of salvation And besides for such as have opportunitie and leisure from their callings it must needs be an unanswerable sinne to neglect or contemne the offer of the meanes of their owne good while they can spend that or more time idly or sottishly or in gaming sporting vaine companionship complement or the like For here is not only a vaine sinfull expence of precious time but a prophane despising of the most sacred ordinance of God which is now as a prize in the hand of a fool but he wanteth heart Were there a true knowledge of Christ offered in the means he would be thankefully received at any time Were there any true love of Christ it would alwayes enioy him whom the soule loveth and delight at any time to beholde him through these grates but he loves him not on the Sabboth that hates him on the weeke-day Were there any hunger after Christ it would find the need of this bread of life on the week-day as hunger findeth need of foode for the body on the Saboth day hunger after Christ wold force him out of his tent to gather this Mannah in the due season of gathering if it were every day to be had Were there a true taste of Christ he would be as sweete to the soule one day as another Did ever man that truly tasted Christ on the Sabboth day preferre earthly things before him in the weeke-day or did ever man prosper by the meanes on the Sabboth that despâ—sed them in the weeke-day Were there true sence of a mans selfe it would not suffer him to bee lesse holy any day than the Sabboth onely it must be more publikely expressed it would not suffer him at any time in the middest of his earthly businesse to be earthly-minded and much lesse to bee so wedged and rivited into earthly distractions as not to bestow an houre in a weeke when God offers a publike helpe to the winding up of his heart towards heaven The objections are idle and of idle men As that there is too much preaching If it be made by Preachers themselves I should marvaile the more because I never heard men of any other trade complaine of too much trading If of private men a man might waite to wearinesse before he should heare them complaine of too much money too much land too much gaine Which plainly evidenceth that Gods word is undervalued and rejected below base profits whereby men pull the brand of Esaus profanesse upon themselves preferring every measse of broth before the birth-right and exchanging with the Prodigall for very huskes the bread of their Fathers house But so much preaching bringeth preaching into contempt say some Yea but what infant contemnes the milke because it sucketh often every day or who contemnes his meate because hee eateth every day who falls out with his apparell because he puts it on every day or who despiseth his wealth because he increaseth it every day and is not Christ in his word propounded our foode our wealth our apparell and all in all unto us Let them also make us beleeve that the light of the Sunne is made contemptible because it shineth every day Or that Daniel brought prayer into contempt when he prayed thrice every day Or David when hee prayed seaven times a day Why may they not as well perswade us that the publicke prayers appointed foure dayes in a weeke brings publicke prayer into contempt as well as preaching once in a weeke But I have no leisure saith the rich man I have many weighty occasions and employments it is for poorer men who have no such distractions to runne after Sermons To whom our Saviour makes a full answer That one thing is more necessary than they all in comparison of which Mary neglects all other things and who dare say that Mary did more than she was bound to doe or that shee did heare onely because shee had nothing else to doe or that shee was blame-worthy whom our Lord commendeth in that for the love of the word shee did neglect all other things 2. It is not indeede want of leisure but want of love and taste of the word that makes this objection for love of any thing will finde time and leisure to enjoy it 3. It is not want of time for no man but hath much more time than he useth well and none but hath much time which he spendeth worse but want of judgement to give priority to things of greatest weight and worth Is any worldly businesse of greater importance than the seeking of Gods favour and the assurance of a mans owne salvation Would any employment never so weighty make a man wholly neglect for a weeke together all meanes of preserving his body and is any so necessary as to make us neglect the health and welfare of our precious soules or canst thou with reason be straiter to thy owne soule on the weeke day than the Lord is to thy body on the Sabboth day He allowes thee to consult with a Physitian for thy body in case of necessity even upon his sabboth and doest not thou allow thy selfe an houre among so many houres in a weeke to consult with thy spirituall Physitian for the helpe of thy soule Might a Iew make a journey on the Sabboth to consult with a Prophet and may not a Christian steppe out of his doores for counsell in the week-day Nay more may a Iew performe a worke of mercy to a beast on the Sabboth day as to helpe it out of a pit or to drive it to water and must not a Christian doe so much for his soule on the week-day as they for the body of a beast on the Sabboth 4. It is not want of time but want of well husbanding the time that gives rise to this objection for he that employeth his time wisely shall never need to complaine for want of time especially for the maine businesse of his life A good husband will be sure to set out time for the chiefe points of husbandry and so will a good husband for his soule but hee that trifles out his time in unnecessaries must needes want it in necessaries And indeede they be not such necessary duties as they are pretended which engrosse and eate out mens time but for the most part unnecessary and lombersome employments such as Christ reproves in Martha which for a great part of them might be pared off and parted with were men so wise as to lighten the overburdened ship for the safety of the passengers But if men will grapple and pull upon themselves all the employments they can any way reach and then complaine that they are so distracted with many things as that they have no time left for the one thing necessary It is all one as if a man should roule and moyle himselfe in the clay and then complaine that hee cannot get out his feete 5. Canst thou finde no time for the Lords worke what
thing more necessary than they all 3 That Christ commandeth the care of salvation in the meanes to take place of the care of enterteining his owne person and commendeth it in Mary 4. That these two callings are not contrary but subordinate for a man may have great imployments in the world and not remitt his service to the Lord Christ neither hath any man any allowance in any earthly businesse to be earthly minded 5. That this one thing being neglected all other things are unprofitable For what would the gaine of the whole world profite him that hath lost his owne soule Yea they be vile and lossefull How doth the holy Apostle esteeme of all things losse and dung in comparison of Christ in the meanes All without a mans selfe authoritie wealth favour honor all within himselfe as knowledge wisedome memory discourse profession revelation and the most excellent gifts which the Apostle had had in abundance all is lossfull that helpeth vs not towards heaven And indeed the glorious excellency of Christ in the Gospell is such as should draw all eyes from off these shadowes and vanishing contentments to the surpassing brightnes of it selfe The greater will prove their sinne and shame that shall set the Moone aboue the Sunne of grace or preferre pottage before the blessing the Swine before Christ and very husks before the bread in our Fathers house Now whereas many are convinced more easily that this care of this one thing is necessary on the Sabboth day but there be not a few that put it off with their holy-day clothes and are so farre from the vse of any publicke meanes in the weeke day as that they are ready to say of such as preach or heare a weekes Lecture as Pharoah of Moses and the Isralites desiring to goe into the wildernesse to worship Moses and Aaron why cause ye the people to cease from their worke get you to your worke to your callings much people are in the land and ye make them idle Therefore partly to stoppe such prophane mouthes and partly to satisfie the inquisition of others I shall not thinke much to give a word of direction in this particular onely ayming to advance this holy care which ought never to be laid aside but must runne through and quicken all the actions of our lives one day as well as another as the blood runnes in all the veines of the body to mainteine the life and vitall spirits in every member And first that we may make no more sins then God hath made nor by men where God hath left them free wee make it not a case of necessity either for a Minister to preach or for a people to heare a weekes Lecture for which we have no such expresse commandement as for frequenting the publicke exercises on the Sabboth day Yea we affirme that all men must ordinarily abide in their ordinary callings in the six dayes according to that commandement Six dayes shalt thou labour and that some men are more straitly tyed to sticke close to their callings as who can very hardly afford the time for a publicke exercise without disabling thēselves wronging their families But yet as the commandement on one side doth not so enjoine rest on the Sabboth as that on no occasion we may labour So on the other doth it not straitely enioyne labour on the six dayes as that on no occasion we may rest and refresh our selves Nay it was never the Lords intention to allow us the six dayes for our owne worke so as in any of them his owne worship at least private should be neglected Neither are we freed from the service of God on any of the sixe dayes no more than on the Sabboth because we must serve him on the Sabboth in duties of Religion and mercy onely So as when God is pleased to offer the opportunitie as where a willing Pastor calleth his people or a willing people ready to redeeme sometime in the weeke day calleth their Pastour to bestowe his paines for an houre or two in the weeke to so good a purpose as to heare Gods word and invocate his name in prayer and prayses I conceive it not onely lawfull but commendable and in some cases necessary for the people to heare For 1. That it is lawfull for the preacher to preach on the weeke day is not onely warranted by that vehement charge enjoyning him to preach the word to be instant in season and out of season but also by the practise of Christ himselfe who taught daily in the Temple Had it been unlawfull for us Christ would not have given us such an example which although it be not a law to bind us yet it is allowance upon just occasion Agreeable to whose example was the practise of his Apostles Yea of the Auncient Fathers themselves Chrysostome usually begins his Homilies with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Yesterday we handled c. Bernard often concludes with his cras to morrow we will goe forward And most worthy Calvin ordinarily beginnes with his heri yesterday c. And how can wee grace their persons so much if we disgrace their practise 2. That it is lawfull for a people to heare on the weeke day is manifest in that all the people hanged on Christ daily teaching in the Temple and a great number continued with him three dayes together and spent some good time in comming and going It is plaine also that it was not the Sabboth when Mary satt downe to heare Christs gracious words being as is observed by Divines the sixt day before his death 2. If this practise was commendable in auncient beleevers how can it be but praise-worthy in us But the beleevers in the Primitive Church were commended for that they continued with one accord daily in the Temple Why Had they nothing else to doe Had they no callings no families no businesse to intend Certainely the spirit of God askes no such questions but speakes to their singular praise and approbation It is also recorded to the high prayse of the Gentiles that they besought Paul and Barnabas who had taught them the Sabboth day that they would preach the same wordes unto them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That is betwixt that and the Sabboth following And that the Apostles did so according to their desire appeares in the next verse 43. Now who dare blame this desire in them which the spirit of God commendeth Or whence is it that what was praise worthy in them should be blame worthy and scorned amongst us 3. In some cases it may become so necessary as it shall proue a fearefull sinne to neglect this publike help on the weeke day As where a people are unprovided of an able and preaching Ministry on the Sabboth day I suppose none so unreasonable as to deny it necessary for them to seeke out and enioy at home or abroad the meanes on the weeke day unlesse we will wholly deny them the meanes
but walke in it Isa. 30.21 This note the Apostle give us Rom. 8.14 As many as are led by the Spirit of God they are the sonnes of God Implying that we are as blinde men before conversion and afterward as children both having neede to be led The fourth is Sanctification and new creation 1 Cor. 6.11 Now you are sanctified by the Spirit of our God both enabling you by mortification to hate evill and quickning you to love that which is good which love is made manifest by the fruits of the Spirit Both are put together Gal. 5.13 Walke in the Spirit and yee shall not fulfill the lusts of the flesh The fifth is sound Consolation for hee is the Comforter 3 wayes 1. Sealing up our adoption and salvation Rom. 8.15 16. therefore called the Seale or Earnest confirming the whole bargaine 2. Strengthening in temptation and spirituall combate for the spirit of God takes our part in the strife betweene the flesh and the spirit 3. Comforting in affliction by peace of conscience and joy in the holy Ghost which made the Martyrs invincible The sixth is Supplication for hee is called the Spirit of supplication Zech. 12.10 and makes us cry Abba Father Gal. 4.6 Because 1. hee makes us see our misery 2. he gives us sound knowledge of the excellency of God and his mercies which maketh us fervent in prayer 3. hee lets us see God appeased toward us in his Sonne 4. he propounds the truth of God in his promise who hath said hee will heare us and 5. the merit of Christs intercession to whom the Father denieth nothing By these notes examine thy selfe So much for the first Doctrine we come now to the second which is that Those that have the spirit of God must be carefull not to quench it The Text implies that in the best the Spirit is subject to be quenched where it shines brightest and in the meanest and poorest Christian of the weakest grace much more a small sparke of fire is easily quenched and will decay if it be not blowne up and preserved And the Apostle exhorteth all Heb. 12.15 Let no man fall from the grace of God no man rich nor poore in grace high or low no man not the hypocrite who shall fall from all grace nor the sound Christian who may fall from many degrees and much comfort but is preserved from falling by the feare of falling and a care not to fall for God susteines him inwardly by his preserving grace and outwardly by the word preventing security Therefore Revel 2.25 That thou hast already holde fast till I come And 1 Cor. 10.12 Let him that thinketh hee standeth take heede lest hee fall All which sheweth that the state of grace is lubricus ad lapsum that is slippery and in danger of falling First The Spirit comes not wee say with a wet finger nor without labour and desire he is not powred but upon thirsty grounds nor obtained without much sorrow mortification and cleansing of the heart he will not dwell in a sty nor set up his Temple in the denne of a darke and deceitfull heart Now when a man hath with such difficulty got the Spirit into his soule shall he by quenching him lose his labour suffer so many things in vaine and suddenly cast downe what hee hath beene so long a setting up Shall he be so foolish as to begin in the spirit and end in the flesh Gal. 3.3 Secondly The spirit of God with his graces are the earnest of our salvation 2 Cor. 5.5 The pledge of our inheritance Ephes. 1.14 The chiefe witnesse with our spirits that wee are the children of God Rom. 8.16 By which we call God Abba Father Yea he is that holy Spirit both in his nature being the fountaine of holinesse and in his effect making us holy By whom wee are sealed to the day of our redemption This is a Metaphor taken from Merchants who having bought some choyce commodities doe seale them for their owne to know them againe So the Lord by his spirit sealeth his owne both to distinguish them from others and to set them apart as his owne and also to make their election firme and sure by setting his owne seale and Image upon them Shall we then quench this spirit who alone preserveth our holinesse peace comfort boldnesse with God and assurance of our owne salvation Thirdly To quench the spirit is farre more damnable than to want him altogether for this is Apostasie than which nothing doth more provoke the vengeance of God against men Heb. 10.26 If we sinne willingly after we have received the knowledge of the truth there remaines no more sacrifice for sinne but a fearefull expectation of judgement c. And this the godly themselves can justifie what torture they have in their soules when they have in part quenched the spirit As David roared day and night and his bones consumed Psal. 32.3 4. And Peter went out and wept bitterly Matth. 26. ult And such as now let no sorrow come neere them for their relapses shall finde the more behinde Fourthly Of all falls the fall from grace is most wofull 1. In regard of the good things which are lost even the most precious graces of faith love joy hope to which all earthly wealth is not comparable 2. In regard of the losse and ruine of the soule in such as quite fall away from grace received which is the best thing a man hath and what recompence shall hee give for his lost soule For a man to fall with a milstone about his necke into the bottome of the sea were an easier fall saith our Saviour than thus to fall 4. In regard of the wofull and miserable change in the soule of Gods owne childe who but in part quencheth this blessed spirit As appeareth in these instances 1. Change Whereas the spirit of God was the soule and life and joy of the soule now being quenched but in part he withdrawes himselfe and his presence yea the joy and comfort of his presence that a man shall thinke him quite gone and the joy which upheld the heart in all estates shall now be so cleare gone as if it had never bin there David found this change after his sinne Psal. 51.10 Create in mee a cleane heart O God and renew a right Spirit within mee therefore in this sence the spirit was gone Againe Restore mee to the joy of thy salvation therefore that also was gone 2. Change Insteed of the power and efficacy of grace all is in a wane and goeth backward the spirit of prayer ceaseth the first love is fallen from zeale decayes watchfulnesse is remitted conscience is cast asleepe the ayde of the spirit greatly lost which when David discerned hee prayed thus Oh stablish mee with thy free Spirit verse 12. 3. Change Gods children shall finde that the spirit once quenched in stead of the lively practise of piety formerly upheld they
in thy estimation doe now seeme lesse and lesse dangerous if sometimes thou couldest not be comforted in the sence of sinne and the same sinne now move thee nothing at all thou couldst not abide cursed speaking in others now thou fallest to it thy selfe thou couldst not away with idle and gracelesse companions now thou canst now hast thou quenched the spirit 2. If thou be apt to rush into sinne once conquered thy strength is abated 3. If thou be unwilling to heare any of thy sinnes reproved the spirit is quenced because he rebuketh sinne 4. If the word and rodde preserve thee not from sinne the spirit is not present in thee 5. If after sinne committed thou doest not more hate it and sorrow for it than before thou lovedst it and rejoycedst in it if thou hast not a more constant care to avoid sinne than before yea if thou hast not a greater zeale in doing good know for a certaine that some sinne in thee or other is as water cast upon the spirit Fifthly and lastly examine thy selfe concerning the worke of Gods Spirit on thy affections thus If thy love of heavenly things be abated or be more to earth than to heaven if thy joy be troubled if thy conscience be perplexed with accusations if there be in thee an excessive feare of death or the like certainly the spirit is now quenched looke well unto it Object Alas I have found my affections more fiery than now they be I have had a great measure of zeale for God much indignation against sinne fervent affection in Gods service joy in God comfort in my selfe and in good duties but now it is not so with me I could never attaine the like affections as at first what may I thinke of my selfe Answ. We must wisely distinguish of the diffusing of grace from the decaying of it In earthly marriage love will be more vehement at first because lesse diffused but afterward is rather more extended than languishing so it is in the heate of grace But how may I know it thus 1. If thou be displeased that thou canst not get thy heart to the highest pitch of delight in grace 2. If thou still hungrest after grace and a further measure as one that hath tasted hony desireth more so having tasted of the spirit doest earnestly desire a greater measure of it 3. Stickest thou to the meanes in publicke and in private and wilt not be driven off still lying at the Poole where the spirit mooveth then discourage not thy selfe but goe on comfortably this small affection toward the Lord and his grace be it but as a graine of mustard seed it shall outgrow all choke weedes and master and kill whatsoever affections would overtop it So much for the second use Thirdly seeing negative precepts include the affirmative every Christian must hence be stirred up to stirre up the gift of God that is in him and not suffer it to decay 2 Tim. 1.6 A fit lesson even for Timothy himselfe For first the Spirit is ever working something in Gods children worthy the stirring up he is no where idle but still beautifying perfecting his own dwelling 2. Every Christian hath some graces to stirre up else were there no difference betweene him and a naturall man who wants the Spirit 3. No Christian hath any grace so perfect but it needes stirring up where growth is there is no perfection 4. Without stirring the fire dies so the Spirit for which cause the Apostle useth the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 blow up Quest. What meanes may wee use to blow up the Spirit Answ. 1. The word of God in the publicke and private use of it First the preaching of the word as it begets so it nourisheth grace The Ministry is instituted and gifts given to men not onely to lay to foundation of our happinesse but to build us up till we meet together in a perfect body Ephes. 4.11 12 13. Naturall food strengthens the body by the daily use of it spiritual food strengthens the soule by the continuall use of it Those that say they know as much as they neede or as much as the Preacher can tell thē never truly saw their great weaknesse for let any good conscience say if it neede not the word continually David a man of singular grace yet lay fouly in his sinnes till Nathan came and stirred him saying Thou art the man Despise Prophecy and quench the Spirit where vision faileth grace perisheth Secondly the word must be privately read and conversed in for such is the excellency and power of it that it transformes the minde conversant in it unto it selfe and to be affected as the pen-men were holily and graciously Besides it begets and furthers found judgement whereas others erre not knowing the Scriptures and it stirres up good affections and gracious desires Againe the word must be meditated on in private without which hearing and reading are to little purpose Psal. 1.1 Blessed is the man that meditates in the law of the Lord continually And here is mutuall helpe for hearing and reading doe feede meditation and meditation doth fasten them Why else hath God given man a reasonable soule but to meditate upon his word and workes Or why else hath he set apart a whole day in seaven especially for meditation if it were not a notable meanes to excite grace Or why else did our Lord take all occasions from the workes of God to teach and instruct us but for our example that we should tread in his holy steppes We see the first meanes 2. The Sacraments were instituted to strengthen our faith which in it selfe is weake and to keepe in continuall memory the covenant betweene God and us with the meanes thereof yea the very preparation to them includeth a speciall meanes of stirring up our graces of repentance of renewing our faith of obedience thankfulnesse and all the meanes of growth in the covenant And much more strength doth a good heart finde in the celebration of them Therefore to forbeare them of contempt argues no member of Christ and of negligence to forbeare is to cast ones selfe into the judgement of God 3. Prayer sets all graces on worke as faith in Gods promises charity toward our brethren hope which lookes for the performance of that we pray for humility in confession of sinnes and sense of wants thankfulnesse for supplies and leave to pray and by exercise in prayer wee get the spirit of prayer Luke 11.13 Our Father will not deny his Spirit to them that aske him 4. Company or commerce with the godly doth exceedingly sharpen our graces One candle lights another and one sticke of fire kindles another A lesser sticke may kindle a billet so the strongest Christian may receive furtherance from the weakest Paul himselfe might be comforted by the Romanes chap. 1.12 And when Silas came Paul burned in the Spirit But how can one coale alone by it selfe keepe it selfe glowing Yea evill men
beleeves remission of sinnes now the law of workes and the law of faith are as contrary as fire and water in matter of justification for faith leaneth onely upon Christ. 3. Romish Doctrine teacheth a man to doubt of his salvation and that no man can be assured of it without speciall revelation it were presumption We holde the cleane contrary A man may be assured by a speciall faith Bring it now to the Canon Our Creed teacheth us to beleeve remission of sinnes to beleeve our selves to be true members of the Church and life everlasting to belong unto us for else we beleeve no more than the Divells doe so as every one must give all diligence to make his election sure 2 Pet. 1.10 and to know that Christ is in him 2 Cor. 13.5 This is the first Rule Secondly all sound Doctrine tyeth the two Tables together for as the two Tables stand in relation one to the other so that Doctrine must needes be unsound which combineth not justice with piety and with faith charity This Rule is taken out of Levit. 6.5 If a man have wronged his neighbour either by open robbery or secret defrauding of him hee must come and offer to the Lord for his trespasse and he shall be forgiven but on this condition that he bring the whole summe which he hath defrauded and adde a fifth part more unto it and restore it to the owner the same day that he offereth for his trespasse According unto which our Saviour wisheth to leave the gift at the Altar and goe and be first reconciled to our brother Matth. 5.23 The Lord rejects all sacrifices abstract from mercy Esay 1.12 What have I to doe with the multitude of your sacrifices while your hands are full of blood and Ierem. 7.9 10. Will ye steale and murder and commit adultery and yet come and stand before me in this house wherein my name is called upon And our Saviour reprooveth the grosse conceit of the Pharisies who taught the people that if they did give oblations to the Church though they releeved not their poore parents yet God was well pleased with them This Doctrine tryed by this touch-stone was found counterfeit Matth. 15.5 Hence we inferre if any Doctrine be prejudiciall to men it is false and unsound As for example First the Church of Rome maintaineth a Monkish life wherein their cloystred persons must leave the societies of men and sequester themselves from all companie to give themselves to fasting and prayer Bring this Doctrine to this tryall and we shall finde it most unsound because God is served not onely in the duties of the first Table but also of the second and this kinde of life is against the light of nature and the good of all societies both in Church and Common-wealth and family all which claime part in every man and is a thrusting of men out of their callings in which they are commanded to abide 1 Cor. 7.20 Luther de votis Monasticis prooveth It is against the whole first Table As placeing confidence in it As setting up a will-worship As taking Gods name in vaine by an unlawfull vowe c. So against the whole second Table 1. Impeaching the honour of parents and exempting themselves from civill authority so against the fifth Commandement 2. They eate not their owne bread against the sixth Commandement 3. They raise Sodome and Gomorrah from their ashes against the seventh Commandement 4. They live in idlenesse and are unprofitable burdens of the earth contrary to the eighth Commandement 4. They beare false witnesse of the merit of single life against chastity and holy wedlocke contrary to the ninth Commandement 6. They teach that burning is no sinne as Pigius But a condition under which divina bonitas et sapientia that is Gods goodnesse and wisdome hath put us as under hunger and thirst cleane contrary to the Apostle Paul 1 Cor. 7. who saith It is better to marry than to burne 2. In cases of trespasse the same Church appoints auricular confession and canonicall satisfaction in which they must give oblations and satisfie the Church But if it were sound Doctrine it would appoint reconciliation and restitution to the parties wronged which is the least part of their thoughts 3. The same Church appoints a great number of fasts and penances for offences But so long as they fast to strife and debate and smite with the fist of wickednesse anathematizing and cursing Prince and people excommunicating all such as walke not in their rules yea patronizing and pardoning cut-throat villaines sent from them to murder Christian Kings and blow up Parliament houses all the world sees these are not the fasts which God hath chosen This Rule condemnes all Iesuitisme which is the rebells Catechisme But we must distinguish Popish Sinonimaes between excommunicating out of Churches and excommunicating out of Kingdomes betweene keyes of the kingdome of heaven and keyes of the kingdomes of the earth betweene absolving sinners from sinnes and absolving of subjects from duties betweene fishing of men and fishing for kingdomes betweene teaching of soules and killing of bodies betweene power directive and power coactive betweene ministration and domination betweene the sword spirituall and civill This Iesuiticall confusion of phrases hath beene the confusion of the world 4. The same Church hath a long time challenged a power of the keyes of binding and loosing over all other persons but wickedly changed the Ecclesiasticall power into a meere Civill power to the great mischiefe of the world for thereby they doe unjustly and tyrannically take upon them to depose Kings and Queenes from their regency to deprive them of their Crownes and Scepters to free subjects from all oathes of allegiance and binde them to become their executioners where ever they can take them at advantage And all this by the power of the keyes 5. The same Church hath ratified by decree that the vowes of children undertaking their religious orders shall be in force and that close and clandestine marriages made betweene children without all consent of wise and carefull parents are allowable and indissoluble Which Doctrine brought to this Rule is proved most prejudiciall to the power of parents given them in the fifth Commandement which injoynes children to honour their Parents especially in matters of moment such as are their marriage and choyce of their callings 6. Some Divines have undertaken the defence of some kinde of usurie especially to the rich and so have animated some in that course But this Doctrine brought to this tryall will not holde seeing it is such a consumer of mens estates and so uncharitable as the Lord would not admit of it in Israel but among his enemies whom he would have quite consumed Besides men deceive themselves in their distinction for God in the case of usurie distinguisheth not betweene the rich and poore of Israel but betweene the Israelites and Canaanites betweene strangers and brethren The poore indeede are mentioned but onely
thy selfe the Agent thou art a plaine infidell yea worse than an infidell there being no cure but by faith in the Divell thou hast runne out of thy calling hast cast off the yoake of God and by the hand and helpe of the Divell hast avoided the hand of God for the present to the scandall of thy brethren and the wounding of thine owne soule II. Many addict themselves to many sports and recreations on the Saboth day Oh the Saboth was made for man and not man for the Saboth c. But bring this to the forenamed Rules 1. Where hath God commanded it Sure we are hee hath commanded the sanctification of the Saboth day which is the whole and parts Is this to sanctifie a day to the Lord 2. Whether maketh more for Gods glory in whose sight we are Saboth-dayes duties or recreations whether dare wee pray rather for blessing and successe upon in which have we more comfort and would have God to finde us in 3. Whether beseemes a Christian better who is commanded to cease from his ordinary calling and lawfull vocation because they destroy the Saboths rest and much more sports and play lesse necessary whether is recreation for rest or labour Whence wee conclude that howsoever on the Saboth wee may and must rejoyce yet our rejoycing must be that of the Iewes Nehem. 8.12 that they understood the Law namely in things spirituall and holy III. Others worke and thinke they may in their callings in the morning and evening of the Saboth as some of our tradesmen and shop-keepers Bring this common practise to this Rule 1. Gods word is expresse Thou shalt doe no manner of worke Ier. 17.21 2. Hast thou God in thy presence he rested from all his worke 3. Doth it beseeme that profession which is heavenly Savours it of heavenly contemplation or base earthlinesse 4. Art not thou runne out of thy way seeing thy calling on the Saboth is wholly to cease from thy calling and doe no worke but workes of mercy and such as serve to preserve the Ministery and Gods worship 5. Is not the example as wicked as the action and the hurt to others more than the advantage to thy selfe 6. The Psalme for the Saboth directly meetes with this objection Psal. 92.1 It is a good thing to praise the Lord in the morning and to declare thy truth in the evening and in the night season 7. If a man plow and thresh on the Saboth day hee is counted a profaner of it an Atheist and so he is and why not hee also that labours at the racke or in the mill or the boate Alasse the profanesse of our dayes that he that is drunke diceth cardeth or sweares on the Saboth is counted honest and religious enough and those that passe their Saboth worse than beasts which though they can do nothing to sanctifie their rest yet doe they nothing to profane it are applauded whilest conscionable observers of it are scorned IV. For resorting to stage-playes and frequenting of places of idle resort and unlawfull games which would men bring to the Rule they should not be so frequented as they be 1. Gods word is that such filthinesse ought not to be named among Christians much lesse acted and that we ought to passe away all our time in feare and trembling 1 Pet. 1.17 2. God is there present to take account of every idle word and there is the passing of nothing but idle and hurtfull words against God and man and an holding of mens eares to them many houres together 3. Wouldest thou willingly he should take thee at a play or at cards or dice when hee comes to judgement 4. For one speciall circumstance Are not men there in womens apparell contrary to Deut. 22.5 5. For thy selfe thou art neither in thy generall nor in thy speciall calling and therefore art out of the way of Gods protection 6. For thy brethren as thou maintainest the Players or gaming houses or alleyes in an unlawfull calling so thou offendest others by thy example especially if thou beest a Master or Magistrate that abettest such ungodly and unlawfull courses thou sinnest by example against duty and decorum Oh let unthrifts so spend their time and not thou who shouldest punish and represse them V. The last instance concerneth our fashioning our selves in our apparell and behaviours both to the strange fashions of other countries or the fantasticall fashion of our owne 1. Gods word is Zeph. 1.8 I will visite the Princes and the Kings children and all such as are clothed with strang apparell How hath God visited the late strange fashion and coulor of yellow ruffes both in the deviser and first wearers on which God hath cast speciall reproach that in scorne not only chimney-sweepers but hang-men in their office taken it up which yet some will not be warned by 2. Whether doth thy conscience tell thee that thou art assured that strange and fantasticall fashions make thee as comely in Gods eye and to Iesus Christ whose spouse thou professest thy selfe to be And whether darest thou say thou glorifiest God by them Art thou sure thy conscience is neither erronious nor doubtfull 3. For the circumstances hast thou an eye to adorne thy profession with thy body Or doth it beseeme the profession of holinesse to runne through all lightfashions The Apostle 1 Tim. 2.9 commands womeâ— to aray themselves with modestie and good works as women professing the feare of God And garments should expresse the hidden man of the heart and shew the sober fashion of our minds and not the vain fashions of forrein Countries 4 For thy own person do these fashions argue thee to be a beleever whose cheif care is to adorne the soule Or canst thou thinke the Lord Iesus can be put on together with such fashions 5. For thy brethren how doest thou scandalize them offending some provoking others and bringing a blott of levitie upon thy selfe whose good name should bee a precious oyntment and whose course in this behalfe should favour of grace and gravitie sutable to the gravest presidents of good and godly women and the most sober of thy ranke and degree Object Some will be ready to turne off all this which hath ben sayd replying thus Alas man you are too precise your selfe and you would have vs so too wee cannot put on our clothes without you nor take any recreation without your leave no nor yet with it Answ. According to the text Try all things And can he be too strict or curious that must try every thing even the least Let me see that man that thinkes himselfe exempted from this precept or any of his wayes No no there is a strict Tryall and account behind and hee shall best fit it that is strictest in Tryall afore-hand Hold that which is good THis precept is aptly knit to the former and informeth us what we should doe after we have examined and tryed the truth and hath in it 1.
Church for whom it was purchased is honoured with this title to be the Pillar and keeper of truth 1 Tim. 3.15 for there in the Church fundamentall truth fitteth as on a rocky foundation And every good man is a part of that good ground described Luke 18.15 who with honest and good hearts heare the word of God and keepe it 4. No man but desires comfort when he most needeth it especially in the houre of death Now there is no surer way to provide and lay up comfort for these seasons than by carefull keeping the truth This ministred comfort to Paul 2 Tim. 4.7 I have fought a good fight I have finished my course I have kept the faith c. The Scriptures are the wells of consolation Esay 12.3 5. It is not enough for a man that expects future salvation to heare know or professe the truth unlesse he abide and continue in it Hence saith the Apostle 1 Cor. 15.2 Whereby yee are saved if ye keepe what I have preached unto you And our Saviour tyeth blessednesse not to those that heare the word of God but to them that keepe it Luke 11.28 This serves to confute the Schoolemen who have turned all Divinity into questions even the Articles of religion and fundamentall points are turned into Vtrums and a questionary Divinity from which no edification no proficiency in piety can be expected These be most of them vaine bablings and oppositions of science falsly so called 1 Tim. 6.20 As vaine as if a man should dispute whether the Sunne be risen at noone And yet in Popish Schooles and Churches he is not thought a teacher of any worth who is not a Quodlibetary and prepared to dispute pro et con of the least apex or iota in Divinity So as nothing can be so certaine or grounded but they must call it into question and boldly dispute and propound opposite reasons which is farre from this precept of Holding that which is good A farre safer way they might learne of the Turkes who suffer not a word of their Alcaron to be called in question under paine of death Secondly this reprooves many of our ordinary hearers who are farre to seeke in this precept 1. Some come and heare much good and wholesome doctrine but hold little or none of it but are like the tunnell that takes in the liquor at one end to let it out at the other so many take in the word with one eare and let it out at the other yea some that seeme to take some content and delight in the word while they heare keepe as little as the other whom wee cannot compare fitlier than to the sive in the water so long as it stayes there it is full of water but take it out it keepes never a drop so many longer than the Church holdes them they hold nothing for an after-use For how comes it to passe that many men are so grosly ignorant of many principles of religion some not knowing at 60 yeares of age whether Christ was a man or no wherein they have beene often instructed but because they thinke it enough to heare and not to keepe How have many lost many worthy things in which they have beene greatly strengthened and comforted but because they made no conscience to keepe what they seemed to have 2. Some can heare and seeme to keepe something if they can carpe or catch any thing either to feede their owne corruption or to heape their displeasure upon the head of their teacher Ahab could remember that Micaiah never prophecyed good unto him Oh such a man spake many yeares agoe against our government he tolde us of our trades buying and selling setting of rackes and vatts on the Saboth day hee was busie with our fashions and habits our games and recreations hee speakes inconsideratly and uncharitably And a great deale such they can holde and mutter some foure or five yeares after as if they were spoken but yesterday But aske such men what was the text of the last Sermon you heard but two dayes agoe you put them into a study and after a long pause and rubbing their memory they will perhaps tell you they doe not remember These men are like the boulter poke which lets out the finest flowre and if there be any bran or huskes will be sure to keepe it And most opposite to our rule because they catch and hold not that which is good but that which is worst and most hurtfull The proud man will hold his fashions and the foole his folly though you bray him in a morter and the ambitious his errour if it will adde but one cubit to his height and state in this world 3. There is a kinde of Academicall and Skepticall Christians who notwithstanding all their hearing are unstaid and unsettled in their judgements and courses such as holde all things in suspence and question that they may admit of any thing that may make for their profit or preferment who walke not certainely in wisdomes way for that doth try all things and keepes that which is good and how can he hold any good thing that holds not the rule of good which is the word Thirdly let us frame our selves to this so necessary precept to hold the good lessons which are delivered unto us And for our direction herein we will consider 1. The Rules of holding good 2. The Meanes of holding good 3. The motives thereunto The first is in the Text Hold Doctrine after examination when we have tryed it to be good and sound 2 Tim. 3.14 Continue thou in the things which thou hast learned and art perswaded thereof for the very keeping of good is not acceptable except it be out of faith and sound judgement The Pharisies thought they did God good service not onely in their devotions but in their revenges and murders of the Saints but all our service must be reasonable Rom. 12. 2. Rule Hold onely the good for the extent of keeping reacheth onely to good because many keepe some good but some evill also with it The Iewes will worship God in the Temple but keepe their high places and altars too Papists will admit of Christ but not part with Moses they will worship God and Christ but Idolls too Many Protestants will serve Christ and Mammon too would walke in the Spirit and in the flesh both at once and thinke themselves excused because they hold some good although mixed with some evill 3. Rule Hold all that is good Some will not sweare or curse often and ordinarily but sometimes nor by great oathes but ordinarily by smaller but the rule is Sweare not at all Some will sanctifie some part of the Lords day but if they hold all good they must sanctifie the whole day as the Lord did Magistrates will hold some good and looke to civill peace and justice but if they did hold all good they would looke as carefully to duties of the first table to
indeede Did ever any or can ever any attaine to this perfection Answ. This question brings us to the explication of the fourth thing in the Text How a man may be said to be blamelesse in spirit soule and body in this life Whereto we say No man ever attained to this unblameable perfection of degrees in this life except the first Adam in his innocency and the second Adam who had sanctification in all parts and degrees for Paul a most holy man after regeneration confesseth how farre hee was from perfection Rom. 7. and Phil. 3. But a man regenerate may be said to be blamelesse and throughly renewed 1. In respect of his relation with Christ his head who is made to him sanctification 1 Cor. 1.30 and in whom hee is perfectly holy and unblameable Ezek. 16.14 Thy Beauty was made perfect by my Beauty 2. In respect of open and grosse crimes which might impeach the honour of his profession so Zachary and Elizabeth walked in Gods ordinances without reproofe Luk. 1.6 so did Samuel and Iob and other holy men For though no man can be without sinne yet a man may be without crime when after his conversion hee carries himselfe so uprightly as he cannot be noted for any reigning sinne before men 3. In respect of Christian indeavour and inchoation when the beleever labours and aymes at full sanctification in all his faculties and parts for sanctification produceth holy motions in the soule and holy actions in the body See it 1. In the spirit 1. In the soule First the spirit i. the minde and understanding of a sanctified man is indued with a sound and distinct knowledge of heavenly things and he still indeavours to a further measure Psal. 119.33 34. Teach mee give mee understanding c. Matth. 13.11 To you it is given to know the mysteries of the kingdome not to others And it is joyned with a speciall faith applying the promises which maketh his person and worke acceptable Ioh. 20.28 My Lord and my God Heb. 11.6 Without faith it is impossible to please God Vnder the spirit include the conscience in the purging of which the beleever striveth and loseth not his labour For 1. it is a tender conscience and remorsefull for sinne 2 Chron. 34.27 Iosiahs heart melted at the reading of the Law 2. It is calme and peaceable it blameth not nor accuseth seth it selfe but giveth good witnesse first that the person may be assured of his reconciliation with God Rom. 5.12 and 8.36 And secondly that he walketh with God sincerely 2 Cor. 1.12 This is our rejoycing even the testimony of a good conscience that in simplicity and good sincerity wee have had our conversation in the world 1 Ioh. 3.21 If our heart condemne us not we have boldnesse with God The second faculty called the soule here includeth the will and affections in both which this worke of sanctification is begunne and increased 1. In the will when being renewed it is now subject and pliable to God in all things Rom. 7.18 To will now is present with mee not onely in doing but in suffering as 1 Pet. 4.9 in suffering it can commit the soule to God in well-doing as unto a faithfull Creatour 2. In the affections herein is a change being guided and carried by the minde and will renewed His love is not the olde carnall love of himselfe and the world but a new affection Love out of a pure heart a good conscience and faith unfained 1 Tim. 1.5 His hatred which was against God and his Saints is now against the haters of God and things which God hates Psal. 139.21 His joy which was sensuall and earthly is now delightfull in doing the will of God yea in suffering it Rom. 5.3 We rejoyce in tribulation His sorrow which was for worldly losses crosses c. is now for sinne and for the afflictions of Gods people His delights which were in carnall profits pleasures corne wine or prosecuting his lusts are now in Gods countenance in Gods Law in Gods house in Gods Ordinances the Word and Sacraments and in Gods children above all persons as those that are excellent on earth His desires are answerable what ever his former desires were now he desires the presence of God the pleasing of God pardon of sinne softnesse of heart the constant fruition of the meanes of salvation with a blessed successe of them Hee desires the prosperity of Zion the salvation of the Israel of God and the comming of Iesus Christ to his full redemption Thus we see how a sanctified man profiteth and prospereth in the whole inner man But fire within will breake out and so will grace which is like fire and the body shall be a weapon of righteousnesse his outward actions shall be done in an holy manner his whole life is changed 1. For the matter of his actions Gods word is the rule of them all Psal. 119.35 Direct me in the path of thy commandements for therein is my delight 2. For the manner they are done first in humility Mich. 6.8 Walke humbly with thy God Luke 17.10 Say thou art an unprofitable servant Secondly in sincerity without guile of spirit Psal. 32.2 Thirdly with cheerefulnesse delighting greatly in his commandements Psal. 112.1 2 Cor. 9.7 as every man wisheth in his heart The Lord loves a cheerefull giver Fourthly with courage and stoutnesse Dan. 3.17 We are not carefull â—f this matter our God whom we serve will deliver us Acts 4.19 Peter and Iohn said to the Rulers Whether it be meet to obey God or men judge yee Gal. 2.11 I withstood him to his face 3. For the end first hee will approove his heart to God and lookes not so much to men for his praise is not of man but of God Secondly hee desires to please God in that hee doth Acts 11.23 wâ—th fall purpose of heart cleave unto God Thirdly he doth not good things for his private ends as ease profit credit but even against all these if he be called thereunto The 4. respect in which a beleever may be called unblameable even in this life is in Gods account and gracious acceptation Where himselfe workes and sees such beginnings proceedings and indeavours it is accepted as perfection by meanes of Christs merit promise and intercession Thus Paul saith Rom. 7.17 It is not I that doe evill Whence our Lord pronounceth of his Church that she is all faire and that no spot is in her 5. In respect of that perfect sanctification in all degrees which is growing unto and shall attaine in the day of Christs second comming when every beleever shall be free from all blame and staine and set into the glorious liberty of the sonnes of God which now they have onely in desire in in faith in promise in an earnest and inchoation the Lord mercifully accepting them for that they are growing unto And thus we have expounded this worthy petition of the Apostle The summe and substance whereof is this
must delight thy selfe in the Lord which goes beyond love Psal. 37.4 delight thy selfe in the Lord make him thy chiefe seeke God himselfe the peace of God the favour of God the glory of God with most fervent affections Secondly love and affect all things in God and for God and God onely for himselfe thou must love nothing like him much lesse above him and least of all against him in all his creatures in all his actions in all his gifts labour to taste his sweetnesse Psal. 34.8 true love of the word is to love God in his word the true love of our neighbour is to love God in our neighbour c. Thirdly get your affections more to heaven than earth as an higher and more noble object Col. 3.2 it is not enough to affect heavenly things unlesse thou doest it with the chiefest of thy affections Set your affections on things above and not on things below that is comparatively for two Masters cannot be served with like affection we must seeke spirituall and heavenly things simply and absolutely as being simply good and to be affected and asked whatsoever become of other things but temporall and earthly with condition and limitation as being but conditionally good at the best IIII. Hate the worst things most The worst thing of all is sinne it is simply evill and so is nothing else wee must then hate sinne more than punishment sinne simply and directly resisteth Gods glory so doth not punishment makes for it it in the manifestation of his justice A wise man should rather chuse hell than Gods offence Sorrow for nothing so much as thy owne sinne count nothing so shamefull as that and thy selfe for it feare the evill of sinne more than the evill of torment because evill of sinne is more evill V. Rejoyce in nothing so much as in the pardon of sinne the righteousnesse of Christ the favour of God and that thy name is written in the booke of life Luk. 10.20 Get Gods image into thy affections frame thy affections to God for matter manner and measure to love or hate most where God loveth and hateth for so doth the man after Gods owne heart First God loveth his Sonne Iesus Christ above all men and Angels so must then the Christian esteeme Iesus Christ above ten thousand Secondly God loveth his word dearely as himselfe being a resemblance of himselfe in all his Attributes so must thou love the word as God himselfe nothing so dearely nothing in comparison Psal. 119. Oh how love I thy word all the day long it is my delight Thirdly God loveth the congregation and assemblies of his people the places of his worship he layeth the gates of Zion above all the habitations of Iacob Psal. 87.2 so must thou dearely love his house and the place where his honour dwelleth esteeming one day there better than a thousand elsewhere Fourthly God loveth his Saints so dearely that he will not dwell in heaven without them so must thou love the Saints dearely for the image and in imitation of God On the contrary the Lord hateth every sinne with an infinite hatred yea his soule abhorres it so must thou avoid and hate every evill way even all the wayes of falshood yea the appearance of evill and the very garment spotted by the flesh 2. He hateth the society and congregations of wicked men they shall not come into his presence so must we hate the company and society of wicked men Psal. 26.5 3. Hee hates wicked and false doctrine Revel 2. Thou hatest the doctrine of the Nicholaitans which I also hate 4. Hee hates the wicked manners and fashions of men though never so much approved and applauded amongst men so must thou hate the works of them that fall away they must not cleave to thee Psal. 101.3 Thou that lovest the Lord must hate all that is evill Psal. 97.10 VI. Bring thy affections often before God appeale to God and his word for the right carriage of them Ioh. 21.15 Lord thou knowest I love thee thou knowest I love thy word thy servants thy house thy glory So Lord thou knowest I feare thee as Ioseph feared to sinne against God and Nehemiah I feare God Lord thou knowest I hate sinne and sorrow for nothing so much as sinne and then bring them often to the rule of the word to confine and bound them The word teacheth that the measure of our love to God is without measure but the measure of all our love to other things is so farre as it may stand with the love of God in summo that is above all it teacheth that all earthly joy is with reference to God our chiefe joy The word will measure our anger and confine it to a small time the Sunne must not goe downe on our wrath it alloweth us to be angry but not to mingle our sinfull corruption with it Doe this the rather because our affections must be presented before God one day Now let us examine our selves and try our affections by these rules before named First Aske we our selves what it is wee love or hate whether our affections are set on the right objects and carried towards God or against evill as they ought to be 1. Hath the Spirit carried us not to a dislike but to an utter hatred of all sinne none is so bad but hateth some sinnes The prodigall hates covetousnesse The Iew can hate a Samaritane and mixt worship The Pharise can say I thanke God I am no extortioner no adulterer But just hatred excited by the Spirit is generall of whole kindes against all that is called sinne as the lambe hates all wolves and we hate all serpents none excepted The Law bound the Iew to hate all uncleannesse to touch none but that defiled onely the body the least of this uncleannesse impureth the most precious soule of man 2. The Spirit never raiseth hatred of evill but out of the love of good to which it is contrary Aske we our selves then whether doe we love or hate that which we may lawfully love or hate because God loveth or hateth it for many can dislike many foule evills and yet be farre from good Many can forbeare evill because the law of nature proclaimes against it the law of men condemne it rulers punish it shame attends it a gracelesse man can doe it So to love religion love the truth because the law favours it the kingdome embraceth it and for the present it is the safest all this is but pollicie an Atheist can doe it But grace embraceth truth because it is so because the Truth himselfe honoureth promoteth and prospereth it and commendeth it to our love and trust 3. For the manner doe wee love and hate as God loveth and hateth as he loves not vices for persons sake so hee hates not persons but vices Wee know what workes are hatefull to God but not whose persons belong unto him therefore wee must hate the workes of them that fall away but
for this comming and first hence the Apostle moveth all men every where to repent because God hath appointed a day to judge the world Acts 17.31 Secondly perswadeth men to holinesse 2 Cor. 5.11 2 Pet. 3.11 considering the terrours of the Lord what manner of men ought we to be in all holy conversation and godlinesse Foolish men now dreame of too much strictnesse and holinesse because they consider not this day of Christs second comming A third note is in the Apostles argument That onely an unblameable holinesse will bestead us at that day and therfore we must preserve our selves unblameable till that comming of Christ all things else leave us at that day Riches honours pleasures then forsake us they are neither true nor ours saith Bernard Onely a good conscience and study of holinesse and practise of holy duties goe along with us to meete Christ in his second comming then will a little holinesse obedience faith and feare of God more comfort us than all the word and glory of it can afford Christians must not onely labour for full holinesse but for finall that is They must not be content with any measure of grace never so great unlesse they persevere in grace untill the comming of Christ. Iohn 15.4 Abide in mee heâ— saith not onely Come unto me as Mat. 11.29 buâ— Abide in mee Revel 22.11 Let him that is holy bâ— holy still and Revel 2.25 Hold fast that thou hast till I come and be faithfull unto the death and I will give thee a crowne of life verse 10. Matth. 10.22 Hee that continueth to the end shall be saved 1. This is the way of the just which is as the light that shineth more and more untill perfect day Prov. 4.18 Looke as the Sunne rising is brighter and brighter and still dispelleth mists and darknesse before it till it come to high noone which is the perfect pitch of the day so where the Sunne of righteousnesse riseth in the heart there is a daily profiting and proceeding in the knowledge and feare of God a walking from strength to strength from faith to faith till they attaine the highest pitch of grace in this life and that talnesse in Christ which shall be most absolutely confirmed and perfected in that brightest and highest light and life of glory to come But the hypocrite is not so he hath some light some little oile in his lampe but onely enough to make a flash or sodaine blaze but not enough to carry him into the wedding chamber sometimes hee will wash and repent but hee soone forgetteth that hee was washed sometimes hee will have good words in his mouth some good actions now and then in his hand and seeme very good but all his righteousnesse is as the morning dew 2. Perseverance is a gift never divorced from faith though sometimes it may be disturbed by fits yet at length it shall set the crowne on the head of true piety for truth of grace is blessed with continuance because 1. Of the promise Isay 40.31 They that waite on the Lord shall renew their strength as the Eagle they shall runne and not be weary they shall walke and not be faint 2. Of faith which apprehendeth that living water of which whosoever drinketh he shall never thirst more because there is such a fountaine in him springing up to eternall life Iohn 4.4 3. Of the faithfull who be as trees planted by the rivers of water and their moisture is indeficient their leaves fall not off This was signified by the good ground Luke 8. distinguished from all the other three that it brings fruit with patience when the best fruits of all the other came at last to nothing And this grace differenceth between such as formerly nothing else in shew did distinguish for let an hypocrite set forth never so faire and hold a place of profession and forwardnesse among the people of God yet at the last hee shall prove like the unhappy passenger that hath seemed to saile prosperously all his voyage and no danger threatned him yet at the length suffers shipwracke and is cast away at the mouth of the very haven 3. Because perseverance approoveth the soundnesse of our calling and gifts given us and so affordeth us the comfort of our present estate in grace It is well said of one In principio delectatio but in fine probatio Which telleth us that a man at the first may rejoyce in the light for a season and in the taste of the word and the powers of the life to come may be very sweete but all the proofe and tryall is at the end the end shewes who bee called according to meanes and who are called of purpose What one said of true vertue wee may apply of true piety Verae pietatis est non caepisse sed fecisse nec fecisse sed perfecisse Whereas of hypocrites may be said that to the Galathians Yee did runne well who letted you And what comfort is there of temporary faith which giveth over when there is most neede of it What use of that illumination that leaveth us in darknesse at the last What were the foolish Virgins better for that oyle and light which failed them before they came to the wedding chamber 4. Because Satan lieth in waite especially for our perseverance his chiefe scope and delight is to sport himselfe in the apostacy both of the wicked and the godly Sometimes the wicked hypocrite goes about the businesse as he that hath resolved and cast the accounts to walke in the way of holinesse and may hold on a long time in the externall profession and some outward reformation but at length wanting soundnesse a small thing turneth him aside he sets faire out of Sodome with Lot but lookes backe with his wife they set faire out of Moab with Orpah but goe not forward with Ruth to Iudah Now the Divell as a passenger seeing a foundation laid and walls reared and there the building to stand at a stay laugheth and scorneth saying This man begun to build but could not finish But you said the Divell triumpheth also in the apostacy of the godly now I thought they had never fallen away They indeede wholly and finally fall not off as the former but many are their falls and backslidings through their negligence by which they lose many graces and many degrees of such as they keepe even such as perhaps are never restored while they live and often bring the terrours of God into their soules and goe to their grave with incurable temporary affliction and doth not this rejoyce Satan to see the Saints in the suddes and to passe their dayes heavily and uncheerfully and as ever in darknesse in comparison of the former light of joy in themselves and of comfort example and direction unto others while they stood valiantly against the forces of the Divell 2. So much the more fiercely Satan assaults this grace because he knowes that onely perseverance overcommeth himselfe and
be any more diminished than the very essence of God himselfe can How dare wicked men come unto the hearing of the word professing obedience and listen with such attention as if they would catch the word out of their teachers mouth but their contrary course in all their actions plainly witnesseth that they take no more good nor no more expression of it in their lives than if so many bruit beasts came to Church void of all understanding Certainly if the word be true which they heare and professe either must they be as men dead in their tombes who understand not nor beleeve any thing or mad men that beleeving it runne so wickedly against it 4. How desperately doe numbers resist and repell the true and faithfull word as Iannes and Iambres resisted Moses 2 Tim. 3.8 so be there in every Congregation resisters and adversaries 1 Cor. 16.9 The Apostle Paul having a great and effectuall doore opened yet found many adversaries yea the greater doore open the more adversaries And how can it be other seeing 1. it is the property of truth to beget hatred Never was the Sunne so beset with clouds as this word with enemies and all the reprobates in the world fight against the light as the Priests and people Iewes and Romanes and all persecuted and crucified Christ the faithfull witnesse and teacher of his Church so it is not to be marvelled if true teachers that stand in the roome of Christ meete with adversaries proud and stiffe and implacable wronging them in their names in their meanes devising base and unworthy shifts to binde their owne hands from their good as void of reason as themselves be of conscience and equity But their comfort is which the Lord armed Ieremy with they shall fight and not prevaile for truth is strongest and that shall conquer 2. In sound profession is upright conversation and this also is upheld upon consideration of the Lords faithfulnesse Gen. 17.1 I am God All-sufficient walke before me and be upright hee hath given his word for our safety and welfare in this way and he never broke with his children Be there never so many discouragements persecutions and difficulties in this way of uprightnesse his faithfulnesse and truth shall be thy shield and buckler Psal. 91.4 Vpon the same ground of Gods faithfulnesse wee must lay all our perseverance in the faith so our Apostle in the Text layes his ground of prayer for perseverance upon the faithfulnesse of God and 1 Cor. 1.8 hee doth assure the perseverance of the Saints from the same ground God will strengthen you to the end that ye shall be unblameable unto the day of our Lord Iesus for faithfull is hee by whom ye are called This faithfulnesse of God will answer all objections against perseverance Object Alas I am plunged in the pit of temptation with such foule and violent temptations as I shall never be able to holde out Answ. Now looke upon this faithfulnesse of God waite a while 1 Cor. 10.13 God is faithfull and will not suffer you to be tempted above that ye are able but with every temptation will give an issue Object Alas were I faithfull God would be faithfull enough but I am unfaithfull in the Covenants and start aside continually Answ. But mans unfaithfulnesse cannot make him unfaithfull he hath promised that he will support the Saints and put under his hand that they shall never be removed nor utterly cast downe and mans faithfulnesse is not the cause of his perseverance but Gods faithfulnesse who gives his Spirit that they shall never depart from him they beare not the roote but the roote beares them The seede of God keepes them that they commit not sinne 1 Ioh. 3.9 they preserve not their graces but their graces preserve them they cannot comprehend him hee can comprehend them and by his power preserves them to salvation Object But alas he is so long absent from my soule that I must needes faint Answ. Canst thou not discerne his presence yet behold his faithfulnesse that will not suffer him to be so farre from thee as thou thinkest God is within call if thou pray to him but if thou canst neither call nor pray yet groane and sigh after him for the Lord heares the very sighes of his servants O Lord my sighes are not hid from thee Psal. 38.9 2. If he seeme further off or stay long it is not ad exitium but ad exercitium onely to try thee as a father may try his childe but his love lets him not leade him further into danger than hee will leade him out againe the childes trouble is the fathers crosse and in our trouble hee is troubled Esay 19.5 Object Oh but I finde many potent and politicke enemies in my way Satan sinne and the worlds violence so I feare I may fall short in the end Answ. But Gods faithfulnesse will defend his owne he is a faithfull shepheard and as David will rescue and recover his sheep out of the mouth of the Lion and Beare Psal. 91 4. Hee will defend thee under his wing his faithfulnesse and truth shall be thy shield and buckler In the world yee shall have affliction Iohn 16.33 as sure as on the sea are tossings by huge waves and windes and stormes rising and raging against the passenger insomuch that billowes shall seeme to overwhelme them But be of good comfort I have overcome the world ye shall put safe into the harbour The second Argument confirming the perseverance of the Thessalonians is drawne from the grace bestowed on them already Who hath called you Where for the meaning are these things to be considered 1. What calling is here meant and 2. How the Apostle knew that they were called 3. Who it is that hath called them 1. Quest. What calling is here meant Answ. There is a twofold calling to grace 1. externall 2. internall The first is common to hypocrites reprobates the latter proper to the elect The former is a calling only according to meanes the other according to purpose The one being external brings men into the visible Church By the other being internall men are called into the invisible Church The one is effectuall to salvation we being by it united to Christ the head the other ineffectuall tying us onely to the members The one flowes from election 2 Pet. 1.10 Make your calling and election sure the other doth not Matth. 20.16 For many are called but few are chosen The one brings to illumination of knowledge onely the other to illumination of faith The one brings to be professours of Christ the other to be members of Christ. The one can onely restraine corruption for a time the other changeth the heart and life from evill to good for ever Now our Text meaneth of inward and effectuall calling First because it flowed from election chap. 1.4 Knowing that yee are elect of God Secondly because to them the Gospell was not in word onely but in the
Nay perhaps those that have built an Arke to save others as Noahs Carpenters shall be drowned themselves Yea more a man may defend the word as Iulian and receive within him the seede of the word and bring forth some fruites as the bad ground did and all this is like effectuall calling Thirdly by ineffectuall calling a man may come to see his sinne to sorrow and grieve for it to confesse his sinne be humbled for it ashamed of it to acknowledge his estate to be nought and preferre the state of the godly before his owne yea wish and desire to change estates with them as Balaam He may crave pardon of his sinne desire the prayers of Saints as Pharaoh and Simon Magus He may refraine himselfe in many sinnes as Haman He may fast and rent his clothes and lie in sackcloth as Ahab He may doe many things at the direction of the word as Herod for Iohn and yet be in the gall of bitternesse And is not this like effectuall calling Fourthly by ineffectuall calling a man may attaine to some kinde of faith can beleeve Christ a Saviour can get a perswasion that Christ redeemed him can taste some sweetnesse as if hee drew vertue from Christ can rejoyce as in a good estate as the stony ground received the seede with joy Luke 8.13 And some that being not onely enlightened but taste of the good word and power of the life to come shall quite fâ—ll away Hebr. 6.6 And some we reade of denying the Lord that bought them that is both in their owne profession and perswasion and in the charitable judgement of others This is so like effectuall calling as no man but would thinke them sheepe of Christ as themselves doe but are not Fifthly by ineffectuall calling a man may partake of the Spirit of God and be in some sort sanctified by the blood of the Covenant Heb. 10.29 Hee may attaine unto many excellent graces as joy in hearing sweete gifts in praying power in preaching a kinde of love of God humility under the hand of God as Ahab a reverencing of good men as Herod reverenced Iohn a seemely externall worship of God bounty and freenesse to uphold the worship of God and not sticke at thousands of rammes and rivers of oyle Vnto a fiery zeale for the Lord of hoasts and upholding his worship as Iehu who seemed a servant that could not abide his Masters dishonour but departed not from the sinnes of his fathers All which a man would thinke belongs to sound and effectuall calling This likenesse therefore of the one with the other makes effectuall calling the more hardly discerned Now therefore seeing this outward and ineffectuall calling brings us not into grace with God without the inward 2. Seeing it is common to good and bad Matth. 22.9 Call in all you finde 3. Seeing it is unprofitable as what profit had Ismael of his Circumcision Esau in Isaacks family or Iudas in Christs family being profane 4. Seeing to be in the Church and not of it is to deprive himselfe of the chiefe priviledges of the Church which is remission of sinnes and life everlasting We must therefore labour to finde in our selves such sure markes of effectuall calling as yet were never found in hypocrites that wee may be sure our calling is sound and saving proper to the elect a note and forerunner of eternall glory Quest. What are these markes Answ. 1. A discerning of the voice of him that calleth this implies hearing For hee that heareth not Gods word is not of God Ioh. 8.47 But besides hearing First here is a spirit of discretion putting difference betweene truth and errour good and evill Cant. 2.8 It is the voice of my welbeloved and Ioh. 10.8 My sheepe heare my voice and a stranger they will not heare Secondly there is a perswasion of him that calleth Gal. 5.8 which is beyond hearing called the hearing eare which hypocrites want Thirdly there is a yeelding unto the perswasion that it passe not without some such effect as is not to be found in any hypocrite The faithfull have an oyntment given them and see Christ in his voice comming every day nearer them than other It is the voice of my welbeloved Beholde hee comes leaping over the mountaines skipping over the hills See this in some instances The Lord pleaseth to speake and utter his voice sundry wayes outwardly and inwardly 1. Outwardly 1. In the ministery of the word and Sacraments 2. He calleth by the voice of his mercies and corrections 2. Inwardly by the still voice of his Spirit to the conscience Now wee shall see effectuall calling answers all these I. If God speake in the ordinary meanes and Ministery an heart effectually called heareth the word not onely to know it but to be directed by it not onely to consent to the truth of it as hypocrites and Divels may but to approve and like it to receive it not into the eare onely but into the affection and not into the affection of joy onely as the hypocrite but of love feare trembling and the rest and not into the affections onely but into the conscience whereby they let it in further and allow it a deeper rooting than any hypocrite can doe And therefore in the one it is an illumination like a blaze soone extinct againe in the other it is a cleare light and lampe that carries them along into the bride-chamber In the one it is like a sodaine flash of lightening as soone gone as come in the other it is like the Sun-shine that shines all the day long for direction and comfort For the parts of the word the Law and the Gospell If God speake in the Law an heart effectually called heares that voice not onely to see his sinne and sorrow for it which an hypocrite may but to hate his sinne to loathe it and leave it yea not to leave many or all but one all but our Herodias but to forsake even the most beloved and bosome sinnes Hee heares the voice of God in the Law as a rule of life not onely to restraine corruption but to drive him out to sound renovation and reformation Hee heares the voice of the Law to get out of his estate of nature and to get into the state of the godly not at death onely as Balaam but in his life and to apprehend so the end of godlinesse as he useth the meanes to compasse it whereas an hypocrite aimes at the end but either passeth over or slubbers the meanes If God speake in the Gospell an heart effectually called heareth that voice offering grace and pardon to it which because it is weary and laden this voice is as flagons of wine to revive his soule ready to faint in him but an hypocrite being not seriously humbled heares carelesly The former heares this voice as an instrument of saving faith by which he beleeves Christ not onely a common Saviour but his in speciall not to wish onely
and make some offers but to purchase the pearle what ever it cost he heares this voice not to taste onely some sweetnesse of Christ and the heavenly gift which an ineffectuall calling may doe but to digest it and live by it Ineffectuall calling may enlighten many may affect many but this perswades the heart and justifieth many Esay 53.11 By his knowledge shall my righteous servant justifie many That may consent to the word and and receive it with joy but not with faith not with love That may taste it but digest it not as beleeving Christ rather the Saviour of others than their owne or if they say their owne they cannot prove it but this mingles all with faith assenteth and truly applieth and constantly retaines it when all the other blaze is quite put If God speake in the Sacraments hee heares his voice there First in Baptisme to obey his first call to be gathered into the Church as the creatures into the Arke But with this difference Hee heares this voice to be admitted not onely into the externall society of the Church among true beleevers as Simon Magus may Demas and Iudas and every uncleane beast but to put on Christ and to be justified by faith to be set into the head and so are both in the Church and of it He heares the voice effectually not onely to the washing of his body with water but to the washing of his soule with the water of regeneration and first fruites of sanctification He heares this voice not onely to make a profession but an actuall renunciation of Satan of lusts of the fashion of the world and to binde himselfe an houshold servant of Christ all his dayes Secondly in the Sacrament of the Supper hee heares the voice and discernes it to feede not his body onely with the Lords bread but his soule with the bread which is the Lord. He heares the voice to renew his Covenant and set his seale unto it to eate and drinke worthily the flesh of Christ which is meate indeede and the blood of Christ which is drinke indeede and so growes up in the Covenant as a true member of Iesus Christ. He feedes his faith by this Sacrament the hypocrite feedes his hypocrisie The second way of Gods externall calling is by the voice of his mercies and crosses The heart effectually called heares the voice of his mercy 1. To inflame it selfe with the love of God but not as hirelings for wages but as children for himselfe and his goodnesse Psal. 116.1 2. To make him cleave to his worship not outwardly onely as Cain and the Pharise but inwardly and sincerely 3. To frame him to cheerefull obedience whereas ineffectuall calling can make men say Lord Lord but they doe not things commanded 4. To make him zealous for religion and hate corruptions not in others as Iehu but in himselfe and that not by a fit as a burning ague but with a constant temperate heate against all evill because of love of good 5. To make him thankfull to God and mercifull to men as God hath beene to him Secondly when the Lord calls by afflictions and crosses this heart heareth the voice of the rod to open keep open the door that is the eare which was sealed It is the Lord as saith Eli and not as Pharaoh Who is the Lord Hee heares this voice to make him stoope and inquire and hearken further as Manasseh and as Paul stricken downe Lord what wilt thou have me to doe Hee heares it to make him feare the more but not servilly and slavishly by the spirit of bondage as the Israelites at the giving of the Law lest they should be stricken through with darts but with a childlike feare lest they further offend him He heares the voice of the Spirit purging and cleansing him by afflictions as by the Lords fanne and whitening him by this sope of afflictions Dan. 12.10 II. The Lord speakes inwardly by a still voice in the heart sometimes by the motions of his Spirit when the elect heare the voice behinde them saying this is the way they heare the voice cherish and foster the motion and walke in the way Many are the motions of ineffectuall calling but they are not followed but either resisted or neglected and at last utterly quenched Sometimes the Lord speakes by the secret checkes of their owne conscience which the hypocrite by all meanes would choake and stifle but effectuall calling listens to this voice to the humbling of the heart making the sense of one or more grosse sinnes to be as a weight of lead on their hearts to keepe them under to the shunning of them and terrifying of them from the like for time to come so as by sinne a way is made out of sinne and a passage made to reconciliation and grace which is given to the humble Thus have we described the first and most assured and infallible note of effectuall calling namely the true discerning of every voice and call of God with a gracious fruite and effect following the same A second infallible note of effectuall calling is a manifest and continuall change by this voice great and wonderfull is the change in a man truly called He is not the same man he was before Gods voice and calling makes things that are not as if they were Rom. 4.17 Was there not a great change in Lazarus when he was called out of the grave yet the difference betweene Lazarus dead and alive is not more than betweene a man effectually called and uncalled God hath quickened a dead man This change will bewray it selfe sundry wayes I. In respect of sinne Before effectuall calling oh how did he delight and joy in his sinne who was a more busie actour in sinne than he he could runne to excesse of riot as fast as any hee was a loving partner and companion of evill men hee hated none so much as those who would have reclaimed him from his sin or if sometime he were stung and pricked in conscience he could confesse and sorrow for sinne but not hate it not leave it Perhaps some sinister respects might cause him to restraine himselfe as Haman but to a thorow reformation he could never attaine But now he is called not onely out of the curse and guiltinesse of sinne but out of the bondage and service of sinne that now hee serves not in the oldnesse of the letter but in newnesse of spirit the more dearely hee loved his lusts the more deadly hee hates them as Ammon did Thamar Now he hates that which he doth Hee dearely accompts of him now whom God useth as an instrument to helpe him out of his sinne so the Iaylour Act. 16. He gives his sinnes a passe and saith as Ephraim to his Idols Get yee hence hee loathes his beloved sinnes past hates the present and avoides sinne to come with all the occasions be they never so secret gainefull and pleasant II. In respect
on our faithfulnesse whereas our Apostle makes it wholly depend upon Gods 2. This devise makes Gods faithfulnesse dependant upon ours which is as absolute as his owne unchangeable essence is and no unfaithfulnesse of man can make him unfaithfull 2 Tim. 2.13 3. This conceit plainly dissolves our Apostles Argument which he hath so firmely knit together God is faithfull and therefore hee will doe it and God hath already called and he will glorifie And if wee looke into the Scripture wherein this faithfulnesse of God manifests it selfe wee shall see it descrying it selfe in two things neither of which will suffer his end to be frustrate First in keeping the Saints from evill 2 Thess. 3.3 The Lord is faithfull who will stablish you and keepe you from evill Doth Stapleton still doubt that those that have received true grace shall fall away see here the faithfulnesse of God puts it out of doubt for it shall keepe them from all such evills as might frustrate their perseverance Secondly in confirming the Saints in grace received Who shall confirme you to the end that yee may be blamelesse in the day of the Lord Iesus Christ. Papists doubt whether the Saints shall lose their grace but where then is Gods faithfulnesse who shall confirme them in grace to the end This faithfulnesse stirres them up to the meanes excites them in their dulnesse raiseth them after their falls and leades them by the hand to eternall life Object The Arminians drawing the same line with these Bellarminians object That God in all his decrees implies some conditions and deales with a man as a physitian doth in restoring a patient He tells him he will cure him conditionally that he follow his directions keepe good dyet abstaine from the feeders of his corrupt humour But Answ. There is a difference betweene these Physitians one cannot rule his patient but the Lord can and will keepe his patient temperate his grace shall remove all lets and impediments of cure 2. Gods promises of perseverance imply conditions of holinesse watchfulnesse unblameablenesse But Gods faithfulnesse enables him to keepe these conditions Iohn 6.3 Whosoever are given unto Christ shall be raised up at the last day III. In his will God is unchangeable he hath bound himselfe by his promise and oath to effect the salvation of the heires of life Heb. 6.17 God being willing to shew to heires of promise the stablenesse of his counsell bound himselfe by an oath that by two immutable things wherein it is impossible that God should lie we might have strong consolation Object I finde my will so mutable and so inclinable to grosse evills that I have great cause to feare my falling away Answ. But art thou effectually called then is this will of thine by Gods over-ruling will confirmed to perseverance unto the end IV. For Gods affection to the Saints it is perpetuall Iohn 13.1 Whom he loved once he loveth to the end Ier. 31. His love it is everlasting love This love causeth him to keepe them as the apple of his eye This love makes them love him and it will uphold them in his love This is the first reason Secondly The second reason is drawne from the power of God which preserves them to salvation 1 Pet. 1.5 His strength is such as none can plucke them out of his hands The Father is stronger than all Iohn 10. 2 Tim. 1.28 I know he is able to keepe that I commit to him Object I know hee is able too But will hee keepe me Answ. Yes if thou beest effectually called this brings thee within compasse of Christs intercession Ioh. 17.14 15. They are not of the world I pray that thou shouldest keepe them from evill Hath Christ prayed his father to keepe thee certainly then he will keepe thee safe for he was heard in all things Object God is strong enough I know but I am weake Satan is strong against mee sinne is strong in me how then may I holde out Answ. 1. No mans weaknesse shall disappoint the strength of God but manifest it rather 2. No strength of Satan can prevaile against the faith of him that is effectually called for God is faithfull and will not suffer him to be tempted above his strength 1 Cor. 10.13 Thirdly The third reason may be taken from the gifts and calling of God which are without repentance Rom. 11.29 that is such peculiar gifts as flow out of Gods eternall love and election whereas naturall morall and many spirituall gifts are sometimes lost This calling of God according to purpose is never frustrate Object But though God repent not of his gifts yet the gifts of God are in themselves changeable and men may cast away their gifts and fall from their faith and repentance and shake off the calling Answ. 1. The gifts are indeede in themselves changeable for nothing is simply unchangeable but God himselfe But they are all kept by another gift namely of perseverance which crowneth all the rest 2. If the elect should cast away the gifts received then should they be tempted above their strength and God should be unmindfull of his promise which is impossible Nay Gods strength suffers them not to cast away their gifts 3. For shaking of the calling if you speake of the inward calling it is false for then how should God abide constant to them or his word be true which saith Whom he calleth he glorifieth Or how holdes he under his hand in their falls Besides he giveth these gifts to none but such as know the worth and use of them and not to such as will reject them or cast them away Fourthly The last reason is taken from the stat◠of a Christian who as a member must be conformed to Christ his head for as Christ being once risen from the grave never returnes againe or dieth any more so the life of grace in his members once called out of the grave of sinne never dies more no not in death nor in the grave It is the Apostles reason Rom. 6.8 9 11. As Christ raised dieth no more so thinke ye Object The prodigall sonne after a sonne was dead and alive againe a sonne lost and found againe Answ. It is a Parable and nothing but the maine scope proves any thing 2. The prodigall is every man lost in Adam who by creation was the sonne of God but in Adam lost and dead and in the second Adam found and quickened if by faith set into him 3. This lost and dead childe was so both in his fathers opinion and in his owne seeming So may the childe of God even after conversion seeme lost and dead in his owne sence and others conceit but is indeede alive and found First This serves for humiliation of us who are so weake and wretched as having our salvation put into our hands yet cannot keepe it so many temptations from without and corruptions frō within that it is Gods great mercy that keeps us in grace unto