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
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
was lawfull moderately to mourne but not with such excesse and testimony as was joyned with offence of his people with neglect of his owne danger and with the hazard of publike peace But let us now see David who had failed in not observing circumstances notably graceing himselfe againe in such accurate observance of circumstances as made him refuse a very lawfull action when the circumstance so required 2 Sam. 23.17 Being marvelous desirous to drinke of the water of the well of Bethelem three mighty men brake into the host of the Philistims and drew water and brought it to David to drinke David now had power and neede to drinke it but would not but powred it out upon the ground before the Lord. 1. Because he would testifie his thankfulnesse to God who had both given him such men and also preserved them Hee is not proud of them neither ascribes the happy event to their power or fortitude but to God 2. Because in great wisdome hee would not have his subjects rashly to thrust themselves into such dangers He feedes not their rash confidence but wills them in effect to be diligent in avoiding of danger 3. He would not satisfie his owne desire by the extreame perill of his subjects but if they by such an hazard overcome their enemies hee will overcome himselfe he will shew how deare his subjects lives are unto him The third Rule respecteth the Agent in whom three things are requisite 1. Hee must be a good man a good tree else there will be no good fruit 2. The person must be pleasing in this particular action and that is when it is done by faith for whatsoever is not of faith is sinne Rom. 14. ult Let the action be never so indifferent never so small yea never so good if I doe it with an erroneous or doubtfull conscience it is sinne to me 3. Hee must in doing any thing containe himselfe within his speciall calling 1 Cor. 7.20 Let every man abide in that calling to which hee is called For many things are wel done out of duty and office which same things are sinfull done without just warrant and calling Let a thing be never so just if it be done out of a mans way it loseth the beauty and justice Absolom had justly deserved death but Ioab slew him unjustly because hee was warned by David to spare him Now David had the power over his life so had not Ioab Elijah calls for fire from heaven against his enemies and justly 2 King 1.10.12 But if the Apostles attempt it Luke 9.54 they shall justly be reproved because even the best examples are not to be followed without divine vocation or calling For the difference betweene these holy men lay in the matter of their calling Elijah knew what spirit he was off being stirred up by Propheticall instinct and was certaine of Gods will but the Disciples knew not what spirit they were of being stirred by an humane spirit lusting after revenge against the will of God Besides Elijah had a singular spirit and speciall vocation to revenge on Gods enemies But the office of Christ and his Apostles was to save sinners and bring them to repentance To preach the word is a worthy worke 1 Tim. 3.1 but for a shoo-maker or an artizan to undertake it is base and unworthy To baptise the childe of the beleeving parent is most necessary and fit but for a woman or a midwife or private person is neither necessary nor lawfull The fourth Rule concerneth our brother toward whom in all things we must expresse two vertues 1. Charity and brotherly love 2. Care of his edification I. The Rule of charity is in that precept Thou shalt love thy neighbour as thy selfe Then looke what I would not out of sound judgement have him doe to me I must not doe to him not offering to him what I would not have offered to my selfe The meaning of the Rule is that I must embrace every man with the same kinde of love wherewith I love my selfe although I am not alwayes bound to the same degree For suppose that I be in danger with another friend I can save one of us two and but one here I must save my selfe and not him Object But wee desire in this case that the other should save us and not himselfe and therefore doing as wee would be done unto wee should save him and not our selves Answ. That which we justly desire to be done to us we must doe to others but this is an unjust desire in this comparison for God hath ordained degrees of men for degrees of love first our selves then the houshold of faith first our owne families and then others Object The widow of Sarepta had baked a little floure for her selfe and she bestowed it on Elijah when it would not serve them both Answ. 1. She certainely knew the meale should serve both her selfe and her sonne and also the Prophet partly by divine instinct and partly by Elijahs words 2. She had experience by the miracle that the oyle and floure wasted not but increased as Elijah had spoken 1 King 17.16 II. In doing any action in the sight of others I must have care that I be so farre from scandalizing that I must edifie my brother For suppose a thing be in it selfe indifferent or lawfull yet if I cannot doe it but I must offend him I must forbeare 1 Cor. 8.13 I will never eate flesh while I live before I will offend my brother And Let all things be done to edification Rom. 14.21 But this Rule must be understood with these cautions 1. It must be a weake brother 2. to forbeare indifferent things not necessary duties 3. forbeare onely for a time till he may be instructed if he will 4. in such indifferent things as the life stands not in our forbearance may not impaire our life or health for then it loseth indifferency If now we shall apply many of our actions to these and the like Rules we should see the crookednesse of them which yet we esteeme straight enough See it in some instances I. Men in losses and extraordinary crosses seeke out as they say and commonly and boldly runne to the witch or cunning man and the losing witch is thought a publike good or commodity to the whole Country where he is But lay this action to these Rules or any of them 1. Gods word prohibiteth and threatneth it 2. For Gods presence thou hast runne from God to the Divell and renounced God by depending on Satan for helpe 3. For Gods glory thou couldst not more dishonour him than by so doing 4. For the meanes thou hast renounced lawfull meanes sanctified by God and hast used such as for all worldly gaine should not have beene used 5. Doth it beseeme the Gospell or a beleever to runne in post hast to Satan Is it because there is no God in Israel Did Saul ever doe so till God was gone from him 6. For
Rev. 21.6 A tast of that which is delicate makes a man long after his fill 2. By a diligent and constant using the meanes of increase A worldly man because hee loves wealth and money will take great paines for it and be laborious in the meanes Now faith purifieth Acts 15.9 therefore a godly man labours still for the increase of faith the word sanctifieth Iohn 17.17 a property of Saints is they are humbled at his feet to heare his word Deut. 33.3 see Exod. 19.5 6. 3. When we envie not grace to another but rejoyce in it and love it because it is Gods image Iohn 3.30 Hee must increase but I must decrease Moses the more grace himselfe had the more hee wished to others Num. 11.29 Enviest thou for my sake yea I would all Gods people were Prophets 4. True love of holinesse longeth and wayteth and sigheth to put off all the corruption of sinne and attaine that perfect happinesse wherein is perfection of holinesse Rom. 8.23 Wee that have received the first fruites of the Spirit sigh in our selves waiting for the adoption of sons Find in thee this affection to the first fruits here and full fruits hereafter to receive daily strength and increase and thy holinesse increaseth with thy hunger and thirst after it Never was there so happy an hunger the more hungry the more full The fourth Marke is Detestation or dislike of opposites of holinesse which as it increaseth so doth holinesse also Now this is manifest 1. In carefull avoiding things which quench shake or hinder grace and holinesse 1 Iohn 5.18 Hee that is begotten of God keepeth himselfe and the evill one toucheth him not 2. By rising into greater dislike of corruption without seeking base extenuations as to say this is a little sinne or a small sinne no every sinne will swell as a toade in his eyes 3. By crying out on the law of the members rebelling against the law of the minde Rom. 7.23 4. By complaining of secret and lesser evills which were never wont to trouble him 5. By ceasing from particular and beloved sinnes as Ephraim said to his idols Get you hence what have I to doe with you Hosea 14.8 my house is taken up already here is no roome for you 6. By the spirit of judgement and burning Esay 4.4 judging and condemning sinne The Spirit keepes an Assize in the soule pronounceth sentence against corruption and kindles a fire to burne up those bewitching evills and a fire of zeale and indignation against them Thou growest not in holinesse who growest not in the measure of hatred of evills answerable to thy former love and liking of them The fifth Marke is Disposition to good duties this is an argument of soundnesse of sanctification 1. When thou canst ever set the Lord before thee walking with God contented and glad to have him witnesse and judge of all both inward sincerity and outward innocency 2. When in all the workes of thy calling thou seekest not so much thine owne things as the things of Christ Phil. 2.21 3. When in the sober use of all Gods creatures thou art led to the contemplation of the Creatour Psal. 8.1 4. If when thou hast performed any good duty in any good measure thou rest not therein but labour more earnestly to doe it better 5. If when thou hast either omitted or slightly performed any good dutie thou be humbled and so bewailest that which is past as thou makest it up in duties behinde Now if these be the markes of proceeding in sanctification how rare is this duty 1. Where is the man that takes up this order of God that begins this worke at the spirit of the minde notwithstanding that God being a Spirit begins his chiefe worke in the Spirit and the law the rule of holinesse being spirituall especially requireth inward sanctity Ier. 4.14 O Ierusalem wash thine heart first loathe sinne inwardly and then outwardly Many will mend their lives but let their hearts alone which is all one as to cut off a waste bough and not to strike at the roote to seeke to draine a streame but not meddle with the fountaine 2. Where is the man that having changed his understanding from errour to truth changeth also his will from evill to good Here many faile who see what is good and approove it but themselves are as bad as ever they were 3. How few refine every part of their life and bring all the members within the whole rule who can say I hate all the evill which I loved and all the good which like a swine I trampled under feete offered in the meanes I now in some measure imbrace and practise I was intemperate now sober wanton and foule now chaste and pure a great swearer now I tremble at an oath and so in the rest One that is a foule monster still may reforme some things yea many things yea most but to come to through sanctification casts off many some are just not mercifull some have care of honesty not of godlinesse some are better in some company than in other few have respect to all the commandements 4. How many be there who have made some faire offers of beginning in the Spirit but have ended in the flesh They made men beleeve they had the substance of holinesse and would goe through the businesse but end in meere ceremony nay scarce that but are haters of holinesse Better it had beene for them that they had never beene inlightened never washed never purged than forget they were cleansed Now let him that filthy be filthy still and let him that is holy be holy still Rev. 22.11 The third generall thing proposed is Motives to grow up unto full sanctification I. Motive Consider that whatsoever thou castest thine eyes upon it calls upon thee to proceede in thy sanctification If thou lookest upward to God the further thou proceedest and the greater measure of sanctification thou attainest the more thou art like him and the more is he glorified Iohn 15.8 In this my Father is glorified that ye bring forth much fruite If to the Angels these holy and ministring spirits incessantly expect his charges and unweariably execute the same besides they are joyfull witnesses of thy profiting in grace and holinesse for if they rejoyce at the first peeping of holinesse in thy conversation how joyfull will they bee when it proceedeth to perfection in conversation If thou lookest round about thee to thy brethren thou must bee so farre from offending or scandalizing them that thou must be ready by all good offices to helpe them to edifie them especially by a godly and zealous example these must behold the shine of thy light both for the glorifying of God and their owne direction and encouragement at least thou must be blamelesse in the midst of a naughty generation holding out the word of life Phil. 2.14 15. If to the creatures even the whole world heaven and earth Sunne Moone and stars beasts
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
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
Satan if he cannot hinder us of our inheritance will surely give us as little peace in the way as he can and therefore hee will and doth often terrifie Gods people with hellish temptations with which he brings them so low that they see nothing lesse than peace of heart sometimes they be as men in a swone who live and yet know not they doe live Therefore how had wee need keepe on our armour to keepe our peace 4. Doe all duties sincerely and uprightly Marke and behold the upright man his end is peace Psal. 37.37 Be it never so weakely or imperfectly yet doe things uprightly humbly in respect of thy selfe and heartily in respect of God approving thy selfe to him 5. Suffer all affliction and hard measure joyfully for well-doing and good conscience rather than lose thy peace So did the Saints of God suffer joyfully the spoyling of their goods Heb. 10.34 and so did our owne Martyrs 5. This is a comfort for Gods children as Christ intimates Ioh. 14.27 My peace I give unto you let not you hearts be troubled Their God is a God of peace for the godly heart will say you speake of peace which is the onely portion of Gods people but alas who have lesse peace than they Sure I am will some say I have so many and so great afflictions in the world that I can scarce stand upright under them what may I thinke of my selfe Answ. 1. Is thy expectation of a peace outward in outward things if so where hath God promised thee such a peace without exception of the crosse 2. Is thy lot and portion other than the Disciples of Christ or Christ himselfe had they this outward peace No In the world saith he yee shall have tribulation but in mee ye shall have peace 3. Whatsoever or how great soever thy afflictions be thou hast the God of peace with thee and for thee yea and in thee and shalt not want a strengh to deliver thee out of all Object Yea but were my trialls onely outward from the world I could rejoyce but Satan molests me and disquiets the peace of my conscience by such strong and violent temptations as wound my soule and by such motions and thoughts as seeme to be brought out of the bottome of hell Answ. 1. Let not thy heart be troubled thou maist be at peace that Satan is thy enemy thou art not yet in his power 2. Thou maist have peace that thou seest and sorrowest for the uglinesse of these temptations and outstandest the violence of them thus they shal be thy exercise but not thy sinne 3. Thou hast a God of peace whom thou servest this God of peace will shortly tread Satan under thy feete Rom. 16.20 Object But neither the world nor the Divell could hurt me without my owne sinne but that which grieves my heart my owne sinnes doe daily disturbe my peace and grow to such a number and strength that I doubt I shall lose it quite Answ. Sinne indeede is the great trouble-house and enemy to peace But 1. know this to thy comfort that no sinne shall destroy peace but that sinne which hath peace 2. Consider that of the Prophet Esay 54.10 The mountaines may fall but Gods covenant of peace shall stand This God of peace hath made an everlasting covenant of peace and that must stand Lastly if God be the God of peace then godlinesse makes not any man unpeaceable or turbulent though the world condemne the godly as authours of dissention and the world would be quiet were it not for them But indeede the cause that they are unpeaceable in the worlds eye is because they will not lose their peace nor offend the God of peace nor exchange the peace of God and good conscience with the peace of the world But let such as love this God of peace labour to shew themselves sonnes of peace and shew this worke of God in their love of peace to which they are called Col. 3.15 shunning as rockes brawlings and contentions and fury and fiery affections with all pevish and sowre behaviours And if for not running with the world and for standing for the peace of God they shall bee accounted unpeaceable the God of peace will justifie them and they shall take their enemies booke of accusation and binde it on their shoulders and weare it as a crown on their heads Iob 31.36 Now to the petition 1. For full sanctification 2. For finall sanctification The former is set downe 1. In generall sanctifie you throughout 2. In speciall enumeration of parts spirit soule and body blamelesse For the meaning of the words we are to search and finde out foure things 1. What is this sanctification prayed for 2. What it is to be sanctified throughout 3. What be these parts enumerated spirit soule and body 4. How the Christian in all these parts may be kept blamelesse For the first Sanctification is the abolition of our naturall corruption and the renovation of Gods image in beleevers by the Spirit of God begun by grace in this life and perfected by glory in the life to come Here wee have foure things to be further explained First the Authour of this grace God himselfe Levit. 20.8 I am the Lord that sanctifieth thee And especially or more immediatly the Spirit of God whose peculiar worke it is 1 Cor. 6.11 and therefore hee is called the Spirit of sanctification Rom. 1.4 and it selfe the sanctification of the Spirit 2 Thess. 2.13 1. Because it is an effect of the Spirit who is the immediate worker of it 2. Because it is a signe and note of the Spirits presence even as the beames argue the presence of the Sunne And good reason for 1. in the beginning of this worke man is meerely passive for what can a dead man doe to his owne quickning and raising Eph. 2.1 2. Who can repaire nature depraved but the Authour of nature who can bring backe Gods image but he that at first made man in it This is to be borne of God and who begets the childe but the father 3. Our Apostle goes to God for it from which Ocean all streams come Secondly the Subject of this grace the elect onely for this worke is peculiar to such as shall attaine the perfection of it in glory It is true there is somewhat like sanctification in the hypocrite and reprobate some work of the Spirit by which they are said to be sanctified Heb. 6.4 and 10.29 But wee must know that sanctification is twofold 1. Externall in outward calling outward profession of Doctrine and administration of the Sacraments the very best of which is generall illumination and some slight reformation and this is common to reprobates 2. Internall a speciall renovation or a change of the whole man raising up the heart to holinesse by which gracious worke the true Christian is separated from all the profane and hypocrites of the world therefore 1 Pet. 1.2 hee calls the beleevers elect
to the sanctification of the Spirit so as this is a sanctification appropriate to the elect Thirdly the forme of sanctification And that is 1. in putting off of corrupt qualities 2. In bringing in new and inherent holinesse which daily changeth the beleever into the image of God as Col. 3.10 Seeing yee have put off the old man with his workes and put on the new man which is renewed in knowledge after the image of him that created him This new quality created in the hearts of the elect by the Spirit of God whereby they can in some measure truly hate and forsake sinne and truly love the Law of God with an indeavour to keepe it is the very being of sanctification Fourthly the processe of sanctification It is begun in grace here and not perfected till hereafter in glory Which is added 1. to distinguish it from justification which is perfect in one act 2. To note the toughnesse and strong heart of sinne which is slowly weakned here and never here perfectly subdued for in the most perfect the flesh lusteth against the Spirit Gal. 5.17 3. To shew that the matter of sanctification is to be in perpetuall motion as a living water Hee that is righteous must be righteous still Rev. 22.11 4. To shew that sound holinesse never gives over till it attaine perfection perfection is a fruite of soundnesse in grace The way of the righteous shines more and more untill perfect day Prov. 4.18 For the second What it is to be sanctified throughout Answ. 1. These Thessalonians were already sanctified and therefore the Apostle prayes that they might happily proceede to full sanctification 2. This full sanctification is partly in this life partly in the life to come the Apostle intendeth both the former first as a way to the latter The through sanctification in this life is the imperfect sanctification of parts the other is the perfect sanctification in degrees The former is 1. in respect of the whole rule of sanctification which is the Law of God when a beleever can truly say with David that hee hath respect to all the commandements Psal. 119.6 and 18.22 for all his lawes were before mee and I did not cast away his commandements from me 2. In respect of all sinnes it is a through change from all sinne not a turning out of one sinne into another nor a turning from all sinnes save one as Herod but an hating of all appearance of evills yea of darling and bosome sinnes yea of right eyes and hands Matth. 5.29 3. In respect of all gifts of sanctification which the Spirit gives in part to every beleever not onely knowledge faith love which are eminent but other inferiour also as patience meeknesse temperance peace with every other fruite of sanctification 4. In respect of all the parts of the man in which the Spirit of God putteth forth this noble worke as Cant. 4.1 c. the Church is described to be faire in all parts eyes hayre teeth lippes temples c. the sanctified person must be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 wholly perfect The latter i. full and through sanctification in the life to come stands in the perfection of degrees and in these particulars 1. An utter abolishing of sinfull flesh 2. A perfect freedome from all the causes and workes of repentance 3. Perfect and speciall communion with God and Christ and good Angels and elect men 4. Perfection of all graces both in kinde and in measure 5. A perfect exercising of our graces in glory and happinesse And all this our Apostle seemes to ayme at in the last words where he mentions the comming of Christ in which he shall attaine through and full sanctification For the third What be these parts mentioned spirit soule body Answ. 1. Some by Spirit understand the third person in Trinity as Ambrose Some a third part of man But the Scripture speakes but of two namely a body and a soule and Aquinas saith the spirit and the soule differ non secundū essentiam sed potentiam not in essence but as divers faculties Others by the spirit understand the whole man regenerate so farre as hee is opposed to flesh the man considered not according to the parts of nature but according to the parts of grace So Athanasius said Spiritus est donum quod jam per baptismum accepistis the Spirit is the gift of God received in baptisme for keep this gift saith he and both soule and body wil be unblamable This exposition is not unfit yet I take another to be fitter thus It is common in Scripture for our better apprehension of our duty to distinguish those faculties which God hath put in the soule of man that we might take notice of the worke of sanctification in the severall faculties There be two parts of man a soule and a body Of the soule there are two noble faculties under which all the rest are comprehended 1. the spirit 2. the will here called the soule by a Synecdoche of the whole for the part By spirit in this and all places where the spirit and soule are mentioned together is meant that noble and eminent faculty of mans soule called the understanding or minde the Philosophers call it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the leader and ruler of all other parts and faculties and the most noble of all Vnder this is the conscience included which being renewed is called also by the name of Spirit Rom. 8.16 The spirit witnesseth to our spirits and Eph. 4.23 Be renewed in the Spirit of your minde 2. The other superiour faculty but not so noble is that whereby we doe will affect or desire that which wee understand and conceive to bee good This they call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 under which is comprehended the will and affections So these words are used elsewhere Luke 1.46 My soule doth magnifie the Lord and my spirit rejoyceth in God my Saviour 1 Sam. 18.1 The soule of Ionathan was knit to David that is his heart affections desires 3. The body is that part of man which is the house of the soule consisting of flesh bones humours and the like Now then the whole man is sanctified throughout 1. When the minde thoughts cogitations and conscience are pure and holy wisely to think and meditate and guide safely by wise discerning of things profitable and pertinent 2. When the heart affections and desires are rightly composed and given up to the guidance of right and renewed reason when a sound heart and a sound minde meete together 3. When the whole body as the soules instrument is in all the members of it obedient to act and effect good actions according to the dictate of right reason and the command of renewed will when the members are weapons and servants of righteousnesse Or more briefly when the spirit thinkes nothing the will affects nothing the body effects nothing contrary to the will of God For the fourth Quest. Here is perfection of holinesse
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.
Spirit renewes us onely within and not without doth he make us beleeve as Christians and not live as Christians doth the sappe and juice of a tree onely quicken it within and not cause it produce fruites outwardly Thou hast not received the Spirit of Christ if it be not unto thee life unto righteousnesse Rom. 8.10 that is make thee lively and active in all the wayes of godlinesse Faith is not as a light under a bushell therefore shew mee thy faith by thy workes Grace is as a light in a cleare lanterne which from within enlighteneth without Now the rather must we labour for renovation without as well as within 1. Because flesh and blood unrenewed shall not enter into heaven 2. The disorder of the outward man and members argue a sinfull and disordered soule seeing the body is but a servant of the soule and doth nothing but by the Masters direction and appointment an evill eye issueth from an evill minde and a corrupt tongue moveth according to the abundance of the heart 3. No outward deformity is comparable to this of sinne in the members which makes the body to God indeed vile and contemptible as a dead and loathsome corpes is to man Fourthly to keepe the outward man blamelesse beware of all unchastity and impurity of body and on the contrary watch unto chastity and civill honesty 1 Cor. 6.13 The body is not for fornication but for Christ the Lord and the Lord for the body That is the body is ordained for the Lords use and ought to be imployed to his glory And the Lord for the body to redeeme and sanctifie the body as well as the soule and consequently to rule the body and command that as well as the soule being the Lord of the body as well as of the soule And the same Apostle saith the body is a member of Christ as well as the soule Shall I take a member of Christ and make it a member of an harlot verse 15 Can any thing be more opprobrious unto Christ than to transforme him into an harlot Can any thing derogate more from his glory and majesty or be more contrary to his most holy nature Againe Christs body was Gods Temple Ioh. 2.21 Destroy this Temple because the Deity dwelt in it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 bodily and of this Temple Salomons Temple was but a type So thy body is Christs Temple in which he dwells by his Spirit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 virtually Now the light of nature teacheth to preserve Temples pure and cleane but grace much more to preserve spirituall Temples cleane and holy And therefore as Christ when he went into his Fathers Temple made a whip and whipped out buyers and sellers and money-changers who had made his house a denne of theeves so doe thou in Christs Temple which is thine owne body beate it downe and overthrow the wanton and stragling corruptions of it whip out those roving lusts which make the house of Christ as a denne of harlots and filthinesse Coloss. 3.5 Mortifie your earthly members fornication uncleannesse and all inordinate affections Eph. 5.3 But fornication and all uncleannesse let it not once be named as becommeth Saints The fifth Rule Magnifie Christ in thy body both by life and death this was the Apostles care Phil. 1.20 As alwayes so now Christ shall be magnified in my body Thy body is mortall fraile fading yea a vile body Col. 3.21 yet in this body Christ will and must be magnified Quest. How Answ. 1. By keeping the heavenly treasure of the knowledge of God and the attendant graces in these earthly vessels as Paul 2 Cor. 4.7 We have this treasure in earthen vessels that the excellency of the power might be of God 2. By holding out the word of life and carrying the name of Christ in an holy undaunted and constant confession and profession in the place where thou livest as Paul did through the world 3. By expressing in this frail body not the doctrine only but the life of Iesus Christ conforming thy selfe to his blessed example in humility holinesse charity piety patience and other vertues that all men may see and say surely this man is a member of Christ he lives the life of Christ he resembles the patterne 4. In this weake body of thine carry about the mortification of Christ Iesus 2 Cor. 4.10 suffer afflictions for the name of Christ and beare in thy body as Paul did the markes of the Lord Iesus Gal. 6.17 fulfill in thy body the rest of the sufferings of Christ carry the badge of a true Disciple yea if God call thee offer up thy body and life a thankfull sacrifice not in life onely but unto death if thereby thou maist magnifie Iesus Christ. Thus did the faithfull Saints and Martyrs offering themselves the sweetest sacrifice of all others Yea our Lord himselfe comming into the world Heb. 10.5 said Burnt offerings thou wouldest not have that is now after the comming of Christ but a body hast thou given me that in this my body I might offer that expiatory sacrifice of all which the other were but shadowes Even so say thou Burnt offerings God calls not for but he hath given me a body to offer unto him and give up unto him in life and death in way not of a Propitiatory but of an Eucharisticall sacrifice of praise thereby to magnifie his name 5. Thou magnifiest him in thy body when thou magnifiest him in his body as when thou admirest the graces of his servants honourest his members delightest in them that excell in vertue helpest and releevest the poore Saints all which he taketh as done to himselfe These are the generall Rules now of the speciall for speciall parts To keepe the severall parts of the body blamelesse the word is plentifull in severall precepts but especially injoynes a strait watch over the senses which are the windowes of the soule But that the discourse may not swell beyond a reasonable proportion I will onely cull out 1. two principall senses and 2. two principall organes and members of the body and give some short rules concerning them and in them we shall see it is no easie thing to keep the body blamelesse neither in them nor in the rest which I must be silent in The two senses are the sight and hearing the senses of discipline and the other two members are the hand and tongue the which being well ordered by the word much blame would be cut off from the lives of men which they now stand guilty of First for the eye to keepe it unblamable We must watch it well for you must know that of all the sciences there is none so quicke a messenger to the heart and soule as the eye by reason whereof it requireth a strait watch God hath given to the eye power to see every thing but cannot looke into it selfe and therefore hee hath given to man understanding that he may looke into himselfe by
of darknesse and translated us into the kingdome of his deare Sonne from kingdome to kingdome from an eternall state of death to an eternall state of life and glory 2. Gods eternall love is hidden with himselfe till effectuall calling discover it And hence it seemes to be called a calling according to purpose not onely as flowing from it but also declaring that whosoever are thus called God purposeth eternall good to them and they may know it shall be made good to them because this purpose is infallible and immutable 3. Effectuall calling is a giving of man by God to Christ to save Ioh. 6.37 Every one that the Father giveth unto me commeth unto me and him I cast not out If then thou knowest thou art once given to Christ thou knowest thy salvation For this calling of God is without repentance Rom. 11.29 this gift is never cast away 4. A man naturally ariseth from the effect to the cause from the fruite to the roote from the streame to the fountaine then in like sort may a man conclude of Gods eternall love by effectuall calling which is a fruite of that roote a streame of that fountaine of predestination to eternall life And whereas wise men may by likely meanes judge of the end much more may a Christian by the infallible meanes judge of the certaine end God leading him by this meanes to the principall end which nothing can frustrate seeing all things fall out to the best to them that are thus called according to purpose Rom. 8.28 5. As in the Law he that had first fruites might expect the harvest so he that is effectually called hath begun his salvation already hee hath begun the heavenlyâ—life upon earth Iohn 3.36 He that beleeveth hath eternall life and is translated from death to life And as the earnest penny confirmes the whole bargaine amongst men so the earnest of the Spirit gives us assurance of full holinesse and full happinesse because he that hath begun a worke of grace in us will performe and finish it to the day of Christ Phil. 1.6 And this reproves not Papists onely who deny that a man may be sure of his salvation without extraordinary revelation but even Protestants who resolve never to trouble themselves about it they will leave all to God and will not enter into his councell but rest in a good opinion and ungrounded hope in which if it happen well they have well But what a folly is this For first What man in any outward title or tenure will content himselfe with uncertainties if he may be certaine of a good estate we would hold him a man distracted that would offer to claime and hold house and land without evidences and conveyances Is any man richer because he dreames he is rich So to dreame of the wealth of grace enricheth none Secondly What is the use of the whole Gospell but to be Gods embassage certifying us of his free grace in electing and saving us what other use than to bring us peace of conscience through justification of faith and what peace without assurance 1 Iohn 5.13 These things have I written unto you that beleeve that yee may know you have eternall life So as the end of all Scripture is not onely to know that there is an eternall life but that beleevers have it Thirdly Why are wee commanded to give all diligence to make our election sure 2 Pet. 1.10 if it be either needelesse or impossible When Christ commands us to rejoyce that our names are written in the booke of life doth he not imply that a man may know it and convince us that the want of this joy is by our owne default Fourthly a man neglecting or despising this comfortable assurance perverts the whole Ministery Doest thou pray for remission of sinnes and not beleeve it thy prayer is a dead carcasse Doest thou professe in the Creed thou beleevest remission of thy sinnes and by not caring to beleeve it give the lie to thy profession Doth the word preached command thee to beleeve in the Lord Iesus Christ and that thy Redeemer liveth who loved thee and gave himselfe for thee and wilt thou sticke in an idle conceit as if it were needlesse to wade into this deepe Are the Sacraments but as seales set to blankes without this assurance and is it yet needlesse Doth the Apostle say that hee that knowes not that Iesus Christ is in him is a reprobate and is it an idle or a needlesse thing to prove it 2 Cor. 13.5 Quest. But where may I come to this assurance Answ. We send not men to poare upon the doctrine of predestination nor to soare up to heaven to pry into Gods councell But thus Looke downe into thy selfe examine if thou beest effectually called see what God hath done in thee and so maist thou judge what he will further doe in thee and for thee This is indeede an hard taske and requires all diligence which the Apostle Peter calls for unto it For 1. Satan seeks to plucke from us this comfort of our lives both before our calling causing us either to shut our eare from the voice or by picking and pulling the seede out of the heart by carnall distractions and objections And after our calling perswading men all is deceitfull or vaine God is not at peace with them nor they with him 2. Most men rest in generall outward calling which is ineffectuall 3. But chiefly the likenesse of outward ineffectuall calling unto it makes it harder to be discerned Quest. Wherein is the likenesse betweene effectuall and ineffectuall calling Answ. First by ineffectuall calling a man may come to the feast and sit downe at Gods table as the unworthy guest did may seeme one of the friends of Christ may make shew of answer to the call in respect of outward profession and conformity to the doctrine when the heart answers not nor resolves to answer Deut. 5. The people came to Moses and said Whatsoever the Lord commandeth that will wee doe But the Lord said Oh that there were such an heart in them If the call were denied or fairely excused and put off as some of the guests did this were more discernable But many come in among true worshippers and bring in lampes and some oyle and are the more hardly discerned Because as the same Sunne earth raine roote moisture brings up the chaffe as doth the wheat so the same meanes of word and Sacraments nourish the hypocrite which doth the sound hearted Christian. Secondly by ineffectuall calling a man may come to a great measure of knowledge of the word to consent to the truth of it may preach it yea soundly handle it for the conversion and saving of others may preach it in the name of Christ that is for his glory and by his grace Many of those that preached in the name of Christ shall come in the last day and challenge acquaintance of him to whom he shall say I never knew you
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
Country and nurse of our religion 1630. Luke 12.42 Exod. 5.4 2 Tim. 4.2 Luke 19.47 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Luke 19.48 Math 15 32. Acts 2 46 Acts 13 42. In tempore sabbatis interiecto Pisc. Vt intra proxime sequens sabbatum exponerentur sibi haec verba Beza Object Answ. Object Answ. Dan. 6.10 Psal. 119.164 Object Answ. Luke 14.5 Matth. 12.11 Psal. 34 1â— Psal. 84.11 What is meant by the Spirit The graces of the Spirit compared to fire Fire of the Spirit how quenched Luke 22.3 Grace quenched in what degrees Doct. 1. The Saints have all the same Spirit 1 Cor. 6.19 The Spirit in the godly and wicked but differently Reason 1 2 3 4 Vse 1. 1 Pet. 4.14 Vse 2. Iohn 14.16 Vse 3. Vse 4. Signes of the Spirits presence 1. Conviction 2. Subiection 3. Direction 4. Sanctification Gal. 5.19 5. Consolation 6. Supplication Doct. 2. The godly must be carefull not to quench the Spirit Reason 1 2 The spirit of God is holy both in his nature and operation 3 To quench the Spirit more damnable than to want him 4 No fall so wofull as to fall from grace Woefull changes in the soule of Gods childe who hath queÌ„ched the Spirit 5 Motions of the Spirit much different in the godly and hypocrite Cant 7. Vse 1. Meanes of quenching the Spirit 1. When we let grace die of it selfe As 1. 2 3 2. When grace is violently smothered 1. By our owne sinnes Gal. 5.17 A burning aguish heate eates out naturall Psal. 39.1 Three sorts of actuall sinnes more violently quench the Spirit 2. By others sinnes 3. When the Spirit is grieved Non solum quâ—ad internam operationem Spiritâ—s effâ—â—â—cem sed et quâ—ad externum Prophetarum ministeriuÌ„ 〈◊〉 vâ—s seq Vse 2. To observe what gifts of the Spirit wee have received Reasons Rules of tryall whether the Spirit be quenched 1. In respect of grace For number For measure 2. In regard of good motions 3. In respect of good duties Rom. 8. 4. In respect of sinne 5. In respect of the worke of Gods Spirit on thy affections Vse 3. Motives to stir up the Spirit of God Means to blow up the Spirit 7. Motions of the Spirit to be observed Motives Prophecy what Parts of Prophecy Donum Propheâ—iae duplex 1. Quod studio meditatione paratum est 2. Quod gratiae extraordinaria spiritus aliquibus donatum est Doct. Every powerfull Ministery must be conscionably embraced Reason 1 Luke 24 32. Acts 14.22 Reas. 2. Acts 20.32 Acts 10 36. Reas. 3. Vse 1. Vse 2. Meanes to embrace Prophecy Coher Divis. 1 To try what 2 What must bee tryed He said he had spent 22 yeares in tryall of Religions Ioh. 14 6. Mat. 23.6 An ex personis probamus fidem an ex fide personas Tertull. Quod antiquissimum illud vâ—rissimum Doctores non Doctrinam in authoritate posuit Christus Stapl de Authorit Script lib. 3. cap. 7. Veritas non vetuâ—â—as Concil Caerthag August lib. 2. Epist. conâ— Gaudeâ—ium Nen numeranda suffragia sed appendende August in Psal. 39 Rom 13.1.5 Colimus Imperatorem ut hominâ—m a Deâ— seâ—â—â—cum solo Deo â—mmâ—rem Tertul ad Scapulam 3. Who must try all things Rhemists on 1 Ioh 4 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 By what wee must try all things The Scriptures the oâ—ely rule of tryall 2 Tim 1 1â— Psal 119 24 Object Answ. Arisâ— Rhet lib. 1 capt 1. Doct. All things to bee beleeved or done are first to bee tryed by the Scriptures Rom. 16.17 Rom. 12.2 Ephes. 5.10 Gal. 6.4 1 Kings 22 22. 2 Cor. 11.13 Verse 14. Rev 9 Swarms of locusts darkning the Sun and eating all the greene things of the earth 1. Simplicity Mat 7 15. Chap 4 6. 2 Profundity Theologia mystica 3. Authority Doctor 1. Angelicus 2. Seraphicus 3. Subtilis 4 Irrefragabilis c. 2 Thess. 2 9. 4. Humility The locusts have faces and haire like women insinuative and flattering 1 Kings 22.15 5. Constancy Causa non poena facit Martyrem Reas. 2. Reason 3. Specie virtutis umbra Reason 4. Vse 1. Protestants implicit faith Motives to bring all things to this tryall 7. False rules of tryall are sixe 1. Corrupt reason 2 Kings 5 12. 1 Cor. 3 18. Reason cannot be a right rule 3 Reas. 2. The way of forefathers Ruth 1.16 17. This can be no sure rule Rules of Scripture concerning imitation of our forefathers 5. 3. Humane Lawes Euseb. hist Eccles. lib. 2 cap. 2. Tertul. in Apolâ—get Humane lawes imperfect rules 4 reasons 4. Crooked and corrupt affections 5. Admiration of mens persons Rom 3 4 6. Successe Eph. 5.3 Vse 2. Matth. 22.29 August de Doctr Christ. lib. 3. cap. 16. Iohn 6.53 2 Tim. 1.3 Keepe the patterne of wholsome words which thou hast heard of mee 1. All sound Doctrine must agree with the analogy of faith Rom. 11.6 2. True Doctrine ioyneth the two Tables together Per Calcatum aiunt perge paâ—rem Sola in hoc genire pietas est esse crudelem Ab hoc usuram eâ—ige quem non sit crimeâ— occidere Ambr. Vide profectum c. Ieron 3. That is the true Doctrine which giveth most glory to God Iohn 17.9 4 All true Doctrine leadeth unto Christ The ambitious word merit not found in the Scripture Acts 14 12. Concil Trident Heb. 3 5 6. 1 Tim 2 5 Rom 8 34 Tit. 2 13 Phil. 2 9 10 5. That is most sound Doctrin which is most contrary to corrupt nature Gal. 5 24 Col. 3 5 Vanus est labor iqui Scripturis Hupenditur â—â—ius de expresso Et verbo Dei nos ipsas Scripturas facessere iubenius et Deum loquentem potius audiemus quam ut ad egena isâ—a elementâ— nos convertamus 2 Cor. 13.5 Luke 10 30. Eph. 2 1. Micah 2 11 6 That is the soundest Doctrine that most soundly comforteth distressed consciences Isay 50 4 1 Pet. 1.8 Verse 5. Psal. 19.12 Psal 129 92. All actions must be done 1. By vertue of a word 2 In Gods presence 3. For Gods glory 1 Cor. 10 30 Every action must be done in due circumstances David sinned in numbring the people how Davids mourning for Absolom culpable 4 reasons Why Dauid refused to drinke the water of Bethelhem 3 reasons Every action must be done by a due agent How Elias did well in calling for fire from heaven and not the Apostles Two Differences Luke 9 45. Matth. 22 39. To love our neighbour as our selves how Mark 2 27. Eph. 5 3. Mat. â—2 36. â— Pet 3.3 4 Eccles. 7 3 Doct. All things must be tryed but onely good things must be held Reason 1. Non minor est virtus quam quarere parta tueri Reas. 2. 3 4 5 Vse 1. Vse 2. Vse 3. Rules of holding good 1 Vpon tryall 2 Hold onely good 3. Hold all that is good Matth. 5. 4. Hold chiefly the chiefe good 5. Hold good against with-holders 6. Hold it constantly Meanes of holding that