to know the meer common sins which everie one may read in great letters running and through eas seek no further becaus indeed knowledg in not their aim but their policie to avoid the shame of gross ignorance 6. Self-love by which hee is loath to bee informed in truths his partialitie and subtiltie which suffer's him not to bear such truths as are like to oppose his personal pretious and beloved evils whereby hee is loath to hear of any sins save other mens not his own 7. Errors of our own conceit of sound righteousness to wit that wee have served God well both in shunning of sin or doing dutie when wee have been drawn to it onely by forrein compulsion or outward occasions The Law enlighten's us in the discerning actual sins both in themselvs and in their Penalties 1. In themselvs sundry waies 1. By her authoritie in commanding setting up herself in the conscience the most privie chamber of the Soul this no law of man can do 2. By her harmonie consent and coherence this no man can see except enlightned Jam. 2. 10. bee that break 's one is culpable of all As hee that break 's one Link of a golden chain breake 's the coherence As hee that break 's his neighbors fence trespasse's him as well as if hee ranged over all his ground because the bond is broken 3. By her royaltie That as a King is not prescribed against by the qualitie of any Subject offending why hee may not hold him guiltie So in this no person is accepted of God in this kinde This royal law is impartial it will shew a Queen her sports as well as a poor woman 4. By her integritie and soundness that is it open's sin to the soul in one kinde as well as the other Such is the corruption of Adam that it will suffer much of the bodie of sin to vanish in the survey But where God enlighten's hee discover's sin in all her sexes male and female strong and weak remembred and forgotten ignorance and knowledg in a word one and other for want of which many a Soul never com's to the bar of God's conviction This rule shew's the difference of these First sins of Omission are passings by and balking of som dutie behooving to bee don whether against or without knowledg Secondly sins of Commission are actual doings of som evill in thought word and deed against the revealed will of God whether wee bee convinced or not convinced convinced thereof to bee sin as to work upon the Sabbath to speak vainly to nourish base thoughes Thirdly sins of Knowledg are transgressions of the Law of God against a mans conscience and the check of it whether greater or smaller as when Shimei paised Jordan against his own covenant or when a man goeth against his own light Sins of Ignorance are when a man transgresseth but yet not knowing his sin to bee sin as Abimelech coveting of Sarah Paul's persecuteing the Church 4. Sins of weakness or Presumption differ onely from sins of knowledg in the intention of him that sinneth Not each sin of knowledg amounteth to a sin of presumption though all presumption must need 's bee a sin against knowledg Sin of presumption then is a sin of knowledg committed with an high hand Sin of weakness is a sinning against such knowledg as yet is prevented in her work through accident as either inabilitie of grace to stick to knowledg or through timerousness and fear although dalliance and wantonness bee absent and though conscience bee present to accuse 5ly Sins of presumption it self are not all one for som are onely presumptuous in act as David's adulterie and murther others are total when a man is totally and finally carried in a presumptuous stream of habited sinning This trencheth most horribly against the patience and long-suffering of Grace it self and commonly drawe's impenitencie of spirit upon it self which cannot repent when it would 6ly A just fruit of this dalliance with grace habitually is that total and final Desertion of God's spirit giveing over the presumptuous heart to such a sinning against grace as at last despiteth that grace which it hath so long slighted as the Gnat which burneth it self in the candle and this is called sinning against the holy Ghost differing from habited Presumption in this That in that a man sinneth against the grace of the Spirit but in this a man despiteth the Spirit of Grace it self 5. By her extent it is a great piece of the light of the law to extend it self in the soul to all parts and degrees of sin 1. in her Spiritualness teaching us not to rest onely in open gross moral offences but to go to spiritual wickedness 2. In her inquisition and search it dare and can go to any part of the whole man and fetch out any poyson out of any corner 3. in her aggravateing power whereby shee inlarge's sin by her circumstances causing it thereby to seem the more odious and setting the wors colors upon it as becaus such a person committed it a publick man against such light when hee needed not from meer malignitie of Spirit in the mid'st of blessings against mercie gospel vowes covenant c. 4 in her puritie the law doth not go tell the Soul of each sin but set's the mirror of God's pureness before her that shee may according thereto discern and judg of sin good and bad true and evil These are helps to serv the work of the law in convinceing not to forestall the work of the Spirit she more sound light the soul hath the better Howbeit God is free to work in what way and measure hâ—e pleas II. The law discover's sin by the Penalties The Lord take's away all distinction of venial and mortal sin from a man present's himself to him in his full justice of revenging all sin without exception tell 's the Soul deferring of punishment is no remoovall of it that all sins deserv all punishments that the least cost the Lord Jesus his blood and hee that beleev's it not shall pay for it in hell there is no lying hid from God's eye no shift or evasion besides faith and repentance The Lord discover's Original sin to the soul many waies 1. By the special terms of his Word the Lord is in no one thing so emphatical as in the names hee give 's to this poyson Hee call's it the old man the flesh lust concupiscence the law of the members the law of sin reigning in the members the bodie of death and the like 2. By comparison For when the Soul hath had the view of actual sins before as most irksom and now com's to see greater abominations then these as the Lord tell 's Ezek. Chap. 8. 15. Oh! how out of meature sinful seem's it to the soul how doth shee crie out miserable man for mark thus shee speak's although actual sins were enough to sink mee into miserie yet I see they were but evil in respect of their part
any sens can bee our righteousness but becaus Christ apprehended by faith is the same thing which faith it self in the Scripture Beesides faith must needs concur with imputation in the act of it and therefore the holie Ghost honor's it with the name of beeing imputed to righteousness For first God enable's the soul to believ on the Lord Jesus by the promise and the spirit thereof Secondly the soul yeeldeth and consenteth Thirdly God casteth hereby this righteousness thus believed on the soul and impute's it to pardon and life So in the point of justification faith is said to justifie becaus of her necessarie concurrence which phrase is tropical the instrument beeing put for the principal agent The issue of this imputation of God is the Act of God justifying us really and freely from all our sin and guilt and all the curs due thereunto quitting us by proclamation as I may say from heaven by the voice of his spirit through faith so that haveing disabled all enemies from giveing in evidence lo hee absolveth us as haveing nothing com in against us Vse I. Let this bee consolation to all faint and weak children of God in the sight of their little grace and mean gifts and in the fear of persevereing to the end If one should com and tell thee thou art as holy as Job as Upright as David Believing as Abraham Zealous as Phinehas would it not make thy heart leap within thee Surely though I dare not say these of thee yet I say this If all these had not the robe of Christ's imputed rightousness cast over the holiest of all their Graces their unhallowedness had defiled them and the greatest of their holiness had not profited them And lo this robe thou hast as fully largely and deeply as the best of all these ever had Thy righteousness of imputation is as large as the largest of theirs Again touching thy fear of holding out proov to thy self thy faith in this act of imputation and that thou hast received that from God and then I assure thee that eternal Spirit by which the Lord Jesus offred up himself for his Elect the weakest as well as the strongest shall sustain thee it is the stock which thou art by imputation implanted into which hold's thee not thou it Vse II. Teacheth us the excellencie of faith first in respect of the nature of it other Graces of inherence dwel in the soul and are active within the soul more or less as patience sobrietie c. But the nature of faith although it bee a gift put into the soul yet standeth rather in a passive receptiveness then an activeness Secondly in respect of the constancie of it other graces while they last stand us in great stead as patience under a cross thanks for blessings but faith alwaies receiv's his imputation of Christ from the father as well to cover and beautifie us all our life as at our first conversion and carrie's her influence into each grace both to strengthen and keep the life of it as also to cover the wants of it yea the defects of the whole cours No grace can supply faith properly but faith suppleth all them Thirdly in respect of the prerogative of it that it 's admitted to bee all in all with God for the soul for it's Faith onely that maintain's Union and thereby communion with God Vse III. Let it provoke all that partake this imputation to bee thankful to God for his most wise and gracious providence that hath cast their portion so in this life that if there bee any defect it should bee in things of less necessitie but for those that are most essential hee is most large and full in his provision for them Vse IV. Let it bee a ground of self-denial to us As wee would obtain this righteousness of another so let us bee naked of our selvs It is witten of Mr Rollock that beeing on his death bed and much encouraged by them that visited him by his worthie labors I abhor saith hee my Rectorship of the Universitie Readership of Divinitie and Pastorship of Edenborow all which with great profit to all hee under-went that I may bee found in Christ cloathed with his righteousness all mine own is dung in comparison of this Com as Mephibosheth a limping cripple to David when I was a dead dog my Lord accepted mee I Sam. 19. As poor Abigail sent for to bee a Queen said Let mee bee an handmaid to wash the feet of thy servants 2 Sam. 25. Shee knew meer marriage to a King would make a Queen without bringing any thing And thus doing thy unworthiness shall not hurt thee but help on this robe upon thy bare shoulders Com thus to the Lord and say here Lord is a naked wretch put on the Lord Jesus upon mee I have no cloathing to hinder thee thou bid'st mee put him on Rom. 13. vlt. But Lord do thou fit him for mee in particular for my soul for my sin against my curs and then take him Lord put him on mee also reckon him to mee account with mee in him and make mee his righteousness as thou madest him my sin and I shall count it as real as if I had it of mine own Vse V. Let it stablish and comfort every beleever against all his fears Oh! it cannot sink into a poor soul privie to all her defilements that the Lord should ever pardon or accept her Remember imputation is not takeing all sin out of thee at once that must abase thy heart as it abased thy Suretie but a not-imputeing it unto thee Our blessedness stand's not in the want of sin but in the Lord not imputeing it The bush burn't but the wonder was that it was not consumed The Lord imput'es not thy sin cover's it take's away the condemning power impute's not the actual offences thereof to thee Hee look's at his own image in thee In all thy duties praiers there is thy dunghill and his pearl hee behold's that which is his cover's that which is thine not to make thee bold but thankful and humble Vse VI. Let this excellencie of faith as comfort us in one respect so humble us in another For imputation is onely for this life and argueth a defect of that which shall bee in another the thing imputed is perfect but the person to whom is corrupt and faith herself shall ceas and bee abolish't Wee will perhaps confess that wee should bee blank for our corruptions of pride and covetousness but the truth is our grace and virtues should humble us yea faith it self becaus still our life of inherence and perfect holiness is wanting ARTIC VI. The Gospel and the offer of Grace in it is the Revealer of this deliverance THe Soul in her distress hath to do with God to his tribunal shee stand's as her Judg. Now it is not the hearing of his giveing of Christ nor of a satisfaction which can quiet her but this that shee may know it 's given
contrarietie of Spirit unto it Jo. 14. 4. and 5. 14. Psal 5. 15. Rom. 7. 23. propension to any sin and unaptness to any good 2. So for the penalties a seed of utter impenitâ—nciâ— disobedience obstinacie apostasie excommunication from God From this fountain proceeded both actual sins and actual penaltiâ—s Sins of commission omission ignorance presumption inward habits as hypocrisie earthliness ignorance error prophaneness unthankfulness hardness of heart Outward acts impiousness unrighteousness intemperancie and the like So penalties actual as the impuritie and curs of conception and birth the loss of the right and dominion of the creatures the curs on God's blessings hellish terrors diseases povertie discredit imprisonment fear of death guiltiness of judgment and utter miserie of loss and sens in hell Such a penaltie upon Adam's nature as made it truly miserable in stead of beeing truly happie This miserie hath two branches 1. The miserie of sin 2. The miserie of punishment 1. Miserie of sin is either of the root Original or the branches Actual sin both makeing the Soul truly though not equally miserable The miserie of Original sin standeth in two things 1. Original guilt 2. Original stain or pollution both being the fountains of all actual guilt and pollution of conscience Original guilt is that privitie and reflection of conscience whereby hee told himself continnally that hee had fallen and therefore must die the death in each kinde of it bodie and Soul This perpetual Alarum of conscience in his nature was the first part of his finfull miserie And to say the truth what miserie is like to this to bee ever on the rack of a man 's own spirit suggesting and boading him sad things to com for his sin threatning him with perpetual ruine Original stain or pollution is set forth either in the whole or in the parts Touching the whole the holy Ghost expresseth it by the word Death for as death is the resolution of nature so is this death of the Soul a total abolishment and corruption of that blessed frame of creätion in Minde by light in Will by holiness Touching the parts in the minde there is a death of all pure light and knowledg in the will of subjection in the affections of direction to the right objects in the conscience of all welfare and pureness in the spirits senses and members there is a death of that abilitie and serviceableness to the Soul in good things and a proneness and tickling to bee imploied profanely and unholily To conclude there is a death of the Person in respect of that right and sovereigntie over the creatures with a slavish proneness rather to idolize them both in the worship of som and the love or use of others a declenfion from God and a revolt to the base creature as Eve did to the forbidden fruit The miserie of Actual sin is the depravedness of death of all the operations flowing from the soul within or the bodie without 11. The miserie of punishment stand's in the manifold penalties both of soul and bodie In the Soul first an aversness from God an uncapableness of admitting of any meanes to draw the Soul out of miserie to any better estate a spirit of resisting and opposition to any such a proneness to bee riveted more and more deeply into this wo with less or less feeling or believing it Touching the bodie what languors and diseases are incident to it what povertie baseness beggerie and want to the estate what reproach to the name and credit aspersions slanders dishonors what miserie in familie Church and Common-wealth Crosses streights pursuits losses forfeits death of friends imprisonment bad tideings famin war pestilence and a thousand waies for him to go wofullie out who came but one way into the World besides grief of minde melancholie passions and distempers of the spirit bad conscience ill marriage lewd children ill success ruine of estate and at last a miserable death and yet the upshot of all is worst after viz. a final separation from GOD and loss of his eternal presence with the sens of unutterable intolerable unavoidable wrath of God in Hell upon the whole man for ever without the least hope of help or redress in or from himself Vse I. To consute the Papists who denie this death of nature and say there bee left in the unregenerate such abilities and devotions as may congruously dispose God to pardon them and by som help of grace merit also full forgiveness It likewise reprov's natural Papilts who doat upon their civil moral or religious duties except yee also denie your selvs and behold the miseries of your natures yee will fare wors in time even by your righteousness then if ye had none For why do not ye graff upon a rotten stock and guild a rotten post So also such as commend men's natures saying oh such are so sweetly natur'd courteous loving milde and harmless that there is but little between them and heaven alas how many of those sweet creatures are as bitter enemies to God's grace as friends to civilitie and fair carriage And also such as defend their passions by their nature saying it 's my nature to bee so hot I have soon don fool think'st thou thy nature is more excusable then thy passion Men think the Minister should onely reproov gross sins but should not bee bitter against infirmities oh God would fain draw thee from the open to the secret sins of thy heart least thy freedom from the gorsser should destroy thee Vse II. This should caus thee to look upward and to gage the greatness of Christ's love which could sinde in his heart to satisfie for such a miserie to fetch happiness out of the depth of it The height depth of mercie cannot bee sounded till thou take measure of it by the depth of miserie Little sin to forgive will make Christ little loved Lett us not lessen and mince our sins in hope of more easie pardon but if wee should magnifie the grace of Christ lett us first magnifie and enlarge our sin to the uttermost if Christ see that wee rather hope in our small sin then his great grace wee are dead men The way to get pardon is to equal his price to all our miserie That love that would rather satisfie for all then any should condemn mee is of infinite dimensions Vse III. This should caus us to wonder at the goodness of Gods dispensation of this miserie that both in the sin and in the penaltie it should bee so mitigated by the providence of that God who for universal ends restraineth the force and violence of this miserie Let us acknowledg the singular patience of God to dispens so mercifully with man all save hell being meer indulgence of mercie Vse IV. It teacheth us to judg aright of sin to count our selvs miserable by it to judg of it not by the matter or act of it but by the villanie of it against the majestie of God his crown and
new man new creature regeneration new birth are used or at the operation of this principle as when the tearms of repenting casting off the old man putting on the new purgeing forsakeing denying unrighteousness or lusts are used c. or els at som actual inward virtues as love fear obedience subjection and the like or at som outward performances as walking with God in all his commandements or departing from iniquitie or abhorring evil or cleaving to good ceasing to sin learning to do well or the like these all although in phrase differing yet in sens are all one and they import this That the Lord require's of all believers in Christ that their hearts bee renewed that they purge themselvs finish their sanctification fear him for his mercie walk with God order their conversaton aright all is one thing get one and get all but the holy Ghost doth include all in that golden sentence Hee that is in Christ is a new creature Four points here considerable 1. The Author of this regeneration or new creature the holy Ghost 2. The inward instrument of this author Faith 3. The subject wherein this regeneration is wrought the whole man 4. The parts These four will proov the chief For as for the other which are taken for granted wee need not dwell much upon them to wit the seed whereof wee are begotten which is the Lord Jesus the immediate instrument used to beget the Word of God the seal by which the spirit assure's and convey's his Regeneration Baptism I. General The spirit of God is the Author of the new creature 1 Cor. 6. 11. Tit. 3 5 6. In this new creätion of nature and infusion of qualities the Spirit doth three works 1. By Perswadeing Hee draweth the soul to bee willing to take all Christ as hee is offered and to reject no part of him and succoreth the poor soul in her application of the offer and covenant of Peace 2. By Working The Spirit effect's that in the soul which the promise import's infuseing into her an habit of cleanliness and takeing away all her filthy rags 3. By Sealing The Spirit sealeth these to the Soul Matth. 3. 11. The Lord shall baptize with the holie Ghost and with fire What is that The verie divine gifts of Christ which as fire do purge and cleans our dross and bring forth our metal as pure and clean II. General The Inward instrument of this author Faith Faith saveing and effectual Act. 26. 8. Act. 13. 38. Rom. 5. 1. and 3. 25. Act. 15. both in regard of justification and sanctification Christ is not onely offered to the to bee for them in pardon but to bee in them to dwel to rule to command to exercise power over corruption and for government to bee as a soul in the bodie to act guide and bear sway in them as the branches in the Vine out of which they wither so that the promise offer 's Christ both for union of reconciliation and also communion and influence of grace Faith doth two things in the renewing of the soul First it work 's the heart to bee renewed by an argumentation See 2 Cor. 5. 14. For the love of Christ constraineth us becaus wee thus judg c. Mark faith judge's the matter aright and passeth a sound verdict upon it If Christ hath so loved us how should our souls earn towards him in all conformitie to his blessed nature Secondly by infusion shee is the tunnell of the Spirit to convey the renewing of the holy Ghost into the Soul III. General The subject wherein this regeneration is wrought the whole man 1 Thes 5. 23. viz. 1. Minde the renuing whereof is partly a pugeing of it from the corruption and penalties of it and chiefly a restitution of it to her integritie of light and soveraigntie 2. Will purgeing it from the sin and penalties of it and restoreing it to her integritie and subjection 3. Conscience clensing it from contagion and a restoreing of her to her integritie of faithfull record accuseing for evil and excuseing for good 4. The Bodie and members restoreing them to such integritie as that the senses do duly offer to the soul the objects of sens and the members becom faithful weapons of righteousness Howsoever the holy Ghost doth renew all yet the immediate and chief subject of his residence is the spirit of man IV. General The Parts which bee negative and affirmative the former a destroying of the old frame the later a setting up of the new which are the exercises of the inward graces of renovation Mortification and Vivification I. Concerning Mortification In general wee must conceiv that there is no principle nor yet seed of any in us to oppose corruption flesh lov's it self Satan doth not oppose himself It is the Lord Jesus who is this new man in the soul and who expelleth the old and his dominion In Particular This spirit of Christ mortifying worketh by steps in the soul and that 1. By knowledg of sin The soul conclude's it to bee a fearful thing which could rob the Lord Jesus of his life-blood 2. By power against it 3. By Subduing the remainder of corruption Sin shall not reign Yee are no more servants of sin Rom. 6. 6. 4. By the seal of Baptism Rom. 6. 3. Know yee not that as many as are baptized into Christ are baptized into his death 5. By other ordinances viz. hearing praier watchfulness renewing of covenant c. 6. By the sweetness of Christ viz. liveing by faith and walking in uprightness It causeth that former base pleasure and sweet of sin to becom irksom Since the soul tasted Christ all other sinful pleasures becom like the book in the Prophet's bellie as wormwood 7. By applying Christ and his power against all sin in both parts both root and branches 8. By intercepting sins provision thereof Paul Rom. 13. ult oppose's these two putting on of Christ and takeing thought to make provision for our lusts 9. By remooving the strength of the Law The Law is called the strength of sin becaus of that itching and coveting propertie in sin to do that which is forbidden but the law in this point is made to a believer sweet and easie 10. By combat against sin Concerning Vivification As the death of Christ is the death of corruption so the life of Christ is a wel-spring of grace unto eternal life Vse I. If all believers bee new creatures what are those that are still old creatures and will take no other die such as boast they are no changelings are still the same men Secondly it is terror to revolters and returners to their old vomit and mire the later end of such is wors then the beginning Thirdly to hypocrites who still mask over the old man with a new cover of Christ but put not off the old Fourthly to prophane ones who think themselvs in verie good case if they can carrie their beloved lusts and corruptions closel and blear the eie of the
to excellencie and honor and shall not thy perswasions draw my heart to recover my lost estate and should not each day seem ten to us when wee may regain it till the Lord hath setled it again in Christ upon us Vse IV. It should teach us much more to believ how admired hee can make himself in all his Saints by his second Creätion especially at his second coming and the whil'st in repairing his image more perfectly in those that believ faith being a greater excellencie and tending to a neerer Union then ever any perfection of Adam Oh! it should convince us of the goodness of mercie and cast out that emnitie of ours which cannot beteam God one good thought ARTIC II. ADAM fell from his integritie by wilfull transgression HIs sin was a Compound of all sins in one a proud disloyall needless distrustfull revolting discontented unthankfull rebellious departing from the blessed GOD to a base Creature even when hee was set in the midst of all perfection above all base objects Hee was indeeed actually God's image but not unchangeablie so Therefore having his will left in her freedom and unestablished by gracious determineing thereof to good Lo when a sensible object is presented by the Devil first shee as the weaker then hee by her means freely chose to leave God and to embrace the Creature And hereby when hee was made able if hee would to stand although so as hee might fall hee turned this voluntarie might into a necessitie of falling and impossibleness of return by himself This sin is more fully set forth by two things 1. By the description of the holy Ghost 2. By the parcels of the sin I. The Scripture call's it That disobedience That offence That transgression Sol. Eccl. 7. ult call's it a findeing out of inventions No man can finde out any thing that good is beyond God God had found out and bestowed on Adam and Eve all goodness in perfection yet they would finde out beyond him and bee wiser then hee supposing to better their estate but they found out nothing but their own findeings Sin and Sorrow as it was just they should do who would go beyond God they found out work which God never set them and then devised lies and shifts but they found out miserie to their portion when all the rest vanished and left them in sad confusion II. By the parcels of their sin considered 1. By the circumstances 2. By the fall it self The circumstances are as the persons belonging to it viz. 1. the Serpent the subtillest creature the fiittest instrument for Satan to work by hee set's upon the woman the weaker and that alone 2. Satan who had been an Angel of light but fel by pride and now full of rage against man 3. Eve and Adam jointly who did most immediately concur to their own transgression In their fall consider two things 1. The remote causes 2. The more neer and proper The former were 1. Changeableness of their will whose habitual holiness wanted a confirmation in grace and so was corrupted to a passive capableness of evil but they used not that power to stand which God had put into them 3 The aptness of the temptation By the strong bait of sweetness hee attempt's the affection and so corrupt's the judgment The neer or proper caus is three-fold I. Inward tickling of their affection not suddenly but by steps Satan suspend's the act of goodness in them bring 's them to a slack remissness and corrupt's their bent of spirit This was the first spawn of the sin which stood in foolish credulitie curiositie and dalliance Credulitie to secure herself of her own welfare as if nothing could or would hurt her Curiositie to enter change talk with a creature shee being the Ladie of all creatures Then Dalliance in bandying so many replies one after another who know's how many and ventureing to prate of so weightie a thing as her happiness not doubting that so nice a point threatned her ruine These three brought forth the second which was II. Snareing for by this tickling of her shee take's the Devil's snare into her will and thoughts so far that as a bird in the grin shee could neither go backward nor forward but is limed and hampered with that which at first shee was free from And so in the third place succeed's III. Secret assent to the temptation and yeeld's up the inward weapon of her innocencie to the Devil So God leave 's her to call evil good and good evil And so shee took it eat it gave it her husband who though hee were not first yet hee was last in the transgression and yeeldded to do as the Devil had drawn her to do and so both of them disobeyed In the fall it self consider not onely the act of the transgression but with it a fardel of abundance of foul corruptions of heart and these are of two sorts Special or General The Special were 1. Pride 2. Securitie and Sloth 3. Vanitie 4. Sensualitie 5. Discontent 6. Salriledg 7. Crueltie and Injustice with the like The General 1. Woful distrust of God 2. Rebellion against God 3. Vnthankfulness 4. Apostasie totally from God Vse I. Learn from the Serpent who abused his parts not to boast our selvs or rest in no outward gift of God for it self Seeing if unsanctified it may bee instrumental to such villanie and dishonor to God either in our publick or private places and so prejudicial to our own Salvation as wee should wish rather wee had been Idiots then so egregious Vse II. From Satan learn to suspect him in his sweet inchantments and when hee attempt's Eve that is out sensual part overthrowing our Adam and judgment thereby then to handle him roughly knowing him by his messenger not to bee far off Vs III. From Eve and Adam learn to beware of dalliance and admitting parlee with temptations of sensualitie least wee fare as Sampson by Dalilah and would fain get off the hook but cannot being snared Vse IV. Bless God that in Christ hath changed old Adam's perfection to a better and surer from a self-subsistence in grace according to our own freedom to a subsisting in another Betrusting us no more with our own treasure but keeping it under the lock and key of his own power in Christ Vse V. It teache's us highly to esteem of self-denial Adam fell by too much trusting himself wee stand by the grace of self renouncing ARTIC III. Adam's sin made him miserable Both in respect of sin and punishment 1. HIs actual sin brought forth Original his Original all Actual sins and both these procured all penalties So that by the wrath of God was inflicted upon him the loss of God's image standing in righteousness and true holiness a deprival of the glorie of God both in Soul and bodie Hence came that utter impotencie of minde and members to purpose to will or execute any good Nay an utter aversness from it an utter uncapableness of it a
dgnitie And the truth is from the slender esteem of sin com's that base esteem of Christ with many ARTIC IV. The whole race of mankinde is guiltie of Adam's sin AS a Leprosie it hath over-spread the whole nature of mankinde all sorts sexes state and degrees without exception Rom. 5. 18. All the sin all the penalties of sin belonging to Adam himself belong to us no man is exempted from this mass of corruption That first actual sin of Adam and Eve in eating the forbidden fruit is conveyed and made over to us then original then actual then penalties all hanging each upon another as the lesser boats tied to the greater ship So then although wee did not individually and personally see talk with the Serpent put forth our hands and put the fruit into our mouth yet did wee eat it as well as hee why becaus Adam's sin was the sin of nature not of a person As God would have imputed Adam's integritie to us if hee had stood therein so might hee impute his sin And thus by partakeing with him in the act wee also partake with him in all the consequents of sin and penalties following Vse I. This should teach us when wee see what a lump of mortalitie it hath leavened to lie down with horror under the hugeness of it and to feel it crush our souls yet more sensibly How deadlie a poison is in the sin of Adam which could not bee wash't out in so many hundred generations Nay the stain of it is as fresh and will bee to the world's end as at the first and the fruits much fouler It 's a true speech Old Adam is not as other old men crazie with old age but his age is renewed in every new generation as the father in the son This should take away all prideing our selvs in our brats beeing the generation of vipers Vse II. It should make us tremble to think that wee have put into them a leaven which Grace it it self will never thorowly purge them of in this world Vse III. It sharply reprov's such as soder up this fearfull ruine by any outward accomplishment which make's them glorious in the eie of man and so blinde themselvs willingly from seeing their abomination before God Vse IV. It teache's that if God exempt any from this leaven and infection they must count it a peculiar grace for hee is tied to none Vse V. Let all Pharisees learn to take this razor and cut the comb of their own conceitedness when one and the same miserie shall bee laid upon the proudest hypocrite and the prophanest Publican when one hell and judgment belong's to both Oh what ground of self-denial and humiliation ought this to bee ARTIC V. There is no possibilitie for man of himself to escape this miserie HEe is uncapable of any way offered him therefore much less able to embrace it Nothing in nature art education nothing of worth or congruitie nothing from self or other men or Angels to help out of this desperate ruine Vse I. This should quite sink the heart of a proud Sinner Hopeless miserie should make an helpless Soul lying panting at the mercie of a Savior and gasping for breath that if there bee no more for her out of herself then within her shee may give over all And while shee see 's no hope in herself shee may despair in herself Those that com to Christ must bee wholly beaten out of all holds and those strong holds of self-hopes and self-loves either of meer nature or mix't with som help supernatural Give now up all weapons and say If it bee thus Lord thou hast overcom I am bereft of all and I must stand to the mercie of a Conpueror I have nothing to merit or help mee it remaine's now that utter miserie provoke mercie at the hands of a merciful GOD with whom the fatherless shall finde it Vse II. It quasheth all Popish pride and arrogancie all Pelagian conceit of the remnant of Free-Will in us towards our own Recoverie Man is as truly blinde as in a dungeon of darkness Though light bee offred hee is as impotent to see it as unable to procure it in the want of it Vse III. It teacheth what a mysterie Grace is When grace finde's a man it doth prevent him even as the light com's upon the Drunkard in the depth of his snorting and Surfet Oh the sweet peace the Sinner finde's in his miserie As Israel made their bondage ease so wee hell it self our heaven by custom Wee add delusions to our blindeness and senslesness by fals errors of our own and others Nothing can work the Soul to humiliation save wofull experience when all is too late ARTIC VI. The convincing Ministerie of the Moral Law reveale's our miserie THe Apostle 1 Tim. 1. 5. divide's the work of the Law into two sorts 1. One upon the righteous as an eternal pattern and direction of righteousness 2. As it is a meanes to convince the ungodly and to reveal to them their sinfull and cursed condition The Law work 's two things in particular 1. Know ledg 2 Conviction The Law first searche's the Soul it 's the Candle of the LORD and pierce's the bowels of the Spirit those secret windeings and corners shifts and evasions of it bee they never so colorable and subtil The Lord hath given it authoritie over the Conscience as his own Bailief to hunt out and discern sin in the colors in the kindes of it open secret thoughts affections yea concupiscence not the bare letter of the Law but the Spirit And the conscience of the unregenerate being once thus stirred is as the light of the Law to bring God into each privie part That most holie and wise God who first contrived the Law put the light of his own pure majestie into it and enabled it to discover sin to the Soul not as other lawes to speak to the ear but the conscience And as light so conviction also both are put into the law by the same God whose fingers wrote it The Law discover's not the unbelief of the Gospel for it is a model of the righteousness of creätion in which there is no need of faith therefore it onely reveale's those sins which make us guiltie without a remedie thatt might drive us to seek a remedie The Law discover's all sort of sin Actual and Original and the curs that lie's upon us And this it doth 1. by dispersing those mists of ignorance that suffer not the light to enter 2. By removing the bars against it which are chiefly these 1. Prejudice against the light the meanes of light and instruments of light which hinder's them from Knowledg 2. Custom in darkness they have lived as their fore-fathers and don well enough 3. Hardness of heart and purpose to to live in their lusts still 4. Woful bluntness of edg and bluntness of Spirit by which they make themselvs uncapable of Knowledg 5. Generalness or slightness by which they pleas themselves
them The first is usually called the protection of God over his own in Christ their buckler and shield in which sense it is said The beloved of the Lord shall dwell under his protection all the day long It is God's people scape all such crosses as befall the wicked as wicked Vse I. Oh! how patient should wee bee in such crosses as befall us in all kindes if wee considered that the greatest part of them which light upon us is not the least of them that pass by us Vse II. The truth is God's Saints ought to give thanks for they know not what how many how great sorrowes The second viz. Sustaining Redemption is that act of Christ whereby hee succoreth and supporteth all his in trouble And this standeth in the communion of the sufferings of Christ and his grace viz. 1. Of his sweeet Peace which hee giv's us My peace I give you my Peace I leav you 2. Of his meek and patient self-denial 3. Of his courage to bear and endure 4. Of his innocencie and good caus to defend them 5. Of the Spirit of prayer which crie's and grone's to him that can eas them 6. Of purgeing power whereby Afflictions prepare us for glorie 7. Of the issue of the Cross even the quiet fruit of righteousness 8. Of Victorie before-hand even while they are under the Cross 9. Of patience to wait till the hour of darkness bee over Vse I. This point should exhort us to applie our selvs to this priviledg in each cross that befall's us Is it not a mercie to bee thus cared for and pitied as children when the Lord put 's the wicked to their shifts and regard's not what betide's them Saul falling upon his sword desperately Ahimelech thrust through Achitophel and Judas hanging themselvs Is it not worth the while to see a believing Soul at his death lying as a Lamb as a Preacher as one burning but not consumed above fears above loves hopes wife children world self able to doe any thing through Christ that strengtheneth and susteineth 3 The third is Redemption or deliverance from Crosses either particular ones or all The Lord hath his healing in his wings even here for his people I grant there is a righteous Abel who perisheth in his righteousness But ordinarily when God's Mastick patch hath dried the rheum it fall's off of it self David Moses had an end of their crosses and as James saith Yee have heard of the afflictions of Job and what end the Lord made Long sickness long povertie long persecutions have had their end There is a day for us if wee can wait How many weak complexions in youth have enjoyed healthy age how many prisoners have been loosed how many poor ones bin enriched how many mens later daies have proved better then the first But becaus all redemption goe's not aforehand therefore there is another Redemption far more sure and that is full and final at their death and resurrection wherein all tears shall bee wiped away Vse I. This should make all afflictions seem light in comparison Rom. 8. and caus us to embrace it by hope saying If our hope were onely here of all others wee were most miserable Vse II. Let not thine heart mutter at the frequencie of thy crosses by the Divel by men or from the Lord but bless him for such partial deliverances as hee vouchsafeth thee in thy trials Vse III. Learn hence really to pick out the sap of that truth of Paul Phil. 2. To desire to be dissolved and to bee with Christ which is best of all Vse IV. Beg of God two things 1. To give us his Spirit of Redemption to frame us for this verie thing as Paul 2 Cor. 5. 4. to prize our ful redemption upon any terms 2. That he would feal us up thereby to an holy securitie VIII Benefit Regeneration Regeneration is taken for the begetting of God in the soul and the effect thereof Sanctification called in Scripture the New Man the New Creature the renewing of the holy Ghost the workmanship of God c. This Sanctification stand's in 2 things 1. The killing power of the Cross of Christ called Mortification 2. The quickning power of his resurrection called Vivification sealed up in the Baptism of the Spirit whereby wee are engrafted and emplanted into them both IX Benefit Glorification The last benefit is Glorification of the whole man after the resurrection in heaven which is the overplus of Christ's purchase and exceed's Adam's happiness consisting in the partakeing of that purchased possession of Glorie and immortalitie not of Paradise upon Earth but in the presence of God And this benefit is the fulness of all the rest it is the execution of the election of God for wee are chosen to glorie it 's the perfection of our imperfect union in this life it 's the end of our calling for wee are called to honor and immortalitie It 's the â—â—â—ness of our Adoption for wee have here the right but there the inheritance of Sons It 's also our final Redemption and Sanctification becausâ— there all tears shall bee wiped away and death shall bee no more and wee shal do the will of God as the Angels and bee sanctified throughout in bodie soul and spirit without spot or blemish and so live eternally See Rom. 8. 30. and ult It stand's in two things 1. Negative happiness viz. The absence and voidness of all which com's short of this or opposeth it 2. Positive happiness viz. When the persons of the elect shall bee so enlarged in their souls and bodies and in each facultie and member thereof as to enjoy and comprehend and behold the Lord perfectly as they are comprehended Vse I. Let it teach us to avoid curiositie about enquirie of this depth and seek humbly and wisely to get our part in it here so shall wee know it one day by experience indeed Vse II. What persons should wee bee in spiritual respects if wee look for such promises how should wee purge our selvs in body and spirit from all uncleanness finishing our Sanctification in Godâ—â— fear Vse III. How should wee long for this happiness counting all our afflictions as light things through our hope revealed The Use of all these Benefits Vse I. If Christ bee offered thus together to the soul at once in all these and not in a bare manner it should bee a marveilous encouragement to each poor soul to believ Vse II. Examine whether Christ bee ours or no. Trial 1. Did Christ offered in the Gospel ever affect our hearts and ravish them with his loveliness the Lord we see offer 's him not bare but with all his furniture which way soever wee look wee shall discern his excellencie hee is one of ten thousand Can wee make a song of our beloved of his head his eyes locks neck bodie feet Surely els wee were never married to him except for his sake even our fathers hous was despised When Eliezer came to Rebecca to
's thine and thy supplie II. The Adjunct of the Church of Christ The Adjunct of the Church is the Communion of Saints and members of this mystical bodie of Christ which is nothing els but the due entercours and holie fellowship reciprocally between member and member for the good of the whole Two things wee are to consider in this Communion of members in the Church 1. Due qualifying of the persons that are to communicate 2. Due exercise of communion among them that are so qualified 1. Qualification generally stand's in this that they bee brethren No sooner is a man a believer and a new creature born to God but hee is also a brother No bastard no stranger no Gibeonite no blemish't one may enter the temple of this Communion More specially they have the true Spirit of brethren of members by which the former is manifested to bee true Wee must know that this Spirit of Communion is the priviledg of the whole Invisible Church before it bee the spirit of any particular member for the members draw spirit from the bodie as the bodie from the head Now this spirit is flowing from Christ who hath therefore shed his blood for his Church not onely that hee might unite it together with it self but also that it might edifie it self in love And the Lord Jesus hath obteined this Spirit from his Father This Spirit of Communion may bee discovered in these two particulars First in the spirit of Preserving her self in her estate and integritie Secondly in the spirit of Furniture for the several operations whereby communion may bee supported I. In preserving Communion and this it doth 1. By separation of fals parts or contrarie which threaten ruine to her Mettals melted will go together and unite their substance but sever the dross which is of another nature from incorporateing with them the Citizen of the heavenly Jerusalem hee loathes swearers liers forswearers usurers and so of the rest No communication between Christ and Belial light and darkness 2. By gathering together of new This preserving Spirit is also a drawer of like parts to her self for the filling up and strengthening of Communion shee is still aiming at the bodies increase and therefore as the waters of the sea win upon the banks so doth this spirit of Communion seek out and enlarge her borders Our Lord Jesus the head of this communion spent his life in gathering members to this bodie Peter gathered 3000. at once and each member of it doth or ought to becom all in all to gain som 3. By preventing of any thing hurtful to herself This Spirit is warie to defeat whatsoever attempts may bee made against her communion either by opposite persons or properties II. The Spirit Furnishe's the Church with all such gifts as serv to maintain communion Such are 1. Love mother-grace of all the rest that which Saint John so magnifie's 1 Joh. 5. 1. Hee that loveth him that begat love's him that is begotten It 's the band of perfection that hold's in all the duties of Communion as the corner-stone doth the sides of the wall 2. Sociableness a compound of three coards not easily broken viz. 1. Amiableness which is that holy suavitie of spirit which opposeth tartness austeritie sowreness and sullenness whereby men are like ragged unhewen stones unmeet to couch in this holie building 2. Humbleness which opposeth pride which is a vice excommunicate from true fellowship of Saints causing men to think themselvs their parts their persons too good for communion It 's discerned by two marks peaceableness and equalness 3. Self-denial contrarie to Self-love the bane of communion when men seek their own esteem credit end profit and prais and if they fail thereof they little look how the publick welfare goe's forward 3. Tendernes and compassion Gal. 6. 1. If any bee prevented by error ignorance Satan sudden temptation let him that is stronger set him in joint again so the word is and restore him in the spirit of meekness II The Exercise of Communion stand's in three things 1. Graces 2. Means or Ordinances 3. Services or Duties I. In Graces In the tradeing whereof these rules must bee observed First bring in thy stock into this bank each member in this staple of Communion must get the gift of exchange hee must maintain a due entercours Secondly Humilitie is an excellent mean to exercise communion in graces condescending to men of low degree Proud ones get little and do little in this communion of Saints Thirdly Covet others graces 1 Cor. 12. 31. Covet the things that are most excellent Appetite after the graces of communion is the instinct of God's spirit for the growth of Graces Men that hunt the Bezar seek not her flesh but that which is precious in her the stone which is so cordiall Base respects are nothing to the Saints in regard of this jewel Fourthly extract graces from others Solomon saith Prov. 20. 6. There is wisdom in the heart of the wise and a man of understanding will get it out Delilah lay at Sampson till hee had told her his whole heart So should'st thou that seekest the grace of others First by putting thy case in their persons whom thou tradest with as if thou wouldest learn what patience in sickness and pain is or how thou mightest die well ask others how should yee do in this case make mine your own Secondly observ wisely what fall's from the godly in their communion and conversation over-see not their words behaviors affections zeal scopes Thirdly let faith bee the chief extractor All things are yours saith Paul meaning all graces in all the members it 's a great help of profiting when as wee believ all the graces of others are ours allotted us by priviledg from Christ whose wee are Fifthly Rest not onely in the outward object but pierce into the inward There is more in a Saint then a bare sentence or carriage will express Look into the bottom as the Cherub into the mercie-seat Sixthly Bee wise to chuse thy object Each man excell's not in each grace or gift And when wee meet not with that wee look for wee think meanly of men as Naaman did beeing crossed by Elisha But the Graces of God are to bee marked as they bee most eminent As in Moses his meekness in Phinehas his zeal in Abraham faith II. In Meanes or Ordinances These edifie the Church First as they are ties and bands of Communion Secondly as they are active instruments or helps to beget and nourish it 1. As ties and bands Psal 122. Jerusalem is called a compacted Citie knit together by the Assemblies by the Sacrifices by the Thrones of Judgment Act. 2. 46. The Church continued and â—lave together in the use of the Ordinances the sacrament especially of the Supper Experience teacheth that the fellowship of the Word Praier and the like is the life strength blood and marrow of communion Wee see that the common ties of nature education and place do much tie
Baptism received with holy confidence go to the Lord for her due nourishment by and in him saying thus Oh Lord I am thine save mee Psal 119. 94. Of thee I am who art made unto mee not onely Righteousness but sanctification with growth and increas in it I com therefore to plead my right in all humilitie If I had never came to birth or to the light I had so been at an end but seeing thou hast not denied mee the life of a childe of thine do not leav mee to shift but Lord bring mee up at thy cost and let mee have my portion from thy Table and my daily bread from thy hand My Baptism I alreadie enjoy in the death and life of Christ to make mee thine O Lord let also his blood grace and spirit run in the veins of my soul to strengthen mee in the inner man with all long-suffering and wel-pleasing and joyfulness all grace of thy new creature let it bee mine 2. Prepare thy soul to this feast of the mountains Esay 25. as oft as thou comest which must bee oft 1 Cor. 11. 29 30. and com not without thy feast-Apparel And let this bee one rule unto thee Do not catch up this Robe on the sudden but wear it daily between Sacrament and Sacrament That faith in the Lord Jesus thou walkest or would'st com with to the Supper live by it daily Christ is the same in the promise and the seal That repentance thou walkest with to the Sacrament practice it daily hee that in a great frost would keep the ice thin must keep it broken every day so thou thy soul-issues lest thine heart harden 3. Beeing thus com to the Supper set thy faith on work say thus I know no Divel in hell can sever Jesus EMMANUEL my meat and drink from the Elements but this Word hath united them for ever That by sacramentall union with them as sensible hee might unite himself with mee spiritually and really in this seal of his 4. Seeing him there thine take him eat and drink him and enjoy him let thy soul applie him to thee for that thou lackest and hee serveth that is to applie thy wants where the hedg is lowest with the to pare off thy superfluous part to fill up and supplie thy decayes and voidness I mean such gifts or graces as concern thee either in thy particular Calling or in thy general 5. Least thou should'st stagger about thy right and part herein remember the end of the Sacrament is to rid thee of this fear For why it is God's seal to the covenant of his Grace to make thee his Son and Daughter and to sanctifie thee it 's his uttermost securitie for any outward one nay it 's his instrument of conveying the greatest measure of his Spirit unto thee 6. Haveing so received it live by him depart as one well satisfied enlarge him both for number and measure of growth to all parts of thy life all estates graces duties VI. Rules concerning Praier 1. Retain this heavenly Ordinance of God in that due esteem which the Lord hath graced it with for all ends both of humiliation and supplication The Lord and thy soul by experience do know it to bee the key of all the coffers of God and that High-priest's liveing way made by the blood of Christ whereby thou hast access daily yesterday to day and ever the oftner the welcomer to the Holie of Holies to the seat of Mercie 2. God in the Lord Jesus by a promise having thy wants in a readiness and thy faith on wing let not thy cours in praying issue from a formal plat-form but a lively feeling and humble pinching of soul for thy necessities 3. Shake off all extremities of a corrupt heart by faith which must hold thine eie fixed upon thy Mediator against all thy presumption commonness dulness deadness coldness and beseech the Lord to stir thee up to pray as hee shall suggest unto thee by the present occasion well digested either for the Church others or thy self If thou would'st bee heavenly in praier first abase thy self as a worm dust and ashes yea as Mr. Bradford hell and the sink-hole before the Lord who is heaven and holiness 4. Add these meet qualities of praier viz. fervent importunitie as one whom God cannot bee rid of till thou speed and frequencie as haveing sped well already 5. And above all com not to pray with any tainted known sin I say not onely gross but even secret and close through a lazie heart loath to cast them off or a loos heart loveing them better then the things thou praiest for least the Lord justly leave thee to bee wearisom to him and thy self VII Rules concerning Meditation 1. It take's away letts either giddiness of minde or unsavoriness of spirit the former like a sieve out of the water looseth all it get's suffer's nothing either truthes heard or works seen to abide long in the heart but Meditation set's them in the heart that they leak not out Heb. 2. 1. In stead of the later it season 's the heart with the sap the life the savor of good things 2. It make's the meaning view scope and order both of particular doctrine and the whole scope of Religion to becom our own 3. Wee com hereby to the eas of practice the fruit whereof experience so that if once wee have found crosses to do us good wee fear not when new ones approach if wee have felt the gain of a Sabbath get a delight therein in a word whatsoever is easie it becom's sweet and therefore if this bee worth somwhat to finde the yoke of God easie and his burthen light as to say the truth it is the upshot of goodness well may wee then say Meditation is a divine help to a good cours To these may bee added three other means of Godliness viz. 1. Resolvedness 2. Watchfulness 3. Experience I. Resolvedness is a grace of the Spirit standing in an holy firmness of minde and heart to keep fast the truth of God both in judgment and the power of practice Truth if it bee once lost in the judgment will not long hold in the practice therefore wee must bee well principled and grounded in the Truth love it for it self and embrace it with our best affections Not beeing wheeled and hurried about with the new tricks and devices of men of unsound judgment nor yet put on som truthes for a time with great zeal and heat and suddenly when a greater heat of opposition arise's out of a giddie minde and fearful heart recant as fast and betray the truth of God to time-servers and Enemies Therefore wee are bidden Buy the truth whatsoever wee give for it but sell it not whatsoever wee might have for it Contend wee for the faith Jud. 2 yea unto blood To this end let us wisely and strongly observ resist and reject all novelties and schisms starting up among us and abhor them bearing witness to the Truth of God
of it defend extenuate and maintain it 3. By the stream of it the violence and the irresistibleness of it for sin in the two former will soon amount to a torrent or stream of universalitie Thus wee see this piece of the dead world hath yet an objective life in it self II. By Errors of 1. Tradition 2. Scandal 3. Base-custom 4. Conceit 5. Cosenage 1. By tradition which is when sin prevail's by succession from man to man thus the errors of Poperie and old ones new minted pleading antiquitie 2. By Scandal when the world glad to rivet herself in evil delude's herself with the offences of hypocrites and by their scandals laie's blocks in men's waies that they might stumble at the truth 3. By Custom which deceiv's by prescription of long use 4. Conceit and opinion which is an error against goodness by prejudice See Act. ult Wee know that this sect is every where evil spoken of Thus wicked men to confirm themselvs in evil take up base trivial conceits and errors against the way servants and ordinances of Christ which beeing once given out proov irrevocable 5. By Cosenage whereby fals teachers schismaticks and hereticks blanch their conceipts wresting their wits to abuse the Scriptures to set fals colors on thir opinions Jezebel fast's to cover her murder The Defilements of the liveing World consist's in Words Deeds 1. In Words which are the open corrupt counsel of sinners or their secret insinuations Pro. 7. 18. Pro. 1. 13. 2 Tim. 2. 17. 2. In Deeds alll their wicked malicious and cruel intents threats and pursuits of the godlie to quash them and to uphold their own kingdom As those Scribes and Pharises had a Law to crucifie Christ though they made it for the nonce And Dan. 6. those enemies of his Vse I. Of Instruction to bee humbled to bee comforted and to long after a full redemption For the first it 's humiliation to the best of God's children for their self-love and for this miserie that lie's upon them At home begin's our woo in our bosoms are those evils of pride prophaneness hypocrisie and self-love which bane us and what they cannot do of themselvs they do by others setting the door open and letting in devil and world to rifle and rob us of all without which no enemie could hurt us 2. Let it comfort them for the present that it is no otherwise with them in their sorrow then that wise God their good father hath allotted them so that if they feel their burden they may cheer themselvs with this It 's their pilgrimage their way home their Baca their warefare the Lord will work them triumph out of these battels and combats Hee will purge and conform them to his dear Son by them 3. Wait for that with longing as Paul did Rom. 7. Who will deliver mee Here is my pilgrimage when shall I com to my father's hous How long Lord holy and true how long Vse II. Exhortation to resist all these woful enemies of our peace viz. I. Our own corruption which wee must resist three Waies 1. By a spiritual combat against before sin bee brought into act let this bee perpetually maintained the spirit lusteth against the flesh Gal 5. 17. 2. By watching continually to observ and prevent occasions offered when wee cannot foil inward motions Cut off her provision and starv sin The welcoming of objects is as casting oyl into the fire As Job for his Sons so do thou for thy self sacrifice daily for mercie of prevention remooving of vanities which might annoy thee 3. By wisdom after wee are fallen Not to bee kept in bondage by Satan in point of our recoverie out of our falls if wee bee slip't into any but speedily to gather up our selvs ere wee bee hardned Let thine heart smite thee and say I will do so no more Job 40. 4. and so lay hold upon thy promise repent and do thy former works bee zealous and amend II. Satan III. The World Against these put on the compleat armor appointed thee by the Lord in this case and keep it close to thee wear it and walk in it as the armor of a childe of Light as the harness of the militant Church and each member of Christ blessed by him to that purpose Bee armed wisely and constantly and watch to it with praier and the Lord shall bee with thy endeavors and teach thy hands to fight and prevail Take the whole armor of God Eph 6. But seeing our selvs are our greatest enemies and those lusts within us defile us most therefore observ these Counsels against them 1. Mark well thine own spirit and those secret lusts which bubble up in thee knowing that they tend to defile and harden thee and to blinde-fold thy judgment so that neither thou should'st retein any true fight much less sens of the mischief of them Weigh and beleev this thorowly Rest not in this that thou knowest this or that corruption by thy self or canst complain of it or can'st keep thy self from the open outrage of it except withall thou bee quickned up in thy spirit to abhor such scurf as hell and start at the motions of it at the first assaults A dead faint and still giveing way to any lust entring is the next way to make the heart a thorow-fair for it 2. If they bee such as cleav to thy spirit and do salute thee again after long intermission and seeming to bee cast out oppose strongly that mercie of God that hath forgiven thee even when thou delightest in them without check how much more when they return as intruders 3. Consider there is no sweet lust or strong object offered to thee but the Lord is in it to trie the love loyaltie and power of grace wch is in thee that thou maiest know all which is in thine heart Thus the Lord hath used his people whose lot it hath been to receiv much from God David was tried by the Lust of his eie by the object of Revenge to kill Saul in the cave Hezekiah by an object of pride of life those embassadors of the Emperor Say then now my soul the Lord is at work to trie and refine thee to make thee as gold to humble thee deeply if thou bee foiled as Hezekiah or to honor thee highly as Abraham Beware now thou stick to thy tackling and discover not thy self to bee as dross of no worth Here then distrust thine own armor as David did Saul's cleav to the Lord's Say thus If I now fail the Lord as Adam in the triall hee may justly suspect mee henceforth and let loos my lusts against mee Often Lord thou hast saved mee from beeing tempted thou canst also give mee strength in the trial lead mee not into temptation fail not thy servant and I shall not fail thee in the triall of these my sweet objects and lusts 4ly Get thee som bosom-friend to impart thine estateunto thy temptations and buffetings such an one Minister or other as