by faith in me Note the phrase Iustification is much ascribed to faith As Act. 13.38 Rom. 5.1 Rom. 3.25 but heere sanctification also So Act. 15. Hauing purified their hearts by faith 1. Pet. 1.22 And Saint Peter Hauing purified your harts by faith to the obedience of the Gospell Yea the Apostle Paul Ephes 1.13 seems to make faith to bee the instrument of the spirit sealing the soule After ye had beleeued ye were sealed by the spirit of promise faith attending the Spirit in beleeuing the promise it selfe doth further attend also the seale of it and applies both to the soule The reason is because although the seale is aboue a word yet it 's by a word and with it and not else Q But here it a great scruple how faith should be the apprehender of both these at once viz forgiuenesse of sinne and renuing of the soule For who sees not how wide a difference there is betweene receauing a thing without vs as imputation of righteousnesse and a thing really inherent in our natures as the image of God and renouation A. I grant the point needeth due consideration yet as the Lord shall guide me I will endeauour to answer it And seeing the truth hereof is as cleere in the Scripâ—ure as any one therefore the manner thereof wil the better be found out To this end note that faith being the instrument of the spirit in both the acts of regeneration I meane reconciling and renuing doth of necessity attend the worke of the spirit in both If then it be true which I sayd that the spirit reades a lecture of the Couenant to the Soule according to the whole purpose thereof then needes must faith do likewise euen follow the direction of the spirit in applying them equally to her selfe for faith is as the eye of the handmaid to the Mistres that is do that which the spirit suggesteth and takes all which the Lord offers her euen the Lord Iesus at once and wholly If the spirit say take Christ both for pardon and sanctification lo it takes him for both together of the former there is no doubt Let vs see for the latter Eph. 1.18 the Apostle prayes that the eyes of the mindes being enlightned by faith they might ver 19 20. see the exceeding powerfull and mighty worke of the Lord Iesus in them that beleeue that is whaâ— hee can doe by the power of his death and resurrection So in Eph. 3. end he praies that they might haue Christ dwel in their harts by faith that so they might comprehend his length and depth that is take him as hee is to the soule and haue the knowledge of him that passeth all knowledge beeing filled with his fulnesse So that faith takes the Lord Iesus in his fulnesse that shee might bee compleate in him both for mercy and sanctification So if we looke Ioh. 17. vlt. As thou O Father art in mee and I in thee so thy loue may be in them and I in them Marke Christ is not onely offred to the elect to be for them in pardon but to be in them to dwell to rule to comand to exercise power ouercorruption and for gouernment to bee as a soule in the body to act guide and beare sway in them as the branches in the vine out of which they wither so that the promise offers Christ both for vnion of reconciliation and also Communion and influence of grace In both which she takes him for he is not diuided a pearle is little worth being broken Now then looke how the hand of the Prophet was vpon the Kings in shooâ—ing so is the hand of the Spirit vpon the soule in beleeuing and as the hand of the writer vpon the learner to frame it his way so is the spirit vpon faiths hand And as the wax takes all the whoâ—e print of the seale so doth faith of the promise by the hand of the spirit So that although its certaine that nothing is more vnlike than the things themselues which faith applies in the manner of apllication the one taking a grace onely imputed and resting onely in the act of God casting forgiuenesse vpon the soule without any addition of inherent goodnesse to it the other taking Christ as infused and dwelling in the powers of the soule yet this puts no difference vpon the apprehension of faith seeing with one hand and one act both the Lord offers them the Spirit ioynes them the soule beleeues them The spirit is that which doth order these two benefits and settles them vpon the soule and in the soule but faith with one hand and act doth receiue them according to the seuerall vse and seruice as the spirit pleases to apply them It pleases the law to conveigh a Copy-hold by Court roll and a free hold by other conveyance of writing seale deliuery and possession but the same hand takes the copy and receaues the liuery and season So heere Q. What doth faith in the application of this Gift of Reneuation or the new creature A. Two things It workes the heart to be renued by an argumentation See 2. Cor. 5.14 For the loue of Christ constraineth vs because wee thus iudge c. Marke faith iudges the matter aright and passes a sound verduict vpon it If Christ haue so loued vs how should our soules earne toward him in all conformity to his blessed nature faith is in this as in all other respects a deepe Logician shee argues for God strongly shee brings euidence vnanswerable for him that as a she carries about her the marke of a diuine cause beeing the most Divine worke of God that ever hee did since the Creation above all the gifts of Adam and ayming at a better end so she carryes also strong reason to move the soule to bee like to her workeman and to resemble his holy nature The word constreine vs signifies such an hemming in as of the beast in a Pound or Pinfold that is put into it and câ—nnot get out by any euasion so doth faith controll the heart that it cannot wind out must needs yeeld to bee as hee who hath imputed his righteousnesse to forgiue her that is righteous and holy The very savour and instinct of faith tends to holinesse she serves to abandon nature to set vp holines in the soule As she settles an imputed holinesse to iustifie from Christ so she cannot rest till she her selfe partake it within Such things as are alway lying among sweets cannot chuse but resemble and sauour thereof Faith comes from the divine breath of God and is his gift therefore cannot degenerate but as riuers flow from the sea and runne thither so doth faith come from God and returnes to him shee sins not till shee haue so pleaded for God that she haue drawne the heart to sauor him in his holinesse And secondly by infusion She is the Tunnel of the spirit to convey the renuing of the holy Ghost into the soule As the hand of the workman
is that liuely cause of cutting the â—imber but yet the saw or axe is the toole which this handworks by So here Take a similitude A maÌ„ buyes a pretious root of a rare flower that grows in few gardens giues it into the hand of the Gardner to set it in his garden The gardiner thrusts the root an pitches it into the earth giues it good mouldes waters and keepes it charily Euen so heere The spirit of sanctification is the purchaser of this roote but it plants and pitches it into the soile of the Soule by this hand of faith and there it nourishes and cherishes till the root bring forth a flower sutable to the nature of it Faith I say ingrafts this pretious signe of the righteous holy nature life death and resurrection into the soule or rather if yee will the twig of the soule into the stocke or soile of the Lord Iesus his holinesse and â—here it gathers strength till it produce fruit sutable Such corne as wee sow wee reape if we set a carnation wee looke the flowers shall bee sutable if wee set an apple into a stocke wee looke for no crab euen so this plant of loue brings forth loue againe and this roote of holinesse a fruit like it self That of Eph 3.16 is for this point That Christ may dwell in your hearts by faith Faith is the entertainer of Christ in this his holinâ—sse So then as in the former point faith sauours the truth in Iesus and tels the soule that Iesus comes into thither to sanctifie in for God as well as to saue it from hell so heere it 's the instrument of the spirit of Iesus to apply and to implant this roote of his in the soule it applyes the Couenant as well in the promise of renewing it as of forgiuing it and it embraces and claspes hold vpon the Lord her righteousnesse and till shee haue done both shee dares not say Thou art my God and I am thy child yea as the holy Ghost is that fire wherewith the new Creature is baptized when it comes to beleeue the Coeunant so faith is that hand which applies the soule to this fire to be purged thereby and that instrument of the Spirit whereby he refines the sonnes of Levi in the Ministry of the Word as Malachi speakes Q. What is the third thing to be noted A. The subiect wherein this new Creature is planted and that is the whole man Read for this 1 Thes 5.23 In body soule spirit meaning whateuer is in man Wee meane not a renewing of the Substance of either as if a Renued soule should be another soule or body but the same in point of the qualities or seruice of both It s corruption which is purged out and its grace is planted in The scurffe and poyson of each faculty is cast out mortified and consumed it s a new property is put in ignorance rebellion pride impatience is taken away and knowledge subiection humility and long-suffering put in And this subiect is the whole man Each part and power of body and soule is renued and if not all none at all The Spirit of Renouation is an entire workeman and purgeth all graceth all the minde with light the heart with heat the conscience with sound reflection and witnesse the will with free choyce and consent to holinesse the members with serviceablenesse to the soule in all her designes Q. Speake a little of the particulars What is renuing of the understanding and the powers thereof A Vnderstanding not only is corrupted in the light thereof but also in the prerogatiue of it It was set vp as a rule and directiue of the inferior soule will affections but it hath lost this bieth-right now and is become the vassall of the will and concupiscence therefore the renuing of it is partly a purging of it from the corruption and penalties thereof and chiefly a restitution of it to her integrity of light and soueraignty See Eph. 5.8 Light in the Lord. Q. What is the renuing of the will A. The Will being depraued in point of her loyalty and obedience to the minde and now having cast off the yoake and become rebellious the renuing of it is both the purging of it from the sinne and penalties of it and a restoring of it to her integrity of subiection to the verduit of the vnderstanding chusing refusing or suspending accordingly Q. What is the renuing of Conscience See 1 Pet. 1.22 A. Sinne hath depraved the Conscience in point of reflexion so that it cannot present any goodnesse of being or action to the soule with delight and contentment but is waxen defiled and either accusing or erroneous and peruerted therefore the renuing of it is both a cleansing of it from her contagion and a restoring of her to her integrity of faithfull accusing for evill and excusing for good See Tit. 1.15 by contraries Q. What is the renuing of the body A. The sences and members having lost their serviceablenesse to present obiect duly to the soule and to execute faithfully the purposes thereof the renuing of both is a restoring them to such integrity as that the senses doe duly offer to the soule the obiects of sense and the members become faithfull weapons of rightâ—ousnesse See Rom. 6.12 Let not sinne reigne in your mortall bodies c. Q. But what part is especially the Subiect of Renuing A. Howsoeuer the holy Ghost doth renue all yet the immediate and cheefe subiect of her residence is the Spirit of man There are as I said sundry faculties in the soule but the spirit is the most inward and immediate actiuity of it and it stands in the directiue gift of the vnderstanding by which it fore-sees and deuises for the whole man as also in the free choise bent sauor and delight of the heart So then the frame streame and bent of the soule is the spirit of it See Eph. 4.23 Rom. 12.2 Rom. 7. vlt. that wherein this renuing or new creature stands As it is in the old man so in the new it is not a few thoughts or affections which make a man bad but the very frame and bent of all the thoughts and affections whereupon as vpon wheeles the whole man is carried And as a son hauing the liuely picture of his father to behold would not set it vp in a stable or out-house but in his best roome So the spirit of Christ sets vp the Image of God not in the eyes or eares or tongue which haue no power to worke vpon the soule but in the Priuie Chamber of the spiuit where the King lodgeth Q. And what is the fourth thing in this Renewing A. The parts of it negatiue and affirmatiue the former a destroying of the old frame the latter a setting vp of the new which are the exercises of the inward graces of renouation Both of them issuing from the Crosse and Death Resurrection and Ascention of Christ And thence it is that in the named place
their elbowes thinking the law was giuen them to obey and not to enlighten or conuince oâ— sinne They had taken away foure or fiue sinnes from the Law as the Papists now doe the second Commandement as yee see in point of adultery and diuorce of oaths and periury of iustice and reuenge of loue and charity Mat. 5. ver 27 33 38 and 43. What was this but to call light darkenesse and darkenesse light If then Christ had meant to giue them true light hee would haue scattered those false and base conceits and corruptions as indeed his Sermon on the mount was chiefly to that purpose Secondly come lower to those that liue in the Church of GOD many are ignorant by meere want of meanes as thousands of Congregations at this day are though baptized I remember the speech of a Reuerend man that once on the Sabbath lighting vpon a Company as hee was going to preach neere-by who were some at foot-ball some dancing the Morris others quaffing in the Ale house asked them Sirs why doe yee thus prophane the Sabbath They answered him Alas good Sir wee know not that wee doe ill in our dancing or drinking which drew teares from his eyes If then GOD meane to enlighten such hee will giue them a Ministery of light to teach them what is good and what is euill So to come further put case a third soft hath some kind of light yet still mainteining a ciuill prophane or hypocriticall course what will the Lord doe to enlarge them with cleere knowledge Hee will take away their barres also Q. What are they A. These or the like First Their preiudice against the light and the meanes of light and instruments of light which hinders them from knowledge They haue perhaps a conceit that its a needlesse thing curious and vnprofitable a new fangled toy of some men or very difficult to get if not impossible These Ministers and their preachings are but noveltyes and might bee spared keepe people from their callings trouble the peoples braines and fill them with fancies These and the like false principles of preiudice Act. vlt. 22. The LORD will remoue Secondly Their custome in darknesse they haue liued as their forefathers and done wel enough new matters are yrksom also custome in profanenesse which holds them from comming where any light is for men are loth to know that which should vnsettle them in their loue See Ioh. 3.19 20. Men that loue darkenesse hate light lest their euils bee discouered Thirdly Their hardnesse of heart and purpose to liue in their lusts still For although order of law may compell them to Church yet when they see that knowledge robs them of their lusts they fare as a beare robbed of her whelpes and fight against the light of the Law as Pharaoh against the returning waters because their free-hold is toucht lose their lusts cosenage in buying and selling deceit lying pride reuenge they lose their life Fourthly That wofull dulnesse of edge and bluntnesse of spiâ—it by which they make themselues incapable of knowledge Heb. 5. Especially of any maine and material points Fifthly Generalnesse or slightnesse by which they please themselues to know the meer common sins which euery one may read in great letters runningâ— and through eâ—sâ— seeke no further because indeed knowledge is not their ayme but their policy to auoyd the shame of grosse ignorance A man that hath no more vse of a Map then to see the breadth or situation of Essex will content himselfe with the generall Map of that Shire but if a man would haue a due suruey of some Towne what breadth it hath what such a Lordship therein situate is what lands woods pastures hopgrounds hee will get a Draught of that Towne or a Suruey of those particulars So heere If God meane to enâ—ighten a carnall generall and formall professor or hee will take from him his generall Map and subtill generalities whereby hee detaines the truth in vnrighteousnessâ— and reach him a more speciall Map of sin to study vpon Sixtly He will remooue his sefeloue by which hee is loth to bee informed in truths his partiality and subtilty which suffers him not to heare such Truths as are like to oppose his personall precious and beloued euils whereby hee is loth to heare of any sins saue other mens not his owne and so he shunnes particular light of things which might prooue either against his luâ—ts ease credit or course in euil to vnderstand If a man bee a good Iustice hee is willing to know the Statutes and bee informed in them well that hee may be able to punish sinne to purpose If not hee is willing not to bee informed of them So is it heere but if the Lord will enlighten him hee will enlarge his Law to him and him to his Law that hee shall bee gladdest when hee meet vs with the most distinct and cleere light And so I might be infinite let this view be sufficient for this sormer Q How doth the Law giue light to the eies in knowing Actuall sins A. Both in themselues and in their penalties Q. In themselues how A. Sundry waies some of which and the cheefe I will note by them desiring the wise Reader to iudge of the rest First The Law doth present the soule with the authority of GOD in commanding and sets vp her selfe not in the sences or back parts of man but in his conscience the most priuy chamber of the soule This no law of man can doe No nor can any destitute of the law be truely seazed in conscience by any sinne But the Law sets vp the Lawgiuer in the conscience presenting him to her in all his Souereigne Iustice wisedome and Power that so she may esteeme of sin not as touching man but trenching vpon God in all his attributes This is a great discouery and causes sin to bee conceaued as it is not as the passing act seemes which begins and ceases with time but this is infinite in time merit extent and scope because against an infinite God For example An ignorant man hauing hurt his neighbour lookes at the sad consequent of the fact onely how hee hath hurt him in his name cattell wife goods and so the damage is the sin to him But the enlightned conscience lookes at the Lawgiuer knowing that not man but God hath made the Law against hurting man man is the next but God is the chief and last obiect of his sinne And therefore God must bee agreed with or else conscience will keep it vpon Gods record to appeare in due time And put case man would be appeased yea is satisfied yea perhaps mans Law is satisfied by the death of the offendor yet GOD still must be compounded with as chiefly offended Q. How secondly A. It presents it selfe to the soule in the coherence and consent of the law This no man can see except enlightned S. Iames cleeres this Iam. 2.10 Hee that breakes one is culpable of all Meaning that such
hold and keepe the soule whoÌ„ he will saue from all reuolt to former lust liberties The spirit of bondage is the frame of a fearfull heart held vnder slauery and chaynes of the Law from all escaping As we say such a man hath the spirit of mirth or Couetousnes in which he is rooted So in one place a woman is sayd to haue a spirit of infirmity viz. Sealth when her disease had so preuayled â—uer that she was crazed by habit So the spirit of bondage Gal 4.7 is to be as one sold to iâ— â—hat cannot get out It might bee wondred at that the Lord should vse such a course to do the soule good but considering our cursed base heart which is like the slaue no longer to bee in worke then the whip is vpon the backe it is no marueile Take a similitude Wee know it is one thing to bee rankt in the forlorne band which goes against the Cannon mouth another to bee beleaguered in a City by a long siege The one looke at present danger which when it s ouer they are past it but in the City men are held vnder continuall feare they see the Image of Death before their face ten wayes by famine pestilence Sword heere one wall beaten downe there another heere one slayne there another some dye of famine and threaten the rest to follow so heere to be vnder bondage is to lye vnder chaines as Peter vnder many keepers by which meanes frequent terrors assault dayly more or lessâ— and the soule is held to it as poore Israel vnder bricke and clay Neuer was this Taskemaster of more vse then in these dayes wherein men shunne legall feares as Todes or Serpents or if any come nigh them they shake it off with violence It s yrkesom to the flesh to bee vnder the whip long some way of breaking out of this house of Correction they deuise thinking themselues neuer well till they be at their old liberty out of the hands of so hard a Master But as it is with the breaker of the house of Correction or prison his end is commonly to be hanged so is it with such as despize this remedy of a licentious heart Now for vse of it beware that wee rest not in this feruill state Whatsoeuer the LORD meanes to do by it in time when hee offers the Gospell to the soule sure it is this is no state to rest in For why It differs from true feare as much as from true liberty True feare is the Lodestone to attract the soule to GOD and to acquaint it with GOD thus rather of it selfe dryues it away from God especially if it bee in any excesse Secondly This feare hath a respect to sinne onely as an occasion to punishment as a cause As wee see in the Slaue who lookes not at his Sloth but the whip But the true filiall feare looks at sinne as the proper cause of feare but at punishment as the occasion Thirdly True feare softens this rather hardens and imbitters the heart As wee see both in the examples of Iosiah who melted and Ahab who hardend his heart by his feare and returned to his pranks The feare of a condemned man is an hardner of him but he that heares of a pardon relents at it presently Fourthly It hath excesse in it both for the constant assault of it without intermission in all places dutyes and occasions and also for the dangerous inconuenience it brings after it oft times Hinders all fitnes of spirit both to duty and in duty to calling worship liberty solitarines defiles all and is a speciall sparke to light vpon the sad and melancholique temper of the body which the Deuill seldome fayles in to make it flash vp and blow vp the whole frame of nature yea euen in the godly themselues its a mayne enemy to fayth hope or other graces or duties Fifthly And the truth is looke how the feare of her that played the harlot differs from the loyall wifes so doth this from the feare of the regenerate the one feares danger and hurt from her husband the other reuerences him from loue Saul feared Dauid because he lookt for danger from him no otherwise Let the vse then I say be to take heed lest we rest in it Vse 2 And secondly let none heere stumble at my description of it for although it bee no better in it selfe yet the LORD can moderate qualify and correct it so that it shâ—lbe a speciall medicine to prepare the heart for that which lightnes and giddines would disable it from attayning Pray therefore for a moderation of it and a directing it to the end which God intâ—nds it for and the lesse good is in it of it selfe the more adore his wisdome who vses it to good both in â—he restreint of euill and the preparing of the heart to more stayednes sobriety Q What is the end of GOD in this worke of the Law A. To make way for a sinners reconciliation which otherwise were not possible to worke As soone catch an Hare with a Tabre as a wiâ—d wiâ—full sinner by the Charme of the Gospell That woman of Samaria scoffed at Christ telling him the well was deepe and there was no bucket But when he had well tozed her she changed her humour See Ioh. 33.33 If then after long terrors there bee an interpreter one of a 1000 to declaâ—â— to man his Râ—conciliation he will be good to him and be entreated saying Deliuer him I haue accepted a ransome But how appeares this â— Doubtlesse hitherto appeares no such things in all this tedious Law-course no as the Law is for her vsâ— so is the Gospell for hers neyther intimating other but oppozite saue in the intent of the ordeyner But if we looke thereat we shall in sundry respects confesse this a most wise and fit way to bring on the remedy First By this meanes GOD ioynes all wholesome Doctrine together For it is not his purpoze to leaue the soule in this case to seeke out of her selfe after ease seeing it s not in her power But hee himselfe will haue his Minister to ioyne all Doctrines together in the order of Catechizme both of remedy and misery in their due order Not because all that heare them can for the present apply them but that heereafter they might and the whiles want nothing which might set them on worke Secondly by this consternation he doth tyre and weary the spirits as in a Labyrinth working theÌ„ to an vtter hopelesnes in thâ—mselues to be better that in such a case the least inkling of mercy might be as newes out of a farre country Thirdly That by the hearesay of it their hearts might be â—â—ysed vp to make serious inquisition after it and not to Perish in their misery When the prodigall was brought to huskes at the trough then and neuer till then the notion of a father pierced him reaâ—ly When those lepers saw their liues past hope they resolued thus If wee
gathered some more patience some more knowledge some more loue thanks and zeale that others can repeate Sermons or pray better then thou follow thou after them enuy them not hee that had for them hath for thee I say not equall grace what shall it need if it bee sufficient but I assure thee that none hath gathered more Manna then an Homer full .2 Cor. 8.15 so much thou hast and more they haue not then their Homer of the imputed righteousnes Let this ioy thee in thy defects teach thee to honor that God with more more holines who hath honored thee with the equall Righteousnes of his best Seruants And secondly touching thy feare of holding out I say to thee Proue to thy selfe thy faith in this act of Imputation and that thou hast receaued that from God and then I assure thee that eternall Spirit by which the Lord Iesus offred vp himselfe for his elect the weakest as well as the strongest shall also susteine thee It is the stocke which thou art by Imputation implanted into which holdes thee not thou it looke thou to thy receauing fayth and that shall so enable thee by the vertue of the gift receaued that whatsoeuer thy feares now bee that shall vphold thee eternally and when thou art weakest the power of it shall be most magnified in thee Vse 3 Thirdly this point is vse of Instruction vnto vs teaching vs the excellency of the gift of fayth The first respect And first in respect of the Nature of it Other graces of inherence dwell in the soule and are actiue within and vpon the soule more or lesse as patience sobriety c But the Nature of fayth although it be a Gift put into the soule yet standeth rather in a Passiue receptiuenes then an actiuenes it s rather like to a Begger then a Worker the Begger forsaking his bare wals seeks out for his liuing and takes it into himselfe from without the Worker earnes it from the principle of his owne skill There is no grace appointed to that purpose to which faith is viz. out of her home-emptinesse to looke out and to receaue into her selfe from God the vertue of the Lord Iesus by this imputing of righteousnesse scowring her selfe with water of life from his welspring and with wealth from his treasures Secondly in respect of the constancy of it other Graces while they last doe vs great stead as patience vnder a crosse thanks for blessings but faith alwayes receaâ—â—s this imputation of Christ from the Father aswell to couer and beautify vs all our life as at our first conuersion and carries her influence into each grace both to strengthen keep the life of it and also to couer the wants of it yea the defects of our whole course No grace can supply faith properly but faith supplyeth all them For she letteth into them the vertue of the Lord Iesus imputed by the Father to accept couer and purge them all not to speake of the worke of sanctification of which elsewhere Thirdly in respect of the prerogatiue of it that it s admitted â—o be all in all with God for the soule I may say it is that vpon earth in this militant course which Holinesse shall be in Heauen For its faith onely which maintaines Vnion and thereby communion with God She is as the Lords priuy seale thorow whose hands all grants passe and take effect no one promise can be Yea and Amen without her She receaues from God a right to all mercies ordinances and priuiledges concurres with God in this great woâ—ke of imputing Christs righteousnesse yea and the Lord dares trust her with her prerogatiue It s sayd Salomon set his mother Bathsheba by him sitâ—ing on his Throne for shee was safe and would not pull away but ascribe glory to him and compt hers to rest in his So is faith admitted in a sort to doe all vnder God to iustify to impute to reconcile and the rest because shee is made for the nonce she is loyall and made for the honor of God al that can be thinking her selfe safe when she can set the Crowne vpon his head but abhorring all trechery She is a Grace that excels all which Adam euer had because shee hides all her life hopes and welfare with Christ in God he that steales away her treasure must rob the Lord first who keeps it Whereas Adam in the midst of all his perfection yet could keepe no one parcell of it but lost all at once She can both apply the promise offred in Christ and the imputation of righteousnesse from God the Father both at once and hath in a sort a kind of omnipotence with God and so also makes that which comes from her as prayer hearing Sacraments and the like of the same precious effectuall nature with herselfe Vse 4 Fourthly let it prouoke all that partake this imputation to be thankfull to God for his most wise and gracious prouidence that hath cast their portion so in this life that if there be any defect it should be in things of lesse necessity but for those that are most essentiall he is most large and full in his prouision for them I may say the Lord deales for the soules of his people as for the mindes hee hath so written the Scriptures that if any obscurities remaine they are about things of circumstance which are not so absolutely needfull to be knowne but if they be of weight and essence they are left plaine and euident So heere if he faile vs in any grace it is in some fruits of faith as the grace of thankfulnesse loue and ioy which are to be imperfect in this life and so in knowledge of particular cases or the like none of which though we had them could iustify vs but as for the grace of reconciliation and imputation of perfect righteousnesse which onely can accept vs and pardon vs and couer all our wants this he hath prouided to the full for vs euen in this life to enioy I say in the midst of all imperfection yet the perfection of that which cannot bee wanted hee hath giuen vs. Yea and this hee will haue his people to know although it is the bane of hypocrites Yet it is the cordiall of each poore beleeuer Dogges onely will snap at it to maintaine themselues in a licentious course but the beleeuer will blesse God fot it and bee so farre from laying it in his owne way as a block of Presumption that rather hee will say If the LORD hath so regarded mee as to accompt mee his perfect righteousnesse in the midst of my vnauoydable corruptions of Nature and life Shall I turne his grace into wantonnesse or shall not I keep all wilfull wickednesse from his eyes who hath turned his eye from all my transgressions Fifthly let it bee a ground of Selfe-deniall to Vse 5 vs As wee would obtaine this Righteousnesse of another so let vs bee naked of our selves I remember what
malignant properties of non members is yrkesome to this body of Communion Yea the LORD hath appointed it to bee so in the very externall Communion of his Church in the ordinance of it that spottes of Assemblyes Goates and Swine bee auoyded much more then in spirituall Communion 2. Cor. 6.14 15. No Communion betweene Christ and Belial light and darknes If thou see a man in whom the Spirit of wisdome dwels not one of another corporation of a dead rotten false carnall sensuall spirit Lo hee is not for thee See 2 Tim. 3.5 There must bee no Marriage betweene Israel and Ashdod no inwardnes bâ—tween them and those that abhorre Sacraments Gospell Pro. 25.23 Ministery and ordinances As the North wind is to the raine and the face of the Prince to a flattering Ziba so is the Spirit of this Communion to all her opposites I say no to their persons but their properties abiding such Secondly this Preseruing Spirit is also Aggregatiue of like parts to her selfe for the filling vp and strengthening of Communion Shee is still ayming at the bodyes increase and therefore as the waters of the sea winne vpon the bankes so doth this spirit of Communion seeke out and enlarge her borders Shee is like to Dan whose border was too narrow shee gaines still as a conquering army hath towne after towne falling to it so this Spirit both in the Ministery of it and in the other members endeauour after thee winning of more and more to become her Brethren her citizens her friendes no body hath such a faculty at this for the strengthening of her selfe for number for assistance both in gifts and graces as this hath Our Lord Iesus the head of this Communion spent his life in gathering members to this body Peter gathered 3000 at once and each member of it doth or ought to become all in al to gaine some The Angels reioyce in it the blessed Saints do long for the perfect collection of all the members into one and there is no truely borne sonne of God but seeks to get as many as he can out of the world into this fellowship mourning to see what an huge body the malignant Church is to the militant Thiâ—dly this Spirit is a Preuenting and wary Spirit to deâ—â—ate whatsoeuer attempts might bee made against her Communion either by opposite persons or properties for persons First she doth with very quicke sight espie and iealously avoyd such affronts as threaten her ruine and by the Spirit of Prayer drawes God into a league and combination against them The eylidde is not so tender ouer the eye last any hurt should befall it as this Spirit is of them that plot against the welfare of her Communion See Esay 63.18 19. 64.11 12. where the Prophet in the name of the Church presses the Lord against them long before And so I say Secondly of all contrary properties which doe resist Communion as Harshnesse Suspicion Iealouzy Pryde Wrath Selfeloue Vncharitablenesse c. Q. What is the second to wit the furniture of Communion A. It is that Spirit which furnishes the Church with all such gifts as serue to maintaine Communion Q. What are they A. Many The first and mother grace of all is Loue 1 Cor. 13.2 3 4. Rom. 13.10 and all the graces besides this draw their originall from her shee being giuen for the nonce to nourish the rest to sustaine communion It s nothing else saue a beame of that loue of God to the soule which doth reflect it selfe backe to the Lord himselfe and being vnable to reach him lighteth vpon his Saints that excell in vertue Psal 16.2 It s that which Saint Iohn so magnifies telling vs Iohn 5.1 He that loueth him that begat loues him that is begotten It s that band of perfection Col. 3.14 that holds in all the duties of Communion as the corner stone doth the sides of the wall And it arises from the sight of that Image of Gods grace which shines in his people which rauisheth each other to behold and knitteth each to other in the sence thereof as betokening the excellency of that fountaine whence it comes 1 Sam. 18.1 Ionathans heart was not more knit to Dauid then the Saints each to other It is the soule and life of Communion it is giuen for the vse of the Saints who could neuer endure all things hope all things suffer doe and turne their hand to the works of this fellowship except this instinct of loue caused them to goe to worke But loue makes all sweet Q. What is the second A. Sociablenesse a compound of three cordes not easily broken viz. Amiablenesse Humblenesse and Selfe-deniall Col. 3.15 Amiablenesse is that holy suauity of Spirit which opposes tartnesse austerity sowrenesse and sullennesse whereby men are like ragged vnhewne stones vnmeet to couch in this holy building Contrariwise amiablenesse is a gentle and alluring facility of spirit which both puts forth it selfe to all courteous and gentle behauiour and also draws affection and delight from others Tit. 3.3 Many are so hatefull and hating so dogged churilsh and harsh in their temper that they are indisposed for society more fit to be Monks or Ancorits then Christians through their Timon-like disposition But amiablenesse is that grace that both acts and prouokes all louing offices of Communion Phil. 2.3 Humblenesse is a grace which opposes pride a vice excommunicate from true fellowship of Saints causing men to thinke themselues their parts their persons too good for Communion Rom. 12.16 Humility thinks so meanly of it selfe that it reioyces it may bee compted worthy to bee a doore keeper in this house of Communion and is glad it may bee admitted vnto it It s discerned by these two markes Peaceablenesse and Equalnes both principall pillers in this frame Phil. 2.3 The former resisting Contentiousnesse singularity of opinion Schisme and faction preiudice surmisings censoriousnesse vncharitablenesse and the like Rom. 13.13 11.3 The latter abhorreth all disdaine partiality and want of indifferency in this Communion We say of friendship Either it meets with like or makes like Those vnequalnesses of wealth age parts education and birth learning wit experience superiority greatnesse do vanish in this Communion for it makes all alike not in ciuill respect but in point of membership If it find equality it sanctifies it as betweene Husband and Wife Children Friends Men of like quality Calling State Gifts Magistrates Ministers Tradesmen cutting the sinewes of enuy and planting a most euen likenesse of mind of Spirit and harmony betwixt them But if not yet as the roundnes of the earth reduces al vneuen parts to one figure so this all incongruities dislikes partialities if not to an exact yet to a competent equalnesse and proportion The third grace of Sociablenesse is Selfedeniall Which Paul cals A mynding and seeking of the things of others as well as our owne See these texts Phil. 2.5 1 Cor. 10.33 Phil. 2.4 Let saith
not onely extending to themselues but euen reaching beyond the Sphere of Spirituall Communion to those that be without and that both strangers and home-dwellers yet with caution For wee see that many will giue to strangers whom they neuer saw double to that which they will allow to knowne poore And this is the disease of wretched people not onely in point of mercy to poore but euen respect and reuerence to others A stranger vnknowne shall find double respect aboue them we know For why as they sayd of our Sauiour We know him whence he is So that it is a great argument with base people for honour that they know not him whom they esteeme A signe of an Idolike not religious regard But secondly and especially to the poore that liue with vs. No doubt that good Samaritane who tooke out two pence for the releef of a Iew would haue giuen six for one of his owne poore Luk. 10.35 And although there be not grace in all yea in few such yet heerein the common band of Creation mooues pitty towards the miserable especially in case of streight and extremity The dew of Zion refreshes Hermon Psal 133.3 and the mercy of Spirituall Communion extends beyond the good euen to heape hot coales of fire vpon the bad Q. But what seruice of Communion concernes the bodies of the poore members of Christ A. The seruice of mercy and compassion Sometime in the infancy of the Church it hath beene aboue ability Act. 4.34 35 36 37. When the goods of some were sold and the Church had all things in common And afterward wee see the Church had very speciall care of her poore appointing Officers for the purpose that is Deacons Act. 6. yea Paul made it one of his peculiar Seruices that the poore might be releeued both at home and abroad especially Ierusalem See 1 Cor. 16.2 Rom. 15.25 Not to cite those infinite Scriptures which presse this duty and that not by law and compulsion but voluntarily and that not in a slight measure but according to each giuers ability and receauers necessity 2 Cor. 8.12 13.14 It was one of Dauids prayers That there might be no complayning in our streets Psal 144.14 The streets of the Church should not swarme with beggers but prouision should be made for a supply and such an enormity must bee duly preuented in the Church Not onely when the states of Christians are sunke but euen before when they are in sinking in which season one shilling will go further then ten after Thus Dorcas not in one kind Act. 9.39 but in many was helpfull to the Bodies of the Saints clothing their nakednesse feeding their hunger c. So Matthew 35. Our Sauiour reaches it to visiting them in prison releeuing them in their suffrings especially for Christ Infinite it were to name the particulars Q. And is there no other seruice of Communion to the Bodies of these members saue onely in case of pouerty A. Yes verily euen to the bodies and outward man of all sorts in this Communion for the attaining of the chiefe ends of Spirituall fellowship the more easily Of this nature are frequent conuersings of the Saints together the more liberall vse of the Creatures and the like Those Nutmegs and Rases of Ginger and bowed groats and gilt pence which the imprisoned Martyrs sent out of prison heere and there shall rise vp in Iudgement against the vnkynde degenerate age we liue in in this behalfe Q. What seruices concerne the Soules of the faithfull A. Briefly besides all that I haue said before the Spirituall Seruices of Holy example sauory instruction admonition reproofe correction of errors exhortation and quickening to holinesse comfort in heauinesse sicknesse and distresse and in each Spirituall respect wherein member may be vsefull to member Iob 4.2 3 4. Iob 20.2 3. Of which seeing I spake before in the point of ordinances I repeat nothing Onely know that Seruiceablenesse in this kind is not onely to be exercised in the ordinances but apart euen in a priuate Communion Obiections I know there are many which a selfe louing heart may alledge against these First That this worke is meeter for the Minister then the people Secondly That knowledge is now rise among men what need therefore such ado Thirdly Men care not for our reproofes admonitions they will not heare vs. Fourthly Wee haue no leasure for such seruice from our owne businesse Fiftly We must not be buzy-bodies Sixtly We are not gifted for it 1 Pet. 2.9 1 Cor. 8.1 I answer to the first All the Lords people are a Royall Priesthood To the second knowledge puffeth vp loue edifies To the third let vs not kill our brother because heâ— is wilfull if we doe our dutie we haue saued our owne soule it is the little practice of Reproofe and Admonition which make them so vnwelcome To the fourth we haue leasure enough to buy and sell our neighbour but not to serue him in loue To the fifth he that forbids buzy bodinesse commands vs not to be slothfull in Gods buzinesse Rom. 12.11 To the sixth I say He that is willing and louing hath commonly skill enough and yet it is no plea to excuse one fault by a worse For God requires that all his be qualified with wisedome and skill to speake and to know their places obserue the best opportunities for his ends as well as for our owne matters And thus I haue shadowed out this doctrine of Communion And ere I come to the vse of the whole Article this I would say Oh how is it to be lamented now a dayes that as he said Rome could scarce be found in Rome so scarce a shadow of Communion is to be seene among Professors As for Communion in graces it is gone and not mist no more appearing among common Christians then an acre or two of land in a Map of a Countrey As for the tyes of ordinances how few are there whom the Sacred band thereof tyes to the seruices of Communion and as for duties let vs but marke what the loue of people in their Congregations is towards the heads of Communion I meane such Ministers as haue spent themselues for their soules and by that Scantling iudge what other Communion there is among themselues The fifth Article Question VVHat is the fifth Article A. It is this That the Lord offring Christ to the soule doth not offer him nakedly and barely but furnisht with all the benefits of his satisfaction So that in this point we are to consider what the parcels of those good things are which the Lord reaches to his Church in the gift of his Sonne If a Prince come vnder a subiects roofe hee comes not empty and bare but with all his bounty and leaues the markes of his presence behind him So heere The Father offring Christ would not haue vs thinke him to be a dry and bare gift but a rich Cabinet of all choise Iewels of good things that so it might be
to a well a bearing of it selfe towards God man or selfe Of these I speake no more onely I would adde one thing That graces of the spirit serve not onely to take up the residence within and no more but mightily to strengthen the soule to all spirituall or externall conversation see that Col. 1.11 Strengthned by the might of his power unto all long-suffring with joyfulnesse and well pleasing c. Hence it is that Eph. 6. Paul reckons up speciall graces of the spirit as the compleat harneis of a Christian I will open this by a similitude I told yee that Conversation is like a wheele Note then As in a Wheele there be three parts the nave the spokes and the round so here the nave is compared to the spirit of regeneration or the new creature of which in Article 1. the spokes are these graces I have named issuing from the nave and fastned to the round for as these staves doe unite the strength of the nave to the round and carry the strength thereof to each part of the wheele which else would breake and split in sunder so these graces of the spirit of Christ are the staffe of our life and the very support of our conversation and wheele of our course As for example Take away knowledg from the use of our liberties faith from the Sacraments or Word love from visiting the sicke mercy from almes where shall these parts of conversation become And thus much of this first part of the substance of conversation in graces Q. What is the second part of the substance hereof A. It is the consideration of the Subject who is to lead this conversation that is the regenerate person Now looke what the severall instruments are by which a Christian doth and must ordinarily converse those are the subject in which it stands and therefore had neede to be accordingly qualified Q. What are they and how many A. Three Thoughts Affections and Actions Q. What are the Thoughts and what rules are there for the frame of their conversation A. Thoughts are the first movers in the soule and from them issueth either good or bad life see Pro. 4.23 so our Saviour That which defiles a man comes from within as evill thoughts Mat. 15.19 They are the master-wheele If a man be envious and malicious Psal 36.4 his thoughts devise mischiefe upon his bed if the course be covetous the thoughts first set them on fire they pierce them through with cares 1 Tim. 6.10 So in the rest Therefore it being granted that we speake of the new Creature who hath purified already his soule to obedience let these rules serve to frame his commonwealth of thoughts aright First let our continuall care be to keepe the through-fare of the soule free from them as by pardon of them Acts 8.22 so by purging of them daily from that vanity prophanenesse disorder endlesnesse and other sins thereof which makes the conversation vaine 1 Pet. 1.18 Eph. 4.24 put off the old man of deceitfull lusts Secondly Iere 4.14 Mica 6.5 labour to season thy imagination and the doores of thy sences eyes and eares with holy meditations of God his Church his Will and Promises Psal 1.2 In the Law of God he meditates day and night Psal 19. ult Let the words of my mouth and the thoughts of my heart be alway acceptable Thirdly watch over these thoughts as men doe for theeves and aske whence they come and whither they will ere they passe yea keepe the whole prison the streighter for the sake of thy thoughts because if the ringleaders breake loose all the rest follow them Pro. 4.23 And the doore of the thoughts had neede be kept as well as the tongue Psal 141.3 yea and keepe in holy thoughts that they goe not out as fast as they come in Eze. 46.9 So fourthly attend seriously upon holy objects to fixe the imagination upon good things Esay 26.3 which is the way to beat off the swarme of these flyes Above all looke to the maine worke of Renuing and let all thy springs be in the Lord Psal 87.7 even the root of thy whole conversation which is the spring of thy thoughts and this will cause the branches and streames to be holy and cause thee to dwell upon meditation and to be heauenly minded Q. How is the wheele of Affections to be guided A. The Affections are the wheeles of the soule indeed anâ— upon them the soule is either hurried to evill or led to good Little doe most men thinke how they are carried by these their passions by each object Sometime by love by joy by hope on the right hand otherwhiles by feare by sorrow by anger pitty or the like rare is that man who venters not upon the sea of conversation with the broken barke of Affections It may be said of them as of that ancient Where they doe well none better where ill none worse Heathens were faint to abandon them quite the Stoicks I meane for the pudder they found by them and to deny all affection and so put out their eyes and cut off their hands and feete for feare of offending them But the Scriptures afford more grace than so therefore first weigh well how hardly the best escape the violence of them Note how Dauid disguizeth himselfe suddenly in swearing Nabals death vpon his defeate 1. Sam. 25.13 Ioh. 18.10 how soone Malchus his eare is smitten off by Peter in his passion how soone fire from heauen is sent for by the discontenâ—ed disciples Luk 9.54 So also Dauids rashnesse to Nathan 2 Sam. 12.5 which he must needes blush for So by the beholding of Bathsheba how soone was a fire kindled but long in quenching How suddenly Iosh 7. did the babilonish garment fire the heart of Achan The newes of Absoloms death pierce and disguise Dauid 2 King 5.20 Not to speake of Gehazi his sudden following Naaman Felix his hope of a bribe from Paul the disciples excesse of sorrow vpon a word speaking by Christ that foolish pity of Ahab vpon the men of Benhadads errand the extreame feare of the women vpon the Angels words All these Cloudes of witnesses shew the vnbridlednes of the passions and therefore should prepare vs with earnestnesse to preuent them Secondly yet note how affections are as soone vp in armes if the heart be well seasoned and stablished with grace How soone was Peter mooued with holy feare vpon the draught of fishes Luk. 5.8 How easily was the poore blind man rayzed vp in the depth of loue to the Lord Iesus how soone was sorrow wrought in the hearts of three thousand murtherers at once by Peters preaching how presently was compassion mooued in Peter and Iohn toward the cripple Act. 3.4 how quickly was zeale stirred vp in Phineas against Zimri and Cosbi Numb 25.11 and so may bee said of the rest Thirdly therefore let vs nourish the fire of the holy Ghost kindled in vs in our first regeneration and apply it
force a good iury to bring in a false answer that he may sin by preuiledge Lastly and especially through the neighbour-hood that good hath with euill oft-times who would not commend the pity of him that refused to smite the Prophet 1 King 20.36 or the fact of the good midwiues that saued the women of Israell Exod. 1.19 and who would not at first discommend the Leuites for slaying their brethren Exod. 32. But wee must doe no good that euill may come of it and where God discharges the conscience from a Law there is no transgression as in the borrowing and robbing the iewels of the Egiptians appeares Therefore let vs cleaue to our grounds abhorre all doubtfull generall erroneous ones take paines to discerne betweene the colors of good and euill and beware we be not lead by the errour of wicked as 1 Pet. 3. end and Ephes 4.14 Q. What is the right mannor of actions A. So necessary is this rule that it reaches to all our actions yea the most indifferent in her nature and such as wee are not tyed to but are arbitrary yet when they are done are to be done in a right manner or else we sinne And this manner of doing requires two things First that they be done in the estate of well pleasing Secondly well pleasingly for the former it is an assurance that the person pleases God Heb. 11.4 for the latter it is a cleauing to the quality of performance that it be pure To the pure al things are pure in their lawfullnesse yet euen pure things must be done purely also as I noted before in the Beauty of Conuersation each action hauing in it a peculiar quality to commend it as there I noted in diuers instances And therefore next to knowledge the eye of the soule must call for this true mannor that withall closenesse entirenesse humblenesse faith wisedome loue cheerefulnesse resolution it may performe that which is good But I repeate nothing Q. VVhat is the due measure of Actions A. That the Lord be served with the best of us within by the best bent of our soules without by the best extent of our abilities and that wee keepe no false measure within vs. Our course is to deale with God as buyers and sellers doe each with other buy by one measure and sell by another So we when we trade with God are content hee should sell to vs by the largest bushell heaped thrust and running ouer but we repay to him by a cut scanty one But as we doe or would fare at Gods hand so should we measure out vnto him and in all that we doe to him or for him call forth the best of our spirit and bent of heart all our courage and might and also enlarge our actions to the greatest extent we can in number and in degree that our goodnesse may be as diffusiue and exemplary as without hypocrisie and within within our compasse may be But I haue spoken of these two before of the one in the Subiect of Regeneration of the other in the grace of Measure Looke backe to them Q. What is the true end of all good actions A. It is one of the maine of all the rest For as the end and scope of a thing giues it the being so a childe of God is more properly obedient in his end then in any hee may faile through ignorance or weake carriage or measure but in this is his glory That the desire of his soule is towards the Lord and that he may approoue himselfe to haue had an vpright ayme at the Lords ends the glory of his name good of his brethren and peace of his own heart whatsoeuer else he failes in in preaching in prayer in mercy and compassion in Sabboths in example yet that in this he is voyd of guile See Pauls boasting 1 Cor. 1.12 we haue had our Conuersation in sincerity c. This was Abimeleck's praise for the moral of it that he had done it with a pure intent It is that God lookes at Psal 51.6 It was Dauids reioycing that he walked in the perfect way Psal 101.2 and Asa his prayse that in all his distempers he still held vpright in heart Oh this a dâ—fficult worke As hucksters deale with their milke honey and wares they mixe them with waxe water and trash for the vantage so doth our heart seldome any action but some dreg and dead flye of our owne aymes and ends is ready to defile it Beware therefore and let a true end steere all the actions of our life But of this before in the grace of vprightnesse Q. Proceed to the third branch of the substance of conuersation concerning the obiect thereof what is it A. It is two fold either our Spirituall Conuersation with God himselfe or our Conuersation with man in our common life Q. What is our conuersation with God A. Godly conuersation as Peter calles it is that communion which a renued soule hath with God or in a word it is the soules enioying of God so farre as here may be and it is either inward or outward Q. What is inward conuersation how manifold A. It is twofold either the life of faith or the exercise of the Graces of the spirit within the soule Q. What is the life of faith A. The soules enioying of God Christ our Sanctification by all his promises concerning life and godlinesse And a faith at the first drawing neere to God did cleaue to him in Christ by a promise for reconciliation as in Article 6. of the second part so it proceedes and improoues Christ her sanctification for all needes and vses of this present life For as Paul saith if being enemies wee were reconciled to him by his death much more by his resurrection wee shall partake his life And againe If he haue not denyed vs his owne Son how much more shall hee not with him denie vs any thing Now saith vnderstanding whole Christ in sanctification to be made hers 1 Cor. 1.30 doth draw as a man would draw lines from a Center to the circumference on each side so particuler promises of vpholding the weake soule in each condition that so she might say in all Now liue I yet not I but Christ in me And the life I liue I liue by faith in the Son of God and againe The iust man liues by faith not as some inuert it The iust by faith shall liue Q. What promises doth faith liue by in Christ A. To speake of all were endlesse for a draughts sake I referre them to foure heads First estates Secondly meanes Thirdly duties Fourthly graces which may serue for the rest The sum is Iesus Christ is the life of the soule throughout and as before and without Christ the soule liued a naturall and common life of selfe world pleasures vanities so shee now liues the life of Christ in all those foure And shee is thus said to put on Christ that as a man in his apparell doth all the workes of this
gaine and price of grace wich they haue oft gotten from God doth whet their desire to couet more of them and to bee better acquainted with the Lord in them As Moses could not be content till he had seene God in his glory This is one effect of our Sauiours prayer that they may be one with vs and that thou wouldst keepe them from euill and from the world so the faithful trade with God for more faith vnion hope loue patience and when they can get in with the Lord for any addition of these they thinke themselues in the suburbes of heauen Secondly In the reioycing in the groth and encrease they haue had No mizer doth so oft visit his bagges as these ioy in their treasure The lesse they see of these iewels in the world the more they prize them and flesh their hearts with them as the Apostle saith The God of peace fill yee with all ioy by beleeuing And againe we reioyce with ioy vnspeakeable and glorious Thirdly and especially their trading is in heauen by that precious hope which is an earnest-penny of their inheritance and therefore they neuer think of it but it glads their hearts This is that heauen vpon earth and the treasure which their hearts are set vpon which in a sort makes them also to be heauenly minded makes them vse these things as if not and despile the image of these vanities yea makes their crosses slight in comparison while they looke not vpon things temporall but eternall And by this their trading although they bee absent from the Lord yet are they in a sort present and lay hold of immortall life to make their condition below the more tolerable And so much of the conversation with God Q. What is the outward converse of the soule with God A. It is that holy correspondency which it holds with God in outward seruices Q. What are those A. Some are ordinary some are occasionall The ordinary are many I will giue a taste of a few and they are an ordinary and dayly walking with God in religious duties for the increase of Communion It is not the wheele of duties doing which can support the soule it must bee a due keeping of quarter with the Lord and a survey of her estate towards God which must doe that Of this sort are these First A satisfying of the soule with the Lords image at our awaking with a saluting of his promise for renewed pardon and grace Psal 17. vlt. for Iesus Christ is yesterday and to day and the same for euer Heb. 13.8 not changing Secondly a seeking of his face as oft in the day as may bee for renewed humiliation and for keeping the heart open dayly for pardon of renewed sinnes grace to purge and season the soule thankes for renewed compassions Thirdly a reuiuing of couenant with him for closer purpose and bent of heart towards him Act. 11.23 Fourthly a dayly recording of Gods peculiar administrations and prouidence to vs in patience blessings deliuerances speciall redresses of our decayes in soule and body and what vse we haue made of them Fifthly a finishing of each day so as we viewing it ouer may be humbled or comforted and so lye downe in peace Q. What is the occasionall A. The seruice of the time Act. 13.36 by which wee rest not onely in our ordinary seruing God but reach our soules to the condition of the times we liue in accordingly carrying our selues either in affliction of soule or thanksgiuing as occasion requires Q. Conclude the Article with the latter branch what is our conuersation with men in common life A. The same which the Psalmist 50. vlt. calles the ordering of conuersation aright And it is a wise accommodation of a Christian to the seuerall passages that befall vs vnauoydably in this our common course of life In the which although there be a world of euill committed this being the element of worldlings and the stage whereon the Deuill acteth his parts yet euen in these common matters the Lord teacheth his people to carry themselues as men of another world Q. But how shall rules be giuen touching this part of conuersation it beeing so infinite A. By culling out some of the chiefe passages of the rest and giuing a briefe view of their due ordering wee shall the easilier guesse at the rest Q. Name some of them shew of what nature they are and what ordering they must haue A. Such as these Marriage Company liberties solitarinesse earthly businesse calling family gouernment and the tongue or common talke Which although they bee out of the boundes of Gods worship yet are so to be conuersed in as remembring the name of God may bee blasphemed therein whout especiall caution euen as in the vse of oathes and vowes Q. Seeing diuers treatises ar extant about them and they haue been handled in the Ministry by sundry occasions giue onely a briefe view of the ordering thereof A. Generally touching all note this that God abhorres all common prophane vsages of the world in these things and will haue his people caâ—ry about them the cognizance of new Creatures and holy ones that they may not make religion odious by their corrupt behauiour and making vse each of other therein for their owne ends but that the graces of God may breake out and shine in the order of this part of conuersation to the glory of our profession Then particularly there is required a stayed setled spirit not vaine light frothy and inconstant so that each occasion accidentally offering it selfe should vnsettle vs and put vs out of our course of life as sometimes sudden ill newes driue vs into melancholy and frowardnesse successe in our affaires carry vs into endlesse lightnesse and iollity shrewd turnes in family worke vs to disguizement and impatience Wee see how it is with some disordered men thaâ— for a weeke or fortnight together they will ply their callings but if company draw them to the Ale-house they will spend whole dayes and nights in a quite contrary course Such basenesse the Lord abhorres and will haue all to set their soules in order to an holy sobernesse and equalnesse of heart wisely framed to entertaine the changeable passages of life which the well-ordered Spirit neither in the excesse or defect but as the obiect requires Q. And what speciall directions are there and first for the married condition A. That they loath to make it a common thing for the vse each of other and prophaning the Ordinance but first improuing it chiefly for God and the mutuall good of their soules Worshipping God together making him umpire of all their differences powring out their hearts into his bosome by humiliation prayer and thanks-giuing Nourishing matrimoniall loue as a sacred knot and to that end obseruing each others graces for the strengthening thereof Cutting off all iarres in the beginning and yet not agreeing together for base ends but for holy Tendering the weakenesses of the weaker sexe concealing her defects and
be so that thou shouldst be willing to haue it so no let it make thee longue and stretch out thy necke a far off after thy Redemption and when thy knocking off drawes neere lift vp thine head Here is thy pilgrimage when shall I come to my fathers house how long Lord holy and true how long Lye under the Altar and cry till God answer thee Count them happyest that are gone before and put off their harnesse Oh when shall I follow well after and ouertake deere husband wife and friend that haue got the start of me Lord here is not the place I looke for here an handsell and earnest but Lord euen my very faith and hope which are my best graces in trauell are but releefes of misery for a season euen these should here cause me to cry out for the Christ of a better life saying with Paul If our hope were here in Christ only of all other I were worst Faith and Hope and Patience and Hearings and Sacraments shall cease if then therwith sin and sorrow cease not what is my best but misery but as long as I haue Christ for hereafter I care not hee will pay for all If here to be a little eased of my feares bee such a benefit what is it to be quite rid of them If here to be guided by faith what there to need none If here to hope for a good end what there to enioy the thing hoped If here to liue a barren poore sad life patience mixt with impatience knowledge with error faith with infidelity what there to haue the vse of them taken away Christ made mine wholly fully all loue without defect ioy without mixture peace without disturbance Christ in his kind blessednesse and perfection he was not giuen me to be some grace and more sin but all grace and no sinne then I shall not see him through this grate of my prison but with open face as hee is and as he sees me Oh Lord this coast of the present world so dimmeth and darkens that coast of heaven that I cannot behold it Turne thy loue-tokens oh Lord once at length into presence and fruition and shew me thy glory Q. What other vses are there A. Exhortation and that in generall first to resist all these Vse 2 wofull enemies of our peace It is a word soone spoken but of long and hard practice to stand I say vpon our guard therefore a little I would direct about it though I feele my selfe in a sea of matter yet I will send my Reader to large and godly Treatises of this vast argument and my selfe cull out two or three directions best agreeing to my drift Q. Begin then first with the first annoyance or let which is our owne corruption how is that to be resisted A. I will mention three wayes 1. The spiritual combat ere sin be brought into act 2. Watchfulnesse against outward occasions and temptations 3. Wisedome after we are fallen Q. What is the duty of the Combat A. It is the exercise of that holy Principle of the Spirit of the new Creature which perpetually fighteth against the flesh in the regenerate Let this bee perpetually maintained and the hand of Faith or of Christ rather bee continually iogged by vs for the liuely quickening grace thereof to resist our inward selfe-temptations Gal. 5.17 The Spirit lusteth against the Flesh and ye cannot be as ye would There is in the New Creature a renuing throughout in euery part yet not throughout in all As in a dead Palsey all one side dead yet the other wholly aliue How doth the liuing part fight against the dead If a man should haue a dead carkasse bound to his backe till he dyed were it not an heavy plague would it not be irkesome So this body of death to the liuing part of the new Creature Oh mourne and grone it out The Physitians say Every deepe sigh spends a drop of bloud Oh that thy grones might consume this bloud I likened it before to Peninna I Sam. 1. Let Hanna then bee to Peninna as shee to bee sure will be to her Shee will not see the least looke of Elkana toward her the least loue-token not one nights lodging not one cast of favour but shee will pine at it vpbraid her for it vexe at and grudge her the least drop Oh! Let Hanna doe so to her Let her all that shee can get into her husbands heart and the more shee is envyed the more let her cling to him that his loue may support her against her enemy let him be to her aboue all her feares Oh if this were how happy were we It 's said of Rebecca that she was weary of her life for Esaw's wives as I noted and wisht them out of doores Let vs be like her and say Oh Lord these base dogging thoughts of sinne which breed ill affections and threaten to breake forth daily into action how noysome are they When Rebecca felt a strugling she asked the cause of the Lord and he answered Wonder not there be two nations in thee a cursed and a blessed one one whom I have hated another loued it must be thus wait thy time pray for a good trauel the whilst thou must beare this strife within thee So doe thou doe not onely beare it but maintaine it also Say to the Lord I can neuer shunne euill but I am the more tempted to it never ensue goodnesse but I am driuen from it Lord why is it thus Oh quicken vp that loue that Image of thy righteousnesse that seed of God that inner man of the Spirit which may present thee so to my soule that thy sweetnesse and love may cause the Image of old lust to be despised decay daily more and more Create in my soule that holy nature of thine which may for euer abhor foile conquer this flesh and the opposition of it in me Thou oh Lord art as holy as sin is wicked Oh Lord shew it and the preuailing nature of it let it burne vpon the Altar of my soule against the Altar of corruption Oh that I could find but one day of many that I were mine owne and free to righteousnesse rid of my cumber and clog That I could feele those secret motions and instincts of sin in me rebelling against thee tickling mee snaring and leading me captiue being as sensible and wake to marke and discouer them and nip them in the necke as they are to annoy me Q. What is the second duty of watching A. Continually to obserue and preuent occasions offered when we cannot foile inward motions Cut off her prouision and sterue sin As men deale with fields of weeds which they cannot root up they hooke them and so kill them by oft cutting off their tops so doe thou with occasions obiects counsell prouocation to thy wrath reuenge couetousnesse maintaine a sound desire to abhorre them that they neuer enter thy trenches The welcomming of obiects is as casting of oyle
Aaron and Hur that the poore soule might bee propped vp on both sides against the enemies of a good conuersation Let no paynes seeme too great 1 Cor. 1.7 hauing such precious promises let vs purge our selues of al filthines As Paul spake of one so I say of all these 1 Thess 4.18 Comfort your selues and one another by these priuiledges If the most common blessing become peculiar to you through Christ what shall the best become How should that hope of glory after your toyle and trauaile ended encourage you when the glory of the Moone shal be as the glory of the Sun and the light of the Sun ten times greater and the Saints shall worship from Sabbath to Sabbath to all eternity Oh! count all your troubles tolerable in the hope heerof and deceaue all the world in their opinion of your misery Let this hope make ye as farre aboue the miseryes of this life as your treasure is aboue the earth But especially let not death be vnwelcome as that old man sayd Thus long haue I serued God and it yrketh me not to dye for I haue had a good Master Secondly let it hearten vs to our worke to see what good vayles we haue better then al the wages of an hireling Priuiledges are commonly held by Seruice and we see how the guilt of soule Treasons or riot and misdemeanor doth forfeict the liberties of Cities and companies Honors are best mayntaind by loyalty by labor and diligence It s hard to renue a Charter once lost by Rebellion Therfore hold our selues close to our holy conuersation and walking with God by such Priuiledges It s a great matter that we haue them vnder Gods seale but when we see that they do concerns vs alone how should this cheere us Let all the braue spirits of the world and all the fauorites of Princes at death hold vp their heads as a beleeuer may vnder one of all these promises and we will embrace his choice But the Spirit of this Treasure and these priuiledges the ioy peace and welfare of a Christian can hardly be counterfeited a stranger shall not get into his ioy Thus much also of this Article The seuenth and last Article of the third part Question VVHat is this last Article A. The vse of the whole part in generall Euen the very text of the Apostle may comprehend it Eph. 4.23 If yee haue learned the truth as it is in Iesus put off the old man and put on the new As we haue felt Iesus in the truth of his Reconciliation so let vs put on the same Lord Iesus in the truth of Renouation for the one intimates the other Shew thy selfe to vnderstand how the spirit by fayth breeds Repentance in the heart and life As the poore childe hauing the mothers cost about it dainty fare money in purse fine cloathes carries them to shew in euery corner of the house so let vs warmed and adorned with the Lord Iesus our righteousnesse 2. Cor. 2.14 vtter his loue and shew forth the sauor of it in all our course Let vs abhorre the thought of such a Iesus as will keepe within our bosomes and lye still no his loue will burne within vs and wee shall not bee able to smother it It will giue vs the spirit of Dauid 1 Kin. 1.30 who cryed As the Lord liueth who hath deliuered my soule from all aduersity Salomon shall raigne signifying that this loue of Gods redemption and deliuerance was kept as the perpetuall sacrifice burning vpon the Alter of his heart alway ready at his call to set him about euery good duty with resolution Hee speaks as a Gyant refreshed with wine â— Cor. 5.14 as if this loue of Christ compelled him and was as strong as the spirits of wine to encourage him to his seruice when hee would do any thing to purpose he cals for this Spirit of Gods loue that deliuered him Let this Spirit carry vs to preach to meditate to deny our selues to bee patient to beare our crosses to dye in peace If any duty more then common offer it selfe let this mayne motiue be drawne forth and bee as the necessity of an armed man Ephe. 3.16 That the Lord hath deliuered vs from all aduersity Then we put on the Lord Iesus when his loue is put into and vpon our soules to enlarge and widen them to goe thorow our conuersation with holy resolution His length and depth and breadth and height must enlarge vs to the length or continuance of a sweete course to the depth and hardnesse of the most difficult duties to the height and pitch of the most heauenly affections the bredth and measure of the most plentiful and fruitfull obedience that is to whatsoeuer is godlynesse Not our pangs not our good affections not all encouragements blessings or examples no not all meanes ordinances and performances without which this will do it As that good Latymer to some that asked him why one that preacht his Sermon did not preach it as he did answered Hee had his Fiddle and sticke but wanted his rozen so vndoubtedly will it be heere when wee goe to worke without this loue of the Lord Iesus warming vs as an inward principle of life and motion we may thinke we haue harped vpon the right string and admire our selues but the true stroake of the musique the rellish and sauor of the worke will bee to seeke and all returne vpon vs with fulsome distaste in respect eyther of Gods account or our own content Still that of poore Isaac will be wanting Lo heere my Father is the Altar and the wood ready Gen. 22.7 But where is the Sacrifice Let all I haue spoken end in this All true sight of sinne sence of mercy ends in the life of fayth in obedience Goe ouer the second Article of conuersation in thy thoughts get a view of it and conclude It must be no small loue must driue such a course no little stocke that will carry such a trade currently and the cause why the wheele of conuersation cracks and breaks in so many parts why it driues on so heauily and is so vnequall in her motion is this it wants her spokes to ioyne her to the Nave such a wheele wee know as wants her staues must needs split and the wheele of that conuersation that is full of loding and duties being yet vnsupported with these staues of loue from the Naue of the Lord Iesus his deliuerance and redemption must of necessity cracke in sunder The Lord Iesus we read commended two persons admirably Luke 7.9 Luke 7.47 the one that Centurion of whom hee sayd I haue not found such fayth in Israel The other was Mary out of whom he had cast seuen deuils and sayd She loued much because much was forgiuen her Let both be ioyned together if we get such fayth as is rare to finde let vs bewray it by such loue as is so too and both will carry vs forth to this