 the end That in his Word this direction to be life is to be found search the Scriptures Iob. 6. for therin ye looke to haue eternall life let nothing come betweene thee and it and lot vpon it as thy portion for thy vse against thy lets Secondly That he can guide his Word peculiarly to doe thee good and speake to thy soule though thou bee but one of many hearers The Lord Iesus that great Steward of Gods prouisions hath giuen in charge to his steward Luk. 12.42 to giue thee thy demensum whether weake or strong milke or meate correction and instruction for crosses or blessings be thy need what it will hee will finde out for euery member of his houshold Thirdly mixe the word with faith beleeue it obey it feare it see God true in it in al his promises charges and threats and stand ready to catch that part of it which is thine as the tradesman stands ready with his mould to catch the molten mettall to frame his vessell looke not at omens wants but bring thy owne that when any thing falles from God thou maist catch it vp for thy vse Be humble and tremble at it Esay 28.7 and 66.5 weaned from the brests Striue not so to catch at shadowes to bring away al each pretty speech that thou forget to carâ—y away thy owne due which is euer the best part of the Sermon for thee As he said to his sonnes I leaue you my Kingdome but looke to find it to you as you are to it so I say come to the Word with your wants and mixe it with faith and it shall bee so vnto you Lastly depart from hearing as well apaid well fed keepe your charge loose it not in the ayre of the world carry it with you into each part of the world but let nothing rob yee of it and so musing of it after applying it to occasions which are many and going to it againe with reuiewing that is past wait still for more take forth a new lesson dayly haue an eare to heare where God hath a tongue to speake loose not one vnder another 2 Ioh. 8. and so sanctifie all with praier and I see not but in spite of Satan the hearing of the Word may especially helpe thee on to an holy course Q. Giue also some direction about the Sacraments A. The former of them is Baptisme To omit all other take these few notes about it First as it should teach all that bring their infants to dedicate their Children to God by prayer when they bring them to this sceale so especially let all others that solemnly attend the Sacrament there recall to mind how the Lord hath been aforehand with them in like sort euen hanging his badge vpon them when they were cut off and knew it not let them now being hearers of the Couenant fetch from it the sealing power of it to assure their soules that the Lord meanes them well beleeuing that in this Lauer the Lord Iesus was conueyed to them not one for a matriculation into visible Communion but for effectuall Calling them to be the sonnes and daughters of the Almighty Let it by faith carry their fearfull weake hearts into the assurance of Gods Couenant that pardon and adoption is theirs union and ingrafting is theirs and into the Baptisme of the holy Ghost and fire which is the new Creature and the grace thereof And secondly Let them hold the Lord sure to them in this Couenant by this seale as a Corporation would hold their liberties by the Kingâ— Broad Seale And when the Deuill fils thee with doubts â—bout thy Conuersion the condition of faith the beleeuing in the promise strength to a godly life flye to thy Baptisme as thy vttermost assurance and say If the Lord werâ— found of an Infant that could not seeke him and gaue me hâ—â— seale that he would saue mee what will hee doe now I seeke him faithfully Can he now turne from me who first sought mee No except I despise his cognizance and runne from him When thou lookest vpon his Rayne-bow in the Clouds thou fearest no floud any more but Baptisme is better 1 Pet. 3.18 it 's Gods Arke which by water saues thee from perishing by the waters of Gods wrath rest thy soule in an holy quiet and secure right and title to all which the Lord giues his Church in Christ of which part 2. Artic. 5. Remember that the Spirit by faith doth as really dip and drench thy soule with his pure water Ezek. 35.25 to rinse away thy guilt blemish and câ—rse of sinne and to quicken thee vp to the life of the new creature in righteousnesse as by his Ministers hand hee dips thee into and tâ—kes thee out of the water Know that Gods Ordinances are no vaine things as Saint Iames of the word so I say of this Seale Doth the Scripture speake in vaine So doth Baptisme seale in vaine No they are Tunnels by faith to powre into the soule regeneration Touching Infants what God is able to blesse Baptisme vnto in them I say not this I say that as Baptisme doth them no good by faith so yet it settles vpon the elect ones the reals of Christ Adoption and Holinesse and the fruit of Election though neither onely seeing they may dye before it nor necessarily for they may enioy it after but yet really to so many as or when as it seemes good to the Lord of it to vse it to that end And let vs beleeue that the poorer this Iorden is in respect of that Popish Ahana and Pharfar and the stronger shall be the spirit of God in it to cause thy flâ—sh to returne as a little childes that thou maist be cleane Marke then if one great stop in a Christians conversation stands in distrust about the truth of his estate in both parts of Gods Couenant how can that which secureth the heart of it chuse but be a singular helpe to faith and godlinesse Q. How is the Supper such an helpe A. Thus First the soule knowing that God doth sustaine her by the same whereby he begat her doth vpon this Baptisme receiued with holy confidence goe to the Lord for her due nourishment by and
other that the buyers are as forward as sellers and ware as plentifull as either and hee wants no skill nor policy nor art to put off his wares that they lye not vpon his hand so but hee may liue richly upon his reuenue Therefore no question but the world is a wofull let Q. Wherein stands this and how manifold is it A. The whole world of evill may bee called either the dead world or the liuing I call it not dead as if there were no perswasion in it but to distinguish it in the manner of perswading Q. What meane you by the former A. Not onely that the world is dead in sinnes but this that the world though she doth not actually speake out yet her very guize doth defile and delude and that in two particulars first Examples secondly Errors Q. How by her Examples A. In these respects 1. By imitation of them 2. By exchanging them 3. By the streame of them Touching the first As in Droues the former ouen or sheep lead all the rest so sensiblenesse leads on sinners by each others examples No way to defile and scatter sinne so easily as this rules would not so soone doe it We are very apt by the eye or eare to follow bad because it goes with the haire Inward lust tickles but examples doe much more perfect sinne Exod 22.2 Follow not a multitude or the great ones to sinne When Ministers Magistrates Learned ones ancient ones and the greater part of these bee ring-leaders people subiects simple young easily follow Hence that phrase Rom. 12.2 Be not fashioned according to this world The world hath a fashioning qualitie in it and one Ape will follow another Man is sociable and as those that liue in Cities learne more than poore people in a Village so sinne committed in the view of many taints more than concealed or priuate As we know a thing conueyed by a Pageant or a song sinkes deepliest so here That which men catch vp in Ale-houses Play-houses Fayres meetings hath a pecullar fitnesse to enter The parents example saith nothing but speaks most strongly Q. How doth the world defile by exchange A. When no sooner one hath lickt vp a bad example but presently hee retales it and gaines thereby As it is in Fame it encreaseth by passage so with the sinne of the world Men thinke they must adde somewhat of their owne to the ripening and making vp of it If the Father teach the childe to sweare hee will teach his to forsweare If one teach theft another will teach sacrilege So it comes to passe that sinne abounds and is growne out of measure sinfull each man putting off his owne art skill and experience to the common stocke It s our nature if wee haue a seed to sowe it and see the proofe of it and if a stocke of money to put it into banke Euery one sowes this Darnell and Cockle and sinne hauing had long time to practise is growne rich plentifull selfe-supporting able to defend her selfe by all tricks inuention aequiuocation and deuices As hee said of a decaying world we are dwarfes and our children will bee Gnats so I of the encreasing wee are strong men and the next will be gyants We commit it they will bee hardened and naturalized into a custome of it defend extenuate and maintaine it Q. How doth it hurt by the streame of it A. By the violence and irresistiblenesse thereof For sinne in the two former will soone amount to a torrent or streame of vniuersality so that none almost will bee found to resist and then as the necessity of an armed theefe is vpon a naked Traueller so is the streame to particular persons As the Sodomits said to Lot Shall this man rule ouer vs so saith the streame of sinne Who shall controll vs What are they wiser than the world When that which is euill is done by priuilege then it s come to a streame As in Nationall vices drunkennesse in Germany pride and state in Spaine vâ—cleannesse in Italy c. Thus we see this peece of the dead world hath yet an obiectiue life in it selfe Q. What is the second part of this dead world the error of the wicked A. It is that which in one word the Apostle elegantly and pithily Eph. 4.14 calles the Diceplay of men and cunning craftinesse whereby they leade aside to deceiue Read it and marke it And it stands in the Art of the world in men deceiuing And you may iudge it by these fiue branches of it Error first of tradition secondly of scandale thirdly in base and blind custome fourthly conceit fifthly cosenage Q. What are these explaine them A. The first is of tradition which is when sinne preuailes by succession from man to man Thus the errors of popery and old ones new minted pleading antiquity Read 1 Pet. 1.18 he tells them they liued in sinnes taught and obtaining by the tradition of their fathers from age to age As it 's reported of that heathen King when hee was brought to Baptisme shrunke from it asking whether more of his predecessors or fewer had beene babtised and hearing that fewer had been refused it saying I will doe as most haue done Men loue to erre with a current of interpreters then to speake true with one So those Samaritans compare 2 King 17. last with Ioh. 4. Q. What is scandale A. When the world glad to riuet her selfe in euill deludes her selfe with the offences of hipocrites and by their scandals layes blocks in mens way that they might stumble at the truth See Matth. 18 7. Wo to the world because of offences both giuen and taken God iustly suffers damnable hipocrites to play their parts both to detect them and to snare the prophane Thus Paul 2 Tim. 3.13 The wicked shall waxe worse and worse deceiuing and being deceiued Love say men what this great preacher or professor is become and euen of this stampe are they all neither barrell better herring By this error thousands are quite ouerthrowne Q. What is Custome A. It is that error which deceiues by prescription of long vse Thus diuorces preuailed to bee lawes among the Iewes being lawlesse things because Moses had permitted them and so at this day Customes of Games Dancings Fayres upon the Sabbaths Wakes and drunken feasts with a hundred such vpon such and such daies are swallowed without any scruple Custome growing another nature every Preacher Magistrate and Law pulling them vp sauing those that trie That old Canon of the Greeke Councell still being in force Let old Customes preuaile Good ones are puld vp as a tender new set plant bad ones as old Okes. Q. What is conceit and opinion A. Error against goodnesse by preiudice See Act. ult We know that this Sect is euery where ill spoken of This is the worlds leauen in the three peckes of meale of mens perswasion till all bee leauenned Thus wicked men to confirme themselves in euill take vp base triuiall conceits and errours against