against the teacher which is an usuall bait of Satan to make all good things carelesly rejected Micaiah for this was turned out of dores as no fit Counsellor for King Ahab So the itching eare which is still desirous of novelties as the young man having heard the olde commandements would still heare more new And a tediousnesse in hearing the same things often which the Apostle calls a safe thing The latter are 1. Hardnesse of heart cast as much seede as you will among stones and cover them therewith no fruite followes for the stones hinder the rooting as we see in Pharaoh Mollifie the heart throughly and the word wil abide in it 2. Cares of the world which are as thornes to choake it All seede sowne among thornes getteth no strength but perisheth The Pharisies mocked Christ in his doctrine because they were covetous Luke 16.14.3 Voluptuous living makes men heare onely for fashion and to be like those widdowes which are ever learning but never come to the knowledge of the truth 2 Tim. 3. or at least not to joyne vertue to their knowledge as the intemperate patient that heares the physitian but will not follow him II. Provide and furnish the soule with helpes to hold that which is good These helpes respect 1. Intention 2. Attention 3. Retention First the Intention must must bee cleane and sincere we must not heare for envie as the Pharisies and Iewes in Paules time nor for newes as the Athenians nor for gaine or curiosity as Felix but to receive as babes the sincere milke of the word to grow in grace thereby 1 Pet. 2.2 This intention shall be the better furthered by premeditation of the force use and efficacy of the word that it is the power of God to salvation the incorrupt seede the word of life the instrument of faith the sword of the spirit the bread and water that preserveth eternall life Secondly Attention must be used Acts 8.6 the people of Samaria gave heede to the things that Philip spake This attention is a keeping of the heart and affections to the word deliuered Acts 16.14 when Paul preached Lydia attended and the Lord opened her heart When Christ preached all the peoples eyes were fastened upon him Luke 4. Attention is the doore by which the word enters It is much furthered by a due estimation of the word Thy word saith David is wonderfull therefore my soule keepeth it Men will attend to their learned counsell when their free-hold is in question so here conceive aright of the word as a matter of life and death a matter that concernes thy inheritance in heaven thou wilt carefully attend it Thirdly Retention must follow In the body there are two nutritive powers one Attractive to draw meate into the stomacke the other Retentive to hold it there till it be turned into nourishment so in the soule And if the former draw too little the latter holds little and so the body pines and if the former draw too much that the body is not able to hold it the body pines still So here the soule must be still drawing but it must also forcibly holde it till the soule be refreshed Now this Retentive faculty is strengthened by 4. meanes 1. Meditation cleane beasts chew the cud Deut. 11 2. Consider the workes of the Lord Psal. 1.1 Meditate in his Law both day and night The acts of God must be in the mouthes of them that feare him Psal. 149. and 39.3 while David mused his heart was warmed Phil. 4.8 whatsoever things are honest just and pure thinke on those things men have therefore evill thoughts because they nourish not the good 2. Conference which is a whetting of holy lessons both on our selves and others Deut. 11. the Iewes are commanded to conferre of the word early and late Acts 17. The Bereans are commended for comparing the Apostles doctrine with Scripture 3. A full purpose of heart to practise good things Psal. 119.106 I have sworne to keepe thy law and 50.16 Why takest thou my word into thy mouth and hatest to be reformed 4. Fervent and constant prayer which is the key of knowledge gets the hearing eare and the soft heart it is a key to open the coffers of God out of which we may take those treasures which are not from our selves but from above our reach III. Chuse sure and safe places to hold good things in First in memory we must remember good things we heare Deut. 4.9 Take heed to thy selfe and keepe thy soule diligently that thou forget not the things thine eyes have seene Psal. 119.16 I will not forget thy word and ver 93. I will never forget thy precepts because by them thou hast quickened me Secondly keep them in the faith of thy heart else all is unprofitable Heb. 4.2 for that onely gives them rooting in our hearts Col. 2.7 Prov. 4.21 Keepe them in the midst of thy heart then shall they be as alight in the lanthorne shining through every part of thy life This was the coffer that Abraham locked up the promises of God in and held them fast without reasoning though it was difficult and seemed impossible Rom. 4.20 and David Psal. 119.11 I have hid thy word in my heart Thirdly keepe it in the affections of thy soule love earnestly the word of God and all good things for the things that wee like not or affect not we care not for keeping The great commandement is to love the Lord with all thy heart And every Christian ought to appeale to the Lord himselfe as Peter to Christ Lord thou knowest that I love thee Iohn 21.16 And the tryall of our love to him is to keepe his commandements chap. 14.15 Fourthly keepe them in the practise of thy life and whole conversation 1. By professing good things as Christ himselfe professed a good profession before Pontius Pilate 2. By promoting all good causes to thy utmost power 3. By maintaining and defending all good things and causes 4. By suffering for good things and every way giving testimony and setting seale to them if neede be with thy dearest heart blood IV. If we would hold good things let us furnish and arme our selves against theeves and robbers 1. Our owne carelesnesse Many times we care not to understand the things of God vanity of minde worldly lusts and desire of riches partly take up the roome partly choake good things so as they are neither received nor held But if we understand not let us not be ashamed to enquire and seeke out till wee doe understand 2. Satans slynesse who steales the word and good purposes out of mens mens hearts strangely even while they looke on and consent Doe as Abraham who drave away the birds that troubled him in sacrificing Gen. 15.11 so doe thou drive away these ravenous birds that are sent by Satan 3. Temptation and persecution Much ground keeps the seede till the heate of persecution comes and in persecution falls away and
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
THE PROGRESSE OF SAINTS TO FVLL HOLINESSE Described In sundry Apostolicall Aphorismes or short precepts tending to sanctification With a sweete and divine prayer to attaine the practise of those holy precepts By THOMAS TAYLOR Doctor in Divinity and Pastor of S t. Mary Aldermanbury LONDON ISAY 35.8 And there shall be a path and a way and the way shall be called holy and the polluted shall not passe by it LONDON Printed by W. I. for Iohn Bartlet at the signe of the Guilded Cuppe in Cheapeside in Goldsmiths Rowe 1630. TO THE RIGHT VVORSHIPFVLL AND WORTHY KNIGHTS SIR RICHARD YOVNG Knight Barronet and Sir ROBERT HARLY Knight of the Bath and to my worthy friends the Merchants and the rest of my loving people of St. Mary Aldermanbury increase of grace and blessing from the rich fountaine SInce it pleased the almighty providence by your free choyse to give me charge over you I have not spared my paines to acquaint you with the counsell of God according to the measure of grace bestowed on mee My aime hath beene to speake to the meanest capacity for the informing of every mans judgement and the awakening of every mans conscience and my prayers have beene frequent unto him who hath commended unto me this peece of service that he would please to make me an able instrument of your good neither hath my successe discouraged mee who have for the greatest and best part of you found you a willing and loving people If any be as yet otherwise minded and have not given up themselves to God and to his Ministers by instructing them still with meeknesse and waiting when God will give repentance wee will not distrust that grace of God by which the worst one day may be wonne to consider 1. That it is a most dangerous thing long to enjoy the good meanes of grace and not to get grace by them 2. That the more powerfull and profitable the Ministery is which an unreformed man liveth under the more unhappy and damnable his estate his 3. That the long and often refusall of Gods call giveth the Lord just occasion to call no more 4. That it is not the having or hearing of a Teacher that will availe an unconverted man but a discerning of the Lords voice and an opening the doore of the heart to the Lord who hath a long time stood knocking and seeking entrance And now because love is a loadstone of love I could not but thinke of some returne and thankfull acknowledgement of your loving respect of my selfe and weake labours among you for whose sake I have recollected the heads of many Lectures preached among you and presented in a shorter view or modell the marrow and substance of sundry discourses more largely handled in the delivery For as unto you under God my time my strength my labours in publlke and private are most due so herein I render to you but your own and that perhaps not uncalled for by you· These lines will call upon you for 3 duties especially First every day to strive in subduing in your selves your personall corruptions till you have brought downe every high thing and thought into holy subiection Secondly most inwardly to affect holinesse in your selves and most entirely to love such as walke most holily as being the likest nearest and dearest unto God Thirdly to see that every part of your lives aime at progresse to full holinesse My desire of the Lord is that there may be added to your perusall a second addition of blessing and successe My request to you all is kinde acceptance of this my labour as a pledge of my care over you and of my heartie desire every way to helpe you forward towards your desired end My encouragement and recompence shall bee your profiting and progresse in an holie reformation of heart and life This is the right praise of a Preacher And though I can promise or presume nothing of my owne strength which is well nigh drawne out by the painfull labours of my Ministerie above thirtie yeares yet the Lord assisting mee my purpose and endeavour shall be to frame this latter age and act of my life sutable in paines to the former so as it may be most fruitfull unto you and usefull unto the Church into whose treasurie I have cast another mite I shall better attaine my purpose by the assistance of your prayers which I desire may dailie meete with mine for you all before the throne of grace for mutuall blessing And so I rest Your loving Pastour THOMAS TAYLOR To the Christian Reader HArd it is to perswade the wisedome of flesh that which the wisedome of God hath so expresly affirmed that One thing is necessary And the reason is because it neither discerneth what this one thing is nor what is the necessitie of it This one thing is not one dish as Theophilact Nor Vnity as Augustine Nor one grace whether faith 〈◊〉 hope or charitie as some others But this one thing is that Christian care which every one ought to have of his owne salvation For 1. Mary and Marthaes care are here opposed 2. Our Saviour calleth it the good part chosen by Mary whilest shee carefully used the meanes of her owne salvation 3 To this is promised the grace of perseverance that it shall never be taken away For as salvation is the happy part of the elect which shall never be taken away so neither shall this care to atteine that end in the meanes whereby the Lord preserveth it And it is said to be the one thing necessary not because many other things are not necessary But 1. It is in order before and aboue all things necessary Math. 6.33 First seeke the kingdome of God that is to get into the state of grace First in time and in the first place as Israel must goe forth to gather Mannah the first thing they doe in the morning 2. This one thing is simply necessary for it selfe and all other things only so farre as they conduce unto it 3. It is most transcendently necessary farre beyond all other things in the world for this alone is sufficient to make a man truely happy and to state him in salvation all they are insufficient 4. It is constantly necessary and perpetually while wee live lest begining in the spirit we end in the flesh and so loose the crowne which is set on the head of perseverance But is it not necessary to follow our callings to provide for our families and intend our civill businesse and occasions Answ. Yes And every one must abide in the calling in which he is called Yea Religion binds a man to be a good husband and to guide his affaires with diligence and discretion that he may both mainteine his owne and be helpfull to others But he must know that he must first be a good husband for his soule 2 That in thy most earnest and vrgent affaires of this life he must never forget that there is one
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
is used both in a strict and in a large sense In a strict sense it is used for prediction or foretelling of things to come of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to foretell So those holy penne-men of Scripture are called Prophets 2 Pet. 1.10 And Philips foure daughters Prophetisses Acts 21.9 In a large sense Prophecy is taken for the interpretation of the word of God and the holy Scriptures And this is a gift of the holy Spirit enabling men to expound Prophecies concerning Christ and to interpret and apply the writings of the Prophets and Apostles Thus the word is taken Rom. 12.6 Having Prophecy let us Prophecy according to the analogy of faith And Ephes. 4.11 Christ ascending into heaven gave some to be Prophets speaking of Evangelicall Ministers This latter Prophecy being here meant hath two parts preaching and prayer for every Prophet is partly the voice of God to the people and partly the peoples voice unto God God said of Abraham Gen. 20.7 Give the man his wife againe and hee will pray for thee for hee is a Prophet And both of them are joyned together 1 Cor. 11.4 Both these parts of Prophecy are here meant especially the former which hath two parts first teaching which stands in right interpreting of Scripture giving the right sense raising sound doctrines and beating downe contrary errours Secondly exhorting which is the applying of doctrines to the use of edification and consolation These were distinguished in the primative Church into seuerall offices of Doctors and Pastors because of the abundant gifts then given and the indistinct multitude of beleevers not brought into distinct congregations but now for the most part they are confounded into one For the proofe of these parts of Prophecy see 1 Cor. 14.3 He that prophecieth speaketh to men for edification for exhortation and consolation II. To despise is not onely openly to contemne preaching and publike prayers but lightly to regard or carelesly to heare the word for the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 properly signifies basely to account of a thing and esteeme it nothing worth and of no reckoning which indeede is all one with despising it And the Apostle intendeth when he saith Despise not that they should not onely not loath and contemne the word but honour it highly esteeme it heartily love it yea sincerely follow it So the children are said to despise the counsell of their parents when they doe not follow it For thus the phrase Not to despise is used in Scripture Psal. 51.17 A broken and a contrite heart O Lord thou wilt not despise that is highly esteeme value at a high prise and rate In such speeches by a meiosis lesse being spoken than meant Christian men and women must not onely not despise but conscionably embrace the preaching and ministery of the word 1 Cor. 14.1.3 Above all other speciall gifts desire and esteeme Prophecying Prov. 8.32 33. Heare instruction and be wise refuse it not Blessed is the man that heareth me watching daily at my gates and giving attendance at the posts of my doores One reason hereof is in the Text By faithfull preaching the Spirit and his graces and motions are quickned and cherished as by it they are begun and continued 1. The Ministery is the chariot of the Spirit whereby he rides gloriously into the hearts of the elect Acts 10.44 While Peter spake the holy Ghost fell upon them which heard his words 2. Prophecy is that which inciteth and provoketh us in our dulnesse and quickens us to the faithfull imployment of such gifts as are given us by the Spirit Eccles. 12.11 The words of the wise are like goades and nailes fastened by the masters of assemblies As goades to pricke us forward when wee grow dull and sloathfull in the practise of piety and vertue and as nailes to fasten us to the sound love and obedience of the truth when we grow either wavering weake or weary for so the Apostles by preaching confirmed the Disciples at Antioch Acts 14.22 So Ieremy calls the word of the Lord a fire shut up in his bones which warme and heates our colde and frozen hearts and quickens our graces as the two Disciples whose hearts glowed in them while Christ opened to them the Scriptures 3. Prophecy is powerfull for Edification in the knowledge of God and Iesus Christ in faith in godlinesse love zeale repentance newnesse of life and all the heavenly vertues For Exhortation which containes admonition and reprehension both which are speciall good meanes to awake and quicken us when coldnesse and carelesnesse creepe on us And for Consolation for seeing it is the portion of the Saints by many tribulations to enter into the Kingdome they have great and continuall neede of matter of comfort and strength the which being onely to be had from the conduits of comfort in the Scriptures and from the gracious promises conteined therein what a forcible argument is this to make us highly esteeme and joyfully embrace so gracious a meanes not onely of instruction but of strong consolation 2. The gift of Prophecy and faithfull preaching is that precious gift which our Lord Iesus when he left the world bestowed on his Church Eph. 4.11 For the gathering together of the Saints for the worke of the Ministery for the building up of the body of Christ. Now with what safety can any man despise so great a gift of so deare a friend which hee was so carefull at his last departure to commend to his friends to so gracious a purpose and end as to gather them from under the wrath of God and from the dispersed and lost estate of the world whereas without vision or prophecy people are lost or as the word is naked exposed to Gods wrath and their owne perdition Prov. 29.18 Nay more the Lord in this one gift offers a whole mint of mercy to be divided among beleevers He offers us life of grace in it and therefore it is called the word of life and the word of grace Ioh. 6.33 the word that I speake unto you is spirit and life He offers us light of grace and glory without the shine of which glorious light of the Gospell men sit in darkenesse and shadow of death having their understanding darkned and strangers to the life of God through the ignorance that is in them Hee offers by it grace and peace with himselfe and in our owne consciences and therefore it is called a Ministery of reconciliation and the Gospell of peace whereby God through us beseecheth men to be reconciled 2 Cor. 5.19 He offereth us faith by this gift of Prophecy this being the ordinary meanes by which we attaine that precious gift of gifts Rom. 10.17 Without hearing no faith Rom. 10.8 The word of faith which wee preach Lastly he offereth us by it the end of our faith even the salvation of our soules 1 Pet. 1.9 and therefore it is called a word of salvation Acts 13.26 Now what
that set not their hearts aright and whose spirit was not stedfast with God Psal. 78.8 Fifthly the Rule notably directs us in points of imitation 1. It teacheth us that the rule of religion is not the foundation of any forefathers but of the Prophets and Apostles 2. It teacheth us to dististinguish of fathers some were carnall some spirituall some were inlightened and zealous some blinde and superstitious and wee must not admit any our forefathers in religion but such as had God their Father and the true Church their Mother that said unto wisdome thou art my sister Thus farre the good Kings followed David and so did Timothy his Grandmother Lois 3. It teacheth us to distinguish betweene that our forefathers have done and what they ought to have done and wee may follow them in all that they ought to doe not in all they doe Thus in looking on our Ancients must wee heede what the Ancient of Dayes hath warranted The Iewes now goe on in their blaspheming of Christ as their Predecessours did but they ought not and Papists they imitate their Ancestours in horrible idolatry blindnesse cruelty but they looke not what they ought to doe 4. To inquire whether wee may lawfully doe what our Ancestours might lawfully doe The ancient Iewes might lawfully Sacrifice Circumcise but their posterity though they doe ought not still wee must looke to our owne warrant Our Ancestours were in the darke wanted the light which we have it is lesse safety more shame and danger to us to walke as in the darke than for them 5. It affoords us wisdome to discerne between the things wee receive from our forefathers A wise man would be willing to enjoy his fathers lands goods plate jewells yea his good qualities and vertues but he would be loth to receive his hereditary diseases goutes stone blindnesse vices and shamefull blemishes so it is here But foolish and superstitious sotts as Israel going out of Egypt not onely borrow their jewells and wealth but carry away their biles botches leprosie Idolatry calves and all corruption 3. Some make humane lawes the rule of their life Why come many to Church but because the Law of the Land calls them to it not considering of Gods Law nor in conscience performing any duty Why is that horrible sinne of swearing so rise every where and that by no small oathes as it hath much adoe to be kept out of the mouthes of some Professouts but because the Lawes of the Land at least in their execution take no hold on it Gods Law runnes so straight against it Sweare not at all not by little oathes faith and troth not in matter of truth not by good things not by small things and The Lord will not holde him guiltlesse that taketh his name in vaine that a good heart would tremble at an oath But generally this is no sufficient rule to bindmens tongues to their good behaviour Why is biting usury growne to so great and ordinary a trade that a number of trades and tradesmen resolve themselves into it but because Gods Law is cast aside and men sticke to the Law of the Land which indeed allow it not but supposing Vsurers to be cruell enacts a Law against their cruelty What is the reason that men abstaine from Adulterie in the act but not in the eye in the tongue in the heart but because they walke by mans Law their outward man is bound by an outward Rule but they have cast into a corner this Rule which would bind their thoughts and enter into all the corners of their hearts And why else doe men abstaine from actuall murther but not from murtherous speeches and thoughts but that the law of man bindes their hands and rules them but the Law of God rules not their hearts And the like might be said of a number of sinnes The Romans had a law forbidding any Emperour to consecrate or set up any God which was not first approoved by the Senate For Tiberius Cesar hearing of the miracles and fame of Christ in Iudea by vertue of that law mooved the Senate to promulgate and relate Christ among the number of gods Whose folly Tertullian thus scoffeth Apud vos de humano arbitrio divinitas pensitatur nisi homini Deus placuerit non erit Deus homojam Deo propitius esse debet So may we say of these legall Christians whose Religion reacheth not beyond the Scepter Truth shall not be Truth nor God God unlesse it please men so to enact it and God must be beholding to man to let his word stand as a rule Against all which know that all humane lawes are imperfect rules as all men be but our rule must be a perfect rule First they neither can discover all sinne for the knowledge of sinne is by Gods Law nor give rules for fulfilling of all righteousnesse Secondly they are not internall but onely require externall obedience but the perfect rule must binde the soule and conscience Thirdly they are alterable and abrogable as their makers bee and as occasions rise but the rule must be perpetuall and endures for ever Fourthly the rule must not onely rule man in innocency but in the state of Glorification shall serve to shew the conformity of glorified creatures in their obedience to the perfect will of God their Creatour 4. Some walke by the rule of crooked and corrupt affections which as so many Lords enact so many new lawes but all contrary to the commandement and law of God Herod will not part with his Herodias and Ahab casts away the rule because it is a troubler of his estate Micaiah never prophecies good unto him And so is it in all such as hate to be reformed The Vsurer hath found a trade to live by his meanes come in easily and richly now he weighes the matter in his owne ballance and shunnes the ballance of the Sanctuary he cares for no bands betweene God and him so he have sure bands of the borrower The Shop-keeper cannot live unlesse he sel wares on the Saboth day and every man must live by his calling Now this base covetous affection ruling the heart the Law of God for the sanctification of the Saboth must not rule and order such persons So what harme is it say some to play a game or two at cards on the Saboth day will nothing but damnation serve for such an offence they like no such rule it is too straight and strait they must have a Lesbian leaden rule that will yeeld a little in the laying and not stand so straight and stiffe against their lusts Our Gentlemen and Gentlewomen will say in generall that the Scripture is the rule of good life and care not greatly if they give a little countenance to the truth but bring this rule close unto them and tell them that it calls them to amend their fashions to stoope to the simplicity of the Gospell to leave off their strange apparell their vaine
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
Talmai King of Geshur Answ. 1. Some of these examples were of women converted as Rahab and Ruth now what they had beene was no hindrance the case being that of the captives taken in warre who might be married Deut. 21. but conditionally if they betooke them to the true religion as the ceremonies shew and that caution that they be not an offence to thee 2. Some of them were women not converted as Sampsons wife but he married her by diuine instinct that there might be occasion taken of reuenge against the Philistims Iudg. 14.4 Now we must walke by the rule not by an exception from it 3. Some it is uncertaine whether they were converted or no as the daughter of Talmai and of Pharaoh Of them we say if they were converted they make nothing for the marriage of infidels if they were not the marriages were sinfull and not imitable IIII. In civill conversation we must shew our dislike and avoid the least shew or touch or appearance of evill wherewith we are compassed that though we are for a while to be compossessores mundi possessours of the world together with profane persons yet we be not compossessores erroris partakers of evill with them wee must be free from all the smutt and drosse of the world Therefore a Christians care must be not onely to live free from all filthinesse but also from all suspition of it and to walke every way unblameable That which is said of Cesars wife she must be free not onely from the crime of turpitude or dishonesty but from all shew and suspition of it must be true of every one of the Spouses of Iesus Christ who must be like David hating evill with a perfect hatred Thou that wilt not breake out into oathes nor wallow in drunkennesse yet wilt be sociable with blasphemers or great swearers and a companion of drunkards art not acquitted from shrewd suspition and appearance of evill seeing As the company is commonly so is the man like will to like Tell me where thou hast beene and I will tell thee what thou hast done Eph. 5.7 Be not companions with them but rather reproove them Thou thy selfe swearest not it is well oh but thou reprovest them not that doe sweare here thou finnest thou observest not the Law if thou doest not preserve it Thou that saist thou abhorrest adultery and abhorrest wanton behaviours but wilt be familiar with wanton persons and frequentest the company of other mens wives hast not acquitted thy selfe from a strong presumption and appearance of evill Thou that saist thou hatest Popery and art as good a Protestant as any but mixest thy selfe in company with Papists canst be pleasant jocund and as familiar with them as with any without admonition or reproofe yea after some admonitions neither forbearest nor forsakest them gavest too much presumption and appearance of too much indifferency or want of zeale Thou that wilt spit at the mention of the Divell and hatest all agreement with him but runnest to the witch or art familiar with the wizard or inchanter hast now given and gone beyond the shew and appearance of a maine evill which easily prevailes not against the childe of God Thou that disclaimest covetousnesse must be carefull to avoid not the sinne onely but even the appearance of it in base contracts in sordid courses of getting or holding and upon every good occasion honour God with thy substance 2 Sam. 24.24 David when Araunah offered to give him the threshing floore and the oxen and other things of price for the offering to the Lord in great wisdome refused to take them as a gift but would buy them and paid fifty shekels of silver not onely because he would declare his owne love unto God by offering his owne and not anothers but because hee would avoid the shew of covetousnesse the shew of a free gift from Araunah did not perswade him The like example we have of Abraham on whom the Hittites could not thrust a burying place till he had paid for it 400 shekels of silver V. If we must carefully avoid the least shew or touch of evill wee must take heede as well to avoid the appearance of sinne in others as in our selves for he that thinkes he avoides grosse sinnes in himselfe hath not done his duty if any way he communicate in the sinnes of others which is more than an appearance of evill 1 Tim. 5.22 Be not partaker of other mens sinnes keepe thy selfe pure Neither communicate in the sinne of another before hand by counsell as Caiaphas consented to Christs death by commandement as David against Vriah by countenance as Saul kept the garments of them that stoned Steven by provocation as Iezebel stirred up Ahabs corruption or by consent as the receiver the theefe Nor abet others sinne after it is done by flattery or extenuation by silence when thou hast a publike or private calling to reproove or by defence or commendation for hee that any way alloweth sinne in another when hee may and ought to restraine him giveth all men to know how easily hee can if neede bee dispense with it in himselfe VI. No man truly hates any vice who practiseth not the contrary vertue therefore if wee must avoid and hate all appearance of evill wee must embrace and encourage all appearance of good so did Christ in the young man though a Pharise a Iusticiary yet he is said to love him when he saw some sparkes of grace in him and they that will be like unto Christ will not quench the smoking flaxe Most contrary are they who hate all appearance of good and likest to the Divell if any hate the least appearance of evill they hate such above any other and shew that their hearts are fired with the very sparkes and flames of hell for fire from heaven fastens on them whom heaven abhorres and the God of heaven condemnes How doth this last age of the world dandle in her lappe apparant evill men while such as hate the appearance of evill are for this hunted and chased with all the indignities and reproaches that an age professing the Gospell can reach and devise Come to a profane man that loues liberty and likes his sinne name to him a Papist a Masse-monger a merit-monger an Idolater he can brooke him well enough A time-server can well enough away with a Papist Tell him of a dumbe Minister or an idle Non-resident he likes him well enough these are good quiet men Tell him of a Preacher that will boldly reprooue sinne in the pulpit yet if he be a good fellow hee is a good Church-man hee can digest him well enough But mention one that is faithfull in his Ministery and strict in his life hating the very appearance of evill Oh saith he these Puritans I could never abide now his spirit is up and wherefore but because they hate the sinne which he loues so well It was once a speech among the Heathens Oh he is
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
that God by his Spirit who onely can raise the dead in sinne would bestow this grace not belonging to the wicked upon these Thessalonians by which they putting off all the corrupt qualities of nature might by a new created quality in their hearts grow up in the image of God standing in knowledge true righteousnesse and holinesse And because they were already sanctified in part hee prayeth that they may goe on to through sanctification both here and hereafter for the present that they may attaine full holinesse in respect of all sinne which they must forsake and of the whole law and word which they must set before them in respect of all gifts principall and lesse principall and of all parts and faculties here expressed to be the spirit the soule and body that thus they may be blamelesse in respect of relation with Christ their head in respect of grosse crimes and reigning sinnes in respect of Christian inchoation of the Lords acceptation and of perfect consummation of whole sanctification at the comming of Iesus Christ. In that the Apostle prayeth for through sanctification and enumerateth the parts in which it is and desireth they may be kept blamelesse in every of them we learne that No Christian must content himselfe with the beginnings of holinesse but must proceede to full sanctification as vessells of honour to be full of goodnesse and knowledge Rom. 15.14 2 Cor. 7.1 Let us cleanse our selves from all filthinesse of flesh and spirit and grow up unto full holinesse in the feare of God 2 Pet. 3.18 Grow in grace and in the knowledge of our Lord Iesus Christ Eph. 4.13 In all things grow up into him which is the head All which places shew that the whole life of a Christian must be a continuall progresse in sanctification 1. Our Text sets downe the orderly proceeding in this worke It must begin in the spirit and minde and then change the heart and will and so come forth into the body and actions that the whole man consisting of these parts may be blamelesse And further this care must be nourished untill the comming of Iesus Christ either to the generall or particular judgement All which shewes that the highest and most noble parts in man are corrupt and unholy and as the Apostle saith even the minde and conscience is polluted till this new quality be created for whatsoever is borne of flesh is flesh Ioh. 3.6 Who can bring a cleane thing out of filthinesse And therefore our whole life is little enough for the renewing of all these parts so corrupted 2. Sanctification is but in part in this life for God would have sinne left in the best our best duties spotted and a pricke left in our flesh to bufâ—et and humble us who else through the abundance of grace would be proud and lifted up out of measure and that wee might goe out of our selves to the Lord and begge the increase of grace and sanctification from him Adde hereunto that the weake measure of grace present is often interrupted our daily lapses disturbe it sinne makes daily bâ—eaches in it Satan incessantly plants his great Ordnance against it experience shewes how easily we lose both many degrees of it and all sense of it and therefore we had neede still to be repairing our selves A beggars coate needes continuall patching We cannot be rid of our ragges wholly and therefore we must ever be mending Souldiers that keepe a fort or hold looke what batteries and breaches are made by skirmishes and assaulâ—s on the day they will repaire them in the night else could they not hold out no more could we against Satan and our owne corruptions without daily repaire And as our houses so our hearts they will grow dusty and nasty if they be not daily swept and cleansed 3. Sanctification is a continuall act and proceeding in grace so long as we live because it is nothing else but a returne to our first estate and image to which wee cannot possibly attaine till death And therefore if wee would proceede to the glory of the Saints we must proceed in sanctification to the full measure of it for glorification is nothing but the end and perfection of sanctification 4. God hath set apart many excellent and glorious meanes for the perfecting of this his owne worke by all which if we rise not to full holinesse we shall frustrate him of his end The holy Scripture is able to make the man of God perfect to every good worke 2 Tim. 3.15 the holy Ministery of the Word and Sacraments are able both to beget and strengthen faith which purifieth the heart holy meditations conference prayers with promises of blessing and successe if wee rightly use them all these witnesse to us that the Lord would have us to be still adding what is lacking to our graces and rise up to full assurance and holinesse and as those that are planted in the house of God to be more fruitfull and flourishing in our age 5. The necessity and utility of this practise imposeth it on all the godly 1. In respect of the wickednesse of their hearts and a number of beloved and darling sinnes against which all care watchfulnesse and strength is too little 2. In respect of the steine and soyle of sinne which is like a crimson dye hardly fetched out of those that are the Lords for when the sting of sinne is gone and the guilt of sinne is taken away and washed in the Kings bath even the fountaine of the blood of the Sonne of God opened to the house of Iudah and Ierusalem for sinne and uncleannesse yet is there a staine of sinne left which remaineth to be washed with the fountaine of water for Christ came by water and blood this fountaine of pure water is the grace of sanctification which is as the flood Iordan to wash the soules leprosie which stickes faster than Naamans so as we had neede wash seven times that is often yea continually and yet for all that it shall be with the faces of our soules as with the faces of our children the dyrt shall sticke till it be washed off and being washed soone growes foule and dyrtie againe 3. In respect of good duties wherunto we shal ever be unapt unready further than by profiting in sanctification wee are kept in a readinesse For as a man in fetters and irons cannot doe any service to his Prince till his fetters be knockt off so here our corruptions and lusts are heavier and presse us downe harder than a thousand chaines onely the grace of sanctification unties us and gives us liberty in good duties 4. In respect of finall perfection which is not attained in justification but by sanctification It is true that justification heales the wound but sanctification shuts the skarre justification brings pardon but sanctification brings peace neither was there ever any justified person who had received the first fruites but hee longed for
his full harvest in perfect sanctification Paul himselfe being justified presently attained not perfection but laboured hard towards it Phil. 3.12 And an inseparable note of a justified person is that he longeth waiteth and sigheth to put off all corruption and misery and to put on fulnesse of grace and glory Rom. 8.23 We that have received the first fruites of the Spirit doe sigh waiting for the adoption even the redemption of our body 2 Cor. 5.4 Wee desire to he cloaâ—hed upon that mortality might be swallowed up of life and verse 8. Wee love rather to remoove out of the body and dwell with the Lord. This Doctrine thus prooved unto us serves for the reproofe of sundry sorts of people First those are reprooved who content themselves with some illumination as if it were sanctification For 1. A man may be enlightened may come to a great measure of knowledge in the mysteries of the Gospell and make a profession among the Saints as Iudas and Simon Magus yet his heart and life remaine foule and uncleane 2. Through sanctification is indeede no such thing it is entire as the blood in all veines of the body so is it in all the powers of the soule and every part and member of the body 3. It is not enough to praise a Sermon or speake well of points in Divinity for wee heare the Divell speake well sometime of Christ Marke 1.28 4. Knowledge is either literall without reformation onely enlightening or spirituall enlightening and changing 2 Cor. 3.18 Therefore deceive not thy selfe sanctification begins in the understanding and minde but goes on to renew the thoughts the desires affections speeches and whole life Secondly such are reprooved as thinke civill life to be holinesse and content themselves with it as sanctification the world generally embraceth this shadow for the body and this image and livelesse carkasse for the life and being of sanctification betweene which there is as great difference as betweene a man and an ape 1. Sanctification orders the whole way and every steppe of it by the light of the word for the image of God is renewed in knowledge Col. 3.10 Civility goes not so high for the rule but depends on the reputation of men and estimation in the world he would neither be too forward nor yet of no religion It is too strict to take the word with us to guide every word every fashion of apparrell every thought than which what is more free 2. Sanctification is most conversant and chiefly carefull in religious duties which concerne God and his worship and his owne salvation this is the one thing necessary Luke 10. and the good part yet will it not be negligent in the workes of his speciall calling Civility is most in things for the naturall and civill life there is his spirit his soule his body and all and yet he must not be an Atheist he must sometimes doe religious duties but how seldome or how coldly tediously and of custome 3. Sanctification labours against the roote of sinne kills it in the birth blasts it in the budde draines the fountaine and renewes the spirit of the minde the eye of it spares no sinne but avoides the sinnes of the time of the trade his naturall and darling sinnes pluckes out eyes and cuts off hands Civility makes no great matter of the rooted and originall sinne it would stoppe some foule issues but it is loath to meddle with the fountaine it would not be noted for great sinnes foule adultery manifest theft noted lying drunkennesse c. but some gainfull or pleasurable sinne it cannot be without and as for smaller sinnes as idlenesse vaine talking evill speaking gaming lesser oathes and the like hee takes no notice of them nor is ever humbled for them 4. Civility may cover sinne but cures it not it may wrappe a clout on a wound but layes no plaister on it But sanctification is healing as well as cleansing as was shadowed in the Law concerning leprosie which was then pronounced to be cured when the uncleannesse was confessed and went no further 5. Sanctification is busie both to stocke up sin and enlarge the stocke of grace to get more strength against corruption more power to obey God in all things it markes the increase of grace and is thankfull for it it conscionably useth meanes of repairing graces decayed it renewes daily warre against the reigne of sinne and riseth to full sanctification in a most glorious victory and conquest over it Civility lets sinne alone to see if it will die it selfe it is too pittifull to kill it It is afraid of too great a stocke of grace because it is afraid of mortification it knowes a man cannot dye without paine no more can the olde man it observes as little increase as it cares for it holds it no conquest to get victory over secret lusts and so continues a willing slave unto them 6. Sanctification in all the good it doth in all the evill it abstaines hath a pure end and aymeth to please God with the displeasure of men and deniall of his owne corrupt heart will and affections Civility cares more for the offence of such men as in whose favour he would live than the offence of God is more strict in mans lawes than Gods must not displease or deny himselfe hath more care to be thought good than to bee good And thus wee see how civill men who seeme to themselves to outrunne others to heaven are quite out of the way and never set foote in the path of holinesse that leades to happinesse A civill man seemes a sheepe of Christ by his fleece but his liver is rotten Thirdly those are here reprooved who thinke this Doctrine needlesse perhaps impossible they meane not to be Saints till they be dead and never looke after full sanctification till they come to heaven and so they frame their lives as if it were absurd to thinke we could be Saints upon earth But no Saint on earth none in heaven such as shall attaine perfect sanctification in heaven are described to be such as must be written among the living in Ierusalem Esay 4.4 Thou must be such a one as must feele the power of the Spirit renewing thy soule body and spirit by which if thou findest not a mastery of all coruptions yet thou shalt finde a weakening of them all and a desire and indeavour to subdue them all with some successe so as this full sanctification shall be thy ayme and so as it shall come forward every day more than other Lastly those are reprooved who seeme to come to some measure of sanctification but either fall backe or rest in these beginnings caring for no increase in spirituall things There is no comfort at all in such standing for 1. Saving grace is alway growing 2. As covetous men never think they have golde enough so Gods children must and doe thinke they have never grace enough Therefore let us stirre up our selves
fishes and plants all these stand and proceede in the service of their Creatour and all these have a voice by which they continually cry Hallelujah Praise yee the Lord Psal. 148. All these being created and given for our use call us unto constant thankfulnesse to uphold his glory who made them for us as all they doe in their kinde If thou lookest â—â—thin thy selfe thou hast three things which â—ondlâ— call for this duty 1. The joy of the holy Ghost which is unspeakable and glorious Psal 97.11 Light ariseth to the just in darknesse and joy to the upright of heart If Gods Spirit by thy increase of grace be gladded and cheared he will make thee a glad man but if he be grieved or quenched thou shalt smart for it yea suppose thou be the Lords 2. The testimony of thy conscience this is the sweete Paradise in which God is familiar with man and that hony which as Augustine saith is sweete in it selfe and makes all other things sweete let them be never so tart or sowre in themselves Paul in great affliction had a sweete relish 2 Cor. 1.12 For this is our rejoycing euen the testimony of our conscience that in simplicity and godly purenesse wee haue walked 3. Gods approbation and acceptance who would not be allowed of God but hence thou shalt be allowed that thou art made a Disciple of Christ if thou beare much fruite Iohn 15.8 as a Schoole-master commends them for good schollers who stand not at a stay but goe on in learning with diligence climbing to the highest formes And if God worke in the hearts of his children a delight in those that excell in vertue how much more will himselfe delight in them who the longer they live the more they excell Lastly if thou lookest as low as hell there thou shalt see the Divells and wicked Angels as busie as bees to promote their kingdome and to pull all men yea even thy selfe into their corruption and condemnation And should not this adde courage to thee to set up the kindome of God with all thy power every where but especially in thy selfe II. Motive Consider why God hath elected called justified us whereas he might have left us in our common masse and passed by us as well as a great part of the world as good every way as our selves First he hath elected us that wee might be holy and that not in a small measure but also unblameable before him in love Eph. 1.4 and Rom. 8.29 God hath predestinate us to be made like the image of his Sonne How and wherein Answ. Partly in humility partly in holinesse that as hee by an humble and holy life went on to his glorie so must we Secondly why or to what hath God called us but unto holinesse 1 Thess. 4.7 God hath not called us to uncleannesse but unto holinesse yea unto full holinesse that as obedient children we should resemble our heavenly Father who is holinesse it selfe 1 Pet. 1.15 As he which hath called you is holy so be ye also in all manner of holy conversation because it is written Be yee holy as I am holy Levit. 26.6 Now the word as signifies not an equality in measure which we can as little attaine as a spoon can containe the Ocean but onely a conformity or resemblance in our nature renewed and made obedient to the rule 1. He is throughly holy without want or sinne so must thou strive to be 2. He is holy at all times in the day and in the night so thou must never lay aside thy holinesse neither on the Saboth nor on the weeke day or night 3. He is holy in all places in earth and in heaven so must thou as well in earth as in heaven as well in the market as in the Church 4. He is holy in his word in his workes in all his wayes so must thou in thy words workes and whole conversation Heare this thou that hearest the Gospell which is Gods voice calling thee to holinesse Leade henceforth a profane life at thy perill He that calls thee is holy the calling is to holinesse yea to conformity in his owne holinesse aime at it else thou shalt never partake of it hereafter Thirdly thy justification tells thee that Christ dwells in thee by faith and that thy heart is built up to be an habitation of God by the Spirit Eph. 2. ult Now the blessed Spirit cannot dwell any where but in a Temple dedicated unto him where the olde man is daily put off and the new man put on daily where the power of sinne is daily weakened and the grace of holinesse daily getteth power and strength for Gods Spirit will not dwell any where but as the Master of an house as a ruler and commander Neither can any attaine the comfort or sense of his justification but by the undivided companion of it which is sanctification and as this growes so ariseth the measure of sense and comfort of this present happinesse for he that doth righteousnesse is righteous saith the Apostle 1 Iohn 3.7 III. Motive Consider what thou art namely a Christian in the very name thou professest communion with Christ and consequently to walke in the light as hee is in the light A Christian must adorne Christian profession by Christian life and conversation A Christian called so of Christ must shew in his whole course that hee is partaker of Christs annoynting 1 Ioh. 2.20 1. Shew thy selfe a Christian Prophet by profiting in the knowledge of God and instructing others in the same 2. Shew thy selfe a Christian Priest who hast received the annoynting by offering thy selfe an holy acceptable living and reasonable sacrifice Offer thy prayers and the sacrifices of prayses those calves of thy lippes Offer the sacrifices of almes and mercy for with such sacrifices God is well pleased Heb. 13.16 Offer thy life and dearest blood a sweete sacrifice for the chiefe and high Priest of our profession if God call thee unto the same 3. Shew thy selfe a Christian King by raising all thy power against thine enemies and aduersaries of salvation by defending and maintaining thy Christian liberty in which thou art set by ruling over thy selfe and keeping a strait hand and authority over thy lusts and affections make them subjects by carrying thy selfe as a King with clemency meeknesse liberality measuring and judging every thing according to the Lawes of Christ enacted in the Parliament of heaven What a Christian and an epicure a Christian swearer a Christian adulterer a Christian gamester lyer c. quà m malè conveniunt how harsh is this to the eare of men of God much more IV. Motive Consider that hee that is once truly good growes from good to better and so is best at last Our Saviour plainly prooves that he who hath the least measure of sound fruite his fruite shall increase Ioh. 15.2 Every branch that beareth fruite the Father purgeth it that it may beare more
times Prov. 17.17 not onely in prosperity but in adversity yea this is the praise of a true friend sound love to Christ is a sparke of Christs love to us of whom is said Iohn 13.1 Whom he loved he loved to the end Secondly this is the praise of true grace which cannot be measured but by the end Then may we praise the Mariner when he hath brought his shippe to the haven and landed his passengers Then praise the valour of a Captaine when hee hath got the victory We praise not all runners for many runne but one takes the prize and that is hee that continues to the end not hee that desists Thirdly there is none but desires that God would be constant to him in his goodnes shew himselfe best at last and thou must then be constant to him in his service for God is with us so long as we be with him but if we forsake him he may justly forsake us 2 Chron. 15.2 If the image have never so golden an head yet if the legges be earth and clay the stone in the mountaine shall breake it to pieces Fourthly who would sowe his field not to reape his seede againe who would not reape his prayers his teares and the dripping seede-time â—f mortification who would not reape his hope his patience and other graces But all reaping is on condition that wee faint not Gal. 6.9 and therefore the Apostle inferres that wee must not be weary of well-doing Object But alas I cannot goe so fast in the good way as sometime I did nor so stedfastly I could heare more fruitfully pray more cheerefully keepe my times with God more carefully bewaile my sinnes more feelingly than now I can Answ. If thou goest on all is well if thou stand not still nor goest backe a sofâ— pace forward goeth farre onely quicken thy selfe by all good meanes for thy better assurance 2. If thou beest sure thou goest to Canaan though thou sometime haltest of a limbe with Iacob through weaknesse yet comfort thy selfe hold on onely see thy heart be not halting Fifthly want wee examples to encourage us wee are compassed with them on every hand 1. Looke to God and he perfecteth all his workes of creation government redemption and salvation Deut. 32.4 2. Looke at Christ he finished the worke he had to doe Ioh. 17.4 hee continued through many afflictions setting the joy before him and despising the shame continued in his obedience till hee came to his consummatum est all is finished 3. Looke to the Saints and neither must we be sloathfull but followers of them who by faith and patience enjoyed the promises Heb. 6.12 Iob would not depart from his righteousnesse while he lived Paules life was not so deare to him as the finishing of his course with joy 4. Looke to wicked men how constant they are and continue in their wicked courses so as all meanes are too weake to pull them out and these shall condemne many a Christian who is so fickle and inconstant in good VERSE 24. Faithfull is hee which calleth you who will also doe it OVR Apostle here answereth a secret objection that the Thessalonians might make How should we be blamelesse untill the comming of Christ seeing we have all Satans power against us and the violence of the world and our selves are in a most changeable condition Our Apostle assures them of perseverance in these words by three arguments none of which are taken from their owne priviledge piety or power but from most sure grounds all seated in God himselfe and they are three First from his faithfulnesse and truth Hee is faithfull Secondly from the effect of his faithfulnesse already begun Who hath called you Thirdly from the conclusion of his worke begun Who will also doe it That is Hee will finish and perfect his gracious worke begun The first Argument prooving their perseverance is from the nature of God Hee is faithfull Here are two questions 1. Quest. Why the Apostle mentions Gods faithfulnesse in this place Answ. 1. To bring to their mindes the promise of perseverance and holde it before their eyes for Gods faithfulnesse ever hath respect unto some promise Now this promise of perseverance is in Ier. 32.40 I will put my feare into their hearts that they may not depart from me and Hosea 2.19 I will marry thee for ever unto me in faithfulnesse And in this promise they must seeke their stedfastnesse 2. To assure them that his prayer for perseverance was a prayer of faith and grounded upon Gods promise for no other prayer can have either comfort or assurance 1 Iohn 5.14 This is the assurance that if wee aske any thing according to his will he heareth us Matth. 21.22 Whatsoever yee aske if ye beleeve ye shall obtaine it And thus hee teacheth both them and us to frame our prayers if we would speede in our suites namely to looke at the promise before we pray 3. To set God before them in such a manner as they may apprehend him not onely true in himselfe in his word and promises but one that will not frustrate the faith and hope of such as waite and depend upon him but will carry them out to salvation 2. Quest. How must wee conceive God to be faithfull Answ. God is said to bee faithfull foure wayes In himselfe in his decrees in all his wayes and workes in all his words and speeches 1. Hee is faithfull in himselfe by an uncreated faithfulnesse and truth it selfe by one eternall and simple act and differeth from all created truth and faithfulnesse and truth in the creature First because this is the Ocean and full fountaine from whence all the faithfulnesse and truth in men and Angells issue and streame Secondly this is the rule and measure of that and the nearer that their truth comes to this the more compleate it is Thirdly this is unchangeable in the Lord in whom is no shadow of change whereas in the creature it is changeable The Angels that fell were faithfull but soone changed Adam by creation was faithfull to his Creatour but soone changed and departed from it But the Lords faithfulnesse is unchangeable as himselfe is Fourthly whereas that in the creature is at least comparatively imperfect in part and weake in God himselfe it is in most high perfection 2. He is most faithfull in all his decrees for the counsells of the Lord must stand and must certainely be executed both for manner and times and all circumstances as hee hath decreed them Esay 14.24 The Lord hath sworne Surely as I have purposed it shall come to passe See verse 27. 3. Hee is faithfull in all his wayes and workes which all of them are according to those decrees most holy and righteous Psal. 145.17 The Lord is righteous in all his wayes and holy in all his workes As for example Looke on him in the great worke of creation he is a faithfull Creatour 1 Pet. 4. ult In the worke of redemption
our callings both generall and speciall Be faithfull in thy profession of godlinesse lurke not as an hypocrite among the Saints carry no treacherous purpose to save thy selfe by denying or betraying the truth give it thy heart hand and tongue and life if it require it beware of a politique profession never let thy practise disagree from thy profession Consider Christ professed a good profession before Pilate and sealed it with his life and death 1 Tim. 5.13 and wilt thou so nourish any secret fraud in thy heart contrary to thy profession and Paul telleth Timothy hee had made a good profession and a faithfull before many witnesses And this is a most necessary doctrine we know not how soone we may be called to it therefore learne it betimes that we may be like our heavenly Father in faithfulnesse not onely in times of prosperity but in times of tryall for a Christian man is that indeede which he is in tryall let us shew our selves to bee that wee seeme to be Then in thy speciall calling be faithfull Christ was a faithfull high Priest in things concerning God Heb. 2.17 and Moses was faithfull in all the house of God as a servant Heb. 3.5 So it is required of every Minister or dispenser of the secrets of God that hee be faithfull 1 Cor. 4.1 the steward of Gods house must be faithfull to his Lord and to his family It is not great pompous titles that commends a Minister but his faithfulnesse Prov. 13.17 A faithfull Messenger is health And in thy private calling deale faithfully with all men and in all things both great and small so doth God who is not the rule onely but the witnesse and judge 1 Thess. 4.6 Let no man defraud his brother God is the avenger of all such things 4. In friendship be faithfull God is most faithfull to his friends in prosperity in adversity in life in death Be faithfull especially in the fellowship of the Gospell specially aiming at holinesse as the Lord doth and to draw thy friend along to heaven with thee and helpe him out of sinne else a sorry friend art thou But how farre we from this among whom it is so hard to finde a faithfull friend who in civill things will sticke to a man in adversity Where is to be found the friendship of David and Ionathan Among Heathens we reade of a Daman and Pithias of a Pylades and Orestes of an Euryalus and Nysus of an Achates who was a faithfull friend to Aeneas and would not leave him in danger But few such are to be found among Christians among whom faithfull friendship is degenerated into pollicy and flattery The Heathens could say that they used not fire or water oftner than friendship would Christians could say so of faithfull friendship and yet they seeme to pull the Sunne out of heaven who would take faithfulnes from friendship in the lives of men Would to God that Christians had not forgotten these naturall principles We all professe our selves to be of the family of Christ would it were with us as in that that but one of twelve were unfaithfull to God and their friend But wee see the contrary too too often 5. In communicating to thy brethren be faithfull lay out thy Lords talent faithfully as a wife and faithfull servant whom the Lord may make ruler over his house Luk. 12.42 Hast thou much many talents be faithfull in much and thou shalt finde much faithfulnesse in the Lord. Hast thou little be faithfull in that little and thy Lord shall make thee ruler over much when it shall be said Well done good and faithfull servant c. Matth. 25.23 Oh that men would remember the doome against the evill servant Matth. 25.30 Cast the unprofitable servant into utter darknesse Why was he judged so severely 1. Because an hypocrite comes among the good servants and receives some talents 2. Having his talent hee hideth it in the earth earth eates him up and buries him alive 3. He is unprofitable hinders his Lord and makes him a loser and doth no good to others all which makes the sentence as just as severe and certaine 2. This faithfulnesse of God is the ground of all true religion and hereupon must the whole frame and all parts of it be laid This appeares in five instances 1. In all the doctrine of faith 2. In all the practise of faith 3. In all the prayers of faith 4. In all profession of faith 5. In all perseverance in faith First we must ground all the doctrine of faith all the articles of faith all our judgement and opinion in matters of faith upon this faithfulnesse of God and this by holding fast in them all the faithfull word Titus 1.9 for that onely is the true religion which is wholly grounded upon his word who is unchangeable in truth and faithfulnesse How could we beleeve all the Articles of faith which are unconceivable and impossible to reason if we ground them not upon Gods faithfulnesse in his word How should we conceive that the heavens and earth were created of nothing that the Sonne of God should become man should be borne of a Virgin should by dying overcome death by descending into hell should deliver from hell How should wee beleeve that our bodies cloathed with corruption and wrapped in deaths garments should rise againe to eternall life which Article the Sadduces mocke at if wee should not apprehend them as the word of him that is faithfull and true Contrary hereto the maine pillars of Popery are set upon the unfaithfull words of men of Fathers Councels Traditions Popes Whereas Rom. 3.4 Let God be true and every man a lyer Be he Father or holy Father further than hee speakes according to the faithfull word Nay if an Angel from heaven speake otherwise let him be accursed Gal. 1.8 Nay the Popish Church is so farre from acknowledging this faithfulnesse of God in the Scripture as it never found a greater resister or opposite among the sects and opposite heresies in the world For bring in either Iewes or Turkes or any kinde of heretickes more vilifying Gods faithfulnesse in the Scripture and Papists shall not be the worst But did ever any of them accuse the Scripture to be a nose of waxe the authority of it to be no better than Esops Fables without the Churches determination to be a leaden and a Lesbian rule to be a seed-plot of heresies and they to be heretickes that stand to the voice of the Scriptures Doe not they call the Bible the booke of heretickes doe they not burne the Scriptures as sometime did wicked Asa Antiochus Maximinus Have they not burned Christian men for having them Let any such furious heretickes against Gods faithfull word be brought in if they can But certainly Papists must carry the bell above all other in the world for standing opposite to the faithfulnesse of God in the Scripture and be the most hereticall as who shut the doore against the
persons for their workes sake against persecuters and enemies 2 Thess. 3.1 Pray for us that wee may be delivered from unreasonable men from absurd wicked men which in all corners rage against Gods standart-bearers men of corrupt mindes resisting the truth and thus Philemon 22. the Apostle trusted by their prayers to be given to them out of bands as Peter was delivered out of the lyons mouth miraculously by the strength of the prayers of the Church made for him Acts 12.5 and Rom. 15.30 31. Strive with mee by prayers that I may be delivered from the disobedient in Iudea Whence observe that men of greatest gifts and graces that are in highest favour with God have neede of the prayers of the weaker and meaner Christians Paul rapt into the third heaven and filled with unutterable mysteries contemnes not but craves and earnestly beggs the prayers of the simple Christians Rom. 15.30 he intreates them earnestly even for the Lord Iesus his sake and for the love of the Spirit to strive with him by prayers to God Because men of greatest parts are farre from perfection in gifts or graces Paul saw hee had not yet attained but may receive a daily increase and therefore stands in neede of the prayers of others for increase and further degrees of the graces he hath Even they are men subject to the same passions and infirmities with others Acts 14.15 The more grace and gifts they have the more are they in danger to be puffed up and forget themselves Yea themselves being as fraile as others their prayers are often weake and faint and neede many hands lifted up for them to strengthen them even Moses needes Aaron and Hur to susteine him in lifting up his hands for even his hands may grow heavie Men of greatest gifts are in the greatest fight faire markes for Satan Satan will be sure to stand at Iehoshuahs right hand Zach. 3.1 and will winnow Peter as wheate Luke 22.31 He knowes if he can cast downe one of these hee falls not alone but many are like to fall and that God is more dishonoured and the Gospell more disgraced by one of these than many others and therefore these have most neede to be supported by the prayers of the Saints This meetes with men of great and high spirits because of the greatnesse of their parts they thinke themselves all-sufficient in themselves rapt into their owne admiration They have a notable gift of prayer themselves and what neede they crave the prayers and assistance of others But suppose thou hadst the sufficiency of an Apostle nay wert rapt into the third heaven as Paul was Hadst thou one drop of the grace of humility as he had thou wouldest descend and out of sense of thy wants begge the prayers of the meanest Christians and that not coldly or formally but with earnestnesse and vehemency as hee did It teacheth not to despise the meanest Christians seeing the meanest may be usefull and thou maist receive a blessing by him sometime by counsell or comfort or example at least by his prayers To incourage poore Christians to pray seeing here were we see God is no accepter of persons He will heare as well the Thessalonians for Paul and Silvanus and Timothy as them for the Thessalonians he gives as soone to the meanest as to the greatest these are as welcome to him as they for he casts none in the teeth Object I am unworthy to pray for my selfe or others Answ. Thou prayest not in thy owne worthines but in the merit and intercession of Christ which belongeth to the poorest brother as well as the richest Object I am unable to pray I want gifts Answ. 1. Prayer receiveth not vertue or answer from excellency of gifts but from Gods promise and from faith and affection in our selves Not the words but affections and sighes which may be in men meanly gifted are regarded of God 2. Thou seest here the Lord so farre from refusing thee as that hee commends the greatest matters to thy prayers even to pray for those that in respect of gifts can better pray for thee Bring thou so much the more faith more sense of want more thirst after grace and thou bringest better gifts to prayer than hee that bringeth more words Rhetoricke forme and fluence of speech And here observe The duty of all Christians is to pray for their Ministers yea for all their Ministers Pray for us for Silvanus and Timotheus as well as for Paul for Paul envies not to them a roome in the prayers of the Saints So a number of places afore alledged doe prove And many reasons presse the duty upon the people First howsoever the Ministery is Gods ordinance effectuall by his power and Ministers as starres in his right hand safe by his providence and protection yet he hath made it the duty of people to pray for their Ministers as a recompence of their care and paines and labour in the worke of their salvation and as a part of the honour that people owe them as fathers by vertue of the fifth commandement and in way of returne of prayers for prayers So the Apostle had earnestly prayed for them in the former verse and now earnestly beggs prayers for them So Ministers are the peoples mouth to God they stand in the gappe and breach for them they by prayers procure blessings on their people it is equall and just the people should by their prayers procure blessing on them Secondly If we be bound to pray for all Saints and private men much more for our Pastors and Fathers in Christ by whom the Lord offers and conveyes his best and most lasting blessings upon us whom hee hath separated as one of a thousand to declare to man his righteousnesse to be lights to them that sit in darknesse guides to the blinde and patternes to the flocke Ministers by whom the Lord conveyes his saving graces into the hearts of the Saints Thirdly People neglecting this dutie lay themselves under the guilt of many sinnes 1. In that every man being bound to respect the glory of God in the furtherance of his pure worship which cannot be done but by an able and gracious Ministery they sinne against dutie that by their prayers strengthen not their Ministers 2. Every Christian is bound to be an helpe to the truth 3 Iohn they plainly detract this helpe that withhold their prayers from their Pastours their teachers and maintainers of truth 3. Every Christian ought to be compassionate to the soules of their brethren and by all meanes promote the salvation of men And therefore out of compassion of millions of soules who stand in neede of powerfull preaching and without vision are like to perish ought to pray that God would mightily worke with the word in the mouthes of his Ministers to make it powerfull to rescue people out of the snare of the Divell 4. All those people make themselves guilty of the troubles falls