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
presence with us confounds us unlesse the sense of his grace and favour susteine us and hence our Lord taught us to begin our prayer with this title Our Father 3. Our chiefe unhappinesse were to be neare God if hee be not at peace with us for our God offended is a consuming fire Then wee must beware of sinne which is the breach of peace betweene God and us especially before prayer let every one that calls upon the name of the Lord depart from iniquity 2. Wee must acknowledge our happinesse to consist in our peace with God Make peace with him and thou shalt have prosperity Iob 22.21 If they of Tyrus and Sidon made so much of outward peace that they by all meanes desired it of Herod and if the Iewes having by Felix obtained outward peace and quiet acknowledged it wholly in all places with all thankes much more should wee for spirituall inward and heavenly peace Secondly in our prayers we must labour to conceive of God in such Attributes as may strengthen our faith in our speciall suites Behold him not onely the God of all grace 1 Pet. 5.10 but of this and that particular grace 1. To this end the Scripture denominates him from particular vertues that in the want of any of thē we may resort to him confidently as the Scripture stileth him the God of love the God of patience the God of hope the God of all consolation of wisdome c. that in our want of any speciall grace wee may cast our eye upon these titles or Attributes 2. The Scriptures are stored with many names and titles of God that we might so conceive of him affected to us in our prayers as hee hath declared himselfe to be Doe wee begge the accomplishment of any promise come to him in the name IEHOVAH who gives being as to all things so to his promises Doe wee pray for any thing but see many things stand in the way of our good publike or private now come to him in the name of EL a strong God who can quickly bring mountaines to plaines and effect by a mighty power whatsoever he will Lacke we any blessing and are destitute of all meanes and comfort now come to him in the name of of EL-SHADDAI I am God All-sufficient and that is meanes enough Findest thou thy selfe beset with severall wickednesses and armies of wicked Angels in high places and invironed with temptations or dangers now come to him in the name of EL-TSEBAOTH Lord of hosts who hath armies of Angels to set round about the tents of his people this name of the Lord is an assured strength when the righteous fly unto it Hast thou received any blessing or promise now come to him in the name IAH as wee are commanded Psal. 135. who is thy good Lord and bountifull benefactour If the Apostles had neede thus to encourage their prayers much more wee Whosoever would have true peace must have it from the God of peace as he that would have water must goe to the well or fountaine Iob 22.21 Acquaint thy selfe with God be at peace with him so shalt thou have prosperity The Apostles in all their salutations pray for peace from God and from our Lord Iesus Christ. 1. Because God himselfe and our Lord Iesus challenge this peace to be their owne prerogative to give neither can it be had elsewhere For the former as God is called the God of peace 2 Cor. 13.11 c. so this peace is called the peace of God Col. 3.15 Phil. 4.7 as whereof he is the sole Authour For the latter our Saviour saith to his Disciples Ioh. 14.27 My peace I give unto you my peace I leave with you not as the world giveth give I unto you Where he first challengeth it to be his owne having clearely purchased it Secondly his owne to give men may wish peace but he can give it men wish the peace of God or Christ he gives his owne Thirdly hee sheweth that this peace cannot be elsewhere had not as the world giveth plainly distinguishing his peace from the worlds both in the gift and the manner of giving The world 1. gives a kinde of peace but that is a false peace mine is a true peace 2. That is a peace in externall things mine in internall 3. That is temporary and inconstant mine lasting yea everlasting For your joy shall none take away from you 4. That is given most to wicked men for the world loves her owne but this is given onely to beleevers being a fruite of faith against whom the world bends all her forces 5. That peace is against Gods glory and indeede the worlds peace is the keenest warre against God the very foment and cherisher of lusts and impiety This peace is for God and his glory and a warre against sinne a cherisher of grace and piety 6. That peace ends in destruction though men cry peace peace c. This is given for salvation and for the fruition of perfect peace 2. As this peace is onely Gods to give so is it onely the portion of the children of God who are called sonnes of peace this is onely childrens bread and must not be cast to doggs Matth. 15.26 And it is a gift of promise Gal. 6.16 Peace shall be to all the Israel of God Such onely as have God for their Father and the Church for their Mother have right unto this and that because they be sonnes Esay 54.13 Much peace shall be to her children that is of the Church and because they be beleevers for this peace is the fruite and undivided companion of faith Rom. 5.3 leaning upon the mercie of God in Iesus Christ for the pardon of sinne The wicked man hath none of this peace of God because he hath not mercy nor grace with the God of peace The seate and place where this peace resteth prooves plainly that it is a proper and peculiar gift of God and that is the heart soule and conscience which none can reach but God himselfe Col. 3.15 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The peace of God must take the chiefe command in the heart and Phil. 4.7 The peace of God which passeth all understanding 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shall preserve your hearts A military word taken from souldiers that come in to ayde an army so this peace shall bring ayde to the heart and strengthen it when Satan and sinne and temptation and persecution lay siege to it And who else can revive the heart but he that made it Who can reach comfort to the conscience but the Lord of it Who can say to the soule I have pardoned thy sinne but the Lord the party against whom it is committed and so pacifie it Who can worke faith in the heart but the Spirit of God and who can preserve this gift there being by so many enemies surprised but the hand that creates it by the power of which we are preserved to salvation 1 Pet. 1.5
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
ruine to themselves The second use is an use of instruction If wee must try all things then must we learne to get wisdome rightly to apply the rule to every particular which is to be regulated 1 Cor. 2.13 Comparing spirituall things with spirituall for to try is nothing else but to apply the rule or touch-stone to the thing to be tryed And when I speake of wisdome I meane that spirituall wisdome whereby the spirituall man comparing spirituall things with spirituall discerneth all things This man led by the Spirit acknowledgeth Christ and followes him in all things takes faith his companion and sets in his eye Gods glory the end and scope of all things Quest. Can you helpe us to some directions or Rules by which we may be guided in this application which is the onely difficulty now to be opened in this Treatise Answ. Yes and these Rules are of two sorts 1. Generall Preparative 2. Speciall Practicall The generall or preparative Rules to application are foure 1. We must be industrious to know and be acquainted with the Scriptures in their right sence of them whether historicall and litterall or allegoricall and figurative For this is to have our Rule at hand and in our hand without which it must be with us as with the Sadduces of whom our Lord said Ye erre not knowing the Scriptures And because true Scripture is not in words and sillables but in the true sence of it wee must be carefull not to rest in the words without the true signification of them The Papists heare our Saviour saying of the Sacramentall bread This is my body and sticking to the words and applying them without the sense runne into infinite absurdities and errours on one hand and so the Lutherans on the other Against both which wee may not unfitly mention one of the two rules of Augustine in his bookes of Christian Doctrine Si praeceptiva locutio videtur flagitium aut facinus jubere aut utilitatem aut beneficentiam vetare figurata est It is not a proper but a figurative speech which seemes either to injoyne a thing unlawfull or to hinder a lawfull So this speech of our Lord Vnlesse ye eate the flesh of the Sonne of man and drinke his blood ye have not life in you seemes at the first to impose on us a kinde of cruelty therefore it is figurative So Augustine 2. If we would be fit for this tryall we must lay up and hide in our hearts such Scriptures as wee understand that they may be neare us to serve our severall uses The Prophet David professeth that hee had hid the word in his heart that he might not sinne against God And Mary was commended that shee pondered all the sayings concerning Christ and hid them in her heart A Carpenter or Mason whose worke is squared or laid by rule is never without his rule in his hand or at his backe so should it be with Christians 3. We must absolutely submit our judgement to the word of God without reasoning or disputing though it be never so difficult and dangerous unto us for what is else the use of a rule but to rule Abraham left his owne Countrey and went he knew not whither at Gods commandement Heb. 11.8 One would thinke this were folly in Abraham but that the Scripture acquits him and saith he did it by faith And in a more difficult commandement hee rose earely went three dayes journey to kill his onely sonne whom he loved and reasoned no cases but went Good Moses would weigh the word of God in his owne ballance fixing his eye rather upon the impotency and impossibility of the meanes than upon the strength of Gods word which cleaves the hardest rockes therefore he sinned in striking the Rocke when God bade him onely speake to it and for it was barred out of Canaan 4. We must ayme at an absolute conformity betweene the whole word and our whole man This Rule takes place above all mens rules and lawes which rule the outward man but this the inner man the soule and the conscience the heart and the will yea the affections and thoughts which in regard of mens lawes are free but the word captivateth every thought and brings it into subjection 2 Cor. 12.5 It rules the whole outward man also our speeches and actions even the least our lookes and behaviours our callings and conditions our sports and recreations and as David saith of the Sunne Psal. 19.6 there is nothing hid from the heate and discoverie of it so nothing in man is exempted from the rule of the word We must therefore bring our practise thereto and thinke it not enough to be a rule in it selfe unlesse it be a rule to us also And lay this for a ground in our soules that there must be a proportion betweene the rule and the thing ruled Now we come to the speciall rules for the application of this Rule And they concerne 1. Doctrines 2. Actions and Practise Rules for the Tryall of Doctrines are sixe First all Doctrines must be brought to the analogy of faith and squared thereby Rom. 12.6 Whether wee prophecie let us prophecie according to the analogy of faith By analogy of faith the Apostle meaneth the measure of faith and Doctrine which is indeede the holy Scripture the heads of which Doctrine or the summe of which faith is contained in the Creede the Decalogue and the Lords Prayer If any Doctrine agree not with these which are the key and rule of faith it is unsound and to be rejected As for example 1. The Church of Rome teacheth that the bread in the Sacrament is turned into the very body flesh blood and bone of Christ which was borne of the Virgin We hold the cleane contrary Now bring this Doctrine to the analogie of faith that teacheth that Christ was born of the Virgin true man with a true humane nature like ours in all sinne things sin onely excepted visible circumscribed palpable in one place only at once as is ours that teacheth that he ascended into heaven in that humane nature and there fitteth at the right hand of God untill his second comming and therefore cannot be really and locally in the Sacrament 2. Romish Doctrine teacheth that a man may merit by his good workes remission of sins and eternall life they establish the merit of mans workes in the matter of justification we utterly exclude them Bring we this Doctrine to the analogie of faith The ten Commandements say The Lord sheweth mercy to thousands that love him and keepe his commandements If the reward be given by mercy then not for the merit of the worke done The Lords prayer teacheth us to pray for forgivenesse of debts and therefore we are farre from meriting The same prayer teacheth us to pray for every morsell of bread Is it not madnesse to thinke wee can merit the kingdome of heaven if we cannot merit a morsell of bread The Creede
but a veniall thing This will please the carnall man farre better than to tell him that he may not lye for Gods greatest glory and that the very first thought of stealing the least trifle is damnable But what is all this but to speake peace to the wicked man to whom the Lord saith there is no peace Esay 57. ult 5. Who would not be a Papist if that Doctrine were not prooved false by this Rule which offers release from sinnes and from hell yea offers the whole kingdome of heaven for money who would not sweare whore profane the Lords day rise up against Magistrates oppresse riot and addict himselfe to all villany if for a little money he may have a pardon for all his sinnes or suppose hee must needes goe a while into the kitchin of Purgatory yet for a little money or lands to the Church and Priests for Masses he is sure to be remooved to Gods parlour in heaven 6. In our whole courses let one Preacher come and call men to a diligent study of the word or to a strict observing of the whole Saboth let him seeke to pull out of mens mouthes their owne words out of their hands their cards or cuppes and injoyne them a constant sanctification of the Lords rest let him call them to the often receiving of the Sacrament and strict preparation to it let him call them to circumspection against the least sinne to zeale and profession in holinesse oh what a tedious and irksome Doctrine is all this Now farewell liberty sports and all good company what a precise fellow have wee gotten to make fooles of us c Let another Preacher as some such there be come and tell us A man may doe well enough without so much preaching and what should private men meddle so much with the Scripture That to spend the Saboth so religiously and strictly is Iewish and not so necessary That men may take some liberty to play and recreate themselves on the Saboth day That it is not good to be overforward in religion for that were to smell of purity and be too strict yea wise overmuch That Ministers may doe well and winne their people by being good companions That men be men not Angels nor God so strict in so small matters Here 's a man indeede that winnes the spurres hee carries Townes and Countries after him Here is a Preacher for our people as was once said of the Prophet that prophecies of wine and strong drinke But who is the true Preacher now by our Rule hee that carries the generall applause of the multitude or he that is the greater enemie to the liberty of the flesh Oh were we wise to apply this Rule Gods pure ordinances would get strength apace and our selves should thrive apace by the Doctrine we heare The sixth and last Rule for tryall of Doctrines is this That Doctrine which most soundly comforteth distressed consciences is the soundest and to be embraced For the end of all Scripture Rom. 15.4 is That we through patience and comfort might have hope and the Prophet Psal. 19.8 saith The testimonies of God rejoyce the heart The reason why God hath given learned tongues is to speake words of comfort to the weary And most excellent is that in Gal. 6.16 Peace shall be to him that walkes by this rule and mercy and upon the Israel of God The Gospell is a word of peace and glad tidings of salvation And therefore that Doctrine which brings the most welcome message to a distressed conscience is the true Doctrine most agreeable to the Gospell To make some application 1. We teach that a man may be certaine of his salvation in this life by an ordinary and speciall faith because faith assureth the soule of pardon of sinne and present favour of God and brings in comfort as Matth. 9.2 Iesus seeing their faith said Sonne be of good comfort thy sinnes are forgiven thee it brings peace and boldnesse with God Rom. 5.1 2. it brings in joy of faith unspeakable and glorious 1 Pet. 1.8 But the Papists and some amongst our selves hold there can be no such certainty of salvation but conjecturall and probable and deceitfull Bring this Doctrine to this Rule A poore soule afflicted in conscience sees nothing but Gods wrath and hell ready to swallow him hee is afraid of damnation which hee knowes he hath deserved whether hath more comfort for a Papist to tell him of the unspeakable love of God here is an emplaster and remedy but you must not be so presumptuous as to apply it all this increaseth the torment or for him that brings the emplaster to say here is the unspeakable love of God the unsearchable grace and merit of Christ here take and apply it holde the comfortable possession of Christ which enrighteth and entitleth you into the unchangeable love of God Here the heart rests not in the emplaster but in the application of it Popish Doctrine is like an emplaster to a broken bone but kept in the pocket 2. What uncomfortable Doctrine is it that they teach us to seeke life in the Law which is to seeke life in death because of our weaknesse Gal. 3.21 If there were a Law that could have given life righteousnesse should have beene by the Law Rom. 8.3 The Sonne of God supplyed what was impossible to the Law by the infirmity of our flesh What an uncomfortable Doctrine then is it that wee must place our hope in our owne righteousnesse and that the Gospell is nothing else but a more perfect Law than Moses was Surely if we ground our joy in our selves it shall be like that of Israel dancing before the Calfe of their owne making Exod. 32.16 as short and unsound 3. What an uncomfortable Doctrine is that of falling away from grace and out of Gods favour What comfort can I have of my faith and hope if of a true childe of God to day I may become a childe of the Divell and be cast into hell to morrow What glorious and unspeakable joy can there be in such a perswasion but rather a desperate feare of finall rejection No it is the continuance of our joy that makes it so unspeakable and this is the sure anchor of our hope that Gods love is unchangeable and he preserves us by his power to salvation saying as Isaac He is blessed and hee shall be blessed Gen. 27.33 and as Pilate in Christs superscription What I have written I have written Iohn 19.22 His Decrees are as the Lawes of the Medes and Persians which cannot be altered Dan. 6.8 Whom he once loves he loves to the end Ioh. 13.1 and also upholds them to love him to the end 4. What an uncomfortable Doctrine is it to a wounded soule that he must come upon paine of damnation once in a yeere and confesse all his sinnes to a Priest against whom hee hath not sinned hee must confesse a debt to him to whom he owes nothing and to him
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
to the sanctification of the Spirit so as this is a sanctification appropriate to the elect Thirdly the forme of sanctification And that is 1. in putting off of corrupt qualities 2. In bringing in new and inherent holinesse which daily changeth the beleever into the image of God as Col. 3.10 Seeing yee have put off the old man with his workes and put on the new man which is renewed in knowledge after the image of him that created him This new quality created in the hearts of the elect by the Spirit of God whereby they can in some measure truly hate and forsake sinne and truly love the Law of God with an indeavour to keepe it is the very being of sanctification Fourthly the processe of sanctification It is begun in grace here and not perfected till hereafter in glory Which is added 1. to distinguish it from justification which is perfect in one act 2. To note the toughnesse and strong heart of sinne which is slowly weakned here and never here perfectly subdued for in the most perfect the flesh lusteth against the Spirit Gal. 5.17 3. To shew that the matter of sanctification is to be in perpetuall motion as a living water Hee that is righteous must be righteous still Rev. 22.11 4. To shew that sound holinesse never gives over till it attaine perfection perfection is a fruite of soundnesse in grace The way of the righteous shines more and more untill perfect day Prov. 4.18 For the second What it is to be sanctified throughout Answ. 1. These Thessalonians were already sanctified and therefore the Apostle prayes that they might happily proceede to full sanctification 2. This full sanctification is partly in this life partly in the life to come the Apostle intendeth both the former first as a way to the latter The through sanctification in this life is the imperfect sanctification of parts the other is the perfect sanctification in degrees The former is 1. in respect of the whole rule of sanctification which is the Law of God when a beleever can truly say with David that hee hath respect to all the commandements Psal. 119.6 and 18.22 for all his lawes were before mee and I did not cast away his commandements from me 2. In respect of all sinnes it is a through change from all sinne not a turning out of one sinne into another nor a turning from all sinnes save one as Herod but an hating of all appearance of evills yea of darling and bosome sinnes yea of right eyes and hands Matth. 5.29 3. In respect of all gifts of sanctification which the Spirit gives in part to every beleever not onely knowledge faith love which are eminent but other inferiour also as patience meeknesse temperance peace with every other fruite of sanctification 4. In respect of all the parts of the man in which the Spirit of God putteth forth this noble worke as Cant. 4.1 c. the Church is described to be faire in all parts eyes hayre teeth lippes temples c. the sanctified person must be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 wholly perfect The latter i. full and through sanctification in the life to come stands in the perfection of degrees and in these particulars 1. An utter abolishing of sinfull flesh 2. A perfect freedome from all the causes and workes of repentance 3. Perfect and speciall communion with God and Christ and good Angels and elect men 4. Perfection of all graces both in kinde and in measure 5. A perfect exercising of our graces in glory and happinesse And all this our Apostle seemes to ayme at in the last words where he mentions the comming of Christ in which he shall attaine through and full sanctification For the third What be these parts mentioned spirit soule body Answ. 1. Some by Spirit understand the third person in Trinity as Ambrose Some a third part of man But the Scripture speakes but of two namely a body and a soule and Aquinas saith the spirit and the soule differ non secundū essentiam sed potentiam not in essence but as divers faculties Others by the spirit understand the whole man regenerate so farre as hee is opposed to flesh the man considered not according to the parts of nature but according to the parts of grace So Athanasius said Spiritus est donum quod jam per baptismum accepistis the Spirit is the gift of God received in baptisme for keep this gift saith he and both soule and body wil be unblamable This exposition is not unfit yet I take another to be fitter thus It is common in Scripture for our better apprehension of our duty to distinguish those faculties which God hath put in the soule of man that we might take notice of the worke of sanctification in the severall faculties There be two parts of man a soule and a body Of the soule there are two noble faculties under which all the rest are comprehended 1. the spirit 2. the will here called the soule by a Synecdoche of the whole for the part By spirit in this and all places where the spirit and soule are mentioned together is meant that noble and eminent faculty of mans soule called the understanding or minde the Philosophers call it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the leader and ruler of all other parts and faculties and the most noble of all Vnder this is the conscience included which being renewed is called also by the name of Spirit Rom. 8.16 The spirit witnesseth to our spirits and Eph. 4.23 Be renewed in the Spirit of your minde 2. The other superiour faculty but not so noble is that whereby we doe will affect or desire that which wee understand and conceive to bee good This they call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 under which is comprehended the will and affections So these words are used elsewhere Luke 1.46 My soule doth magnifie the Lord and my spirit rejoyceth in God my Saviour 1 Sam. 18.1 The soule of Ionathan was knit to David that is his heart affections desires 3. The body is that part of man which is the house of the soule consisting of flesh bones humours and the like Now then the whole man is sanctified throughout 1. When the minde thoughts cogitations and conscience are pure and holy wisely to think and meditate and guide safely by wise discerning of things profitable and pertinent 2. When the heart affections and desires are rightly composed and given up to the guidance of right and renewed reason when a sound heart and a sound minde meete together 3. When the whole body as the soules instrument is in all the members of it obedient to act and effect good actions according to the dictate of right reason and the command of renewed will when the members are weapons and servants of righteousnesse Or more briefly when the spirit thinkes nothing the will affects nothing the body effects nothing contrary to the will of God For the fourth Quest. Here is perfection of holinesse
By their instructions and exhortations 1 Thess. 5.11 Wherefore exhort and edifie one another One Christian stirres and whets up another by gracious and edifying speech Eph. 4.29 and the lippes of the wise feede many as one sticke kindles another Pro. 13.20 hee that walketh with the wise shall be wise He that is in the Sunne shall be coloured though hee finde it not and he that sits long in a sweete shoppe shall carry away some smell 2. By their prayers making mention one of another wherein were there not much force the Apostles would not with such instance every where call for the prayers of meane Christians that by them they might get increase of holy graces as here after the Text verse 25. Pray for us 3. By their example we are commanded to marke the upright man and behold the just in his proceedings and end for this is a notable meanes to stirre up our selves Psal. 37.37 Heb. 13.7 Remember them which haue the oversight of you whose faith follow considering what hath beene the end of their conuersation Pro. 2.20 Walke in the way of good men sort thy selfe with such as fight against the corruptions of the world V. Meanes Afflictions and corrections in their holy use Heb. 12.10 Hee chasteneth us for our profit that wee may be partakers of his holinesse Psal. 94.12 Blessed is the man whom thou chastenest and teachest in thy Law Dan. 11.25 Some that are of understanding shall fall to try others and purge them and make them white Now afflictions doe set forward sanctification sundry wayes 1. When they are as touchstones and set us on the worke of searching and examining our selves Zeph. 2.1 Search your selves search I say before the decree come forth Iosephs brethren could finde out a sinne that was unrepented of many yeares when they were troubled in Egypt So when the mariners in the shippe were troubled for Ionas they went to a narrow search for whom the trouble was Ionas his sinne had not beene found out but for the tempest 2. When they are as bridles to pull us backe from sinne Psal. 119.71 Before I was afflicted I went astray but now I doe keepe thy statutes Therefore the Prophet Hosea calls afflictions an hedge of thornes set before Ephraim Hos. 2.6 3. When they are as Vshers to teach us many lessons which wee are loath to get and ready to forget Psal. 119.71 It is good for me to be afflicted that I might learne thy statutes They make a man humble and fit him to be taught for God teacheth the humble And many things which a man will not learne by the vocall word hee shall be taught by this reall word 4. When they are as whetstones to put an edge in our prayers for in afflictions the worst will seeke God diligently Esay 26.16 they powred out a prayer when thy chastening was on them Hard-hearted Pharaoh while the plague is upon him will begge prayers of Moses Much more will David feeling the hand of God and terrour of conscience for his two sinnes upon his repentance exceede himselfe in holy and fervent prayer Psa. 51.1 and Paul finding the prick in his flesh will pray the Lord thrice that is often and earnestly 5. When they are as fire to purifie the golde and burne up the drosse of their corruptions 1 Pet. 1.7 Yee are in heavinesse through manifold temptations that the tryall of your faith being much more precious than golde might be found to your glory and praise Gods flaile purgeth wheate and drives away the chaffe As we doe with our vessells so doth God with his vessells of honour oyle and soyle them but all to make them brighter When is the time for starres to shine but in the darke night so doe graces in the darkest night of adversity Wee see the Meanes Now wee come to the Markes whereby wee may know whether wee grow up to full holinesse or no. These Markes are five The first is Separation if wee finde our selves separated from the profane courses of the world gathered out of the world and dedicated to good and holy services Come out from among them and separate your selves saith the Lord and touch no uncleane thing and I will receive you For sanctification consists in three things 1. The imputation of Christs holinesse who of God is made to us sanctification 1 Cor. 1.30 His sanctified nature healeth our corrupt nature 2. The infusion of morall holinesse into our natures peculiar to the elect a receiving of his fulnesse by meanes of union 3. Separation from the common courses of the world unto speciall service this is made a marke of such as are made partakers of the divine nature to fly the corruption which is in the world through lust 2 Pet. 1.4 The farther thou gettest thee from the evill fashions of the world the farther thou proceedest in holinesse The second Marke of full holinesse is an Alteration and change in thy selfe both in thy spirit and soule and body 1. The spirit is altered first when the minde having a sound and distinct knowledge in heavenly things and the light of renewing grace doth grow brighter and brighter till perfect day Secondly when the conscience is tender and peaceable as we heard before 2. The soule is altered when the heart the will and affections are ordered as before 3. The body is altered first in respect of the members when the same that the flesh most abused doe most glorifie God in some speciall manner Zachary by his mouth sinned in distrusting God therefore so soone as hee could speake with the same mouth hee glorified him So the woman Luke 7. that had abused her eyes haire and lippes to wantonnesse now takes them from Satan to wash and wipe and kisse her Saviour Christ. So in Bishop Cranmer that hand that subscribed was first burnt Secondly in respect of the outward fashion there will be a change if the body have abused meate and drinke for surfetting and drunkennesse if garments and apparell for pride and wantonnesse if sports and recreations in excesse or for covetousnesse you shall see even in the outward man a checke of all such excesses and a manifestation that they be not the men they were before sanctification Thirdly in respect of the deedes to be done by the body both for matter manner and end as wee heard before The third Marke of full holinesse is sound Affection and singular love of grace which affection where it increaseth holinesse increaseth accordingly This love and measure of it we may know 1. By striving not onely to preserve the measure of holinesse received but to grow daily to the measure that is wanting accounting that as yet he hath not attained Phil 3.12 13 I count not my self that I have attained but one thing I do I presse hard to the marke c. Keepe still in thee a thirst after the water of the well of life and Christ will give it thee freely
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
it is said Thou lovest all words that may destroy oh thou deceitfull tongue How did the Divell use a tongue otherwise than in lying and deceiving for when hee speakes a lye he speaks his owne saith Christ. And God will destroy all them that speake lyes Psal. 12.3 because nothing is more contrary to his nature being truth it selfe 3. Take heed of an oily and a flattering tongue that can sooth and smooth and justifie an evill man in his evill Prov. 29.5 A man that flattereth his neighbour spreades a net for his steppes as a fowler layeth in waite to bring the bird into the net and holde him in it implying that this flattery is the Divells invisible net by which he catcheth and holdeth men fast in the snare For what man will not delight in any base lust when hee shall not onely not feare reproofe but be commended and graced in it But of all flatterers none is so serviceable to the Divell as a flattering Minister who brings whole flights of foolish birds into the snare and holds them fast to death 4. Beware of a slanderous and smiting tongue of which Ierem. 18.18 Let us smite him with the tongue because blowes and strokes hurt not nor wound a mans body more than the slanderous words hurt his name The slanderer is a monstrous creature for a tongue he hath a sting for words he carries swords in his mouth his breath is poysonfull and loathsome as gall of aspes yea hee carries a fire in his mouth set on fire from hell One compares the slanderer to the butchers mastiffe hee lies still in the shambles hee waites for the blood of the beast his mouth is ever bloodie But especially when he slandereth godly men in their godly wayes hee lies in the Divells sinne who is an accuser of the brethren Revel 12. And hee is often paid with his owne coyne that as hee sits as a moth fretting the names of others his name is wounded and gnawed on by others Whereas by the same overruling power of God a man chary of anothers name comming through his hands hath his name often defended and tendered passing through the hands of others 5. Beware of a wanton and filthy tongue addicted to unseemely and ribauldry speech full of corruption both in the speaker and hearer the one making no conscience of foule words easily comes on to foule actions the others good manners easily corrupted by evill speeches 1 Cor. 15. Say not with thy selfe Though I sometimes speake foolishly and merrily yet my heart is good I live well and honestly for all that I assure thee thy heart and tongue are both of one constitution and thou that saist thou art so honest of thy body but neglectest thy tongue carriest a world of wickednesse about thee still in that little member Thirdly use the meanes to keepe thy tongue unblameable For first it is a little member but unruly and as hard to keepe as a Citty without walls Secondly by thy words thou shalt be justified or condemned Thirdly all thy religion and profession is in vaine if thy tongue be unruled Fourthly a wholesome tongue is the tree of life How carefull will an husbandman be to preserve a tree of delicate and precious fruite Such a tree is a well governed tongue But if a man had the least sprig of the tree of life by which hee were sure to thrust away diseases paines sicknesse death and preserve himselfe in an happy healthfull undying and immortall estate oh how carefully would hee tend and charily watch it But Salomon commends a well ordered tongue to that whole tree of life Prov. 15.4 for the fruite of a long and comfortable life 1 Pet. 3.10 Quest. What are these meanes Answ. First set a watch before the doore of thy mouth and resolve with David not to offend with thy tongue Psal. 39.1 I purposed and vowed with my selfe to looke to my wayes and that I sinne not with my tongue and that man that will not sinne with his tongue must set a strong watch before the doore of his mouth And consider here first it is too much for a Christian to lodge corruption and filthinesse in his heart and yet if some uncleannesse will still hide it selfe in those deceitfull corners choake it there let not the tongue utter it nor the mouth vent it to the poysoning and infecting of others Secondly that a thought may be corrected but a word once spoken is irrevocable and therefore wisdome will examine every word first before it passe out of the mouth Secondly take lawes for our lippes from God and put them on our tongue Prov. 31. the godly woman the law of grace is upon her tongue the word of God is the bound of her tongue and speeches both for matter manner measure and end of her speeches A man cannot learne a forreigne tongue Hebrew Greeke Latine French unlesse he be taught the elements or observe the rules of speech Now to speake gracious speech is not our native language it is the language of Canaan to which wee are naturally strangers and can never get it of our selves unlesse wee acquaint our selves with the rules of it in the word of God Who can speake familiarly with God savourly of God or Christianly with men without Gods owne teaching in his word Thirdly labour to get a good heart for out of the abundance of the heart the mouth speaketh Matth. 15.18 and Prov. 16.23 The heart of the wise guideth the mouth wisely for as the shop is furnished out of the ware-house so the mouth with speech out of the heart Whence it must follow that the want of good and savoury speech argues a barren and naughty heart To speake the language of Canaan be a Iew within get a wise pure and converted heart and then thou art one of the people of a pure language 3 Zeph. 9.13 Fourthly accustome thy selfe to good and savoury speech flowing from grace in the heart that all thy speech may be the issue of knowledge faith holy affections of love joy zeale desire of godly sorrow c. and tending to the praise of God and to the exhorting instructing counselling and comforting of men as the damosell to Peter let thy speech bewray thee a Disciple of Christ a good Christian see the matter be good and pertinent the manner seasoned and bounded with godly discretion and the end tending to minister grace to the hearers The reason of this rule is First because corrupt communication slippes in for want of better communication which might have prevented it Secondly no way so expedite to breake off a bad habit than by frequent contrary acts which will grow habituall and familiar Thus much of the directions for keeping the outward man blamelesse If any thinke them not so necessary to be insisted upon or taken up carefully into his practise let him remember 1. That the heart is never renewed unlesse the outward man be reformed 2. It shall one
Nay perhaps those that have built an Arke to save others as Noahs Carpenters shall be drowned themselves Yea more a man may defend the word as Iulian and receive within him the seede of the word and bring forth some fruites as the bad ground did and all this is like effectuall calling Thirdly by ineffectuall calling a man may come to see his sinne to sorrow and grieve for it to confesse his sinne be humbled for it ashamed of it to acknowledge his estate to be nought and preferre the state of the godly before his owne yea wish and desire to change estates with them as Balaam He may crave pardon of his sinne desire the prayers of Saints as Pharaoh and Simon Magus He may refraine himselfe in many sinnes as Haman He may fast and rent his clothes and lie in sackcloth as Ahab He may doe many things at the direction of the word as Herod for Iohn and yet be in the gall of bitternesse And is not this like effectuall calling Fourthly by ineffectuall calling a man may attaine to some kinde of faith can beleeve Christ a Saviour can get a perswasion that Christ redeemed him can taste some sweetnesse as if hee drew vertue from Christ can rejoyce as in a good estate as the stony ground received the seede with joy Luke 8.13 And some that being not onely enlightened but taste of the good word and power of the life to come shall quite fâ—ll away Hebr. 6.6 And some we reade of denying the Lord that bought them that is both in their owne profession and perswasion and in the charitable judgement of others This is so like effectuall calling as no man but would thinke them sheepe of Christ as themselves doe but are not Fifthly by ineffectuall calling a man may partake of the Spirit of God and be in some sort sanctified by the blood of the Covenant Heb. 10.29 Hee may attaine unto many excellent graces as joy in hearing sweete gifts in praying power in preaching a kinde of love of God humility under the hand of God as Ahab a reverencing of good men as Herod reverenced Iohn a seemely externall worship of God bounty and freenesse to uphold the worship of God and not sticke at thousands of rammes and rivers of oyle Vnto a fiery zeale for the Lord of hoasts and upholding his worship as Iehu who seemed a servant that could not abide his Masters dishonour but departed not from the sinnes of his fathers All which a man would thinke belongs to sound and effectuall calling This likenesse therefore of the one with the other makes effectuall calling the more hardly discerned Now therefore seeing this outward and ineffectuall calling brings us not into grace with God without the inward 2. Seeing it is common to good and bad Matth. 22.9 Call in all you finde 3. Seeing it is unprofitable as what profit had Ismael of his Circumcision Esau in Isaacks family or Iudas in Christs family being profane 4. Seeing to be in the Church and not of it is to deprive himselfe of the chiefe priviledges of the Church which is remission of sinnes and life everlasting We must therefore labour to finde in our selves such sure markes of effectuall calling as yet were never found in hypocrites that wee may be sure our calling is sound and saving proper to the elect a note and forerunner of eternall glory Quest. What are these markes Answ. 1. A discerning of the voice of him that calleth this implies hearing For hee that heareth not Gods word is not of God Ioh. 8.47 But besides hearing First here is a spirit of discretion putting difference betweene truth and errour good and evill Cant. 2.8 It is the voice of my welbeloved and Ioh. 10.8 My sheepe heare my voice and a stranger they will not heare Secondly there is a perswasion of him that calleth Gal. 5.8 which is beyond hearing called the hearing eare which hypocrites want Thirdly there is a yeelding unto the perswasion that it passe not without some such effect as is not to be found in any hypocrite The faithfull have an oyntment given them and see Christ in his voice comming every day nearer them than other It is the voice of my welbeloved Beholde hee comes leaping over the mountaines skipping over the hills See this in some instances The Lord pleaseth to speake and utter his voice sundry wayes outwardly and inwardly 1. Outwardly 1. In the ministery of the word and Sacraments 2. He calleth by the voice of his mercies and corrections 2. Inwardly by the still voice of his Spirit to the conscience Now wee shall see effectuall calling answers all these I. If God speake in the ordinary meanes and Ministery an heart effectually called heareth the word not onely to know it but to be directed by it not onely to consent to the truth of it as hypocrites and Divels may but to approve and like it to receive it not into the eare onely but into the affection and not into the affection of joy onely as the hypocrite but of love feare trembling and the rest and not into the affections onely but into the conscience whereby they let it in further and allow it a deeper rooting than any hypocrite can doe And therefore in the one it is an illumination like a blaze soone extinct againe in the other it is a cleare light and lampe that carries them along into the bride-chamber In the one it is like a sodaine flash of lightening as soone gone as come in the other it is like the Sun-shine that shines all the day long for direction and comfort For the parts of the word the Law and the Gospell If God speake in the Law an heart effectually called heares that voice not onely to see his sinne and sorrow for it which an hypocrite may but to hate his sinne to loathe it and leave it yea not to leave many or all but one all but our Herodias but to forsake even the most beloved and bosome sinnes Hee heares the voice of God in the Law as a rule of life not onely to restraine corruption but to drive him out to sound renovation and reformation Hee heares the voice of the Law to get out of his estate of nature and to get into the state of the godly not at death onely as Balaam but in his life and to apprehend so the end of godlinesse as he useth the meanes to compasse it whereas an hypocrite aimes at the end but either passeth over or slubbers the meanes If God speake in the Gospell an heart effectually called heareth that voice offering grace and pardon to it which because it is weary and laden this voice is as flagons of wine to revive his soule ready to faint in him but an hypocrite being not seriously humbled heares carelesly The former heares this voice as an instrument of saving faith by which he beleeves Christ not onely a common Saviour but his in speciall not to wish onely
and make some offers but to purchase the pearle what ever it cost he heares this voice not to taste onely some sweetnesse of Christ and the heavenly gift which an ineffectuall calling may doe but to digest it and live by it Ineffectuall calling may enlighten many may affect many but this perswades the heart and justifieth many Esay 53.11 By his knowledge shall my righteous servant justifie many That may consent to the word and and receive it with joy but not with faith not with love That may taste it but digest it not as beleeving Christ rather the Saviour of others than their owne or if they say their owne they cannot prove it but this mingles all with faith assenteth and truly applieth and constantly retaines it when all the other blaze is quite put If God speake in the Sacraments hee heares his voice there First in Baptisme to obey his first call to be gathered into the Church as the creatures into the Arke But with this difference Hee heares this voice to be admitted not onely into the externall society of the Church among true beleevers as Simon Magus may Demas and Iudas and every uncleane beast but to put on Christ and to be justified by faith to be set into the head and so are both in the Church and of it He heares the voice effectually not onely to the washing of his body with water but to the washing of his soule with the water of regeneration and first fruites of sanctification He heares this voice not onely to make a profession but an actuall renunciation of Satan of lusts of the fashion of the world and to binde himselfe an houshold servant of Christ all his dayes Secondly in the Sacrament of the Supper hee heares the voice and discernes it to feede not his body onely with the Lords bread but his soule with the bread which is the Lord. He heares the voice to renew his Covenant and set his seale unto it to eate and drinke worthily the flesh of Christ which is meate indeede and the blood of Christ which is drinke indeede and so growes up in the Covenant as a true member of Iesus Christ. He feedes his faith by this Sacrament the hypocrite feedes his hypocrisie The second way of Gods externall calling is by the voice of his mercies and crosses The heart effectually called heares the voice of his mercy 1. To inflame it selfe with the love of God but not as hirelings for wages but as children for himselfe and his goodnesse Psal. 116.1 2. To make him cleave to his worship not outwardly onely as Cain and the Pharise but inwardly and sincerely 3. To frame him to cheerefull obedience whereas ineffectuall calling can make men say Lord Lord but they doe not things commanded 4. To make him zealous for religion and hate corruptions not in others as Iehu but in himselfe and that not by a fit as a burning ague but with a constant temperate heate against all evill because of love of good 5. To make him thankfull to God and mercifull to men as God hath beene to him Secondly when the Lord calls by afflictions and crosses this heart heareth the voice of the rod to open keep open the door that is the eare which was sealed It is the Lord as saith Eli and not as Pharaoh Who is the Lord Hee heares this voice to make him stoope and inquire and hearken further as Manasseh and as Paul stricken downe Lord what wilt thou have me to doe Hee heares it to make him feare the more but not servilly and slavishly by the spirit of bondage as the Israelites at the giving of the Law lest they should be stricken through with darts but with a childlike feare lest they further offend him He heares the voice of the Spirit purging and cleansing him by afflictions as by the Lords fanne and whitening him by this sope of afflictions Dan. 12.10 II. The Lord speakes inwardly by a still voice in the heart sometimes by the motions of his Spirit when the elect heare the voice behinde them saying this is the way they heare the voice cherish and foster the motion and walke in the way Many are the motions of ineffectuall calling but they are not followed but either resisted or neglected and at last utterly quenched Sometimes the Lord speakes by the secret checkes of their owne conscience which the hypocrite by all meanes would choake and stifle but effectuall calling listens to this voice to the humbling of the heart making the sense of one or more grosse sinnes to be as a weight of lead on their hearts to keepe them under to the shunning of them and terrifying of them from the like for time to come so as by sinne a way is made out of sinne and a passage made to reconciliation and grace which is given to the humble Thus have we described the first and most assured and infallible note of effectuall calling namely the true discerning of every voice and call of God with a gracious fruite and effect following the same A second infallible note of effectuall calling is a manifest and continuall change by this voice great and wonderfull is the change in a man truly called He is not the same man he was before Gods voice and calling makes things that are not as if they were Rom. 4.17 Was there not a great change in Lazarus when he was called out of the grave yet the difference betweene Lazarus dead and alive is not more than betweene a man effectually called and uncalled God hath quickened a dead man This change will bewray it selfe sundry wayes I. In respect of sinne Before effectuall calling oh how did he delight and joy in his sinne who was a more busie actour in sinne than he he could runne to excesse of riot as fast as any hee was a loving partner and companion of evill men hee hated none so much as those who would have reclaimed him from his sin or if sometime he were stung and pricked in conscience he could confesse and sorrow for sinne but not hate it not leave it Perhaps some sinister respects might cause him to restraine himselfe as Haman but to a thorow reformation he could never attaine But now he is called not onely out of the curse and guiltinesse of sinne but out of the bondage and service of sinne that now hee serves not in the oldnesse of the letter but in newnesse of spirit the more dearely hee loved his lusts the more deadly hee hates them as Ammon did Thamar Now he hates that which he doth Hee dearely accompts of him now whom God useth as an instrument to helpe him out of his sinne so the Iaylour Act. 16. He gives his sinnes a passe and saith as Ephraim to his Idols Get yee hence hee loathes his beloved sinnes past hates the present and avoides sinne to come with all the occasions be they never so secret gainefull and pleasant II. In respect