A Commandement Keepe or hold 2. A limitation That which is good For the former It is not enough lightly to examine our courses no nor yet so judicially as to finde out the truth if we goe no further as many who please themselves and feede their eyes with reading and their mindes with meere speculation but cleave to no sound opinion but are unstable and unsettled in all their wayes And therefore the Apostle knitteth to Tryall keeping or holding For what a madnesse were it to try a peece of mettall and finding it to be good golde cast it away which is the folly of many a man in the case of sound and saving Doctrine which is far more pure and precious than gold seven times tryed in the fire For the latter we must try every thing but not lay hold on every thing and not catch whatsoever comes next to hand as many are ready to keepe and holde but it is chaffe in stead of good corne and drosse in stead of golde as many curious and dainty hearers who are as men having ill stomackes which cast up wholsome and strong meate and hold nothing but fruite and trash which feede and increase the humours there already So wholsome and savoury Doctrine is rejected and a few fine sentences savouring of wit or learning fetched any where but from the Scriptures are held and nothing else in comparison Which is with the Prodigall Sonne to feede upon huskes in stead of the bread of his fathers house And therefore the Apostle limiteth us in our keeping that onely which is good Now as God is the Authour and his word the Rule of all goodnesse it followes whatsoever God appoints and his word approove that is good and nothing else Every one is bound in conscience to keepe whatsoeuer good thing he knowes approoved by the word of God For the word keepe requireth a constancy in the knowne good either of Doctrine or practise Deut. 4.6 These are the Commandements Keepe them and doe them for that is your wisedome This is the generall precept to all Gods people For particular Churches Rev. 2.25 To the Church of Thyatira hee saith That which yee have already hold fast till I come and chap. 3.3 to the Church of Sardis Remember what thou hast received and heard and hold fast and repent And for particular persons 2 Tim. 3.14 But continue thou in the things thou hast learned Tit. 1.9 Hold fast the faithfull word The like for all the sonnes and daughters of wisedome Prov. 4.4.13 Take hold of instruction and leave her not and keepe her for she is thy life 1. Satan and seducers will seeke to snatch away the truth from us This reason the Apostle seemeth to imply in the composition of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as if hee had said hold against all men and all adversaries which would withhold hold with both hands all good and holy truthes concerning faith and manners Theeves and robbers will meddle with no beggars but where they have hope of a booty Satan and his agents lye most in ambush against such as embrace the truth and follow the thing that good is there is the treasure of truth the wealth of grace and a booty which Satan would faine finger He makes many on-sets to this purpose and if we keepe not our ground here called the keeping of good hee pulls us from our hold and easily surprizeth and draweth us to the contrary evill We had neede therefore so much the more watchfully to hold that which is good as our adversaries are watchfull to robbe us of all our goods And were it not that wee had such enemies without us our inward and bosome companion our owne corrupt nature is ever soliciting us and drawing us aside for were we of our selves inclinable to hold good things the Apostle might have spared a number of the like precepts to this But the Spirit of God seeing our disposition so rimie and full of holes to let good things slippe and perceiving our dulnesse and sleepinesse with whom it is as with children who being once asleepe let things slippe out of their hands which before no meanes could winne from them yea and which is worse that while wee seeme waking wee hold weakly as a thing which a man cares not whether he hold or no therefore hee supplies our need and strengthens our weaknesse and awaketh our dulnesse with this and the like exhortations Hold that which is good Which shew that it is no lesse Christian vertue and fortitude to retaine and keepe than to attaine that which is good 2. Hold and keepe all sound Doctrine because of the great utility or profit thereof for 1. It is the evidence of thy salvation and of the inheritance of the Saints How carefully doe men keepe their Evidences lock them up safe in the surest chests they have because if they lose their Evidences they may easily lose their lands So lose thou thy part of the word thou losest thy part of heaven Shall men be wise to keepe their Deedes and conveyances of lands and leases so safe as no man shall cousen or cheate them of them and whatsoever casualty comes these shall be provided for and can it be wise or safe for any to bee carelesse in keeping the word his evidence for heaven without which he hath no tenure nor assurance out of his idle conceit to one foote in heaven 2. Wholsome Doctrine is the staffe and support of a man in the way to heaven A lame man if he hold not his staffe falls downe-right and if the word directs us not in our duty and supports us in temptation wee fall quite away 3. The sound doctrine and truth of Gods word is a notable preservative in dangers so farre as it is held unto A man in perill of drowning will catch and lay fast hold on any meanes of safety and will lose his hand before hee will lose his hold Every Christian is in this world as on a dangerous sea the Church is the shippe in which is salvation represented by the Arke the anchor is faith Heb. 6.9 the mast is the crosse of Christ the prosperous winde is the Spirit of God adverse windes tossing and tumbling the Church are persecutions tryalls temptations afflictions the fraught graces good conscience hope love and the like and the haven is heaven Now lose the doctrine of faith and shipwracke is presently made 1 Tim. 1.19 good conscience and all is lost But hold the doctrine of faith sound and entire by the hand of faith and all is safe 3. There is but one right rule and way to attaine salvation even the truth which the Truth himselfe hath purchased at a deare rate For the word of life and the holy Gospell was not easily purchased but by the precious blood of Iesus Christ and should wee lightly esteeme so deare and precious a purchase this will evince that it was never purchased for us For the
doe them Happy is that man that his conscience tells him that his will is now framed to Gods will and in regard of Evangelicall obedience which stands in true purposes and endeavours hee may say since the time of his calling unto the grace of the Gospell with the Apostle Acts 23.1 I have lived in all good conscience untill this day 3. It must be a peaceable conscience in that hee hath done or not done it is at peace with God and with it selfe This is when it excuseth the person aright both for his person and for his actions First for his person as now reconciled justified accepted Secondly his actions as having a true desire and endeavour to please God in all things Now the conscience being truly peaceable it riseth up to be truly joyfull which makes the heart merry and cheerefull as a continuall feast neither wants he any good cheare that hath it Prov. 15.15 Nor wants hee good company that hath a good conscience he can rejoyce alone without all other company or comforts The heart is held up in absence of all worldly comforts and in presence of all worldly evills and none can take away the joy of it 4. It must be a watchfull not a sleepy conscience a waking not a remorslesse conscience 1. It watcheth against all sinne both to be committed and as a faithfull monitor pulls the Master backe As also for sinne already committed and smites with remorse and biting as David I have done very foolishly Object But doth not a bad conscience shew some remorse after sinne what else did Iudas Answ. Yes but with this difference 1. A bad conscience hath some scratch on the outside and sometimes a deeper gash and an incurable wound but it never goes on to godly sorrow as a good conscience doth 2. It seekes not to the remedy but sinkes under the burden the wound bleedes to death as in Iudas Secondly a good conscience watcheth to all good duties and occasions desirous to please God in all things and at all times according to the conscience enlightened This pure clearing peaceable and waking conscience is necessary to an unblameable and renewed spirit Thirdly seeing the true evidences of the purenesse and holy temper of the spirit are holy and well guided thoughts wee must carefully looke to our thoughts and cogitations Here 1. Choose them so as thou be sure thy heart be a receptacle of holy thoughts examine them whence they come and whither they goe and by examination thou shalt finde some vaine and evill thoughts these thou must hate all of them Psal. 119.113 And if thou hatest them put away the evill of your thoughts and Ier. 4.4 Let the wicked forsake his thoughts knowing that evill thoughts are as damnable as evill actions Acts 8.22 pray if thy thoughts may be forgiven which implies guilt Some thou shalt finde wandering roving thoughts which must be taken up as vagrants and corrected lest as Dinah thou be defiled and corrupted with fleshly lusts passe them away quickly Some other thou shalt find idle thoughts but unnecessary send them away harbour no idle thoughts nor yet cast them out without censure and disgrace Some are perhaps lawfull but lesse necessary put these of till another time that the more necessary may take up the roome Some are unruly thoughts rising up against against God or men thoughts of infidelity of revenge dishonourable thoughts against Gods servants and ordinances all such disordered and proude thoughts must be brought into the subjection of God 1 Cor. 10.4 2. Watch them well being so infinite so quick and nimble and in so secret a place being also so slippery so soone interrupted and corrupted by idlenesse by society loosenesse of senses roving of affections unallowed objects therefore set a sharpe eye upon them and seeing that will not serve bring them under Gods eye keepe them close to God for as the husbands eye and presence is the best way to preserve the wives chastity so the heart betrothed to God carrying it selfe in his sight is not easily polluted with strange and uncleane lusts To enforce this watch know it differenceth from an hypocrite First an hypocrite can watch over words and actions in respect of man but a godly man watcheth over his thoughts onely the true sanctified man makes conscience of the tenth commandement for the government of his thoughts and desires Secondly it differenceth from a wicked man who dare not act many evils but none so foule but hee dare insatiably minde and contemplate them Here is a difference whereas wicked men are most carelesse of their thoughts the godly have most complained of them Rom. 7. and then have beene most truly comforted in them whiles the conscience of thoughts hath beene a true triall of their sincerity 3. Labour to feede thy thoughts 1. with the sweetest 2. with the most necessary objects First the sweetest objects are heavenly things Col. 3.1 Seeke the things which are above Iesus Christ and his merits the happinesse of heaven and the chiefe good which is God himselfe O how might the minde be fed and ravished with these contemplations what sweetnesse might a man sweeten and season the dayes of his vanity withall if he would minde heavenly things and thinke on the way thither Is it not a description of ancient beleevers to thinke on his name Mal. 3.16 Secondly the most necessary profitable thoughts are 1. to thinke often of our sinnes both to call to minde some sinne past unrepented as also to prevent some sinne thrusting in 2. To thinke on good duties to excite to some duty neglected and to apprehend occasion and season of some offered unto us 3. Of the vanity of this life and our departure hence 4. Of Gods comming to judgement and our finall account and reckoning Prov. 14.22 To them that thinke on good things shall be mercy and truth Now whereas some thinke thoughts free and others conceit liberty and impossibility and most no necessity of this guiding the conscience and thoughts To them I say First as thoughts be so are words and actions out of the heart commeth thefts adulteries therefore rectifie these Secondly good thoughts are evidences of the Spirits presence being his immediate motions wee of ourselves not able to thinke one good thought 1 Cor. 2.5 Thirdly God will call them to strict account and in judgement make inquisition after them their thoughts shall accuse or else excuse one another Rom. 2.15 Fourthly even good thoughts are recompenced David had but a thoughts to build the house of God and God rewarded it with building him an house and stablishing him a kingdome 2 Sam. 7.16 and Psal. 32. I thought I would confesse my sinne and thou forgavest me all The Prodigall thought to returne and his father thought to meete him Thus carry thy thoughts begin the day with holy thoughts and meditations which is a sweete seasoning In the night call them in to thinke of God
and holy things adde prayer to keepe them in temper 2 Chron. 18.29 Fourthly The memory must be made and kept unblameable And that is two wayes 1. When we keepe in fresh memory our sinnes and declinings so farre as to be humbled for them A corrupt memory is the corruption of the whole man Deut. 9.7 Remember and forget not how thou provokedst the Lord to anger in the wildernesse The memory is Gods register and officer and though now there be none in office yet in the day of Christ it will bring forth the records which seemed to be lost a prelude and taste whereof wee see in such as are distressed in conscience 2. When we keepe good lessons in our memory Rev. 3.3 Remember how thou hast received and heard and hold fast and repent II. Directions to keepe the soule unblamable Every man may holde himselfe bound in conscience and charged by God with the safe custody of his owne soule under God Deut. 4.9 Take heede to thy selfe and keepe thy soule diligently A man would be loath to forfeit a joynt of his body by heedlesnesse how carefully doe men looke to their eyes heads hands and every member and the least part of the body and yet more carefully to the whole body and this nature teacheth every man But is not the soule that better part that calls for so much more care and circumspection and this grace teacheth us to keepe our soule above all for if a man lose his soule what recompence shall he give for it Now because that in the soule is included 1. the heart 2. the will 3. our affections all these faculties in the soule must be kept safe as the soule it selfe and layes upon us a necessity to watch them narrowly First for the keeping of thy heart the precept is â—eep thy heart with al diligence for thence issueth life or death the chiefe part of the body is heart the fountaine of life and the chiefe care is to keepe that sound so the soule the heart desires and choyces are to be chiefly intended for thence are the issues of life or death And indeed according to the well tending or neglect hereof the constant course of holinesse is either furthered or hindered Besides nature in the framing of mans body begins with the heart and the liver and other inward vitalls and comes last to the face and other outward parts teaching us the method in grace where to begin our frame keepe the heart well and unblameable and all will be well And for this end observe some rules Fist therefore if thou wilt keepe thy heart unblameable thou must keepe it humble it must be an humble and contrite heart that God will not reject and a broken heart is a sacrifice of Gods delight the soundnesse of the heart is the through breaking of it the plow of the law must rend up the fallowes of our hearts and fit it for seede this must helpe both the rotting and rooting of the weedes Ier. 4.4 This is called a melted heart in Iosiah for as golde can never be approoved and purified before it be melted no more can the heart till it be a melted heart It is called the circumcision of the heart with circumcision not made with hands Col. 2.11 wherein the foreskinne of the heart is removed sinfull flesh and beloved lusts are wounded the party put to paine and made sore as the Sichemites in parting with a peece of his owne flesh This exercise of painefull mortification of sinne is the entrance into possession of a good heart and the grounds of all soundnesse in religion whereas they onely prove unsound and rumous in religion who never were soundly humbled nor traded in selfe-deniall as that building when the foolish builder would not be at paine to diggge deepe whereby to lay a firme and sure foundation Secondly then see thy heart be not onely an humble heart but a cleane heart Blessed are the pure in heart Matth. 5. striving after inward purity as well as outward For these an hypocrite can resist an hypocrite can wash the outside and may seeme to others to be pure and blamelesse But an heart desirous to free it selfe from blame deadly hates naturall pollutions filthinesse of heart vile thoughts and lusts and because it cannot be cleane without faith which is an inward purifier it labours for the increase of faith in the meanes to apprehend Christs merits and holinesse And because the word is a meanes of purifying and cleansing the heart as Psal. 119.9 and Christ saith they are all cleane by the word he will shew himselfe in embracing the word in heeding of it and framing himselfe according to the rules of it and apply his heart unto it And because a fusty vessell is not fit for sweete waters he will still and still be cleansing his heart that it may be capable of the word And because by nature the heart is foule and doth every day contract some filthinesse wash it with the blood of Christ and get neare unto Christ to have part in his holinesse and get the beesome of the Law to sweepe it daily and by the exercise of repentance and mortification daily part with the uncleannesse of flesh and spirit Thirdly see it be a single and sincere heart called a true heart Heb. 10.22 Let us draw neere to God with a true heart void of guile of deceit of dissimulation with such an heart as Nathaniels was commended by Christ a true Israelite in whom was no guile This is the heart of Gods delight 1 Chron. 29.17 Now you shall know the singlenesse of it 1. By this it is not one heart in one estate in one company and another in another but the same in sicknesse and health on the Saboth and on the weeke day the same in tryall as in peace but if there be any difference a single heart will be better in a bad age and most carefull among a most carelesse generation true grace is like light it shines brightest in the darkest roome and like fire hottest in the coldest and sharpest weather 2. You shall know a good heart by this it cares rather to bee good than seeme so it is more carefull to have grace than seeme to have it it doth not onely abstaine from evill but abhorre it Rom. 12.9 True godlinesse and soundnesse of heart consists in the power of godlinesse it doth not onely forbeare the sinne it loved but loathes it as the sicke stomack-doth loathe that meate most that it once surfeited on and what once cast up it ever hateth it 3 It will be religious alone and if it cannot get company it will be singular â— good heart will walke to heaven alone if it cannot get company it would rather have company but if it cannot it will rather goe alone to heaven than any where else with company Ioshuah saith I will goe my way if you will not goe with me I will not goe
distressed consciences 107 Sound doctrine must be strongly held for 3 reasons 127 Doctrine of faith all grounded on Gods faithfulnesse 343 E. Eare to be shut 5 rules 288 Hearing eare knowne by 3 notes 291 Elias sinned not in calling for fire from heaven but the Disciples did two differences 116 Eye must be watched in 5 things 282 Why we must carefully order our eyes 4 reasons 287 Examples of Scripture warrant not our marriage with IIdolaters 3 reas 162 Examples to uphold our perseverance 4. 330 F. No fall so wofull as to fall from grace 16 False rules of triall of things 6. 73 Ancient Fathers avoided all conformity with heretickes in their externall ceremonies Instances 160 Fantasticall and forreigne fashions of apparell condemned 5 Arguments 122 Faithfull is God 4 wayes 334 Faithfulnesse in the Creator and creature differ in 4 things Ibid. Faithfulnesse required in our promises 339 In our callings 340. In our friendship 341. In communicating our talents 342 Faithfulnesse of God preserveth to salvation all that are effectually called 4 reasons 385 Fearfull is the condition of that man that repines at a powerfull and faithfull Ministry 3 reasons 406 Fire of the Spirit how quenched 3 Fire of grace violently smothered how 22 Folly of those that neglect the assurance of their owne salvation 4 reasons 365 Forefathers way no sure rule of tryall 5 reasons 77 Foure excellent fruits in avoiding petty evills 152 Sweet fruits of well guiding our affections 6. 270 G. Gifts of the Spirit to be observed in our selves for 4 reasons 26 Gifts of God which and how without repentance 390 Godly by the inhabitation of the Spirit both honoured and comforted 9 Godly must be carefull not to quench the Spirit 5 reasons 14 God called the God of peace 3 reas 175 Godlinesse makes no man unpeaceable or turbulent 188 Godly company a meanes of growth in holinesse 3 wayes 213 God to be glorified in our bodies how 273 God must be glorified in our bodies 3 reasons 274 God is most faithfull 4 reasons 336 Glory of Christ now vailed 3 wayes 310 True goodnesse groweth from good to better and so is best at last 227 No good must be held but after tryall 132 Good things must be carefully held and kept for 5 reasons 125 Good actions spoyled in undue circumstances 113 Graces of the Spirit compared to fire in 5 things 3 Grace quenched in what degrees 5 Graces of some kindes not wholly extinct 4 Grace as fire suffered to die of it selfe 3 wayes 20 Grace in others must be excited 3 reasons 37 Grieve the Spirit 4 wayes 25 Growth in holinesse rare 4 proofes 220 Grounds on which the prayers of people for their Ministers must be raised 3. 401 H. Hand to be ordered 5 rules 292 The heart must be kept pure for the pure Spirit of God 10 For keeping the heart 5 generall rules 247 The heart how bounded within Gods limits 3 directions 252 We must hate where the Lord hateth 4 instances 261 Hatred of evill knowne by the practise of the contrary vertue 165 Helpes of perseverance 5. 327 Wee must hold onely that which is good and all that is good 132 Humility in lowest degree pretended by seducers 64 I. Iesuiticall confusion of phrases hath beene the confusion of the world 95 No Iewells to be so carefully kept as our soulâ—s and spirits 2 reas 232 and 4 reasons more 235 Image of God must be gotten not onely into our nature but into our conversation 277 Implicit popish faith refuâ—ed 69 No imperfection hinders Gods faithfulnesse 4 Instances 337 Illumination is not sanctification 4 reas 205 In all indifferent things 〈◊〉 are to avoid all appearance of evill and scandall with 4 limitations 149 Indifferent things to be forborne for edification with 4 cautions 117 The inside to be washed first for 5 reasons 236 Invocation of Saints departed derogateth from the glory of God 97 L. Lawes humane imperfect rules of life for 4 reasons 81 Lots of perseverance to be removed 5. 324 Losse of worldly things no losse to losse of spirituall graces 143 Love our neighbor as our selves with what conditions 116 We must love most where God most loveth 4 instances 260 M. Man by nature more prone to any evill than to the least good 3 reasons 67 Manifold mischiefes which overtake the despisers of Prophecy 5 instances 45 Man of God 1 Kings 13.6 praying in an Idolatrous Temple no warrant for us 4 reasons 157 Marriage with Idolaters unlawfull 4 reasons 161 Marks of effectuall calling reduced to 3 generall heads 370 Meanes of quenching the Spirit 3. 20 Meanes to blow up the Spirit 7. 33 Meanes to embrace Prophecy 5. 48 Meanes of holding that which is good 4. 137 Meanes of maintaining sound peace of conscience 5. 185 Meanes of attaining a full measure of holinesse 209 Meanes to keepe the tongue blamelesse 4. 298 Meanes of perseverance in generall 3. 322 Meanes by which God keepeth his owne 4. 394 Meditations helping the increase of holinesse 1. Concerning God 3 2. Concerning our selves 4 3. Concerning holines it self 209 Meditations to stablish us against persecutions 326 Members must be weapons of righteousnesse how and why 275 Memory how to be kept unblameable in 2 things 245 Men of greatest grace neede the prayers of weaker Christians 3 reasons 398 Merits humane against analogy of faith 91 Merit an ambitious word in reference to man not found in Scripture 100 Ministers must not onely preach but pray for their people 3 reasons 172 Ministery powerfull must be conscionably embraced for 3 reasons 42 Mischiefe of disordered affections 266 Motions of the Spirit much different in the godly and wicked 4 instances 18 Motions of the Spirit to be observed 36 Motives to stirre up the Spirit 4. 33 Motives to carefull use of meanes of quickening the Spirit 3. 38 Motives to full sanctification 6. 221 Motives to perseverance 5. 329 Motives to finde in our selves the sure signes of effectuall calling 4. 383 Monasticall life refuted by 6 reasons 93 Multitude of voices not to be numbred but weighed 56 N. Naamans practise no warrant for us to be present at Idolatrous service for three reasons 158 Name of a Christian hath in it many motives to grow up to full holinesse 226 Necessary duties must be done though all the world be offended 148 Necessity of increasing in holinesse 4 reas 203 Necessity of carefull keeping our selves drawne from our selves in 4 things 233 Necessity of well guiding our thoughts 4 reasons 245 Necessity of well ordering our affections 2 reas 268 O. Obedience of faith all grounded upon Gods faithfulnesse 344 Right objects of our affections in which they must be most vehement and intense 258 Choyse objects for the eye 5. 284 Objections against perseverance answered 304 Objections from infirmities of our prayers answered 400 Outward man must be kept blamelesse 3 reasons 300 P. All peace must be from the God of peace 3 reas 179 No peace to be affected but
they are so freely conferred upon us as David Psal. 116.12 Oh what shall I render to the Lord for all his benefits towards mee 3. To binde us to the more care in dispensing them for the greater our receit is the greater is our Lords expectation 1 Pet. 4.10 Let every man as he hath received a gift minister the same to others as a good steward of the manifold graces of God 4. To enable us to make up our accounts according to the number and measure of our gifts Matth. 25.24 the master observes the number of talents and the servant that received tenne talents must bring in according to tenne Quest. How shall I know if the Spirit be quenched or no Answ. By the application of this observation thou shalt see whether thou art gone forward or backward whether thou hast quenched or cherished the Spirit This examination shall be reduced to five particular heads in respect of 1. Graces 2. Good motions 3. Good duties 4. Sinne and 5. the Spirits worke on thy affections First examine thy selfe in graces received both for number and measure 1. If the Spirit in respect of the number of graces be quenched try thus If a man make no conscience of some points of doctrine or practise which heretofore he hath made conscience of as swearing usurie lying gaming family-duties and the like now the Spirit is quenched hee is like a man who being in decay for matters of the world doth cast off some of his traine So also when a man is not able to feede his understanding and practise as one ignorant about what he may imploy his head and hands A tree being in decay withers first at toppe because it cannot send sappe so farre from home so is the life of grace knowne to be in decay if it feede not all the parts of the Christian course Or to use our owne Metaphor As an aged man appeares by his head his white haires shew a decay of naturall heate and moysture so a Christians falling from right understanding judgement and practise is as white haires and argues a decay of spirituall heate and vigour For preservatives in this case first consider that God expects the number of talents committed unto us Secondly why should wee be like the brute beast which wants the art of numbering why should wee be as the silly bird that layeth twenty egges yet take away all but two she is as well and as painfull for them as for all and all because she wants numbring How can a Christian be so simple as to please himselfe as much with few graces as with many 2. In regard of the measure of graces try thus If a man waver and stagger in that wherein hee hath beene constant still he hath some faith some zeale some patience diligence and other graces but he wants that measure which sometimes he had now though he have an under measure in all yet hath he quenched the spirit Even as an olde man is knowne to be decayed because though hee have his whole number of parts that ever he had yet he hath them not in that measure of vigour as formerly hee had them For preservatives against this decay first consider that the Church of Ephesus is blamed for falling from her first love that degree of carefulnes which once she had Rev. 2.4 Secondly consider that we are commanded in the Scripture to adde grace to grace as dayes are added to our lives 2 Pet. 1.5 6. yea in respect of the measure and strength of grace 2 Tim. 2.1 Thirdly this is remarkable that those whose hearts have once beene heated with the fire of Gods spirit and afterwards have abated doe grow more frozen in iniquity than any other as water once hot is afterward most colde and freezeth hardest Secondly examine thy selfe in regard of good motions If these be lessened the spirit is quenched As for example when thou hast beene moved to heare the word and hast neglected it for some vaine pleasure or some small profit or sometime thou hast a motion to leave thy swearing cursing lying usurie gaming c. Gods spirit did knocke at the doore of thy heart but thou didst shut the doore against him and keptst out that heate which hee would have put into thee this is to quench the spirit Take heede lest failing thus in so necessary duties thou faile of the meanes whereby thou shouldest rise Repent and doe the first workes or else I will come unto thee quickly saith the Lord and remove thy Candlesticke out of his place Rev. 2.5 And againe Matth. 21.43 I say unto you the Kingdome of God shall be taken from you and given to a nation that will bring forth the fruites thereof Thirdly examine thy selfe in regard of good duties after this manner 1. If in stead of fervency in prayer thou findest thy prayer colde dead remisse formall interrupted with idle and wandering thoughts now the spirit is quenched who makes us cry and stirres up groanes which are unutterable 2. If once comming to the word thou wast wont to finde it sweete and a word of life unto thee but now thou commest with an impenitent heart a slumbering and a sleepy conscience oh certainly the spirit is now quenched who is never so sweete and cheerefull as in the word for he thawes the benummed heart and makes it burne by opening the Scripture A man in a swone if rubbing and Aqua vitae fetch him not againe his soule is gone the same is thy case if the spirit of God do not revive and quicken thee 3. In keeping the Lords Sabboths if sometimes thou couldest account thē thy delight the most comfortable day of the week but now thou formally passest them over not altogether hardened but with colde and heavie motions in confessing sinne in petition in thanksgiving if thou be slow of heart to beleeve heare and meditate in the word by this know that the spirit is quenched in thee who worketh joy and sweetnesse in the heart while it is in the presence of God and societies of the Saints 4. If after the performing of good duties thou hast sometimes found cheerefulnesse strength and good assurance thy selfe refreshed by them and better disposed but now thou findest in thee loathing or discontentment no strength or small comfort know for a certaine that the spirit is quenched some sinne or other is as a cloud hindering the beames of his sweete grace and comfort from thee Psal. 77.2 3. I sought the Lord yet my sore ranne and ceased not my soule refused comfort I did thinke upon God and was troubled I prayed and my Spirit was full of anguish Verse 7. Will hee absent himselfe for ever and will he be favourable no more Consider here what a dead carkasse is without the soule and so is all our service without the spirit Fourthly examine thy selfe in respect of sinne thus 1. If some sinne which was of great burden and weight
in thy estimation doe now seeme lesse and lesse dangerous if sometimes thou couldest not be comforted in the sence of sinne and the same sinne now move thee nothing at all thou couldst not abide cursed speaking in others now thou fallest to it thy selfe thou couldst not away with idle and gracelesse companions now thou canst now hast thou quenched the spirit 2. If thou be apt to rush into sinne once conquered thy strength is abated 3. If thou be unwilling to heare any of thy sinnes reproved the spirit is quenced because he rebuketh sinne 4. If the word and rodde preserve thee not from sinne the spirit is not present in thee 5. If after sinne committed thou doest not more hate it and sorrow for it than before thou lovedst it and rejoycedst in it if thou hast not a more constant care to avoid sinne than before yea if thou hast not a greater zeale in doing good know for a certaine that some sinne in thee or other is as water cast upon the spirit Fifthly and lastly examine thy selfe concerning the worke of Gods Spirit on thy affections thus If thy love of heavenly things be abated or be more to earth than to heaven if thy joy be troubled if thy conscience be perplexed with accusations if there be in thee an excessive feare of death or the like certainly the spirit is now quenched looke well unto it Object Alas I have found my affections more fiery than now they be I have had a great measure of zeale for God much indignation against sinne fervent affection in Gods service joy in God comfort in my selfe and in good duties but now it is not so with me I could never attaine the like affections as at first what may I thinke of my selfe Answ. We must wisely distinguish of the diffusing of grace from the decaying of it In earthly marriage love will be more vehement at first because lesse diffused but afterward is rather more extended than languishing so it is in the heate of grace But how may I know it thus 1. If thou be displeased that thou canst not get thy heart to the highest pitch of delight in grace 2. If thou still hungrest after grace and a further measure as one that hath tasted hony desireth more so having tasted of the spirit doest earnestly desire a greater measure of it 3. Stickest thou to the meanes in publicke and in private and wilt not be driven off still lying at the Poole where the spirit mooveth then discourage not thy selfe but goe on comfortably this small affection toward the Lord and his grace be it but as a graine of mustard seed it shall outgrow all choke weedes and master and kill whatsoever affections would overtop it So much for the second use Thirdly seeing negative precepts include the affirmative every Christian must hence be stirred up to stirre up the gift of God that is in him and not suffer it to decay 2 Tim. 1.6 A fit lesson even for Timothy himselfe For first the Spirit is ever working something in Gods children worthy the stirring up he is no where idle but still beautifying perfecting his own dwelling 2. Every Christian hath some graces to stirre up else were there no difference betweene him and a naturall man who wants the Spirit 3. No Christian hath any grace so perfect but it needes stirring up where growth is there is no perfection 4. Without stirring the fire dies so the Spirit for which cause the Apostle useth the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 blow up Quest. What meanes may wee use to blow up the Spirit Answ. 1. The word of God in the publicke and private use of it First the preaching of the word as it begets so it nourisheth grace The Ministry is instituted and gifts given to men not onely to lay to foundation of our happinesse but to build us up till we meet together in a perfect body Ephes. 4.11 12 13. Naturall food strengthens the body by the daily use of it spiritual food strengthens the soule by the continuall use of it Those that say they know as much as they neede or as much as the Preacher can tell thē never truly saw their great weaknesse for let any good conscience say if it neede not the word continually David a man of singular grace yet lay fouly in his sinnes till Nathan came and stirred him saying Thou art the man Despise Prophecy and quench the Spirit where vision faileth grace perisheth Secondly the word must be privately read and conversed in for such is the excellency and power of it that it transformes the minde conversant in it unto it selfe and to be affected as the pen-men were holily and graciously Besides it begets and furthers found judgement whereas others erre not knowing the Scriptures and it stirres up good affections and gracious desires Againe the word must be meditated on in private without which hearing and reading are to little purpose Psal. 1.1 Blessed is the man that meditates in the law of the Lord continually And here is mutuall helpe for hearing and reading doe feede meditation and meditation doth fasten them Why else hath God given man a reasonable soule but to meditate upon his word and workes Or why else hath he set apart a whole day in seaven especially for meditation if it were not a notable meanes to excite grace Or why else did our Lord take all occasions from the workes of God to teach and instruct us but for our example that we should tread in his holy steppes We see the first meanes 2. The Sacraments were instituted to strengthen our faith which in it selfe is weake and to keepe in continuall memory the covenant betweene God and us with the meanes thereof yea the very preparation to them includeth a speciall meanes of stirring up our graces of repentance of renewing our faith of obedience thankfulnesse and all the meanes of growth in the covenant And much more strength doth a good heart finde in the celebration of them Therefore to forbeare them of contempt argues no member of Christ and of negligence to forbeare is to cast ones selfe into the judgement of God 3. Prayer sets all graces on worke as faith in Gods promises charity toward our brethren hope which lookes for the performance of that we pray for humility in confession of sinnes and sense of wants thankfulnesse for supplies and leave to pray and by exercise in prayer wee get the spirit of prayer Luke 11.13 Our Father will not deny his Spirit to them that aske him 4. Company or commerce with the godly doth exceedingly sharpen our graces One candle lights another and one sticke of fire kindles another A lesser sticke may kindle a billet so the strongest Christian may receive furtherance from the weakest Paul himselfe might be comforted by the Romanes chap. 1.12 And when Silas came Paul burned in the Spirit But how can one coale alone by it selfe keepe it selfe glowing Yea evill men
to give account of his faith and therefore must be able to expresse his owne faith Salomon records it as a part of extreame folly to be so credulous Prov. 14.15 A foole beleeveth every thing that is rashly gives credit and hearkens to every Deceiver But a prudent man takes heede to his steppes that is examineth and weigheth what he heareth and what he doth before he undertake it And Iob makes this the chlefe office of judgement Chap. 34.3 The eare tryeth words as the mouth tasteth meate Let us seeke judgement among us and let us know among our selves what is good And what difference is there betweene a wise man and a foole but that the foole wants judgement followes his fancy and is led by his senses and appearances without tryall Object Charity beleeveth all things 1 Cor. 13.7 Answ. 1. That is in other mens sayings and actions it beleeves the best but suspecteth his owne wayes most Prov. 14.8 2. It beleeveth not all things simply and indefinitely not errours and falshood but rejoyceth in the truth verse 6. 3. Not all things without tryall and discretion for then it should rejoyce in unrighteousnesse but after it hath tryed them 4. Nothing is contrary to charity that is agreeable to wisdome but with the judgement of charity there must goe a judgement of prudence Object 2. Is not this a disparagement to our Teachers and to the truth which should be freely embraced or how will this stand with mingling the word with faith Heb. 4.2 Answ. 1. Our Proverb is A man may tell money after his father not in distrustfulnesse as if he suspected he would deceive him for this were against duty and charity but in wisedome because he may unwittingly deceive and this is held no disparagement to his father no more is it to our spirituall fathers 2. The truth loseth nothing but rather gaineth by being tryed because it is more approved and justified than before as gold is no whit prejudiced but purged and refined by the fire Thirdly this Doctrine reprooves the preposterous courses of many men some of whom are unwilling to try any thing at all others try something but not by the right rule some in great matters nearely concerning them purposely abstaine from all examination as those in the 2 Pet. 3.5 they are willingly ignorant in matters both of judgement and practise thinking that while they hood winke themselves they may the more freely entertaine whatsoever makes for their pleasure profit or preferment some controversies they dare not looke into for feare the light should make them losers Some practises they would neuer bring to the tryall it is death for them to haue their usuries their affected games their strange fashions meddled withall or brought to the touch-stone they would stoppe both their eares or wish there were no tongue to touch their darling sinnes for feare they should be brought to dislike such profitable and pleasurable sinnes which to lose were to part with their hands and eyes These persons resemble that gluttonous Parasite who covered his tongue with a skinne that he might swallow any thing though never so hot they have covered their consciences with a seared skinne that they may take downe any thing insensibly without examination But here let us consider 1. what an expresse commandement we have for the duty Rom. 12.2 Proove what is the good and acceptable will of God and Eph. 5.10 Proove what is pleasing unto God Gal. 6.4 Let every man proove his owne worke Lam. 3.40 Let us search and try our wayes 2. How will it stand with wisdome to be curious in trisles and in every outward thing be it never so small and yet neglect the greatest Wee will try our meate our drinke our money our mettalls our beasts nothing shall come into our hands untryed But onely in the greatest things appertaining to God and good conscience we are altogether carelesse 3. There is nothing wherein a man may be so dangerously deceived as in matters of this nature To be deceived in counterfeit money or golde to be deceived with false evidences and titles of land is a great oversight but nothing in comparison of this the deceit here is in things eternall touching our rights and free-hold in heaven 4. Never had any man such dangerous cheaters about him to deceive him as wee have for their number power and subtilty all cunning enough to worke upon our simplicity Satan will surely sift and try us hee will winnow us as wheate Luk. 22.31 The world and all sorts of wicked ones lye in ambush to entise us Our owne deceitfull Delilah our owne flesh which is the nearest and most powerfull over us is most treacherous against our selves Every occasion without stirres up inward corruption We had need therefore try every thing offered unto us lest we take from these cheaters a boxe of counters for a box of gold 5. God observes and commends such as carefully try doctrines and courses Rev. 2.2 To the Church of Ephesus write thus I know thy workes and that thou hast examined them which say they are Apostles and are not but hast found them lyers 6. This is necessary to comfort our owne hearts in the many tryalls and scornes of evill men who will be ready to turne all our glory into shame and all our religion into hypocrisie and all our godly indeavours into precisenesse and faction We had neede try our wayes by the Rule that we may be able to outstand their imputations and contemne their contempt and scandalous falshoods So long as we holde our Rule we shall be ever able to appeale unto God and holde our innocency till we die let it be faction let it be schism yea heresie we shall boldly say In that way which they call heresie we will worship the God of our fathers Acts 24.14 7. There is a day of tryall for all things and a fire which shall try every mans worke of what kinde it is 1 Cor. 3.13 Let the fire of the word goe before the fire of the world let that try which is stubble hay and chaffe and which worke will abide There is a Iudge who one day will straitly examine what men now passe so slightly and he will judge our wayes then as the word now judgeth them If we would in tryall be approoved then we must now have our courses approoved by the same word which shall judge us at the last day Iohn 12.48 Fourthly this Doctrine reprooves such as would walke by a rule but not the right rule And these are diverse according to their diverse rules 1. Some will have corrupt reason to hold the scales and this ingrafted principle of naturall reason must be followed as the onely rule Men would captivate the commandement to their owne reason and limit the wisedome of God within the narrow bounds of their owne wisedome Naaman being commanded by the Prophet Elisha to wash seven times in Iordan was incensed and began to compare
the waters of Israel with them of Damascus Are not Arbanah and Pharphar rivers of Damascus better than all the waters of Israel And had not his servants beene wiser than he to perswade him to so small a thing his reason had returned him home without his errand Men thinke it reason to professe religion but so far as they may thrive prosper by it to trust in God but so far as they see him and as he leaves a pawne behinde him to favour religion and religious persons when the times favour them But they see no reason to forsake themselves to hate father and mother to part with their profits their lands liberties or lives and they never thought them wise men that for such conceits would so easily part with so precious things And what is the reason but because they never became fooles that they might be wise and because their religion is not now regulated by the proper rule of religion but of corrupt and naturall reason Against this use these considerations first how can corrupt reason be a perfect rule being made so crooked as it is and so contrary to the straight rule of the Scriptures and the greatest resister of conversion Nicodemus cannot see how an olde man can be borne againe and so disclaimes the Doctrine of Regeneration the blinde eye of naturall reason puts no difference between the light of the Sunne and darknesse nor the blind Samaritane betweene water of life and well water Secondly naturall reason is too short a rule and how it can it be a perfect rule because not onely made so crooked as it is but seeing if it were entire it is not able to comprehend many Mysteries of the faith and of the Gospell that must be ruled reason if entire yet it is too short for such mysteries as are above reason faith though it goes by the way of reason yet it goes farre beyond reason And no marvell for reason cannot reach many secrets in nature Eccles. 11.5 Thou knowest not the way of the winde nor how the bones grow in the wombe Who ever gave a reason of the Loadstones drawing iron of the fig-tree taming a wilde bull of the little Remora fish that aresteth a ship passing swiftly on full seas of the dying of the corne in the earth before it can live and much more must it grope as in the darke and shut up it selfe as an owle eye against the shine of mysteries in grace How absurd and contrary to reason is the creation of all things out of nothing nature cannot beleeve it but faith must Heb. 11.3 The conception of a Virgin without hand of man The resurrection of dead bodies almost infinitely transmutated That life must be fetched out of death heaven out of hell that losses for Christ is gaine that not kisses but killings are love that death is advantage Philosophers laugh at these things Acts 17. So the life of reason is cleane contrary to the life of faith Thirdly the rule must goe before the thing ruled but reason must be an attendant to follow faith not an usher to goe before for the malepertnesse of reason is the raiser and feeder and ever hath beene the mother and nurse of all errour and heresies Carnall reason raised up Anthropomorphits who conceive of God every way as a man brought Images into the Churches hatched that monster of Transubstantion and all Popery And whence are our new Pelagian positions quickned in the profound mysteries of election and predestination but because we must with our candle drowne the light of the Sunne and receive into our spoone the deepe sea and Ocean The Apostle Paul gives faith unto that which reason cannot reach and cryes out Oh the deepnesse but proud reason must be a straine beyond Paul and must comprehend all this deepnesse in the slat and shallow of it selfe Thus wee see the unfitnesse of this rule reason must know her place and not presume to checke or prescribe to faith if Hagar will contest with Sarah shee must be cast out of doores 2. Some make the way of their fathers the rule of their religion and courses as the musled and misled Papists who depend on their Predecessours as Ruth upon Naomi there is no intreating of them to depart where they are gone thither will these where they dwell there will these where they die there will these and there they will be buried likewise the olde Idolaters Ier. 44.17 who would still offer sacrifice to the Queene of heaven because their fathers did so the case was over-ruled by the former ages So the Papists refuse knowledge will heare no Sermons come to no Church because their forefathers did no such thing which is altogether absurd Against which consider first how absurd it is in religion for what is this else but to consult with flesh and blood in the matter of our faith which Paul in the matter of his religion refused to doe Gal. 1.16 Immediately I consulted not with flesh and blood c. hee held it unmeete and absurd in the matters of God to conferre with men Secondly it is absurd in reason as if a sonne were bound to pull out his eyes because his father was blinde or hee must poyson himselfe because his grandfather was so Thirdly it is attended ever with a seduced conscience the very prop of false religion and studde of superstition as in blinde Papists and Iewes for come to these blinde seduced consciences and demaund of them thus why will not you goe to Church or take the oath of Allegiance or the like Oh say they my conscience will not suffer mee just as the Iewes conscience would not suffer them to goe into the Common Hall lest they should be defiled Ioh. 18.28 yet in the meane time their conscience could suffer them to accuse arraigne and condemne the innocent Son of God They made great conscience of putting the thirty silver peeces into the treasurie but none at all of giving thirty peeces to betray Christ. So these conscionable Catholikes make no conscience of Treasons of Equivocations of blowing up of Parliaments and the like And what a rule is that which Turkes and Infidels can truly alledge for their religion who suck in their impious Alcoran with their mothers milke from their forefathers which the Samaritanes alledge for their mixture Iohn 4.20 Our father 's worshipped in this Mount And this all limbes of Antichrist alledge for themselves which a man may frame unto and be without all religion As these bragge of Peter and Paul and of bones and relickes of Saints and Martyrs But for the Doctrine of faith of religion of holinesse and a good conscience they quite cast off Fourthly this is contrary to the rule which calls us from our forefathers to it selfe Ezek. 20.18 I said walke not in the statutes of your forefathers but walk in my statutes and judgements and doe them and he complaines of that stubborne and rebellious generation
was lawfull moderately to mourne but not with such excesse and testimony as was joyned with offence of his people with neglect of his owne danger and with the hazard of publike peace But let us now see David who had failed in not observing circumstances notably graceing himselfe againe in such accurate observance of circumstances as made him refuse a very lawfull action when the circumstance so required 2 Sam. 23.17 Being marvelous desirous to drinke of the water of the well of Bethelem three mighty men brake into the host of the Philistims and drew water and brought it to David to drinke David now had power and neede to drinke it but would not but powred it out upon the ground before the Lord. 1. Because he would testifie his thankfulnesse to God who had both given him such men and also preserved them Hee is not proud of them neither ascribes the happy event to their power or fortitude but to God 2. Because in great wisdome hee would not have his subjects rashly to thrust themselves into such dangers He feedes not their rash confidence but wills them in effect to be diligent in avoiding of danger 3. He would not satisfie his owne desire by the extreame perill of his subjects but if they by such an hazard overcome their enemies hee will overcome himselfe he will shew how deare his subjects lives are unto him The third Rule respecteth the Agent in whom three things are requisite 1. Hee must be a good man a good tree else there will be no good fruit 2. The person must be pleasing in this particular action and that is when it is done by faith for whatsoever is not of faith is sinne Rom. 14. ult Let the action be never so indifferent never so small yea never so good if I doe it with an erroneous or doubtfull conscience it is sinne to me 3. Hee must in doing any thing containe himselfe within his speciall calling 1 Cor. 7.20 Let every man abide in that calling to which hee is called For many things are wel done out of duty and office which same things are sinfull done without just warrant and calling Let a thing be never so just if it be done out of a mans way it loseth the beauty and justice Absolom had justly deserved death but Ioab slew him unjustly because hee was warned by David to spare him Now David had the power over his life so had not Ioab Elijah calls for fire from heaven against his enemies and justly 2 King 1.10.12 But if the Apostles attempt it Luke 9.54 they shall justly be reproved because even the best examples are not to be followed without divine vocation or calling For the difference betweene these holy men lay in the matter of their calling Elijah knew what spirit he was off being stirred up by Propheticall instinct and was certaine of Gods will but the Disciples knew not what spirit they were of being stirred by an humane spirit lusting after revenge against the will of God Besides Elijah had a singular spirit and speciall vocation to revenge on Gods enemies But the office of Christ and his Apostles was to save sinners and bring them to repentance To preach the word is a worthy worke 1 Tim. 3.1 but for a shoo-maker or an artizan to undertake it is base and unworthy To baptise the childe of the beleeving parent is most necessary and fit but for a woman or a midwife or private person is neither necessary nor lawfull The fourth Rule concerneth our brother toward whom in all things we must expresse two vertues 1. Charity and brotherly love 2. Care of his edification I. The Rule of charity is in that precept Thou shalt love thy neighbour as thy selfe Then looke what I would not out of sound judgement have him doe to me I must not doe to him not offering to him what I would not have offered to my selfe The meaning of the Rule is that I must embrace every man with the same kinde of love wherewith I love my selfe although I am not alwayes bound to the same degree For suppose that I be in danger with another friend I can save one of us two and but one here I must save my selfe and not him Object But wee desire in this case that the other should save us and not himselfe and therefore doing as wee would be done unto wee should save him and not our selves Answ. That which we justly desire to be done to us we must doe to others but this is an unjust desire in this comparison for God hath ordained degrees of men for degrees of love first our selves then the houshold of faith first our owne families and then others Object The widow of Sarepta had baked a little floure for her selfe and she bestowed it on Elijah when it would not serve them both Answ. 1. She certainely knew the meale should serve both her selfe and her sonne and also the Prophet partly by divine instinct and partly by Elijahs words 2. She had experience by the miracle that the oyle and floure wasted not but increased as Elijah had spoken 1 King 17.16 II. In doing any action in the sight of others I must have care that I be so farre from scandalizing that I must edifie my brother For suppose a thing be in it selfe indifferent or lawfull yet if I cannot doe it but I must offend him I must forbeare 1 Cor. 8.13 I will never eate flesh while I live before I will offend my brother And Let all things be done to edification Rom. 14.21 But this Rule must be understood with these cautions 1. It must be a weake brother 2. to forbeare indifferent things not necessary duties 3. forbeare onely for a time till he may be instructed if he will 4. in such indifferent things as the life stands not in our forbearance may not impaire our life or health for then it loseth indifferency If now we shall apply many of our actions to these and the like Rules we should see the crookednesse of them which yet we esteeme straight enough See it in some instances I. Men in losses and extraordinary crosses seeke out as they say and commonly and boldly runne to the witch or cunning man and the losing witch is thought a publike good or commodity to the whole Country where he is But lay this action to these Rules or any of them 1. Gods word prohibiteth and threatneth it 2. For Gods presence thou hast runne from God to the Divell and renounced God by depending on Satan for helpe 3. For Gods glory thou couldst not more dishonour him than by so doing 4. For the meanes thou hast renounced lawfull meanes sanctified by God and hast used such as for all worldly gaine should not have beene used 5. Doth it beseeme the Gospell or a beleever to runne in post hast to Satan Is it because there is no God in Israel Did Saul ever doe so till God was gone from him 6. For
with the broth and much lesse the uncleane meate hee knowes the broth is uncleane too the least sinne is infectious and contagious The difference then is this One loves the appearance of good more than goodnesse it selfe the other hates for the evils sake the very appearance of it 5. The fruite of this dutie commends it to our care 1. It commends our feare and zeale for God which riseth up against all sinne As by nature we hate all serpents yea the picture of an ugly viper so grace raiseth up the spirit against sinne indifferently and all resemblance of it 2. It is excellent for the satisfying of a mans owne conscience for suppose a thing be never so good yet if it appeare to me evill I sinne in doing it and must avoide it because it appeares to me so 3. It commends our charity which respects the conscience of our brother and is as loth he should fall by our hand as by himselfe 4. It is the honour of our profession and the glory of the Gospel when men cannot justly challenge us with appearances of evill for wicked mouthes are stopt and we adorne the holy profession of God which must needes suffer in us if wee avoid not shew of evill both for the safety of our good name and a good conscience We must be so far from loving liking any evil as we must utterly dislike it be disparate and separate from it whether in Doctrine or manners I. In Doctrines which have but a shew of evill we must abstaine and reject them as carefully as manifest false Doctrines for wee may easily suppe up poyson and heresies if wee can digest Doctrines which carry some shew of evill in them As for example Nestorius a wicked hereticke and as Evagrius calls him officina blasphemiae a very shoppe of blasphemy did not distinguish but separate the two natures of Christ and made one Christ not of two natures but of two distinct persons one the Sonne of God by which person all his egregious and miraculous workes were performed the other the sonne of Mary by which without the Sonne of God he wrought all those actions of infirmity as eating drinking sleeping weeping and the union of natures being dissolved for one Christ he gives us two but neither profitable for us Hee holds that wee are saved by the flesh not of the Sonne of God but of the Sonne of man and that the flesh not of the Sonne of God but of the Sonne of man is vivificall and quickening Now this negative makes it apparantly false from which we must not onely abstaine but also from such speeches as although they may have a right interpretation yet carry a shew of evill vâ—gr It is a true speech that we are saved by the blood of the Sonne of man but we must abstaine from it because of the cognation of it with Nestorius his heresie and say plainly by the blood of God as the Apostle speakes Acts 20.28 or of Christ God and man we are saved To say we are saved by workes may be truly explained but better to abstaine from it because it hath an appearance of Popish merit To call Evangelicall Ministers Priests may be truly expounded but it were better to avoid such phrases of speech because of the shew of Popish Sacrifice and Priesthood The words of heretickes saith one are to be feared and say the Rhemists if we will keepe the faith of our fathers wee must keepe the words of our fathers so say we of the faith of the Scriptures II. In practise and behaviour we must shunne such things as carry evill shewes The Iewes in their course of life must not onely not goe into uncleane houses but must not come neere them and Christians are commanded not to touch any uncleane thing Therefore all such are here to be reproved as think all Christianity stands in this if they doe no unlawfull things and so runne headlong never looking quà m malè colorata sunt what evill shewes they carry Magistrates who whatsoever they see president for in their predecessours venterously undertake it and so referre their authority to private use forgetting themselves to be publike men Ministers seeking their owne not Christs they may be idle non-residents cast up their calling and turne excepting their habit meere secular Paul refused lawfull maintenance at Corinth to avoid suspition of mercenary and covetous affection in preaching Christians in private converse must shew dislike of all appearance of evill First avoid all filthinesse and suspition of it as is said of Cesars wife such as are minced oathes adulterous lookes needlesse company with profane ones Secondly put no coulours upon sinne to digest it easier Object I may company with such and such persons to winne them Answ. Thou art liker to lose thy selfe by hazard of infection if without calling thou frequentest loose company 2. Thou art liker to lose than to winn them by intimate familiarity which is fitter to harden them Thirdly thou art in way to lose thy owne reputation as being a favourer of them and their courses Object But I may weare this and that fashion of apparrell my heart is humble and I detest pride Answ. If it were so thou wouldest avoid the shew of evill in overcostlinesse and excesse of attyre a lowly heart and a lowly habit goe together Object But we may straine at gnats and small things are not to be stucke at Answ. Little sinnes have great consequents Secondly they commonly draw greater after them Thirdly many little sinnes proove ponderous and pernitious Fourthly none are little if the shew of them be not little as our text implyeth III. Let us see this 1. In respect of Idolaters 2 In respect of profane persoÌ„s First Wee must avoid all conformity with Idolaters In service In Ceremony In neere society First In service To be present at idolatrous service is an appearance yea a kinde of approbation of idolatry And where all idolatry is forbidden all shew and appearance of it is forbidden also Besides wee must shew in our appearance our hatred of the very appearance of evill Quest. May not a man be at idolatrous service and keepe his heart to God Answ. No 1. God is but one man is but one and there is but one faith and God requires the body as well as the soule because they are both his 2. It is a deniall of Christ a dissembling of religion a betraying of truth where we ought to professe it an approbation of idolatry an hardening of the enemy by presence and silence 3. The very practise condemneth it selfe The man holds consent of heart evill then be must hold appearance of consent evill too 4. It is a reconciling of abhorring natures light and darknes God and Belial the Temple of God and the Temple of idols An impossible disioyning of the soule and body as if the one could be in heaven and the other in hell Origen said he could
how necessary it is to begin and end our Ministery and Sermons with prayer to God who is all our sufficiency The Apostles begin and end their doctrine and Epistles with prayer and haue not wee more neede I know not what pride of selfe-sufficiency or whether profanesse shut the hearts and cover the mouthes of many Preachers who are almost ashamed to pray for this blessing nay reproach and scorne them which doe Sure I am whether he shall doe more good to others by his prayers or preaching I will not determine but hee shall certainely by his prayers reape more comfort to himselfe And he that neglects prayer with his preaching may well be suspected that he more aymes at his owne glory than Gods Let people also joyne willingly and conscionably in their Ministers prayers which strive for a blessing upon themselves and importune God who makes his Sunne shine upon the just and unjust to let the Sun of grace shine into their hearts saying O Lord if thou build not the house it shall never stand as those that waite for all successe from God It is recorded that Pope Adrian having built a stately Colledge at Lovaine did set in golden letters on the gate this poesie Trajectum plantavit ibi natus Lovanium rigavit ibi literas didicit Caesar dedit incrementum ex praeceptore Cardinalis factus One tooke a pen and wrote under Hic Deus nihil fecit Now to the prayer it selfe where we have to consider 1. To whom the Apostle prayeth The very God of peace 2. For what he prayeth in two particulars 1. For full sanctification 1. In generall sanctifie you throughout 2. In a speciall enumeration of parts spirit soule body 2. For finall sanctification untill the comming of our Lord Iesus Christ. First of the person to whom our Apostle prayeth the very God of peace Consider here three things 1. Why he useth this Attribute peace 2. What is the peace here meant 3. How he is the God of peace 1. This is not an idle epithite but well fitted to the matter in hand because our Apostle had in verse 13. exhorted them to peace among themselves and hath in all the precepts hitherto directed them how to uphold both outward peace vers 14 15. and inward peace from the 16. to this verse And he notably in this title confirmes their faith and strengthens their prayers that so long as they aske nothing but things pertaining to the peace of the Church and the peace of every mans conscience the God of peace will surely grant their requests See Rom. 15.13 14. Secondly What peace is meant Peace is threefold 1. Externall 2. Internall 3. Eternall 1. Externall which is nothing but an outward prosperity and tranquility in our outward estate and this is 1. In the Church when it hath rest from heresie schisme persecution and tyranny Acts 9.31 this is called the peace of Ierusalem which we must pray for Psal. 122.6 2. In the Common-wealth in the peace whereof we have peace when we are free from civill warre within and forreine enemies without Ier. 29.7 3. In the family and speciall places where we live which is a private agreement with all sorts of men good and bad so farre as may be Rom. 12.18 Have peace with all men 2. Internall and spirituall and this is the sweet quiet and comfort of conscience rising out of our assurance of our attonement with God through Iesus Christ and out of remission of sinnes by his blood which peace passeth all understanding Phil. 4.7 and in which the Apostle placeth the kingdome of God Rom. 14.17 3. Eternall which is the perfect rest peace joy and glory that the Saints shall enjoy in heaven Esay 57.2 Peace shall come but it is when we sleepe in our beds called Rom. 8.6 life and peace Our Apostle here aymes especially at the second kinde of peace which is a steppe and degree to the third For the third why is he called the God of peace Answ. First because hee hath the fountaine of peace in himselfe peace in him is as in a fountaine Secondly as the Author and communicatour of all peace unto us in all kindes As 1. In Church the peace of Ierusalem must be begged of him he stills all warres and maketh all stirrs in the Common-wealth to be husht and gone And it is hee that makes men dwell together in one house 2. He is authour and the God of eternall peace for eternall life is the gift of God 3. After a speciall manner is he the God of internall peace the peace of conscience at which our Text aimeth which is a quietnesse of minde and conscience through our reconciliation with God First because hee sent his Sonne 1. To merit it for us when wee lay in the horrour of an accusing conscience who is therefore called in himselfe Esa. 9.6 the Prince of peace and in respect of us our peace And therefore Ambrose expounds here the God of peace to be Christ himselfe If it be asked how Christ merited our peace the Apostle answereth Ephes. 2.15 16. He made peace by slaying hatred on the crosse by his perfect obedience overcomming and abolishing whatsoever God might hate in us 2. To preach and publish this peace and invite men unto it And that first in his owne person Esay 61.1 The spirit of the Lord is upon me to preach good tidings to the poore to binde up the broken-hearted to preach liberty to the captives c. And how this Prophecie was accomplished see Luk. 4.18 Secondly in the person of his Ministers Christ preacheth peace Ephes. 2.17 Christ came and preached peace to you which were farre off Object Why Christ never preached to the Ephesians Answ. Yes hee did in the persons of the Apostles and so now in the Pastors and Ministers of his Church to the end of the world Secondly because hee sent his Spirit to apply and seale this peace onely in the hearts of his elect therefore it is called a fruite of the Spirit Gal. 5.22 and the Spirit cryes in our hearts Abba Father chap. 4.6 He workes faith in the heart and so we have peace with God Rom. 5.1 and bold accesse to the throne of grace Eph. 3.12 This is that creating Spirit which creates the fruit of the lippes to be peace Esay 57.19 Thirdly because God doth not onely command and commend to us this peace but approoves and delights in it and no where else but there he sets up his throne and dwelling his Temple is in Ierusalem the vision of peace his Disciples must onely abide among the sonnes of peace Matth. 10. and much more doth himselfe How we are to looke upon God in our prayers First in all our prayers we are to behold him a God of peace labour to see him reconciled unto us And 1. this beholding of God reconciled gives us assurance of obtaining whatsoever is good for us 2. The sence of his infinite essence and power and
Then are wicked men most unhappy who being estranged from the God of peace can have no true peace Esay 57.21 The wicked are like the raging sea that cannot rest whose waters cast up myre and dyrt there is no peace to the wicked man saith my God Object Who have more peace than they they have outward prosperity and abundance even what their hearts can wish and their consciences within are quiet and they die like lambes c. Answ. 1. Their outward prosperity deserves not the name of peace it is at the best but a truce with God 2. They be not inwardly so quiet as they seeme there is a conscience within that sometime tells them unpleasant tales and tidings 3. When it is quiet it is not at peace but benummed slumbring or feared and shall one day be wakened and as a wilde beast fly in the face of his master 4. All this seeming peace being not in God but against God must needes be 1. uncertaine as a dreame Iob 20.5.7 or as the crackling of thornes under a pot Eccles. 7.6 2. Vnsound in the face not in the heart In laughter the heart is heavy Pro. 14.13 or at least hath cause so to be 3. Miserable in the end Their Sun must fall at noon Amos 8.9 their end is woful yea fulnes of wo and therefore let us never affect nor extoll this peace This reprooves such as content themselves with a kinde of peace but contemne God the Authour of true and lasting peace Many affect peace but not that which is an effect of Gods mercy in Iesus Christ whereas the foundation of all true peace is our peace with God through the Prince of peace Iesus Christ. Many content themselves to be counted peaceable men quiet neighbours who never tooke the course to attaine this true peace which is gotten by sorrow strife and warre against sinne by stirring up the heart to embrace the promâ—ses of the Gospell and to beleeve the truth of Gods word by going to God in frequent and fervent prayer by hungring after reconciliation and mercy above all things in the world Againe if thou hast attained this peace of conscience be thankfull and blesse the God of peace for since that old Serpent had disturbed the peace of heaven from which hee was cast downe with his Angels his next worke was to dissolve the peace on earâ—h by plucking man from his God whereby Satan the Authour of all enmity hath corrupted the whole nature of man and ever since hath watered these seedes and brought them forward so as all the sonnes of Adam are children of wrath turned naked into the fury of God and ly under the same as vessels filled with wrath and the fruites of it in his soule minde conscience will and all his motions being at enmiâ—y with God with his owne happy estate with all the creatures And this is our estate of nature till it pleased God by his Sonne Iesus Christ called the Lord of peace to lay the foundations of our peace in his blood and to bestow the blessed Spirit in the hearts of beleevers witnessing peace betweene God and us by the which Spirit now renewing their hearts they become sonnes of peace united againe unto God at agreement in themselves and in all their faculties and knit and joynted together among themselves in the unity of the Spirit and the bond of peace Quest. My conscience I thanke God is quiet and still but how may I know it to be true and sound peace that I may rest in it and be thankfull for it Answ. 1. The question is the more necessary because every quiet conscience is not a good conscience and every peace in the conscience is not from the God of peace A dead peece of flesh pricke it with a needle it feeles nothing So that is a dead conscience which feeles no sinne nothing at all but that is a pacified conscience which is alive and indeed feeles sinne but forgiven and apprehendeth God not onely offended but now againe pacified 2. A dead man is quiet enough makes no noyse or motion So a dead conscience may be still but sound peace of conscience is comfortable and hath joy and refreshing in it as a man at a feast it rejoyceth that it hath gotten a sweete glimpse of light and favour from God it rejoyceth in that it hath got a sight of Iesus Christ and in that happy present condition it hath by him obtained These are sound causes of peace and quietnesse 3. Sound peace from the God of peace hath sound fruites and effects as well as sound causes A conscience may be quiet because for the present it hath no enemy disturbing it and no molestation because the strong man hath carried all away But a good conscience is therefore peaceable because it is strong and stirring in temptation it outstandeth and hath prevailed against temptations 4. A bad conscience may be quiet because of the darknesse or senslesnesse of it for it neither sees nor feares any danger it sees not the offence of God by sinne nor feares his wrath and damnation though never so justly deserved But sound peace of conscience sees the offence of a Father and feareth now transgression more than damnation 5. A sleepy conscience may be so much the more quiet because it can secure it selfe from the worlds enmity which hateth nothing but the light It can avoid persecution and sleepe secure as we say on both sides But sound peace of conscience sheweth it selfe most in greatest afflictions and persecutions and makes the Saints sing in sorrow and rejoyce in suffering for the name of Christ as Paul and Silas in prison and the Apostles rejoyced that they were counted worthy to suffer for the name of Iesus Acts 5.41 Here is the peace of Christ himselfe which when the world by all meanes of persecution and indignities seeke to interrupt it as in our head himselfe yet none can take it away whereas light persecution sends packing the peace of hypocrites who are soone unsettled 3. If the God of peace have possessed thee with this sweete peace make much of it preserve it do nothing to disturb or forfeit this happy peace or to provoke God to withdraw it Rules of furtherance herein 1. Beware of security peace is maintained by an expectation and preparation for warre Many are the examples of them who by a secure peace have lost peace and all Therfore preserve in thee a feare of not offending God 2. Beware of falling into any grosse actuall sinne How did David and Peter disturbe their peace by foule sinnes And daily experience shewes that the godly are often by Gods just correction for sinne sometimes inwardly sometimes outwardly as men set on a racke or in an hell of horrours and sorrowe till they undoe by repentance some foule offence witnesse the 32 and 51 Psalmes especially presumptuous sinnes prevaile against our peace 3. Prepare and arme we our selves against temptation for
Satan if he cannot hinder us of our inheritance will surely give us as little peace in the way as he can and therefore hee will and doth often terrifie Gods people with hellish temptations with which he brings them so low that they see nothing lesse than peace of heart sometimes they be as men in a swone who live and yet know not they doe live Therefore how had wee need keepe on our armour to keepe our peace 4. Doe all duties sincerely and uprightly Marke and behold the upright man his end is peace Psal. 37.37 Be it never so weakely or imperfectly yet doe things uprightly humbly in respect of thy selfe and heartily in respect of God approving thy selfe to him 5. Suffer all affliction and hard measure joyfully for well-doing and good conscience rather than lose thy peace So did the Saints of God suffer joyfully the spoyling of their goods Heb. 10.34 and so did our owne Martyrs 5. This is a comfort for Gods children as Christ intimates Ioh. 14.27 My peace I give unto you let not you hearts be troubled Their God is a God of peace for the godly heart will say you speake of peace which is the onely portion of Gods people but alas who have lesse peace than they Sure I am will some say I have so many and so great afflictions in the world that I can scarce stand upright under them what may I thinke of my selfe Answ. 1. Is thy expectation of a peace outward in outward things if so where hath God promised thee such a peace without exception of the crosse 2. Is thy lot and portion other than the Disciples of Christ or Christ himselfe had they this outward peace No In the world saith he yee shall have tribulation but in mee ye shall have peace 3. Whatsoever or how great soever thy afflictions be thou hast the God of peace with thee and for thee yea and in thee and shalt not want a strengh to deliver thee out of all Object Yea but were my trialls onely outward from the world I could rejoyce but Satan molests me and disquiets the peace of my conscience by such strong and violent temptations as wound my soule and by such motions and thoughts as seeme to be brought out of the bottome of hell Answ. 1. Let not thy heart be troubled thou maist be at peace that Satan is thy enemy thou art not yet in his power 2. Thou maist have peace that thou seest and sorrowest for the uglinesse of these temptations and outstandest the violence of them thus they shal be thy exercise but not thy sinne 3. Thou hast a God of peace whom thou servest this God of peace will shortly tread Satan under thy feete Rom. 16.20 Object But neither the world nor the Divell could hurt me without my owne sinne but that which grieves my heart my owne sinnes doe daily disturbe my peace and grow to such a number and strength that I doubt I shall lose it quite Answ. Sinne indeede is the great trouble-house and enemy to peace But 1. know this to thy comfort that no sinne shall destroy peace but that sinne which hath peace 2. Consider that of the Prophet Esay 54.10 The mountaines may fall but Gods covenant of peace shall stand This God of peace hath made an everlasting covenant of peace and that must stand Lastly if God be the God of peace then godlinesse makes not any man unpeaceable or turbulent though the world condemne the godly as authours of dissention and the world would be quiet were it not for them But indeede the cause that they are unpeaceable in the worlds eye is because they will not lose their peace nor offend the God of peace nor exchange the peace of God and good conscience with the peace of the world But let such as love this God of peace labour to shew themselves sonnes of peace and shew this worke of God in their love of peace to which they are called Col. 3.15 shunning as rockes brawlings and contentions and fury and fiery affections with all pevish and sowre behaviours And if for not running with the world and for standing for the peace of God they shall bee accounted unpeaceable the God of peace will justifie them and they shall take their enemies booke of accusation and binde it on their shoulders and weare it as a crown on their heads Iob 31.36 Now to the petition 1. For full sanctification 2. For finall sanctification The former is set downe 1. In generall sanctifie you throughout 2. In speciall enumeration of parts spirit soule and body blamelesse For the meaning of the words we are to search and finde out foure things 1. What is this sanctification prayed for 2. What it is to be sanctified throughout 3. What be these parts enumerated spirit soule and body 4. How the Christian in all these parts may be kept blamelesse For the first Sanctification is the abolition of our naturall corruption and the renovation of Gods image in beleevers by the Spirit of God begun by grace in this life and perfected by glory in the life to come Here wee have foure things to be further explained First the Authour of this grace God himselfe Levit. 20.8 I am the Lord that sanctifieth thee And especially or more immediatly the Spirit of God whose peculiar worke it is 1 Cor. 6.11 and therefore hee is called the Spirit of sanctification Rom. 1.4 and it selfe the sanctification of the Spirit 2 Thess. 2.13 1. Because it is an effect of the Spirit who is the immediate worker of it 2. Because it is a signe and note of the Spirits presence even as the beames argue the presence of the Sunne And good reason for 1. in the beginning of this worke man is meerely passive for what can a dead man doe to his owne quickning and raising Eph. 2.1 2. Who can repaire nature depraved but the Authour of nature who can bring backe Gods image but he that at first made man in it This is to be borne of God and who begets the childe but the father 3. Our Apostle goes to God for it from which Ocean all streams come Secondly the Subject of this grace the elect onely for this worke is peculiar to such as shall attaine the perfection of it in glory It is true there is somewhat like sanctification in the hypocrite and reprobate some work of the Spirit by which they are said to be sanctified Heb. 6.4 and 10.29 But wee must know that sanctification is twofold 1. Externall in outward calling outward profession of Doctrine and administration of the Sacraments the very best of which is generall illumination and some slight reformation and this is common to reprobates 2. Internall a speciall renovation or a change of the whole man raising up the heart to holinesse by which gracious worke the true Christian is separated from all the profane and hypocrites of the world therefore 1 Pet. 1.2 hee calls the beleevers elect
indeede Did ever any or can ever any attaine to this perfection Answ. This question brings us to the explication of the fourth thing in the Text How a man may be said to be blamelesse in spirit soule and body in this life Whereto we say No man ever attained to this unblameable perfection of degrees in this life except the first Adam in his innocency and the second Adam who had sanctification in all parts and degrees for Paul a most holy man after regeneration confesseth how farre hee was from perfection Rom. 7. and Phil. 3. But a man regenerate may be said to be blamelesse and throughly renewed 1. In respect of his relation with Christ his head who is made to him sanctification 1 Cor. 1.30 and in whom hee is perfectly holy and unblameable Ezek. 16.14 Thy Beauty was made perfect by my Beauty 2. In respect of open and grosse crimes which might impeach the honour of his profession so Zachary and Elizabeth walked in Gods ordinances without reproofe Luk. 1.6 so did Samuel and Iob and other holy men For though no man can be without sinne yet a man may be without crime when after his conversion hee carries himselfe so uprightly as he cannot be noted for any reigning sinne before men 3. In respect of Christian indeavour and inchoation when the beleever labours and aymes at full sanctification in all his faculties and parts for sanctification produceth holy motions in the soule and holy actions in the body See it 1. In the spirit 1. In the soule First the spirit i. the minde and understanding of a sanctified man is indued with a sound and distinct knowledge of heavenly things and he still indeavours to a further measure Psal. 119.33 34. Teach mee give mee understanding c. Matth. 13.11 To you it is given to know the mysteries of the kingdome not to others And it is joyned with a speciall faith applying the promises which maketh his person and worke acceptable Ioh. 20.28 My Lord and my God Heb. 11.6 Without faith it is impossible to please God Vnder the spirit include the conscience in the purging of which the beleever striveth and loseth not his labour For 1. it is a tender conscience and remorsefull for sinne 2 Chron. 34.27 Iosiahs heart melted at the reading of the Law 2. It is calme and peaceable it blameth not nor accuseth seth it selfe but giveth good witnesse first that the person may be assured of his reconciliation with God Rom. 5.12 and 8.36 And secondly that he walketh with God sincerely 2 Cor. 1.12 This is our rejoycing even the testimony of a good conscience that in simplicity and good sincerity wee have had our conversation in the world 1 Ioh. 3.21 If our heart condemne us not we have boldnesse with God The second faculty called the soule here includeth the will and affections in both which this worke of sanctification is begunne and increased 1. In the will when being renewed it is now subject and pliable to God in all things Rom. 7.18 To will now is present with mee not onely in doing but in suffering as 1 Pet. 4.9 in suffering it can commit the soule to God in well-doing as unto a faithfull Creatour 2. In the affections herein is a change being guided and carried by the minde and will renewed His love is not the olde carnall love of himselfe and the world but a new affection Love out of a pure heart a good conscience and faith unfained 1 Tim. 1.5 His hatred which was against God and his Saints is now against the haters of God and things which God hates Psal. 139.21 His joy which was sensuall and earthly is now delightfull in doing the will of God yea in suffering it Rom. 5.3 We rejoyce in tribulation His sorrow which was for worldly losses crosses c. is now for sinne and for the afflictions of Gods people His delights which were in carnall profits pleasures corne wine or prosecuting his lusts are now in Gods countenance in Gods Law in Gods house in Gods Ordinances the Word and Sacraments and in Gods children above all persons as those that are excellent on earth His desires are answerable what ever his former desires were now he desires the presence of God the pleasing of God pardon of sinne softnesse of heart the constant fruition of the meanes of salvation with a blessed successe of them Hee desires the prosperity of Zion the salvation of the Israel of God and the comming of Iesus Christ to his full redemption Thus we see how a sanctified man profiteth and prospereth in the whole inner man But fire within will breake out and so will grace which is like fire and the body shall be a weapon of righteousnesse his outward actions shall be done in an holy manner his whole life is changed 1. For the matter of his actions Gods word is the rule of them all Psal. 119.35 Direct me in the path of thy commandements for therein is my delight 2. For the manner they are done first in humility Mich. 6.8 Walke humbly with thy God Luke 17.10 Say thou art an unprofitable servant Secondly in sincerity without guile of spirit Psal. 32.2 Thirdly with cheerefulnesse delighting greatly in his commandements Psal. 112.1 2 Cor. 9.7 as every man wisheth in his heart The Lord loves a cheerefull giver Fourthly with courage and stoutnesse Dan. 3.17 We are not carefull â—f this matter our God whom we serve will deliver us Acts 4.19 Peter and Iohn said to the Rulers Whether it be meet to obey God or men judge yee Gal. 2.11 I withstood him to his face 3. For the end first hee will approove his heart to God and lookes not so much to men for his praise is not of man but of God Secondly hee desires to please God in that hee doth Acts 11.23 wâ—th fall purpose of heart cleave unto God Thirdly he doth not good things for his private ends as ease profit credit but even against all these if he be called thereunto The 4. respect in which a beleever may be called unblameable even in this life is in Gods account and gracious acceptation Where himselfe workes and sees such beginnings proceedings and indeavours it is accepted as perfection by meanes of Christs merit promise and intercession Thus Paul saith Rom. 7.17 It is not I that doe evill Whence our Lord pronounceth of his Church that she is all faire and that no spot is in her 5. In respect of that perfect sanctification in all degrees which is growing unto and shall attaine in the day of Christs second comming when every beleever shall be free from all blame and staine and set into the glorious liberty of the sonnes of God which now they have onely in desire in in faith in promise in an earnest and inchoation the Lord mercifully accepting them for that they are growing unto And thus we have expounded this worthy petition of the Apostle The summe and substance whereof is this
the day of Christ Neglect thy selfe for the present and give thy selfe lost for ever sowe now to the flesh and reape corruption 3. The order First the inside spirit and soule and then the body First wash the inside saith our Saviour get faith which is a purifier apprehending Christs righteousnesse for 1. Can wee draw a cleane thing from that which is uncleane Iob 14.4 or sweete fruite from a bitter roote 2. Satan lyeth closest here as a serpent in thickets 3. It is the most compendious way to damme a streame in the fountaine to quench the fire in the sparke else if it live within it will kindle and flame on tinder or tow where the disease begins there must begin the remedie 4. God lookes out of what treasurie good things come if not out of the good treasury of the heart if not from a pure heart if not from faith all is sinne hence the workes of unregenerate men as good in shew and beautifull are rejected because they flow not from a pure fountaine and mites with the heart put to them weigh downe many glorious workes 5. Distinguish thy selfe from the hypocrite he washeth the outside Pilate washeth his hands not his heart as if sinne stucke onely in the fingers ends the harlot wipes her mouth and it was not shee But wee are to know that the Lord is as well angry with intentions and inward impurity as with outward enormities And therefore let us labour to keepe first our spirits and soules and then our bodies unblameable Here we will somewhat largely consider certaine directions for each of them I. Directions for the Spirit First Labour to have a right spirit renewed within thee Psal. 51.10 Now to a right spirit there goe five things 1. Illumination even an heavenly light to discerne and judge aright of things that it may preferre heavenly things before things of earth and out of sound judgement forecast and provide for them first and principally David joynes it with creating a new heart for this is not in nature but a worke of new creating grace The Agent is God alone who gives light to the blinde who takes away the vaile and makes the scales fall from Paules eyes in his conversion The companion is sound conversion 2 Cor. 3.16 the turning of the heart to the Lord and the remooving of the vaile joyned and the signe of it is a base estimation of the world with the profits pleasures and preferments of it the pursuing of which makes most men so blame-worthy in the day of Christ. 2. Poverty of spirit which stands in the sense sorrow shame and hatred of sinne and cannot stand with selfe-wisdome or high-mindednesse or a proud spirit puft up with conceites whom God resists but a contrite spirit is acceptable and the poore in spirit are blessed and blamelesse Matth. 5.3 3. Purity of spirit which is attained by daily bringing in and increasing of the graces of the Spirit as faith love of God sincerity charity mercy meeknesse c. these fruites of the Spirit argue cleannesse of spirit though it were formerly never so foule and blame-worthy Col. 3.12 Decke the minde with graces 4. Spirituall worship Rom. 1.9 Whom I serve in my spirit not bodily formally hypocritically coldly but with my whole heart in sincerity and fervency This fervency is a motion of Gods Spirit inflaming the spirit of the beleever with great love of God and hatred of whatsoever hee hateth And where this spirituall worship stands up in the Spirit downe must Dagon goe and all the idols that men have set up in their hearts downe goes the externall and carnall worship of civill men who what ever they pretend respect not in their spirit the worship and service of God but their owne pleasures ends and praise and that in their most slightly duties 5. The testimony of the Spirit that thou art the child of God Rom. 8.16 This testimony is sure when the Spirit of God renewes our spirits and upon firme and unfailing grounds makes us able to call God Father working sound tranquillity in our conscience through our union with Christ boldnesse and confidence towards God fervent love of God constant obedience with other fruites not common or competent to hypocrites This testimony sealeth up our acceptance yea the inheritance of children The spirit that wants any of these is not a right or renewed spirit Secondly labour as Saint Paul did Acts 24.16 for a good conscience before God and before men To a good conscience are required foure things 1. Clearenesse 2. Clearing 3. Peace 4. Watchfulnesse 1. It must be a cleare or pure conscience 2 Tim. 1.3 This is when the conscience is cleared or purged from naturall impurities which the Apostle calls dead workes This purity is not native as it was in the first Adam but acquisite and obtained by the second Adam for the materiall and meritorious cause of the goodnesse of conscience is the blood of Iesus Christ who by the obedience of his death hath freed us from all guilt and punishment of sinne reconciled us to God and become our peace whereby this and all other faculties are purged through faith in his blood Heb. 9.14 How much more shall the blood of Christ purge our consciences from dead workes The companions of this purity of conscience are two First a frameing of conscience to the rule of the word which is a torch-light for the direction of it for the conscience being the eye of the soule must be lightsome not erronious blinde or doubtfull Secondly a studie to preserve the purity and himselfe unspotted before God and man and no man hath purity of conscience that wanteth this care 2. It must be a clearing conscience taking the Masters part against all accusers It selfe is not blamelesse unlesse it can justly pronounce the Master blamelesse And this is First when it beares witnesse concerning our sinnes 1. That there is no sinne we have committed but we have repented the same 2. There is none committed but wee hate it wee purpose against it and keepe a watch that it be never committed any more Secondly when it witnesseth concerning our persons that we are now righteous and justified by faith in Iesus Christ of uncleane blackmores we are washed and made white in his blood and sonnes of God who of an enemy is become a friend and Father to us Thirdly when it witnesseth concerning our graces that as by the former wee are freed from the guilt of sinne so we are now freed from the power of sinne and are no more servants of unrighteousnesse but now our conscience tells us we are in part sanctified that the evill wee doe wee hate and love the good wee doe not and that in the inner man we delight in the Law of God Fourthly when it witnesseth concerning our course and actions that now they are wrought according to God by the warrant of his word and because he hath commanded so to
for this comming and first hence the Apostle moveth all men every where to repent because God hath appointed a day to judge the world Acts 17.31 Secondly perswadeth men to holinesse 2 Cor. 5.11 2 Pet. 3.11 considering the terrours of the Lord what manner of men ought we to be in all holy conversation and godlinesse Foolish men now dreame of too much strictnesse and holinesse because they consider not this day of Christs second comming A third note is in the Apostles argument That onely an unblameable holinesse will bestead us at that day and therfore we must preserve our selves unblameable till that comming of Christ all things else leave us at that day Riches honours pleasures then forsake us they are neither true nor ours saith Bernard Onely a good conscience and study of holinesse and practise of holy duties goe along with us to meete Christ in his second comming then will a little holinesse obedience faith and feare of God more comfort us than all the word and glory of it can afford Christians must not onely labour for full holinesse but for finall that is They must not be content with any measure of grace never so great unlesse they persevere in grace untill the comming of Christ. Iohn 15.4 Abide in mee heâ— saith not onely Come unto me as Mat. 11.29 buâ— Abide in mee Revel 22.11 Let him that is holy bâ— holy still and Revel 2.25 Hold fast that thou hast till I come and be faithfull unto the death and I will give thee a crowne of life verse 10. Matth. 10.22 Hee that continueth to the end shall be saved 1. This is the way of the just which is as the light that shineth more and more untill perfect day Prov. 4.18 Looke as the Sunne rising is brighter and brighter and still dispelleth mists and darknesse before it till it come to high noone which is the perfect pitch of the day so where the Sunne of righteousnesse riseth in the heart there is a daily profiting and proceeding in the knowledge and feare of God a walking from strength to strength from faith to faith till they attaine the highest pitch of grace in this life and that talnesse in Christ which shall be most absolutely confirmed and perfected in that brightest and highest light and life of glory to come But the hypocrite is not so he hath some light some little oile in his lampe but onely enough to make a flash or sodaine blaze but not enough to carry him into the wedding chamber sometimes hee will wash and repent but hee soone forgetteth that hee was washed sometimes hee will have good words in his mouth some good actions now and then in his hand and seeme very good but all his righteousnesse is as the morning dew 2. Perseverance is a gift never divorced from faith though sometimes it may be disturbed by fits yet at length it shall set the crowne on the head of true piety for truth of grace is blessed with continuance because 1. Of the promise Isay 40.31 They that waite on the Lord shall renew their strength as the Eagle they shall runne and not be weary they shall walke and not be faint 2. Of faith which apprehendeth that living water of which whosoever drinketh he shall never thirst more because there is such a fountaine in him springing up to eternall life Iohn 4.4 3. Of the faithfull who be as trees planted by the rivers of water and their moisture is indeficient their leaves fall not off This was signified by the good ground Luke 8. distinguished from all the other three that it brings fruit with patience when the best fruits of all the other came at last to nothing And this grace differenceth between such as formerly nothing else in shew did distinguish for let an hypocrite set forth never so faire and hold a place of profession and forwardnesse among the people of God yet at the last hee shall prove like the unhappy passenger that hath seemed to saile prosperously all his voyage and no danger threatned him yet at the length suffers shipwracke and is cast away at the mouth of the very haven 3. Because perseverance approoveth the soundnesse of our calling and gifts given us and so affordeth us the comfort of our present estate in grace It is well said of one In principio delectatio but in fine probatio Which telleth us that a man at the first may rejoyce in the light for a season and in the taste of the word and the powers of the life to come may be very sweete but all the proofe and tryall is at the end the end shewes who bee called according to meanes and who are called of purpose What one said of true vertue wee may apply of true piety Verae pietatis est non caepisse sed fecisse nec fecisse sed perfecisse Whereas of hypocrites may be said that to the Galathians Yee did runne well who letted you And what comfort is there of temporary faith which giveth over when there is most neede of it What use of that illumination that leaveth us in darknesse at the last What were the foolish Virgins better for that oyle and light which failed them before they came to the wedding chamber 4. Because Satan lieth in waite especially for our perseverance his chiefe scope and delight is to sport himselfe in the apostacy both of the wicked and the godly Sometimes the wicked hypocrite goes about the businesse as he that hath resolved and cast the accounts to walke in the way of holinesse and may hold on a long time in the externall profession and some outward reformation but at length wanting soundnesse a small thing turneth him aside he sets faire out of Sodome with Lot but lookes backe with his wife they set faire out of Moab with Orpah but goe not forward with Ruth to Iudah Now the Divell as a passenger seeing a foundation laid and walls reared and there the building to stand at a stay laugheth and scorneth saying This man begun to build but could not finish But you said the Divell triumpheth also in the apostacy of the godly now I thought they had never fallen away They indeede wholly and finally fall not off as the former but many are their falls and backslidings through their negligence by which they lose many graces and many degrees of such as they keepe even such as perhaps are never restored while they live and often bring the terrours of God into their soules and goe to their grave with incurable temporary affliction and doth not this rejoyce Satan to see the Saints in the suddes and to passe their dayes heavily and uncheerfully and as ever in darknesse in comparison of the former light of joy in themselves and of comfort example and direction unto others while they stood valiantly against the forces of the Divell 2. So much the more fiercely Satan assaults this grace because he knowes that onely perseverance overcommeth himselfe and
be any more diminished than the very essence of God himselfe can How dare wicked men come unto the hearing of the word professing obedience and listen with such attention as if they would catch the word out of their teachers mouth but their contrary course in all their actions plainly witnesseth that they take no more good nor no more expression of it in their lives than if so many bruit beasts came to Church void of all understanding Certainly if the word be true which they heare and professe either must they be as men dead in their tombes who understand not nor beleeve any thing or mad men that beleeving it runne so wickedly against it 4. How desperately doe numbers resist and repell the true and faithfull word as Iannes and Iambres resisted Moses 2 Tim. 3.8 so be there in every Congregation resisters and adversaries 1 Cor. 16.9 The Apostle Paul having a great and effectuall doore opened yet found many adversaries yea the greater doore open the more adversaries And how can it be other seeing 1. it is the property of truth to beget hatred Never was the Sunne so beset with clouds as this word with enemies and all the reprobates in the world fight against the light as the Priests and people Iewes and Romanes and all persecuted and crucified Christ the faithfull witnesse and teacher of his Church so it is not to be marvelled if true teachers that stand in the roome of Christ meete with adversaries proud and stiffe and implacable wronging them in their names in their meanes devising base and unworthy shifts to binde their owne hands from their good as void of reason as themselves be of conscience and equity But their comfort is which the Lord armed Ieremy with they shall fight and not prevaile for truth is strongest and that shall conquer 2. In sound profession is upright conversation and this also is upheld upon consideration of the Lords faithfulnesse Gen. 17.1 I am God All-sufficient walke before me and be upright hee hath given his word for our safety and welfare in this way and he never broke with his children Be there never so many discouragements persecutions and difficulties in this way of uprightnesse his faithfulnesse and truth shall be thy shield and buckler Psal. 91.4 Vpon the same ground of Gods faithfulnesse wee must lay all our perseverance in the faith so our Apostle in the Text layes his ground of prayer for perseverance upon the faithfulnesse of God and 1 Cor. 1.8 hee doth assure the perseverance of the Saints from the same ground God will strengthen you to the end that ye shall be unblameable unto the day of our Lord Iesus for faithfull is hee by whom ye are called This faithfulnesse of God will answer all objections against perseverance Object Alas I am plunged in the pit of temptation with such foule and violent temptations as I shall never be able to holde out Answ. Now looke upon this faithfulnesse of God waite a while 1 Cor. 10.13 God is faithfull and will not suffer you to be tempted above that ye are able but with every temptation will give an issue Object Alas were I faithfull God would be faithfull enough but I am unfaithfull in the Covenants and start aside continually Answ. But mans unfaithfulnesse cannot make him unfaithfull he hath promised that he will support the Saints and put under his hand that they shall never be removed nor utterly cast downe and mans faithfulnesse is not the cause of his perseverance but Gods faithfulnesse who gives his Spirit that they shall never depart from him they beare not the roote but the roote beares them The seede of God keepes them that they commit not sinne 1 Ioh. 3.9 they preserve not their graces but their graces preserve them they cannot comprehend him hee can comprehend them and by his power preserves them to salvation Object But alas he is so long absent from my soule that I must needes faint Answ. Canst thou not discerne his presence yet behold his faithfulnesse that will not suffer him to be so farre from thee as thou thinkest God is within call if thou pray to him but if thou canst neither call nor pray yet groane and sigh after him for the Lord heares the very sighes of his servants O Lord my sighes are not hid from thee Psal. 38.9 2. If he seeme further off or stay long it is not ad exitium but ad exercitium onely to try thee as a father may try his childe but his love lets him not leade him further into danger than hee will leade him out againe the childes trouble is the fathers crosse and in our trouble hee is troubled Esay 19.5 Object Oh but I finde many potent and politicke enemies in my way Satan sinne and the worlds violence so I feare I may fall short in the end Answ. But Gods faithfulnesse will defend his owne he is a faithfull shepheard and as David will rescue and recover his sheep out of the mouth of the Lion and Beare Psal. 91 4. Hee will defend thee under his wing his faithfulnesse and truth shall be thy shield and buckler In the world yee shall have affliction Iohn 16.33 as sure as on the sea are tossings by huge waves and windes and stormes rising and raging against the passenger insomuch that billowes shall seeme to overwhelme them But be of good comfort I have overcome the world ye shall put safe into the harbour The second Argument confirming the perseverance of the Thessalonians is drawne from the grace bestowed on them already Who hath called you Where for the meaning are these things to be considered 1. What calling is here meant and 2. How the Apostle knew that they were called 3. Who it is that hath called them 1. Quest. What calling is here meant Answ. There is a twofold calling to grace 1. externall 2. internall The first is common to hypocrites reprobates the latter proper to the elect The former is a calling only according to meanes the other according to purpose The one being external brings men into the visible Church By the other being internall men are called into the invisible Church The one is effectuall to salvation we being by it united to Christ the head the other ineffectuall tying us onely to the members The one flowes from election 2 Pet. 1.10 Make your calling and election sure the other doth not Matth. 20.16 For many are called but few are chosen The one brings to illumination of knowledge onely the other to illumination of faith The one brings to be professours of Christ the other to be members of Christ. The one can onely restraine corruption for a time the other changeth the heart and life from evill to good for ever Now our Text meaneth of inward and effectuall calling First because it flowed from election chap. 1.4 Knowing that yee are elect of God Secondly because to them the Gospell was not in word onely but in the
of the world what a change is there in a man effectually called He was in the world and of the world hee could follow it as earnestly as any other hee gave the world his heart his hands his thoughts his time his tongue he minded nothing so much as earth he savoured nothing but earth hee spake of nothing else cheerefully hee treasured nothing but earthly things he was unsatiable unmeasurable unweariable in gathering earth earthly things but now God hath called him out of his owne Country as Abraham in which he tooke so great content he is called out of the world Iohn 15.19 Now he is become a stranger at home his heart is estranged from things below his minde is on things above godly thoughts and meditations begin to take him up his affections are weaned that now he aimes and desires other wealth than before his tongue can speake of heavenly things without tediousnesse hee treasures now in heaven and will be a gainer by godlinesse Matthew being called forsakes his unlawfull yea and lawfull gaines for Christ chap. 2.9 Zacheus at a word speaking enricheth himselfe by impoverishing himselfe and making restitution Happy is that man that findes this change in himselfe that he hath got above the world that though hee have the world in his hand yet hee hath cast it out of his heart Never could this be done by the strength of nature never worldling attained it III. In respect of Graces which discover themselves 1. in their kindes 2. in their soundnesse 3. in their growth This grace will appeare in setting forth the vertues of him that hath called us out of darknesse into his marvelous light 1 Pet. 2.9 By vertue of this holy calling we are sanctified throughout as we have heard in the former verse so as there will appeare First A new life of grace He that onely lived the life of nature but starke dead in respect of the life of God and past all feeling a carcasse without the soule of Gods Spirit stinking in the grave of corruption hath now heard a voice of Christ saying come forth and now the bands of death are loosed a new life of grace succeedes that hee may now say as Christ Rev. 1. Behold I was dead but am alive for ever 2. A new light in the things of God Hee that was blinde and could not see one steppe before him to eternall life hath now his sight restored to him that he can say with the blind man One thing I know that whereas I was blinde now I see the man Iesus hath opened mine eyes Not his understanding onely is restored but his spirituall senses are quickened that now he can taste how good God is he can heare the voice of God he can savour things of God can feele the prickes of conscience and hee whose tongue was tyed from good speech can now speake of the things of God with understanding 3. Grace will discover it selfe in all new affections He that was an hater of God is changed into a deare lover of God which sincere love is made a manifest note of effectuall calling Rom. 8.28 such as are called of purpose are said to be such as love God and this love of God as a sweet perfume rectifies all the other affections it will expresse it selfe in a studious care to please him in all things and in a feare of displeasing him In a constant delight in his word and ordinances being his love-letters in a surpassing joy in all the meanes of our sweete fellowship with him whom before we shunned as an enemy In a love and admiration of his graces wheresoever which are as jewells and pledges of his love In an earnest and fervent desire of immediate fellowship with him whom we love best of all 4. Grace will bewray it selfe in new motions which is a new obedience unto the voice discerned and beleeved even in difficult dangerous costly and selfe-denying duties for alwayes with effectuall calling there goes a power enabling the Christian to the fruitfull practise of the doctrine of godlinesse Acts 3.7 And from the inward obedience of the heart flowes all outward obedience in the life Ineffectuall calling moves not or is not from within but from some externall plummet or can produce leaves rather than fruite or sound fruite but not much nor lasting or in some things not in all as Herod But this moveth and obeyeth sincerely universally constantly Thus will grace discover it selfe in all kindes through the whole man Secondly The graces of effectuall calling discover and distinguish themselves by their soundnesse Hypocrites want soundnesse in the common graces they have and all for want of this change by effectuall calling Ineffectuall calling may beget a kinde of love of God but that is not for himselfe but for wages not as children love their father but as hirelings love a strict master Whereas true love of God attending effectuall calling workes feare of offending him not to be offended by him delights in his presence in his ordinances and love-letters and in his graces as so many jewels and pledges of his love Ineffectuall calling may come to some feare of God but onely by the spirit of bondage Rom. 8.15 which true love casts out as Israel in the Mount feared revenge But true feare of God saith as Ioseph Hath my Master done this for me and shall I doe this Ineffectuall calling may attaine some zeale for God as in Iehu in Ahabs case but rather against others sinne than his owne and for durance it is but as a blaze in straw as his being unsound lasted not But zeale of effectuall calling hates sinne in another because it hates his owne first Ineffectuall calling may attaine a kinde of love of the brethren but this is neither ordinary nor well grounded it is not for Gods image and it is rather a reverence of good men than love of their goodnesse Herod reverenced Iohn but loved him not neither can that love that is so light and set upon indirect ends and occasions continue but will be easily changed into deadly hatred as Herods was Thirdly The grace of effectuall calling will distinguish it selfe by the growth of it and proceeding in sanctification Hence it is called an holy calling 2 Tim. 1.9 both in respect of the authour the holy Ghost and of the meanes the holy word sanctified hereto and of the effect because it workes holinesse in heart and sanctimony in life But also in regard of the end to which Saints are called namely by the degrees of holinesse to rise to the perfection of it A counterfeit may be washed over and goe for currant but it wants 1. weight 2. sound 3. substance so counterfeit sanctification wants three things that suffer it not to abide the tryall 1. Vnion with Christ being onely tyed by a thred of profession not set or incorporate into him he hath no substance of Christ in him 2. Righteousnesse
glory where then is our free-will to attain salvation before our calling can we not holde our salvation after our calling unlesse God holde it for us and can wee lay holde on it before our effectuall calling Away with such Pharisaicall and proud conceits of Popery that all the glory and praise may be ascribed unto him whose faithfulnesse can and will present us spotlesse before the presence of his glory at the appearing of Iesus Christ. Let us cast downe our crownes at the feete of the Lambe and put off all praise of doing any thing from our selves and confesse that unlesse the Lord should adde his last worke to the first all were lost In naturall life our selves conferre nothing to our lives or being at first and after we are it is Gods care that preserves us for man lives not by bread onely but by every word of God Neither doth mans life stand in abundance Luke 12.15 Much more in supernaturall life his worke it is to preserve us whose will is to save us Secondly it serves for a ground of consolation in that the authour of all our grace is faithfull and unchangeable hee beginneth and accomplisheth and worketh all our workes for us He not onely bestoweth a free grace upon his people but undertakes to preserve and perfect it And therefore we may 1. Rely confidently upon this faithfulnesse for all supplies roule all thy burden upon him and he will doe it Psal. 37.5 2. By prayer of faith importune his faithfulnesse not to forsake the worke of his owne hands till hee have finished it Hereby commit thy whole way unto him commend thy selfe thy soule unto him in well-doing and hee will keepe it 2 Tim. 1.18 3. Rest thy selfe undaunted in afflictions in dangers and losses seeing Gods faithfulnesse will keepe thee safe he will keepe thy salvation for thee Heaven is reserved for thy childes part no great matter what other things be lost or endangered 4. Findest thou want of strength in temptation feelest not thou the joy of thy salvation groanest thou under the burden of corruption weaknesse of faith dulnesse in duties goe to this faithfulnesse of God importune him for needfull grace say to him Oh thou that art a faithfull God thou hast called me and therefore doe thou doe it finish and perfect thine owne worke in me Thirdly for a ground of watchfulnesse and care over our selves that we may not grow either secure or idle and say If God will keepe us all is well for hee keepes his owne by meanes and keepes none who have not a care to keepe themselves Quest. What are the meanes whereby God will keepe me Answ. 1. Hee finisheth the worke begun by the word the arme of God which began it Observe the worke of the word in thee Keepe the word and it shall keepe thee attend the word for the powerfull preaching of Christ keeps the soule till the day of Christ. 2. By his holy Spirit who renewes our strength and graces therefore stirre up the Spirit that is in thee and cheare him in thy heart by listening to his motions and taking his part against thy daily corruptions 3. By the grace of faith 1 Pet. 1.5 Yee are kept through faith to salvation Therefore nourish faith quicken it encrease it walke by faith live by faith observe the growth of faith in the power of prayer and strength in good duties this is the victory that overcomes the world 4. By his daily providence guiding us to such courses and companies as by which we may not be losers in grace but gainers keepe thee in thy wayes and hee will keepe thee in them Psal. 91.11 Beware of consenting much more of delighting in sinne and sinners Fourthly a ground of thankfulnesse for graces received all which have flowed from Gods faithfulnesse Hast thou faith hope strength peace of conscience or comfortable assurance ascribe all the glory to God who hath declared his faithfulnesse in giving and encreasing and upholding the same whereas every day our weaknesse and carelesnesse would lose it every sinne might forfeit it and every assault of Satan and seducers would easily robbe us of it Prize this estate in grace make it sure a man will be sure of a good title of any thing hee holdes Rejoyce in it and in the evidences of it as well as in it selfe VERSE 25. Brethren pray for us IN these words the Apostle commendeth a duty of love toward their Ministers which must expresse it selfe in earnest prayers for them In which words 1. wee have a loving compellation Brethren to these onely the duty is directed for they onely can pray or can be heard the wicked mans prayer because he wants the Spirit wants faith is no sonne none of the brethren his prayer is abominable 2. The persons commended to their prayers For us that is Paul Silvanus Timotheus chap. 1.1 men of highest place of most excellent gifts and of rarest graces the Ministers of their faith These chosen vessels and worthy instruments request the prayers of inferiour and ordinary beleevers 3. What the things be which they must pray for in their behalfe and these are elsewhere expressed First for gifts and skill in dispensing the mysteries of the Gospell that they may speake the word as it ought to be spoken Ephes. 6.19 20. And for mee that utterance might be given that I may speake boldly as I ought to speake Did Paul need their prayers for that purpose and doe not ordinary Ministers much more Secondly for liberty and free passage of the Gospel in the mouthes of the Ministers that without let and impediment the Gospel might be preached without interruption or contradiction 2 Thess. 3.1 Brethren pray for us that the word of God may have free passage This is called sometime the opening of a doore which was shut Col. 4 3. Praying for us that God may open to us a doore of utterance Thirdly for happy successe and prosperity of their labours in the hearts of the Saints for their gathering 2 Thess. 3.1 Pray for us that the word of God may be glorified even as it is with you Now the Thessalonians had received it in power and with much assurance People must pray that by the labour of their Ministers the conversion and salvation of men may be furthered for Paul may plant and Apollos may water but unlesse God give the increase all is lost 1 Cor. 3.7 Fourthly for the daily sanctification of their persons that they may by unblameable conversation remove the lets and scandalls which might hinder their doctrine and become examples to their flocke in good life and in expression of all good workes So the Apostle Hebr. 13.18 Pray for us for we are assured that we have a good conscience in all things desiring to live honestly As this is an argument that you should pray for us being innocent and honest men so pray that wee may so continue Fifthly for the protection and safetie of their
love another and not pray for him Some say they love their Minister and like preaching but as the worldling boasts of false liberality when didst thou ever pray unto God for him that hee would be pleased to give him strength and ability successe freedome from molestation from unreasonable men and every good encouragement in his place scarce in all thy life Then may I say to thee as Dâ—lilah to Sampson How canst thou say thou lovest mee and doest not this thing for mee How canst thou say thou lovest mee and keepest this thing from me even thy prayers and best wishes 2. The object must be right the things prayed for Many wish well to their Ministers and much love they shew them and pray for them that God would give them good livings two or three and for meanes of further preferments to raise them to the fayre of dignities wish them good Lords and Patrons and countenance of great men Oh the happinesse of Ministers stands not in these things A Turke or Heathen can wish all these to their friends and yet Christians wish no more These are wishes of carnall men But pray thou for liberty spirit courage power faithfulnesse to stand against men and Divels that by force or subtlety would discourage him from the worke grace and faithfull dispensation makes an happy Minister Pray for this and yet I doubt many Ministers themselves pray more for the other than these 3. With prayer thou must bring the other companions of love and thankfulnesse We must not deale by our Ministers as many answer beggers God helpe you but give them nothing you must yeeld us not onely good words and good prayers but audience redence maintenance you must doe that you pray for It is but hypocrisie to pray in a set forme of prayer for all Bishops Curates and all Congregations committed to their charge if thou doest not set thy hand to thy prayer If love set thy mouth on worke to pray for a Ministers prosperity it will set the hand on work to uphold his person his comfort his Ministery his cheerefulnesse in the worke of the Lord all thy pretences leave thee but an hypocrite an enemie of righteousnesse who art hyde-bound and hand-bound who valuest not sundry yeares labours of thy Pastour at so many farthings Heathens and Savages would be loath to reject their Idolatrous Priests so farre but either conscience or shame or feare or company would force some expressions of love to them But Heathenish Christians nothing can worke them FINIS THE TABLE A. ACtions of renovation discerned in three things 198 Actuall sins more violently quenching the fire of the Spirit above other 3 sorts 23 Every action must be done 1. by vertue of a word 2. in Gods presence 3. for Gods glory 110 Action to bee good must proceede from a good agent 115 Admiration of mens persons no good rule for 6 reas 84 Affections crooked no safe rule to follow 3 reas 81 83 Affection to inferiour things must shame us for want of like affection in attaining better 227 Affections must be narrowly watched 256 Affections naturally exceedingly corrupted 5 instances 263 Sound affection to grace discerned by foure signes 218 Afflictions sanctified set forward sanctification 5 wayes 214 Aime of a Christian must be absolute conformity betweene the whole word and the whole man 89 All things to be beleeved or done must first be tryed by the Scriptures 4 reas 61 All things are to be tryed but all things must not be held 125 All the Articles of religion turned into a questionary Divinity among Schoolemen 129 Alteration and change of spirit soule and body a sure signe of growth in holinesse 217 Ancient Christians refused ceremonies used by Heathens 3 instances 160 Appearances of evill must be avoided as well as apparant evills for 5 reasons 147 Apostates their fearfull danger in 4 things 319 Arts wicked with which seducers come armed to deceive 5. 63 Severall Attributes of God to be conceived according to our suites 5 Instances 178 B. Baptisme must not be required of a Popish Priest 5 Reas. 158 C. Calling effectuall and ineffectuall differenced 353 His owne effectuall calling every man ought to know 4 reasons 356 Calling effectuall the worke of God onely 5 reasons 361 From effectuall calling a man may certainly conclude his owne salvation 363 Calling effectuall often hardly discerned 3 reas 367 Calling effectuall heareth Christs voice many wayes vttered 371 Ceremonies ordained of God so as Iewes must differ from Heathens as well in them as in doctrine 4 Instances 159 Wofull changes in the soule of Gods childe who hath quenched the Spirit 5. 17 Change in a man effectually called is wonderfull 1. In respect of sinne 377 2. In respect of the world Ibid. 3. In respect of grace in kinde 379 soundnesse 380 growth 382 Change no shadow of it in Gods nature 386 Nor in his decrees 387 Nor in his will 389 Nor in his affections Ibid. Charity how it beleeveth all things 4 cautions 69 Christians must proceede to full sanctification for five reasons 201 Christians must be as carefull to retaine grace as to attaine it 4 reasons 232 Christ must be magnified in our bodies 5 wayes 280 Christ not corporally present in the Sacrament 4 reasons 309 Christians must not onely labour for full but finall holinesse 4 Reasons 311 Christ raised dieth no more no more doth the Christian. 391 Civility is farre from sanctity 6 differences 205 Comfort in affections well guided in 3 things 268 Comforts from Gods faithfulnesse in 4 things 393 Communication in other mens sinnes to be avoided both before and after 165 Conformity with Idolaters must be avoided in 3 things 156 To a good conscience are required 4 things 239 Conscience cleareth his master 4 wayes 240 Consideration of Christs second comming encourageth godlinesse 6 wayes 301 Considerations to move people to pray for their Ministers sundry 403 Contemplation of creatures in their severall rankes call us to progresse in holinesse 222 D. David sinned in numbring the people in 4 things 113 Davids mourning for Absolom blame-worthy for 4 reasons 114 David refused to drinke the water of Bethlem 3 reas ib. Depth of learning pretended by seducers 63 Difference betweene the peace of Christ and the peace of the world in 6 things 180 Difference betweene sound peace and sencelesnesse of conscience in 5 things 185 Dislike of evill if sound discerned in 6 things 219 Disposition to good tryed by five signes 220 Directions concerning sanctification of the spirit 5. 237 Distinction must be made betweene diffusing of grace and decaying of it 32 Doctrines to be sound must all agree with the analogie of faith 3 instances 90 Doctrine of doubting of a mans owne salvation is against the analogy of faith 91 All sound doctrine tyeth the two tables together 6 Instances 92 All true doctrine leades men unto Christ. 100 Sound doctrine is most contrary to corrupt nature 103 The soundest doctrine most soundly comforteth
which is good foure 2 Cor. 47. 2 Tim. 4.5 Luke 8.14 2. Meanes 3. Meanes 1 Tim. 6 13. 4. Meanes Motives to holde that which is good 5. 2 Cor. 6.14 Malum non est cognâ—scibile nisi per bonum Aquin Doct. Not onely apparant evills but appearances of evil must be avoided Explication Levit. 15.17 Reason 1. Reas. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Reas. 3. 4 5 Vse 1. Evill in Doctrines Heresie of Nestorius From evill in workes From evill in words Hereticorum nocabula timenda sunt Baron In 1 Tim. In manners 1 Cor. 6.20 2 Cor. 5.10 Verba Elisei sunt tantum dimittent is abeuntem non concedentis postulatum Tertul. lib. de idol August Epist. 86 ad Casulan Nihil dandum idolâ— nihil sumendum ab eo Tertul. de corâ—n milit Gal. 6.16 Psal. 139.22 Prov 3.9 Gen. 23 16. Hatred of vice knowne best by practise of the contrary vertue Matth. 12.20 Doctr. Ministers must not preach only but pray for their people Reason 1. Reas. 2. Reas. 3. Vse 1. Vse 2. Psal. 127 1. 1 Note In all our prayers behold God a God of peace Vse 1. Vse 2. 2 Note Doctr. All peace must be from the God of peace Reason 1. Difference betweene the peace of Christ and the peace of the world in 6 things Esay 57.21 Vse 1. Vse 2. Vse 3. Differences between sound and sencelesse peace Vse 4. Meanes of maintaining true peace Vse 5. Vse 6. Description of sanctification 1. Authour 2. The Subiect 3. The forme 4. Processe Through sanctification in this life wherein it consisteth Through sanctification in the life to come wherein it stands What is here meant by spirit The whole man sanctified throughout how Dicit sine quâ—rela non sine peccato quod est solius Christs Aquin. Rom. 2. ult Voto fide promissione arrhaboâ—e inchoatione Doctr. Christians must proceed to full sanctification Reason 1. Titus 1.15 2. 3. 4. Acts 15.9 5. Zech. 13.1 Vse 1. Illumination is not sanctification why Civility is farre from sanctity Differences 6. Vse 2. Meditation a meanes of holinesse 1. Of God 2. Of thy selfe Iohn 15.8 3 Of the grace it selfe Praier a means of growth in holinesse Word and SacrameÌ„ts means of growth In the word 4 things Godly company a meanes of growth three wayes Sanctified afflictions set forward sanctification 5 wayes Psal. 25.9 2 Cor. 12.8 Tryalls of growth in holinesse 5. 1. Separation Iohn 17.6 2 Cor. 6.17 2. Alteration 3. Affection to grace knowne by 4 signes 4. Detestation of evill manifest in 6 things 5. Disposition to good tryed by 5 signes Psal. 119.6 Motives to full sanctification Psal. 16 3. Election Vocation Heb. 12 14. Iustification 1 Ioh. 1.7 Rom. 12.1 Hosea 6.4 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Aristoph in Pluto 1 Thess. 3.10 Doctr. Christians must bee as carefull to retaine grace as to attaine it Reas. 1. Iames 1.27 Reas. 2. Reas. 3. Reas. 4. Vse 1. Vse 2. 2 3 Vse 3. Rules concerning sanctification of spirit To a right spirit five things are required Foure things requisite to a good conscience 1. Clearenesse in it selfe 2. Clearing his master 3. Peaceablenes 4. Watchfulnes To purenesse of spirit are required holy thoughts 1. Chuse them 2. Watch them 3. Feede them To a pure spirit is required a sanctified memory Prov. 4.23 Rules to the keeping of the heart I. Keepe it humble II. Keepe it clean III. Keep it sincere To know a single heart Iosh· 24. IV. Keepe it well watched how V. Bound it within Gods limits how 2 The will of man must be framed to Gods To this they must be 1. Denied 2. Renewed 3. Freed 4. Framed to Gods Notes of a renewed â—ill 3. To keepe the soule blamelesse the affections must be narrowly watched How to keepe the affections unblameable Rules Right obiects of affections Eph. 4.26 Examination of our affections by the former rules I. Mischiefe of disordered affections 1 Pet. 3 7. II. Difficult to guide the affections aright III. Necessity of well ordering our affections IV. Comfort in affections well guided Rom. 13.8 9. V. The sweet fruit of diligence in this duty God must be glorified in our bodies Reasons 1 Cor. 3.17 1 Cor. 9. ult How Christ is magnified in our body By profession By action By passion Rules to keepe speciall parts of the body unblamable Covenant must be made with the eye Choyse obiects for the eye Psal. 34.16 Gen. 39.7 Directions for the custody of the eare Notes to know the hearing eare Keep the hand that it be not 1. Idle 2. Cruell 3. Foule 4. Prophane 5. Vnmercifull Watch warily the tongue an unruly member I. God ordained it 1. To glorifie him 2. To edifie men 3. To interpret our owne mindes II. Avoid carefully 1. A swearing tongue 2. A lying tongue 3. A flattering tongue 4. A slanderous tongue 5. A filthy tongue III. Vse meanes to keepe thy tongue unblameable 4 Reasons Foure meanes Note Consideration of Christs second comming hath all incouragements to godlinesse In quo queâ—que invenâ—rit suuâ— novissimus dies in hoc eum comprehendeâ— mâ—â—di novissimus dies quoniam qualis in isto die qâ—isquâ—m mâ—riâ—ur talis in illo iâ—dicabâ—tur August Coâ—â—â—ti potest non excuti Not in vaine for them that shall persevere to pray for perseverance Reas. 1. 2 3 Note 1. Reas. 1. Reas. 2. Reas. 3. Reas. 4. Note 2. Vse 1. 2 3 Note 3. Nec vera nec vâ—strâ— Doct. Object Answ. Vse 1. Vse 2. Meanes of perseverance 1. Lay a sound foundation 2. Arme our selves against hinderances of perseverance Meditations to stablish against persecutions 3. Procure helps of perseverance The word upholds us foure wayes Phil. 2.13 Psal. 138.8 Motives to perseverance 5. Examples to uphold our perseverance God is said to be faithfull foure wayes Differences between faithfulnesse in the Creatour and in the creature 4. Doct. God most faithfull Reas. 1. 2 3 4 No imperfection in God to hinder his faithfulnesse Vse 1. Our words must be faithfull as all Gods are 4 Reas. Vse 2. I. Al the doctrine of faith is grounded on Gods faithfulnesse II. All our obedience of faith must be grounded on Gods faithfulnesse III. All our praiers of faith must bee grounded on Gods faithfulnesse IV. All sound profession of faith must be grounded on Gods faithfulnesse Revel 3.19 V. All our perseverance in the faith is grounded upon Gods faithfulnesse Differences betweene effectuall calling and ineffectuall What way a man may know the calling of another Every Christian may and ought to know his owne effectuall calling 4 Reasons A man cannot know alwayes the time of his calling 3 Reas. A man truly called may sometimes not know the calling it selfe in two cases It is God onely that can call effectually 5 Reasons Labour to feele the mighty power of God in our effectuall calling by 4 signes Doct. From effectuall calling a Christian may certainly conclude his owne salvation 5 Reasons Vse 1. The extreame folly of those that neglect the assurance of their salvation 4 Reas. Effectuall calling often hard to be discerned and why Great similitude betweene calling effectuall and ineffectuall 5 Instances Markes of effectuall calling 1 Iohn 2.20 Cant. 2.8 How an heart effectually called heareth Christs voice uttered sundry wayes 1. In the Ministery Of the Law Of the Gospel Of the Sacraments Effectuall calling heareth the voice of mercies how And the voice of the rod how Effectuall calling heareth the still voice of the Spirits motions And checks of their owne spirits 2. Wonderfull is the change in a man truly called Ephes. 2.1 1. In respect of sinne 2. In respect of the world 3. In respect of grace 1. For their kinds New life New light Iohn 9. New affections New motions 2. For their soundnesse 3. In their growth 1. Labour to finde these markes Reas. 1. 2 3 4 2. Finding theÌ„ be thankfull 3. Pray for confirmation of them Doct. Gods faithfulnesse preserveth to salvation all that are effectually called 4 Reas. Reas. 1. No shadow of change in Gods nature Nor in his decrees Nor in his will Nor in his affections Reas. 2. Reas. 3. Reas. 4. Christ raised dyes no more no more doth the Christian. Vse 1. Vse 2. Vse 3. The meanes by which God keepeth us 4. Prov. 4.6 Vse 4. The Apostle beggeth prayers of inferiour persons for 5 things Doct. 1. Men of greatest grace need the prayers of weaker Christians for three reasons Reas. 1. Reas. 2. Exod. 17.12 Reas. 3. Vse 1. Vse 2. Vse 3. Doct. 2. Christians must pray for their Ministers Reasons 3. Reas. 1. Reas. 2. Reas. 3. People neglecting this duty lay themselves under the guilt of many sins 5 Instances Vse I. Iohn 8. Vse 2.