the directions the Scripture doth afford us which be of two sorts and both of them within that in Iob 31. that because the eye is a most swift messenger unto the soule and most slippery as Iob make a covenant with thine eyes not to behold vanity And because all thy watching is too little for so quicke a member pray the Lord that he would turne away thine eye from beholding vanity Psal. 119.37 Wherein is this watch I. To pull away thine eyes from unallowed objects First beware of an hypocriticall deceitfull eye as in Prov. 6.12 there is one that twinkleth with his eye this is an eye quick-sighted to deceive his brother See thine eye be single as Christ teacheth that is such an eye as may discerne to doe that thou doest that it be just 2. by just meanes 3. doe it with all thy heart uprightly 4. within compasse of thy calling and if thou canst get this single eye the whole body will be likewise single II. There is a lustfull or an adulterous eye 2 Pet. 2.19 we reade of unchast persons that have eyes full of adultery First there be them that have eyes full of spirituall adultery gazing upon Popish pictures and images which they hang up in their houses as alluring harlots corrupters of the heart which is an opening of the doore to idolatry and a signe of a man willing to be deceived But the eyes of the Church are as doves eyes Cant. 1.14 chast and pure not gazing upon idolatrous pictures Secondly corporall adultery that delight in lascivious pictures filthy portraitures of naked men and women in whole or such parts as may incite the corruption of heart and feede it with contemplative adultery we neede bring no oyle to this flame the more lamentable it is that the Divell hath got such pictures into request in this wanton and unclean age for where can a man goe where he may looke off them which a manifest signe of adulterous eyes 2. Such are their eyes who are adulterous living pictures that so attire and disguise themselves to lay open their nakednes beyond all modestie to ensnare the eyes senses of others say not thou thinkest no hurt in it except thou be sure others thinke no hurt by it 3. Such are their eyes that reade lascivious and wanton bookes teachers of adultery and lewdnesse that frequent stage-playes with their beastly acts and actions wherein all gates and walls are cast open to the Divell beware of this eye by which death and poyson enters into the heart III. There is a covetous eye which is not satisfied with riches Eccles. 4.8 neither doth hee say for whom doe I thus labour this eye defraudes the soule of pleasure and is an evill sicknesse As Ahabs who was discontented with a kingdome for want of Naboths vineyard There be three things that never say enough the horse-leach the fire and the grave and adde the fourth a covetous eye which as Iobs Elephant Iob 40. thinkes hee can swallow the whole flood Iordan Let a covetous man have but a moate of dust or earth in his eye what trouble is it to him yet he thinkes to thrust a whole Country could he get it into his eye and see never the worse Take heed of this covetous eye there is no greater an enemy to faith and contentation or any good exercise than it is IV. There is an envious eye Matth. 20.15 Is thine eye evill because mine is good such an eye as Satan cast upon the happinesse of man when hee was fallen from his owne Take heede of this sore eye that cannot abide the light Basil saith that whereas many evills are in it yet onely one good thing goes with it it is the greatest plague to him that hath it V. There is a sleepy a dull and a negligent eye not open or quicke to behold with fruite and profit the noble workes and actions of God whereas God hath made the eye of a round figure and of quicke motion that it might easily move it selfe any way or every way in viewing the workes of God in beholding the afflictions of his people and the necessities of his brethren The second thing wherein we must be carefull in watching the eye is to labour to holde and fixe the eyes upon allowed and profitable objects As 1. God made our eyes to looke upward and hath given mans eye one muscle which the beasts eye wants that it should not fixe it selfe as theirs upon the earth yea hath compassed the eyes with browes and lids to fence them from dust and earth that though we looke sometimes on the earth yet the least dust or earth should not get into them Psal. 123.2 to shew that our eyes should be lifted up unto him and in seeing his creatures behold himselfe 〈◊〉 â—hem Esay 40.26 Lift up your eyes aloft and behold who created all these things the invisible things of God his power divinity and eternity were made visible to the very Gentiles by things created Rom. 1.20 And shall Christians onely looke on these things as they to make our selves inexcusable shall we looke upon the Sunne and not on him that made it 2. Let us fixe our eyes on the workes of God in and for his Church for the strengthening of our faith and confidence as Iohn 2.23 they that saw the workes of Christ Many of them beleeved in his name seeing the workes he did For the Lord doth nothing for or against his Church but according to his truth revealed in the word the Lord doth no worke in his Church either of judgement or of mercy but they are as it were the very commentaries of the Scriptures and therefore all the workes of God that wee can behold in or for his Church doe notably stirre up our faith in him 3. God hath allowed us our eyes to behold our brethren to behold their graces to see their good example to affect embrace and encourage them to imitate them to glorifie God for them thus our eyes should imitate the eyes of God which are upoÌ„ the just to affect protect reward them Yea we must holde our eyes upon our brethrens misery to pitty releeve them we must not turne our eyes from our owne flesh as the unmercifull Priest and Levite did from the wounded man who were condemned by the pittifull Samaritan 4. Our eyes weâ—â— given us not onely to be organes of sight but to be fountaines of teares in beholding both our owne sinne and misery and the sinne and wretchednesse of our brethren The Iewes eye beholding the brazen Serpent was a watery and mournefull eye because hee was stung by the Serpent so ours much more whose sting and paine is mortall and inward And can we beholde any creature and not see in it the expresse prints and markes of our owne sinne which still must adde to our griefe And for others Good Lot was vexed daily to see the uncleane conversation of the Sodomites and Davids
Scripture in the Church and speakes not as a man but as a Iudge 3. The word hereafter must judge all things Iohn 12.48 therefore it is meete that it should judge them here and try them 4. No man will deny but that the Oracle in the time of the Law was a most sufficient and certaine rule in all cases because it was the lively voice of God himselfe But the Scriptures are titled to be the Oracles of God Rom. 3.2 yea 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Lively Oracles Acts 7.38 Because though they were not delivered by lively voice yet by immediate inspiration from God and must be as Oracles to us in all doubts as David made them the men of his counsell Bellarmine here objecteth and saith that the Scripture is a Rule indeede but a partiall one or rather a briefe Commonitory to be eeked partly by Tradition and partly by the help of the Church I answer 1. Wee are content to leave that honour with them to write and speake most basely of the Scripture to set up their owne Traditions But the very light of Nature is against them herein for the Philosopher himselfe maketh it the part of a wise Law-giver to conteine as much in the Law as is possible and leave as little as may be to the liberty of the Iudge Now shall Wisedome it selfe Christ himselfe who hath the fountaines and treasures of wisedome prescribe a law to his Church which must be imperfect unlesse it be eeked by Tradition and by the helpe of a supposed Iudge For the Iudge of the Church is not the Pope Christs pretended Vicar but Christ himselfe the Popes destroyer 2. The very writing of the Scripture was to this purpose that the hazard might be prevented which the truth were in if it should spread it selfe by report onely and passe from hand to hand by Tradition as formerly it had done 3. The state of the Church of the New Testament should by this account be worse than the Old the Patriarkes should have had a more perfect word than we for they were taught and ruled by immediate revelation and infallible voice and if we should hold truth as trailed through the corruptest ages of the world and the unfaithfull hands of men we should be farre behinde them and the Apostle was out when he said Wee have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 Pet. 1.19 that is a surer word of the Prophets 4. He hath lost his reason that will deny but that the first and chiefe Truth must be the rule and measure of all the rest and hee hath lost all religion that will deny that of all Truths behoofefull for salvation the Scripture is the principall and first the perfection of which David avoucheth Psal. 19.7 The Law of the Lord is perfect and Paul 2 Tim. 3.15 It is able to make the man of God perfect to every good worke Out of all this exposition ariseth this point of Doctrine That every Christian is bound in whatsoever thing he is to doe or beleeve first to try it by the touch-stone of Gods word Acts 17.11 the men of Berea are commended for searching the Scriptures to see whether the things spoken by the Apostles were so or no. 1 Ioh. 4.1 Try the Spirits And the same Commandement is in the Law Deut. 13.2 to try the Prophets not by events but by Doctrine if it were agreeable to the word This is that warinesse commended so often by our Saviour Christ as Matth. 7.15 I beseech you brethren marke them diligently which cause division and offences contrary to the Doctrine which ye have received and avoid them And for practises herein see Lament 3.40 Let us search and try our wayes c. that yee may proove what is that good that acceptable will of God Proving what is acceptable to the Lord. Let every man proove his owne worke and then shall hee have rejoycing in himselfe alone and not in another And why 1. Because there shall alwayes be false Teachers in the Church who shall easily misleade us into errour if we try them not This is the Apostles argument 1 Ioh. 4.1 Try the Spirits Why For saith hee many false Prophets are gone out into the world We reade of a lying Spirit in the mouth of 400 Prophets and in the New Testament that false Apostles came as they had beene the Apostles of Christ for if the Divell can transforme himselfe into an Angel of light no marvell if his Ministers can doe so More particularly the word of God witnesseth 1. That they shall come under Satans standart in great troupes 2 Tim. 4.3 Heapes of Teachers So wee reade that in the first foure hundred yeares after Christ which was the prime of the Church there arose 88 severall kindes of false Teachers seducing from the faith and mightily prevailing against the Church 2. That they shall come armed with all arts to deceive first they shall pretend simplicity they shall come in sheepes cloathing but inwardly are ravening wolves that is come in the habit of true Teachers being indeed false Apostles and deceitfull Teachers If Elias and Iohn Baptist come in rough and hairy garments the false Prophets also will weare a rough garment to deceive Zech. 13.4 Secondly for their Doctrine they shall alledge Scripture as the Divell did to overthrow Christ They shall obtrude errour under pretence of deepe learning as the sect of the Nicholaitans called their heresie profound learning but by the holy Ghost called the depth of Satan Rev. 2.24 So the Popish Doctours at this day pretend all the Fathers to be on their side all Schoolemen all Antiquity and Mysticall Divinity shut up in secrets and vaults of darke and unwritten Traditions when indeede it is a very cave of darknesse and the depth of the Divell Thirdly for their Authority they shall pretend themselves to be some great men as Simon the Sorcerer said he was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Acts 8.9 Angelicall Doctours Seraphicall Doctors the onely men of Authority Christs Vicars Peters Successours great Cardinalls on whom are set all the pillars of the state of the Church Catholikes and Catholike Doctours and the like yea sometimes they come armed with great signes and lying wonders pretending mighty miracles as Simon Magus did Acts 8.10 But alas What miracles did Calvin and Luther shew Romish Priests abound in miracles they cure strange diseases and cast out Divells c. Which indeede God may suffer them to doe sometime by sorcery sometime by jugling and knavery for a plague upon the unthankfull world which cared not to receive the truth in love as was foretolde 2 Thess. 2.9 10. For this purpose God sent them strong delusions Fourthly for their behaviour they shall pretend great humility Col. 2.18 Oh they dare not goe to God but by Mediatours Saints and Angels they must use much bodily affliction in chastising and whipping themselves as Baals
thus 1. Because they have most neede to borrow 2. Because they are most liable to wrong and oppression 3. The commandement of Loane is made especially for their good 4. Vsurie on them is a more grievous sinne and crying Exod. 22.21 Object But if it were unlawfull God would forbid it to the stranger Sol. 1. The morall Law forbids it to all 2. It is by God dispensed with by a Iudiciall for the hardnesse of the hearts of the Iewes for the unjustice of the Gentiles who exacted it on the Iewes and for the overthrow of the Canaanites The word is Deut. 23.20 not Lemicro but Lamicro extranc◠huic that is to this stranger meaning the Canaanite 3. It is no more lawfull than Poligamy or a bill of divorce which was against the Institutor 4. When the Canaanites were destroyed all usury was afterward absolutely forbidden Psal. 15. and Prov. 28.8 Ierome on Lev. 18. In the Law usurie is forbidden onely to brethren but in the Prophets to all absolutely and in the Gospell much more because all are now brethren So much for the second Rule Thirdly in all doubtfull Doctrines that is the truth which gives most glory to God and least unto any creature for as God in all things intends his owne glory most which is the maine end of all his courses so doth his word which after a speciall manner resembleth himselfe This word so propoundeth all the frame of mans salvation from the lowest staire to the highest as God may have his glory in all 1 Cor. 1.29.31 That he that glorieth might glory in the Lord and that no creature migh◠share with him in his glory which he never would communicate to any other verse 29. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That no flesh might glory in his presence To apply this to particulars 1. The Church of Rome maintaines a Doctrine that Saints departed are to be invocated as Mediatours though not of redemption yet of intercession Wee affirme the contrary according to the Scripture Bring now this point to this tryall whether gives more glory to God and lesse to the creature we who affirme him to be a God hearing prayer who onely knowes the hearts of the sonnes of men and is omnipresent to heare and omnipotent to helpe all which are incommunicable Attributes of the Deity or they which against the Scripture robbe God of this part of his honour and bestow it on creatures which are not capable of it Isay 63.16 2. The same Church of Rome teacheth that to the justifying of a sinner before God is required not onely an imputed righteousnesse but an habituall righteousnesse which are workes of charity which makes a man of just more just Wee in this Doctrine of Iustification utterly exclude humane merit Now bring this different Doctrine to this Rule Whether gives more to God and lesse to the creature that Doctrine of Iustification by faith onely which utterly takes from man all that hee can thinke of to justifie himselfe withall and ascribes the whole worke of salvation from first to last unto God or that Doctrine which puffes up man in conceit of some righteousnesse in himselfe and takes from the Lord this honour to be Hee that justifies the ungodly And this is the Rule to which the Apostle brings the same Doctrine to be tryed Rom. 3.27 28. By what Law is boasting excluded Not by the Law of workes but by the Law of faith And because this Doctrine excludes all boasting hee concludes Therefore is a man justified by faith without the works of the Law See Rom. 4.2 3. The Church of Rome also maintaineth the Doctrine of humane satisfactions and enjoynes many penances to satisfie the justice of God for veniall sinnes Wee on the contrary teach that wee must every day pray for the pardon of our daily sinnes Now bring this different Doctrine to this Tryall Which gives more to God and lesse to the creature that which applies an infinite justice to God the violation of which must be made up by an infinite person or that which imputes to him an imperfect justice such as a sinfull man may satisfie and an imperfect mercy if our owne workes make not supply 4. The same Church teacheth and so the Church of the 〈…〉 that God hath elected all to salvation and Christ hath redeemed all and every particular man We according to the Scripture holde that God hath chosen onely heires of salvation and that Christ for his part redeemed not all particulars but all kindes for hee that would not pray for the world would not die for the world How shall we bolt out the truth Answ. Bring the Doctrine to this Rule Wee aske If God have elected and Christ have redeemed every particular man why is not every particular man saved Because say they God foresawe who would beleeve and who would not which is to make Gods election frustrate as electing such as hee foresaw would not beleeve as also dependant on the will of man and mans will to overrule Gods And not mans salvation to depend on Gods will and election than which nothing can be more dishonourable to the Majesty of God Rom. 9 19. Who ever resisted his will Adde hereunto that in the Doctrine of falling from grace Gods glory suffereth for thereby the seede of God loseth the glory of being incorruptible and Gods truth suffereth who saith it abideth for ever 5. The same Church teacheth according to their ordinary practise at this day that the Pope hath power to make lawes to binde the conscience hee hath power to dispence with lawfull oathes and untie the conscience which Gods law hath bound he hath power to dispense for marriages within degrees prohibited by God the like We deny any such power can agree to any mortall creature and holde it a tyrannicall usurpation Bring these and the like positions to this Tryall Whether gives more glory to God and lesse to the creature to acknowledge him the Lord of his owne Law onely above it or to set a Prelate not onely in his chaire of estate but above God who is able to reverse and abrogate his Lawes at his pleasure and to sit in the consciences of men which is the Lords owne and onely consistory That is the third Rule Fourthly all sound Doctrine directs and leades unto Christ magnifies and sets up Christ who is the end of the Law and Gospel and as Christ prooved the Iewes not to be of God because they dishonoured him the Sonne of God Iohn 8. So whatsoever Doctrine dishonours Christ cannot be of God And if we bring the whole body of Popery to this rule of Tryall it will appeare not to be of God 1. Their whole Doctrine of merits and humane satisfactions how doth it obscure the merit of Christ yea abolish the absolute satisfaction of Christ who hath paid the uttermost farthing This Doctrine makes Christ but a peece of a Saviour halfe a Iesus for every man must be a
Church for whom it was purchased is honoured with this title to be the Pillar and keeper of truth 1 Tim. 3.15 for there in the Church fundamentall truth fitteth as on a rocky foundation And every good man is a part of that good ground described Luke 18.15 who with honest and good hearts heare the word of God and keepe it 4. No man but desires comfort when he most needeth it especially in the houre of death Now there is no surer way to provide and lay up comfort for these seasons than by carefull keeping the truth This ministred comfort to Paul 2 Tim. 4.7 I have fought a good fight I have finished my course I have kept the faith c. The Scriptures are the wells of consolation Esay 12.3 5. It is not enough for a man that expects future salvation to heare know or professe the truth unlesse he abide and continue in it Hence saith the Apostle 1 Cor. 15.2 Whereby yee are saved if ye keepe what I have preached unto you And our Saviour tyeth blessednesse not to those that heare the word of God but to them that keepe it Luke 11.28 This serves to confute the Schoolemen who have turned all Divinity into questions even the Articles of religion and fundamentall points are turned into Vtrums and a questionary Divinity from which no edification no proficiency in piety can be expected These be most of them vaine bablings and oppositions of science falsly so called 1 Tim. 6.20 As vaine as if a man should dispute whether the Sunne be risen at noone And yet in Popish Schooles and Churches he is not thought a teacher of any worth who is not a Quodlibetary and prepared to dispute pro et con of the least apex or iota in Divinity So as nothing can be so certaine or grounded but they must call it into question and boldly dispute and propound opposite reasons which is farre from this precept of Holding that which is good A farre safer way they might learne of the Turkes who suffer not a word of their Alcaron to be called in question under paine of death Secondly this reprooves many of our ordinary hearers who are farre to seeke in this precept 1. Some come and heare much good and wholesome doctrine but hold little or none of it but are like the tunnell that takes in the liquor at one end to let it out at the other so many take in the word with one eare and let it out at the other yea some that seeme to take some content and delight in the word while they heare keepe as little as the other whom wee cannot compare fitlier than to the sive in the water so long as it stayes there it is full of water but take it out it keepes never a drop so many longer than the Church holdes them they hold nothing for an after-use For how comes it to passe that many men are so grosly ignorant of many principles of religion some not knowing at 60 yeares of age whether Christ was a man or no wherein they have beene often instructed but because they thinke it enough to heare and not to keepe How have many lost many worthy things in which they have beene greatly strengthened and comforted but because they made no conscience to keepe what they seemed to have 2. Some can heare and seeme to keepe something if they can carpe or catch any thing either to feede their owne corruption or to heape their displeasure upon the head of their teacher Ahab could remember that Micaiah never prophecyed good unto him Oh such a man spake many yeares agoe against our government he tolde us of our trades buying and selling setting of rackes and vatts on the Saboth day hee was busie with our fashions and habits our games and recreations hee speakes inconsideratly and uncharitably And a great deale such they can holde and mutter some foure or five yeares after as if they were spoken but yesterday But aske such men what was the text of the last Sermon you heard but two dayes agoe you put them into a study and after a long pause and rubbing their memory they will perhaps tell you they doe not remember These men are like the boulter poke which lets out the finest flowre and if there be any bran or huskes will be sure to keepe it And most opposite to our rule because they catch and hold not that which is good but that which is worst and most hurtfull The proud man will hold his fashions and the foole his folly though you bray him in a morter and the ambitious his errour if it will adde but one cubit to his height and state in this world 3. There is a kinde of Academicall and Skepticall Christians who notwithstanding all their hearing are unstaid and unsettled in their judgements and courses such as holde all things in suspence and question that they may admit of any thing that may make for their profit or preferment who walke not certainely in wisdomes way for that doth try all things and keepes that which is good and how can he hold any good thing that holds not the rule of good which is the word Thirdly let us frame our selves to this so necessary precept to hold the good lessons which are delivered unto us And for our direction herein we will consider 1. The Rules of holding good 2. The Meanes of holding good 3. The motives thereunto The first is in the Text Hold Doctrine after examination when we have tryed it to be good and sound 2 Tim. 3.14 Continue thou in the things which thou hast learned and art perswaded thereof for the very keeping of good is not acceptable except it be out of faith and sound judgement The Pharisies thought they did God good service not onely in their devotions but in their revenges and murders of the Saints but all our service must be reasonable Rom. 12. 2. Rule Hold onely the good for the extent of keeping reacheth onely to good because many keepe some good but some evill also with it The Iewes will worship God in the Temple but keepe their high places and altars too Papists will admit of Christ but not part with Moses they will worship God and Christ but Idolls too Many Protestants will serve Christ and Mammon too would walke in the Spirit and in the flesh both at once and thinke themselves excused because they hold some good although mixed with some evill 3. Rule Hold all that is good Some will not sweare or curse often and ordinarily but sometimes nor by great oathes but ordinarily by smaller but the rule is Sweare not at all Some will sanctifie some part of the Lords day but if they hold all good they must sanctifie the whole day as the Lord did Magistrates will hold some good and looke to civill peace and justice but if they did hold all good they would looke as carefully to duties of the first table to
Gods part as well as their owne When Minâ—sters are diligent in doctrine careles in life they hold some good but not all Private men that carry themselves soberly and civilly and are fully content with the name of honest men holde some good but they reforme not their family nor walke religiously in the midst of their houses and so are farre from holding all good This is in matter of practise So in matter of judgement The truth and every part of it is our birth-right saith Cyprian wee must not lose a foote of it but hold the least truth Many hold fast the maine grounds and articles of religion but in things of lesser moment are altogether regardlesse as Bishop Latimer thought at first that the cause of the Sacrament was rather to be dissembled than suffered for but considering better that hee must holde all that is good himselfe happily suffered in it Nay we must not onely hold truth in sense but even the words wherein the Spirit of God hath conveyed it to us not departing easily from them for wee shall finde what great mischiefe hath oppressed the Church by taking liberty to depart from the very words of Scripture and in stead of them using other improper speeches to expresse the same thing As for example The Fathers used to expresse the Pastors of the Church by the name of Priests whereupon the Romish Church builds and backes her order of Priesthood Doctour Fulke in his sixth chapter of his defence of the translation against Gregory Martin hath these words It is a folly to thinke that a sacrificing office externall can be established in the new Testament which never calleth the Ministers thereof Sacerdotes or Priests They often call the Table of the Lord an Altar and the celebration of the Supper a Sacrifice and gave a reasonable good sence but had they kept to the words of the Scripture they had prevented much mischiefe springing thence For the Romanists make advantage of their speeches wrested out of their sense to set up that blasphemous doctrine of the sacrifice of the Masse And the word Masse what Papist knowes whence it comes being neither Hebrew Greeke nor Latine nor taken from any other language of any Nation but raked out of the bottomlesse pit without all signification unlesse it agree with our English word masse that is an heape a lumpe a chaos of blasphemies and abominations The like of the word Pope a strange unknowne and mysticall name the learned Papists knew it not but confounded themselves in the Etymologie of it some from Pape the interjection of admiration some from Papa which Latine children used to call their fathers by answering to our infants dad some from the Romane abbreviation of Pater Patriae expressed by pa pa and a pricke betweene some from the Siracusans word Papas signifying a father Such follies and ridiculous and childish dotages are they faine to wander in to seeke and finde their holy father the Pope who as himselfe is a beast rising out of the earth in whose forehead is written MYSTERIE so his name is mysticall and from men not from heaven not from the Scriptures yet is the name as ancient as Cyprian and used by the Fathers Wherein we may see how dangerous it is as Beza observes to decline from the word an hayre-breadth and not to hold all that is good even the least An arrow set a little awry at first makes a great errour before it fall at the marke How happy had it beene if the ancient Fathers otherwise godly and learned men had held them to the very names termes and proper words of Scripture rather than by departing therefrom have opened a flood-gate to Antichrists delusions who as Satan creepes in the darke and getting in his toe will shove in his bulke for give sinne an inch it will take an ell and so of the Man of sinne 4. Rule Hold most carefully the chiefe good things for so men doe in earthly matters Now there be three things worth most care in keeping 1. Gods favour presence and loving countenance Psal. 4. Lord lift up the light of thy countenance upon us let others keepe corne and wine keepe thou this feare sinne most of all as that which would most dangerously robbe thee 2. Thine owne sincerity uprightnesse and first love Iob 27.6 I will never lose my innocency till I die 3. The Crowne of life is promised to him that is faithfull to death Hold the kingdome fast in the meanes and so strive as thou maist obtaine As the Martyrs who apprehended it through fire and flames 5. Rule Hold all that is good stiffely and stoutly against with-holders and opposers for a man shall never hold good if he doe coldly approove it Hold it as one firmely glued to it for so the word signifies Rom. 12.9 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Cleave to that which is good things glued are not easily disjoyned God hath by this phrase glued every Christian to every truth in judgement and practise and no man must separate himselfe from it Tit. 1.9 Holding fast the faithful word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 contra 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 against gain-sayers Take hold with both hands against hereticks tyrants false-teachers flatterers that have laid hold to snatch it from us or as men in perill of drowning lay fast hold upon any thing they can catch to save themselves and will not let it goe 6. Rule Hold the truth constantly to the death whatsoever the issue be Rev. 2.25 Hold fast that thou hast till I come as the renowned Saints and Martyrs who have rather parted with their lives than their depositum 2 Tim. 1.14 Let us therefore labour to see into every truth and seeing it let us hold it As that famous souldier Cynegrius held the shippe first with his right hand till that was cut off then with his left hand till hee lost that too and last of all with his teeth till his head and body were severed So let us resolve every one with himselfe That which I see to be good I will holde it so long as I live or breathe my hands my heart and soule shall cleave unto it I will carry it to heaven with me The second thing proposed is the meanes of holding that which is good I. If wee would hold things approoved to be good let us avoid carefully such things as would hinder us in holding them And they are of two sorts 1. Some shut out good things 2. others thrust them out or choake them The former are 1. Presumption of our owne wisdome and knowledge Humility stands porter at the doore of discipline Psal. 25.9 God teacheth the humble Ier. 13.15 Heare and give eare and be not proud Men of conceits will heare whom they list but an humble man will receive good even from the meanest though it be an earthen vessell Naaman from his servant and Iob from his hand-maid 2. Distempered affections as rash conceit
be any more diminished than the very essence of God himselfe can How dare wicked men come unto the hearing of the word professing obedience and listen with such attention as if they would catch the word out of their teachers mouth but their contrary course in all their actions plainly witnesseth that they take no more good nor no more expression of it in their lives than if so many bruit beasts came to Church void of all understanding Certainly if the word be true which they heare and professe either must they be as men dead in their tombes who understand not nor beleeve any thing or mad men that beleeving it runne so wickedly against it 4. How desperately doe numbers resist and repell the true and faithfull word as Iannes and Iambres resisted Moses 2 Tim. 3.8 so be there in every Congregation resisters and adversaries 1 Cor. 16.9 The Apostle Paul having a great and effectuall doore opened yet found many adversaries yea the greater doore open the more adversaries And how can it be other seeing 1. it is the property of truth to beget hatred Never was the Sunne so beset with clouds as this word with enemies and all the reprobates in the world fight against the light as the Priests and people Iewes and Romanes and all persecuted and crucified Christ the faithfull witnesse and teacher of his Church so it is not to be marvelled if true teachers that stand in the roome of Christ meete with adversaries proud and stiffe and implacable wronging them in their names in their meanes devising base and unworthy shifts to binde their owne hands from their good as void of reason as themselves be of conscience and equity But their comfort is which the Lord armed Ieremy with they shall fight and not prevaile for truth is strongest and that shall conquer 2. In sound profession is upright conversation and this also is upheld upon consideration of the Lords faithfulnesse Gen. 17.1 I am God All-sufficient walke before me and be upright hee hath given his word for our safety and welfare in this way and he never broke with his children Be there never so many discouragements persecutions and difficulties in this way of uprightnesse his faithfulnesse and truth shall be thy shield and buckler Psal. 91.4 Vpon the same ground of Gods faithfulnesse wee must lay all our perseverance in the faith so our Apostle in the Text layes his ground of prayer for perseverance upon the faithfulnesse of God and 1 Cor. 1.8 hee doth assure the perseverance of the Saints from the same ground God will strengthen you to the end that ye shall be unblameable unto the day of our Lord Iesus for faithfull is hee by whom ye are called This faithfulnesse of God will answer all objections against perseverance Object Alas I am plunged in the pit of temptation with such foule and violent temptations as I shall never be able to holde out Answ. Now looke upon this faithfulnesse of God waite a while 1 Cor. 10.13 God is faithfull and will not suffer you to be tempted above that ye are able but with every temptation will give an issue Object Alas were I faithfull God would be faithfull enough but I am unfaithfull in the Covenants and start aside continually Answ. But mans unfaithfulnesse cannot make him unfaithfull he hath promised that he will support the Saints and put under his hand that they shall never be removed nor utterly cast downe and mans faithfulnesse is not the cause of his perseverance but Gods faithfulnesse who gives his Spirit that they shall never depart from him they beare not the roote but the roote beares them The seede of God keepes them that they commit not sinne 1 Ioh. 3.9 they preserve not their graces but their graces preserve them they cannot comprehend him hee can comprehend them and by his power preserves them to salvation Object But alas he is so long absent from my soule that I must needes faint Answ. Canst thou not discerne his presence yet behold his faithfulnesse that will not suffer him to be so farre from thee as thou thinkest God is within call if thou pray to him but if thou canst neither call nor pray yet groane and sigh after him for the Lord heares the very sighes of his servants O Lord my sighes are not hid from thee Psal. 38.9 2. If he seeme further off or stay long it is not ad exitium but ad exercitium onely to try thee as a father may try his childe but his love lets him not leade him further into danger than hee will leade him out againe the childes trouble is the fathers crosse and in our trouble hee is troubled Esay 19.5 Object Oh but I finde many potent and politicke enemies in my way Satan sinne and the worlds violence so I feare I may fall short in the end Answ. But Gods faithfulnesse will defend his owne he is a faithfull shepheard and as David will rescue and recover his sheep out of the mouth of the Lion and Beare Psal. 91 4. Hee will defend thee under his wing his faithfulnesse and truth shall be thy shield and buckler In the world yee shall have affliction Iohn 16.33 as sure as on the sea are tossings by huge waves and windes and stormes rising and raging against the passenger insomuch that billowes shall seeme to overwhelme them But be of good comfort I have overcome the world ye shall put safe into the harbour The second Argument confirming the perseverance of the Thessalonians is drawne from the grace bestowed on them already Who hath called you Where for the meaning are these things to be considered 1. What calling is here meant and 2. How the Apostle knew that they were called 3. Who it is that hath called them 1. Quest. What calling is here meant Answ. There is a twofold calling to grace 1. externall 2. internall The first is common to hypocrites reprobates the latter proper to the elect The former is a calling only according to meanes the other according to purpose The one being external brings men into the visible Church By the other being internall men are called into the invisible Church The one is effectuall to salvation we being by it united to Christ the head the other ineffectuall tying us onely to the members The one flowes from election 2 Pet. 1.10 Make your calling and election sure the other doth not Matth. 20.16 For many are called but few are chosen The one brings to illumination of knowledge onely the other to illumination of faith The one brings to be professours of Christ the other to be members of Christ. The one can onely restraine corruption for a time the other changeth the heart and life from evill to good for ever Now our Text meaneth of inward and effectuall calling First because it flowed from election chap. 1.4 Knowing that yee are elect of God Secondly because to them the Gospell was not in word onely but in the
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
alas the calling of Prophecying it is like Christ himselfe who was like a withered branch and a roote in a dry ground no beauty no favour to desire it the carnall man sees no good in it notwithstanding Christ hath magnified it in his owne person Such are cleerely convinced to despise prophecying what ever they say to the contrary And much more those who like Saul can let his speare fly at David while hee playes on his harpe to solace and comfort him and drive the evill spirit from him They can cast darts of reproach and slander and shoote arrowes of malice and violence while the Prophets of the Lord play on this heavenly harpe to drive the evill Spirit away out of the hearts of men VERSE 21. Try all things Hold that which is good THis precept is aptly knit to the former we must not despise Prophecy but yet we must not receive and beleeve every prophecy and doctrine which we heare but first diligently and with judgement try what we heare and proving it to be good and sound strongly holde and maintaine it and reject whatsoever is contrary thereunto Try all things Here are three things considerable 1. The Action Try 2. The Object Things 3. The Extent All things To understand the precept consider these foure particulars 1. What it is to try 2. What are the things to be tryed 3. Who must try them 4. By what rule they must be tryed For the first The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is taken from Goldsmithes who try and prove their mettalls and they prove them two wayes or for two ends 1. By the fire to separate and consume the drosse 2. By the touch-stone to discerne good mettalls from counterfeit This later is here enjoyned that we should not hand over-head take doctrines and courses up upon mans word but first try them by the touch-stone whether they will hold touch and by this meanes finde out what is good and what is evill what is true and what is false what is currant and what is counterfeit either in doctrines or manners to embrace and holde the one to eschew and abstaine from the other There is a tryall of all things by fire also but it is not of Christians here but of Christ himselfe hereafter of which the Apostle speakes 1 Cor. 3.13 The fire shall try every mans worke of what it is For the second the Object or what things are to be tryed All things Quest. What may we try as Adam did the forbidden tree as well as the tree of life Or would our Apostle have us try with Salomon mirth and laughter wisdome and folly Eccles. 2.1 the former whereof by tryall he found but madnesse and the latter but vanity Or in matter of doctrine would hee have us runne through all sects and religions as an Hereticke confuted by Iunius confessed he had beene with Iewes Arians Mahometans and such sects that at length he might finde the truth among them which is as he saith viam per avia investigare and to seeke truth by wandring through all sorts of errours Are all things to be tried without restraint or limitation Answ. This generall or universall particle All is to be restrained to the matter in hand Despise not Prophecy but yet be not so light and rashly credulous to receive and beleeve whatsoever doctrine yee heare but try and examine all doctrines which are propounded for truth whether they concerne matter of faith or of manners that ye may receive that which is sound and reject the contrary Quest. 1. What must all doctrines be tryed what if the chiefe Doctours and Pastours of the Church enjoyne us to holde this or that point Is that lyable to examination Answ. 1. The Priests in the Law might not determine and judge of cases as they list but according to the Law Deut. 17.9 10 11. 2. If they were partiall in the Law yet the people might not depart from the wayes of sincere truth Mal. 2.9 3. True it is that sheepe are simple creatures and should follow the shepheard but Christs sheepe are not so simple as to follow any for his office and place sake but so farre as they heare the voice of Christ They are reasonable sheepe and know that He that is Truth it selfe must be determiner of all truth And suppose a guide be blinde as Christ calls the Pharises blinde guides it is no warrant for other men to shut their eyes and follow them lest both fall into the ditch 4. Wee reade that the Bereans are commended for trying Saint Pauls doctrine Acts 17.11 And what Doctour or Pastour of the Church is any whit comparable to Saint Paul who hath the spirit of infallibility as he had Quest. 2. What if a doctrine come backed with the consent of ancient Fathers or the Authority of Councels or other Antiquity may not that be free from triall Answ. 1. We neither despise nor neglect Fathers and Councells and yet we have not learned to try truth by persons but persons by truth out of Tertullian and Augustine 2. What saith the Apostle Gal. 1.8 If we or an Angell from heaven bring any other Doctrine holde him accursed plainly implying that though the person which brings a Doctrine were an Angell yet he must be tryed 3. Fathers themselves never challenged this immunity and exemption as indeede there is no reason they should for themselves have erred in many Doctrines some of which they retracted and some they never retracted Besides they wrote many truthes which are not extant and many things are extant in their names which they never wrote and many things are true which they never thought on Therefore an allegation out of their writings may not passe without tryall 4. Antiquity exempts no Doctrine from tryall for though that which is most ancient be most true for the good wheate was sowne before the tares yet truth got onely the start of falshood and falshood is almost as ancient as truth I am sure as ancient as Paradise or as the first day of mans creation and followes truth as the shadow the body and hangs on it and comes up with it as chaffe with wheate 5. Who that is conversant in the ancient Fathers wisheth not that some of them had beene more wary than by undiscreete zeale to receive from the tide of ancient times many relickes of Iewes and Pagans and that they had beene more cautelous than out of darke devotion to set up Antichrist in his throne while they intended to holde him downe By all which we may observe the Popish blasphemy vented by Stapleton saying Christ set Doctors in authority not Doctrine Quest. 3. In matter of practise what if any thing come backed with the example of great men or of the generall multitude and the custome of the times I hope wee must not be so nice as to bring that to the tryall Answ. 1. As the ancient speech is Christ said
to give account of his faith and therefore must be able to expresse his owne faith Salomon records it as a part of extreame folly to be so credulous Prov. 14.15 A foole beleeveth every thing that is rashly gives credit and hearkens to every Deceiver But a prudent man takes heede to his steppes that is examineth and weigheth what he heareth and what he doth before he undertake it And Iob makes this the chlefe office of judgement Chap. 34.3 The eare tryeth words as the mouth tasteth meate Let us seeke judgement among us and let us know among our selves what is good And what difference is there betweene a wise man and a foole but that the foole wants judgement followes his fancy and is led by his senses and appearances without tryall Object Charity beleeveth all things 1 Cor. 13.7 Answ. 1. That is in other mens sayings and actions it beleeves the best but suspecteth his owne wayes most Prov. 14.8 2. It beleeveth not all things simply and indefinitely not errours and falshood but rejoyceth in the truth verse 6. 3. Not all things without tryall and discretion for then it should rejoyce in unrighteousnesse but after it hath tryed them 4. Nothing is contrary to charity that is agreeable to wisdome but with the judgement of charity there must goe a judgement of prudence Object 2. Is not this a disparagement to our Teachers and to the truth which should be freely embraced or how will this stand with mingling the word with faith Heb. 4.2 Answ. 1. Our Proverb is A man may tell money after his father not in distrustfulnesse as if he suspected he would deceive him for this were against duty and charity but in wisedome because he may unwittingly deceive and this is held no disparagement to his father no more is it to our spirituall fathers 2. The truth loseth nothing but rather gaineth by being tryed because it is more approved and justified than before as gold is no whit prejudiced but purged and refined by the fire Thirdly this Doctrine reprooves the preposterous courses of many men some of whom are unwilling to try any thing at all others try something but not by the right rule some in great matters nearely concerning them purposely abstaine from all examination as those in the 2 Pet. 3.5 they are willingly ignorant in matters both of judgement and practise thinking that while they hood winke themselves they may the more freely entertaine whatsoever makes for their pleasure profit or preferment some controversies they dare not looke into for feare the light should make them losers Some practises they would neuer bring to the tryall it is death for them to haue their usuries their affected games their strange fashions meddled withall or brought to the touch-stone they would stoppe both their eares or wish there were no tongue to touch their darling sinnes for feare they should be brought to dislike such profitable and pleasurable sinnes which to lose were to part with their hands and eyes These persons resemble that gluttonous Parasite who covered his tongue with a skinne that he might swallow any thing though never so hot they have covered their consciences with a seared skinne that they may take downe any thing insensibly without examination But here let us consider 1. what an expresse commandement we have for the duty Rom. 12.2 Proove what is the good and acceptable will of God and Eph. 5.10 Proove what is pleasing unto God Gal. 6.4 Let every man proove his owne worke Lam. 3.40 Let us search and try our wayes 2. How will it stand with wisdome to be curious in trisles and in every outward thing be it never so small and yet neglect the greatest Wee will try our meate our drinke our money our mettalls our beasts nothing shall come into our hands untryed But onely in the greatest things appertaining to God and good conscience we are altogether carelesse 3. There is nothing wherein a man may be so dangerously deceived as in matters of this nature To be deceived in counterfeit money or golde to be deceived with false evidences and titles of land is a great oversight but nothing in comparison of this the deceit here is in things eternall touching our rights and free-hold in heaven 4. Never had any man such dangerous cheaters about him to deceive him as wee have for their number power and subtilty all cunning enough to worke upon our simplicity Satan will surely sift and try us hee will winnow us as wheate Luk. 22.31 The world and all sorts of wicked ones lye in ambush to entise us Our owne deceitfull Delilah our owne flesh which is the nearest and most powerfull over us is most treacherous against our selves Every occasion without stirres up inward corruption We had need therefore try every thing offered unto us lest we take from these cheaters a boxe of counters for a box of gold 5. God observes and commends such as carefully try doctrines and courses Rev. 2.2 To the Church of Ephesus write thus I know thy workes and that thou hast examined them which say they are Apostles and are not but hast found them lyers 6. This is necessary to comfort our owne hearts in the many tryalls and scornes of evill men who will be ready to turne all our glory into shame and all our religion into hypocrisie and all our godly indeavours into precisenesse and faction We had neede try our wayes by the Rule that we may be able to outstand their imputations and contemne their contempt and scandalous falshoods So long as we holde our Rule we shall be ever able to appeale unto God and holde our innocency till we die let it be faction let it be schism yea heresie we shall boldly say In that way which they call heresie we will worship the God of our fathers Acts 24.14 7. There is a day of tryall for all things and a fire which shall try every mans worke of what kinde it is 1 Cor. 3.13 Let the fire of the word goe before the fire of the world let that try which is stubble hay and chaffe and which worke will abide There is a Iudge who one day will straitly examine what men now passe so slightly and he will judge our wayes then as the word now judgeth them If we would in tryall be approoved then we must now have our courses approoved by the same word which shall judge us at the last day Iohn 12.48 Fourthly this Doctrine reprooves such as would walke by a rule but not the right rule And these are diverse according to their diverse rules 1. Some will have corrupt reason to hold the scales and this ingrafted principle of naturall reason must be followed as the onely rule Men would captivate the commandement to their owne reason and limit the wisedome of God within the narrow bounds of their owne wisedome Naaman being commanded by the Prophet Elisha to wash seven times in Iordan was incensed and began to compare
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
A Commandement Keepe or hold 2. A limitation That which is good For the former It is not enough lightly to examine our courses no nor yet so judicially as to finde out the truth if we goe no further as many who please themselves and feede their eyes with reading and their mindes with meere speculation but cleave to no sound opinion but are unstable and unsettled in all their wayes And therefore the Apostle knitteth to Tryall keeping or holding For what a madnesse were it to try a peece of mettall and finding it to be good golde cast it away which is the folly of many a man in the case of sound and saving Doctrine which is far more pure and precious than gold seven times tryed in the fire For the latter we must try every thing but not lay hold on every thing and not catch whatsoever comes next to hand as many are ready to keepe and holde but it is chaffe in stead of good corne and drosse in stead of golde as many curious and dainty hearers who are as men having ill stomackes which cast up wholsome and strong meate and hold nothing but fruite and trash which feede and increase the humours there already So wholsome and savoury Doctrine is rejected and a few fine sentences savouring of wit or learning fetched any where but from the Scriptures are held and nothing else in comparison Which is with the Prodigall Sonne to feede upon huskes in stead of the bread of his fathers house And therefore the Apostle limiteth us in our keeping that onely which is good Now as God is the Authour and his word the Rule of all goodnesse it followes whatsoever God appoints and his word approove that is good and nothing else Every one is bound in conscience to keepe whatsoeuer good thing he knowes approoved by the word of God For the word keepe requireth a constancy in the knowne good either of Doctrine or practise Deut. 4.6 These are the Commandements Keepe them and doe them for that is your wisedome This is the generall precept to all Gods people For particular Churches Rev. 2.25 To the Church of Thyatira hee saith That which yee have already hold fast till I come and chap. 3.3 to the Church of Sardis Remember what thou hast received and heard and hold fast and repent And for particular persons 2 Tim. 3.14 But continue thou in the things thou hast learned Tit. 1.9 Hold fast the faithfull word The like for all the sonnes and daughters of wisedome Prov. 4.4.13 Take hold of instruction and leave her not and keepe her for she is thy life 1. Satan and seducers will seeke to snatch away the truth from us This reason the Apostle seemeth to imply in the composition of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as if hee had said hold against all men and all adversaries which would withhold hold with both hands all good and holy truthes concerning faith and manners Theeves and robbers will meddle with no beggars but where they have hope of a booty Satan and his agents lye most in ambush against such as embrace the truth and follow the thing that good is there is the treasure of truth the wealth of grace and a booty which Satan would faine finger He makes many on-sets to this purpose and if we keepe not our ground here called the keeping of good hee pulls us from our hold and easily surprizeth and draweth us to the contrary evill We had neede therefore so much the more watchfully to hold that which is good as our adversaries are watchfull to robbe us of all our goods And were it not that wee had such enemies without us our inward and bosome companion our owne corrupt nature is ever soliciting us and drawing us aside for were we of our selves inclinable to hold good things the Apostle might have spared a number of the like precepts to this But the Spirit of God seeing our disposition so rimie and full of holes to let good things slippe and perceiving our dulnesse and sleepinesse with whom it is as with children who being once asleepe let things slippe out of their hands which before no meanes could winne from them yea and which is worse that while wee seeme waking wee hold weakly as a thing which a man cares not whether he hold or no therefore hee supplies our need and strengthens our weaknesse and awaketh our dulnesse with this and the like exhortations Hold that which is good Which shew that it is no lesse Christian vertue and fortitude to retaine and keepe than to attaine that which is good 2. Hold and keepe all sound Doctrine because of the great utility or profit thereof for 1. It is the evidence of thy salvation and of the inheritance of the Saints How carefully doe men keepe their Evidences lock them up safe in the surest chests they have because if they lose their Evidences they may easily lose their lands So lose thou thy part of the word thou losest thy part of heaven Shall men be wise to keepe their Deedes and conveyances of lands and leases so safe as no man shall cousen or cheate them of them and whatsoever casualty comes these shall be provided for and can it be wise or safe for any to bee carelesse in keeping the word his evidence for heaven without which he hath no tenure nor assurance out of his idle conceit to one foote in heaven 2. Wholsome Doctrine is the staffe and support of a man in the way to heaven A lame man if he hold not his staffe falls downe-right and if the word directs us not in our duty and supports us in temptation wee fall quite away 3. The sound doctrine and truth of Gods word is a notable preservative in dangers so farre as it is held unto A man in perill of drowning will catch and lay fast hold on any meanes of safety and will lose his hand before hee will lose his hold Every Christian is in this world as on a dangerous sea the Church is the shippe in which is salvation represented by the Arke the anchor is faith Heb. 6.9 the mast is the crosse of Christ the prosperous winde is the Spirit of God adverse windes tossing and tumbling the Church are persecutions tryalls temptations afflictions the fraught graces good conscience hope love and the like and the haven is heaven Now lose the doctrine of faith and shipwracke is presently made 1 Tim. 1.19 good conscience and all is lost But hold the doctrine of faith sound and entire by the hand of faith and all is safe 3. There is but one right rule and way to attaine salvation even the truth which the Truth himselfe hath purchased at a deare rate For the word of life and the holy Gospell was not easily purchased but by the precious blood of Iesus Christ and should wee lightly esteeme so deare and precious a purchase this will evince that it was never purchased for us For the
loseth the word in temptation we must arme our selves against the tryalls of the truth and having obtained to beleeve we must also get of God strength to suffer for his sake The third generall proposed is Motives to hold that which is good 1. Let us consider how little we have kept heretofore of all that wee have heard If a man lay coyne or jewells in a chest and afterward come and finde none in it he will presently conclude certainly a theefe hath beene here so may wee in these losses certainly the Divell hath beene here Looke to it more narrowly 2. This is all the commendation of a Christian 1 Cor. 11.2 I commend you that you keepe the ordinances as I delivered A good husband will keepe and save his stocke yea and increase it 3. Keepe them and they will keepe thee as Salomon saith Prov. 4.6 Forsake not wisdome and she shall keepe thee Hold them and they shall uphold thee love her and she shall preserve thee keepe them safe and they will keepe thee Iohn 8.26 If the Sonne set you free ye shall be free indeede that is from errours in doctrine and corruptions of life So long as we keepe the word we cannot fall quite away because the seede of God abideth in us 4. There is no such losse in the world as to lose the good things that thou seemest to lay hold on Losse of wealth of honour of children is nothing to the losse of spirituall good things A man had better lose all the seede he sowes upon his ground than the good seeede sowne in his heart Better for a man to lose all the joyes and pleasures of the world than the joy of his salvation Better to lose all the labour of his calling and put all his gaines in a broken bagge than lose what hee hath wrought in his generall calling Therefore suffer the word of exhortation 2. Iohn 8. Looke to your selves that ye lose not the things you have done but may have a full reward 5. Let us consider that this is more necessary for us than for any seeing Satans aime and scope is to make great places and townes more backward and carelesse to hold good things than others Hee sets his throne in great places because he knowes that thence wickednesse shall be plentifully derived into the Country round about as tradesmen doe their wares Wee for example sake must labour to know love and obey the truth that Gods throne may be set up every where that our godlinesse and obedience may come abroad and provoke others Let it be said of other great places that pride pleasure and profit choake the word and that there is but a forme of godlinesse without power Let us stirre up our selves to our first beginnings our first diligence in receiving the Gospell Object No doubt but we shall keepe good things Answ. 1. You are indeede that which you are in tryall You hardly keepe them while you have good meanes what would you doe if the meanes were gone 2. What if tryall should come as wee may justly feare it could wee then stand Oh now lay a good foundation provide for it that thou faint not in the day of adversity VERSE 22. Abstaine from all appearance of evill AS a carefull father who is come to the end of his life hath but a while to speake and therefore heapeth up his lessons shortly together which he would have his sonnes remember when hee is gone So the Apostle here drawing to the end of this Epistle heapes together his most necessary precepts in short manner as knowing what a friend brevity is to memory God who hath put an infinite distance and disproportion betweene light and darknesse betweene which as the Apostle saith there can be no communion their natures being so fully abhorring hath under that similitude shewed how hee hath separated and put as great contrariety betweene good and evill truth and falshood which are a spirituall kinde of light and darknesse so as they can never agree in one subject but where light comes darknesse is chased before it and when darknesse succeedes the light gives place unto it And as darknesse is the privation of light so evill is the absence of of good and as it is impossible for a man at the same time to be both good and evill so neither can he affect evill and good at the same time but if hee will hold that which is good he must abstaine from the contrary evill or if he will not abstaine from evill let him never professe the holding of good Whence not onely this Scripture but many other joyne these two by an inseperable band Psal. 34.14 Eschew evill and doe good Esay 1.16 Cease to doe evill learne to doe well Rom. 12.9 Abhorre that which is evill and cleave to that which is good And here Hold what is good Abstaine from all appearance of evill for there can be no holding of good if a man withhold not himselfe from evill 1. By evill is meant whatsoever departeth from the rule of good and 2. by abstaining is meant refraining or removing a mans selfe from it as farre as may be so the word is used Matth. 15.8 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Their heart wandreth farre from mee 3. The Apostle saith not Abstaine from evill but from the appearance of evill 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or species is that which seemes to be a thing but is not a shape or representation of a thing rather than a thing it selfe So the same word is used Iohn 5.37 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Yee saw not his shape 4. The extent of the proposition all appearance yet more helpeth us to the true sense of the words which requires of us to runne as fast away from whatsoever hath any shew of evill as if it were evill in it selfe for the same word is used 1 Pet. 2.11 Abstaine from fleshly lusts and in 1 Thess. 4.3 the will of God is that ye abstaine from fornication All noting that we must avoid the least shew of evill with the same care that wee doe the greatest evill it selfe and even all shews as making conscience of all Christians must not onely avoid that which is apparantly evill but that also which seemeth to be evill or may carry some evill with it though it selfe be be not so For the explaining hereof we must know that in every action there bee three things First 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the action or evill it selfe whether it be an evill of doctrine or manners as all false doctrine heresie superstition and all sinnes of all sorts which stand not in conformity with the law This is not so much aymed in the text Secondly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the leaders incentives or moovers of our selves or others unto any sinne so Eves looking on the Apple was not in it selfe evill but so farre as it drew on her appetite yea her conference with the Serpent and Adams with her in that subject
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 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.
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
pleasures of it too well Demas forsooke the truth to embrace the present world Iudas by the same corrupt affection fell from the Apostleship Ioh. 12.41 Many chiefe Rulers beleeved Christ but durst not confesse him because of the Pharises for they loved the praise of men more than God Oh that we did not so cleerely see the strength of this lett in these dayes wherein so many baulke the way of holinesse and fall backe almost to open profanesse because they neither see many men nor great men yeeld approbation or countenance to such strict courses 2. Shunne lewd society and familiarity with profane persons if we would not fall from our owne stedfastnesse 2 Pet. 3.17 18. there is not more strength in any infectious pestilencious ayre to poyson the body than in this poysoned ayre to kill the soule Society with gracelesse men is a very blasting of grace fire is not more apt to burne than we to learne their wayes 4. The labour and paines of holinesse and mortification makes many weary of the good way but consider it is not in vaine to serve the Lord and there is profit in walking humbly before him thy paines shall be abundantly recompenced a small measure of holinesse with an upheaped measure of happinesse Every man will be contented to swallow much paines for a little earthly profit and is the state of heaven worth no labour 5. Persecutions drive many away much seed which comes up faire when the sunne of persecution ariseth withereth away But against this wisdome must cast the costs and prepare to defray the charges of this great building and the same Sunne that dries and burnes up the shallow seede shall set and ripen ours Many heare holinesse reviled and spoyled of her vaile and value they heare this sect every where spoken against and would as farre forget themselves as Peter to heare that voice Thou art one of them and perhaps renounce Christ and profession and all for if even the very Disciples of Christ and all they leave him and fly when afflictions comes neare Matth. 26.56 what marvell if they that want soundnesse shrinke in the wetting 1. But here remember and looke upon Christ Heb. 12.2 who endured such speaking against of sinners not for himselfe but for thee lest thou be weary 2. Hee that is now ashamed of Christ Christ will one day be ashamed of him and then he that will no◠beare the reproach of a blast of words for him shall be filled with an everlasting reproach before men and Angells 3. Sound judgement esteemes it the greatest honour to be highly dishonoured for Christ and his causes Matth. 5.12 Blessed are yee when men revile you and speake all manner of evill against you for my sake rejoyce and be glad great is your reward in heaven Object I could better endure mens words but I shall also sustaine great losse if I should be so precise I should lose my custome trading and profits Answ. Wilt thou receive a religion and not know it to be truth or knowest it to be so and wilt not be ready to confesse and professe it according to thy place and calling even in the middest of the different conceits of men 2. The Saints knowing this to be truth did for it joyfully suffer the spoyling of their goods 3. Put together in the ballance the losse of the world and the losse of thy soule and consider whether is fitter to save if thou cāst not save both For the losse of the world is an abundant recompence promised by a sure pay-master but what recompence is there for the losse of the soule Matth. 16.26 Nay if thou shouldest venture and give thy life for thy profession if God call for it it is no lesse than thou oughtest who oughtest to strive unto blood Hebr. 12.4 and yet this greatest losse were the greatest gaine Thus to lose thy life is to save it and to save it in this case were to lose it III. Procure to our selves and exercise the helpes of perseverance and keepe them neere us as our continuall companions And for this end First let the word of God be deepely rooted in our hearts for this is a speciall preservative from declining Psal. 119.102 I declined not from thy statutes for thou didst teach me Now the word sundry wayes keepes us As first by inlightening us to see our way both to chuse the right way and decline the wrong Psal. 119.105 Thy law is a light and lanthorne to our paths Secondly by comforting and incouraging us in the good way Rom. 15.4 Through consolation of the Scripture wee receive our hope Thirdly by preventing sinne in us Psal. 119.11 I have hid thy word in my heart that I might not sinne Fourthly by keeping out of sin and redressing our way Psal. 119.9 Secondly labour to preserve in thee a love of grace and holinesse let thy scope be in all the meanes of holinesse to gaine not knowledge and illumination onely but sound affection also to grow up in this as well as in that For first as a tree low and deepe rooted is stablished and continued in fruitfulnesse so when faith and grace is deepely rooted in the affection of the heart there will be perseverance Secondly it is not good words good actions or good knowledge that holdes out but good affections will Thirdly what other is the cause of so generall backsliding in the world which is the proper punishment of not receiving the truth in the love of it 2 Thess. 2.11 Thirdly feare God This is a wellspring of life to make us escape the snares of death Prov. 14.27 and 19.23 Anchora mentis pondus timoris Feare holds the heart steady as the anchor the shippe and joyne thy selfe to such as feare God delight in such as excell in vertue and grace these are able to encourage strengthen direct uphold raise and comfort thee in thy difficulties wearinesse and weaknesse and set thee forward not by their gifts onely but by their example Fourthly be instant in prayer for perseverance so our Text teacheth for it is the Lord that both beginneth and finisheth his owne worke hee not onely sets us in the way but leades us in the way and at length brings us into Canaan Fifthly looke still to the comming of the Lord Iesus Christ as a good servant hold thy selfe in expectation of the appearing so the Text Luke 12.36 Blessed is that servant whom the Master shall finde so doing Doest thou expect him from heaven and is not thy conversation there doest thou expect his comming in glory and meetest not him in grace lookest thou for him as thy head and wilt thou not as a member holde an happy union and fellowship with him expectest thou thence a Saviour and continuest thou not unto the end seeing onely such shall be saved Matth. 10.22 Now the motives to the meanes of perseverance First this is a true signe of a true friend of God who loves at all
we have a faithfull high Priest in things concerning God Heb. 2.17 who faithfully performes all his office both in expiating of our sinnes by one perfect sacrifice in earth and now interceding before God in heaven In the great worke of our justification we behold him just and faithfull to forgive our sinnes if wee acknowledge them 1 Iohn 19. for God is so faithfull that he cannot but justifie beleevers having said that hee that confesseth his sinnes and forsaketh them shall finde mercie Prov. 28. In the great worke of protection and preservation of his Church in earth He is faithfull and true that judgeth and fighteth righteously Revel 19.11 Yea and in heaven his faithfulnesse upholds their eternall happinesse 2 Tim. 1.12 I know whom I have beleeved and hee is able to keepe what I have committed to him against that day 4. Hee is faithfull in all his words and speeches because 1. They be the issue of a most faithfull and righteous will void of all insincerity and unfaithfulnesse 2. Never was word uttered by him but it declared both the thing in it self and as it was in the minde of him the speaker 3. Every word of his resembles his faithfulnesse As first his commandements are all just holy true and pure as hee is yea the rule of truth and faithfulnesse to us Psal. 19.9 Secondly his predictions all of them are faithfully accomplished many thousand yeares after as Christs incarnation in the fulnesse of time The Scepter departing from Iudah thousands of yeeres after the prediction Gen. 49.10 Thirdly his menaces and threatnings are most faithfull and true The olde world found them so after an hundred and twenty yeares warning Ierusalem overthrowne 40. yeares after our Saviour foretolde that not a stone should be left on a stone Fourthly his promises are most sure of accomplishment and his faithfulnesse shines in them all Abraham had a sonne promised in his youth God accomplished it in his age Israel had a promise of departing out of Egypt after 400 yeares and the same night went out with all his armies Exod. 12.41 Hebr. 10.23 Hee is faithfull that hath promised God is most faithfull and true 1 Cor. 1.9 God is faithfull by whom ye are called 2 Cor. 1.18 God is true and his word is not yea and nay Revel 19.11 He that sits upon the white horse is called faithfull and true First because of his most just and righteous nature whose most righteous will is the rule of all his wayes Psal 145.17 And because himselfe is absolutely holy yea holinesse it selfe hee must be holy in all his workes as a light in whom is no darknesse from which image of God so soone as the Angels themselves fell they delighted in lies falshood and all unfaithfulnesse Secondly because hee is most perfect and unchangeable in perfection a nature most simple in which can be no composition much lesse contrariety Now if the Lord should be unfaithfull he must be changed from himselfe and so denie himselfe which the Apostle saith he cannot doe and be God Thirdly his most pure and holy affection makes him most faithfull his love to his children suffers him not to disappoint them in any of his promises his just conceived displeasure against sinne and sinners suffers not one word of threatning to fall to the ground his zeale to his owne glory makes him magnifie his truth and faithfulnesse above all things Fourthly all imperfection is removed from him which makes the creature often faile in his purposes and promises as 1. Want of wisedome to foresee something which if it come to passe doth disappoint us lay all our plots in the dust But he is wisdome it selfe foreseeing all things and forecasting all things and ordering them so as nothing shall crosse his purpose or promise 2. Weaknesse or impotency may hinder us in effecting that wee verily purposed or promised But strength is his nothing can resist him Is any thing impossible to God Luke 1.47 no though he say a Virgin shall conceive and beare a childe it must be so if all created nature say contrary 3. Distance of place may make us faile of our purpose and promise wee cannot be present alwayes where we would and have purposed But hee is omnipotent fills both heaven and earth Whither shall I flie from thy presence If I ascend into heaven thou art there if I goe downe into hell thou art there c. 4. Discontinuance in time may hinder our projects and purposes wee may die before wee can performe our promises But hee is for ever and of his yeares there is no end his owne eternall being gives an everlasting being and truth to his promises Is God faithfull 1. Imitate our heavenly Father herein in all our words workes and wayes expresse faithfulnesse and truth seeing wee professe our selves children of him who is faithfull and just in all his wayes Let not us by contrary courses disclaime and disgrace him But First see that all our words be faithfull as his are agreeing with the truth of the thing whereof we speake and with the truth in our mindes Beware of all lies and falshood in earnest or in jest Consider 1. It is a property of Satans broode to love lies whereof he is the authour whose first sinne was not to stand in the truth if wee would be like unto God wee must hate the Divells qualities especially wherein hee is most contrary to God 2. God hates lying so as hee rangeth it among most monstrous sinnes that wee also should so hate it Revel 21.8 and 22.11 and fly it as a most hatefull and enormious offence 3. The stile of a Christian is to be of the truth being sanctified by the spirit of truth And a marke of the remnant of Israel that they speake no lies Eph. 3.13 4. The danger God will destroy all them that speake lies Psal. 5.6 and not onely keepes them out of the gates of the great Citty but provides a lake of fire and brimstone for them for being most unlike God of all men they shall be cast furthest from him Secondly bâ—ware of slipperinesse in our promises and covenants All the promises of God are in Christ yea and amen 2 Cor. 1.20 our promises also must be yea and amen firme and faithfull Alas that in the dayes of such light men should be so light and false in promises so unfaithfull in contracts and covenants that words and bands almost are but winde as if mens honest words should be as sure as bands onely in dayes of darknesse and superstition or as if the word of truth had chased away true and faithfull dealing among the professours of it or as if Christian faith and fidelity could not live together in the same world nor in the same age Doth nature teach a man to be ashamed of a verball lie and doth not grace much more of an actuall Thirdly we must be faithfull in our actions and wayes and in both
our callings both generall and speciall Be faithfull in thy profession of godlinesse lurke not as an hypocrite among the Saints carry no treacherous purpose to save thy selfe by denying or betraying the truth give it thy heart hand and tongue and life if it require it beware of a politique profession never let thy practise disagree from thy profession Consider Christ professed a good profession before Pilate and sealed it with his life and death 1 Tim. 5.13 and wilt thou so nourish any secret fraud in thy heart contrary to thy profession and Paul telleth Timothy hee had made a good profession and a faithfull before many witnesses And this is a most necessary doctrine we know not how soone we may be called to it therefore learne it betimes that we may be like our heavenly Father in faithfulnesse not onely in times of prosperity but in times of tryall for a Christian man is that indeede which he is in tryall let us shew our selves to bee that wee seeme to be Then in thy speciall calling be faithfull Christ was a faithfull high Priest in things concerning God Heb. 2.17 and Moses was faithfull in all the house of God as a servant Heb. 3.5 So it is required of every Minister or dispenser of the secrets of God that hee be faithfull 1 Cor. 4.1 the steward of Gods house must be faithfull to his Lord and to his family It is not great pompous titles that commends a Minister but his faithfulnesse Prov. 13.17 A faithfull Messenger is health And in thy private calling deale faithfully with all men and in all things both great and small so doth God who is not the rule onely but the witnesse and judge 1 Thess. 4.6 Let no man defraud his brother God is the avenger of all such things 4. In friendship be faithfull God is most faithfull to his friends in prosperity in adversity in life in death Be faithfull especially in the fellowship of the Gospell specially aiming at holinesse as the Lord doth and to draw thy friend along to heaven with thee and helpe him out of sinne else a sorry friend art thou But how farre we from this among whom it is so hard to finde a faithfull friend who in civill things will sticke to a man in adversity Where is to be found the friendship of David and Ionathan Among Heathens we reade of a Daman and Pithias of a Pylades and Orestes of an Euryalus and Nysus of an Achates who was a faithfull friend to Aeneas and would not leave him in danger But few such are to be found among Christians among whom faithfull friendship is degenerated into pollicy and flattery The Heathens could say that they used not fire or water oftner than friendship would Christians could say so of faithfull friendship and yet they seeme to pull the Sunne out of heaven who would take faithfulnes from friendship in the lives of men Would to God that Christians had not forgotten these naturall principles We all professe our selves to be of the family of Christ would it were with us as in that that but one of twelve were unfaithfull to God and their friend But wee see the contrary too too often 5. In communicating to thy brethren be faithfull lay out thy Lords talent faithfully as a wife and faithfull servant whom the Lord may make ruler over his house Luk. 12.42 Hast thou much many talents be faithfull in much and thou shalt finde much faithfulnesse in the Lord. Hast thou little be faithfull in that little and thy Lord shall make thee ruler over much when it shall be said Well done good and faithfull servant c. Matth. 25.23 Oh that men would remember the doome against the evill servant Matth. 25.30 Cast the unprofitable servant into utter darknesse Why was he judged so severely 1. Because an hypocrite comes among the good servants and receives some talents 2. Having his talent hee hideth it in the earth earth eates him up and buries him alive 3. He is unprofitable hinders his Lord and makes him a loser and doth no good to others all which makes the sentence as just as severe and certaine 2. This faithfulnesse of God is the ground of all true religion and hereupon must the whole frame and all parts of it be laid This appeares in five instances 1. In all the doctrine of faith 2. In all the practise of faith 3. In all the prayers of faith 4. In all profession of faith 5. In all perseverance in faith First we must ground all the doctrine of faith all the articles of faith all our judgement and opinion in matters of faith upon this faithfulnesse of God and this by holding fast in them all the faithfull word Titus 1.9 for that onely is the true religion which is wholly grounded upon his word who is unchangeable in truth and faithfulnesse How could we beleeve all the Articles of faith which are unconceivable and impossible to reason if we ground them not upon Gods faithfulnesse in his word How should we conceive that the heavens and earth were created of nothing that the Sonne of God should become man should be borne of a Virgin should by dying overcome death by descending into hell should deliver from hell How should wee beleeve that our bodies cloathed with corruption and wrapped in deaths garments should rise againe to eternall life which Article the Sadduces mocke at if wee should not apprehend them as the word of him that is faithfull and true Contrary hereto the maine pillars of Popery are set upon the unfaithfull words of men of Fathers Councels Traditions Popes Whereas Rom. 3.4 Let God be true and every man a lyer Be he Father or holy Father further than hee speakes according to the faithfull word Nay if an Angel from heaven speake otherwise let him be accursed Gal. 1.8 Nay the Popish Church is so farre from acknowledging this faithfulnesse of God in the Scripture as it never found a greater resister or opposite among the sects and opposite heresies in the world For bring in either Iewes or Turkes or any kinde of heretickes more vilifying Gods faithfulnesse in the Scripture and Papists shall not be the worst But did ever any of them accuse the Scripture to be a nose of waxe the authority of it to be no better than Esops Fables without the Churches determination to be a leaden and a Lesbian rule to be a seed-plot of heresies and they to be heretickes that stand to the voice of the Scriptures Doe not they call the Bible the booke of heretickes doe they not burne the Scriptures as sometime did wicked Asa Antiochus Maximinus Have they not burned Christian men for having them Let any such furious heretickes against Gods faithfull word be brought in if they can But certainly Papists must carry the bell above all other in the world for standing opposite to the faithfulnesse of God in the Scripture and be the most hereticall as who shut the doore against the
truth according to Chrysostomes rule Haereticorum haereticissimi qui claudunt januas veritati Chrysost. Secondly on this ground wee must lay all our practise and obedience of faith Both in respect of the object of faith and the manner of mans o-obedience 1. For the object We must therefore beleeve the whole word of God contained in the Law and Gospell because it is of the nature of God himselfe immediatly flowing from that eternall truth and faithfulnesse conceived in the minde of God who is unchangeable This is the argument of the Scripture Because by faith we give him the honour of truth and we set our seale to God that he is faithfull Ioh. 3.33 And thus he also honours us to give witnesse to his faithfulnesse and contrary not mingling the word with faith we make him a lyer namely so farre as wee can because we beleeve not the record that the Father witnesseth of his Sonne and this is the ground why we must beleeve the Scripture to be the word of God because wee doe beleeve it to be true and faithfull as he is faithfull 2. For the act because Satan himselfe beleeves historically the Scripture and acknowledgeth Gods faithfulnesse in it we must specially apply the parts of the word to our selves First the promises all which because he is faithfull he will performe to a thousand generations not onely beleeving them true in themselves but even to us else wee deprive our selves of them seeing he promiseth nothing to unbeleevers Yea not onely beleeving and applying them but on the same faithfulnesse of God grounding the hope and expectation of all those promises which thy faith hath already apprehended For what is it else but this faithfulnesse in God that makes our hope never leave us ashamed Where had Sarah strength to conceive and bring forth a sonne being past age but because shee counted him faithfull that had promised Hebr. 11.11 That is she knew that whatsoever God had promised he would faithfully performe and Heb. 10.23 Let us keepe fast the profession of our hope for faithfull is he that hath promised Secondly we must also beleeve his threats for though he use sometimes lenity and patience to vessels of wrath yet his faithfulnesse suffers not the least jote of them to be unaccomplished Zeph. 3.5 The just Lord is in the middest of her early even early will he bring forth judgement and will not faile Hath the faithfull Lord covenanted wrath with the sinner Hearest thou his word let fly plagues as thicke as haile against the transgressours and thinkest thou to escape Was his faithfulnesse never yet impeached and shall it be so for thee Hearest thou that a large booke of curses comes flying into the house of the swearer and darest thou sweare and into the house of the thiefe and darest thou be unjust Surely if God have not lost all his faithfulnesse thou shalt certainly finde it this is the act of faith 3. For the manner of obedience of faith when the eye of the soule is once lifted up to behold this faithfulnesse of God it will bestirre it selfe with diligence in well-doing By this argument the Apostle inciteth the Iewes Hebr. 6.10 God is not unfaithfull to forget the labour of your love and Matth. 10.42 The giving of a cup of colde water hath promise of a recompence and his faithfulnesse will make it good No just Prince can forget the faithfull service of his subject Ahashuerosh at length remembred Mordecai his good service much more will our God who is faithfull Eccles. 9.15 Wee reade of a poore man who by his wisdome delivered the Citty but hee was forgotten in that Citty But God because hee is faithfull is never so forgetfull of him that doth good in the world Vpon this ground we must lay all our prayers of faith so our Apostle here in the Text for Gods faithfulnesse onely gives us confidence of obtaining our suites Our owne unfaithfulnesse in the Covenant might choake us in our suites and stoppe our mouthes and cover our faces with shame But it is Gods faithfulnesse that undershores us seeing his promise hath bound him to be found of all them that seeke him truly Therefore Daniel 9.16 in the name of the Church having disclaimed all their owne righteousnesse bindeth God from all his displeasure Lord according to all thy righteousnesse let thy wrath be turned away from thy Citty and Sanctuary This will answer all the objections wee can make against our owne prayers Object I am unworthy to pray or be heard and my prayer is as unworthy as my selfe Answ. True but Gods faithfulnesse gives worthinesse to both Object But my sinnes hinder good things they are a partition wall and stoppe my prayers Answ. Begge remission of sinnes beholde hee is faithfull and just to forgive thee 1 Iohn 1.9 Object I have no comfort of my prayer nor deserve any Answ. Cast thy selfe on this faithfulnesse of God trust thy selfe with him Commend thy selfe unto him as to a faithfull Creatour 1 Pet. 4.19 Object But I see no meanes or way of escape or deliverance Answ. Pray as David Psal. 31.1 Deliver me oh Lord according to thy righteousnesse that is that faithfulnesse whereby thou defendest thine owne children according to thy promise Object But I see nothing but present death on every side and am even cast on my death-bed creeping into the grave Answ. Now behold this faithfulnesse and be safe it will make thee in peace and silence to commit thy selfe wholly to him in life and death Psal. 31.5 Into thy hand I commit my spirit for thou hast redeemed me oh Lord God of truth Vpon the same ground lay a sound profession of faith Sound profession stands in two things 1. A constant profession of truth 2. Pure and upright conversation To uphold both these behold Gods faithfulnesse Is God so faithfull in his word and promises let us then boldly confesse and constantly embrace his faithfull word 1. Because it is of the nature of God truth and faithfulnesse it selfe Why should wee be ashamed to holde out this faithfull word as many Politicians be what neede a man be ashamed of the truth Remember what Truth hath said Hee that is ashamed of me in my sayings before men I will be ashamed of him before my Father and his holy Angels 2. How dare men fall off from the truth of the Gospell to Popery or profanesse after the knowledge of it what change is in the truth that they should change their mindes and turne from it Have not we a sure word of the Prophets and Apostles 2 Pet. 1.19 which is as immutable and unchangeable as God himselfe is 3. How venterously doe men goe on in their sinne notwithstanding the light of the word checking their consciences reprooving their wayes as if some part of the faithfulnesse of it should be abated to them Is it not an eternall word that endureth for ever as God doth of which not one jot can