lost Secondly other graces serve to the well-being or comfort of a Christian as sense of Gods favour peace of conscience joy in the holy Ghost alacrity in good duties sense and feeling of comfort in that estate these and the like may be quite lost David himselfe may pray Restore unto me the joy of thy salvation Psal. 51.12 Againe for the kindes of graces wee are to know that some are true saving graces as faith love zeale c. which are given to such as are effectually called fruites of the Spirit proper to the elect springing only in their gardens these cannot be wholly quenched although where these be the Spirit may be sore grieved as by Sampson David Peter Other graces are excellent but common not saving not sanctifying tending more to others good than their salvation that have them such as are historicall faith justice chastity temperance these and many the like may be quite quenched and never remembred As wee see in Saul 1 Sam. 16.14 The Spirit of the Lord departed from Saul namely which had beene present with him in many common graces and the evill spirit came upon him and in Iudas who had many excellent gifts yet it is said of him that the Divell entred into him who never comes but hee makes waste of all grace II. For the degrees of grace they are foure 1. Election 2. Iustification 3. Sanctification 4. Vocation Of these two are wholly laid out of our selves two are within our selves In the two former Election and Iustification a man cannot increase nor yet decay being two simple acts of God once wrought in him by himselfe immediatly and rooted in Christ who being the roote dies not and no more can the living branches in him The two latter because they are wrought mediatly by such outward meanes as are not alwayes alike may receive both increase and decrease A man may fall wholly from his vocation for Many are called but few chosen Matth. 22.14 and from a great measure of sanctification and from the whole comfort of true sanctification seeing nothing in his soule but the presence of corruption yea from many degrees of the soundest graces attending justification and eternall life Yet here some care is preserved in the heart of the elect by the Lord so as all sound grace is not quenched Here the case is as heretofore in the Romans warre if onely the top of the standart were stricken off the standart-bearer holding still the trunchion in his hand lost neither office nor honour but if hee lost the trunchion and suffered that to be beaten out of his hand he lost both So in our Christian warre if all care in the heart be expelled the honour and place of Christianity is lost and then men fall not away from their election but they that were never elected fall away Thus we see the meaning of this precept directed to beleevers who have received the Spirit for fire cannot be quenched but where it is that they should not quench the Spirit that it is not to be meant of an utter extinguishing of saving graces which cannot be but not to suffer any grace to be quenched in the brightnesse measure or degree of it this fire must be so farre from being quite put out that it must not be slackened or lessened it must be so farre from totall quenching as they must not let it decay in part or in any degree of it We come now to the points of instruction that this exposition affoords us The first is this All the godly have the Spirit of God else could he not be quenched this fire cannot be quenched but where it is Rom. 8.9 Ye are in the Spirit because the Spirit of God dwelleth in you and If a man have not the Spirit of God the same is not his Hence the godly are called the temples of the holy Ghost in whom he dwelleth as in his temples 2 Cor. 13.5 Prove your selves know yee not that the Spirit of God is in you unlesse you be reprobates 1 Ioh. 2.20 Yee have the anoynting which abideth in you Object The Spirit being infinite he is also in the wicked Answ. 1. He is one way in the wicked as in all other things by the infinitenesse of his essence another way in the godly by the presence of his grace and blessed effects 2. Hee is graciously present both with the wicked and godly but the former in common and generall graces the latter in speciall and saving graces In the former hee dwells as in the world for the good of the world and societies of men In the latter hee dwells as in his temples for the perfecting of the blessed communion of Saints both in grace and glory In the one by grace restraining in the other by renewing grace Reasons of the point are these 1. Members must needes have the same Spirit with the head as a branch hath the same sappe with the roote and as every member liveth by the same soule that the head doth This is the Apostles reason Rom. 8.11 The same Spirit that raised up Iesus from the dead shall also quicken your mortall bodies because his Spirit dwelleth in you 2. Christs promise is that his Spirit should supply his bodily absence Ioh. 16.7 It is meete I goe away else the Comforter shall not come but if I depart I will send him unto you for greater is our comfort in Christs bodily absence then wee could have in his bodily presence wee must not now gaze upon his holy flesh but the blessed merit of it If wee should alwayes corporally see wee could not spiritually beleeve saith Augustine Now Christ hath carried our flesh to heaven and opened the way by his flesh to our flesh in our flesh makes requests and prepareth places for us and supplies that comfort in the meane while by sending out his Spirit to glad our hearts 3. This commeth to passe by Christs effectuall and powerfull prayer Ioh. 14.16 I will pray the Father and he shall send you another Comforter that he may abide with you for ever Now he was heard in all things Ioh. 11.42 But for whom prayeth he Answ. First for the Apostles and then for those that keepe the word and beleeve Ioh. 17.20 He prayeth not for the world verse 9. And for what prayeth he Answ. For a Spirit whom the world knoweth not neither can receive but the elect know him For ye know him for he dwelleth in you and shall be with you all Ioh. 14.17 4. The manifest accomplishment both of the promise and prayer proveth that the regenerate have the spirit of Christ in them Gal. 4.6 And because ye are sonnes God hath sent forth the spirit of his Sonne into your hearts which cryeth Abba Father Christs intercession is not a forcelesse prayer but according to his promise he sends out the Spirit which sending forth is not by change of place but by manifesting his operation in the gifts
but walke in it Isa. 30.21 This note the Apostle give us Rom. 8.14 As many as are led by the Spirit of God they are the sonnes of God Implying that we are as blinde men before conversion and afterward as children both having neede to be led The fourth is Sanctification and new creation 1 Cor. 6.11 Now you are sanctified by the Spirit of our God both enabling you by mortification to hate evill and quickning you to love that which is good which love is made manifest by the fruits of the Spirit Both are put together Gal. 5.13 Walke in the Spirit and yee shall not fulfill the lusts of the flesh The fifth is sound Consolation for hee is the Comforter 3 wayes 1. Sealing up our adoption and salvation Rom. 8.15 16. therefore called the Seale or Earnest confirming the whole bargaine 2. Strengthening in temptation and spirituall combate for the spirit of God takes our part in the strife betweene the flesh and the spirit 3. Comforting in affliction by peace of conscience and joy in the holy Ghost which made the Martyrs invincible The sixth is Supplication for hee is called the Spirit of supplication Zech. 12.10 and makes us cry Abba Father Gal. 4.6 Because 1. hee makes us see our misery 2. he gives us sound knowledge of the excellency of God and his mercies which maketh us fervent in prayer 3. hee lets us see God appeased toward us in his Sonne 4. he propounds the truth of God in his promise who hath said hee will heare us and 5. the merit of Christs intercession to whom the Father denieth nothing By these notes examine thy selfe So much for the first Doctrine we come now to the second which is that Those that have the spirit of God must be carefull not to quench it The Text implies that in the best the Spirit is subject to be quenched where it shines brightest and in the meanest and poorest Christian of the weakest grace much more a small sparke of fire is easily quenched and will decay if it be not blowne up and preserved And the Apostle exhorteth all Heb. 12.15 Let no man fall from the grace of God no man rich nor poore in grace high or low no man not the hypocrite who shall fall from all grace nor the sound Christian who may fall from many degrees and much comfort but is preserved from falling by the feare of falling and a care not to fall for God susteines him inwardly by his preserving grace and outwardly by the word preventing security Therefore Revel 2.25 That thou hast already holde fast till I come And 1 Cor. 10.12 Let him that thinketh hee standeth take heede lest hee fall All which sheweth that the state of grace is lubricus ad lapsum that is slippery and in danger of falling First The Spirit comes not wee say with a wet finger nor without labour and desire he is not powred but upon thirsty grounds nor obtained without much sorrow mortification and cleansing of the heart he will not dwell in a sty nor set up his Temple in the denne of a darke and deceitfull heart Now when a man hath with such difficulty got the Spirit into his soule shall he by quenching him lose his labour suffer so many things in vaine and suddenly cast downe what hee hath beene so long a setting up Shall he be so foolish as to begin in the spirit and end in the flesh Gal. 3.3 Secondly The spirit of God with his graces are the earnest of our salvation 2 Cor. 5.5 The pledge of our inheritance Ephes. 1.14 The chiefe witnesse with our spirits that wee are the children of God Rom. 8.16 By which we call God Abba Father Yea he is that holy Spirit both in his nature being the fountaine of holinesse and in his effect making us holy By whom wee are sealed to the day of our redemption This is a Metaphor taken from Merchants who having bought some choyce commodities doe seale them for their owne to know them againe So the Lord by his spirit sealeth his owne both to distinguish them from others and to set them apart as his owne and also to make their election firme and sure by setting his owne seale and Image upon them Shall we then quench this spirit who alone preserveth our holinesse peace comfort boldnesse with God and assurance of our owne salvation Thirdly To quench the spirit is farre more damnable than to want him altogether for this is Apostasie than which nothing doth more provoke the vengeance of God against men Heb. 10.26 If we sinne willingly after we have received the knowledge of the truth there remaines no more sacrifice for sinne but a fearefull expectation of judgement c. And this the godly themselves can justifie what torture they have in their soules when they have in part quenched the spirit As David roared day and night and his bones consumed Psal. 32.3 4. And Peter went out and wept bitterly Matth. 26. ult And such as now let no sorrow come neere them for their relapses shall finde the more behinde Fourthly Of all falls the fall from grace is most wofull 1. In regard of the good things which are lost even the most precious graces of faith love joy hope to which all earthly wealth is not comparable 2. In regard of the losse and ruine of the soule in such as quite fall away from grace received which is the best thing a man hath and what recompence shall hee give for his lost soule For a man to fall with a milstone about his necke into the bottome of the sea were an easier fall saith our Saviour than thus to fall 4. In regard of the wofull and miserable change in the soule of Gods owne childe who but in part quencheth this blessed spirit As appeareth in these instances 1. Change Whereas the spirit of God was the soule and life and joy of the soule now being quenched but in part he withdrawes himselfe and his presence yea the joy and comfort of his presence that a man shall thinke him quite gone and the joy which upheld the heart in all estates shall now be so cleare gone as if it had never bin there David found this change after his sinne Psal. 51.10 Create in mee a cleane heart O God and renew a right Spirit within mee therefore in this sence the spirit was gone Againe Restore mee to the joy of thy salvation therefore that also was gone 2. Change Insteed of the power and efficacy of grace all is in a wane and goeth backward the spirit of prayer ceaseth the first love is fallen from zeale decayes watchfulnesse is remitted conscience is cast asleepe the ayde of the spirit greatly lost which when David discerned hee prayed thus Oh stablish mee with thy free Spirit verse 12. 3. Change Gods children shall finde that the spirit once quenched in stead of the lively practise of piety formerly upheld they
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.
time hopest thou to finde for his wages hast thou leisure for every thing but to be saved what time wilt thou attaine the end that hast no time for use of the meanes or art thou all body without an immortall soule or is there is no further use of thy soule but to be as salt a while to keepe thy body sweete Is all thy care for a ruinous house and never mindest the tenant within I marvell not to heare our Lord say that it is a very hard thing for a rich man to enter into heaven but I never heard him say that it is impossible for a man to be rich and religious too Object And I saith the poore man can spare no time as the rich may doe I am oppressed with a great charge and must intend my family c But art thou poore and wantest many necessaries there cannot be a stronger motive to attaine this one thing necessary Art thou poore in earthly blessings and wilt thou not therefore be rich in heavenly and spirituall graces Hast thou no house land nor inheritance to rejoyce in Thou shouldst so much the more make Gods testimonies thine heritage for ever and the joy of thy heart 2. It is true men of meaner estates had need be good husbands of their times and estates but yet they must conceive that piety and seeking of God is an enemy to thrift and good husbandry Mary was no bad houswife in sitting downe at the feete of Christ and it was the blot of Marthaes houswifrie that she did not so too Is godlines great gain fearest thou it wil only bring want poverty Must onely that hinder our thrift and prosperitie that hath the promise of this life as well as of that to come and which onely gets blessing on our labours from him who onely gives power to get substance How farre is this from trusting God on his word who hath assured us that whosoever feare him rich or poore they shall want nothing that is good for them By all which that hath been said we may conclude that it is not the strength of any argument made against this holy care but strength of corruption that removes unsetled and unstable mindes from the practise of it This I have set downe for the use and direction of such as heartily desire to be led in the right way and for the incouragement of such as seeke the Lord constantly in his ordinances on all good occasions hoping that it may somewhat confirme them that no blast or objection of prophane persons may either blow them away or weaken their frequent and reverent use of Gods most sacred ordinances And now Christian Reader I commend thee unto God this booke to thy godly use and my selfe unto thy godly prayers Aldermanbury London Novemb. 17. 1630. Thine in Christ THO TAYLOR THE PROGRESSE OF SAINTS TO FVLL HOLINESSE 1 THESSAL 5.19 Quench not the Spirit THE holy Apostle in this Chapter setting downe and enforceing a number of rules for true sanctification addes this also as a principall part of holinesse Not to quench the Spirit Here wee must inquire and finde out 1. What is the Spirit 2. What it is to quench the Spirit I. By the Spirit in Scripture is meant 1. The blessed Spirit of God promised by Christ to be given us Ioh. 14 16. and dwelling in the elect as his owne temples 1 Cor. 6.19 inspiring them with all good thoughts motions and affections 2. The gifts and graces of the Spirit such as wisedome knowledge counsell the feare of the Lord peace joy long-suffering called the fruites of the Spirit Gal. 5.22 So it is said that Iohn Baptist was filled with the Spirit Luk. 1.15 that is the graces of the Spirit 3. The motions of the Spirit in the minde stirring up good desires and purposes Psal. 51.10 Renew a right Spirit within me This is called the leading of the Spirit Rom. 8.14 As many as are led by the Spirit of God they are the sonnes of God All are here meant even the presence of the Spirit in us for gifts and operations and motions presuppose the presence of the Spirit II. Quench not This is a Metaphor taken from fire which giving heate and light in great measure is quenched or extinguished In which respect the Spirit and his graces are compared to fire Mat. 3.11 So in other respects also 1. Fire enlighteneth darke places so the Spirit is a shining lampe in the darknesse of this world and therefore called the Spirit of Illumination 1 Ioh. 1.5 6. 2. Fire heateth and warmeth yea reviveth and quickeneth so the Spirit warmeth the Christian heart with love of God and of men inflameth it with zeale and makes it burne within us as the Disciples going to Emaus Luk. 24.32 and he revives us in the wayes of God 3. Fire consumeth straw and stubble so doth the Spirit consume noysome lusts Rom. 8.13 If ye mortifie the deedes of the body by the Spirit ye shall live 4. Fire purifieth mettalls so the Spirit purgeth the heart from the drosse of sinne seperates pure from impure truth from falshood 1 Cor. 6.11 5. Fire ascendeth upward kindles our sacrifices and makes them also to ascend so the Spirit kindles our prayers and makes us ascend toward heaven in holy affections and holy conversation Againe fire is quenched two wayes First by putting it out quite as by casting water upon it violently extinguishing or smothering of it And secondly by slacking or lessening the heate and light of it when yet some fire remaineth So the Spirit of God and his graces are quenched either when grace is wholly lost which formerly seemed clearely to shine and burne or when grace is lost in part and any grace suffered to decay and die in us Quest. Can grace be wholly quenched or decay where it is Answ. Consider here a twofold distinction first distinguish of persons some are hypocrites or wicked and obstinate sinners who may well lose all the grace that ever they have as Saul and Iudas did who had many excellent graces Some are godly who have received true faith true hope c. and these may lose some fruites and effects of the Spirit by security and as it were slake the heate and light and warmth and comfort of the Spirit but they doe never wholly quench the Spirit for the Spirit abideth in them for ever Ioh. 14.16 And the seede of God remaineth in them 1 Ioh. 3.9 else could it not be an immortall seede as 1 Pet. 1.23 Secondly distinguish of graces both for their kindes and for their degrees I. For the kindes of graces wee are to know first that some graces are of absolute necessitie and serve to the being of a Christian without which salvation cannot be as faith hope and love these maine graces are like the fire of the Sanctuary which never went out these can never be lost quite they may be lessened and decay but can neither wholly nor finally be
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
fruite And this is the property of such as are planted in the house of our God to flourish in his courts and be more fruitfull in their age which is cleane against the course of nature Psal. 92.13 Such therefore as seemed to come on but within a while their righteousnesse is as the morning dew or fall backe and wither who are worst at last as evill men must be were never good Were they ever good that are so soone remooved to another Gospell even in dayes of peace to whom Christ was preached of whom professed into whom they were baptized or what hath bewitched them to such apostacy Gal. 3.1 Were they ever good who in stead of reading prayer and sermons formerly frequented are growne to cards dice drinking swearing and a distaste of faithfull Preachers and sermons Were they ever good that hate goodnesse or to heare of fulnesse of holinesse or of their owne idlenesse Alas empty tubbs here was never any thing but a sound no soundnesse at all V. Motive Consider how wee are affected in inferiour things and shame our selves for want of the like affection for the increase of better things than they 1. We never thinke our grounds our orchards our gardens our cattell fruitefull enough If a man have a peece of land that brings forth but a small croppe he will be at paines and cost to make it more fruitfull Alas shall wee have more care of our grounds than of our hearts to make them fruitfull and yeelding to the laud and praise of the great husbandman Or thinke we our hearts lesse barren than the worst conditioned ground Let this provoke us if we have gotten our hearts to bring forth thirty folde to labour them till they bring sixty fold and let them not rest there till they yeeld an hundred fold This Christ commends to us in that good ground Matth. 13.8 This the Apostle calls for 1 Thess. 4.1 to exceede more and more 2. In the matter of money and wealth how doe men bestirre themselves to adde to their gaines to make one pound five and from five to ten and so adde hundreds and rise to thousands sucking profit from every thing insatiably as the horse-leach How thrifty husbands 1. forecast to get and plod to increase their stocke 2. Carefully save that which is gotten avoiding expences much more excesses 3. Having got a good portion yet still desire and seeke more for hee would have none before him in wealth if hee had his minde 4. Lay out part or whole of that he hath for a greater gaine Should not wee be now as thrifty for our soules as for our bodies Is not a stocke of grace better than a stocke of goods Who but a doting worldling would not thinke wisdome better than wealth and a graine of holinesse better than a talent of earthly happinesse Is a graine of grace so precious and is not an eternall weight of it worth our sweate and labour Why doe wee not as thrifty Christians awaken our dull spirits to forecast with the wise Virgins to get such store of this oyle as to carry us through to the wedding chamber Should wee neede to be stirred to save that which wee get so hardly avoiding the expences and sinfull excesses which eate out our stocke and prodigally waste our estate in grace Why stand wee still having found a little veine of golde namely of grace much more precious than golde and not holde on our labour to finde the rich mine which it leadeth unto Why doe not wee with the wise Merchant resolve to lay out our whole estate for this pearle Or should wee hide our talent in a napkin and not lay it out or employ it seeing by use and returne it increaseth It would grieve a man to see so many good husbands for the world to be such starke unthrifts for their soules VI. Motive Consider we the meanes that God hath affoorded us for our growth in sanctification 1. Gods readinesse and care to fit us for the duty so as no want is in him for while hee pleaseth to continue any meanes unto us hee shewes his readinesse though wee faile in using the meanes to bring us to the end seeing hee supplieth meanes of growth he is ready in them to adde more grace This blessed meanes is the sweete liberty of the preaching of the Gospell by which he offereth to make our hearts of evill good of good better he offereth by it not onely to worke faith where it is wanting but to adde to faith that which is wanting to it and so to bring it to certainty and assurance So also the assistance of his Spirit in prayer Spirituall guides and Pastors and the example of the godly as a cloud going before us Why should we frustrate God and our owne soules of the end of so happy meanes 2. Our owne reckoning and account which will bee expected answerable to such meanes Luk. 12.48 To whom more is given of him shall more be required so to whom God affoords more meanes of holinesse hee expects more fruite of holinesse Never any Nation never any Age was before us no nor neare us in the glorious meanes Never had our fathers that light that constant Ministery those encouragements those precepts those many examples which we enjoy they counted the crummes of our table liberall fare To heare the prayers read in English made them weepe for joy To have a peece of Scripture translated was the hazard of their lives We reade of some that did give a whole loade of hay for a few chapters of Saint Iames in English Two or three could not conferre together of any good thing in those tyrannous times but they might have scaped farre better for felony Yet oh the holinesse the honesty the zeale and grace of those godly men whose crowne is that they were as farre afore us in grace as wee are before them in meanes If ever Age could blush ours might be it And as the Land in generall so this place hath beene before other places in constant and glorious meanes what our growth is the world sees very unanswerable to them very unthankfull to God for them Capernaum needed nothing but Christs great workes to condemne her Looke upon her and learne in time to loathe her unthankfulnesse That your spirit soule and body may be kept blamelesse NOw we are by the assistance of God to proceede unto the second petition in this prayer for full holinesse in speciall by enumeration of parts Where for the meaning of the Apostle we have considered already 1. What are these parts 2. How are they said to be blamelesse In that the Apostle prayeth how that they might be kept blamelesse hence we learne That Christians must not onely labour to attaine a full measure of grace but also to keepe it So it is as commendable to keep our selves blamelesse as to make our selves blamelesse 1 Tim. 5.22 the Apostle exhorteth Timothy Keepe thy selfe pure thinke
are never pluckt away therefore never cease to be sheepe 2. To these sheepe are promised eternall life therefore so long shall they be sheepe even for all eternity 3. The Fathers power is above all temptations therefore suffers nothing to make them of sheepe no sheepe for then they might be plucked away 4. Though themselves would fling out of the fold being foolish and straying yet have a good shepheard and by him are preserved in grace to salvation 5. Even this prayer in the Text is a prayer of faith and therefore the Thessalonians must persevere A prayer of faith argues both the presence of the Spirit whose voice the Lord cannot but heare and the voice of a childe whom the father will not repell Quest. But if the Thessalonians shall persevere till the comming of Christ why doth the Apostle pray so earnestly it seemes very needlesse nay rather such earnest petitions seeme to make their case very hazardous and imply they may fall away Answ. Prayers for perseverance imply not any possibility of falling away but plainely shew which the Apostle aimes at here that assurance of perseverance makes no godly man secure or profane but implieth a condition of unblameable walking and preserving himselfe unspotted of the world 2. They teach us to depend on God for the last grace as well as the first and give him the praise as well of our perseverance as our entrance into grace for he gives his Spirit into our hearts that we should not depart from him Contrary to the doctrine of the Church of Rome which teacheth that God gives us the first grace by which wee become good but wee merit a second grace by which of good we become better 3. All such prayers as this teach us to joyne the end and the meanes together as God doth It is not in vaine to pray not to fall away though the elect cannot fall away First because it is an obedience to Gods commandement Secondly a testimony that we depend on his strength and promise for perseverance Thirdly that wee looke to attaine the gift in in Gods owne meanes of conveying them of which prayer is one of the chiefe Would wee not want grace wee must not be wanting in prayer They are farre wide that conceive prayer and perseverance repugnant for they are subordinate and assistant one to another Object We finde the Saints praying that the Lord would not take his holy Spirit from them that he would create a new Spirit in them Sol. Not because the Spirit is either quite taken away or quite gone But First because he is taken from them not in respect of his existence but of his operation for he is not so powerfully working Secondly not in respect of the saving gift but of the measure degree and comfort of it Thirdly the Spirit where once he is is not quite gone in respect of himselfe but in their sense and apprehension Now this is no good argument They feele him not therefore hee is not there no more than a man in a swoone can be concluded dead because he discernes not his life Fourthly and lastly by prayer wee retaine the Spirit and the renewing grace of the Spirit both in respect of sense and existence prayer being Gods meanes to keepe the Spirit from departing from us 4. This and all such prayers for perseverance being prayers of faith are therefore so much more earnest because wee know that God will grant us the grace prayed for Hee will never pray that beleeves not that God will grant his prayer But the Saints therefore pray because they beleeve to speede Eliah 1 King 18.42 knew it would raine and tolde Ahab so yet hee goes and prayes for it Christ knew his Father would glorifie him yet he prayes he would so doe hee well knew none of his Disciples should perish but Iudas yet he prayeth to that purpose And this is not in vaine but a performance of worship to God a possessing of grace in a right title and tenure and a sweetning of the mercy which wee have gotten by prayer and prevailing with God The Apostle implies in Christs comming that Christ is now absent from us that is in respect of his body hee is not present in earth neither circumscriptive nor diffinitive nor repletive for then he could not come to us if hee were with us already True it is that Christ is spiritually present with his Church to the end of the world according to his promise of his spirit and grace Christ is also sacramentally present 1. Ratione signi hee is represented in the signe 2. Ratione objecti for he is the present object of our faith whereby wee behold and partake him being present in the word of promise But corporally he is not present neither in the Supper nor any place where the Supper is celebrated nor in the bread 1. Because Christ professed when hee was to ascend that hee was to leave the world and goe to the Father Ioh. 16. but the bread is in the world therefore Christ now ascended is not in it 2. Hee expresly denies that hee should be with us on earth after his ascension Matth. 26. The poore yee have alwayes with you but mee not alwayes If they fly to their old shift of invisible conversation or quoad statum humilitatis that is in respect of his humility Christ spake without any such limitation Mee yee shall not have alwayes 3. Our high Priest is gone with his body into the heavenly Sanctuary and if hee be not there hee ceaseth to be our high Priest Heb. 8.4 If they say he is on earth but not visibly what should an invisible high Priest do in earth where all Priests were ever visible 4. Even the bread in which they say he is present corporally is a signe and argument of his corporall absence because it must be received in memory of him Now memory is of a thing absent and therein we declare the Lords death till this his comming 1 Cor. 11. And here we may note also that Christ will come againe according to his body Acts 1.11 and Hebr. 9.28 He shall come the second time to the salvation of them that waite for him hee comes but twice corporally once to merit salvation and againe to perfect it 1. Then let us waite for this comming as a loving spouse longs for her husbands returne out of a farre Countrey 2. Love this comming of Christ when the glory of Christ shall breake out as the Sunne in his strength which is now clouded and vailed First by his bodily absence Secondly by the affliction and poverty of his Church Thirdly by the insolency and pride of his enemies But then his glory shall appeare and shall be glorious in himselfe and all the Saints 2. Because the innocency of the Saints shall then be cleared to the faces of the wicked and their labours shall be recompenced with invisible reward 3. Prepare
love another and not pray for him Some say they love their Minister and like preaching but as the worldling boasts of false liberality when didst thou ever pray unto God for him that hee would be pleased to give him strength and ability successe freedome from molestation from unreasonable men and every good encouragement in his place scarce in all thy life Then may I say to thee as Dâ—lilah to Sampson How canst thou say thou lovest mee and doest not this thing for mee How canst thou say thou lovest mee and keepest this thing from me even thy prayers and best wishes 2. The object must be right the things prayed for Many wish well to their Ministers and much love they shew them and pray for them that God would give them good livings two or three and for meanes of further preferments to raise them to the fayre of dignities wish them good Lords and Patrons and countenance of great men Oh the happinesse of Ministers stands not in these things A Turke or Heathen can wish all these to their friends and yet Christians wish no more These are wishes of carnall men But pray thou for liberty spirit courage power faithfulnesse to stand against men and Divels that by force or subtlety would discourage him from the worke grace and faithfull dispensation makes an happy Minister Pray for this and yet I doubt many Ministers themselves pray more for the other than these 3. With prayer thou must bring the other companions of love and thankfulnesse We must not deale by our Ministers as many answer beggers God helpe you but give them nothing you must yeeld us not onely good words and good prayers but audience redence maintenance you must doe that you pray for It is but hypocrisie to pray in a set forme of prayer for all Bishops Curates and all Congregations committed to their charge if thou doest not set thy hand to thy prayer If love set thy mouth on worke to pray for a Ministers prosperity it will set the hand on work to uphold his person his comfort his Ministery his cheerefulnesse in the worke of the Lord all thy pretences leave thee but an hypocrite an enemie of righteousnesse who art hyde-bound and hand-bound who valuest not sundry yeares labours of thy Pastour at so many farthings Heathens and Savages would be loath to reject their Idolatrous Priests so farre but either conscience or shame or feare or company would force some expressions of love to them But Heathenish Christians nothing can worke them FINIS THE TABLE A. ACtions of renovation discerned in three things 198 Actuall sins more violently quenching the fire of the Spirit above other 3 sorts 23 Every action must be done 1. by vertue of a word 2. in Gods presence 3. for Gods glory 110 Action to bee good must proceede from a good agent 115 Admiration of mens persons no good rule for 6 reas 84 Affections crooked no safe rule to follow 3 reas 81 83 Affection to inferiour things must shame us for want of like affection in attaining better 227 Affections must be narrowly watched 256 Affections naturally exceedingly corrupted 5 instances 263 Sound affection to grace discerned by foure signes 218 Afflictions sanctified set forward sanctification 5 wayes 214 Aime of a Christian must be absolute conformity betweene the whole word and the whole man 89 All things to be beleeved or done must first be tryed by the Scriptures 4 reas 61 All things are to be tryed but all things must not be held 125 All the Articles of religion turned into a questionary Divinity among Schoolemen 129 Alteration and change of spirit soule and body a sure signe of growth in holinesse 217 Ancient Christians refused ceremonies used by Heathens 3 instances 160 Appearances of evill must be avoided as well as apparant evills for 5 reasons 147 Apostates their fearfull danger in 4 things 319 Arts wicked with which seducers come armed to deceive 5. 63 Severall Attributes of God to be conceived according to our suites 5 Instances 178 B. Baptisme must not be required of a Popish Priest 5 Reas. 158 C. Calling effectuall and ineffectuall differenced 353 His owne effectuall calling every man ought to know 4 reasons 356 Calling effectuall the worke of God onely 5 reasons 361 From effectuall calling a man may certainly conclude his owne salvation 363 Calling effectuall often hardly discerned 3 reas 367 Calling effectuall heareth Christs voice many wayes vttered 371 Ceremonies ordained of God so as Iewes must differ from Heathens as well in them as in doctrine 4 Instances 159 Wofull changes in the soule of Gods childe who hath quenched the Spirit 5. 17 Change in a man effectually called is wonderfull 1. In respect of sinne 377 2. In respect of the world Ibid. 3. In respect of grace in kinde 379 soundnesse 380 growth 382 Change no shadow of it in Gods nature 386 Nor in his decrees 387 Nor in his will 389 Nor in his affections Ibid. Charity how it beleeveth all things 4 cautions 69 Christians must proceede to full sanctification for five reasons 201 Christians must be as carefull to retaine grace as to attaine it 4 reasons 232 Christ must be magnified in our bodies 5 wayes 280 Christ not corporally present in the Sacrament 4 reasons 309 Christians must not onely labour for full but finall holinesse 4 Reasons 311 Christ raised dieth no more no more doth the Christian. 391 Civility is farre from sanctity 6 differences 205 Comfort in affections well guided in 3 things 268 Comforts from Gods faithfulnesse in 4 things 393 Communication in other mens sinnes to be avoided both before and after 165 Conformity with Idolaters must be avoided in 3 things 156 To a good conscience are required 4 things 239 Conscience cleareth his master 4 wayes 240 Consideration of Christs second comming encourageth godlinesse 6 wayes 301 Considerations to move people to pray for their Ministers sundry 403 Contemplation of creatures in their severall rankes call us to progresse in holinesse 222 D. David sinned in numbring the people in 4 things 113 Davids mourning for Absolom blame-worthy for 4 reasons 114 David refused to drinke the water of Bethlem 3 reas ib. Depth of learning pretended by seducers 63 Difference betweene the peace of Christ and the peace of the world in 6 things 180 Difference betweene sound peace and sencelesnesse of conscience in 5 things 185 Dislike of evill if sound discerned in 6 things 219 Disposition to good tryed by five signes 220 Directions concerning sanctification of the spirit 5. 237 Distinction must be made betweene diffusing of grace and decaying of it 32 Doctrines to be sound must all agree with the analogie of faith 3 instances 90 Doctrine of doubting of a mans owne salvation is against the analogy of faith 91 All sound doctrine tyeth the two tables together 6 Instances 92 All true doctrine leades men unto Christ. 100 Sound doctrine is most contrary to corrupt nature 103 The soundest doctrine most soundly comforteth
distressed consciences 107 Sound doctrine must be strongly held for 3 reasons 127 Doctrine of faith all grounded on Gods faithfulnesse 343 E. Eare to be shut 5 rules 288 Hearing eare knowne by 3 notes 291 Elias sinned not in calling for fire from heaven but the Disciples did two differences 116 Eye must be watched in 5 things 282 Why we must carefully order our eyes 4 reasons 287 Examples of Scripture warrant not our marriage with IIdolaters 3 reas 162 Examples to uphold our perseverance 4. 330 F. No fall so wofull as to fall from grace 16 False rules of triall of things 6. 73 Ancient Fathers avoided all conformity with heretickes in their externall ceremonies Instances 160 Fantasticall and forreigne fashions of apparell condemned 5 Arguments 122 Faithfull is God 4 wayes 334 Faithfulnesse in the Creator and creature differ in 4 things Ibid. Faithfulnesse required in our promises 339 In our callings 340. In our friendship 341. In communicating our talents 342 Faithfulnesse of God preserveth to salvation all that are effectually called 4 reasons 385 Fearfull is the condition of that man that repines at a powerfull and faithfull Ministry 3 reasons 406 Fire of the Spirit how quenched 3 Fire of grace violently smothered how 22 Folly of those that neglect the assurance of their owne salvation 4 reasons 365 Forefathers way no sure rule of tryall 5 reasons 77 Foure excellent fruits in avoiding petty evills 152 Sweet fruits of well guiding our affections 6. 270 G. Gifts of the Spirit to be observed in our selves for 4 reasons 26 Gifts of God which and how without repentance 390 Godly by the inhabitation of the Spirit both honoured and comforted 9 Godly must be carefull not to quench the Spirit 5 reasons 14 God called the God of peace 3 reas 175 Godlinesse makes no man unpeaceable or turbulent 188 Godly company a meanes of growth in holinesse 3 wayes 213 God to be glorified in our bodies how 273 God must be glorified in our bodies 3 reasons 274 God is most faithfull 4 reasons 336 Glory of Christ now vailed 3 wayes 310 True goodnesse groweth from good to better and so is best at last 227 No good must be held but after tryall 132 Good things must be carefully held and kept for 5 reasons 125 Good actions spoyled in undue circumstances 113 Graces of the Spirit compared to fire in 5 things 3 Grace quenched in what degrees 5 Graces of some kindes not wholly extinct 4 Grace as fire suffered to die of it selfe 3 wayes 20 Grace in others must be excited 3 reasons 37 Grieve the Spirit 4 wayes 25 Growth in holinesse rare 4 proofes 220 Grounds on which the prayers of people for their Ministers must be raised 3. 401 H. Hand to be ordered 5 rules 292 The heart must be kept pure for the pure Spirit of God 10 For keeping the heart 5 generall rules 247 The heart how bounded within Gods limits 3 directions 252 We must hate where the Lord hateth 4 instances 261 Hatred of evill knowne by the practise of the contrary vertue 165 Helpes of perseverance 5. 327 Wee must hold onely that which is good and all that is good 132 Humility in lowest degree pretended by seducers 64 I. Iesuiticall confusion of phrases hath beene the confusion of the world 95 No Iewells to be so carefully kept as our soulâ—s and spirits 2 reas 232 and 4 reasons more 235 Image of God must be gotten not onely into our nature but into our conversation 277 Implicit popish faith refuâ—ed 69 No imperfection hinders Gods faithfulnesse 4 Instances 337 Illumination is not sanctification 4 reas 205 In all indifferent things 〈◊〉 are to avoid all appearance of evill and scandall with 4 limitations 149 Indifferent things to be forborne for edification with 4 cautions 117 The inside to be washed first for 5 reasons 236 Invocation of Saints departed derogateth from the glory of God 97 L. Lawes humane imperfect rules of life for 4 reasons 81 Lots of perseverance to be removed 5. 324 Losse of worldly things no losse to losse of spirituall graces 143 Love our neighbor as our selves with what conditions 116 We must love most where God most loveth 4 instances 260 M. Man by nature more prone to any evill than to the least good 3 reasons 67 Manifold mischiefes which overtake the despisers of Prophecy 5 instances 45 Man of God 1 Kings 13.6 praying in an Idolatrous Temple no warrant for us 4 reasons 157 Marriage with Idolaters unlawfull 4 reasons 161 Marks of effectuall calling reduced to 3 generall heads 370 Meanes of quenching the Spirit 3. 20 Meanes to blow up the Spirit 7. 33 Meanes to embrace Prophecy 5. 48 Meanes of holding that which is good 4. 137 Meanes of maintaining sound peace of conscience 5. 185 Meanes of attaining a full measure of holinesse 209 Meanes to keepe the tongue blamelesse 4. 298 Meanes of perseverance in generall 3. 322 Meanes by which God keepeth his owne 4. 394 Meditations helping the increase of holinesse 1. Concerning God 3 2. Concerning our selves 4 3. Concerning holines it self 209 Meditations to stablish us against persecutions 326 Members must be weapons of righteousnesse how and why 275 Memory how to be kept unblameable in 2 things 245 Men of greatest grace neede the prayers of weaker Christians 3 reasons 398 Merits humane against analogy of faith 91 Merit an ambitious word in reference to man not found in Scripture 100 Ministers must not onely preach but pray for their people 3 reasons 172 Ministery powerfull must be conscionably embraced for 3 reasons 42 Mischiefe of disordered affections 266 Motions of the Spirit much different in the godly and wicked 4 instances 18 Motions of the Spirit to be observed 36 Motives to stirre up the Spirit 4. 33 Motives to carefull use of meanes of quickening the Spirit 3. 38 Motives to full sanctification 6. 221 Motives to perseverance 5. 329 Motives to finde in our selves the sure signes of effectuall calling 4. 383 Monasticall life refuted by 6 reasons 93 Multitude of voices not to be numbred but weighed 56 N. Naamans practise no warrant for us to be present at Idolatrous service for three reasons 158 Name of a Christian hath in it many motives to grow up to full holinesse 226 Necessary duties must be done though all the world be offended 148 Necessity of increasing in holinesse 4 reas 203 Necessity of carefull keeping our selves drawne from our selves in 4 things 233 Necessity of well guiding our thoughts 4 reasons 245 Necessity of well ordering our affections 2 reas 268 O. Obedience of faith all grounded upon Gods faithfulnesse 344 Right objects of our affections in which they must be most vehement and intense 258 Choyse objects for the eye 5. 284 Objections against perseverance answered 304 Objections from infirmities of our prayers answered 400 Outward man must be kept blamelesse 3 reasons 300 P. All peace must be from the God of peace 3 reas 179 No peace to be affected but
of illumination faith regeneration heavenly life sense and motion and for the most part they are never more comforted than when they are most afflicted which argueth a spirituall and inward Comforter whose joy the world cannot take away This puts beleevers in minde of their honourable and happy estate who are become temples of the holy Ghost who never comes but with a full horne and hand of blessing The Centurion thought himselfe unworthy that Christ in his base estate should come in his house How much more unworthy are wee that this spirit of glory should come into our hearts See hereby what account is to be made of a poore Christian let his outside be never so base yet he is so glorious within as God himselfe delights to dwell in him As we make much even of a wooden coffer that is filled with golde and pearles and precious things And if wee make so much of a man that beares about him a reasonable soule and because hee hath Gods image on him how much more should we make of a Christian because of Gods Spirit What a shame is it to thinke highly of a man for land in the field for oxen in his stall for money in his chest and not for graces yea the spirit of God in his heart what a heavy judgement hangs over them who account these the very offscouring of the world against whom the very Pagans and Heathens shall rise up in judgement who whensoever they spoyled Christians yet spared their Temples because of the honour of God but these destroy the temples of the holy Ghost and God will destroy them 1 Cor. 3.17 Againe this serves for the comfort of poore Christians Art thou contemned God hath more honoured thee than the world can disgrace thee Art thou in prison Behold thou hast the God of liberty with thee yea in thee Art thou in banishment What care where thou dwellest while God dwells in thee What comfort canst thou want while the Comforter dwells in thy heart Doest thou feare falling away Be not dismayed the spirit of God in thy heart will never shift his dwelling He shall dwell with you for ever Christ commands his Disciples where they finde intertainment not to shift their host much lesse will hee ever shift himselfe where once hee enters but thy heart shall be as the Temple was called Beth-gnolam an house of eternity Thirdly let this teach Christians to looke to their hearts that they may be pure and cleane for so pure a Spirit The uncleane spirit delights in spirituall sluttishnesse and many with the harlot provide their bed and all things deckt for sinne and Satan In one end he findes a gorge of drunkennesse in another a wardrobe of pride in another a stewes of uncleannesse and there he inhabiteth and solaceth himselfe But Gods spirit is most pure and although he will dwell in a poore and homely house yet it must be pure and cleanly Let us therefore honour this guest with the best roome and fit our hearts for him let us wash this roome with teares sweepe it with repentance beautifie it with holinesse perfume it with prayers decke it with vertues and hang it with sincerity feare not to make it too pure or holy care not for the scoffes of precisenesse When a great Embassadour is sent from a strange Country what care is taken to provide him a fit house and to decke it with fit stuffe beseeming so great a personage Now the holy Spirit is sent as an Embassadour from the great God to thee then prepare thy heart for him sweepe out carnall desires and lusts fill it with good cogitations that it may yeeld him fit entertainment and contentment Lastly this teacheth men to examine their sonneshippe by the presence of the Spirit with them For as the presence of the soule discovereth it selfe by the life so by the life of God and Christ is the presence of the Spirit discovered Many men while they trade in sinne wallow in lusts and become voluntaries to lusts of swearing railing drinking or any foule sinne under the reigne of which they are bondslaves will yet stoutly pleade for themselves Alas we are flesh and blood and what can we doe But know silly man know that flesh and blood shall not inherit the kingdome of God thou must be more than flesh and blood or thou art none of Gods For If any man have not the spirit of Christ the same is none of his Thou maist as well say thou art no childe of God For if yee be sonnes hee sends his Spirit into your hearts Gal. 4.6 If of Christs body you have Christs spirit deny thy selfe a Christian if sinne must reigne But to returne to the chiefe intent of this use none we see can be assured he is the child of God but by the presence of the Spirit Quest. How shal I know that God hath given mee the spirit of adoption Answ. This question is very necessary though some thinke they cannot know their sonneship others that they neede not and so neglect it For the possibility hereof As hee that hath life in him knoweth hee hath life because he can stirre feele move walke and goe so here also And as for the necessity of it marke what the Apostle saith 2 Cor. 13.5 Know yee not that Christ is in you namely by his Spirit unlesse ye be reprobates Now the markes of the Spirits dwelling with us are most of them inward not discerned by outward sence as the soule in the body is not seene or felt but discovered by the effects and operations The first is Conviction Ioh. 16.8 When the Spirit shall come hee will reproove the world of sinne And the Spirit of God rebukes sinne in us by working in us 1. sence 2. sorrow for sinne 3. an earnest desire of mercy 4. a loathing and leaving of sinne All which we may see in those converts Acts 2.37 when once the Spirit came They were pricked in their hearts and said Oh what shall we doe to be saved The second is Subjection for the Spirit dwells that is not onely abides but rules and commands and governes as the master of the house and notwithstanding the presence of the flesh still the Spirit hath the upper hand therefore wee must submit our selves to this great housholder here must be agreement in mindes and wills for if an house be divided against it selfe it cannot stand 2 Cor. 10.5 The worke of the Spirit is to cast downe high things exalted against grace and to bring every thought into the obedience of Christ by working selfe-deniall and a willingnesse to undertake whatsoever the word suggests and a constant delight in the law of God The third is Direction Ier. 31.31 the spirit of God writes the law in the hearts of beleevers and so brings in a new light and yet more Iohn 16.13 Hee shall leade you into all truth hee saith not onely This is the way
conflicted by the contrary extreames the feare of God with distrust and presumption faith with naturall infidelity and so the rest Now therefore our naturall corruption must be daily wasted and mastered else will it be with us as a man that rowes against the streame if hee leave never so little he is driven twice as farre backe as ever he was Secondly sinnes in our affections doe marvelously quench the Spirit as the Apostle saith that Anger gives advantage to the Divell Eph. 4.26 27. Saul had many good motions but cherishing his anger against David hee lost the spirit of God and was haunted with an evill spirit not onely a melancholicke humour as some thinke but even an evill Angel So for voluptuousnesse a lust which while Herod cherished hee lost all his gifts And covetousnesse in Iudas lost all his gifts together with himselfe The light of the Sunne puts out the light of the fire and the love of the world puts out the love of God So for carnall feare the feare of men of danger of losse c. it quencheth thousands of good motions insomuch as men neither by 〈◊〉 nor yet by night dare come to Christ but 〈◊〉 themselves to be as the cake halfe baked on the hearth not warmed through Thirdly sinnes in our speeches corrupt communication vile speeches doe banish and vexe the Spirit Eph. 4.30 31. Let no speech that is corrupt proceede out of your mouthes and then it followes Grieve not that holy Spirit of God Therefore we must keepe our mouth with bit and bridle and see that our words issue from the spirit of grace and minister grace to the hearers Fourthly sinnes in action doe quench the Spirit exceedingly how did David after his sinnes of adultery and murther lose the feeling of the Spirit for sinne blindeth the minde hardeneth the heart and leaveth a blot behinde it Now among all actuall sins some there bee which more violently quench the spirit than other as 1. Sinnes that are studied and meditated which is not a slipping into sinne but as a pitching of a mans selfe into the sea A woe is denounced on them that devise wickednesse on their beds and in the morning practise it Absolom for two yeares together plotted his brothers death and at last compassed it How can this but extremely quench the spirit whose motions all the while are resisted 2. Sinnes repeated doubled and traded in which argues greedinesse and delight in sinne when men live in an evill course purposely and constantly These are as the complicated diseases seldome cured How often doe wee see ordinary drunkards quarrellers riotous persons left by God and his spirit and now ruled by the Diveâ—â— and commanded by him to outrages against their owne and other mens lives 3. Sinnes against conscience when Gods word stands as an armed man in the conscience yet for all that the wretched sinner resists the lowd call of Gods word ringing in his owne conscience This is an opposing and a resisting of the spirit joyned with a wilfulnesse and obstinacy in sinne notwithstanding all calls to the contrary these sinnes thrust downe the regiment of the spirit and therefore David prayeth against them Psal. 19.13 Keepe thy servant from presumptuous sinnes that they prevaile not over mee So much of our owne sins The sins of others also are a great meanes to quench the spirit of God How doth profane company dead the spirit as Peter in the high Priests hall Salomon fell by the company of outlandish wives and shall we looke to stand where he fell The Israelites hated the Aegyptians and yet through conversing with them learned their manners Besides when wee thrust our selves into evill company we ordinarily say nothing at all or nothing but what is pleasing unto them by both these means the spirit is grieved and quenched But especially if they be the sinnes of superiours sinnes of Magistrates they suddenly infect and fall upon the inferiours as sudden raines fall off the hills into the valleyes and stand there But especially sinnes of Ministers by preaching seldome coldly or maliciously mens greene wood will not burne without better blowing As also when their lives are scandalous what will fire in preaching doe when a man carries water in his life and is noted with pride covetousnesse contention drunkennesse or any such foule lusts III. A speciall meanes of quenching the spirit which is to be avoyded is To grieve the hóly Spirit of God Eph. 4.30 Now he is grieved foure wayes 1. By not preparing or not preserving our hearts as sweete and holy Temples for him if we doe not wash trimme and perfume our houses and sweepe out every distastfull thing and beautifie them in most seemely manner for so honourable a personage If an honourable or noble person should vouchsafe to come to a meane mans house and finde the house sluttish and nasty annoyed with filthy smells and every way unprovided hee would be sorry hee came into such a noysome place and begin to thinke of departure So if the holy Spirit of God finde our hearts a sinke full of corrupt thoughts our speeches as noysome and filthy smells our actions foule and polluted he is sore grieved and will not stay 2. By shutting up and hardening the heart against the word and workes of God Psal. 95.10 Forty yeares long was I vexed in the wildernesse while they hearkened not to my voyce nor regarded my wonders Acts 7.51 Yee stiffe-necked and uncircumcised of heart yee have alwayes resisted the holy Ghost even as your fathers 3. By not following and fostering his motions who would not be grieved to see his counsell despised nay the contrary counsells of Satan himselfe tending to destruction to be preferred and wilfully undertaken How this drives away the spirit see Prov. 1.30 They would none of my counsell therefore they shall eate of the fruite of their owne way 4. By dishonouring him in his owne Temple can a man indure to be wronged in his owne house But so is he when we give way to lusts when we follow the sway of corruption the fashions of the world and forget the guest that is within and ought principally to be pleased Also when wee turne his gifts against himselfe our knowledge to puffe us up our wisedome to earthlinesse our zeale against zeale the word to maintaine our sinne the sacraments to feede our hypocrisie and the whole grace of God into wantonnesse Againe if we must not quench the spirit then must we observe and carefully mark not only the presence but the worke of the spirit and be able to judge whether he be quenched or no Therefore here I say to every one as Saint Paul said to Timothy 1 Tim. 4.14 Neglect not the gift that is given thee And this observation is of great use 1. Highly to esteeme the gifts and graces of Gods spirit and keepe them the more carefully 2. To be so much the more thankfull for them seeing
they are so freely conferred upon us as David Psal. 116.12 Oh what shall I render to the Lord for all his benefits towards mee 3. To binde us to the more care in dispensing them for the greater our receit is the greater is our Lords expectation 1 Pet. 4.10 Let every man as he hath received a gift minister the same to others as a good steward of the manifold graces of God 4. To enable us to make up our accounts according to the number and measure of our gifts Matth. 25.24 the master observes the number of talents and the servant that received tenne talents must bring in according to tenne Quest. How shall I know if the Spirit be quenched or no Answ. By the application of this observation thou shalt see whether thou art gone forward or backward whether thou hast quenched or cherished the Spirit This examination shall be reduced to five particular heads in respect of 1. Graces 2. Good motions 3. Good duties 4. Sinne and 5. the Spirits worke on thy affections First examine thy selfe in graces received both for number and measure 1. If the Spirit in respect of the number of graces be quenched try thus If a man make no conscience of some points of doctrine or practise which heretofore he hath made conscience of as swearing usurie lying gaming family-duties and the like now the Spirit is quenched hee is like a man who being in decay for matters of the world doth cast off some of his traine So also when a man is not able to feede his understanding and practise as one ignorant about what he may imploy his head and hands A tree being in decay withers first at toppe because it cannot send sappe so farre from home so is the life of grace knowne to be in decay if it feede not all the parts of the Christian course Or to use our owne Metaphor As an aged man appeares by his head his white haires shew a decay of naturall heate and moysture so a Christians falling from right understanding judgement and practise is as white haires and argues a decay of spirituall heate and vigour For preservatives in this case first consider that God expects the number of talents committed unto us Secondly why should wee be like the brute beast which wants the art of numbering why should wee be as the silly bird that layeth twenty egges yet take away all but two she is as well and as painfull for them as for all and all because she wants numbring How can a Christian be so simple as to please himselfe as much with few graces as with many 2. In regard of the measure of graces try thus If a man waver and stagger in that wherein hee hath beene constant still he hath some faith some zeale some patience diligence and other graces but he wants that measure which sometimes he had now though he have an under measure in all yet hath he quenched the spirit Even as an olde man is knowne to be decayed because though hee have his whole number of parts that ever he had yet he hath them not in that measure of vigour as formerly hee had them For preservatives against this decay first consider that the Church of Ephesus is blamed for falling from her first love that degree of carefulnes which once she had Rev. 2.4 Secondly consider that we are commanded in the Scripture to adde grace to grace as dayes are added to our lives 2 Pet. 1.5 6. yea in respect of the measure and strength of grace 2 Tim. 2.1 Thirdly this is remarkable that those whose hearts have once beene heated with the fire of Gods spirit and afterwards have abated doe grow more frozen in iniquity than any other as water once hot is afterward most colde and freezeth hardest Secondly examine thy selfe in regard of good motions If these be lessened the spirit is quenched As for example when thou hast beene moved to heare the word and hast neglected it for some vaine pleasure or some small profit or sometime thou hast a motion to leave thy swearing cursing lying usurie gaming c. Gods spirit did knocke at the doore of thy heart but thou didst shut the doore against him and keptst out that heate which hee would have put into thee this is to quench the spirit Take heede lest failing thus in so necessary duties thou faile of the meanes whereby thou shouldest rise Repent and doe the first workes or else I will come unto thee quickly saith the Lord and remove thy Candlesticke out of his place Rev. 2.5 And againe Matth. 21.43 I say unto you the Kingdome of God shall be taken from you and given to a nation that will bring forth the fruites thereof Thirdly examine thy selfe in regard of good duties after this manner 1. If in stead of fervency in prayer thou findest thy prayer colde dead remisse formall interrupted with idle and wandering thoughts now the spirit is quenched who makes us cry and stirres up groanes which are unutterable 2. If once comming to the word thou wast wont to finde it sweete and a word of life unto thee but now thou commest with an impenitent heart a slumbering and a sleepy conscience oh certainly the spirit is now quenched who is never so sweete and cheerefull as in the word for he thawes the benummed heart and makes it burne by opening the Scripture A man in a swone if rubbing and Aqua vitae fetch him not againe his soule is gone the same is thy case if the spirit of God do not revive and quicken thee 3. In keeping the Lords Sabboths if sometimes thou couldest account thē thy delight the most comfortable day of the week but now thou formally passest them over not altogether hardened but with colde and heavie motions in confessing sinne in petition in thanksgiving if thou be slow of heart to beleeve heare and meditate in the word by this know that the spirit is quenched in thee who worketh joy and sweetnesse in the heart while it is in the presence of God and societies of the Saints 4. If after the performing of good duties thou hast sometimes found cheerefulnesse strength and good assurance thy selfe refreshed by them and better disposed but now thou findest in thee loathing or discontentment no strength or small comfort know for a certaine that the spirit is quenched some sinne or other is as a cloud hindering the beames of his sweete grace and comfort from thee Psal. 77.2 3. I sought the Lord yet my sore ranne and ceased not my soule refused comfort I did thinke upon God and was troubled I prayed and my Spirit was full of anguish Verse 7. Will hee absent himselfe for ever and will he be favourable no more Consider here what a dead carkasse is without the soule and so is all our service without the spirit Fourthly examine thy selfe in respect of sinne thus 1. If some sinne which was of great burden and weight
have become better for good mens company Saul himselfe among the Prophets will prophecie And shall the wicked in their companies abet and further one another in evill and shal not good men in good 5. Observe the first motions of Gods Spirit and the ayme of God in his wayes with us and follow them For the first the prodigall sonne is a good example he had a motion and good inspiration he remembred the estate that he was in and the estate that he had beene in and the estate of his fathers house and in no case suffers this motion to die but followes it surely I will starve here no longer but resolves to goe to his father and goes Many kill good motions in the rise of them many follow them to purposes and resolutions but there they die few follow them to practise So in Gods wayes with our selves If he make our estates prosperous and advance us in the world above others what is his ayme but that we should be eminent instruments of his glory Many purpose when they come into great places of Magistracy or any preferment to doe much good every way but they suffer this purpose to die and never follow their resolution unto execution So what is the ayme of God in crosses and tryalls but to excite and exercise our graces which while we suffer to lie still God takes us in hand and mooves us and shakes us by the north winde of afflictions to blow our ashes and dust from us Therefore in every trouble let us follow this ayme of God and make account that every of them is the Lords bellowes to blow up our graces so shall our afflictions yea our sinnes themselves bee as the smithes water on coales to heate us the more 6. Let us exercise diligently our generall calling of Christians In our selves let us practise piety and keepe on worke the grace received for the Lord recompenceth the practise of grace with the increase of grace No man used his talent but with gaine And to others let us exercise friendly admonition exhortation reprehension and loving chastisement of such as are under our charge For first every Christian is a debter to every one and all gifts are given for the body Secondly the nature of grace is as fire which will fasten and kindle where ever it can find matter Thirdly the recompence shall be much increase as the meale in the barrell and the oyle in the cruse the more spent the more increased The speciall calling also feedes all graces and calls for the practise of them as of piety and justice patience and charity and the rest yea is indeed a schoole of all vertues 7. Propound wee still to our selves an higher pitch and a further degree of grace than as yet we have attained consider how farre wee are short of perfection Thus did Paul stirre up himselfe Phil. 3.13 I forget those things which are behinde and reach forth to those things which are before c. Men are never rich enough they think have never money enough so long as any are before them this makes them bestirre themselves to gather still But a little grace is enough yea a small measure is thought excesse and too much The Pharisy lookes to such as in his conceit are behinde him and then hee is not such a one or such a one But we must set before us the best examples and to imitate the best things in the best men and not onely men but the Apostle propounds to the Church the example of Christ that unerring patterne Heb. 12.2 Now to stirre us up both to avoid the meanes of quenching the Spirit and to use the meanes of quickning the Spirit 1. Let us consider that we must be countable for all our graces and all the meanes of grace our Master is an hard man and in the day of account will not call onely for his owne but for the whole tale and number and the evill servant that brought the owne talent but not the number was condemned Therefore neglect no meanes of well-doing 2. Cherish the Spirit and his graces for the blessings hee brings with him even all the fruites of the Spirit illumination consolation holinesse happinesse If while the Arke was in Obed-Edoms house he was blessed for it which was but a signe of Gods presence how much more blessed shall that heart be that entertaines himselfe Cheare the Spirit in thy heart and he will cheare thee 3. Whosoever will vexe the Spirit the Spirit will vexe him If the hypocrite quench him and grieve him he utterly departs and leaves and gives over that party unto death 1 Sam. 16.14 The good Spirit went and the evill Spirit came upon Saul and the Divell entred into Iudas Of them that by Apostasie so farre provoke the Lord it is most true Their latter end is worse than their beginning better for them they had beene heathens yea dogges better for them that the Spirit had never given them the least common grace better they had never knowne the way of truth and righteousnesse 2 Pet. 2.20 And if the godly quench him by security or any sinne hee will hide himselfe till they know what they have done Object What matter he will come againe if I be Gods no great harme if he goe for a while Answ. 1. Thou maist deceive thy selfe in thy reckoning and thinke he dwells in thee as one of the elect when he is in thee but in some common graces and then he goes quite away at length and never comes any more And likely it is that thou art such an one in whom this deceit discovers it selfe who canst be content he absent himselfe when as David prayed Lord take not thy holy Spirit from mee Psal. 51.11 2. Suppose he will come againe to thee that art the Lords yet hee will not come againe so freely but thou shalt know to thy cost what thou hadst and what thou hast lost and shalt shed teares and sigh and cry and learne how to prise him before he come againe See Cant. 5.2.6 3. Perhaps hee will neuer come with that abundant blessing as hee did before and thou shalt never attaine thy first love thy first joy and the comfort thou once hadst yea thou maist passe all thy daies in griefe to see how much thou wantest of thy selfe and to consider of thy decayes Therfore deceive not thy selfe watch thy heart to receive and entertaine the good Spirit whilest thou hast him lest he depart in displeasure and thou be left to lament thy losse VERSE 20. Despise not Prophecie THe Coherence of these words with the former is this The Spirit of God and his graces are continued and cherished in the hearts of beleevers by the meanes of Prophecy therfore if you would not have the Spirit quenched you must not despise Prophecy To finde out the meaning hereof consider these two things 1. What Prophecy is 2. What it is Not to despise it I. Prophecy in Scripture
is used both in a strict and in a large sense In a strict sense it is used for prediction or foretelling of things to come of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to foretell So those holy penne-men of Scripture are called Prophets 2 Pet. 1.10 And Philips foure daughters Prophetisses Acts 21.9 In a large sense Prophecy is taken for the interpretation of the word of God and the holy Scriptures And this is a gift of the holy Spirit enabling men to expound Prophecies concerning Christ and to interpret and apply the writings of the Prophets and Apostles Thus the word is taken Rom. 12.6 Having Prophecy let us Prophecy according to the analogy of faith And Ephes. 4.11 Christ ascending into heaven gave some to be Prophets speaking of Evangelicall Ministers This latter Prophecy being here meant hath two parts preaching and prayer for every Prophet is partly the voice of God to the people and partly the peoples voice unto God God said of Abraham Gen. 20.7 Give the man his wife againe and hee will pray for thee for hee is a Prophet And both of them are joyned together 1 Cor. 11.4 Both these parts of Prophecy are here meant especially the former which hath two parts first teaching which stands in right interpreting of Scripture giving the right sense raising sound doctrines and beating downe contrary errours Secondly exhorting which is the applying of doctrines to the use of edification and consolation These were distinguished in the primative Church into seuerall offices of Doctors and Pastors because of the abundant gifts then given and the indistinct multitude of beleevers not brought into distinct congregations but now for the most part they are confounded into one For the proofe of these parts of Prophecy see 1 Cor. 14.3 He that prophecieth speaketh to men for edification for exhortation and consolation II. To despise is not onely openly to contemne preaching and publike prayers but lightly to regard or carelesly to heare the word for the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 properly signifies basely to account of a thing and esteeme it nothing worth and of no reckoning which indeede is all one with despising it And the Apostle intendeth when he saith Despise not that they should not onely not loath and contemne the word but honour it highly esteeme it heartily love it yea sincerely follow it So the children are said to despise the counsell of their parents when they doe not follow it For thus the phrase Not to despise is used in Scripture Psal. 51.17 A broken and a contrite heart O Lord thou wilt not despise that is highly esteeme value at a high prise and rate In such speeches by a meiosis lesse being spoken than meant Christian men and women must not onely not despise but conscionably embrace the preaching and ministery of the word 1 Cor. 14.1.3 Above all other speciall gifts desire and esteeme Prophecying Prov. 8.32 33. Heare instruction and be wise refuse it not Blessed is the man that heareth me watching daily at my gates and giving attendance at the posts of my doores One reason hereof is in the Text By faithfull preaching the Spirit and his graces and motions are quickned and cherished as by it they are begun and continued 1. The Ministery is the chariot of the Spirit whereby he rides gloriously into the hearts of the elect Acts 10.44 While Peter spake the holy Ghost fell upon them which heard his words 2. Prophecy is that which inciteth and provoketh us in our dulnesse and quickens us to the faithfull imployment of such gifts as are given us by the Spirit Eccles. 12.11 The words of the wise are like goades and nailes fastened by the masters of assemblies As goades to pricke us forward when wee grow dull and sloathfull in the practise of piety and vertue and as nailes to fasten us to the sound love and obedience of the truth when we grow either wavering weake or weary for so the Apostles by preaching confirmed the Disciples at Antioch Acts 14.22 So Ieremy calls the word of the Lord a fire shut up in his bones which warme and heates our colde and frozen hearts and quickens our graces as the two Disciples whose hearts glowed in them while Christ opened to them the Scriptures 3. Prophecy is powerfull for Edification in the knowledge of God and Iesus Christ in faith in godlinesse love zeale repentance newnesse of life and all the heavenly vertues For Exhortation which containes admonition and reprehension both which are speciall good meanes to awake and quicken us when coldnesse and carelesnesse creepe on us And for Consolation for seeing it is the portion of the Saints by many tribulations to enter into the Kingdome they have great and continuall neede of matter of comfort and strength the which being onely to be had from the conduits of comfort in the Scriptures and from the gracious promises conteined therein what a forcible argument is this to make us highly esteeme and joyfully embrace so gracious a meanes not onely of instruction but of strong consolation 2. The gift of Prophecy and faithfull preaching is that precious gift which our Lord Iesus when he left the world bestowed on his Church Eph. 4.11 For the gathering together of the Saints for the worke of the Ministery for the building up of the body of Christ. Now with what safety can any man despise so great a gift of so deare a friend which hee was so carefull at his last departure to commend to his friends to so gracious a purpose and end as to gather them from under the wrath of God and from the dispersed and lost estate of the world whereas without vision or prophecy people are lost or as the word is naked exposed to Gods wrath and their owne perdition Prov. 29.18 Nay more the Lord in this one gift offers a whole mint of mercy to be divided among beleevers He offers us life of grace in it and therefore it is called the word of life and the word of grace Ioh. 6.33 the word that I speake unto you is spirit and life He offers us light of grace and glory without the shine of which glorious light of the Gospell men sit in darkenesse and shadow of death having their understanding darkned and strangers to the life of God through the ignorance that is in them Hee offers by it grace and peace with himselfe and in our owne consciences and therefore it is called a Ministery of reconciliation and the Gospell of peace whereby God through us beseecheth men to be reconciled 2 Cor. 5.19 He offereth us faith by this gift of Prophecy this being the ordinary meanes by which we attaine that precious gift of gifts Rom. 10.17 Without hearing no faith Rom. 10.8 The word of faith which wee preach Lastly he offereth us by it the end of our faith even the salvation of our soules 1 Pet. 1.9 and therefore it is called a word of salvation Acts 13.26 Now what
that set not their hearts aright and whose spirit was not stedfast with God Psal. 78.8 Fifthly the Rule notably directs us in points of imitation 1. It teacheth us that the rule of religion is not the foundation of any forefathers but of the Prophets and Apostles 2. It teacheth us to dististinguish of fathers some were carnall some spirituall some were inlightened and zealous some blinde and superstitious and wee must not admit any our forefathers in religion but such as had God their Father and the true Church their Mother that said unto wisdome thou art my sister Thus farre the good Kings followed David and so did Timothy his Grandmother Lois 3. It teacheth us to distinguish betweene that our forefathers have done and what they ought to have done and wee may follow them in all that they ought to doe not in all they doe Thus in looking on our Ancients must wee heede what the Ancient of Dayes hath warranted The Iewes now goe on in their blaspheming of Christ as their Predecessours did but they ought not and Papists they imitate their Ancestours in horrible idolatry blindnesse cruelty but they looke not what they ought to doe 4. To inquire whether wee may lawfully doe what our Ancestours might lawfully doe The ancient Iewes might lawfully Sacrifice Circumcise but their posterity though they doe ought not still wee must looke to our owne warrant Our Ancestours were in the darke wanted the light which we have it is lesse safety more shame and danger to us to walke as in the darke than for them 5. It affoords us wisdome to discerne between the things wee receive from our forefathers A wise man would be willing to enjoy his fathers lands goods plate jewells yea his good qualities and vertues but he would be loth to receive his hereditary diseases goutes stone blindnesse vices and shamefull blemishes so it is here But foolish and superstitious sotts as Israel going out of Egypt not onely borrow their jewells and wealth but carry away their biles botches leprosie Idolatry calves and all corruption 3. Some make humane lawes the rule of their life Why come many to Church but because the Law of the Land calls them to it not considering of Gods Law nor in conscience performing any duty Why is that horrible sinne of swearing so rise every where and that by no small oathes as it hath much adoe to be kept out of the mouthes of some Professouts but because the Lawes of the Land at least in their execution take no hold on it Gods Law runnes so straight against it Sweare not at all not by little oathes faith and troth not in matter of truth not by good things not by small things and The Lord will not holde him guiltlesse that taketh his name in vaine that a good heart would tremble at an oath But generally this is no sufficient rule to bindmens tongues to their good behaviour Why is biting usury growne to so great and ordinary a trade that a number of trades and tradesmen resolve themselves into it but because Gods Law is cast aside and men sticke to the Law of the Land which indeed allow it not but supposing Vsurers to be cruell enacts a Law against their cruelty What is the reason that men abstaine from Adulterie in the act but not in the eye in the tongue in the heart but because they walke by mans Law their outward man is bound by an outward Rule but they have cast into a corner this Rule which would bind their thoughts and enter into all the corners of their hearts And why else doe men abstaine from actuall murther but not from murtherous speeches and thoughts but that the law of man bindes their hands and rules them but the Law of God rules not their hearts And the like might be said of a number of sinnes The Romans had a law forbidding any Emperour to consecrate or set up any God which was not first approoved by the Senate For Tiberius Cesar hearing of the miracles and fame of Christ in Iudea by vertue of that law mooved the Senate to promulgate and relate Christ among the number of gods Whose folly Tertullian thus scoffeth Apud vos de humano arbitrio divinitas pensitatur nisi homini Deus placuerit non erit Deus homojam Deo propitius esse debet So may we say of these legall Christians whose Religion reacheth not beyond the Scepter Truth shall not be Truth nor God God unlesse it please men so to enact it and God must be beholding to man to let his word stand as a rule Against all which know that all humane lawes are imperfect rules as all men be but our rule must be a perfect rule First they neither can discover all sinne for the knowledge of sinne is by Gods Law nor give rules for fulfilling of all righteousnesse Secondly they are not internall but onely require externall obedience but the perfect rule must binde the soule and conscience Thirdly they are alterable and abrogable as their makers bee and as occasions rise but the rule must be perpetuall and endures for ever Fourthly the rule must not onely rule man in innocency but in the state of Glorification shall serve to shew the conformity of glorified creatures in their obedience to the perfect will of God their Creatour 4. Some walke by the rule of crooked and corrupt affections which as so many Lords enact so many new lawes but all contrary to the commandement and law of God Herod will not part with his Herodias and Ahab casts away the rule because it is a troubler of his estate Micaiah never prophecies good unto him And so is it in all such as hate to be reformed The Vsurer hath found a trade to live by his meanes come in easily and richly now he weighes the matter in his owne ballance and shunnes the ballance of the Sanctuary he cares for no bands betweene God and him so he have sure bands of the borrower The Shop-keeper cannot live unlesse he sel wares on the Saboth day and every man must live by his calling Now this base covetous affection ruling the heart the Law of God for the sanctification of the Saboth must not rule and order such persons So what harme is it say some to play a game or two at cards on the Saboth day will nothing but damnation serve for such an offence they like no such rule it is too straight and strait they must have a Lesbian leaden rule that will yeeld a little in the laying and not stand so straight and stiffe against their lusts Our Gentlemen and Gentlewomen will say in generall that the Scripture is the rule of good life and care not greatly if they give a little countenance to the truth but bring this rule close unto them and tell them that it calls them to amend their fashions to stoope to the simplicity of the Gospell to leave off their strange apparell their vaine
not bend the knees of his body to God and the knees of his heart to Satan Yea it is a worshipping of the true God who is a Spirit not in spirit and truth but in spirit and falshood 5. The justice of God is upon such persons for the present if a man give up his body hee commonly gives up the heart to infection and defection And after in the great judgement will judge him according to things done in the body The body is a member of Christ and must not be prostitute to an harlot Object Rom. 14.22 Have faith with thy selfe before God therefore that is enough Answ. By faith in that place the Apostle meanes a perswasion in things indifferent and not the doctrine or practise of religion And the meaning is this If thou beeft in thy selfe perswaded a thing is indifferent use thy liberty to thy selfe have faith with thy selfe but boast not of it to the offence of another and faith is oppressed where it is not expressed Object 1 King 13.6 The man of God prayed in an adulterous Temple so may we if we keepe our hearts to God Answ. The man of God was there 1. At Gods commandement necessarily 2. Not to approove their idolatry but manifestly to improove and exclaime against it 3. God would have him by an externall signe shew his detestation of idolatry he was not forbid to pray but not to eate a morsell of bread there 4. He did not dissemble with idolaters but confessed plainly against idolaters Now all the case is cleane contrary Neither doth the example of Naaman 2 King 5.18.19 any whit serve their turne For 1. hee was but in the beginnings of conversion 2. Hee confesseth it a sinne and beggeth the Prophets prayer against it 3. The Prophet approoveth not the fact but onely dismisseth him with the usuall kinde of salutation and promiseth hee will pray that he be not overtaken Quest. Whether may we bring a childe to be baptized of a Popish Priest Answ. No it is an appearance of evill seeing 1. There is corruption of doctrine 2. Hatefull and hurtfull Ceremonies 3. A profession to embrace that doctrine Their Church is a false Church yet here a man professeth that himselfe and his childe are members of it for Baptisme is a signe of profession 4. It is an hardening to Gods enemies for it makes the Papists boast and say if our Baptisme be good why joyne yee not with our Church 5. We must depart from all fellowship with Antichrist Rev. 18.4 Come out of her my people come out of her Quest. If a Popish Minister doe baptise a child must he be rebaptised Answ. No there is a difference betweene going to a Priest at first and new baptisme from one for baptisme once administred if the true forme be kept must not be repeated though there be no ground to seeke it there being an offence both to weake and strong Secondly Zeale of God cannot abide any confusion with idolaters in their idolatrous ceremonies and fashions for communion of rites confoundeth sects as much as communion of apparrell confoundth sexes Whence the Lord himself apointed al his own ceremonies so as in them as well as in doctrine there might be set up a wall of partition betweene the Iewes and all aliens 1. The Heathens almost eate nothing but swines flesh having sacrificed some of the kinde Gods people of all other must abhorre this Levit. 21.5 2. The Heathens reserve portions of their sacrifices therefore there was a speciall law rather to burne with fire the residue of the Paschall Lambe than reserve any whit of it untill next morning Exod. 12.20 3. The Heathens make their pates balde shave the lockes of their beards and make cuttings in their flesh therefore Gods people must not doe so 4. The Heathens set their Temples eastward therefore God will have his set westward ad arcendam idololatriam saith Aquinas to keepe them from idolatry 1 a. 2 ae qu. 3. Nay some Papists themselves as Vasquez say that God chose the forme of an Arke for the testimony of his presence to be contrary to idolaters for never any people did abuse this forme And saith hee hee forbade all images to the Israelites that they might be utterly unlike the Canaanites in theirs Hence 1. the ancient Christians would not set up lights and bayes at their doores though for this they were persecuted as enemies to the Emperour because the Temples and doores of idolaters were wont to be thus garnished 2. Christians refused to celebrate a birth-day because it was a rite and custome of the Heathens 3. The Primitive Church could not endure that any Christian should looke toward Ierusalem praying because they would avoid all shew of Iudaisme Adde hereunto the ancient Fathers who in their severall ages avoided all shew and appearance of conformity with heretickes in their externall ceremonies Tertullian will have no lights in the worship of God because it was mos haereticorum the custome of heretickes than which what more indifferent Doth not the example of Paul shew it to be lawfull enough to continue fasting upon a Saboth day till midnight to heare the word of God yet Augustine thinkes it in his time unlawfull because the Maniches appointed their fast on the Saboth day To omit many things out of Councels why should the true Church of Christ borrow any of the rites of his enemies while they abhorre all her rites fashions Why should hereticks boast that the pure spouse of Christ is not able to serve God without their ceremonies I conclude therfore with Tertullian Wee must neither give any thing to an Idoll nor take any thing from an Idoll Thirdly Christians must abstaine from idolaters in the nearest society which is marriage for this hath a manifest appearance of evill 2 Cor. 6.14 Be not unequally yoked 2 Iohn 10. Receive not such into thy house much lesse into thy heart or bosome Reasons 1. It plainly appeares that a man loves other things in such a wife than piety he never lookes after that 2. How doth hee marry in the Lord who marries the Lords enemie 3. What communion can there be in prayers and other holy meanes of strengthening themselves to Godward 4. It is too true that the Decretalls say oftentimes the company of the wicked corrupts the good and much more such as are more prone to evill Whence the Lord wisheth the Israelites to forbeare marriage with those seven Nations of the Heathens for feare of seduction Exod. 23. And if any thinke himselfe stronger than to be seduced and hope he shall rather win than be wonne let him see his folly in Salomon 1 King 11. and in Ahab who was nought of himselfe but seven times worse because Iezebel provoked him chap. 16.31 Object We have approoved examples of Scripture for such marriages Salmon with Rahab Sampson with the Philistim Booz with Ruth Salomon with Pharaohs daughter and David with the daughter of
a good honest man but a Christian so at this day hee is a right honest man but a Puritan Come to a Papist and tell him of a profane man that walkes after the flesh how odious his wayes are this doth not much trouble him hee may be a good Catholicke for all that hee will thinke very charitably of such a one Like one in Queene MARIES time taken in adultery in Red-crosse-streete said yet I thanke God I am a good Catholicke Tell him of a man that professeth enmity to his religion in many Articles of faith yet if he be not too precise there is hope of him there may be a reconcilement at least hee is a wise moderate man hee will not out-runne himselfe But tell him of a man that will cleave to the Scripture in all things both greater and lesse and will not bee beaten an hayre-breadth out of it and doth so flie from BABEL according to the commandement that hee will touch nothing that seemes uncleane Hee hates all appearance of evill Oh these curious fellowes saith hee are not to be suffered or endured they trouble the Church and Common-wealth Nay wee may wish some of our owne had not learned the Gileaditish language to preferre the Papists as better men and better subjects than the faithfull servants of God and their Soveraigne onely because they desire to avoide the least appearance of evill But whence should this bee but out of the hatred of goodnesse that they whose hands are yearely almost in some monstrous conspiracie should bee preferred before such as whose innocency was neuer yet touched Well let such as feare God buckle to this precept of the Apostle because First God lookes on such as bowe not their knee to Baal upon such as touch no uncleane thing 2 Corinth 6 and couenanteth to bee their Father Secondly wee cannot touch pitch and not bee defiled with it Thirdly it argues soundnesse of heart in our hatred of sinne when wee hate not onely capitall crimes which shame us before men but lesser euills and such as wicked men cannot hate Fourthly sweete shall be the comfort when wee suffer the word to binde us in least things not suffering us to cast downe our countenance but couenanting with our eyes neither to whisper evill of others much lesse to reproach them or haue our mouth full of cursing repressing also even unchaste thoughts and mentall sinnes before they come to appearances VERSE 23. Now the very God of peace sanctifie you throughout and J pray God that your whole spirit and soule and body may be kept blamelesse unto the comming of our Lord Jesus Christ. THE Apostle here proceedeth to the conclusion of the Epistle and annexeth a fervent and heavenly prayer to the former precepts For the Thessalonians might say you have heaped up a number of excellent precepts together but how should we that are but flesh and blood and weake to any thing that is good performe them You command much more than we can attaine You have given us not onely many precepts but of such nature and strictnesse as are rather fit for Angels and Saints in heaven than flesh and blood weake and fraile creatures on earth wee must Try all things hold all and onely that which is good and abstaine from not evill onely but all appearance of evill which seeme to us impossible commandements All which and the like allegations our Apostle meetes withall and tells them it is his meaning indeede First that they should ayme at full holinesse which is conversant in every good duty and shunneth the least sinfull defilement Secondly he sends them out of themselues to God who can sanctifie them throughout Thirdly seeing he onely can teach them their duties but cannot goe further to give them grace and enable them to performe it he goes to God with them that by their joynt prayers they might be established in them and to sanctifie them throughout for if God sanctifie you throughout you shall be able to performe the former duties Whence note that it is the duty of godly Ministers not onely to preach exhort and admonish men in their duty but earnestly to pray for them and with them for the obtaining of good things which they have commended unto them It was the usuall manner of the Apostles to pray to God for the obtaining of those graces they had exhorted unto In this Text having chap. 4.3 shewed that this is the will of God even their sanctification and hauing laid downe the parts of sanctification in the particulars till this verse now prayes that according to the precepts they may be wholly sanctified So Rom. 12.16 hauing exhorted to like mindednesse in the 15.6 prayeth that they may be like minded Ephes. 3.14 15. having exhorted the Ephesians not to faint at his troubles he prayes for strength For this cause saith hee I bow my knees unto the Father of our Lord Iesus Christ that yee may be strengthened by the Spirit in the inner man And chap. 1.8 hauing shewed how abundant God was toward us in wisdome and understanding and in opening the mystery of his will he ceaseth not to pray verse 17. that God would giue to them the spirit of wisdome and reuelation that their eyes might be opened And in the 1 Pet. 5.10 Resist stedfastly in the faith c. then prayes the God of all grace make you perfect stablish strengthen settle you And this doubtlesse the Apostle learned of the Lord Iesus himsele whose custome was to teach and instruct in the day-time and to goe out in the night to pray for a blessing upon his Ministery Luke 21.35 1. God is hereby glorified and acknowledged the father of lights from whom every good and perfect gift is Iames 1.17 for now wee depend on him for wisdome and draw somewhat from his fulnesse 2. It is not in man to make his doctrine effectual he cannot reach the heart much lesse renew it Man may hold forth the light but God must giue eyes to see it man may speake to the eare but God onely can speake to the heart Paul may plant and Apollos may water but God must give the increase 1 Cor. 3. It is his priuiledge to write his law in the hearts of his people Ierem. 31. Lydia heard the word from Paul but not hee but God opened her heart Acts 16.14 3. As in all other labours and workes so much more here we must doe that which is our part and leaue God his The husbandman must plow and sowe and plant and water but hee must leaue all the successe to God hee cannot command raine nor blessing So in this spirituall husbandry Gods seeds-men must doe their worke cheerefully being co-workers with him but commend the successe to God in which sense the Apostle 1 Cor. 3.7 saith He that plants is nothing neither he that waters that is if hee be compared with that divine action which is all in all or nothing without him Hereby wee see
how necessary it is to begin and end our Ministery and Sermons with prayer to God who is all our sufficiency The Apostles begin and end their doctrine and Epistles with prayer and haue not wee more neede I know not what pride of selfe-sufficiency or whether profanesse shut the hearts and cover the mouthes of many Preachers who are almost ashamed to pray for this blessing nay reproach and scorne them which doe Sure I am whether he shall doe more good to others by his prayers or preaching I will not determine but hee shall certainely by his prayers reape more comfort to himselfe And he that neglects prayer with his preaching may well be suspected that he more aymes at his owne glory than Gods Let people also joyne willingly and conscionably in their Ministers prayers which strive for a blessing upon themselves and importune God who makes his Sunne shine upon the just and unjust to let the Sun of grace shine into their hearts saying O Lord if thou build not the house it shall never stand as those that waite for all successe from God It is recorded that Pope Adrian having built a stately Colledge at Lovaine did set in golden letters on the gate this poesie Trajectum plantavit ibi natus Lovanium rigavit ibi literas didicit Caesar dedit incrementum ex praeceptore Cardinalis factus One tooke a pen and wrote under Hic Deus nihil fecit Now to the prayer it selfe where we have to consider 1. To whom the Apostle prayeth The very God of peace 2. For what he prayeth in two particulars 1. For full sanctification 1. In generall sanctifie you throughout 2. In a speciall enumeration of parts spirit soule body 2. For finall sanctification untill the comming of our Lord Iesus Christ. First of the person to whom our Apostle prayeth the very God of peace Consider here three things 1. Why he useth this Attribute peace 2. What is the peace here meant 3. How he is the God of peace 1. This is not an idle epithite but well fitted to the matter in hand because our Apostle had in verse 13. exhorted them to peace among themselves and hath in all the precepts hitherto directed them how to uphold both outward peace vers 14 15. and inward peace from the 16. to this verse And he notably in this title confirmes their faith and strengthens their prayers that so long as they aske nothing but things pertaining to the peace of the Church and the peace of every mans conscience the God of peace will surely grant their requests See Rom. 15.13 14. Secondly What peace is meant Peace is threefold 1. Externall 2. Internall 3. Eternall 1. Externall which is nothing but an outward prosperity and tranquility in our outward estate and this is 1. In the Church when it hath rest from heresie schisme persecution and tyranny Acts 9.31 this is called the peace of Ierusalem which we must pray for Psal. 122.6 2. In the Common-wealth in the peace whereof we have peace when we are free from civill warre within and forreine enemies without Ier. 29.7 3. In the family and speciall places where we live which is a private agreement with all sorts of men good and bad so farre as may be Rom. 12.18 Have peace with all men 2. Internall and spirituall and this is the sweet quiet and comfort of conscience rising out of our assurance of our attonement with God through Iesus Christ and out of remission of sinnes by his blood which peace passeth all understanding Phil. 4.7 and in which the Apostle placeth the kingdome of God Rom. 14.17 3. Eternall which is the perfect rest peace joy and glory that the Saints shall enjoy in heaven Esay 57.2 Peace shall come but it is when we sleepe in our beds called Rom. 8.6 life and peace Our Apostle here aymes especially at the second kinde of peace which is a steppe and degree to the third For the third why is he called the God of peace Answ. First because hee hath the fountaine of peace in himselfe peace in him is as in a fountaine Secondly as the Author and communicatour of all peace unto us in all kindes As 1. In Church the peace of Ierusalem must be begged of him he stills all warres and maketh all stirrs in the Common-wealth to be husht and gone And it is hee that makes men dwell together in one house 2. He is authour and the God of eternall peace for eternall life is the gift of God 3. After a speciall manner is he the God of internall peace the peace of conscience at which our Text aimeth which is a quietnesse of minde and conscience through our reconciliation with God First because hee sent his Sonne 1. To merit it for us when wee lay in the horrour of an accusing conscience who is therefore called in himselfe Esa. 9.6 the Prince of peace and in respect of us our peace And therefore Ambrose expounds here the God of peace to be Christ himselfe If it be asked how Christ merited our peace the Apostle answereth Ephes. 2.15 16. He made peace by slaying hatred on the crosse by his perfect obedience overcomming and abolishing whatsoever God might hate in us 2. To preach and publish this peace and invite men unto it And that first in his owne person Esay 61.1 The spirit of the Lord is upon me to preach good tidings to the poore to binde up the broken-hearted to preach liberty to the captives c. And how this Prophecie was accomplished see Luk. 4.18 Secondly in the person of his Ministers Christ preacheth peace Ephes. 2.17 Christ came and preached peace to you which were farre off Object Why Christ never preached to the Ephesians Answ. Yes hee did in the persons of the Apostles and so now in the Pastors and Ministers of his Church to the end of the world Secondly because hee sent his Spirit to apply and seale this peace onely in the hearts of his elect therefore it is called a fruite of the Spirit Gal. 5.22 and the Spirit cryes in our hearts Abba Father chap. 4.6 He workes faith in the heart and so we have peace with God Rom. 5.1 and bold accesse to the throne of grace Eph. 3.12 This is that creating Spirit which creates the fruit of the lippes to be peace Esay 57.19 Thirdly because God doth not onely command and commend to us this peace but approoves and delights in it and no where else but there he sets up his throne and dwelling his Temple is in Ierusalem the vision of peace his Disciples must onely abide among the sonnes of peace Matth. 10. and much more doth himselfe How we are to looke upon God in our prayers First in all our prayers we are to behold him a God of peace labour to see him reconciled unto us And 1. this beholding of God reconciled gives us assurance of obtaining whatsoever is good for us 2. The sence of his infinite essence and power and
presence with us confounds us unlesse the sense of his grace and favour susteine us and hence our Lord taught us to begin our prayer with this title Our Father 3. Our chiefe unhappinesse were to be neare God if hee be not at peace with us for our God offended is a consuming fire Then wee must beware of sinne which is the breach of peace betweene God and us especially before prayer let every one that calls upon the name of the Lord depart from iniquity 2. Wee must acknowledge our happinesse to consist in our peace with God Make peace with him and thou shalt have prosperity Iob 22.21 If they of Tyrus and Sidon made so much of outward peace that they by all meanes desired it of Herod and if the Iewes having by Felix obtained outward peace and quiet acknowledged it wholly in all places with all thankes much more should wee for spirituall inward and heavenly peace Secondly in our prayers we must labour to conceive of God in such Attributes as may strengthen our faith in our speciall suites Behold him not onely the God of all grace 1 Pet. 5.10 but of this and that particular grace 1. To this end the Scripture denominates him from particular vertues that in the want of any of thē we may resort to him confidently as the Scripture stileth him the God of love the God of patience the God of hope the God of all consolation of wisdome c. that in our want of any speciall grace wee may cast our eye upon these titles or Attributes 2. The Scriptures are stored with many names and titles of God that we might so conceive of him affected to us in our prayers as hee hath declared himselfe to be Doe wee begge the accomplishment of any promise come to him in the name IEHOVAH who gives being as to all things so to his promises Doe wee pray for any thing but see many things stand in the way of our good publike or private now come to him in the name of EL a strong God who can quickly bring mountaines to plaines and effect by a mighty power whatsoever he will Lacke we any blessing and are destitute of all meanes and comfort now come to him in the name of of EL-SHADDAI I am God All-sufficient and that is meanes enough Findest thou thy selfe beset with severall wickednesses and armies of wicked Angels in high places and invironed with temptations or dangers now come to him in the name of EL-TSEBAOTH Lord of hosts who hath armies of Angels to set round about the tents of his people this name of the Lord is an assured strength when the righteous fly unto it Hast thou received any blessing or promise now come to him in the name IAH as wee are commanded Psal. 135. who is thy good Lord and bountifull benefactour If the Apostles had neede thus to encourage their prayers much more wee Whosoever would have true peace must have it from the God of peace as he that would have water must goe to the well or fountaine Iob 22.21 Acquaint thy selfe with God be at peace with him so shalt thou have prosperity The Apostles in all their salutations pray for peace from God and from our Lord Iesus Christ. 1. Because God himselfe and our Lord Iesus challenge this peace to be their owne prerogative to give neither can it be had elsewhere For the former as God is called the God of peace 2 Cor. 13.11 c. so this peace is called the peace of God Col. 3.15 Phil. 4.7 as whereof he is the sole Authour For the latter our Saviour saith to his Disciples Ioh. 14.27 My peace I give unto you my peace I leave with you not as the world giveth give I unto you Where he first challengeth it to be his owne having clearely purchased it Secondly his owne to give men may wish peace but he can give it men wish the peace of God or Christ he gives his owne Thirdly hee sheweth that this peace cannot be elsewhere had not as the world giveth plainly distinguishing his peace from the worlds both in the gift and the manner of giving The world 1. gives a kinde of peace but that is a false peace mine is a true peace 2. That is a peace in externall things mine in internall 3. That is temporary and inconstant mine lasting yea everlasting For your joy shall none take away from you 4. That is given most to wicked men for the world loves her owne but this is given onely to beleevers being a fruite of faith against whom the world bends all her forces 5. That peace is against Gods glory and indeede the worlds peace is the keenest warre against God the very foment and cherisher of lusts and impiety This peace is for God and his glory and a warre against sinne a cherisher of grace and piety 6. That peace ends in destruction though men cry peace peace c. This is given for salvation and for the fruition of perfect peace 2. As this peace is onely Gods to give so is it onely the portion of the children of God who are called sonnes of peace this is onely childrens bread and must not be cast to doggs Matth. 15.26 And it is a gift of promise Gal. 6.16 Peace shall be to all the Israel of God Such onely as have God for their Father and the Church for their Mother have right unto this and that because they be sonnes Esay 54.13 Much peace shall be to her children that is of the Church and because they be beleevers for this peace is the fruite and undivided companion of faith Rom. 5.3 leaning upon the mercie of God in Iesus Christ for the pardon of sinne The wicked man hath none of this peace of God because he hath not mercy nor grace with the God of peace The seate and place where this peace resteth prooves plainly that it is a proper and peculiar gift of God and that is the heart soule and conscience which none can reach but God himselfe Col. 3.15 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The peace of God must take the chiefe command in the heart and Phil. 4.7 The peace of God which passeth all understanding 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shall preserve your hearts A military word taken from souldiers that come in to ayde an army so this peace shall bring ayde to the heart and strengthen it when Satan and sinne and temptation and persecution lay siege to it And who else can revive the heart but he that made it Who can reach comfort to the conscience but the Lord of it Who can say to the soule I have pardoned thy sinne but the Lord the party against whom it is committed and so pacifie it Who can worke faith in the heart but the Spirit of God and who can preserve this gift there being by so many enemies surprised but the hand that creates it by the power of which we are preserved to salvation 1 Pet. 1.5
Then are wicked men most unhappy who being estranged from the God of peace can have no true peace Esay 57.21 The wicked are like the raging sea that cannot rest whose waters cast up myre and dyrt there is no peace to the wicked man saith my God Object Who have more peace than they they have outward prosperity and abundance even what their hearts can wish and their consciences within are quiet and they die like lambes c. Answ. 1. Their outward prosperity deserves not the name of peace it is at the best but a truce with God 2. They be not inwardly so quiet as they seeme there is a conscience within that sometime tells them unpleasant tales and tidings 3. When it is quiet it is not at peace but benummed slumbring or feared and shall one day be wakened and as a wilde beast fly in the face of his master 4. All this seeming peace being not in God but against God must needes be 1. uncertaine as a dreame Iob 20.5.7 or as the crackling of thornes under a pot Eccles. 7.6 2. Vnsound in the face not in the heart In laughter the heart is heavy Pro. 14.13 or at least hath cause so to be 3. Miserable in the end Their Sun must fall at noon Amos 8.9 their end is woful yea fulnes of wo and therefore let us never affect nor extoll this peace This reprooves such as content themselves with a kinde of peace but contemne God the Authour of true and lasting peace Many affect peace but not that which is an effect of Gods mercy in Iesus Christ whereas the foundation of all true peace is our peace with God through the Prince of peace Iesus Christ. Many content themselves to be counted peaceable men quiet neighbours who never tooke the course to attaine this true peace which is gotten by sorrow strife and warre against sinne by stirring up the heart to embrace the promâ—ses of the Gospell and to beleeve the truth of Gods word by going to God in frequent and fervent prayer by hungring after reconciliation and mercy above all things in the world Againe if thou hast attained this peace of conscience be thankfull and blesse the God of peace for since that old Serpent had disturbed the peace of heaven from which hee was cast downe with his Angels his next worke was to dissolve the peace on earâ—h by plucking man from his God whereby Satan the Authour of all enmity hath corrupted the whole nature of man and ever since hath watered these seedes and brought them forward so as all the sonnes of Adam are children of wrath turned naked into the fury of God and ly under the same as vessels filled with wrath and the fruites of it in his soule minde conscience will and all his motions being at enmiâ—y with God with his owne happy estate with all the creatures And this is our estate of nature till it pleased God by his Sonne Iesus Christ called the Lord of peace to lay the foundations of our peace in his blood and to bestow the blessed Spirit in the hearts of beleevers witnessing peace betweene God and us by the which Spirit now renewing their hearts they become sonnes of peace united againe unto God at agreement in themselves and in all their faculties and knit and joynted together among themselves in the unity of the Spirit and the bond of peace Quest. My conscience I thanke God is quiet and still but how may I know it to be true and sound peace that I may rest in it and be thankfull for it Answ. 1. The question is the more necessary because every quiet conscience is not a good conscience and every peace in the conscience is not from the God of peace A dead peece of flesh pricke it with a needle it feeles nothing So that is a dead conscience which feeles no sinne nothing at all but that is a pacified conscience which is alive and indeed feeles sinne but forgiven and apprehendeth God not onely offended but now againe pacified 2. A dead man is quiet enough makes no noyse or motion So a dead conscience may be still but sound peace of conscience is comfortable and hath joy and refreshing in it as a man at a feast it rejoyceth that it hath gotten a sweete glimpse of light and favour from God it rejoyceth in that it hath got a sight of Iesus Christ and in that happy present condition it hath by him obtained These are sound causes of peace and quietnesse 3. Sound peace from the God of peace hath sound fruites and effects as well as sound causes A conscience may be quiet because for the present it hath no enemy disturbing it and no molestation because the strong man hath carried all away But a good conscience is therefore peaceable because it is strong and stirring in temptation it outstandeth and hath prevailed against temptations 4. A bad conscience may be quiet because of the darknesse or senslesnesse of it for it neither sees nor feares any danger it sees not the offence of God by sinne nor feares his wrath and damnation though never so justly deserved But sound peace of conscience sees the offence of a Father and feareth now transgression more than damnation 5. A sleepy conscience may be so much the more quiet because it can secure it selfe from the worlds enmity which hateth nothing but the light It can avoid persecution and sleepe secure as we say on both sides But sound peace of conscience sheweth it selfe most in greatest afflictions and persecutions and makes the Saints sing in sorrow and rejoyce in suffering for the name of Christ as Paul and Silas in prison and the Apostles rejoyced that they were counted worthy to suffer for the name of Iesus Acts 5.41 Here is the peace of Christ himselfe which when the world by all meanes of persecution and indignities seeke to interrupt it as in our head himselfe yet none can take it away whereas light persecution sends packing the peace of hypocrites who are soone unsettled 3. If the God of peace have possessed thee with this sweete peace make much of it preserve it do nothing to disturb or forfeit this happy peace or to provoke God to withdraw it Rules of furtherance herein 1. Beware of security peace is maintained by an expectation and preparation for warre Many are the examples of them who by a secure peace have lost peace and all Therfore preserve in thee a feare of not offending God 2. Beware of falling into any grosse actuall sinne How did David and Peter disturbe their peace by foule sinnes And daily experience shewes that the godly are often by Gods just correction for sinne sometimes inwardly sometimes outwardly as men set on a racke or in an hell of horrours and sorrowe till they undoe by repentance some foule offence witnesse the 32 and 51 Psalmes especially presumptuous sinnes prevaile against our peace 3. Prepare and arme we our selves against temptation for
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
fishes and plants all these stand and proceede in the service of their Creatour and all these have a voice by which they continually cry Hallelujah Praise yee the Lord Psal. 148. All these being created and given for our use call us unto constant thankfulnesse to uphold his glory who made them for us as all they doe in their kinde If thou lookest â—â—thin thy selfe thou hast three things which â—ondlâ— call for this duty 1. The joy of the holy Ghost which is unspeakable and glorious Psal 97.11 Light ariseth to the just in darknesse and joy to the upright of heart If Gods Spirit by thy increase of grace be gladded and cheared he will make thee a glad man but if he be grieved or quenched thou shalt smart for it yea suppose thou be the Lords 2. The testimony of thy conscience this is the sweete Paradise in which God is familiar with man and that hony which as Augustine saith is sweete in it selfe and makes all other things sweete let them be never so tart or sowre in themselves Paul in great affliction had a sweete relish 2 Cor. 1.12 For this is our rejoycing euen the testimony of our conscience that in simplicity and godly purenesse wee haue walked 3. Gods approbation and acceptance who would not be allowed of God but hence thou shalt be allowed that thou art made a Disciple of Christ if thou beare much fruite Iohn 15.8 as a Schoole-master commends them for good schollers who stand not at a stay but goe on in learning with diligence climbing to the highest formes And if God worke in the hearts of his children a delight in those that excell in vertue how much more will himselfe delight in them who the longer they live the more they excell Lastly if thou lookest as low as hell there thou shalt see the Divells and wicked Angels as busie as bees to promote their kingdome and to pull all men yea even thy selfe into their corruption and condemnation And should not this adde courage to thee to set up the kindome of God with all thy power every where but especially in thy selfe II. Motive Consider why God hath elected called justified us whereas he might have left us in our common masse and passed by us as well as a great part of the world as good every way as our selves First he hath elected us that wee might be holy and that not in a small measure but also unblameable before him in love Eph. 1.4 and Rom. 8.29 God hath predestinate us to be made like the image of his Sonne How and wherein Answ. Partly in humility partly in holinesse that as hee by an humble and holy life went on to his glorie so must we Secondly why or to what hath God called us but unto holinesse 1 Thess. 4.7 God hath not called us to uncleannesse but unto holinesse yea unto full holinesse that as obedient children we should resemble our heavenly Father who is holinesse it selfe 1 Pet. 1.15 As he which hath called you is holy so be ye also in all manner of holy conversation because it is written Be yee holy as I am holy Levit. 26.6 Now the word as signifies not an equality in measure which we can as little attaine as a spoon can containe the Ocean but onely a conformity or resemblance in our nature renewed and made obedient to the rule 1. He is throughly holy without want or sinne so must thou strive to be 2. He is holy at all times in the day and in the night so thou must never lay aside thy holinesse neither on the Saboth nor on the weeke day or night 3. He is holy in all places in earth and in heaven so must thou as well in earth as in heaven as well in the market as in the Church 4. He is holy in his word in his workes in all his wayes so must thou in thy words workes and whole conversation Heare this thou that hearest the Gospell which is Gods voice calling thee to holinesse Leade henceforth a profane life at thy perill He that calls thee is holy the calling is to holinesse yea to conformity in his owne holinesse aime at it else thou shalt never partake of it hereafter Thirdly thy justification tells thee that Christ dwells in thee by faith and that thy heart is built up to be an habitation of God by the Spirit Eph. 2. ult Now the blessed Spirit cannot dwell any where but in a Temple dedicated unto him where the olde man is daily put off and the new man put on daily where the power of sinne is daily weakened and the grace of holinesse daily getteth power and strength for Gods Spirit will not dwell any where but as the Master of an house as a ruler and commander Neither can any attaine the comfort or sense of his justification but by the undivided companion of it which is sanctification and as this growes so ariseth the measure of sense and comfort of this present happinesse for he that doth righteousnesse is righteous saith the Apostle 1 Iohn 3.7 III. Motive Consider what thou art namely a Christian in the very name thou professest communion with Christ and consequently to walke in the light as hee is in the light A Christian must adorne Christian profession by Christian life and conversation A Christian called so of Christ must shew in his whole course that hee is partaker of Christs annoynting 1 Ioh. 2.20 1. Shew thy selfe a Christian Prophet by profiting in the knowledge of God and instructing others in the same 2. Shew thy selfe a Christian Priest who hast received the annoynting by offering thy selfe an holy acceptable living and reasonable sacrifice Offer thy prayers and the sacrifices of prayses those calves of thy lippes Offer the sacrifices of almes and mercy for with such sacrifices God is well pleased Heb. 13.16 Offer thy life and dearest blood a sweete sacrifice for the chiefe and high Priest of our profession if God call thee unto the same 3. Shew thy selfe a Christian King by raising all thy power against thine enemies and aduersaries of salvation by defending and maintaining thy Christian liberty in which thou art set by ruling over thy selfe and keeping a strait hand and authority over thy lusts and affections make them subjects by carrying thy selfe as a King with clemency meeknesse liberality measuring and judging every thing according to the Lawes of Christ enacted in the Parliament of heaven What a Christian and an epicure a Christian swearer a Christian adulterer a Christian gamester lyer c. quà m malè conveniunt how harsh is this to the eare of men of God much more IV. Motive Consider that hee that is once truly good growes from good to better and so is best at last Our Saviour plainly prooves that he who hath the least measure of sound fruite his fruite shall increase Ioh. 15.2 Every branch that beareth fruite the Father purgeth it that it may beare more
not all is well when thou hast gotten grace righteousnesse and holinesse but keepe thy selfe pure for know it is no lesse vertue to keepe grace than to get it Iude 21. Keep your selves in the love of God and againe Keep that thou hast obtained lest another take thy crowne And the rather First because this is the effect of true religion for true religion unspotred and undefiled before God is to keepe a mans selfe blamelesse and unspotted without just crimes in the world and this is to keepe himselfe blamelesse Secondly no part of man can be kept blamelesse without great care and industry Adam in innocency could not keepe himselfe blamelesse as hee was created and much lesse the sonnes of Adam now in corruption No watch is sufficient against that subtill Serpent that windes himselfe into us insensibly every faculty as an eare and every sense as a window lets him into us to come in and spoyle us and therefore it is necessary wee should labour to keepe that we have gotten 3. Excellent and precious things are to be kept most charily mens gold silver jewells and treasures are carefully kept but their lives much more because they are precious unto them But of all treasures our spirits soules and bodies are of most incomparable value nothing so worth keeping as this First what a precious blood was shed for to redeeme them Secondly if these be lost what price can recover them what shall a man give for the recompence Nothing but the blood of Christ tread that under foote nothing can recover it a treasure must be kept most carefully but a godly mans heart is a good treasurie sending out good things A worldlings treasure is without him and that he holds fast but the godly mans treasure is within him he layes hold upon faith and grace in Christ and these hee holdes worth the keeping but for the things of the world they are not worth the keeping in safe custody If they be not kept till the day of Christ they are lost eternally there is no time of keeping them but the present neglect that there is no salvation 4. The necessity of keeping our selves blamelesse is exceeding great 1. If we looke upon our selves in our naturall inclinations to soyle and blacke our selves or whether we looke upon our whole or parts First the whole frame of mans heart is evill the whole naturall spirit imagineth evill continually Gen. 6.5 Secondly and for the parts 1. The conscience is darkened by the blacke darknesse of ignorance and impured by a thousand sinnes of most ugly hue 2. The thoughts which in the day of Gods appearing shall either accuse or excuse Rom. 2.15 are naturally vaine roving and stragling from God 3. The affections which are of great force to good or evill If they be sinfull they are as wings to carry us as slaves to the most barbarous and unnaturall evills and ever pulling us aside to the world and lusts As Cain to hate and murder his innocent brother C ham to lay open his fathers nakednesse Iudas to betray the most righteous Sonne of God But if they bee rightly ordered they are powerfull instruments of excellent duties and as wings to carry us to the high pinnacles of Christianity All excellencies have beene brought out of the strong affections of grace Thirdly Looke upon our selves in the presence of grace the cleanest house will gather soyle if it be not daily swept the brightest vessells take rust if not often scoured and oyled enemies chased will turne head againe trees lopped will grow againe nature expelled returnes againe fire quenched will kindle againe and therefore all watch is little enough Fourthly Looke on our selves in that to which we are called and set apart by grace to be sonnes of God Temples of the Spirit of God mansions for God and Iesus Christ to come into us and suppe with us How carefull are we to cleanse our houses from all filth when we are to give entertainment to an honourable friend whom wee are sure will be ready to pry into every corner as the Lord will surely doe when hee commeth into us This serves to discover the generall errour of men who if they had innocency it selfe could not stand by themselves without watchfulnesse yet can keepe any thing better than themselves their horses their swine cattle their money their wares but very few thinke they neede to be so carefull to keepe themselves They keepe no watch over their thoughts they are free nor over their words words are but winde nor did they ever see their soules and therefore care not to keepe them How carefull are wise men to keepe themselves out of the lurch of the law lest by word or deed they should forfeit any of their outward estate much more their liberty lives c But how carelesse are the same men of keeping themselves out of the lurch of Gods law and out of the actions which forfeit the whole estate of grace the liberty and life of their soules And yet 1. Is not thy charge straighter to keepe thy soule than any thing else 2. Is any thing so exposed to robbers and spoylers so many so vigilant so resolutely bent to mischiefe thee 3. Is any losse so irrecoverable so irrepairable 4. Can any thing thou keepest so fast doe thee good when thou hast lost thy selfe whatsoever thou most carefully keepest else that thou receivest not for thy selfe but for others and wilt thou fondly save all for others with the losse of thy selfe Alas our folly that needes so many warnings and motives for the keeping of our selves Be we incited to keepe our selves blamelesse Wherein observe 1. The generality 2. The time 3. The order 4. The rules First for the generality our Apostle saith the whole man consisting of soule body and the whole spirit soule and body for bonum est ex causis integris malum ex quolibet defectu if any part be blemished the whole is blamed Secondly keepe all or none God will have all or none no polluted part shall get into his presence hee will have no part of a divided man Thirdly the Saints tooke themselves bound to keepe all Above all David will looke to his heart and looke to his thoughts and hee will have an eye to his will I have vowed and will performe and then to his mouth he will keepe that as with a bid and bridle and to his wayes Psal. 39.1 Then he will lift up his hands to the Law and then refraine his feete from every evill way Fourthly The danger of not looking to the whole a thorne in the foote may fester a gangrene in one part is deadly one poyson in the body one part without armour is the ruine of the whole 2. For the time We must now keepe our selves Men thinke they can never be Saints till they come to heaven and professe they cannot bee blamelesse here But our Text saith we must be blamelesse till
the day of Christ Neglect thy selfe for the present and give thy selfe lost for ever sowe now to the flesh and reape corruption 3. The order First the inside spirit and soule and then the body First wash the inside saith our Saviour get faith which is a purifier apprehending Christs righteousnesse for 1. Can wee draw a cleane thing from that which is uncleane Iob 14.4 or sweete fruite from a bitter roote 2. Satan lyeth closest here as a serpent in thickets 3. It is the most compendious way to damme a streame in the fountaine to quench the fire in the sparke else if it live within it will kindle and flame on tinder or tow where the disease begins there must begin the remedie 4. God lookes out of what treasurie good things come if not out of the good treasury of the heart if not from a pure heart if not from faith all is sinne hence the workes of unregenerate men as good in shew and beautifull are rejected because they flow not from a pure fountaine and mites with the heart put to them weigh downe many glorious workes 5. Distinguish thy selfe from the hypocrite he washeth the outside Pilate washeth his hands not his heart as if sinne stucke onely in the fingers ends the harlot wipes her mouth and it was not shee But wee are to know that the Lord is as well angry with intentions and inward impurity as with outward enormities And therefore let us labour to keepe first our spirits and soules and then our bodies unblameable Here we will somewhat largely consider certaine directions for each of them I. Directions for the Spirit First Labour to have a right spirit renewed within thee Psal. 51.10 Now to a right spirit there goe five things 1. Illumination even an heavenly light to discerne and judge aright of things that it may preferre heavenly things before things of earth and out of sound judgement forecast and provide for them first and principally David joynes it with creating a new heart for this is not in nature but a worke of new creating grace The Agent is God alone who gives light to the blinde who takes away the vaile and makes the scales fall from Paules eyes in his conversion The companion is sound conversion 2 Cor. 3.16 the turning of the heart to the Lord and the remooving of the vaile joyned and the signe of it is a base estimation of the world with the profits pleasures and preferments of it the pursuing of which makes most men so blame-worthy in the day of Christ. 2. Poverty of spirit which stands in the sense sorrow shame and hatred of sinne and cannot stand with selfe-wisdome or high-mindednesse or a proud spirit puft up with conceites whom God resists but a contrite spirit is acceptable and the poore in spirit are blessed and blamelesse Matth. 5.3 3. Purity of spirit which is attained by daily bringing in and increasing of the graces of the Spirit as faith love of God sincerity charity mercy meeknesse c. these fruites of the Spirit argue cleannesse of spirit though it were formerly never so foule and blame-worthy Col. 3.12 Decke the minde with graces 4. Spirituall worship Rom. 1.9 Whom I serve in my spirit not bodily formally hypocritically coldly but with my whole heart in sincerity and fervency This fervency is a motion of Gods Spirit inflaming the spirit of the beleever with great love of God and hatred of whatsoever hee hateth And where this spirituall worship stands up in the Spirit downe must Dagon goe and all the idols that men have set up in their hearts downe goes the externall and carnall worship of civill men who what ever they pretend respect not in their spirit the worship and service of God but their owne pleasures ends and praise and that in their most slightly duties 5. The testimony of the Spirit that thou art the child of God Rom. 8.16 This testimony is sure when the Spirit of God renewes our spirits and upon firme and unfailing grounds makes us able to call God Father working sound tranquillity in our conscience through our union with Christ boldnesse and confidence towards God fervent love of God constant obedience with other fruites not common or competent to hypocrites This testimony sealeth up our acceptance yea the inheritance of children The spirit that wants any of these is not a right or renewed spirit Secondly labour as Saint Paul did Acts 24.16 for a good conscience before God and before men To a good conscience are required foure things 1. Clearenesse 2. Clearing 3. Peace 4. Watchfulnesse 1. It must be a cleare or pure conscience 2 Tim. 1.3 This is when the conscience is cleared or purged from naturall impurities which the Apostle calls dead workes This purity is not native as it was in the first Adam but acquisite and obtained by the second Adam for the materiall and meritorious cause of the goodnesse of conscience is the blood of Iesus Christ who by the obedience of his death hath freed us from all guilt and punishment of sinne reconciled us to God and become our peace whereby this and all other faculties are purged through faith in his blood Heb. 9.14 How much more shall the blood of Christ purge our consciences from dead workes The companions of this purity of conscience are two First a frameing of conscience to the rule of the word which is a torch-light for the direction of it for the conscience being the eye of the soule must be lightsome not erronious blinde or doubtfull Secondly a studie to preserve the purity and himselfe unspotted before God and man and no man hath purity of conscience that wanteth this care 2. It must be a clearing conscience taking the Masters part against all accusers It selfe is not blamelesse unlesse it can justly pronounce the Master blamelesse And this is First when it beares witnesse concerning our sinnes 1. That there is no sinne we have committed but we have repented the same 2. There is none committed but wee hate it wee purpose against it and keepe a watch that it be never committed any more Secondly when it witnesseth concerning our persons that we are now righteous and justified by faith in Iesus Christ of uncleane blackmores we are washed and made white in his blood and sonnes of God who of an enemy is become a friend and Father to us Thirdly when it witnesseth concerning our graces that as by the former wee are freed from the guilt of sinne so we are now freed from the power of sinne and are no more servants of unrighteousnesse but now our conscience tells us we are in part sanctified that the evill wee doe wee hate and love the good wee doe not and that in the inner man we delight in the Law of God Fourthly when it witnesseth concerning our course and actions that now they are wrought according to God by the warrant of his word and because he hath commanded so to
doe them Happy is that man that his conscience tells him that his will is now framed to Gods will and in regard of Evangelicall obedience which stands in true purposes and endeavours hee may say since the time of his calling unto the grace of the Gospell with the Apostle Acts 23.1 I have lived in all good conscience untill this day 3. It must be a peaceable conscience in that hee hath done or not done it is at peace with God and with it selfe This is when it excuseth the person aright both for his person and for his actions First for his person as now reconciled justified accepted Secondly his actions as having a true desire and endeavour to please God in all things Now the conscience being truly peaceable it riseth up to be truly joyfull which makes the heart merry and cheerefull as a continuall feast neither wants he any good cheare that hath it Prov. 15.15 Nor wants hee good company that hath a good conscience he can rejoyce alone without all other company or comforts The heart is held up in absence of all worldly comforts and in presence of all worldly evills and none can take away the joy of it 4. It must be a watchfull not a sleepy conscience a waking not a remorslesse conscience 1. It watcheth against all sinne both to be committed and as a faithfull monitor pulls the Master backe As also for sinne already committed and smites with remorse and biting as David I have done very foolishly Object But doth not a bad conscience shew some remorse after sinne what else did Iudas Answ. Yes but with this difference 1. A bad conscience hath some scratch on the outside and sometimes a deeper gash and an incurable wound but it never goes on to godly sorrow as a good conscience doth 2. It seekes not to the remedy but sinkes under the burden the wound bleedes to death as in Iudas Secondly a good conscience watcheth to all good duties and occasions desirous to please God in all things and at all times according to the conscience enlightened This pure clearing peaceable and waking conscience is necessary to an unblameable and renewed spirit Thirdly seeing the true evidences of the purenesse and holy temper of the spirit are holy and well guided thoughts wee must carefully looke to our thoughts and cogitations Here 1. Choose them so as thou be sure thy heart be a receptacle of holy thoughts examine them whence they come and whither they goe and by examination thou shalt finde some vaine and evill thoughts these thou must hate all of them Psal. 119.113 And if thou hatest them put away the evill of your thoughts and Ier. 4.4 Let the wicked forsake his thoughts knowing that evill thoughts are as damnable as evill actions Acts 8.22 pray if thy thoughts may be forgiven which implies guilt Some thou shalt finde wandering roving thoughts which must be taken up as vagrants and corrected lest as Dinah thou be defiled and corrupted with fleshly lusts passe them away quickly Some other thou shalt find idle thoughts but unnecessary send them away harbour no idle thoughts nor yet cast them out without censure and disgrace Some are perhaps lawfull but lesse necessary put these of till another time that the more necessary may take up the roome Some are unruly thoughts rising up against against God or men thoughts of infidelity of revenge dishonourable thoughts against Gods servants and ordinances all such disordered and proude thoughts must be brought into the subjection of God 1 Cor. 10.4 2. Watch them well being so infinite so quick and nimble and in so secret a place being also so slippery so soone interrupted and corrupted by idlenesse by society loosenesse of senses roving of affections unallowed objects therefore set a sharpe eye upon them and seeing that will not serve bring them under Gods eye keepe them close to God for as the husbands eye and presence is the best way to preserve the wives chastity so the heart betrothed to God carrying it selfe in his sight is not easily polluted with strange and uncleane lusts To enforce this watch know it differenceth from an hypocrite First an hypocrite can watch over words and actions in respect of man but a godly man watcheth over his thoughts onely the true sanctified man makes conscience of the tenth commandement for the government of his thoughts and desires Secondly it differenceth from a wicked man who dare not act many evils but none so foule but hee dare insatiably minde and contemplate them Here is a difference whereas wicked men are most carelesse of their thoughts the godly have most complained of them Rom. 7. and then have beene most truly comforted in them whiles the conscience of thoughts hath beene a true triall of their sincerity 3. Labour to feede thy thoughts 1. with the sweetest 2. with the most necessary objects First the sweetest objects are heavenly things Col. 3.1 Seeke the things which are above Iesus Christ and his merits the happinesse of heaven and the chiefe good which is God himselfe O how might the minde be fed and ravished with these contemplations what sweetnesse might a man sweeten and season the dayes of his vanity withall if he would minde heavenly things and thinke on the way thither Is it not a description of ancient beleevers to thinke on his name Mal. 3.16 Secondly the most necessary profitable thoughts are 1. to thinke often of our sinnes both to call to minde some sinne past unrepented as also to prevent some sinne thrusting in 2. To thinke on good duties to excite to some duty neglected and to apprehend occasion and season of some offered unto us 3. Of the vanity of this life and our departure hence 4. Of Gods comming to judgement and our finall account and reckoning Prov. 14.22 To them that thinke on good things shall be mercy and truth Now whereas some thinke thoughts free and others conceit liberty and impossibility and most no necessity of this guiding the conscience and thoughts To them I say First as thoughts be so are words and actions out of the heart commeth thefts adulteries therefore rectifie these Secondly good thoughts are evidences of the Spirits presence being his immediate motions wee of ourselves not able to thinke one good thought 1 Cor. 2.5 Thirdly God will call them to strict account and in judgement make inquisition after them their thoughts shall accuse or else excuse one another Rom. 2.15 Fourthly even good thoughts are recompenced David had but a thoughts to build the house of God and God rewarded it with building him an house and stablishing him a kingdome 2 Sam. 7.16 and Psal. 32. I thought I would confesse my sinne and thou forgavest me all The Prodigall thought to returne and his father thought to meete him Thus carry thy thoughts begin the day with holy thoughts and meditations which is a sweete seasoning In the night call them in to thinke of God
shew all love to their persons still All which discovers a great deale of corruption in our affections First Many hate sinnes in another and not the same sinnes in themselves and this is the hatred of the person and not of the sinne Secondly many seeme to hate evill but not out of love to goodnesse some say they hate Popery but are farre from the love of the truth they dislike grosse profanesse drunkennesse adultery but have no affection to true godlinesse hatred of evill is joyned with cleaving to good Thirdly many hate most where God most loves as persons for grace sake and two sorts of men are the butts of the hatred of this age 1. Zealous and godly Ministers because their life and doctrine reproove evill mens workes Ahab hateth Eliah Hast thou found mee O mine enemy the more they love the lesse they are loved for a Minister to hate mens sinnes or to speake the truth doth it deserve such hatred If we should love mens sinnes wee should hate their persons and if we hate not our brothers evill we could not wish his good 2. A generation of men who are so precise they will not sweare nor be drunke nor game away their time they are Iewishly strict in keeping the Saboth so zealous as they cannot abide the sent of Popery they repeate sermons pray in their families cleave to the Scripture in all things so curious and nice they will touch nothing that is uncleane But are these hated of God Nay are they not in singular favour with him 2. Are not their workes objected against them the workes of God imposed by God upon all Christians upon paine of damnation as to hate swearing to be strict in the Saboth to detest Popery to be frequent hearers of the word to set up Gods worship in the family to cleave to the Scriptures and get out of the way of evill men In this way which they call heresie must we worship God 3. All this zeale against zeale is kindled not with a coale from the Altar but fired with a flame from hell Iohn 15.19 Because I have chosen you out of the world therefore the world hateth you 4. How generall is the hatred of grace by gracelesse men that pinch and reproach good affections zeale they call distemper sorrow for sinne is but melancholy and next to madnesse love of the word is but precisenesse and more than needes love of good men but faction and partiality hatred of every evill worke but singularity holinesse a kinde of heresie purity hollownesse and all that is nought How unlike is the world to God and Christ who commended shewes of goodnesse in the young man never quenched smoking flaxe but kindled it and enflamed it and whosoever hateth grace in another first hates it in himselfe 5. How generally doe we love and cherish in our selves what the Lord hateth First hath hee not specially manifested his hatred against an outward forme of religion severed from the power and life of it Esay 1.14 My soule hateth your feasts and new Moones his owne institutions because they were severed from faith truth and inward holinesse But how generall is the profession of religion without power prayer of words not of spirit hearing without conscience of doing washing the outside when all is foule within Secondly how great indignation hath he testified against people unfaithfull in the covenant as a jealous husband hates the wife of his bosome that playeth false with him Ier. 12.8 yet how universall is our unfaithfulnesse to God the contempt of grace the slighting of the meanes the Apostacy and turning backe of the kingdome from God So as we see how our affections are swerved from the rule and what great neede we have to be stirred up to a more carefull watch over our affections Consider therefore and see the mischiefe of disordered affections First how powerfully they draw us from Christian duties as how they interrupt prayers which was the Apostles argument betweene man and wife an heart troubled with passions cannot be familiar with God nor behold his face no more than a man can see his owne face in a troubled water Consider how they hinder the powerfull working of the word 1 Pet. 2.1 Therefore lay aside all malice envie c. and then receive the word A full vessell can receive no liquor sweete water in a fusty vessell is but lost seede cast among thornes commeth to nought how they unsettle the heart in grace pulling it off from confidence in God love of the truth from exercise of grace from the joyes and consolations of the Spirit For as no man can see the beames of the Sunne when the heavens are covered with clouds so cannot the soule discerne the shining beames of Gods love when it is clouded with passion Secondly how potent are unruly affections to draw us from our duty so suddenly and violently doe they carry us into many sinnes how suddenly are great professours snatched into the love of the world and so become Apostates as Iudas and Demas How doth the love of the world draw on a number of sinnes and drowne men in lusts and perdition How suddenly was David snatched into foulest sinnes not watching his affections How was Peter pulled from his purposes and promises by inordinate selfe-love to the deniall of his Master Acquaint thy selfe with the difficulty of guiding the affections aright for though the common errour thinke it the easiest thing in the world yet the whole power of nature cannot reach it for what a divine wisdome is required holily to temper the affections and keepe them even To temper faith and feare that they enterfeare not to mingle love and hatred that they entrench not one another to holde the ballance even betweene Moses zeale and Moses meeknesse to contend for faith and not be contentious to be couragious and bolde and yet suspitious and alwayes fearefull to be christianly patient and not stoically insensible The same Spirit must afford this wisdome that appeared in the shape of a dove and of fire Consider the necessity of this care and carriage of our affections 1. In beholding the numbers of occasions which daily thrust in upon us to thrust them besides their right objects and enthrall us in pride unjust anger envie wantonnesse carnall love feare c. And were there no such outward occasions who feeles not the spirit in him lust after envie and after the world and after all forbidden fruites so as all care is too little wisely to watch and prevent the continuall disorder of the whole man by his affections 2. What great necessity is it that wise Christians difference themselves from common men it is a great weaknesse to corrupt our affections by the provocations of wicked men to shoote in their bowe to doe as they doe But the godly must be different from them not feare with their feare nor joy with their joy nor kindle anger by theirs nor curse when they
rejects that blossome that never comes to fruite as the husbandman cares not for that blade that comes not to ripenesse Nay never content thy selfe with a faire progresse in grace at any time to desist For if a righteous man at any time forsake his righteousnesse all his former righteousnesse shall never be remembred and he that loseth the last of his dayes loseth all the former What were a man the better if hee had all grace in the highest perfection of it and fall from it nay what careth Satan if a man had attained whole sanctification not onely in part but in degrees if it be not continued in Adam in Paradise the more holinesse he lost the greater was his sinne and unhappinesse Nay the Angels in heaven what better were they for their absolute Angelicall happinesse when they left their first habitation 3. Relapse into a sicknesse is farre more dangerous than the disease and to relapse into sinne is to relapse into the most dangerous sicknesse of all and farre lesse curable than any This incurable estate our Saviour aimes at Luke 9.62 no man that puts his hand to the plow c. from this relapse they fall into that sin that unpardonable sinne 4. The very season of our present times aggravates this sinne of falling from the grace of God that makes it most inexcusable What to fall away so willingly in dayes of peace of meanes of protection in dayes of the honour of the Gospell What to fly as a wicked man when none pursues in a land where truth and peace kisseth each other where is neither danger nor losse nor enemies neere so cowardly to part with truth and fall from it to Popery What defence what excuse is left for this sinne It were too much in times of persecution in Marian dayes in the midst of those light fires in the house of inquisition in France in Italy or in Spaine in Ierusalem where Manasseh makes the streetes runne with the blood of the Saints But in the time of peace in the Sunshine in the triumph of the Gospell to decline and depart this hath no excuse for the sinne 5. What a kind of creature is this an Apostate a Mermaid halfe a man halfe a fish a cake halfe baked halfe a Christian as good as no Christian an Agrippa almost a Christian almost sanctified almost saved a Christian in the morning of his life but his righteousnesse being but as a morning dew dried up and withered before his evening a diary Christian without all acceptation looke on the Text againe here is a sanctification till the comming of Christ shall this great Sunne of righteousnesse rising and comming in his strength and glory finde all our righteousnesse as a dew dried up and vanished then must all our salvation vanish with it 2. This may serve for instruction Whosoever would have assurance of true grace must labour to holde out seeing an hypocrite may begin well and runne well for a while as Paul tells the revolted Galathians Gal. 5.7 Ye did runne well but onely true grace ends well Here for our furtherance I will set downe two things First The meanes of perseverance Secondly the motives to excite us to the meanes The meanes are three I. Lay a good ground begin well Col. 1.23 Be grounded and stablished in the faith first be grounded then settled and stablished A good beginning promiseth a good ending Now to a good beginning are required three things 1. Humility of soule 2. stability of purpose 3. sincerity of heart First Humility layes a low and a deepe foundation in the exercise of sound mortification the most that fall off from their beginnings are such as have but sleighted the matter of mortification and would not be at the paines and cost of deepe digging their hearts by serious humiliation This our Saviour expresseth in the Parable Luke 6.48 The sound Christian is that wise builder who builded an house and digged deepe and laid the foundation of it on a rocke so as neither floods nor windes could shake it Secondly Stability of purpose is a settling of the heart to follow goodnesse and hath in it two things 1. for judgement 2. for practise 1. A resting in the knowne truth and not as reedes to be shaken and carried away with every puffe of false and vaine doctrines or strange opinions contrary to the truth received the sinne of this unstable and libertine age in which numbers specially of our youth leave the assemblies and creepe into corners to learne another doctrine from teachers in the twilight against the Sabboths of God against the law of God against the ordinances of God the word and Sacraments as now preached and administred I seldome have observed any such shuttle hearers but have in the end come to nought and even to open profanesse because they never laid a sound foundation but were alwayes busie questionists ready to turne all religion into â—trums which was the very losse of all sound Divinity among the Schoolemen 2. A resolution in practise whatsoever come of it never to be carried away with the errour of the wicked nor the sinnes of the age times calling nor the corruptions of his owne heart all which are violent streames which a resolved Christian must rowe hard against This was it which Paul and Barnabas require of the new converted Antiochians Acts 11.23 that with full purpose of heart they would cleave unto God both in judgement and doctrine and in life and conversation This was the settled resolution of David Psal. 119.112 I have inclined my heart to performe thy statutes alwayes even to the end Thirdly Sincerity of heart is necessary which 1. casts out all sinne by repentance sparing none never so gainefull 2. hath respect to all the commandements of God A deceitfull heart cannot hold out in good duplicity of heart suffers not a man to continue for hee is unconstant in all his wayes Iames 1.8 This is when men looke to have their joy in this world and with God in the world to come when the end of their whole course is not sincere but they embrace goodnesse so farre as may stand with their owne estate or the disposition of the times or constitution of the kingdome and no further Ayme at this entrance into grace know that hee onely hath begun well that hath begun in truth II. Wee must arme our selves against all hinderances of perseverance and such things as plucke men away from love of truth and holinesse As 1. Beware lest our hearts be hardened through deceitfulnesse of sinne Heb. 3.13 Sinne is a sly thing of the Serpents brood especially the sinne of our nature easily seduceth and deceiveth us Rom. 7.11 The Apostle complaines that it deceived him for the sinnes of heart and nature lull men asleepe in some actuall sinnes in which they lie securely and so grieve the Spirit weaken grace and hinder holinesse 2. Love not the world nor the profits honours and
and make some offers but to purchase the pearle what ever it cost he heares this voice not to taste onely some sweetnesse of Christ and the heavenly gift which an ineffectuall calling may doe but to digest it and live by it Ineffectuall calling may enlighten many may affect many but this perswades the heart and justifieth many Esay 53.11 By his knowledge shall my righteous servant justifie many That may consent to the word and and receive it with joy but not with faith not with love That may taste it but digest it not as beleeving Christ rather the Saviour of others than their owne or if they say their owne they cannot prove it but this mingles all with faith assenteth and truly applieth and constantly retaines it when all the other blaze is quite put If God speake in the Sacraments hee heares his voice there First in Baptisme to obey his first call to be gathered into the Church as the creatures into the Arke But with this difference Hee heares this voice to be admitted not onely into the externall society of the Church among true beleevers as Simon Magus may Demas and Iudas and every uncleane beast but to put on Christ and to be justified by faith to be set into the head and so are both in the Church and of it He heares the voice effectually not onely to the washing of his body with water but to the washing of his soule with the water of regeneration and first fruites of sanctification He heares this voice not onely to make a profession but an actuall renunciation of Satan of lusts of the fashion of the world and to binde himselfe an houshold servant of Christ all his dayes Secondly in the Sacrament of the Supper hee heares the voice and discernes it to feede not his body onely with the Lords bread but his soule with the bread which is the Lord. He heares the voice to renew his Covenant and set his seale unto it to eate and drinke worthily the flesh of Christ which is meate indeede and the blood of Christ which is drinke indeede and so growes up in the Covenant as a true member of Iesus Christ. He feedes his faith by this Sacrament the hypocrite feedes his hypocrisie The second way of Gods externall calling is by the voice of his mercies and crosses The heart effectually called heares the voice of his mercy 1. To inflame it selfe with the love of God but not as hirelings for wages but as children for himselfe and his goodnesse Psal. 116.1 2. To make him cleave to his worship not outwardly onely as Cain and the Pharise but inwardly and sincerely 3. To frame him to cheerefull obedience whereas ineffectuall calling can make men say Lord Lord but they doe not things commanded 4. To make him zealous for religion and hate corruptions not in others as Iehu but in himselfe and that not by a fit as a burning ague but with a constant temperate heate against all evill because of love of good 5. To make him thankfull to God and mercifull to men as God hath beene to him Secondly when the Lord calls by afflictions and crosses this heart heareth the voice of the rod to open keep open the door that is the eare which was sealed It is the Lord as saith Eli and not as Pharaoh Who is the Lord Hee heares this voice to make him stoope and inquire and hearken further as Manasseh and as Paul stricken downe Lord what wilt thou have me to doe Hee heares it to make him feare the more but not servilly and slavishly by the spirit of bondage as the Israelites at the giving of the Law lest they should be stricken through with darts but with a childlike feare lest they further offend him He heares the voice of the Spirit purging and cleansing him by afflictions as by the Lords fanne and whitening him by this sope of afflictions Dan. 12.10 II. The Lord speakes inwardly by a still voice in the heart sometimes by the motions of his Spirit when the elect heare the voice behinde them saying this is the way they heare the voice cherish and foster the motion and walke in the way Many are the motions of ineffectuall calling but they are not followed but either resisted or neglected and at last utterly quenched Sometimes the Lord speakes by the secret checkes of their owne conscience which the hypocrite by all meanes would choake and stifle but effectuall calling listens to this voice to the humbling of the heart making the sense of one or more grosse sinnes to be as a weight of lead on their hearts to keepe them under to the shunning of them and terrifying of them from the like for time to come so as by sinne a way is made out of sinne and a passage made to reconciliation and grace which is given to the humble Thus have we described the first and most assured and infallible note of effectuall calling namely the true discerning of every voice and call of God with a gracious fruite and effect following the same A second infallible note of effectuall calling is a manifest and continuall change by this voice great and wonderfull is the change in a man truly called He is not the same man he was before Gods voice and calling makes things that are not as if they were Rom. 4.17 Was there not a great change in Lazarus when he was called out of the grave yet the difference betweene Lazarus dead and alive is not more than betweene a man effectually called and uncalled God hath quickened a dead man This change will bewray it selfe sundry wayes I. In respect of sinne Before effectuall calling oh how did he delight and joy in his sinne who was a more busie actour in sinne than he he could runne to excesse of riot as fast as any hee was a loving partner and companion of evill men hee hated none so much as those who would have reclaimed him from his sin or if sometime he were stung and pricked in conscience he could confesse and sorrow for sinne but not hate it not leave it Perhaps some sinister respects might cause him to restraine himselfe as Haman but to a thorow reformation he could never attaine But now he is called not onely out of the curse and guiltinesse of sinne but out of the bondage and service of sinne that now hee serves not in the oldnesse of the letter but in newnesse of spirit the more dearely hee loved his lusts the more deadly hee hates them as Ammon did Thamar Now he hates that which he doth Hee dearely accompts of him now whom God useth as an instrument to helpe him out of his sinne so the Iaylour Act. 16. He gives his sinnes a passe and saith as Ephraim to his Idols Get yee hence hee loathes his beloved sinnes past hates the present and avoides sinne to come with all the occasions be they never so secret gainefull and pleasant II. In respect
glory where then is our free-will to attain salvation before our calling can we not holde our salvation after our calling unlesse God holde it for us and can wee lay holde on it before our effectuall calling Away with such Pharisaicall and proud conceits of Popery that all the glory and praise may be ascribed unto him whose faithfulnesse can and will present us spotlesse before the presence of his glory at the appearing of Iesus Christ. Let us cast downe our crownes at the feete of the Lambe and put off all praise of doing any thing from our selves and confesse that unlesse the Lord should adde his last worke to the first all were lost In naturall life our selves conferre nothing to our lives or being at first and after we are it is Gods care that preserves us for man lives not by bread onely but by every word of God Neither doth mans life stand in abundance Luke 12.15 Much more in supernaturall life his worke it is to preserve us whose will is to save us Secondly it serves for a ground of consolation in that the authour of all our grace is faithfull and unchangeable hee beginneth and accomplisheth and worketh all our workes for us He not onely bestoweth a free grace upon his people but undertakes to preserve and perfect it And therefore we may 1. Rely confidently upon this faithfulnesse for all supplies roule all thy burden upon him and he will doe it Psal. 37.5 2. By prayer of faith importune his faithfulnesse not to forsake the worke of his owne hands till hee have finished it Hereby commit thy whole way unto him commend thy selfe thy soule unto him in well-doing and hee will keepe it 2 Tim. 1.18 3. Rest thy selfe undaunted in afflictions in dangers and losses seeing Gods faithfulnesse will keepe thee safe he will keepe thy salvation for thee Heaven is reserved for thy childes part no great matter what other things be lost or endangered 4. Findest thou want of strength in temptation feelest not thou the joy of thy salvation groanest thou under the burden of corruption weaknesse of faith dulnesse in duties goe to this faithfulnesse of God importune him for needfull grace say to him Oh thou that art a faithfull God thou hast called me and therefore doe thou doe it finish and perfect thine owne worke in me Thirdly for a ground of watchfulnesse and care over our selves that we may not grow either secure or idle and say If God will keepe us all is well for hee keepes his owne by meanes and keepes none who have not a care to keepe themselves Quest. What are the meanes whereby God will keepe me Answ. 1. Hee finisheth the worke begun by the word the arme of God which began it Observe the worke of the word in thee Keepe the word and it shall keepe thee attend the word for the powerfull preaching of Christ keeps the soule till the day of Christ. 2. By his holy Spirit who renewes our strength and graces therefore stirre up the Spirit that is in thee and cheare him in thy heart by listening to his motions and taking his part against thy daily corruptions 3. By the grace of faith 1 Pet. 1.5 Yee are kept through faith to salvation Therefore nourish faith quicken it encrease it walke by faith live by faith observe the growth of faith in the power of prayer and strength in good duties this is the victory that overcomes the world 4. By his daily providence guiding us to such courses and companies as by which we may not be losers in grace but gainers keepe thee in thy wayes and hee will keepe thee in them Psal. 91.11 Beware of consenting much more of delighting in sinne and sinners Fourthly a ground of thankfulnesse for graces received all which have flowed from Gods faithfulnesse Hast thou faith hope strength peace of conscience or comfortable assurance ascribe all the glory to God who hath declared his faithfulnesse in giving and encreasing and upholding the same whereas every day our weaknesse and carelesnesse would lose it every sinne might forfeit it and every assault of Satan and seducers would easily robbe us of it Prize this estate in grace make it sure a man will be sure of a good title of any thing hee holdes Rejoyce in it and in the evidences of it as well as in it selfe VERSE 25. Brethren pray for us IN these words the Apostle commendeth a duty of love toward their Ministers which must expresse it selfe in earnest prayers for them In which words 1. wee have a loving compellation Brethren to these onely the duty is directed for they onely can pray or can be heard the wicked mans prayer because he wants the Spirit wants faith is no sonne none of the brethren his prayer is abominable 2. The persons commended to their prayers For us that is Paul Silvanus Timotheus chap. 1.1 men of highest place of most excellent gifts and of rarest graces the Ministers of their faith These chosen vessels and worthy instruments request the prayers of inferiour and ordinary beleevers 3. What the things be which they must pray for in their behalfe and these are elsewhere expressed First for gifts and skill in dispensing the mysteries of the Gospell that they may speake the word as it ought to be spoken Ephes. 6.19 20. And for mee that utterance might be given that I may speake boldly as I ought to speake Did Paul need their prayers for that purpose and doe not ordinary Ministers much more Secondly for liberty and free passage of the Gospel in the mouthes of the Ministers that without let and impediment the Gospel might be preached without interruption or contradiction 2 Thess. 3.1 Brethren pray for us that the word of God may have free passage This is called sometime the opening of a doore which was shut Col. 4 3. Praying for us that God may open to us a doore of utterance Thirdly for happy successe and prosperity of their labours in the hearts of the Saints for their gathering 2 Thess. 3.1 Pray for us that the word of God may be glorified even as it is with you Now the Thessalonians had received it in power and with much assurance People must pray that by the labour of their Ministers the conversion and salvation of men may be furthered for Paul may plant and Apollos may water but unlesse God give the increase all is lost 1 Cor. 3.7 Fourthly for the daily sanctification of their persons that they may by unblameable conversation remove the lets and scandalls which might hinder their doctrine and become examples to their flocke in good life and in expression of all good workes So the Apostle Hebr. 13.18 Pray for us for we are assured that we have a good conscience in all things desiring to live honestly As this is an argument that you should pray for us being innocent and honest men so pray that wee may so continue Fifthly for the protection and safetie of their
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
that which is an effect of Gods mercy in Christ. 183 Perseverance of Saints set on 3 sure grounds 303 Perseverance is never divorced from true faith 3 reas 312 Perseverance most assaulted by Satan 314 Lets of it 5.324 Meanes 3.322 Meditations to stablish it 326. Motives to it 329. Examples 330 People must pray for their Ministers 3 reas 401 People neglecting to pray for their Ministers lay themselves under the guilt of many sins 5 instances 402 Perseverance of Saints all grounded on Gods faithfulnesse 351 Places choyse and safe to keepe good things in 4. 140 Popish doctrine leades men away from Christ 6 instances 101 Popery most pleasing to corrupt nature 6 instances 104 Popish doctrine a most desperate and uncomfortable doctrine and therefore false 5 instances 107 Pope a strange mysticall name unknowne to the learned Papists themselves 135 Power of Christ discernable in our effectuall calling by 4 signes 362 Preservatives against decay in the measure of graces 3. 29 Present at Idolatrous service unlawfull with pretence of keeping the heart to God 5 reasons 156 In all our prayers we must behold God a God of peace 177 Prayer a meanes of growth in holinesse in 4 things 212 Prayer for perseverance not in vaine for them that shall persevere 3 reas 306 Prayers of faith all grounded on Gods faithfulnesse 347 Prophecy what 40 Prophets not to be despised 49 Propound to our selves still an higher pitch and degree in grace 37 Prosperity of the wicked no true peace 4 differences 182 Profession of faith must all be grounded on Gods faithfulnesse 348 Q. To quench the Spirit more damnable than to want him 16 Questions Whether a doctrine backed with consent of ancient Fathers or the authority of Councels or other Antiquity may not be free from tryall 54 Whether any thing comming backed with example of great men or of the generall multitude or custome ofttimes be free from triall 55 Whether any thing comming with Caesars authority and superscription be exempted from triall 56 Who must try all things 57 How a man may know anothers calling 354 Whether a man called alwayes know his calling 359 R. Reason corrupt no right rule of tryall for 3 reasons 74 Recreations on the Sabbath of what kinde 119 Regenerate said to be blamelesse in 5 respects 196 199 Renovation in all the faculties 197 Renovation must be without as well as within 3 reas 278 The retentive faculty of the soule strengthened by 4 meanes 140 Rules of tryall whether the Spirit be quenched reduced to 5 heads 27 Rules in respect of our owne sinnes shewing the Spirit to be abated 5. 31 Rule of all tryalls what 58 Our Rule must be ever in our hand 88 Rules for tryall of all doctrines 6 132 Rules for holding good 6 90 Rules to keepe the affections unblameable many 257 S. Sanctification unsound wants 3 things which should make it hold out 382 Sanctification the description explained in 4 things 189 Sanctification of the Spirit why so called sundry reas 190 Sanctification in perpetuall motion 4 reas 191 Thorow sanctification in this life in 4 things 192 Full sanctification in the life to come in 4 things 193 Sanctification stockes up the roote of sinne civility onely cuts off some waste boughes 307 No Saint in earth none in heaven â—â—8 Saints have all the same Spirit for 4 reasons 6 Scriptures the rule of all tryalls 4 reasons 59 Scriptures afford us five safe rules concerning following our forefathers 78 Shew of evill in doctrines must be avoided 153 All shewes of evill must be shunned in practise and behaviour 154 Signes of the Spirits presence 6. 1â— Signes of generall Apostacy among our selves 6 316 Silence of God must not animate sinners 4 reasons 85 Singlenesse of heart knowne by 3 signes 249 Similitude betweene calling effectuall and ineffectuall five instances 367 Sinnes of others great meanes to quench the Spirit 24 Small evills to be shunned for 4 reasons 156 167 Speech given men why 3 uses 294 Spirit what is meant by it in Scripture 1 Spirit the same in the godly and wicked but differently 7 Spirit subject to be quenched in the best 14 Spirit of God is holy both in his nature and operation 15 Spirit discerned to be quenched both in the 1. number 2. measure of graces 27 Spirit referred to man what it meaneth 193 Spirit how taken away from the Saints 4 wayes 307 Stage-playes ought not to be frequented 6 reasons 121 Successe no certaine rule for actions 85 T. Teachers no way disparaged by triall of their doctrines but the truth a gainer by it 70 Things to be tryed what 52 Theeves and robbers incessantly stealing good things from us 3 sorts 142 Three things in a mans selfe call on him for growth in holinesse 223 Thoughts how to be holily ordered 242 Thoughts to be watched and why 243 Time of a mans calling not alwayes knowne 3 reas 357 Tongue abused 5 wayes 295 Tongue to be ordered and watched for 4 reasons 298 Trialâ— whether the Spirit be quenched in regard of good motions 29 Whether in regard of good duties 4 rules 30 Triall of things what 52 Trialls of growth in holinesse 5. 16 Traditions unwritten rejected 4 reasons 61. â—01 Transubstantiation against the analogy of faith â—0 Truth not to be tryed by persons but persons by truth 54 True teachers not so assisted but that they may deceive and be deceived â—â— That is the true doctrine which giveth mos◠〈…〉 â—â—stances â—7 V. Vniversall election and redemption derogateth from Gods glory 99 Vsury condâ—mned 96 W. Well watching of the heart stands in 4 things 250 The will to be rightly ordered 4 rules 253 The will must determine with God and for God in every thing Instances 254 The will renewed knowne by many signes 255 The will of man why it must be well bended 3 reasons 256 Wicked men esteeme the godly unpeaceable because they will not lose their peace 188 Christian wisdome will avoid all beginnings and appearances of evill 151 Seeking to witches condemned by 6 reasons 118 Whole man sanctified throughout in 3 things 195 Word and Sacraments in their reverent use doe notably excite the Spirit in us 33 Word a meanes to increase holinesse 4 wayes 212 The word upholds us in our way 4 wayes 327 Our words must be faithfull 4 reasons 338 Working on the sabboth day condemned 7 reasons 119 Worst things must be most hated 260 GOod Reader among some smaller faults in printing which wee desire thy curtesie to passe by two are observed as changing the sence Page 268. line 28. reade those 4 lines thus All wise and 〈◊〉 walking is included under the affections of the feare of the â—ord 〈◊〉 the â—uties of the whole Law are all 〈◊〉 prized under 〈…〉 Love Page 319. liâ—e 3 〈…〉 highly 2 Tim. 2.25 Magnes amoris amor From my study Novemb. 17. the happy day of that admired Queene Elizabeth the worlds wonder the famous Mother of our
which is good foure 2 Cor. 47. 2 Tim. 4.5 Luke 8.14 2. Meanes 3. Meanes 1 Tim. 6 13. 4. Meanes Motives to holde that which is good 5. 2 Cor. 6.14 Malum non est cognâ—scibile nisi per bonum Aquin Doct. Not onely apparant evills but appearances of evil must be avoided Explication Levit. 15.17 Reason 1. Reas. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Reas. 3. 4 5 Vse 1. Evill in Doctrines Heresie of Nestorius From evill in workes From evill in words Hereticorum nocabula timenda sunt Baron In 1 Tim. In manners 1 Cor. 6.20 2 Cor. 5.10 Verba Elisei sunt tantum dimittent is abeuntem non concedentis postulatum Tertul. lib. de idol August Epist. 86 ad Casulan Nihil dandum idolâ— nihil sumendum ab eo Tertul. de corâ—n milit Gal. 6.16 Psal. 139.22 Prov 3.9 Gen. 23 16. Hatred of vice knowne best by practise of the contrary vertue Matth. 12.20 Doctr. Ministers must not preach only but pray for their people Reason 1. Reas. 2. Reas. 3. Vse 1. Vse 2. Psal. 127 1. 1 Note In all our prayers behold God a God of peace Vse 1. Vse 2. 2 Note Doctr. All peace must be from the God of peace Reason 1. Difference betweene the peace of Christ and the peace of the world in 6 things Esay 57.21 Vse 1. Vse 2. Vse 3. Differences between sound and sencelesse peace Vse 4. Meanes of maintaining true peace Vse 5. Vse 6. Description of sanctification 1. Authour 2. The Subiect 3. The forme 4. Processe Through sanctification in this life wherein it consisteth Through sanctification in the life to come wherein it stands What is here meant by spirit The whole man sanctified throughout how Dicit sine quâ—rela non sine peccato quod est solius Christs Aquin. Rom. 2. ult Voto fide promissione arrhaboâ—e inchoatione Doctr. Christians must proceed to full sanctification Reason 1. Titus 1.15 2. 3. 4. Acts 15.9 5. Zech. 13.1 Vse 1. Illumination is not sanctification why Civility is farre from sanctity Differences 6. Vse 2. Meditation a meanes of holinesse 1. Of God 2. Of thy selfe Iohn 15.8 3 Of the grace it selfe Praier a means of growth in holinesse Word and SacrameÌ„ts means of growth In the word 4 things Godly company a meanes of growth three wayes Sanctified afflictions set forward sanctification 5 wayes Psal. 25.9 2 Cor. 12.8 Tryalls of growth in holinesse 5. 1. Separation Iohn 17.6 2 Cor. 6.17 2. Alteration 3. Affection to grace knowne by 4 signes 4. Detestation of evill manifest in 6 things 5. Disposition to good tryed by 5 signes Psal. 119.6 Motives to full sanctification Psal. 16 3. Election Vocation Heb. 12 14. Iustification 1 Ioh. 1.7 Rom. 12.1 Hosea 6.4 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Aristoph in Pluto 1 Thess. 3.10 Doctr. Christians must bee as carefull to retaine grace as to attaine it Reas. 1. Iames 1.27 Reas. 2. Reas. 3. Reas. 4. Vse 1. Vse 2. 2 3 Vse 3. Rules concerning sanctification of spirit To a right spirit five things are required Foure things requisite to a good conscience 1. Clearenesse in it selfe 2. Clearing his master 3. Peaceablenes 4. Watchfulnes To purenesse of spirit are required holy thoughts 1. Chuse them 2. Watch them 3. Feede them To a pure spirit is required a sanctified memory Prov. 4.23 Rules to the keeping of the heart I. Keepe it humble II. Keepe it clean III. Keep it sincere To know a single heart Iosh· 24. IV. Keepe it well watched how V. Bound it within Gods limits how 2 The will of man must be framed to Gods To this they must be 1. Denied 2. Renewed 3. Freed 4. Framed to Gods Notes of a renewed â—ill 3. To keepe the soule blamelesse the affections must be narrowly watched How to keepe the affections unblameable Rules Right obiects of affections Eph. 4.26 Examination of our affections by the former rules I. Mischiefe of disordered affections 1 Pet. 3 7. II. Difficult to guide the affections aright III. Necessity of well ordering our affections IV. Comfort in affections well guided Rom. 13.8 9. V. The sweet fruit of diligence in this duty God must be glorified in our bodies Reasons 1 Cor. 3.17 1 Cor. 9. ult How Christ is magnified in our body By profession By action By passion Rules to keepe speciall parts of the body unblamable Covenant must be made with the eye Choyse obiects for the eye Psal. 34.16 Gen. 39.7 Directions for the custody of the eare Notes to know the hearing eare Keep the hand that it be not 1. Idle 2. Cruell 3. Foule 4. Prophane 5. Vnmercifull Watch warily the tongue an unruly member I. God ordained it 1. To glorifie him 2. To edifie men 3. To interpret our owne mindes II. Avoid carefully 1. A swearing tongue 2. A lying tongue 3. A flattering tongue 4. A slanderous tongue 5. A filthy tongue III. Vse meanes to keepe thy tongue unblameable 4 Reasons Foure meanes Note Consideration of Christs second comming hath all incouragements to godlinesse In quo queâ—que invenâ—rit suuâ— novissimus dies in hoc eum comprehendeâ— mâ—â—di novissimus dies quoniam qualis in isto die qâ—isquâ—m mâ—riâ—ur talis in illo iâ—dicabâ—tur August Coâ—â—â—ti potest non excuti Not in vaine for them that shall persevere to pray for perseverance Reas. 1. 2 3 Note 1. Reas. 1. Reas. 2. Reas. 3. Reas. 4. Note 2. Vse 1. 2 3 Note 3. Nec vera nec vâ—strâ— Doct. Object Answ. Vse 1. Vse 2. Meanes of perseverance 1. Lay a sound foundation 2. Arme our selves against hinderances of perseverance Meditations to stablish against persecutions 3. Procure helps of perseverance The word upholds us foure wayes Phil. 2.13 Psal. 138.8 Motives to perseverance 5. Examples to uphold our perseverance God is said to be faithfull foure wayes Differences between faithfulnesse in the Creatour and in the creature 4. Doct. God most faithfull Reas. 1. 2 3 4 No imperfection in God to hinder his faithfulnesse Vse 1. Our words must be faithfull as all Gods are 4 Reas. Vse 2. I. Al the doctrine of faith is grounded on Gods faithfulnesse II. All our obedience of faith must be grounded on Gods faithfulnesse III. All our praiers of faith must bee grounded on Gods faithfulnesse IV. All sound profession of faith must be grounded on Gods faithfulnesse Revel 3.19 V. All our perseverance in the faith is grounded upon Gods faithfulnesse Differences betweene effectuall calling and ineffectuall What way a man may know the calling of another Every Christian may and ought to know his owne effectuall calling 4 Reasons A man cannot know alwayes the time of his calling 3 Reas. A man truly called may sometimes not know the calling it selfe in two cases It is God onely that can call effectually 5 Reasons Labour to feele the mighty power of God in our effectuall calling by 4 signes Doct. From effectuall calling a Christian may certainly conclude his owne salvation 5 Reasons Vse 1. The extreame folly of those that neglect the assurance of their salvation 4 Reas. Effectuall calling often hard to be discerned and why Great similitude betweene calling effectuall and ineffectuall 5 Instances Markes of effectuall calling 1 Iohn 2.20 Cant. 2.8 How an heart effectually called heareth Christs voice uttered sundry wayes 1. In the Ministery Of the Law Of the Gospel Of the Sacraments Effectuall calling heareth the voice of mercies how And the voice of the rod how Effectuall calling heareth the still voice of the Spirits motions And checks of their owne spirits 2. Wonderfull is the change in a man truly called Ephes. 2.1 1. In respect of sinne 2. In respect of the world 3. In respect of grace 1. For their kinds New life New light Iohn 9. New affections New motions 2. For their soundnesse 3. In their growth 1. Labour to finde these markes Reas. 1. 2 3 4 2. Finding theÌ„ be thankfull 3. Pray for confirmation of them Doct. Gods faithfulnesse preserveth to salvation all that are effectually called 4 Reas. Reas. 1. No shadow of change in Gods nature Nor in his decrees Nor in his will Nor in his affections Reas. 2. Reas. 3. Reas. 4. Christ raised dyes no more no more doth the Christian. Vse 1. Vse 2. Vse 3. The meanes by which God keepeth us 4. Prov. 4.6 Vse 4. The Apostle beggeth prayers of inferiour persons for 5 things Doct. 1. Men of greatest grace need the prayers of weaker Christians for three reasons Reas. 1. Reas. 2. Exod. 17.12 Reas. 3. Vse 1. Vse 2. Vse 3. Doct. 2. Christians must pray for their Ministers Reasons 3. Reas. 1. Reas. 2. Reas. 3. People neglecting this duty lay themselves under the guilt of many sins 5 Instances Vse I. Iohn 8. Vse 2.
Satan if he cannot hinder us of our inheritance will surely give us as little peace in the way as he can and therefore hee will and doth often terrifie Gods people with hellish temptations with which he brings them so low that they see nothing lesse than peace of heart sometimes they be as men in a swone who live and yet know not they doe live Therefore how had wee need keepe on our armour to keepe our peace 4. Doe all duties sincerely and uprightly Marke and behold the upright man his end is peace Psal. 37.37 Be it never so weakely or imperfectly yet doe things uprightly humbly in respect of thy selfe and heartily in respect of God approving thy selfe to him 5. Suffer all affliction and hard measure joyfully for well-doing and good conscience rather than lose thy peace So did the Saints of God suffer joyfully the spoyling of their goods Heb. 10.34 and so did our owne Martyrs 5. This is a comfort for Gods children as Christ intimates Ioh. 14.27 My peace I give unto you let not you hearts be troubled Their God is a God of peace for the godly heart will say you speake of peace which is the onely portion of Gods people but alas who have lesse peace than they Sure I am will some say I have so many and so great afflictions in the world that I can scarce stand upright under them what may I thinke of my selfe Answ. 1. Is thy expectation of a peace outward in outward things if so where hath God promised thee such a peace without exception of the crosse 2. Is thy lot and portion other than the Disciples of Christ or Christ himselfe had they this outward peace No In the world saith he yee shall have tribulation but in mee ye shall have peace 3. Whatsoever or how great soever thy afflictions be thou hast the God of peace with thee and for thee yea and in thee and shalt not want a strengh to deliver thee out of all Object Yea but were my trialls onely outward from the world I could rejoyce but Satan molests me and disquiets the peace of my conscience by such strong and violent temptations as wound my soule and by such motions and thoughts as seeme to be brought out of the bottome of hell Answ. 1. Let not thy heart be troubled thou maist be at peace that Satan is thy enemy thou art not yet in his power 2. Thou maist have peace that thou seest and sorrowest for the uglinesse of these temptations and outstandest the violence of them thus they shal be thy exercise but not thy sinne 3. Thou hast a God of peace whom thou servest this God of peace will shortly tread Satan under thy feete Rom. 16.20 Object But neither the world nor the Divell could hurt me without my owne sinne but that which grieves my heart my owne sinnes doe daily disturbe my peace and grow to such a number and strength that I doubt I shall lose it quite Answ. Sinne indeede is the great trouble-house and enemy to peace But 1. know this to thy comfort that no sinne shall destroy peace but that sinne which hath peace 2. Consider that of the Prophet Esay 54.10 The mountaines may fall but Gods covenant of peace shall stand This God of peace hath made an everlasting covenant of peace and that must stand Lastly if God be the God of peace then godlinesse makes not any man unpeaceable or turbulent though the world condemne the godly as authours of dissention and the world would be quiet were it not for them But indeede the cause that they are unpeaceable in the worlds eye is because they will not lose their peace nor offend the God of peace nor exchange the peace of God and good conscience with the peace of the world But let such as love this God of peace labour to shew themselves sonnes of peace and shew this worke of God in their love of peace to which they are called Col. 3.15 shunning as rockes brawlings and contentions and fury and fiery affections with all pevish and sowre behaviours And if for not running with the world and for standing for the peace of God they shall bee accounted unpeaceable the God of peace will justifie them and they shall take their enemies booke of accusation and binde it on their shoulders and weare it as a crown on their heads Iob 31.36 Now to the petition 1. For full sanctification 2. For finall sanctification The former is set downe 1. In generall sanctifie you throughout 2. In speciall enumeration of parts spirit soule and body blamelesse For the meaning of the words we are to search and finde out foure things 1. What is this sanctification prayed for 2. What it is to be sanctified throughout 3. What be these parts enumerated spirit soule and body 4. How the Christian in all these parts may be kept blamelesse For the first Sanctification is the abolition of our naturall corruption and the renovation of Gods image in beleevers by the Spirit of God begun by grace in this life and perfected by glory in the life to come Here wee have foure things to be further explained First the Authour of this grace God himselfe Levit. 20.8 I am the Lord that sanctifieth thee And especially or more immediatly the Spirit of God whose peculiar worke it is 1 Cor. 6.11 and therefore hee is called the Spirit of sanctification Rom. 1.4 and it selfe the sanctification of the Spirit 2 Thess. 2.13 1. Because it is an effect of the Spirit who is the immediate worker of it 2. Because it is a signe and note of the Spirits presence even as the beames argue the presence of the Sunne And good reason for 1. in the beginning of this worke man is meerely passive for what can a dead man doe to his owne quickning and raising Eph. 2.1 2. Who can repaire nature depraved but the Authour of nature who can bring backe Gods image but he that at first made man in it This is to be borne of God and who begets the childe but the father 3. Our Apostle goes to God for it from which Ocean all streams come Secondly the Subject of this grace the elect onely for this worke is peculiar to such as shall attaine the perfection of it in glory It is true there is somewhat like sanctification in the hypocrite and reprobate some work of the Spirit by which they are said to be sanctified Heb. 6.4 and 10.29 But wee must know that sanctification is twofold 1. Externall in outward calling outward profession of Doctrine and administration of the Sacraments the very best of which is generall illumination and some slight reformation and this is common to reprobates 2. Internall a speciall renovation or a change of the whole man raising up the heart to holinesse by which gracious worke the true Christian is separated from all the profane and hypocrites of the world therefore 1 Pet. 1.2 hee calls the beleevers elect