yours As for me I and my house will serve the Lord. And Lot in the midst of a naughty generation did not follow that patterne but walked alone in his owne way Eliah stood alone for the worship of God and in Iohn 11. Mary desired that her sister would come and sit with her at Christs feete but she will sit downe alone if Martha will not so a good heart will if it can get company to heaven and be glad of it but if it cannot it will goe alone But a false heart will looke at rulers at rich men at safety among men at lawes at multitudes and cannot abide the reproach of singularity Fourthly see thy heart be well watched for it will soone be bowed away from God 1. Suspect the deceit of it for it is deceitfull above all things Ierem. 17.9 therefore thou must looke well to it and to the flipperinesse of it it will deceive thee else deale with it as with an untrusty fellow set a watchfull eye over him to keepe him from his flippery trickes 2. Watch it in the first motions of sinfull thoughts for these being admitted defile the man and make him justly blameable Matth. 15.18 Consider that a godly man is said to have right thoughts Prov. 12.5 and that his desires are onely good chap. 11.23 not that his heart is quite empty of evill motions and desires but hee resists and fights against them he hates them and repents of them and God imputes them not 3. Watch it in the least sinnes as well as in the greatest for he that is unjust in the least is unjust in much a pilferer will easily purloyne a greater booty Yea watch it well not onely in sinnes that bring no benefit but in those that are somewhat beneficiall not onely in things our inclinations or occasions carry us not unto but those which run with the streame of nature Herod will doe many things but leaves not Herodias Iehu destroyes Baal but not the calves for that was now dangerous hee feared the people and walked for all this in Ieroboams sin that set them up 4. Because thy watch is not sufficient set it under Gods watch keepe thy heart in Gods presence set thy selfe still in his sight and thou shalt not sinne Shall I doe this saith Ioseph and sinne against God Walke with God as Henoch did and avoid blame Fifthly let thy heart be a right ordered heart carried in the wayes of God and this will leade the whole mâ—n in the same way To this purpose 1. Get the law written in thy heart Psal. 119.3 Blessed are they that keepe his testimonies they worke no iniquity Ierem. 32.40 I will write my law in their hearts and they shall not depart from it Keep the word and it shâ—ll keepe thee The Lord having written his Law in Tables made choyce of the Arke to lay up the same in Exod. 25 1â— but this Arke must be laid with pure golde within and without signifying that the proper place to lay the word in is a sincere heart both within and without any other but this will shut it out one time or other 2. Thou must see thy heart holde and hide all the commandements Psal. 119.6 Then shall not I be confounded when I have respect to all thy commandements It is a generall sinne of men they desire to have the word framed and fitted to their desirable and unprofitable lusts but thou must come to the light as one carefull to get a word for every action and as one submitted to the whole forme of doctrine delivered 3. Frame thy heart to the word and never seeke to have the word framed to thy heart So Ely 1 Sam. 3.18 The word of the Lord is good it was not fitted to his heart being a lamentable prediction of his owne ruine and the ruine of his posterity But yet he fitted his heart to it And so did Abraham to the difficult commandement Goe and sacrifice thy sonne So Hezekiah 2 Kings 20.19 Good is the word of the Lord which thou hast spoken when he was threatned by the Lord for his pride he frameth his heart unto the word and acknowledgeth it good Now for the second faculty and that is the will And because a perverse will upheapeth the measure of sinne and blame and there is no sinne we commit which is not a preferring of our owne will before Gods therefore it is impossible that any man should keepe his soule without blame unlesse hee set a narrow watch round about his will to keepe it in some order and frame with the most righteous will of God For which end our wills 1. must be denied 2. renewed 3. freed 4. framed unto God 1. Our wills by nature are crooked and rebellious the naturall will is not subject to God nor can be so long as it is naturall Now the cure of the crooked will is to deny it and captivate it to the will of God in all things let our wills loose to themselves they will be sure to approove improove chuse and refuse cleane contrary to God And therefore as he that must set up a frame must carry away the rubbish so must hee deny his owne will that must frame to Gods who commandeth Honour mee by not doing your owne wills 2. They must be renewed else shall a man still fulfill the will of the flesh And it is not in us to will till the Lord worke first the will and then the deede so that grace now must guide thy will as nature hath formerly swayed it 3. They must be freed Voluntas est libera quatenus liberata They are chained to unrighteousnesse and when the Sonne sets us free we are free indeede and till this time we are servants of sinne whose wills are not their owne but their masters we must every day seeke more freedome to good and get grace against the bondage under evill Rom. 7.25 4. They must be framed that there may be but one will betweene God and us that wee may say feelingly Thy will be done This is when the will determines every thing with God and for God both in matter of faith and obedience First in matter of faith and repentance If the will of God in the Gospell require repentance of sinne and to beleeve in Iesus Christ let thy will determine now with and for God bewaile thy sinne beleeve the promises cast thy selfe upon Iesus Christ claspe the promises against reason as Abraham did in receiving his sonne Secondly in matter of obedience both active and passive 1. Active If the Law require duties to be done to God or man there God expresseth his will frame now thy will to such duties be they never so difficult as Abraham in sacrificing his sonne never so dangerous as Daniel in praying to the God of heaven even under the sentence of death 2. Passive in any crosse or affliction upon thy selfe or others when God reveales his will
the directions the Scripture doth afford us which be of two sorts and both of them within that in Iob 31. that because the eye is a most swift messenger unto the soule and most slippery as Iob make a covenant with thine eyes not to behold vanity And because all thy watching is too little for so quicke a member pray the Lord that he would turne away thine eye from beholding vanity Psal. 119.37 Wherein is this watch I. To pull away thine eyes from unallowed objects First beware of an hypocriticall deceitfull eye as in Prov. 6.12 there is one that twinkleth with his eye this is an eye quick-sighted to deceive his brother See thine eye be single as Christ teacheth that is such an eye as may discerne to doe that thou doest that it be just 2. by just meanes 3. doe it with all thy heart uprightly 4. within compasse of thy calling and if thou canst get this single eye the whole body will be likewise single II. There is a lustfull or an adulterous eye 2 Pet. 2.19 we reade of unchast persons that have eyes full of adultery First there be them that have eyes full of spirituall adultery gazing upon Popish pictures and images which they hang up in their houses as alluring harlots corrupters of the heart which is an opening of the doore to idolatry and a signe of a man willing to be deceived But the eyes of the Church are as doves eyes Cant. 1.14 chast and pure not gazing upon idolatrous pictures Secondly corporall adultery that delight in lascivious pictures filthy portraitures of naked men and women in whole or such parts as may incite the corruption of heart and feede it with contemplative adultery we neede bring no oyle to this flame the more lamentable it is that the Divell hath got such pictures into request in this wanton and unclean age for where can a man goe where he may looke off them which a manifest signe of adulterous eyes 2. Such are their eyes who are adulterous living pictures that so attire and disguise themselves to lay open their nakednes beyond all modestie to ensnare the eyes senses of others say not thou thinkest no hurt in it except thou be sure others thinke no hurt by it 3. Such are their eyes that reade lascivious and wanton bookes teachers of adultery and lewdnesse that frequent stage-playes with their beastly acts and actions wherein all gates and walls are cast open to the Divell beware of this eye by which death and poyson enters into the heart III. There is a covetous eye which is not satisfied with riches Eccles. 4.8 neither doth hee say for whom doe I thus labour this eye defraudes the soule of pleasure and is an evill sicknesse As Ahabs who was discontented with a kingdome for want of Naboths vineyard There be three things that never say enough the horse-leach the fire and the grave and adde the fourth a covetous eye which as Iobs Elephant Iob 40. thinkes hee can swallow the whole flood Iordan Let a covetous man have but a moate of dust or earth in his eye what trouble is it to him yet he thinkes to thrust a whole Country could he get it into his eye and see never the worse Take heed of this covetous eye there is no greater an enemy to faith and contentation or any good exercise than it is IV. There is an envious eye Matth. 20.15 Is thine eye evill because mine is good such an eye as Satan cast upon the happinesse of man when hee was fallen from his owne Take heede of this sore eye that cannot abide the light Basil saith that whereas many evills are in it yet onely one good thing goes with it it is the greatest plague to him that hath it V. There is a sleepy a dull and a negligent eye not open or quicke to behold with fruite and profit the noble workes and actions of God whereas God hath made the eye of a round figure and of quicke motion that it might easily move it selfe any way or every way in viewing the workes of God in beholding the afflictions of his people and the necessities of his brethren The second thing wherein we must be carefull in watching the eye is to labour to holde and fixe the eyes upon allowed and profitable objects As 1. God made our eyes to looke upward and hath given mans eye one muscle which the beasts eye wants that it should not fixe it selfe as theirs upon the earth yea hath compassed the eyes with browes and lids to fence them from dust and earth that though we looke sometimes on the earth yet the least dust or earth should not get into them Psal. 123.2 to shew that our eyes should be lifted up unto him and in seeing his creatures behold himselfe 〈◊〉 â—hem Esay 40.26 Lift up your eyes aloft and behold who created all these things the invisible things of God his power divinity and eternity were made visible to the very Gentiles by things created Rom. 1.20 And shall Christians onely looke on these things as they to make our selves inexcusable shall we looke upon the Sunne and not on him that made it 2. Let us fixe our eyes on the workes of God in and for his Church for the strengthening of our faith and confidence as Iohn 2.23 they that saw the workes of Christ Many of them beleeved in his name seeing the workes he did For the Lord doth nothing for or against his Church but according to his truth revealed in the word the Lord doth no worke in his Church either of judgement or of mercy but they are as it were the very commentaries of the Scriptures and therefore all the workes of God that wee can behold in or for his Church doe notably stirre up our faith in him 3. God hath allowed us our eyes to behold our brethren to behold their graces to see their good example to affect embrace and encourage them to imitate them to glorifie God for them thus our eyes should imitate the eyes of God which are upoÌ„ the just to affect protect reward them Yea we must holde our eyes upon our brethrens misery to pitty releeve them we must not turne our eyes from our owne flesh as the unmercifull Priest and Levite did from the wounded man who were condemned by the pittifull Samaritan 4. Our eyes weâ—â— given us not onely to be organes of sight but to be fountaines of teares in beholding both our owne sinne and misery and the sinne and wretchednesse of our brethren The Iewes eye beholding the brazen Serpent was a watery and mournefull eye because hee was stung by the Serpent so ours much more whose sting and paine is mortall and inward And can we beholde any creature and not see in it the expresse prints and markes of our owne sinne which still must adde to our griefe And for others Good Lot was vexed daily to see the uncleane conversation of the Sodomites and Davids
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
is used both in a strict and in a large sense In a strict sense it is used for prediction or foretelling of things to come of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to foretell So those holy penne-men of Scripture are called Prophets 2 Pet. 1.10 And Philips foure daughters Prophetisses Acts 21.9 In a large sense Prophecy is taken for the interpretation of the word of God and the holy Scriptures And this is a gift of the holy Spirit enabling men to expound Prophecies concerning Christ and to interpret and apply the writings of the Prophets and Apostles Thus the word is taken Rom. 12.6 Having Prophecy let us Prophecy according to the analogy of faith And Ephes. 4.11 Christ ascending into heaven gave some to be Prophets speaking of Evangelicall Ministers This latter Prophecy being here meant hath two parts preaching and prayer for every Prophet is partly the voice of God to the people and partly the peoples voice unto God God said of Abraham Gen. 20.7 Give the man his wife againe and hee will pray for thee for hee is a Prophet And both of them are joyned together 1 Cor. 11.4 Both these parts of Prophecy are here meant especially the former which hath two parts first teaching which stands in right interpreting of Scripture giving the right sense raising sound doctrines and beating downe contrary errours Secondly exhorting which is the applying of doctrines to the use of edification and consolation These were distinguished in the primative Church into seuerall offices of Doctors and Pastors because of the abundant gifts then given and the indistinct multitude of beleevers not brought into distinct congregations but now for the most part they are confounded into one For the proofe of these parts of Prophecy see 1 Cor. 14.3 He that prophecieth speaketh to men for edification for exhortation and consolation II. To despise is not onely openly to contemne preaching and publike prayers but lightly to regard or carelesly to heare the word for the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 properly signifies basely to account of a thing and esteeme it nothing worth and of no reckoning which indeede is all one with despising it And the Apostle intendeth when he saith Despise not that they should not onely not loath and contemne the word but honour it highly esteeme it heartily love it yea sincerely follow it So the children are said to despise the counsell of their parents when they doe not follow it For thus the phrase Not to despise is used in Scripture Psal. 51.17 A broken and a contrite heart O Lord thou wilt not despise that is highly esteeme value at a high prise and rate In such speeches by a meiosis lesse being spoken than meant Christian men and women must not onely not despise but conscionably embrace the preaching and ministery of the word 1 Cor. 14.1.3 Above all other speciall gifts desire and esteeme Prophecying Prov. 8.32 33. Heare instruction and be wise refuse it not Blessed is the man that heareth me watching daily at my gates and giving attendance at the posts of my doores One reason hereof is in the Text By faithfull preaching the Spirit and his graces and motions are quickned and cherished as by it they are begun and continued 1. The Ministery is the chariot of the Spirit whereby he rides gloriously into the hearts of the elect Acts 10.44 While Peter spake the holy Ghost fell upon them which heard his words 2. Prophecy is that which inciteth and provoketh us in our dulnesse and quickens us to the faithfull imployment of such gifts as are given us by the Spirit Eccles. 12.11 The words of the wise are like goades and nailes fastened by the masters of assemblies As goades to pricke us forward when wee grow dull and sloathfull in the practise of piety and vertue and as nailes to fasten us to the sound love and obedience of the truth when we grow either wavering weake or weary for so the Apostles by preaching confirmed the Disciples at Antioch Acts 14.22 So Ieremy calls the word of the Lord a fire shut up in his bones which warme and heates our colde and frozen hearts and quickens our graces as the two Disciples whose hearts glowed in them while Christ opened to them the Scriptures 3. Prophecy is powerfull for Edification in the knowledge of God and Iesus Christ in faith in godlinesse love zeale repentance newnesse of life and all the heavenly vertues For Exhortation which containes admonition and reprehension both which are speciall good meanes to awake and quicken us when coldnesse and carelesnesse creepe on us And for Consolation for seeing it is the portion of the Saints by many tribulations to enter into the Kingdome they have great and continuall neede of matter of comfort and strength the which being onely to be had from the conduits of comfort in the Scriptures and from the gracious promises conteined therein what a forcible argument is this to make us highly esteeme and joyfully embrace so gracious a meanes not onely of instruction but of strong consolation 2. The gift of Prophecy and faithfull preaching is that precious gift which our Lord Iesus when he left the world bestowed on his Church Eph. 4.11 For the gathering together of the Saints for the worke of the Ministery for the building up of the body of Christ. Now with what safety can any man despise so great a gift of so deare a friend which hee was so carefull at his last departure to commend to his friends to so gracious a purpose and end as to gather them from under the wrath of God and from the dispersed and lost estate of the world whereas without vision or prophecy people are lost or as the word is naked exposed to Gods wrath and their owne perdition Prov. 29.18 Nay more the Lord in this one gift offers a whole mint of mercy to be divided among beleevers He offers us life of grace in it and therefore it is called the word of life and the word of grace Ioh. 6.33 the word that I speake unto you is spirit and life He offers us light of grace and glory without the shine of which glorious light of the Gospell men sit in darkenesse and shadow of death having their understanding darkned and strangers to the life of God through the ignorance that is in them Hee offers by it grace and peace with himselfe and in our owne consciences and therefore it is called a Ministery of reconciliation and the Gospell of peace whereby God through us beseecheth men to be reconciled 2 Cor. 5.19 He offereth us faith by this gift of Prophecy this being the ordinary meanes by which we attaine that precious gift of gifts Rom. 10.17 Without hearing no faith Rom. 10.8 The word of faith which wee preach Lastly he offereth us by it the end of our faith even the salvation of our soules 1 Pet. 1.9 and therefore it is called a word of salvation Acts 13.26 Now what
great and unspeakable wickednesse were it to despise so great salvation to despise the word of life of grace of light of peace of faith and the end of it which is salvation for it is the ingraffed word able to save soules Iam. 1.21 3. Manifold is the evill that overtakes a despiser of Prophecy 1. He is destitute of the Spirit who hath no being no delight to be there as the connexion of the precepts witnesseth 2. Prophecy being neglected piety is lost and men prove profane persons this was a brand of Esaus profanesse that hee cared more for a meales meate than he did for the blessing Heb. 12.16 3. Despise thou prophecy thy prayer shall be despised and all thy service is abominable Prov. 28.9 and chap. 1.28 Because I have cryed saith the Lord and yee would not heare yee shall cry and not be heard 4. It ties and fastens sinne on men yea and heapes up judgement for first it nourisheth ignorance a maine supporter of Satans kingdome secondly it resisteth faith by refusing the onely and ordinary meanes of it thirdly it barreth out repentance because this is the meanes of our regeneraration and change of heart and life fourthly it makes sinne farre more sinfull because here is a refusall of mercy and grace offered by prophecy Ioh. 15.22 If I had not come and spoken they had not sinned but now they have no cloake for their sinne Fifthly the refusall of prophecy provoketh the Lord to give up men to vile affections to worke all uncleannesse with greedinesse because they received not the love of the truth that they might be saved 2 Thess. 2.10 Lastly it tyes on judgement as fast as sinne and wraps the despiser in the curse of God Heb. 2.3 How shall we escape if we neglect much more despise so great salvation Consider the threatnings Acts 13.41 Beholde ye despisers and wonder and vanish away Beholde I will worke a worke in your dayes which a man would not beleeve for the terrour of it out of Habak 1.5 This serves to reproove 1. Anabaptists and Enthusiasts who pretend the Spirit and despise prophecy they have the Spirit to guide them and therefore neede no preaching 2. Those profane Atheists at home who despising the Spirit of grace and the word of grace live as without God in the world Many who have Iacobs voice professe in word better things yet prize the preaching of Christ as a thing of nought It is better to be casting up some account or reading some history or walking in the fields or visiting some friends or perhaps going to a play than to a Sermon Are these the sonnes of Abraham or the sonnes of God and not rather the profane sonnes of profane Esau What can hee tell me saith one which I know not As if thy knowledge could priviledge thee to despise Prophecy And what thinkest thou These Thessalonians had knowledge as well as thou for they were taught of God 1 Thess. 4.9 yet must not they despise Prophecy and wilt thou despise it We see not saith another but that all this preaching doth breede barrennesse as an immoderate raine and brings preaching into contempt As if the abundance of prophecying did priviledge the profane heart to despise it The Israelites made just such another reason Oh wee have nothing but Mannah Mannah and our soule is weary of this Mannah and yet by their owne confession if they loathe this Mannah they must have nothing else to live by they shall surely die and their blood be upon them Object Wee see not that this preaching doth any thing but breede contention among Preachers and hearers Answ. As if because a bad stomacke turnes wholsome meate into bad humours therefore good meate must be despised and because mans nature spider-like turnes wholsome doctrine into poyson therefore wholsome doctrine may be despised Many other allegations the Divell puts into the mindes and mouthes of men against Prophecy because he knowes by preaching his kingdome falls like lightening Luk. 10.18 But those that feare the Lord will abhorre them 3. Others are reprooved who can be content to heare the word read and thinke themselves in good case if they can reade the word or good bookes at home but despise prophecy and interpretation which what else is it but to reject Gods wisedome in his owne meanes who hath set us apart to pray men in Christs stead to be reconciled to God The conversion of men was never committed to mens owne private reading no nor to the ministery of Angels no nor Christ himselfe undertooke to convert the world by his owne industry but left his Disciples to doe greater things than himselfe Ioh. 14.12 Contemne Gods meanes and thy owne shall never succeede Besides will not any say that hee understands better by interpretation of things than by bare reading Yes any but grosse malice and wilfulnesse 4. Others will heare the word not read onely but preached and yet despise Prophecy because they despise the practise of that they heare as Herod That which a man cares not to keepe hee despiseth Blessed are they that heare the word of God and keepe it and doe it Therefore beware of despising Prophecy and of receiving the grace of God in vaine 2 Cor. 6.1 but rather heartily and sincerely embrace it Meanes 1. Labour to see the necessity of it being the power of God to salvation Rom. 1.16 and a principall ordinance of his to reveale the great mysteries of salvation which thou canst never understand without a teacher 2. Make conscience of hearing the word often 1 Pet. 2.2 As new-borne babes feeling their want would sucke every houre of the day and night Esteeme it with Mary the one thing necessary 3. Attend at the gates of wisdomes house Prov. 8.33 It was the praise of these Thessalonians that they heard the word with all readinesse Act. 17.11 and a great worke of God in Lydia chap. 16.14 The Lord opened her heart to attend to the words of the Apostles 4. Rejoyce in it as the Iaylor Act. 16.32 Hee rejoyced that hee and all the household beleeved And the wise Merchant went away rejoycing Not to delight in the word is to despise it Ierem. 6.10 Beholde the word of God is to them a reproach why they have no delight in it 5. If thou wouldest not despise Prophecy despise not Prophets This were to despise Christ himselfe for Hee that despiseth you despiseth mee Luk. 10.10 But have them in singular love for their workes sake as our spirituall fathers begetting us unto Christ. Wee see how the Prophets of the olde Testament were esteemed even of Kings themselves as Ioash though a wicked King finding Elisha ready to die fell on his face and wept and cried My father my father the horsemen of Israel and the chariots thereof 2 King 13.14 And shall not beleevers in the new Testament honour the Prophets of the new Testament who as good lampes consume themselves to give others light But
thus 1. Because they have most neede to borrow 2. Because they are most liable to wrong and oppression 3. The commandement of Loane is made especially for their good 4. Vsurie on them is a more grievous sinne and crying Exod. 22.21 Object But if it were unlawfull God would forbid it to the stranger Sol. 1. The morall Law forbids it to all 2. It is by God dispensed with by a Iudiciall for the hardnesse of the hearts of the Iewes for the unjustice of the Gentiles who exacted it on the Iewes and for the overthrow of the Canaanites The word is Deut. 23.20 not Lemicro but Lamicro extranc◠huic that is to this stranger meaning the Canaanite 3. It is no more lawfull than Poligamy or a bill of divorce which was against the Institutor 4. When the Canaanites were destroyed all usury was afterward absolutely forbidden Psal. 15. and Prov. 28.8 Ierome on Lev. 18. In the Law usurie is forbidden onely to brethren but in the Prophets to all absolutely and in the Gospell much more because all are now brethren So much for the second Rule Thirdly in all doubtfull Doctrines that is the truth which gives most glory to God and least unto any creature for as God in all things intends his owne glory most which is the maine end of all his courses so doth his word which after a speciall manner resembleth himselfe This word so propoundeth all the frame of mans salvation from the lowest staire to the highest as God may have his glory in all 1 Cor. 1.29.31 That he that glorieth might glory in the Lord and that no creature migh◠share with him in his glory which he never would communicate to any other verse 29. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That no flesh might glory in his presence To apply this to particulars 1. The Church of Rome maintaines a Doctrine that Saints departed are to be invocated as Mediatours though not of redemption yet of intercession Wee affirme the contrary according to the Scripture Bring now this point to this tryall whether gives more glory to God and lesse to the creature we who affirme him to be a God hearing prayer who onely knowes the hearts of the sonnes of men and is omnipresent to heare and omnipotent to helpe all which are incommunicable Attributes of the Deity or they which against the Scripture robbe God of this part of his honour and bestow it on creatures which are not capable of it Isay 63.16 2. The same Church of Rome teacheth that to the justifying of a sinner before God is required not onely an imputed righteousnesse but an habituall righteousnesse which are workes of charity which makes a man of just more just Wee in this Doctrine of Iustification utterly exclude humane merit Now bring this different Doctrine to this Rule Whether gives more to God and lesse to the creature that Doctrine of Iustification by faith onely which utterly takes from man all that hee can thinke of to justifie himselfe withall and ascribes the whole worke of salvation from first to last unto God or that Doctrine which puffes up man in conceit of some righteousnesse in himselfe and takes from the Lord this honour to be Hee that justifies the ungodly And this is the Rule to which the Apostle brings the same Doctrine to be tryed Rom. 3.27 28. By what Law is boasting excluded Not by the Law of workes but by the Law of faith And because this Doctrine excludes all boasting hee concludes Therefore is a man justified by faith without the works of the Law See Rom. 4.2 3. The Church of Rome also maintaineth the Doctrine of humane satisfactions and enjoynes many penances to satisfie the justice of God for veniall sinnes Wee on the contrary teach that wee must every day pray for the pardon of our daily sinnes Now bring this different Doctrine to this Tryall Which gives more to God and lesse to the creature that which applies an infinite justice to God the violation of which must be made up by an infinite person or that which imputes to him an imperfect justice such as a sinfull man may satisfie and an imperfect mercy if our owne workes make not supply 4. The same Church teacheth and so the Church of the 〈…〉 that God hath elected all to salvation and Christ hath redeemed all and every particular man We according to the Scripture holde that God hath chosen onely heires of salvation and that Christ for his part redeemed not all particulars but all kindes for hee that would not pray for the world would not die for the world How shall we bolt out the truth Answ. Bring the Doctrine to this Rule Wee aske If God have elected and Christ have redeemed every particular man why is not every particular man saved Because say they God foresawe who would beleeve and who would not which is to make Gods election frustrate as electing such as hee foresaw would not beleeve as also dependant on the will of man and mans will to overrule Gods And not mans salvation to depend on Gods will and election than which nothing can be more dishonourable to the Majesty of God Rom. 9 19. Who ever resisted his will Adde hereunto that in the Doctrine of falling from grace Gods glory suffereth for thereby the seede of God loseth the glory of being incorruptible and Gods truth suffereth who saith it abideth for ever 5. The same Church teacheth according to their ordinary practise at this day that the Pope hath power to make lawes to binde the conscience hee hath power to dispence with lawfull oathes and untie the conscience which Gods law hath bound he hath power to dispense for marriages within degrees prohibited by God the like We deny any such power can agree to any mortall creature and holde it a tyrannicall usurpation Bring these and the like positions to this Tryall Whether gives more glory to God and lesse to the creature to acknowledge him the Lord of his owne Law onely above it or to set a Prelate not onely in his chaire of estate but above God who is able to reverse and abrogate his Lawes at his pleasure and to sit in the consciences of men which is the Lords owne and onely consistory That is the third Rule Fourthly all sound Doctrine directs and leades unto Christ magnifies and sets up Christ who is the end of the Law and Gospel and as Christ prooved the Iewes not to be of God because they dishonoured him the Sonne of God Iohn 8. So whatsoever Doctrine dishonours Christ cannot be of God And if we bring the whole body of Popery to this rule of Tryall it will appeare not to be of God 1. Their whole Doctrine of merits and humane satisfactions how doth it obscure the merit of Christ yea abolish the absolute satisfaction of Christ who hath paid the uttermost farthing This Doctrine makes Christ but a peece of a Saviour halfe a Iesus for every man must be a
but a veniall thing This will please the carnall man farre better than to tell him that he may not lye for Gods greatest glory and that the very first thought of stealing the least trifle is damnable But what is all this but to speake peace to the wicked man to whom the Lord saith there is no peace Esay 57. ult 5. Who would not be a Papist if that Doctrine were not prooved false by this Rule which offers release from sinnes and from hell yea offers the whole kingdome of heaven for money who would not sweare whore profane the Lords day rise up against Magistrates oppresse riot and addict himselfe to all villany if for a little money he may have a pardon for all his sinnes or suppose hee must needes goe a while into the kitchin of Purgatory yet for a little money or lands to the Church and Priests for Masses he is sure to be remooved to Gods parlour in heaven 6. In our whole courses let one Preacher come and call men to a diligent study of the word or to a strict observing of the whole Saboth let him seeke to pull out of mens mouthes their owne words out of their hands their cards or cuppes and injoyne them a constant sanctification of the Lords rest let him call them to the often receiving of the Sacrament and strict preparation to it let him call them to circumspection against the least sinne to zeale and profession in holinesse oh what a tedious and irksome Doctrine is all this Now farewell liberty sports and all good company what a precise fellow have wee gotten to make fooles of us c Let another Preacher as some such there be come and tell us A man may doe well enough without so much preaching and what should private men meddle so much with the Scripture That to spend the Saboth so religiously and strictly is Iewish and not so necessary That men may take some liberty to play and recreate themselves on the Saboth day That it is not good to be overforward in religion for that were to smell of purity and be too strict yea wise overmuch That Ministers may doe well and winne their people by being good companions That men be men not Angels nor God so strict in so small matters Here 's a man indeede that winnes the spurres hee carries Townes and Countries after him Here is a Preacher for our people as was once said of the Prophet that prophecies of wine and strong drinke But who is the true Preacher now by our Rule hee that carries the generall applause of the multitude or he that is the greater enemie to the liberty of the flesh Oh were we wise to apply this Rule Gods pure ordinances would get strength apace and our selves should thrive apace by the Doctrine we heare The sixth and last Rule for tryall of Doctrines is this That Doctrine which most soundly comforteth distressed consciences is the soundest and to be embraced For the end of all Scripture Rom. 15.4 is That we through patience and comfort might have hope and the Prophet Psal. 19.8 saith The testimonies of God rejoyce the heart The reason why God hath given learned tongues is to speake words of comfort to the weary And most excellent is that in Gal. 6.16 Peace shall be to him that walkes by this rule and mercy and upon the Israel of God The Gospell is a word of peace and glad tidings of salvation And therefore that Doctrine which brings the most welcome message to a distressed conscience is the true Doctrine most agreeable to the Gospell To make some application 1. We teach that a man may be certaine of his salvation in this life by an ordinary and speciall faith because faith assureth the soule of pardon of sinne and present favour of God and brings in comfort as Matth. 9.2 Iesus seeing their faith said Sonne be of good comfort thy sinnes are forgiven thee it brings peace and boldnesse with God Rom. 5.1 2. it brings in joy of faith unspeakable and glorious 1 Pet. 1.8 But the Papists and some amongst our selves hold there can be no such certainty of salvation but conjecturall and probable and deceitfull Bring this Doctrine to this Rule A poore soule afflicted in conscience sees nothing but Gods wrath and hell ready to swallow him hee is afraid of damnation which hee knowes he hath deserved whether hath more comfort for a Papist to tell him of the unspeakable love of God here is an emplaster and remedy but you must not be so presumptuous as to apply it all this increaseth the torment or for him that brings the emplaster to say here is the unspeakable love of God the unsearchable grace and merit of Christ here take and apply it holde the comfortable possession of Christ which enrighteth and entitleth you into the unchangeable love of God Here the heart rests not in the emplaster but in the application of it Popish Doctrine is like an emplaster to a broken bone but kept in the pocket 2. What uncomfortable Doctrine is it that they teach us to seeke life in the Law which is to seeke life in death because of our weaknesse Gal. 3.21 If there were a Law that could have given life righteousnesse should have beene by the Law Rom. 8.3 The Sonne of God supplyed what was impossible to the Law by the infirmity of our flesh What an uncomfortable Doctrine then is it that wee must place our hope in our owne righteousnesse and that the Gospell is nothing else but a more perfect Law than Moses was Surely if we ground our joy in our selves it shall be like that of Israel dancing before the Calfe of their owne making Exod. 32.16 as short and unsound 3. What an uncomfortable Doctrine is that of falling away from grace and out of Gods favour What comfort can I have of my faith and hope if of a true childe of God to day I may become a childe of the Divell and be cast into hell to morrow What glorious and unspeakable joy can there be in such a perswasion but rather a desperate feare of finall rejection No it is the continuance of our joy that makes it so unspeakable and this is the sure anchor of our hope that Gods love is unchangeable and he preserves us by his power to salvation saying as Isaac He is blessed and hee shall be blessed Gen. 27.33 and as Pilate in Christs superscription What I have written I have written Iohn 19.22 His Decrees are as the Lawes of the Medes and Persians which cannot be altered Dan. 6.8 Whom he once loves he loves to the end Ioh. 13.1 and also upholds them to love him to the end 4. What an uncomfortable Doctrine is it to a wounded soule that he must come upon paine of damnation once in a yeere and confesse all his sinnes to a Priest against whom hee hath not sinned hee must confesse a debt to him to whom he owes nothing and to him
who cannot remit it Which is so farre from being an ease to a wounded conscience as that it is indeede a very racke and gibbet to it For how can he confesse all his sinnes which himselfe cannot understand Certainly if no man can number his sinnes no man can confesse them David confessed to God and obtained remission Psal. 32.5 The Prodigall went from his father and returned to his father and confessed and was received againe Luk. 15.18 19 20. 5. How full of uncomfortablenesse is their Doctrine concerning the Word and Sacraments the speciall meanes ordeined for our strength and comfort For the Word If thy word saith David had not beene my comfort I had perished in my trouble But Popish Doctrine takes away the word from the people which is wisdome to the simple sight to the blinde light to them that are in darknesse and life to the dead What a dismall thing is it for a souldier to be sent to the field against a multitude of powerfull and deadly enemies but first bereave him of all his weapons For the Sacraments If their Doctrine be true that the efficacy of the Sacrament depends on the intention of the Priest who can know when it is effectuall but himselfe What man knowes whether he receive the Sacrament or no or whether the Sacrament doe him any good seeing he cannot know the Priests intention So much for the application of Rules unto Doctrines Now to the Rules applyable unto practise The first Rule respecteth God three wayes 1. from his word 2. in his presence 3. for his glory I. For the word of God wee must labour to bring to every one of our actions 1. A precept or commandement calling for obedience What I command that doe onely else will be said Who required these things at your hands Isay 1.12 2. A promise confirming us in our obedience for as the former gives us a calling and leave so this gives successe If thou beest in Gods worke thou art under his protection and maist boldly pray for a blessing promised 3. A threatning to restraine disobedience if thou beest either negligent in well-doing or doing that thou shouldest not For all these see one instance Genes 6.18 19. Noah in making the Arke 1. had a commandement Make an Arke 2. A promise Enter into it and be safe 3. A threat All that enter not shall be drowned God is the first mover in himselfe and he must be the first mover in all our motions and actions II. As every action must be undertaken by his word so also it must be done in his presence Henoch walked with God Gen. 5.22 David set the Lord alwayes before him Psal. 16.8 Moses by faith saw him that is invincible Hebr. 11.27 This will feare us from sinne as the Iudges eye curbes a malefactour and quicken us in good duties because our Masters eye is still upon us and comfort us in troubles for well-doing because our Master is with us to save us III. As by his word and his sight so must I undertake every thing even the smallest for his glory Whether I eate or drinke or whatsoever I doe I must therein make my selfe serviceable for his glory This caveat will hinder all things which would any way dishonour God Moses will not leave an hoofe behinde him at Pharaohs request because hee lookes at Gods glory Nehemiah for Gods glory seemed to neglect his owne safety and life chap. 6.11 Should such a man as I fly Who being as I would goe into the Temple to live I will not goe The second Rule respecteth the action it selfe to be done and this both for substance and for circumstances 1. Every action for the substance of it must beseeme the Gospell Phil. 1.27 Onely let your conversation be such as beseemeth the Gospell of Christ our actions must not onely be squared to the rule of the Law but to the profession of the Gospell This rule is of large extent and appliable to every action and a man should say thus with himselfe VVhat is this action honourable to my profession is it a peece of my generall calling of a Christian The Gospell is an holy Gospell and I professing it must passe all my time in all manner of holy conversation 1 Pet. 1.15.17 Doth this action savour of holinesse The Gospell is from heaven and heavenly and my conversation if I professe it must be in heaven Col. 3.2 Phil. 3.20 Doth this action relish of heavenly-mindednesse and of a conversation without covetousnesse To joyne practise with profession beseemes the Gospell otherwise to speake well of religion without the worke of it is as if an hungry man should speake of meate when hee hath nothing to eate Liberall sciences are for contemplation Divinity and Christianity for practise We must not content our selves to see our duties in our places as we see Citties in a Mappe which we were never acquainted with 2. Every action must be done well in due circumstances for in things which in themselves are not sinnes much sinne lyeth in the undue and unfit circumstances of them See an instance Is it not lawfull for a King to number his people both in respect of tributes and levying of armies to impose on them oathes and services of subjection Yes But circumstances made this unlawfull and sinfull in David 1. Because he did it in pride to know his power and strength without cause 2. Because it was in fleshly confidence on the multitude of his armie 3. Because it was in idle curiousity hee would know that which God would not have knowne who had promised they should be innumerable 4. Because he neglected that word and commandement Exod. 30.12 13. That when the people were numbred every one should pay halfe a shekel lest they were destroyed and so many wayes sinned Againe is it not lawfull for a parent to bewaile the death of his Sonne especially if violent and untimely who seemes to be taken away in his sinne without any testimony of repentance Yes But some circumstances made it very unseasonable for David to testifie so great sorrow for Absoloms death as Ioab wisely signifies 2 Sam. 19.5 for although he had just cause to mourne for Absolom because himselfe had beene indulgent and wanting in his education and besides though he knew by Nathans Ministry that his sins had brought him into this strait wherin he could hardly tel whether to overcome or be overcome was more miserable yet by exceeding in sorrow at that time 1. hee seemed not to be so thankfull unto God as he should for victory against seditious persons 2. He preferred a private affection before the publike safety 3. He shewed unthankfulnesse to the army by whose power and perill himselfe and his kingdome was in safety he shamed the faces of his servants which saved his life 4. He thought not of the danger of sudden insurrection and present rebellion which Ioab well perceived verse 7. So as it
Gods part as well as their owne When Minâ—sters are diligent in doctrine careles in life they hold some good but not all Private men that carry themselves soberly and civilly and are fully content with the name of honest men holde some good but they reforme not their family nor walke religiously in the midst of their houses and so are farre from holding all good This is in matter of practise So in matter of judgement The truth and every part of it is our birth-right saith Cyprian wee must not lose a foote of it but hold the least truth Many hold fast the maine grounds and articles of religion but in things of lesser moment are altogether regardlesse as Bishop Latimer thought at first that the cause of the Sacrament was rather to be dissembled than suffered for but considering better that hee must holde all that is good himselfe happily suffered in it Nay we must not onely hold truth in sense but even the words wherein the Spirit of God hath conveyed it to us not departing easily from them for wee shall finde what great mischiefe hath oppressed the Church by taking liberty to depart from the very words of Scripture and in stead of them using other improper speeches to expresse the same thing As for example The Fathers used to expresse the Pastors of the Church by the name of Priests whereupon the Romish Church builds and backes her order of Priesthood Doctour Fulke in his sixth chapter of his defence of the translation against Gregory Martin hath these words It is a folly to thinke that a sacrificing office externall can be established in the new Testament which never calleth the Ministers thereof Sacerdotes or Priests They often call the Table of the Lord an Altar and the celebration of the Supper a Sacrifice and gave a reasonable good sence but had they kept to the words of the Scripture they had prevented much mischiefe springing thence For the Romanists make advantage of their speeches wrested out of their sense to set up that blasphemous doctrine of the sacrifice of the Masse And the word Masse what Papist knowes whence it comes being neither Hebrew Greeke nor Latine nor taken from any other language of any Nation but raked out of the bottomlesse pit without all signification unlesse it agree with our English word masse that is an heape a lumpe a chaos of blasphemies and abominations The like of the word Pope a strange unknowne and mysticall name the learned Papists knew it not but confounded themselves in the Etymologie of it some from Pape the interjection of admiration some from Papa which Latine children used to call their fathers by answering to our infants dad some from the Romane abbreviation of Pater Patriae expressed by pa pa and a pricke betweene some from the Siracusans word Papas signifying a father Such follies and ridiculous and childish dotages are they faine to wander in to seeke and finde their holy father the Pope who as himselfe is a beast rising out of the earth in whose forehead is written MYSTERIE so his name is mysticall and from men not from heaven not from the Scriptures yet is the name as ancient as Cyprian and used by the Fathers Wherein we may see how dangerous it is as Beza observes to decline from the word an hayre-breadth and not to hold all that is good even the least An arrow set a little awry at first makes a great errour before it fall at the marke How happy had it beene if the ancient Fathers otherwise godly and learned men had held them to the very names termes and proper words of Scripture rather than by departing therefrom have opened a flood-gate to Antichrists delusions who as Satan creepes in the darke and getting in his toe will shove in his bulke for give sinne an inch it will take an ell and so of the Man of sinne 4. Rule Hold most carefully the chiefe good things for so men doe in earthly matters Now there be three things worth most care in keeping 1. Gods favour presence and loving countenance Psal. 4. Lord lift up the light of thy countenance upon us let others keepe corne and wine keepe thou this feare sinne most of all as that which would most dangerously robbe thee 2. Thine owne sincerity uprightnesse and first love Iob 27.6 I will never lose my innocency till I die 3. The Crowne of life is promised to him that is faithfull to death Hold the kingdome fast in the meanes and so strive as thou maist obtaine As the Martyrs who apprehended it through fire and flames 5. Rule Hold all that is good stiffely and stoutly against with-holders and opposers for a man shall never hold good if he doe coldly approove it Hold it as one firmely glued to it for so the word signifies Rom. 12.9 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Cleave to that which is good things glued are not easily disjoyned God hath by this phrase glued every Christian to every truth in judgement and practise and no man must separate himselfe from it Tit. 1.9 Holding fast the faithful word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 contra 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 against gain-sayers Take hold with both hands against hereticks tyrants false-teachers flatterers that have laid hold to snatch it from us or as men in perill of drowning lay fast hold upon any thing they can catch to save themselves and will not let it goe 6. Rule Hold the truth constantly to the death whatsoever the issue be Rev. 2.25 Hold fast that thou hast till I come as the renowned Saints and Martyrs who have rather parted with their lives than their depositum 2 Tim. 1.14 Let us therefore labour to see into every truth and seeing it let us hold it As that famous souldier Cynegrius held the shippe first with his right hand till that was cut off then with his left hand till hee lost that too and last of all with his teeth till his head and body were severed So let us resolve every one with himselfe That which I see to be good I will holde it so long as I live or breathe my hands my heart and soule shall cleave unto it I will carry it to heaven with me The second thing proposed is the meanes of holding that which is good I. If wee would hold things approoved to be good let us avoid carefully such things as would hinder us in holding them And they are of two sorts 1. Some shut out good things 2. others thrust them out or choake them The former are 1. Presumption of our owne wisdome and knowledge Humility stands porter at the doore of discipline Psal. 25.9 God teacheth the humble Ier. 13.15 Heare and give eare and be not proud Men of conceits will heare whom they list but an humble man will receive good even from the meanest though it be an earthen vessell Naaman from his servant and Iob from his hand-maid 2. Distempered affections as rash conceit
against the teacher which is an usuall bait of Satan to make all good things carelesly rejected Micaiah for this was turned out of dores as no fit Counsellor for King Ahab So the itching eare which is still desirous of novelties as the young man having heard the olde commandements would still heare more new And a tediousnesse in hearing the same things often which the Apostle calls a safe thing The latter are 1. Hardnesse of heart cast as much seede as you will among stones and cover them therewith no fruite followes for the stones hinder the rooting as we see in Pharaoh Mollifie the heart throughly and the word wil abide in it 2. Cares of the world which are as thornes to choake it All seede sowne among thornes getteth no strength but perisheth The Pharisies mocked Christ in his doctrine because they were covetous Luke 16.14.3 Voluptuous living makes men heare onely for fashion and to be like those widdowes which are ever learning but never come to the knowledge of the truth 2 Tim. 3. or at least not to joyne vertue to their knowledge as the intemperate patient that heares the physitian but will not follow him II. Provide and furnish the soule with helpes to hold that which is good These helpes respect 1. Intention 2. Attention 3. Retention First the Intention must must bee cleane and sincere we must not heare for envie as the Pharisies and Iewes in Paules time nor for newes as the Athenians nor for gaine or curiosity as Felix but to receive as babes the sincere milke of the word to grow in grace thereby 1 Pet. 2.2 This intention shall be the better furthered by premeditation of the force use and efficacy of the word that it is the power of God to salvation the incorrupt seede the word of life the instrument of faith the sword of the spirit the bread and water that preserveth eternall life Secondly Attention must be used Acts 8.6 the people of Samaria gave heede to the things that Philip spake This attention is a keeping of the heart and affections to the word deliuered Acts 16.14 when Paul preached Lydia attended and the Lord opened her heart When Christ preached all the peoples eyes were fastened upon him Luke 4. Attention is the doore by which the word enters It is much furthered by a due estimation of the word Thy word saith David is wonderfull therefore my soule keepeth it Men will attend to their learned counsell when their free-hold is in question so here conceive aright of the word as a matter of life and death a matter that concernes thy inheritance in heaven thou wilt carefully attend it Thirdly Retention must follow In the body there are two nutritive powers one Attractive to draw meate into the stomacke the other Retentive to hold it there till it be turned into nourishment so in the soule And if the former draw too little the latter holds little and so the body pines and if the former draw too much that the body is not able to hold it the body pines still So here the soule must be still drawing but it must also forcibly holde it till the soule be refreshed Now this Retentive faculty is strengthened by 4. meanes 1. Meditation cleane beasts chew the cud Deut. 11 2. Consider the workes of the Lord Psal. 1.1 Meditate in his Law both day and night The acts of God must be in the mouthes of them that feare him Psal. 149. and 39.3 while David mused his heart was warmed Phil. 4.8 whatsoever things are honest just and pure thinke on those things men have therefore evill thoughts because they nourish not the good 2. Conference which is a whetting of holy lessons both on our selves and others Deut. 11. the Iewes are commanded to conferre of the word early and late Acts 17. The Bereans are commended for comparing the Apostles doctrine with Scripture 3. A full purpose of heart to practise good things Psal. 119.106 I have sworne to keepe thy law and 50.16 Why takest thou my word into thy mouth and hatest to be reformed 4. Fervent and constant prayer which is the key of knowledge gets the hearing eare and the soft heart it is a key to open the coffers of God out of which we may take those treasures which are not from our selves but from above our reach III. Chuse sure and safe places to hold good things in First in memory we must remember good things we heare Deut. 4.9 Take heed to thy selfe and keepe thy soule diligently that thou forget not the things thine eyes have seene Psal. 119.16 I will not forget thy word and ver 93. I will never forget thy precepts because by them thou hast quickened me Secondly keep them in the faith of thy heart else all is unprofitable Heb. 4.2 for that onely gives them rooting in our hearts Col. 2.7 Prov. 4.21 Keepe them in the midst of thy heart then shall they be as alight in the lanthorne shining through every part of thy life This was the coffer that Abraham locked up the promises of God in and held them fast without reasoning though it was difficult and seemed impossible Rom. 4.20 and David Psal. 119.11 I have hid thy word in my heart Thirdly keepe it in the affections of thy soule love earnestly the word of God and all good things for the things that wee like not or affect not we care not for keeping The great commandement is to love the Lord with all thy heart And every Christian ought to appeale to the Lord himselfe as Peter to Christ Lord thou knowest that I love thee Iohn 21.16 And the tryall of our love to him is to keepe his commandements chap. 14.15 Fourthly keepe them in the practise of thy life and whole conversation 1. By professing good things as Christ himselfe professed a good profession before Pontius Pilate 2. By promoting all good causes to thy utmost power 3. By maintaining and defending all good things and causes 4. By suffering for good things and every way giving testimony and setting seale to them if neede be with thy dearest heart blood IV. If we would hold good things let us furnish and arme our selves against theeves and robbers 1. Our owne carelesnesse Many times we care not to understand the things of God vanity of minde worldly lusts and desire of riches partly take up the roome partly choake good things so as they are neither received nor held But if we understand not let us not be ashamed to enquire and seeke out till wee doe understand 2. Satans slynesse who steales the word and good purposes out of mens mens hearts strangely even while they looke on and consent Doe as Abraham who drave away the birds that troubled him in sacrificing Gen. 15.11 so doe thou drive away these ravenous birds that are sent by Satan 3. Temptation and persecution Much ground keeps the seede till the heate of persecution comes and in persecution falls away and
to the sanctification of the Spirit so as this is a sanctification appropriate to the elect Thirdly the forme of sanctification And that is 1. in putting off of corrupt qualities 2. In bringing in new and inherent holinesse which daily changeth the beleever into the image of God as Col. 3.10 Seeing yee have put off the old man with his workes and put on the new man which is renewed in knowledge after the image of him that created him This new quality created in the hearts of the elect by the Spirit of God whereby they can in some measure truly hate and forsake sinne and truly love the Law of God with an indeavour to keepe it is the very being of sanctification Fourthly the processe of sanctification It is begun in grace here and not perfected till hereafter in glory Which is added 1. to distinguish it from justification which is perfect in one act 2. To note the toughnesse and strong heart of sinne which is slowly weakned here and never here perfectly subdued for in the most perfect the flesh lusteth against the Spirit Gal. 5.17 3. To shew that the matter of sanctification is to be in perpetuall motion as a living water Hee that is righteous must be righteous still Rev. 22.11 4. To shew that sound holinesse never gives over till it attaine perfection perfection is a fruite of soundnesse in grace The way of the righteous shines more and more untill perfect day Prov. 4.18 For the second What it is to be sanctified throughout Answ. 1. These Thessalonians were already sanctified and therefore the Apostle prayes that they might happily proceede to full sanctification 2. This full sanctification is partly in this life partly in the life to come the Apostle intendeth both the former first as a way to the latter The through sanctification in this life is the imperfect sanctification of parts the other is the perfect sanctification in degrees The former is 1. in respect of the whole rule of sanctification which is the Law of God when a beleever can truly say with David that hee hath respect to all the commandements Psal. 119.6 and 18.22 for all his lawes were before mee and I did not cast away his commandements from me 2. In respect of all sinnes it is a through change from all sinne not a turning out of one sinne into another nor a turning from all sinnes save one as Herod but an hating of all appearance of evills yea of darling and bosome sinnes yea of right eyes and hands Matth. 5.29 3. In respect of all gifts of sanctification which the Spirit gives in part to every beleever not onely knowledge faith love which are eminent but other inferiour also as patience meeknesse temperance peace with every other fruite of sanctification 4. In respect of all the parts of the man in which the Spirit of God putteth forth this noble worke as Cant. 4.1 c. the Church is described to be faire in all parts eyes hayre teeth lippes temples c. the sanctified person must be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 wholly perfect The latter i. full and through sanctification in the life to come stands in the perfection of degrees and in these particulars 1. An utter abolishing of sinfull flesh 2. A perfect freedome from all the causes and workes of repentance 3. Perfect and speciall communion with God and Christ and good Angels and elect men 4. Perfection of all graces both in kinde and in measure 5. A perfect exercising of our graces in glory and happinesse And all this our Apostle seemes to ayme at in the last words where he mentions the comming of Christ in which he shall attaine through and full sanctification For the third What be these parts mentioned spirit soule body Answ. 1. Some by Spirit understand the third person in Trinity as Ambrose Some a third part of man But the Scripture speakes but of two namely a body and a soule and Aquinas saith the spirit and the soule differ non secundū essentiam sed potentiam not in essence but as divers faculties Others by the spirit understand the whole man regenerate so farre as hee is opposed to flesh the man considered not according to the parts of nature but according to the parts of grace So Athanasius said Spiritus est donum quod jam per baptismum accepistis the Spirit is the gift of God received in baptisme for keep this gift saith he and both soule and body wil be unblamable This exposition is not unfit yet I take another to be fitter thus It is common in Scripture for our better apprehension of our duty to distinguish those faculties which God hath put in the soule of man that we might take notice of the worke of sanctification in the severall faculties There be two parts of man a soule and a body Of the soule there are two noble faculties under which all the rest are comprehended 1. the spirit 2. the will here called the soule by a Synecdoche of the whole for the part By spirit in this and all places where the spirit and soule are mentioned together is meant that noble and eminent faculty of mans soule called the understanding or minde the Philosophers call it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the leader and ruler of all other parts and faculties and the most noble of all Vnder this is the conscience included which being renewed is called also by the name of Spirit Rom. 8.16 The spirit witnesseth to our spirits and Eph. 4.23 Be renewed in the Spirit of your minde 2. The other superiour faculty but not so noble is that whereby we doe will affect or desire that which wee understand and conceive to bee good This they call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 under which is comprehended the will and affections So these words are used elsewhere Luke 1.46 My soule doth magnifie the Lord and my spirit rejoyceth in God my Saviour 1 Sam. 18.1 The soule of Ionathan was knit to David that is his heart affections desires 3. The body is that part of man which is the house of the soule consisting of flesh bones humours and the like Now then the whole man is sanctified throughout 1. When the minde thoughts cogitations and conscience are pure and holy wisely to think and meditate and guide safely by wise discerning of things profitable and pertinent 2. When the heart affections and desires are rightly composed and given up to the guidance of right and renewed reason when a sound heart and a sound minde meete together 3. When the whole body as the soules instrument is in all the members of it obedient to act and effect good actions according to the dictate of right reason and the command of renewed will when the members are weapons and servants of righteousnesse Or more briefly when the spirit thinkes nothing the will affects nothing the body effects nothing contrary to the will of God For the fourth Quest. Here is perfection of holinesse
that God by his Spirit who onely can raise the dead in sinne would bestow this grace not belonging to the wicked upon these Thessalonians by which they putting off all the corrupt qualities of nature might by a new created quality in their hearts grow up in the image of God standing in knowledge true righteousnesse and holinesse And because they were already sanctified in part hee prayeth that they may goe on to through sanctification both here and hereafter for the present that they may attaine full holinesse in respect of all sinne which they must forsake and of the whole law and word which they must set before them in respect of all gifts principall and lesse principall and of all parts and faculties here expressed to be the spirit the soule and body that thus they may be blamelesse in respect of relation with Christ their head in respect of grosse crimes and reigning sinnes in respect of Christian inchoation of the Lords acceptation and of perfect consummation of whole sanctification at the comming of Iesus Christ. In that the Apostle prayeth for through sanctification and enumerateth the parts in which it is and desireth they may be kept blamelesse in every of them we learne that No Christian must content himselfe with the beginnings of holinesse but must proceede to full sanctification as vessells of honour to be full of goodnesse and knowledge Rom. 15.14 2 Cor. 7.1 Let us cleanse our selves from all filthinesse of flesh and spirit and grow up unto full holinesse in the feare of God 2 Pet. 3.18 Grow in grace and in the knowledge of our Lord Iesus Christ Eph. 4.13 In all things grow up into him which is the head All which places shew that the whole life of a Christian must be a continuall progresse in sanctification 1. Our Text sets downe the orderly proceeding in this worke It must begin in the spirit and minde and then change the heart and will and so come forth into the body and actions that the whole man consisting of these parts may be blamelesse And further this care must be nourished untill the comming of Iesus Christ either to the generall or particular judgement All which shewes that the highest and most noble parts in man are corrupt and unholy and as the Apostle saith even the minde and conscience is polluted till this new quality be created for whatsoever is borne of flesh is flesh Ioh. 3.6 Who can bring a cleane thing out of filthinesse And therefore our whole life is little enough for the renewing of all these parts so corrupted 2. Sanctification is but in part in this life for God would have sinne left in the best our best duties spotted and a pricke left in our flesh to bufâ—et and humble us who else through the abundance of grace would be proud and lifted up out of measure and that wee might goe out of our selves to the Lord and begge the increase of grace and sanctification from him Adde hereunto that the weake measure of grace present is often interrupted our daily lapses disturbe it sinne makes daily bâ—eaches in it Satan incessantly plants his great Ordnance against it experience shewes how easily we lose both many degrees of it and all sense of it and therefore we had neede still to be repairing our selves A beggars coate needes continuall patching We cannot be rid of our ragges wholly and therefore we must ever be mending Souldiers that keepe a fort or hold looke what batteries and breaches are made by skirmishes and assaulâ—s on the day they will repaire them in the night else could they not hold out no more could we against Satan and our owne corruptions without daily repaire And as our houses so our hearts they will grow dusty and nasty if they be not daily swept and cleansed 3. Sanctification is a continuall act and proceeding in grace so long as we live because it is nothing else but a returne to our first estate and image to which wee cannot possibly attaine till death And therefore if wee would proceede to the glory of the Saints we must proceed in sanctification to the full measure of it for glorification is nothing but the end and perfection of sanctification 4. God hath set apart many excellent and glorious meanes for the perfecting of this his owne worke by all which if we rise not to full holinesse we shall frustrate him of his end The holy Scripture is able to make the man of God perfect to every good worke 2 Tim. 3.15 the holy Ministery of the Word and Sacraments are able both to beget and strengthen faith which purifieth the heart holy meditations conference prayers with promises of blessing and successe if wee rightly use them all these witnesse to us that the Lord would have us to be still adding what is lacking to our graces and rise up to full assurance and holinesse and as those that are planted in the house of God to be more fruitfull and flourishing in our age 5. The necessity and utility of this practise imposeth it on all the godly 1. In respect of the wickednesse of their hearts and a number of beloved and darling sinnes against which all care watchfulnesse and strength is too little 2. In respect of the steine and soyle of sinne which is like a crimson dye hardly fetched out of those that are the Lords for when the sting of sinne is gone and the guilt of sinne is taken away and washed in the Kings bath even the fountaine of the blood of the Sonne of God opened to the house of Iudah and Ierusalem for sinne and uncleannesse yet is there a staine of sinne left which remaineth to be washed with the fountaine of water for Christ came by water and blood this fountaine of pure water is the grace of sanctification which is as the flood Iordan to wash the soules leprosie which stickes faster than Naamans so as we had neede wash seven times that is often yea continually and yet for all that it shall be with the faces of our soules as with the faces of our children the dyrt shall sticke till it be washed off and being washed soone growes foule and dyrtie againe 3. In respect of good duties wherunto we shal ever be unapt unready further than by profiting in sanctification wee are kept in a readinesse For as a man in fetters and irons cannot doe any service to his Prince till his fetters be knockt off so here our corruptions and lusts are heavier and presse us downe harder than a thousand chaines onely the grace of sanctification unties us and gives us liberty in good duties 4. In respect of finall perfection which is not attained in justification but by sanctification It is true that justification heales the wound but sanctification shuts the skarre justification brings pardon but sanctification brings peace neither was there ever any justified person who had received the first fruites but hee longed for
to grow up in holinesse as plants and children naturally grow so also doe the children of God being planted in his courts To helpe us herein we will somewhat at large consider three things 1. Meanes of obtaining a full measure of holinesse 2. Markes of one that hath attained it 3. Motives to provoke us thereunto The meanes are five I. Meditation and sound consideration concerning 1. God 2. thy selfe 3. grace it selfe First in God thinke 1. of his will 1 Thess. 4.3 This is the will of God even your sanctification We ought to follow God if he should call us through hell it selfe much more in the sweete practise of sanctification which hath a happy fruite 2. Of his promises 2 Cor. 7.1 Seeing we have these promises let us cleanse our selves from all filthinesse of flesh and spirit and grow up unto full holinesse All the promises are made to the practisers of holinesse Matth. 5.8 Blessed are the pure in heart 3. Of his glory which thou oughtest by all thy endeavour to promote being the end of thy life and of thy selfe but herein especially is our heavenly Father glorified when our light shines before men Matth. 5.16 Secondly in thy selfe consider these things 1. In thy creation thou receivedst a soule a body faculties and sences with parts and members from him and in him thou now livest movest and hast thy being and canst thou doe him too much service in them Doth any man build an house but he will looke to dwell in it Doth any plant an orchard or vineyard and not looke for usefull fruites to himselfe Thy selfe art Gods house thy soule Gods garden and doth not hee expect not onely fruite of holinesse but much fruite 2. In thy redemption the end of which was not onely to deliver thee from the condemnation of sinne but from thy vaine conversation 1 Pet. 1.18 redemption is not onely from the guilt and punishment but from the service and corruption of sinne and sanctification is an inseperable companion of justification 3. In thy life and present estate thou art a Christian and professest Christian religion which onely prescribes the rule of holy life whereby thou must walke thou must life like a Christian that hast communion with Christ that walkest in the light as hee is in the light 1 Iohn 1.5 that hast the Spirit of Christ which perfecteth daily his owne worke and beautifieth his owne dwelling 4. In thy death and future estate remember thou must die and onely holinesse of heart and life shall attend thy soule when all things else shall leave it and without holinesse thou shalt never see God Heb. 12.14 If death shall leave thee unholy the last judgement shall so find thee So therefore live now as thou maist ever live hereafter Thirdly meditate on the grace and worke of holinesse it selfe 1. what a difficult worke it is and therefore thou must goe seriously about it oh the worke of mortification is a painefull work a man cannot die without paine no more can the olde man sinne hath a strong heart and is loath to die and therefore as to die is no dallying matter so he that meanes to dally in this businesse shall never happily proceede in the degrees of holinesse 2. What an excellent worke it is for hereby we shall be daily partakers of the divine nature 2 Pet. 1.3 which is not in respect of the nature and essence of God which is incommunicable but in respect of the most excellent and precious qualities and gifts bestowed by the Spirit of God on those that are regenerate wherein we shall be like unto our heavenly Father and grow up to the similitude of Iesus Christ till he shall be all in all unto us II. Meanes of growing to a full measure of holinesse is in our Text Prayer First for the grace it selfe Psal. 51.10 Create in me a cleane heart O God and renew a right spirit within me Secondly for the increase of the grace Phil. 1.9 And this I pray that yee may abound yet more and more in knowledge and judgement verse 11. being filled with the fruites of righteousnesse 1 Thess. 3.13 The Lord make your hearts stable and unblameable in holinesse Thirdly for continuance and confirmation in grace as in the Text. Ephes. 3.14 I bow the knee that yee may be strengthened by the Spirit in the inner man Psal. 51.12 Oh stablish me with thy free Spirit Let it be thy daily prayer as Davids Psal. 86.11 O Lord knit my heart unto thee let thy good Spirit leade mee even to the land of the living Fourthly for a blessing on the meanes of grace Psal. 119.18 Open mine eyes that I may see the wonders of thy Law III. Meanes An holy use of the word and Sacraments For the word in generall Iohn 15.3 Now you are cleane by the word which I have spoken unto you and chap. 17.17 Father sanctifie them in thy truth thy word is truth Rom. 1.15 by preaching the Gospell the righteousnesse of God is revealed from faith to faith Now there be in the word foure things which specially helpe forward our sanctification 1. The commandements and precepts Psal. 119.4 Thou hast commanded that wee should keepe thy precepts diligently These let us see what wee ought to ayme at and how farre we are off from our duty 2. The promises and comforts of it Psal. 19.11 In keeping of them there is great reward Revel 20.6 Blessed and happy is hee that hath part in the first resurrection on such the second death hath no power 3. The threats and denunciations of judgement that are in it Revel 22.15 Without shall be dogges and enchanters and whoremongers and murtherers and idolaters and whosoever loveth or maketh lyes 2 Pet. 3.11 Seeing all these things shall be dissolved what manner of persons ought we to be in holy conversation and godlinesse 4. The examples that are in it Heb. 12.1 Seeing we are compassed with such a cloud of witnesses let us cast off every thing that presseth downe and the sinne that hangeth fast on us Examples of holy men will make us trust in God Psal. 22.4 Our forefathers trusted in thee and thou didst deliver them this confirmeth our confidence Godly women must shew the holy and hidden man of the heart as Sarah did 1 Pet. 3.5 Observe in the reading or hearing of the word these particulars for the decay of corruption and the increase of sanctification The Sacraments or visible words helpe forward sanctification because by baptisme we are borne into the Church and notably it both representeth and sealeth our mortification and quickning Rom. 6.4 and by the Lords Supper wee are fed and nourished in the grace of the covenant in faith love and comfortable assurance IV. Meanes Godly company That man goes apace in the grace of sanctification who is a companion as David of all them that feare God Psal. 119.63 Now godly company furthereth sanctification 3 wayes 1.
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
of darknesse and translated us into the kingdome of his deare Sonne from kingdome to kingdome from an eternall state of death to an eternall state of life and glory 2. Gods eternall love is hidden with himselfe till effectuall calling discover it And hence it seemes to be called a calling according to purpose not onely as flowing from it but also declaring that whosoever are thus called God purposeth eternall good to them and they may know it shall be made good to them because this purpose is infallible and immutable 3. Effectuall calling is a giving of man by God to Christ to save Ioh. 6.37 Every one that the Father giveth unto me commeth unto me and him I cast not out If then thou knowest thou art once given to Christ thou knowest thy salvation For this calling of God is without repentance Rom. 11.29 this gift is never cast away 4. A man naturally ariseth from the effect to the cause from the fruite to the roote from the streame to the fountaine then in like sort may a man conclude of Gods eternall love by effectuall calling which is a fruite of that roote a streame of that fountaine of predestination to eternall life And whereas wise men may by likely meanes judge of the end much more may a Christian by the infallible meanes judge of the certaine end God leading him by this meanes to the principall end which nothing can frustrate seeing all things fall out to the best to them that are thus called according to purpose Rom. 8.28 5. As in the Law he that had first fruites might expect the harvest so he that is effectually called hath begun his salvation already hee hath begun the heavenlyâ—life upon earth Iohn 3.36 He that beleeveth hath eternall life and is translated from death to life And as the earnest penny confirmes the whole bargaine amongst men so the earnest of the Spirit gives us assurance of full holinesse and full happinesse because he that hath begun a worke of grace in us will performe and finish it to the day of Christ Phil. 1.6 And this reproves not Papists onely who deny that a man may be sure of his salvation without extraordinary revelation but even Protestants who resolve never to trouble themselves about it they will leave all to God and will not enter into his councell but rest in a good opinion and ungrounded hope in which if it happen well they have well But what a folly is this For first What man in any outward title or tenure will content himselfe with uncertainties if he may be certaine of a good estate we would hold him a man distracted that would offer to claime and hold house and land without evidences and conveyances Is any man richer because he dreames he is rich So to dreame of the wealth of grace enricheth none Secondly What is the use of the whole Gospell but to be Gods embassage certifying us of his free grace in electing and saving us what other use than to bring us peace of conscience through justification of faith and what peace without assurance 1 Iohn 5.13 These things have I written unto you that beleeve that yee may know you have eternall life So as the end of all Scripture is not onely to know that there is an eternall life but that beleevers have it Thirdly Why are wee commanded to give all diligence to make our election sure 2 Pet. 1.10 if it be either needelesse or impossible When Christ commands us to rejoyce that our names are written in the booke of life doth he not imply that a man may know it and convince us that the want of this joy is by our owne default Fourthly a man neglecting or despising this comfortable assurance perverts the whole Ministery Doest thou pray for remission of sinnes and not beleeve it thy prayer is a dead carcasse Doest thou professe in the Creed thou beleevest remission of thy sinnes and by not caring to beleeve it give the lie to thy profession Doth the word preached command thee to beleeve in the Lord Iesus Christ and that thy Redeemer liveth who loved thee and gave himselfe for thee and wilt thou sticke in an idle conceit as if it were needlesse to wade into this deepe Are the Sacraments but as seales set to blankes without this assurance and is it yet needlesse Doth the Apostle say that hee that knowes not that Iesus Christ is in him is a reprobate and is it an idle or a needlesse thing to prove it 2 Cor. 13.5 Quest. But where may I come to this assurance Answ. We send not men to poare upon the doctrine of predestination nor to soare up to heaven to pry into Gods councell But thus Looke downe into thy selfe examine if thou beest effectually called see what God hath done in thee and so maist thou judge what he will further doe in thee and for thee This is indeede an hard taske and requires all diligence which the Apostle Peter calls for unto it For 1. Satan seeks to plucke from us this comfort of our lives both before our calling causing us either to shut our eare from the voice or by picking and pulling the seede out of the heart by carnall distractions and objections And after our calling perswading men all is deceitfull or vaine God is not at peace with them nor they with him 2. Most men rest in generall outward calling which is ineffectuall 3. But chiefly the likenesse of outward ineffectuall calling unto it makes it harder to be discerned Quest. Wherein is the likenesse betweene effectuall and ineffectuall calling Answ. First by ineffectuall calling a man may come to the feast and sit downe at Gods table as the unworthy guest did may seeme one of the friends of Christ may make shew of answer to the call in respect of outward profession and conformity to the doctrine when the heart answers not nor resolves to answer Deut. 5. The people came to Moses and said Whatsoever the Lord commandeth that will wee doe But the Lord said Oh that there were such an heart in them If the call were denied or fairely excused and put off as some of the guests did this were more discernable But many come in among true worshippers and bring in lampes and some oyle and are the more hardly discerned Because as the same Sunne earth raine roote moisture brings up the chaffe as doth the wheat so the same meanes of word and Sacraments nourish the hypocrite which doth the sound hearted Christian. Secondly by ineffectuall calling a man may come to a great measure of knowledge of the word to consent to the truth of it may preach it yea soundly handle it for the conversion and saving of others may preach it in the name of Christ that is for his glory and by his grace Many of those that preached in the name of Christ shall come in the last day and challenge acquaintance of him to whom he shall say I never knew you
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
persons for their workes sake against persecuters and enemies 2 Thess. 3.1 Pray for us that wee may be delivered from unreasonable men from absurd wicked men which in all corners rage against Gods standart-bearers men of corrupt mindes resisting the truth and thus Philemon 22. the Apostle trusted by their prayers to be given to them out of bands as Peter was delivered out of the lyons mouth miraculously by the strength of the prayers of the Church made for him Acts 12.5 and Rom. 15.30 31. Strive with mee by prayers that I may be delivered from the disobedient in Iudea Whence observe that men of greatest gifts and graces that are in highest favour with God have neede of the prayers of the weaker and meaner Christians Paul rapt into the third heaven and filled with unutterable mysteries contemnes not but craves and earnestly beggs the prayers of the simple Christians Rom. 15.30 he intreates them earnestly even for the Lord Iesus his sake and for the love of the Spirit to strive with him by prayers to God Because men of greatest parts are farre from perfection in gifts or graces Paul saw hee had not yet attained but may receive a daily increase and therefore stands in neede of the prayers of others for increase and further degrees of the graces he hath Even they are men subject to the same passions and infirmities with others Acts 14.15 The more grace and gifts they have the more are they in danger to be puffed up and forget themselves Yea themselves being as fraile as others their prayers are often weake and faint and neede many hands lifted up for them to strengthen them even Moses needes Aaron and Hur to susteine him in lifting up his hands for even his hands may grow heavie Men of greatest gifts are in the greatest fight faire markes for Satan Satan will be sure to stand at Iehoshuahs right hand Zach. 3.1 and will winnow Peter as wheate Luke 22.31 He knowes if he can cast downe one of these hee falls not alone but many are like to fall and that God is more dishonoured and the Gospell more disgraced by one of these than many others and therefore these have most neede to be supported by the prayers of the Saints This meetes with men of great and high spirits because of the greatnesse of their parts they thinke themselves all-sufficient in themselves rapt into their owne admiration They have a notable gift of prayer themselves and what neede they crave the prayers and assistance of others But suppose thou hadst the sufficiency of an Apostle nay wert rapt into the third heaven as Paul was Hadst thou one drop of the grace of humility as he had thou wouldest descend and out of sense of thy wants begge the prayers of the meanest Christians and that not coldly or formally but with earnestnesse and vehemency as hee did It teacheth not to despise the meanest Christians seeing the meanest may be usefull and thou maist receive a blessing by him sometime by counsell or comfort or example at least by his prayers To incourage poore Christians to pray seeing here were we see God is no accepter of persons He will heare as well the Thessalonians for Paul and Silvanus and Timothy as them for the Thessalonians he gives as soone to the meanest as to the greatest these are as welcome to him as they for he casts none in the teeth Object I am unworthy to pray for my selfe or others Answ. Thou prayest not in thy owne worthines but in the merit and intercession of Christ which belongeth to the poorest brother as well as the richest Object I am unable to pray I want gifts Answ. 1. Prayer receiveth not vertue or answer from excellency of gifts but from Gods promise and from faith and affection in our selves Not the words but affections and sighes which may be in men meanly gifted are regarded of God 2. Thou seest here the Lord so farre from refusing thee as that hee commends the greatest matters to thy prayers even to pray for those that in respect of gifts can better pray for thee Bring thou so much the more faith more sense of want more thirst after grace and thou bringest better gifts to prayer than hee that bringeth more words Rhetoricke forme and fluence of speech And here observe The duty of all Christians is to pray for their Ministers yea for all their Ministers Pray for us for Silvanus and Timotheus as well as for Paul for Paul envies not to them a roome in the prayers of the Saints So a number of places afore alledged doe prove And many reasons presse the duty upon the people First howsoever the Ministery is Gods ordinance effectuall by his power and Ministers as starres in his right hand safe by his providence and protection yet he hath made it the duty of people to pray for their Ministers as a recompence of their care and paines and labour in the worke of their salvation and as a part of the honour that people owe them as fathers by vertue of the fifth commandement and in way of returne of prayers for prayers So the Apostle had earnestly prayed for them in the former verse and now earnestly beggs prayers for them So Ministers are the peoples mouth to God they stand in the gappe and breach for them they by prayers procure blessings on their people it is equall and just the people should by their prayers procure blessing on them Secondly If we be bound to pray for all Saints and private men much more for our Pastors and Fathers in Christ by whom the Lord offers and conveyes his best and most lasting blessings upon us whom hee hath separated as one of a thousand to declare to man his righteousnesse to be lights to them that sit in darknesse guides to the blinde and patternes to the flocke Ministers by whom the Lord conveyes his saving graces into the hearts of the Saints Thirdly People neglecting this dutie lay themselves under the guilt of many sinnes 1. In that every man being bound to respect the glory of God in the furtherance of his pure worship which cannot be done but by an able and gracious Ministery they sinne against dutie that by their prayers strengthen not their Ministers 2. Every Christian is bound to be an helpe to the truth 3 Iohn they plainly detract this helpe that withhold their prayers from their Pastours their teachers and maintainers of truth 3. Every Christian ought to be compassionate to the soules of their brethren and by all meanes promote the salvation of men And therefore out of compassion of millions of soules who stand in neede of powerfull preaching and without vision are like to perish ought to pray that God would mightily worke with the word in the mouthes of his Ministers to make it powerfull to rescue people out of the snare of the Divell 4. All those people make themselves guilty of the troubles falls
and ill successe of their Ministers that faile them in this duty of prayer Thy prayers might have upheld him or helped them out of trouble out of frailty 5. Such as pray not for their Ministers deprive themselves of the blessing and happy fruite of that Ministery the more earnestly people pray for their Pastours the more assurance of good and happy fruite may they expect from their Ministery and often of their Ministers themselves who are worthily removed from an unworthy people that never prized them for their workes sake First This serves to reprove inconsiderate men who by neglect of this duty signe themselves to be out of the communion of Gods people they care not whether their Minister stand or fall sink or swimme leave him to himselfe take no notice of his labours trialls sufferings his person his worke his wages is no part of their care they have no hand lift up for him to God or men but perhaps both against him These are at least inconsiderate 1. That the blessing and benefit of a good Minister is invaluable and must be begged of all those that must share in the benefit One of the speciall clauses of the new Covenant is that God will give Pastors according to his owne heart and wil he give such a speciall gift to such as prize it not nor praise him for it 2. They consider not the weight of the calling the charge of soules for which who is sufficient The rage of Satan and all wicked men against this great worke never sleeping but alwayes hindering the free passage of the Gospell both with open fury and secret devises The many sharpe assaults that these leaders of Gods armies against the Prince of darknesse and his forces are exposed unto often in the forlorne hopes not onely bestowing their lives and strength in preaching the Gospell but often being bestowed for it and die to seale it with their blood Did they consider this they would pray in Peters words Acts 4.29 Lord grant thy servants that they may speake boldly thy word 3. They consider not how deepely themselves are interessed in the welfare and happy estate of their Ministers Is not the fall of the Minister commonly the ruine of the people Can the shepheards be smitten and the sheepe not be scattered Can vision faile and people not perish Can a watch-man of a Citty or Castle be corrupted or surprized by the enemy and the Citty be safe Or can a man be an agent or accessary in the corrupting and surprizing a Captaine set to keepe a Fort without treason to his Prince Even so hee that prayes not for the prosperity of every good Minister shewes himselfe in enemy to the Church and no friend to his owne salvation Secondly To reprove that cursed generation of men who in stead of praying for the prosperity of the Ministery and Ministers who being sent of God in mercie are a principall blessing 1. They repine and grieve as if some heavie scourge or plague were come upon them as the Divells did at Christs coming because they were tormented before their time It was never merry with them since there was such running and thronging after preaching now they cannot sit at ease nor have roome to bring their beds with them nothing is such a corrasive unto their hearts as to see Gods blessing and successe of a godly Ministery and the people of God flocking after his owne Ordinance This was the dust and daggers in the Pharises and hypocrites in Christ his time that they could profit nothing but that the world runne after him Iohn 12.19 Oh that such men would seriously consider that 1. Whosoever esteeme this excellent blessing a burden a plague it shall be so to them It offers it selfe now as a blessing but shall turne to the most intolerable plague that can befall them even a witnesse a bill of inditement aggravating their damnation burdening them with plagues and curses easelesse and remedilesse 2. There is not a more proper note of a Divell incarnate and a man in state of damnation than to envie and grieve at the grace of God at the prosperity successe and growth of the Gospell The Divells proper sinne Ye are of your Father the Divell his workes ye doe 3. The time hastens on thee when in terrours of soule and agonies of heart thou shalt wish one Sermon one word of comfort and know by the want of the blessing the benefit of it but perhaps shalt never finde opportunity Thirdly others in stead of praying for their Ministers curse them revile them slander them runne to the Rulers every week to disturbe them as if they were loath to be too farre behinde the Divell or not to be chiefe instruments in the ruinating of the Kingdome of Iesus Christ. Thus those that are bound to pray for their Ministers that they may be delivered from absurd and unreasonable men are most ready to make a prey and spoile of them But doubtlesse they are wicked and gracelesse men neare to a curse a wonder their steely hearts feare not some extraordinary judgement and messenger of Gods wrath every moment 2 King 2.24 When little children in their play cursed and reviled the Prophet Elisha beares came out of the wood and destroyed them how much lesse can the aged escape who teach their children by example to revile and scorne the Prophets and servants of God Fourthly others will not revile them but can spy wants and imperfections in them as indeede there is in the best can sit as Iudges on his person cast him off for one weake in gifts colde in his doctrine carelesse in his life and so turne him off But when did they pray for him that God would enable him to the worke of his Ministery that God would bestow the Spirit to deliver the word so as he might save his owne soule and them that heare him And if they faile herein are they not guilty of all his defects which they complaine of Surely would they spend as many earnest prayers for him as they doe words to taxe and disgrace him who knoweth whether the Lord might not open his heart and mouth for their comfort and profit And what reason hath the Lord to minister comfort and benefit by a man when it is never desired Thou findest no sweetnesse nor comfort in a Minister thou prayest for none How canst thou finde without seeking Secondly for instruction Seeing our want and sinne heretofore let us reforme our selves and provoke our selves to so needfull a duty daily to commend our Ministers to the grace of God as Paul and Silas were by the Church Acts 15.40 The first ground and to doe it aright 1. Wee must love them heartily our prayer must flow from love where prayer must be earnest love must be earnest first even as the love of fathers begetting us and breeding us up to Christ 1 Cor. 4. true love and prayer are ever inseparable it is impossible for a man to