The Pattern of Perfection Exhibited in Gods Image on Adam, Part 2

The Pattern of Perfection Exhibited in Gods Image on Adam · Part 2

p. 313MISCELLANIES.

I. The Prayer of Faith.

JAMES 1.6.

But let him aske in faith, nothing wavering; for he that doubteth is like a wave of the ſea, driven with the winde and toſſed. Let not that man think hee ſhall receive any thing from the Lord.

THE holy Apoſtle hath preſſed the diſtreſſed & ſcattered Jewes to the practice of a marvellous heavenly and holy duty, but a marvellous hard one, and that p. 314indeede which might ſeeme moſt unſeaſonable, conſidering the extreme purſuers that then purſued them beyond ſtrength almoſt. The duty was this (as it is expreſſed in the words of the text) Ver. 2. Brethren, count it all joy when you fall into many temptations. Each word carries a weight, and a kinde of impoſſibility to a diſtreſſed ſpirit, and a perplexed heart. Hee ſayes not, they ſhould finde this by proofe, and that it would appear in iſſue, that temptations would bring them forth pleaſant fruits of righteouſneſſe through the bleſſing of the Lord; but hee bids them account it ſo before hand, when they felt nothing but vexation. Now this was not to bee done alone when they were p. 315aſſaulted by troubles, but when they were oppreſſed with them too; not when they met with miſeries, but when they fell into them: now, when hee falls into a pit that he is over head and eares in it; he falls into the ſnare, ſo that hee is intangled in it; and yet then he muſt count it joy: and further, not when they fall into ſome temptations, out of w^ch there were ſome hope to get out with ſome ſpeed: but when they fall into many, and yet more, to make the matter wonderfull, he wils them not alone to count it ſome joy, but all joy. When their miſeries were ſo great that more could not be endured, yet there their joy muſt bee ſo great, that more could not be expreſſed. A duty wonderfull hard, and p. 316wonderfull heavenly! and therefore in verſe 4. he adds marvellous ſweet and pithie reaſons to perſwade to ſo heavenly a taske; and they be taken from the incomparable profit that would come thereby: a man ſhould be a gainer by all his loſſes, and a getter by all his extremities: The triall of their faith would bring forth patience, and let patience have her perfect worke, and then they ſhall be perfect, and intire, and want nothing. For they that have no want may have all joy, if any in the world may.

But becauſe the feeble heart might here haply reply, How ſhall a poor ſinner, who wants both wiſedome and ſtrength, bee skilfull to know how to carry himſelfe in ſuch extremities, p. 317or yet bee able to undergoe ſuch preſſures paſſing ſtrength? To this the Apoſtle anſwers in the 5. verſe, If any man want wiſdome, let him aske it of God, who gives abundantly, and upbraids no man, and it ſhall be given him. By wiſedome is meant, not the grace of ſpirituall underſtanding in the generall; but that ſpeciall point of wiſedome which might ſute with the preſent occaſion, and make a man cunning to carry the croſſe. And the Apoſtle ſo propounds the direction, that it might anſwer and point to all the carnall pleas that a corrupt and diſtreſſed heart might caſt in the way; and therefore you ſhall obſerve each circumſtance is worth obſervancie. If any of you bee baniſhed p. 318and perſecuted, not only ſuch as are able Chriſtians, of great graces, and large abilities, of glorious parts and performances, and therefore might hope to ſpeed beſt; no, if any the weakeſt, the feebleſt, and the meaneſt. Oh, but I want a world of wiſedome, ſo much that it's not like to finde a ſufficient ſupply; a little will not ſerve the turn: Why, behold the Lord gives abundantly, richly; if thou beeſt a beggar in knowledge, he hath riches of knowledge, and he can ſupply thee. Oh, but I have abuſed his mercy and help in this kinde, which he hath given mee, and therefore I feare hee will give mee no more: He will not upbraid the ſinner for what hee did abuſe; (the text adds, hee upbraids p. 319no man) but will give him what he needs and askes. Oh, but what's that to mee, that God hath enough to beſtow on whom he will, if hee will give none to mee? Behold this alſo is anſwered; for the words ſay, If any man aske, it ſhall bee given him. Now this may ſeem ſtrange, and to be too good to be true to a diſtreſſed ſpirit, and a diſtruſtfull ſoule; Why, is it poſſible that God ſhould give wiſedome to mee, who am ſo ignorant? ſuccour and ſupply to mee, who am ſo weake and unbeleeving? I cannot imagine it, I cannot think it, much leſſe can I expect it at the hands of God: therfore the Apoſtle in the words rehearſed, gives us a caution to his former direction; Let him aske p. 320in faith: What a man askes, it ſhall be given him; but take this with you, alwaies provided, hee aske in faith: otherwiſe, if a man doubt, he ſhall be diſappointed of his hopes. So that the ſcope of the words are to teach us how to pray, that wee may bee ſure to obtaine what wee pray for.

In the words two things are to be conſidered.

1. The duty required, Pray in faith.

2. The hinderance to be avoyded, which may let the duty; Nothing wavering: and this wavering is further amplified by a double argument againſt it.

1. A diſtreſſed, diſtruſtfull, ſtaggering heart needs nothing to vexe & trouble it; becauſe it wil be racked and tormented p. 321in it ſelfe in reſtleſſe diſquiet: for ſuch a man is like unto the ſea waves, whirling now this way, toſſing againe that way. Feares and hopes are the hangmen of the heart; Hope ſayes, It may bee, and Feare ſayes, I ſuſpect it will not be; thus a man becomes like a wave.

2. This doubting doth debarre a man of that he ſhould have. Let not that man think to have any thing at the hands of God. Thus the Apoſtle cuts off the ſoule from any expectation of good. Let not that man; as though hee had ſaid, Let none ſuch plead any priviledge; for neither ſhall be accepted that unbeleever, nor that party, nor any that ſtaggers and wavers, doubting of the performance of p. 322Gods promiſe. Againe, hee ſaith not thus, He ſhall not receive any great favour, but he ſhall receive nothing from the Lord. To put it paſt peradventure, hee adds peremptorily, Let not ſuch a man cozen himſelfe with vaine hopes and groundleſſe expectations, that yet the Lord will pity and ſupply him. Hee affirmes expreſſely: Let him not think it; I would not have him ſo much as imagine ſuch a matter, for it will never be.

We purpoſe only to trade in the maine dutie, which will be our taske at this preſent: ſo that the Doctrine will be,

Doct. Hee that purpoſes to prevaile in prayer, muſt bee ſure to aske in faith.

For the ſenſe of the Doctrine, it is here to be conceived, p. 323that it is preſumed in the text, that a man hath faith, and hee that is to pray is ſuppoſed to bee a beleever: for how can he pray in faith that hath no faith? But that is not all, nor ſufficient to expreſſe the ſenſe of the point, That he that prayes ſhould bee a beleever; but that hee ſhould put forth the power and vertue of his faith in prayer; Nay further, it is not alone here required, that hee ſhould put forth the work of faith in generall touching the Covenant; as, that God is reconciled to him: but, that hee ſhould exerciſe the work of his faith touching that particular which he is to begge, and which hee now begs at the hands of God; and this eſpecially is to bee attended. For theſe two works are p. 324farre differing one from another, and may be one without another. Each faithfull man doth beleeve the covenant of grace touching the pardon of his ſinne, and the attainment of eternall life through Chriſt; and yet may ſtagger on the promiſe touching ſome particular which God hath promiſed, and hee ſtands in need of. Thus Abraham was ruled by God, Gen. 12. and caſt himſelfe upon the call, command, and promiſe of the Lord, departing from his kindred and fathers houſe, depending upon Gods direction and bleſſing in the land unto which hee would bring him, and where hee had engaged himſelfe to bleſſe him; and yet he was not perſwaded of that ſpeciall branch of the Covenant, p. 325that he would give him a childe out of his loynes, which ſhould bee an heire to him, (as the text plainely teſtifieth, Gen. 15.3.) Now both theſe acts of faith are here required, and the laſt is principally intended: ſo that the full ſenſe of the Doctrine ſeems to be this; He that will ſpeed in prayer, muſt put forth the vertue of faith, to beleeve in particular the obtaining of that he prayes for. Jam. 5.15. The prayer of faith ſhall ſave the ſick. He ſaith not, The prayer of a faithfull man; but the prayer of faith: as though the Apoſtle had ſpoken thus, It's not the man ſo much that muſt pray, as faith in the man, that muſt frame and follow thoſe petitions which we put up, if ever wee ſpeed. Mar. p. 32611.33. Whatſoever yee aske praying, beleeve you ſhal receive it; that is, the very particular which you beg for, ſhall bee given you. For the clearing of the Point, we will enquire,

1. What it is to pray in faith.

2. The Reaſons why hee that doth begge in faith ſhall receive.

To pray in faith, according to the ſenſe of the Doctrine, implyes 3. things.

1. Faith ſees, and ſettles upon the fulneſſe of the ſufficiency, and the freeneſſe of the riches of grace in Chriſt, which is able every way to ſupply it, and to ſatisfie abundantly all the neceſſities which can befall the ſoule: and this gives ground and encouragement unto faith, to go to God, p. 327becauſe there is enough to be-had, and therefore it's likely it ſhall ſpeed of that it would have. Thus Abraham, Rom. 4.20. Hee beleeved that God who had promiſed, was able to give a childe, though his body were not able to beget one, being now dead: Sarahs wombe was not able to conceive one, being now barren: therefore he counted it bootleſſe to conſider of them; but being fully aſſured that God was able, was encouraged to go to him, to rely upon him by faith: This al ſufficiency gives footing or foote-hold to our faith.

2. As the riches of goodneſſe encourageth faith for to pray, ſo in the ſecond place, it cloſeth with the ſpirit in the promiſes, ſets that on worke, p. 328and fetches vertue from thence whereby it may bee enabled for to pray: for it is not faith that of it ſelf puts forth prayer by its owne power immediately; but that that cloſeth w^th, & ſets the ſpirit of Chriſt in the promiſe on worke; by the lively efficacie whereof, the heart comes to bee quickned on, and carried forth comfortably to this dutie. Hence the Apoſtle, We know not what to aske as wee ought, but the Spirit helps our infirmities, and it makes requeſt. A man muſt not fetch his prayer from his parts, as will, memory, underſtanding or abilitie, but from the Spirit, who is the prayer-maker, Jude 18. praying in the holy Ghoſt.

3. Faith, by the riches of p. 329Gods grace being encouraged, and by the ſpirit enabled and ſet on worke to prayer, carries the heart unto God, and holds it with God untill it hath mercy:Gen. 32.26.Gen 32:26 I will not let thee go until thou bleſs me. For,

1. Faith puts wings to a mans deſires; or if you will, Faith cloſing with the Spirit, that puts fire to our petitions, lifts up our prayers, and cauſeth them to come in unto the Lord, and lay hold upon him▪ hope expects, and deſire longs, and the will reſts, and makes choyce of God, and then holds there, and ſo all lie at God dayly: that is the firſt.

2. It will not leave God untill it ſee his power and wiſedome, faithfulneſſe and mercy goe forth, to the accompliſhment of that that p. 330hath been deſired; faith followes the blow home, and reſts not untill it ſee the wiſdome of God contriving, and his faithfulneſſe and power effecting the thing craved; jogs the everlaſting arme of Gods power, and providence, and mercy to worke forth good of ſuch whoſe neceſſities are pitied; jogs the everlaſting diſpleaſure, and juſt indignation of the Lord, and followes it home to the heads and hearts of the enemies of Chriſt, whoſe ruine is deſired. Faith goes not to meanes firſt, but goes to God, that he may worke with meanes, without means, above means, againſt means. Faith will not neglect means, but faith goes to God to provide means, and to goe out with them, and to give a p. 331bleſſing to them. It befalleth a faithfull man in this caſe, as it doth ſometimes a poore tenant oppreſſed by the injury and cruelty of the ſteward; he repaires to the Nobleman himſelfe, intreats ſo much favour from him, that he would injoyne his ſteward to deale equaly and juſtly with him: the honourable perſonage eaſily grants ſo equall a requeſt, and therefore bids him tell his ſteward, It is his minde, that he ſhould deale fauourably with him: the poore man replyes, Alas Sir, he will not paſſe for my ſpeech, nor reſpect my words; I beſeech you let mee have but two words in writing, or a token from you, and then I am perſwaded hee will not dare but do your command; and when p. 332that is obtained, hee knowes his deſire will be effected: ſo faith gets a Letter under Gods hand; the Lord ſends a token of his diſpleaſure and indignation, a token of vengeance, and terrour, by the prayer of faith (as by a Poſt or Purſuivant) unto the hearts of the wicked, to chide Laban over night, to calme the heart of cruell and fierce Eſau; and then it's certaine all ſhall goe well.

Thus Jacob ſtrove with God, and would not away from the promiſe before hee had it under Gods own hand, Thou haſt ſaid thou wilt deale well with thy ſervant, and I will not leave thee till thou ſendeſt this meſſage to the heart of Eſau, that hee may know it is thy minde: at laſt p. 333the Lord granted, and then all the miſchiefe was ſtopped. Thou haſt prevailed with God, and thou ſhalt prevaile with man.

Reaſon 1. Unbeliefe binds Gods hands, as it were, that he cannot give, and ſtops the current of Gods kindneſſe, that he cannot conveigh that mercy wee beg and need: for as God hath decreed to give a bleſſing for any thing; ſo hee hath appointed and decreed faith to bee the means to conveigh it.

If therefore we will not beleeve, we cannot expect what wee deſire. God cannot give it becauſe hee cannot deny himſelfe, nor croſſe his decree, nor alter the word, the oath that is gone out of his mouth; for marke, Hee could doe no p. 334great thing becauſe of their unbeliefe.

Reaſon 2. Unbeliefe intercepts the bleſſing upon the meanes, that thoſe meanes which God hath appointed for our good, God neither goes out with them, nor workes by them; but the ſtreame of providence is turned another way. Aſa truſted to the Phyſician, therefore the phiſick could not help him.

Conceive a ſtreame able to carry and conveigh a Barge ſpeedily to the haven, if this ſtreame be ſtopped, or turned another way, it will not bee able to carry a Boat; becauſe the ſtrength of it runs into another channell: ſo 'tis with the ſtreame of providence dammed up, and turned another p. 335way by diſtruſt. Mat. 14.31. when Peter was to walke upon the water, all the while he ſank not, his faith was ſure; but when a great wave came, then hee began to faile; the Lord cryes to him, Oh thou of little faith! (not why doſt thou ſink? but) why doſt thou doubt? The word in the originall is,foreign. why art thou divided? part of his heart looked to God by faith, and ſo was ſupported; part looked to the waves, and feared the greatneſſe of them, and ſo was carried downe the ſtreame, as plucking himſelfe from under the power and providence by which he ſhould have beene ſupported.

Reaſon 3. Unbeliefe indiſpoſeth and unfitteth a man, and maketh him uncapable of p. 336that mercy he begs, and God is willing to beſtow. Look, as it is with a veſſell, turne the back-ſide of it to the ſpout, and it will ſcatter all the water; but hold now the hollow ſide, and then it receives it: ſo it is with the ſoule, unbeliefe is the back part of the heart, that ſpils all the mercy and goodneſſe that God offers in the promiſe, and will not ſuffer the leaſt refreſhing thereof to come to the heart. Jer. 17.5.6. Curſed bee the man that truſts to the arme of fleſh, and departs from the living God, **foreignhe ſhall be like a naked ſhrub, (for ſo the originall goes) and ſhall never ſee when good comes.

Uſe 1. The firſt Uſe is of terrour, to daſh the comforts, and to daunt the hearts of all p. 337unbeleeving ſinners under the cope of heaven. They have no faith, they ſhall never, they can never have any thing at the hands of God for their good. His pains is to no purpoſe, his labour is loſt, his prayers ſpilt like water on the ground, without any profit, whoever remains in the eſtate of unbeliefe: let him pray, God will never anſwer him; let him ſeek, God will never be found of him; let him want, and beg till his eyes ſinke in his head, and his tongue faulter in his mouth, and his heart faile in him, let him not thinke hee ſhall ever get any good that hee begs at the hands of God: nay, the Lord cannot give it, unleſſe he ſhould deny his owne word, alter his decree, make a new covenant, p. 338new Scriptures, make a new way to bring a company of unbeleeving wretches to heaven: which God will never doe.

Uſe 2. Gods people may, by way of inſtruction, here ſee, what price they ſhould ſet on faith, and what uſe they may have of it. Faith is not onelyonly neceſſary for the attainment of eternall life and ſalvation, but is neceſſary alſo in the whole courſe of our lives. If you pray, faith muſt helpe you; if you ſeeke God, faith muſt guide you; if you faſt, and purpoſe to ſpeede, carry faith with you. You have not more neede and uſe of your breathing, then of your beleeving, in a Chriſtian courſe.

Uſe 3. Hence the poore p. 339ſervants of the Lord may take comfort to themſelves, and cheare up their hearts in the midſt of all wants that might diſcourage, in the midſt of all miſeries that doe any way annoy them. Let them but pray in faith, and they are ſure to obtaine what they pray for: for all thoſe wants of theirs are ſure to bee ſupplyed; all their miſeries are ſure to bee removed. Goe your way, and be comforted, you bleſſed ſpirits; You complaine, your mindes are blinde, your abilities poore, your corruptions great, your hearts ſtraight, your deſires weake; be it ſo, yet if your deſires be of faith, God will grant them; if your prayers be of faith, God will hear them, and accept them.

Ob. Oh, but my wants are p. 340many, my neceſſities great, and need a great deale of mercy to pardon ſuch ſins whereof I am guilty. I lack a world of wiſedome to direct mee in ſuch ſtraights into which I am caſt, and yet, wretch that I am, I am unworthy of what I aske, and have abuſed all that I have received.

Anſ. Bee it granted: yet what ever you bee, what ever you lack, it skils not; be your perſon never ſo unworthy, or your wants never ſo many, aske but in faith, God cannot but give it. Such a man cannot but obtaine what he ſeeks, and therefore may therein be comforted, becauſe he is ſure to bee ſatisfied abundantly, and never bee upbrayded in what he ſhall receive.

Uſe 4. Laſtly, Wee have p. 341here a ground of encouragement for to call in faith, and to be confident to ſpeed, and to gaine audience whenever wee call; and indeede, who would not beg, when he ſhall bee certaine to ſpeede? Have but faith in prayer, and have whatever ye will at the hands of God; in nothing doubt, and in nothing miſcarry.

Quest. But how may wee fence our hearts, and help our ſelves againſt this wavering, which (we ſee) hath been the bane of our hearts, and the overthrow of our prayers?

Anſ. Wee muſt be warie and watchfull; for which, obſerve two Rules.

1. We muſt be marvellous fearfull that we enter not into termes of contention with the truth, and ſet up falſehoods by p. 342cavellings, & diſputings againſt the promiſe; as when we grow willing to deceive our ſelves, and to invent ſubtill pleas, how wee may object againſt the promiſe, and defeat it of the proper powerfull work it would have upon our hearts, and deprive our ſelves of the comfort we might have thereby. It's ſaid, Acts 11.2. They of the circumciſion **foreign.contended with him; it is the ſame word that is uſed for **foreignwavering in the text, when we (by armies of carnall reaſonings and curſed cavellings againſt the truth of the promiſe, ſet up a company of ſurmiſes and jealouſies in our ſoules, to keep off, and to ſtop the entrance of the promiſe into our hearts,) are apt to ſay, as Nicodemus did unto our Saviour,Joh. 3.9.John 3:9 How can p. 343theſe things be? and with Sarah, who laughed and ſaid,Gen. 18.13.Gen 18:13 Can Sarah have children in her old age?

2. A man is ſaid to waver when hee queſtions the promiſe, though hee doe not diſpute againſt it. This we muſt be as wary of as of the other. Act. 10.39. when the Lord had directed Peter in the viſion, that hee ſhould not count the Gentiles uncleane, he profeſſes he came without gaineſaying; for when the Lord hath promiſed, and the Word hath ſpoken, wee ought not once to queſtion it, but conclude undeniably, that it wil be. Pſ. 23. Doubtleſſe, mercy and truth ſhall follow mee all the dayes of my life. Iſa. 39. He hath ſaid hee will doe it, and not one jot, nor one tittle of his Word ſhall p. 344faile; which may bee a good ground to keepe our faith from failing, and our prayers from wavering.

II. A preparative to the Lords Supper.

COncerning the preparation to the Sacrament, three things are conſiderable.

1. How wee may know whether we have a title to the Sacrament, yea, or no.

2. How to bee prepared for it.

3. Thirdly how to reape and receive the benefit of it, being ſo prepared.

For the firſt, Whether we have a title to the Sacrament, or no, we will diſcover it two waies.

p. 3451. Wee will ſhew what doth intereſt the ſoul thereto.

2. What doth not hinder; and conſequently, what alſo doth hinder the ſoule from comming.

Inverting the order: Firſt then, What doth not hinder? I anſwer briefely and punctually, thus.

Rule 1. Firſt, the want of the ſenſe and feeling, either of Gods favour towards us, or of the preſent apprehenſion, to our owne ſenſe, of Gods grace in us, doth not hinder. I ſay, that the want of the ſenſe and feeling, either of Gods favour to the ſoule, or of the worke of grace in the ſoule, doth not hinder a man.

The ground of it is this; If hee that hath great intereſt in Gods love, may yet notwithſtanding p. 346not be aſſured of it in his owne ſenſe; if he that hath a great work of grace, may yet not be able to apprehend that worke that God gives; nay, if a man that walkes exactly before God, cannot ſee the power of grace, that helps him ſo to do; it is certain, this cannot hinder him from the right of comming to the Sacrament; But the former may be, ergo, &c. The Rule is undeniable.

Rule 2. This is no hinderance from comming to the Sacrament, that a man findes a deadiſh heart within him in the performance of ſervice; that a man findes a body of death oppreſſing of him, and lying upon him when hee comes to this duty: And the reaſon is this; becauſe the p. 347ſoule, (ſometimes) when it is moſt peſtered, and the heart moſt deaded and clogged, is then truly in the eſtate of grace, and alſo walkes moſt humbly before God, and labours to depend upon, and ſeek much more for his merciemercy, and to ſtrive moſt ſincerely againſt its corruptions: all which argue, that a man is deepely intereſſed in Gods love, and hath an intereſt, in a great meaſure, to the Lord Chriſt and his Covenant, and ſo conſequently to the Sacrament. I dare ſay this, That the worſt ſervices of a Chriſtian man to his owne ſenſe and apprehenſion, finde moſt acceptance with God. The pooreſt duties, for the performance outwardly, are ſometimes moſt perfect; p. 348Why? Becauſe then the heart is moſt abaſed in it ſelfe, and then it ſees moſt neede of Chriſt, and then alſo doth it crave ſuccour and reliefe from Chriſt therein. In a word, as inlargements of heart, and great freedome, and forwardneſſe, and ſufficiencie many times unto duty, is accompanyed often with moſt falſeneſſe, at leaſt wiſe with moſt pride and haughtineſſe of heart; ſo deadneſſe, wearineſſe, untowardneſſe, inability, is many times accompanied with moſt humility, with moſt brokenneſſe, with moſt baſeneſſe, with moſt going out of himſelfe unto Chriſt, and with moſt ſincerity in approving the heart unto Chriſt.

Rule 3. The third Rule is this: Former unpreparedneſſe p. 349unto Gods ſervice, and haply ſometimes (to a mans owne ſenſe) unprofitableneſſe under the Sacrament, in the receiving thereof, is not, ſhould not bee any ſufficient hinderance to any faithfull ſoule to come yet freely hereunto: for it skils not what a man hath beene formerly, nor what his failings have been in former times at the duty, if now thoſe be amended, and hee be humbled for them, & ſtrive againſt them, yea, and for the preſent doth addreſſe himſelfe unto this duty. There cannot but be many failings in each mans performances; what then? if this ſinne might hinder, then other ſins might hinder alſo: but no ſin may hinder a man from comming to Chriſt; for it is a great ſin not to beleeve p. 350in the Lord, yet a mans former unbeliefe, as it muſt not keepe him from comming to Chriſt; no more may it hinder him from comming to the Sacrament of the body & bloud of Chriſt. Beſides, ſhall unprofitableneſſe and unpreparedneſſe before, hinder, becauſe it is a ſinne? that ſhould rather make us take heed that we doe not commit a ſinne in not comming to the Sacrament when we ſhould; for if unpreparedneſſe and unprofitableneſs hinders becauſe it is a ſin, then not comming when wee ſhould come, hinders becauſe it argues a ſinner.

Queſt. How ſhall I know whether I have the worke of grace; and ſo conſequently title to, or intereſt in the Sacrament?

p. 351Anſw. The firſt evidence is taken out of 1 Joh. 5.18. He that is borne of God keeps himſelfe that the wicked one touches him not. We may diſcover the truth of grace by the worke of grace: this is one, That a gracious heart keepes himſelfe ſo, that the wicked one doth not touch him. So that where there is true grace, there is power againſt all corruption: and the ſoule that is truely wrought upon by Chriſt, is enabled by the ſpirit of the Lord Jeſus to maſter any diſtemper.

Queſt. Why, but (a man might here ſay) would you have a man ſo perfect, or ſhall his grace bee ſo pure and holy, that corruption ſhould not be in him, nor lodge in his ſoule?

p. 352Anſ. I anſwer, The text doth not ſay ſo: the text ſaith this; The evill one toucheth him not: that is, cloſeth not with him, faſteneth not upon him, doth not domineere over him: this is to keepe a man untouched.

Queſt. But how ſhall a man know that hee is only oppreſſed and foiled by corruption, and that yet he is not touched with it?

Anſ. That may be perceived on this manner.

1. When the ſoule cannot maſter corruption as it would, and overcome the unruly diſtempers thereof, yet it will ſtand in the defence of Jeſus Chriſt, and will not plead for a baſe corruption: he will not ſay, Oh, it is my infirmity, it is my nature, alas, I cannot p. 353amend it, &c. but a gracious heart will come to this; hee ſees his ſinne, and obſerves his diſtemper and corruption; and the heart ſaith, The Law is holy and good, the reproofe is good, the admonition is good, the duty good; yea, the ſoule will freely ſay, I have the vileſt heart under heaven; but the Law is a bleſſed Law.

2. When the ſoule obſerves, and hates, and loathes, and diſcovers, and purſues all manner of traiterous devices and rebellious diſpoſitions in others againſt the Lord Jeſus Chriſt. It is certaine hee did never hate ſinne in himſelfe, that joynes or ſides with ſinne in another mans heart and life.

3. Obſerve what authority, or what value, or what excellency p. 354the Word hath in the account of the ſoule: namely, Is thy ſoul under the ſupreme government, and ſoveraigne royalty and authority of the truth? if it bee, then it is a gracious ſoule. It is one thing for a man to have ſufficiencie to the diſcharge of a dutie with ſtrength and promptneſſe, and another thing to be under the authority of the truth, and to ſubmit himſelfe to the governement of that good Word. There is a paſſage that ſometimes hath been much in my thoughts, in Pſal. 119.29. Take from me the way of lying, and grant me thy Law. Sin is a way of lying; not only a ſtep of lying, but a way of lying; the whole guiſe & cariage of it is deceitful: now when he ſaith, take away the way of lying, p. 355his meaning is, I cannot maſter it my ſelf, but good Lord take it away: And the text addeth, grant me thy Law: as who ſhould ſay, It is the greateſt bleſſing the ſoul deſireth to enjoy in this life. For when the ſoul is cōtent that God ſhould pluck away every corruption from him, even the deareſt, it is a ſigne of grace.

Qu. But the queſtion here growes further, namely, how a man ſhall underſtand whether hee be content that God ſhould take from him the way of lying, and to part with every beloved corruption?

Anſw. You ſhall obſerve this in two or three paſſages.

1 Do thus; obſerve either what ſpeciall ſinne you have in your ſoule, and what the darling, and the ſecret diſtemper p. 356of the heart is.

2. Or if not that, then obſerve what a man is in his calling: there be ſome particular corruptions that ſally out upon a man when hee comes to his particular place; for ſometimes when the ſin of a mans nature and conſtitution hath failed, yet the ſinne of his calling hath overthrown him, and alſo diſcovered him to be falſe.

3. And thirdly, obſerve what it is in the world, or in any outward contentment, a man puts the higheſt price and the greateſt eſteeme upon: as thus, One man he eſteemes wealth, & is not able to endure poverty; and another man eſteemes his credit, and he cannot abide to ſuffer ſhame; another man the glory of his p. 357parts, that hee would have a ſufficiency above another, &c. Now (I ſay) if yee will trie whether the ſoule be content that God ſhould take away the ſinfulneſſe of the heart, try it thus,

1. By finding out if the ſoule bee in good earneſt content that the Lord ſhould diſcover all theſe courſes, and whatever ſinne is in them, and ſhould ſhame him for them.

2. If the Lord ſhould take away all theſe, and the Word take place, and pull away all theſe diſtempers, and then the ſoule findes a reſtleſneſſe untill the Lord pluck them away from him.

3. Whether the ſoule is willing, and ſtrives much, and contends ſadly that it may be content that the Lord ſhould p. 358take all that outward excellency from him, that is ſo much prized by him: If hee prize wealth, to bee content that God ſhould make him a begger; if he prize his credit, content that God ſhould cover him with ſhame; if hee prize his parts and gifts, content that God ſhould make him lye in the duſt. Whatever the ſoul is not content to part withall (if it be a temporall thing) that is a way of lying, and he loves it imoderately. Oh where is that man that can beare contempt, that can beare poverty, and is willing to be left under the table, and to bee made baſe in the eyes of the world! Hee that would hold any thing that he is not content the Word ſhould take away, it is certaine, p. 359that that is the king, and the maſter, and the commander of the heart.

Now the text adds, And grant mee thy Law. Whether the heart have this frame, is diſcovered in theſe three particulars.

1. The heart puts the higheſt price upon the Word, and the graces of God therein working, and conveighed thereby: as namely thus, The ſoule that is addicted to covetouſneſſe, cries, Grant mee liberality, Lord; the ſoule that is addicted to pride, prayes, Grant me humility: he puts a higher price upon that which is contrary to his ſinne, then ever his ſinne was ſweete to him.

2. Hee lookes for, and is willing alſo to entertaine the p. 360authority of the Word to order him, and to carry him out to this way and worke.

Thirdly and laſtly he finds a full ſufficiency and contentedneſſe herein. Grant mee thy Law; I deſire no more: Now by this time a man is fully under the authority of the Word: though I cannot doe what I would, my corruptions being ſtrong, my temptations boyſterous, yet take from mee the way of lying: Whether it be my beloved ſinne, or ſinne of my calling, or the outward comforts of thoſe things I prize, I am content it ſhould be taken away. And when it ſaith, Grant me thy Law, 1. It moſt prizeth it. 2. It moſt yeelds unto it. 3. It is ſatiſfied therein. By this time (I ſay) it appeares, a man hath p. 361a title unto the Lord Chriſt.

Touching the fitting of our ſelves for the Sacrament, two things are a little to be attended. 1. The neceſſity of our comming: The ſecond is the manner how to prepare our hearts when wee doe come, that we may come fitted, and (as we are neceſſarily injoyned) prepared to this Table of the Lord.

For the firſt, ſeverall queſtions are to bee propounded and anſwered, and then the point will be cleered.

Queſt. 1. Is it left unto a mans liberty to come, or not to come unto the Sacrament?

Anſw. It is not a point of indifferency, it is a point of neceſſity, which the Lord layeth upon us as a duty, which God expecteth from us, if p. 362God affords occaſion with conveniency; it is a ſinne in us to doe the contrary: I ſay, If God afford occaſion with conveniency, nothing ſhould detain us from cōming; yet ſome ſtraight may haply lie upon a man, that it were neither requiſite nor reaſonable for him then to preſſe in to that duty. As,

1. Were it ſo that a man could not receive the Sacrament unleſſe he ſhould croſſe ſome comfortable aſſurance of Gods favour towards him in the committing of ſome ſin; as to receive it by halfs, as the Papiſts do; then he were not bound, nay, hee ought not to receive it; it is not a point of conveniency; for no man muſt doe evill that good may come thereof: it is their fault p. 363who pollute the holy ordinance in aberring from Chriſts inſtitution, it is not my fault not to receive.

2. The ſecond caſe of inconveniencie is, when a man ſhall occaſionally preſſe into a place, and not bee acquainted with the Congregation; or give offence unto it, becauſe he belongs not unto that Congregation: in this caſe the Lord affords him liberty to depart; the reaſon is, becauſe it is a wrong done, ſeeing hee cannot come unto Gods ordinance without being troubleſome unto the people where he is, which God (who is the God of order) allowes not, nor requires.

3. If the Sacrament bee ſo ordered, and ſo given and celebrated, as the occaſion of p. 364the times carry, that haply it is done three or foure times in the weeke, by reaſon of the multitude of the Congregation, (as now on Eaſter day, Eaſter munday, and Eaſter tueſday, and the like) I take it, a man is not bound here at all times to come particularly to the Sacrament: and the reaſon is this; becauſe God requires that I ſhould come alwaies to a Congregation, when, according to the order of the Church, it is appointed or celebrated for all; but here it is celebrated at ſeverall times for ſeverall perſons, by reaſon of the greatneſſe of the Congregation: And now theſe cautions premiſed, it is a ſin for a man not to take all the occaſions, in the place where hee lives, to partake of Gods ordinance p. 365that hee hath appointed for his good.

Now the grounds of the Point are theſe.

1. Our own neceſſity might juſtly require this: our ſinnes many; wee want ſtrength and power againſt them: our abilities ſmall; weakeneſſe of grace great, and therefore we had need of all the helps that may encourage us, of all the means that might ſtrengthen us, of all Gods ordinances that might carry us on with more chearfulneſſe, and comfort, and ſufficiency in a Chriſtian courſe.

2. Look wee here to the mercy of God, and the richneſſe of Gods goodneſſe, and the bounty and the large proviſion that God makes for us: hee alſo requires our care and p. 366chriſtian attendance unto the enjoyment of the meanes for our good; the Lord is the Maſter of the Feaſt, it is his mercy to provide theſe means, and his free grace to give us liberty to enjoy them: then, to turn our back unto theſe ordinances, is to caſt his kindeneſſe into the kennell; it is an high diſhonour to God, and an high contempt unto his ordinances.

Quest. 2. But what if a man bee not prepared for the Sacrament? is hee then bound to come?

Anſw. No, he ought not to come unto the Supper of the Lord; but this hee muſt know, His ſin is deſperate, his offence is hainous and high, that he is thus unworthy, and ſinfull, and unprepared for to p. 367come; and therefore he muſt not reſt here in this eſtate, but take it as a marvellous hainous and miſerable condition, wherein hee muſt never give himſelfe reſt untill he get out thereof. There is ſuch a peeviſhnes of diſtemper in a mans ſpirit, & ſuch an idleneſs in his nature, that, becauſe he cannot have and do what he would; therefore he will neither have nor doe what he ſhould; and becauſe his heart is not humbled, and the like, therefore he will be content to continue in his corruptions, and keepe his ſinne; and caſt Gods kindneſſe behind him; for, in effect, he ſaith, he will not doe what hee ſhould, unleſſe the Lord will doe for him what he liſt. A gaine, there is alſo an idle diſtemper in the heart, when p. 368a man thinks thus, If I ſhould come to the Sacrament, I muſt walke thus ſtrictly and exactly, and I muſt part with my corruption; and that is the reaſon we will not receive the Sacrament.

Queſt. 3. But you will ſay, What great ſinne is there in this, that a man ſhould abſtain from comming to the Sacrament? wherein appeares it?

Anſw. It appeares in this; in that the ſoule loveth his ſinne, and harboureth his corruption more tenderly, and imbraceth it more neerly, and prizeth it more highly then he doth the bloud of Chriſt, or the mercy and favour of God in Chriſt: this every man (that will not prepare for the Sacrament, nor come to the Sacrament) ſhewes by his p. 369practice, and proclaims in the courſe of his life.

The ſecond thing to bee handled was, After what maner, or how he ſhould be prepared.

There bee two things here conſiderable.

1. How a man ſhould bee prepared for the Sacrament.

2. How he may partake of the benefit and fruit of the Sacrament.

For the former, that a man may bee prepared for the Sacrament, two things are required.

1. He muſt have theſe graces, Faith, Repentance, Knowledge and Love; for without theſe no man can receive good from the Sacrament.

Ob. But here may ſome object and ſay, If a man cannot p. 370find or feel that he hath grace, muſt he therefore abſtaine?

Anſ. A mans ſenſe and feeling, and the judgement that he paſſeth upon himſelfe out of his weakneſſe, is no rule to go by in this caſe. The reaſon is, becauſe many times the beſt Saints are moſt ſuſpicious, and hee that hath moſt grace in temptation, hath leaſt ſenſe and feeling of his grace.

Qu. Why, how then? what courſe muſt hee take, and by what rule muſt he be judged?

An. He muſt openly, nakedly, plainly, and to the full lay open his eſtate unto ſome faithfull, judicious, and holy-hearted Miniſter; and if upon ſincere relation of his eſtate, the Miniſter, out of the Word, ſhall anſwer all the objections that he can make againſt himſelfe, p. 371and is able to give, out of his owne relation, arguments to convince him, then is hee bound to ſubmit unto the Word, and to addreſſe himſelfe unto the partaking of the Sacrament.

2. For preparation to the Sacrament, it is not enough for a man to have theſe graces, but he muſt renew them, and put freſh colours upon all thoſe ſpirituall abilities that God hath beſtowed upon him: hee muſt not only have faith, repentance, knowledge and love, but hee muſt renew all theſe. For the renewing of repentance, obſerve this: Look what ſin thy ſoule hath over-loved, look what ſtaines and blots thy heart hath taken ſince thou haſt received the Sacrament, and get thy heart p. 372more looſened from every ſin then ever it was before the committing of it, and never leave it untill it bee come to a right ſet and frame, and as ready to entertaine the grace that is in Chriſt, and to ſubmit thereto, as formerly thou haſt been, nay, more then ever thou waſt before. Alſo, renew thy faith thus: Looke what doubtings and ſtaggerings thou haſt had ſince the laſt Sacrament, how thy faith hath been weakned and clouded, and renew this grace afreſh: and to this purpoſe remember this rule; See a greater inſufficiencie in thy ſelfe then ever thou didſt formerly, and come with greater boldneſſe, and confidently expect more mercy and favour from the Lord by his ordinances p. 373then ever thou didſt before. And ſo likewiſe for renewing of thy love, obſerve this rule: See a greater need of the Sacrament then formerly thou haſt done; and then ſee a greater ſtrength & aſſiſtance to be received from the Sacrament every day more and more.

Now for the ſecond thing, which is the way to partake of the good of the Sacrament: that is done theſe waies.

1. You muſt rightly inform your ſelves of what you muſt expect from, and what you may have in the Sacrament; what you come for, and what is there to be gotten: All ſpiritual good that your hearts can deſire is to be had here: The ſoul can want nothing, can deſire nothing; God hath promiſed nothing, can beſtow nothing, p. 374but it is here to be received. The ground is this, becauſe Chriſt is there, and all his merits; and he that hath the Sonne hath life, and in him, all things: In a word, all that the ſinner can deſire, as, the pardon of what is amiſſe in him, power for the ſubduing of all corruptions for him, and the quickning of his heart to the well-pleaſing of God, are all conveighed and communicated to the ſoule by the Sacrament, and to bee received therein.

2. You muſt underſtand how this is communicated to the ſoule in the Sacrament.

Queſt. How is pardon and power conveighed unto mee by the Sacrament?

Anſ. I anſwer; This comes from a right diſcerning of the p. 375body and bloud of Chriſt: when I can ſee beyond the outward elements, and ſee the ſpirit of Chriſt undoubtedly communicating the ſpirituall good, as I ſee the outward elements communicating the temporall good; when I can ſee ſomething beyond bread, and ſomething beyond wine, and ſomething beyond breaking, ſomething beyond pouring out, ſomething beyond taking, and ſee as certainly the Spirit of God communicating the ſpirituall comfort unto my ſoule, as the outward elements would do to my body: in this caſe the Spirit of God doth as certainly communicate aſſurance of Gods favour, & power againſt corruption, and to walke with God, as the bread doth food to my ſtomack, and p. 376the wine ſweetneſſe to my taſte and refreſhment to my nature: I ſay, the Spirit of the Lord doth as undoubtedly give Chriſt and his merits, the fruit and benefit of them in the forgiveneſſe of ſin, and ſtrength againſt corruption, as dryneſſe goes with the bread, and moyſture with the wine.

III. The Character of a ſound Chriſtian, in ſeventeen markes.

Mark I.

IF thou canſt mourn daily for thy owne corruptions and failings committed, yet ſo as to bee thankfull for the grace received. Rom. 7.24. Oh wretched man that I am, who ſhall deliver me from the body of this death? p. 377Ver. 25. I thank God through Jeſus Chriſt our Lord, &c. So then with the minde I my ſelfe ſerve the law of God, but with the fleſh the law of ſinne.

Mar. II.

If thou art grieved for the ſinnes of the times, and places where thou liveſt. Ezek. 9.4. And the Lord ſaid unto him, goe through the midſt of the Citie, through the midſt of Jeruſalem, and ſet a marke upon the foreheads of the men that ſigh, and that cry for all the abominations that bee done in the midst thereof.

Pſalm. 119.136. Rivers of water runne downe mine eyes becauſe men keep not thy Law.

2 Pet. 2.8. For that righteous man dwelling among them, in ſeeing and hearing, vexed his righteous ſoule from day to p. 378day, with their unlawfull deeds.

Mar. III.

If when thou mourneſt for the ſinnes of the times, thou take heed that thou art not infected with them, Phil. 2.15. That yee may bee blameleſſe and harmeleſſe, the ſons of God, without rebuke, in the midſt of a crooked and perverſe nation, among whom yee ſhine as lights in the world.

Act. 20.40. And with many other words did hee teſtifie and exhort, ſaying, Save your ſelves from this untoward generation. Jam. 1.27. Pure religion, and undefiled before God, and the Father is this, to viſit the fatherleſſe and widow in their affliction, and to keep himſelfe unſpotted from the world. 1 Pet. 4.4. Wherein they think it ſtrange that you run not with them to p. 379ſame exceſſe of riot, ſpeaking evill of you.

Mar. IV.

If thou endeavoureſt to get victory over thy corruptions, & art daily more circumſpect over thy waies, and more fearfull to fall in time to come; 1 Cor. 9 27. But I keep under my body, and bring it into ſubjection, leſt that by any means when I have preached to others, I my ſelf ſhould be a caſtaway. Pſal. 39.1. I ſaid I will take heed to my waies, that I ſin not with my tongue. I will keep my mouth with a bridle while the wicked are before me. Job 40.5. Once have I ſpoken, but I will not anſwer thee, yea twice, but I will proceede no further. Phil. 2.12. Wherefore, my beloved, as ye have alwaies obeyed, not as in my preſence only, but p. 380now much more in mine abſence, worke out your owne ſalvation with fear and trembling. Pro. 28.14. Happy is the man that feareth alway.

Mar. V.

If thou canſt chide thy owne heart for the coldneſſe and dulneſs of it to good duties, and uſe all holy means for quickning it up afterward. Pſ. 43.5. Why art thou caſt down, O my ſoul! and why art thou diſquieted within me! hope in God, for I ſhall yet praiſe him, who is the health of my countenance, & my God. Pſ. 57.8. Awake my glory, awake pſaltery and harp, I my ſelf will awake early. Iſa. 64.7. And there is none that calleth on thy name that ſtirreth up themſelves to take hold of thee. Judg. 5.12. Awake, awake Deborah, awake, awake, p. 381utter a ſong: ariſe Barak, and lead thy captivity captive thou ſon of Abinoam.

Mar. VI.

If thou canſt be patient under afflictions, and better for afflictions. Heb. 12.5. And yee have forgotten the exhortation, which ſpeaks unto you as unto children, My ſon, deſpiſe not thou the chaſtening of the Lord, nor faint when thou art rebuked of him. Heb. 12.11. Now no chaſtening for the preſent ſeemeth to be joyous but grievous, nevertheleſſe afterward it yeeldeth the peaceable fruit of righteouſneſſe unto them that are exerciſed thereby. Pſ. 119.67. Before I was afflicted I went aſtray, but now I have kept thy words. Jer. 5.3. O Lord, are not thine eyes upon the truth! thou haſt ſtricken them, but they have not grieved, thou haſt p. 382conſumed them, but they have refuſed to receive correction, they have made their faces harder then a rock, they have refuſed to returne.

Mar. VII.

If thy converſation bee in heaven, that is, if thy thoughts, and the courſe of thy life be heaven-wards. Phil. 3.20. For our converſation is in heaven, from whence alſo we looke for the Saviour, the Lord Jeſus Chriſt. Col. 3.2. Set your affections on things above, not on things on the earth. Heb. 11.15. And truly, if they had been mindefull of that countrey from whence they came out, they might have had opportunity to have returned.

Mar. VIII.

If thou delight to ſpeak with God in thy praiers, and that God ſhould ſpeak p. 383to thee in his Word. Rom. 8. 26. Likewiſe alſo the Spirit helpeth our infirmities: for wee know not what wee ſhould pray for as we ought, but the Spirit it ſelfe maketh interceſsion for us with groanings which cannot be uttered. Joh. 8.47. He that is of God heareth Gods words: ye therefore hear them not, becauſe ye are not of God.

Mar. IX.

If thou art as well content to ſubmit thy heart and life to Gods Word in all things, even when it croſſes thee in thy profits and pleaſures, as thou art content to come and hear it. Iſa 2.3. And many people ſhall goe and ſay, Come ye, and let us goe up to the mountaine of the Lord, to the houſe of the God of Jacob, and he will teach us of his waies, and p. 384we will walk in his paths. Ezek. 33.32. And lo, thou art to them as a very lovely ſong of one that hath a pleaſant voice, and can play well on an inſtrument, for they heare thy words, but they doe them not.

Mar. X.

If thou canſt relie conſtantly by faith on the promiſes of God in Chriſt, when thou art in any ſtraight or temptation, as wel for thy preſent proviſion and preſervation in this life, as for thy ſalvation in the life to come, abſtaining from the uſe of any unlawfull or unwarrantable practices. Gen. 22.8. And Abraham ſaid, My ſon, God will provide himſelfe a Lambe for a burnt offering; ſo they went both of them together. Exod. 14.13. And Moſes ſaid unto the people, p. 385Feare ye not, ſtand ſtill and ſee the ſalvation of the Lord, what he will ſhew to you to day: for the Egyptians whom ye have ſeen to day, yee ſhall ſee them againe no more for ever.

Mar. XI.

If thou canſt find in thy heart, that thou doſt love God ſincerely; although thou couldſt never love him, but that hee loved thee firſt. Joh. 21.17. And hee ſaid unto him the third time, Simon ſon of Jonas, loveſt thou mee? Peter was grieved becauſe hee ſaid unto him the third time, Loveſt thou me? And hee ſaid unto him, Lord, thou knoweſt all things, thou knoweſt that I love thee. 1 Joh. 4.19. Wee love him becauſe hee firſt loved us. Rom. 5.5. And hope maketh not aſhamed, becauſe the love of God is ſhed abroad in our hearts by p. 386the holy Ghost, which is given unto us.

Mar. XII.

If thou canſt heartily love good Chriſtians, and others that have helped thee on to heaven; and on the contrarie doeſt hate and avoid wicked and diſſolute men, but moſt of all ſuch as withdraw others from the faith, or by ſcandalous lives have cauſed the faith to bee blaſphemed and evill ſpoken of. 1 Joh 3.14. Wee know wee have paſſed from death to life, becauſe wee love the brethren. Mat. 10.41. He that receiveth a Prophet in the name of a Prophet, ſhall receive a Prophets reward; and hee that receiveth a righteous man, in the name of a righteous man, ſhall receive a righteous mans reward. Rom. p. 38716.4. Who for my life laid down their own necks, unto whom not only I give thanks, but alſo all the Churches of the Gentiles. Gal. 4.14. And my temptation, which was in my fleſh, you deſpiſed not, nor rejected, but received me as an Angel of God, even as Chriſt Jeſus. Pſ. 15.4. In whoſe eyes a vile perſon is contemned, but hee honoureth them that fear the Lord. 1 Tim. 3.3. Without naturall affection, truce breakers, falſe accuſers, incontinent, fierce, deſpiſers of thoſe that are good.

Mar. XIII.

The fight between the fleſh and the ſpirit. Rom. 7.23. But I ſee another law in my members warring againſt the law of my minde, and bringing mee into captivity to the law of ſinne, which is in my p. 388members. Gal. 5.17. For the Fleſh luſteth againſt the Spirit, and the Spirit againſt the Fleſh, and theſe are contrary the one to the other, ſo that you cannot doe the things you would.

Mar. XIV.

If wee long for the appearing of Chriſt. Revel. 22.20. He which teſtifies theſe things, ſaith, Surely I come quickly. Amen, even ſo come Lord Jeſus. 2 Tim. 4.8. Henceforth there is laid up for mee a crowne of righteouſneſſe, which the Lord, the righteous Judge ſhall give mee at that day; and not to mee onelyonly, but unto them alſo that love his appearing.

Mar. XV.

If thou makeſt conſcience of ſecret ſinnes which none eye ſees; as, a hard heart, a ſecure & proud heart: p. 389if thou lookeſt not ſo much to the matter of good duties, as to the manner, if they bee done in truth and ſincerity; alſo if thou doſt apply both the promiſes and the threatnings to thee in the Word of God, and loveſt and admireſt grace more in others then in thy ſelfe, and hateſt ſin in all, but moſt in thy ſelfe.

Thou mayeſt take comfort from theſe, if thou canſt doe them in a holy manner; namely,

1. With uprightneſſe of heart.

2. With continuance.

3. With daily growth in the practice of them.

And to this end two things muſt be practiſed.

1. Uſe often to examine, and try, and ſearch thy p. 390heart, and all thy actions.

2. Take an often account of thy life, concerning thy progreſſe in the courſe of godlineſſe: for want of this examination, many live and die hypocrites, and know it not, but ſuppoſe their caſe is good. 1 Chro. 29.17. I know alſo my God, that thou tryeſt the heart, and haſt pleaſure in uprightneſſe: as for me, in the uprightneſſe of mine heart I have offered all theſe things. 1 Joh. 3.18. My little children, let us not love in word, neither in tongue, but in deed and in truth. Rev. 2.19. I know thy workes, and charity, and ſervice, and faith, and thy patience, and thy works, and the laſt bee more then the firſt. 2 Tim. 3.7. Ever learning, and never able to come to the knowledge of the truth. p. 391Pſal. 119.59. I thought on my wayes, and turned my feet unto thy teſtimonies. 1 Tim. 4.15. Meditate upon theſe things, give thy ſelfe wholly to them, that thy profiting may appeare to all. Gal. 1.14. And profited in the Jewes religion above many my equals in mine owne nation, being more exceedingly zealous of the traditions of my Fathers. Heb. 5.12. For when for the time yee ought to be teachers, yee have need that one teach you againe which bee the firſt principles of the oracles of God, and are become ſuch as have need of milke, and not of ſtrong meat.

Mar. XVI.

If thou doſt deſire to keepe no corruption; or if thy endeavours bee conſtant in the uſe of all p. 392meanes againſt every corruption.

Mar. XVII.

If thou deſireſt Chriſt for his holineſſe-ſake; which if thou doſt, then thou wilt take all that comes with holineſſe, whether it bee ſhame, or diſgrace, or perſecution. &c.

FINIS.

End of the text · Thomas Hooker, The Pattern of Perfection Exhibited in Gods Image on Adam (1640)