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
in thy estimation doe now seeme lesse and lesse dangerous if sometimes thou couldest not be comforted in the sence of sinne and the same sinne now move thee nothing at all thou couldst not abide cursed speaking in others now thou fallest to it thy selfe thou couldst not away with idle and gracelesse companions now thou canst now hast thou quenched the spirit 2. If thou be apt to rush into sinne once conquered thy strength is abated 3. If thou be unwilling to heare any of thy sinnes reproved the spirit is quenced because he rebuketh sinne 4. If the word and rodde preserve thee not from sinne the spirit is not present in thee 5. If after sinne committed thou doest not more hate it and sorrow for it than before thou lovedst it and rejoycedst in it if thou hast not a more constant care to avoid sinne than before yea if thou hast not a greater zeale in doing good know for a certaine that some sinne in thee or other is as water cast upon the spirit Fifthly and lastly examine thy selfe concerning the worke of Gods Spirit on thy affections thus If thy love of heavenly things be abated or be more to earth than to heaven if thy joy be troubled if thy conscience be perplexed with accusations if there be in thee an excessive feare of death or the like certainly the spirit is now quenched looke well unto it Object Alas I have found my affections more fiery than now they be I have had a great measure of zeale for God much indignation against sinne fervent affection in Gods service joy in God comfort in my selfe and in good duties but now it is not so with me I could never attaine the like affections as at first what may I thinke of my selfe Answ. We must wisely distinguish of the diffusing of grace from the decaying of it In earthly marriage love will be more vehement at first because lesse diffused but afterward is rather more extended than languishing so it is in the heate of grace But how may I know it thus 1. If thou be displeased that thou canst not get thy heart to the highest pitch of delight in grace 2. If thou still hungrest after grace and a further measure as one that hath tasted hony desireth more so having tasted of the spirit doest earnestly desire a greater measure of it 3. Stickest thou to the meanes in publicke and in private and wilt not be driven off still lying at the Poole where the spirit mooveth then discourage not thy selfe but goe on comfortably this small affection toward the Lord and his grace be it but as a graine of mustard seed it shall outgrow all choke weedes and master and kill whatsoever affections would overtop it So much for the second use Thirdly seeing negative precepts include the affirmative every Christian must hence be stirred up to stirre up the gift of God that is in him and not suffer it to decay 2 Tim. 1.6 A fit lesson even for Timothy himselfe For first the Spirit is ever working something in Gods children worthy the stirring up he is no where idle but still beautifying perfecting his own dwelling 2. Every Christian hath some graces to stirre up else were there no difference betweene him and a naturall man who wants the Spirit 3. No Christian hath any grace so perfect but it needes stirring up where growth is there is no perfection 4. Without stirring the fire dies so the Spirit for which cause the Apostle useth the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 blow up Quest. What meanes may wee use to blow up the Spirit Answ. 1. The word of God in the publicke and private use of it First the preaching of the word as it begets so it nourisheth grace The Ministry is instituted and gifts given to men not onely to lay to foundation of our happinesse but to build us up till we meet together in a perfect body Ephes. 4.11 12 13. Naturall food strengthens the body by the daily use of it spiritual food strengthens the soule by the continuall use of it Those that say they know as much as they neede or as much as the Preacher can tell thē never truly saw their great weaknesse for let any good conscience say if it neede not the word continually David a man of singular grace yet lay fouly in his sinnes till Nathan came and stirred him saying Thou art the man Despise Prophecy and quench the Spirit where vision faileth grace perisheth Secondly the word must be privately read and conversed in for such is the excellency and power of it that it transformes the minde conversant in it unto it selfe and to be affected as the pen-men were holily and graciously Besides it begets and furthers found judgement whereas others erre not knowing the Scriptures and it stirres up good affections and gracious desires Againe the word must be meditated on in private without which hearing and reading are to little purpose Psal. 1.1 Blessed is the man that meditates in the law of the Lord continually And here is mutuall helpe for hearing and reading doe feede meditation and meditation doth fasten them Why else hath God given man a reasonable soule but to meditate upon his word and workes Or why else hath he set apart a whole day in seaven especially for meditation if it were not a notable meanes to excite grace Or why else did our Lord take all occasions from the workes of God to teach and instruct us but for our example that we should tread in his holy steppes We see the first meanes 2. The Sacraments were instituted to strengthen our faith which in it selfe is weake and to keepe in continuall memory the covenant betweene God and us with the meanes thereof yea the very preparation to them includeth a speciall meanes of stirring up our graces of repentance of renewing our faith of obedience thankfulnesse and all the meanes of growth in the covenant And much more strength doth a good heart finde in the celebration of them Therefore to forbeare them of contempt argues no member of Christ and of negligence to forbeare is to cast ones selfe into the judgement of God 3. Prayer sets all graces on worke as faith in Gods promises charity toward our brethren hope which lookes for the performance of that we pray for humility in confession of sinnes and sense of wants thankfulnesse for supplies and leave to pray and by exercise in prayer wee get the spirit of prayer Luke 11.13 Our Father will not deny his Spirit to them that aske him 4. Company or commerce with the godly doth exceedingly sharpen our graces One candle lights another and one sticke of fire kindles another A lesser sticke may kindle a billet so the strongest Christian may receive furtherance from the weakest Paul himselfe might be comforted by the Romanes chap. 1.12 And when Silas came Paul burned in the Spirit But how can one coale alone by it selfe keepe it selfe glowing Yea evill men
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
beleeves remission of sinnes now the law of workes and the law of faith are as contrary as fire and water in matter of justification for faith leaneth onely upon Christ. 3. Romish Doctrine teacheth a man to doubt of his salvation and that no man can be assured of it without speciall revelation it were presumption We holde the cleane contrary A man may be assured by a speciall faith Bring it now to the Canon Our Creed teacheth us to beleeve remission of sinnes to beleeve our selves to be true members of the Church and life everlasting to belong unto us for else we beleeve no more than the Divells doe so as every one must give all diligence to make his election sure 2 Pet. 1.10 and to know that Christ is in him 2 Cor. 13.5 This is the first Rule Secondly all sound Doctrine tyeth the two Tables together for as the two Tables stand in relation one to the other so that Doctrine must needes be unsound which combineth not justice with piety and with faith charity This Rule is taken out of Levit. 6.5 If a man have wronged his neighbour either by open robbery or secret defrauding of him hee must come and offer to the Lord for his trespasse and he shall be forgiven but on this condition that he bring the whole summe which he hath defrauded and adde a fifth part more unto it and restore it to the owner the same day that he offereth for his trespasse According unto which our Saviour wisheth to leave the gift at the Altar and goe and be first reconciled to our brother Matth. 5.23 The Lord rejects all sacrifices abstract from mercy Esay 1.12 What have I to doe with the multitude of your sacrifices while your hands are full of blood and Ierem. 7.9 10. Will ye steale and murder and commit adultery and yet come and stand before me in this house wherein my name is called upon And our Saviour reprooveth the grosse conceit of the Pharisies who taught the people that if they did give oblations to the Church though they releeved not their poore parents yet God was well pleased with them This Doctrine tryed by this touch-stone was found counterfeit Matth. 15.5 Hence we inferre if any Doctrine be prejudiciall to men it is false and unsound As for example First the Church of Rome maintaineth a Monkish life wherein their cloystred persons must leave the societies of men and sequester themselves from all companie to give themselves to fasting and prayer Bring this Doctrine to this tryall and we shall finde it most unsound because God is served not onely in the duties of the first Table but also of the second and this kinde of life is against the light of nature and the good of all societies both in Church and Common-wealth and family all which claime part in every man and is a thrusting of men out of their callings in which they are commanded to abide 1 Cor. 7.20 Luther de votis Monasticis prooveth It is against the whole first Table As placeing confidence in it As setting up a will-worship As taking Gods name in vaine by an unlawfull vowe c. So against the whole second Table 1. Impeaching the honour of parents and exempting themselves from civill authority so against the fifth Commandement 2. They eate not their owne bread against the sixth Commandement 3. They raise Sodome and Gomorrah from their ashes against the seventh Commandement 4. They live in idlenesse and are unprofitable burdens of the earth contrary to the eighth Commandement 4. They beare false witnesse of the merit of single life against chastity and holy wedlocke contrary to the ninth Commandement 6. They teach that burning is no sinne as Pigius But a condition under which divina bonitas et sapientia that is Gods goodnesse and wisdome hath put us as under hunger and thirst cleane contrary to the Apostle Paul 1 Cor. 7. who saith It is better to marry than to burne 2. In cases of trespasse the same Church appoints auricular confession and canonicall satisfaction in which they must give oblations and satisfie the Church But if it were sound Doctrine it would appoint reconciliation and restitution to the parties wronged which is the least part of their thoughts 3. The same Church appoints a great number of fasts and penances for offences But so long as they fast to strife and debate and smite with the fist of wickednesse anathematizing and cursing Prince and people excommunicating all such as walke not in their rules yea patronizing and pardoning cut-throat villaines sent from them to murder Christian Kings and blow up Parliament houses all the world sees these are not the fasts which God hath chosen This Rule condemnes all Iesuitisme which is the rebells Catechisme But we must distinguish Popish Sinonimaes between excommunicating out of Churches and excommunicating out of Kingdomes betweene keyes of the kingdome of heaven and keyes of the kingdomes of the earth betweene absolving sinners from sinnes and absolving of subjects from duties betweene fishing of men and fishing for kingdomes betweene teaching of soules and killing of bodies betweene power directive and power coactive betweene ministration and domination betweene the sword spirituall and civill This Iesuiticall confusion of phrases hath beene the confusion of the world 4. The same Church hath a long time challenged a power of the keyes of binding and loosing over all other persons but wickedly changed the Ecclesiasticall power into a meere Civill power to the great mischiefe of the world for thereby they doe unjustly and tyrannically take upon them to depose Kings and Queenes from their regency to deprive them of their Crownes and Scepters to free subjects from all oathes of allegiance and binde them to become their executioners where ever they can take them at advantage And all this by the power of the keyes 5. The same Church hath ratified by decree that the vowes of children undertaking their religious orders shall be in force and that close and clandestine marriages made betweene children without all consent of wise and carefull parents are allowable and indissoluble Which Doctrine brought to this Rule is proved most prejudiciall to the power of parents given them in the fifth Commandement which injoynes children to honour their Parents especially in matters of moment such as are their marriage and choyce of their callings 6. Some Divines have undertaken the defence of some kinde of usurie especially to the rich and so have animated some in that course But this Doctrine brought to this tryall will not holde seeing it is such a consumer of mens estates and so uncharitable as the Lord would not admit of it in Israel but among his enemies whom he would have quite consumed Besides men deceive themselves in their distinction for God in the case of usurie distinguisheth not betweene the rich and poore of Israel but betweene the Israelites and Canaanites betweene strangers and brethren The poore indeede are mentioned but onely
thy selfe the Agent thou art a plaine infidell yea worse than an infidell there being no cure but by faith in the Divell thou hast runne out of thy calling hast cast off the yoake of God and by the hand and helpe of the Divell hast avoided the hand of God for the present to the scandall of thy brethren and the wounding of thine owne soule II. Many addict themselves to many sports and recreations on the Saboth day Oh the Saboth was made for man and not man for the Saboth c. But bring this to the forenamed Rules 1. Where hath God commanded it Sure we are hee hath commanded the sanctification of the Saboth day which is the whole and parts Is this to sanctifie a day to the Lord 2. Whether maketh more for Gods glory in whose sight we are Saboth-dayes duties or recreations whether dare wee pray rather for blessing and successe upon in which have we more comfort and would have God to finde us in 3. Whether beseemes a Christian better who is commanded to cease from his ordinary calling and lawfull vocation because they destroy the Saboths rest and much more sports and play lesse necessary whether is recreation for rest or labour Whence wee conclude that howsoever on the Saboth wee may and must rejoyce yet our rejoycing must be that of the Iewes Nehem. 8.12 that they understood the Law namely in things spirituall and holy III. Others worke and thinke they may in their callings in the morning and evening of the Saboth as some of our tradesmen and shop-keepers Bring this common practise to this Rule 1. Gods word is expresse Thou shalt doe no manner of worke Ier. 17.21 2. Hast thou God in thy presence he rested from all his worke 3. Doth it beseeme that profession which is heavenly Savours it of heavenly contemplation or base earthlinesse 4. Art not thou runne out of thy way seeing thy calling on the Saboth is wholly to cease from thy calling and doe no worke but workes of mercy and such as serve to preserve the Ministery and Gods worship 5. Is not the example as wicked as the action and the hurt to others more than the advantage to thy selfe 6. The Psalme for the Saboth directly meetes with this objection Psal. 92.1 It is a good thing to praise the Lord in the morning and to declare thy truth in the evening and in the night season 7. If a man plow and thresh on the Saboth day hee is counted a profaner of it an Atheist and so he is and why not hee also that labours at the racke or in the mill or the boate Alasse the profanesse of our dayes that he that is drunke diceth cardeth or sweares on the Saboth is counted honest and religious enough and those that passe their Saboth worse than beasts which though they can do nothing to sanctifie their rest yet doe they nothing to profane it are applauded whilest conscionable observers of it are scorned IV. For resorting to stage-playes and frequenting of places of idle resort and unlawfull games which would men bring to the Rule they should not be so frequented as they be 1. Gods word is that such filthinesse ought not to be named among Christians much lesse acted and that we ought to passe away all our time in feare and trembling 1 Pet. 1.17 2. God is there present to take account of every idle word and there is the passing of nothing but idle and hurtfull words against God and man and an holding of mens eares to them many houres together 3. Wouldest thou willingly he should take thee at a play or at cards or dice when hee comes to judgement 4. For one speciall circumstance Are not men there in womens apparell contrary to Deut. 22.5 5. For thy selfe thou art neither in thy generall nor in thy speciall calling and therefore art out of the way of Gods protection 6. For thy brethren as thou maintainest the Players or gaming houses or alleyes in an unlawfull calling so thou offendest others by thy example especially if thou beest a Master or Magistrate that abettest such ungodly and unlawfull courses thou sinnest by example against duty and decorum Oh let unthrifts so spend their time and not thou who shouldest punish and represse them V. The last instance concerneth our fashioning our selves in our apparell and behaviours both to the strange fashions of other countries or the fantasticall fashion of our owne 1. Gods word is Zeph. 1.8 I will visite the Princes and the Kings children and all such as are clothed with strang apparell How hath God visited the late strange fashion and coulor of yellow ruffes both in the deviser and first wearers on which God hath cast speciall reproach that in scorne not only chimney-sweepers but hang-men in their office taken it up which yet some will not be warned by 2. Whether doth thy conscience tell thee that thou art assured that strange and fantasticall fashions make thee as comely in Gods eye and to Iesus Christ whose spouse thou professest thy selfe to be And whether darest thou say thou glorifiest God by them Art thou sure thy conscience is neither erronious nor doubtfull 3. For the circumstances hast thou an eye to adorne thy profession with thy body Or doth it beseeme the profession of holinesse to runne through all lightfashions The Apostle 1 Tim. 2.9 commands womeâ— to aray themselves with modestie and good works as women professing the feare of God And garments should expresse the hidden man of the heart and shew the sober fashion of our minds and not the vain fashions of forrein Countries 4 For thy own person do these fashions argue thee to be a beleever whose cheif care is to adorne the soule Or canst thou thinke the Lord Iesus can be put on together with such fashions 5. For thy brethren how doest thou scandalize them offending some provoking others and bringing a blott of levitie upon thy selfe whose good name should bee a precious oyntment and whose course in this behalfe should favour of grace and gravitie sutable to the gravest presidents of good and godly women and the most sober of thy ranke and degree Object Some will be ready to turne off all this which hath ben sayd replying thus Alas man you are too precise your selfe and you would have vs so too wee cannot put on our clothes without you nor take any recreation without your leave no nor yet with it Answ. According to the text Try all things And can he be too strict or curious that must try every thing even the least Let me see that man that thinkes himselfe exempted from this precept or any of his wayes No no there is a strict Tryall and account behind and hee shall best fit it that is strictest in Tryall afore-hand Hold that which is good THis precept is aptly knit to the former and informeth us what we should doe after we have examined and tryed the truth and hath in it 1.
a good honest man but a Christian so at this day hee is a right honest man but a Puritan Come to a Papist and tell him of a profane man that walkes after the flesh how odious his wayes are this doth not much trouble him hee may be a good Catholicke for all that hee will thinke very charitably of such a one Like one in Queene MARIES time taken in adultery in Red-crosse-streete said yet I thanke God I am a good Catholicke Tell him of a man that professeth enmity to his religion in many Articles of faith yet if he be not too precise there is hope of him there may be a reconcilement at least hee is a wise moderate man hee will not out-runne himselfe But tell him of a man that will cleave to the Scripture in all things both greater and lesse and will not bee beaten an hayre-breadth out of it and doth so flie from BABEL according to the commandement that hee will touch nothing that seemes uncleane Hee hates all appearance of evill Oh these curious fellowes saith hee are not to be suffered or endured they trouble the Church and Common-wealth Nay wee may wish some of our owne had not learned the Gileaditish language to preferre the Papists as better men and better subjects than the faithfull servants of God and their Soveraigne onely because they desire to avoide the least appearance of evill But whence should this bee but out of the hatred of goodnesse that they whose hands are yearely almost in some monstrous conspiracie should bee preferred before such as whose innocency was neuer yet touched Well let such as feare God buckle to this precept of the Apostle because First God lookes on such as bowe not their knee to Baal upon such as touch no uncleane thing 2 Corinth 6 and couenanteth to bee their Father Secondly wee cannot touch pitch and not bee defiled with it Thirdly it argues soundnesse of heart in our hatred of sinne when wee hate not onely capitall crimes which shame us before men but lesser euills and such as wicked men cannot hate Fourthly sweete shall be the comfort when wee suffer the word to binde us in least things not suffering us to cast downe our countenance but couenanting with our eyes neither to whisper evill of others much lesse to reproach them or haue our mouth full of cursing repressing also even unchaste thoughts and mentall sinnes before they come to appearances VERSE 23. Now the very God of peace sanctifie you throughout and J pray God that your whole spirit and soule and body may be kept blamelesse unto the comming of our Lord Jesus Christ. THE Apostle here proceedeth to the conclusion of the Epistle and annexeth a fervent and heavenly prayer to the former precepts For the Thessalonians might say you have heaped up a number of excellent precepts together but how should we that are but flesh and blood and weake to any thing that is good performe them You command much more than we can attaine You have given us not onely many precepts but of such nature and strictnesse as are rather fit for Angels and Saints in heaven than flesh and blood weake and fraile creatures on earth wee must Try all things hold all and onely that which is good and abstaine from not evill onely but all appearance of evill which seeme to us impossible commandements All which and the like allegations our Apostle meetes withall and tells them it is his meaning indeede First that they should ayme at full holinesse which is conversant in every good duty and shunneth the least sinfull defilement Secondly he sends them out of themselues to God who can sanctifie them throughout Thirdly seeing he onely can teach them their duties but cannot goe further to give them grace and enable them to performe it he goes to God with them that by their joynt prayers they might be established in them and to sanctifie them throughout for if God sanctifie you throughout you shall be able to performe the former duties Whence note that it is the duty of godly Ministers not onely to preach exhort and admonish men in their duty but earnestly to pray for them and with them for the obtaining of good things which they have commended unto them It was the usuall manner of the Apostles to pray to God for the obtaining of those graces they had exhorted unto In this Text having chap. 4.3 shewed that this is the will of God even their sanctification and hauing laid downe the parts of sanctification in the particulars till this verse now prayes that according to the precepts they may be wholly sanctified So Rom. 12.16 hauing exhorted to like mindednesse in the 15.6 prayeth that they may be like minded Ephes. 3.14 15. having exhorted the Ephesians not to faint at his troubles he prayes for strength For this cause saith hee I bow my knees unto the Father of our Lord Iesus Christ that yee may be strengthened by the Spirit in the inner man And chap. 1.8 hauing shewed how abundant God was toward us in wisdome and understanding and in opening the mystery of his will he ceaseth not to pray verse 17. that God would giue to them the spirit of wisdome and reuelation that their eyes might be opened And in the 1 Pet. 5.10 Resist stedfastly in the faith c. then prayes the God of all grace make you perfect stablish strengthen settle you And this doubtlesse the Apostle learned of the Lord Iesus himsele whose custome was to teach and instruct in the day-time and to goe out in the night to pray for a blessing upon his Ministery Luke 21.35 1. God is hereby glorified and acknowledged the father of lights from whom every good and perfect gift is Iames 1.17 for now wee depend on him for wisdome and draw somewhat from his fulnesse 2. It is not in man to make his doctrine effectual he cannot reach the heart much lesse renew it Man may hold forth the light but God must giue eyes to see it man may speake to the eare but God onely can speake to the heart Paul may plant and Apollos may water but God must give the increase 1 Cor. 3. It is his priuiledge to write his law in the hearts of his people Ierem. 31. Lydia heard the word from Paul but not hee but God opened her heart Acts 16.14 3. As in all other labours and workes so much more here we must doe that which is our part and leaue God his The husbandman must plow and sowe and plant and water but hee must leaue all the successe to God hee cannot command raine nor blessing So in this spirituall husbandry Gods seeds-men must doe their worke cheerefully being co-workers with him but commend the successe to God in which sense the Apostle 1 Cor. 3.7 saith He that plants is nothing neither he that waters that is if hee be compared with that divine action which is all in all or nothing without him Hereby wee see
By their instructions and exhortations 1 Thess. 5.11 Wherefore exhort and edifie one another One Christian stirres and whets up another by gracious and edifying speech Eph. 4.29 and the lippes of the wise feede many as one sticke kindles another Pro. 13.20 hee that walketh with the wise shall be wise He that is in the Sunne shall be coloured though hee finde it not and he that sits long in a sweete shoppe shall carry away some smell 2. By their prayers making mention one of another wherein were there not much force the Apostles would not with such instance every where call for the prayers of meane Christians that by them they might get increase of holy graces as here after the Text verse 25. Pray for us 3. By their example we are commanded to marke the upright man and behold the just in his proceedings and end for this is a notable meanes to stirre up our selves Psal. 37.37 Heb. 13.7 Remember them which haue the oversight of you whose faith follow considering what hath beene the end of their conuersation Pro. 2.20 Walke in the way of good men sort thy selfe with such as fight against the corruptions of the world V. Meanes Afflictions and corrections in their holy use Heb. 12.10 Hee chasteneth us for our profit that wee may be partakers of his holinesse Psal. 94.12 Blessed is the man whom thou chastenest and teachest in thy Law Dan. 11.25 Some that are of understanding shall fall to try others and purge them and make them white Now afflictions doe set forward sanctification sundry wayes 1. When they are as touchstones and set us on the worke of searching and examining our selves Zeph. 2.1 Search your selves search I say before the decree come forth Iosephs brethren could finde out a sinne that was unrepented of many yeares when they were troubled in Egypt So when the mariners in the shippe were troubled for Ionas they went to a narrow search for whom the trouble was Ionas his sinne had not beene found out but for the tempest 2. When they are as bridles to pull us backe from sinne Psal. 119.71 Before I was afflicted I went astray but now I doe keepe thy statutes Therefore the Prophet Hosea calls afflictions an hedge of thornes set before Ephraim Hos. 2.6 3. When they are as Vshers to teach us many lessons which wee are loath to get and ready to forget Psal. 119.71 It is good for me to be afflicted that I might learne thy statutes They make a man humble and fit him to be taught for God teacheth the humble And many things which a man will not learne by the vocall word hee shall be taught by this reall word 4. When they are as whetstones to put an edge in our prayers for in afflictions the worst will seeke God diligently Esay 26.16 they powred out a prayer when thy chastening was on them Hard-hearted Pharaoh while the plague is upon him will begge prayers of Moses Much more will David feeling the hand of God and terrour of conscience for his two sinnes upon his repentance exceede himselfe in holy and fervent prayer Psa. 51.1 and Paul finding the prick in his flesh will pray the Lord thrice that is often and earnestly 5. When they are as fire to purifie the golde and burne up the drosse of their corruptions 1 Pet. 1.7 Yee are in heavinesse through manifold temptations that the tryall of your faith being much more precious than golde might be found to your glory and praise Gods flaile purgeth wheate and drives away the chaffe As we doe with our vessells so doth God with his vessells of honour oyle and soyle them but all to make them brighter When is the time for starres to shine but in the darke night so doe graces in the darkest night of adversity Wee see the Meanes Now wee come to the Markes whereby wee may know whether wee grow up to full holinesse or no. These Markes are five The first is Separation if wee finde our selves separated from the profane courses of the world gathered out of the world and dedicated to good and holy services Come out from among them and separate your selves saith the Lord and touch no uncleane thing and I will receive you For sanctification consists in three things 1. The imputation of Christs holinesse who of God is made to us sanctification 1 Cor. 1.30 His sanctified nature healeth our corrupt nature 2. The infusion of morall holinesse into our natures peculiar to the elect a receiving of his fulnesse by meanes of union 3. Separation from the common courses of the world unto speciall service this is made a marke of such as are made partakers of the divine nature to fly the corruption which is in the world through lust 2 Pet. 1.4 The farther thou gettest thee from the evill fashions of the world the farther thou proceedest in holinesse The second Marke of full holinesse is an Alteration and change in thy selfe both in thy spirit and soule and body 1. The spirit is altered first when the minde having a sound and distinct knowledge in heavenly things and the light of renewing grace doth grow brighter and brighter till perfect day Secondly when the conscience is tender and peaceable as we heard before 2. The soule is altered when the heart the will and affections are ordered as before 3. The body is altered first in respect of the members when the same that the flesh most abused doe most glorifie God in some speciall manner Zachary by his mouth sinned in distrusting God therefore so soone as hee could speake with the same mouth hee glorified him So the woman Luke 7. that had abused her eyes haire and lippes to wantonnesse now takes them from Satan to wash and wipe and kisse her Saviour Christ. So in Bishop Cranmer that hand that subscribed was first burnt Secondly in respect of the outward fashion there will be a change if the body have abused meate and drinke for surfetting and drunkennesse if garments and apparell for pride and wantonnesse if sports and recreations in excesse or for covetousnesse you shall see even in the outward man a checke of all such excesses and a manifestation that they be not the men they were before sanctification Thirdly in respect of the deedes to be done by the body both for matter manner and end as wee heard before The third Marke of full holinesse is sound Affection and singular love of grace which affection where it increaseth holinesse increaseth accordingly This love and measure of it we may know 1. By striving not onely to preserve the measure of holinesse received but to grow daily to the measure that is wanting accounting that as yet he hath not attained Phil 3.12 13 I count not my self that I have attained but one thing I do I presse hard to the marke c. Keepe still in thee a thirst after the water of the well of life and Christ will give it thee freely
curse but blesse and pray nor walke in their way for as wilde beasts cannot hurt him that keepes out of their walke so wicked men cannot seize on us to wrong us if we enter not into their way and walke Consider the praise the comfort of all religious duties Yea First that the practise of all religion it selfe stands in affection and desire Christian perfection is in affection not in action much lesse speculation and contemplation and hence receives his denomination Iob 28.28 The feare of the Lord is wisdome All wise and religious walking is included under the affections of the feare of the Lord to the duties of the whole law are all comprized under the affection of Iob. Secondly the comfort of these duties riseth out of the affection rather than action Art thou a Minister whether is thy comfort more to speake of good things than to affect them what if thou hast Angelicall abilities to discourse of faith love zeale hatred of evill and thy selfe scorne and hate these things when and where thou seest them If I had all gifts and want love saith Paul I were nothing knowledge puffeth up but it is love that edifieth Art thou a hearer and wouldest have comfort of hearing what doest thou affect in hearing to censure the Preacher curiously to feede thy judgement or to enable thy discourse this will not doe it But to heare with pure intentions of feeding the soule of doing duties to get our hearts sanctified our affections whetted our obedience bettered and to get the power of godlinesse and the power of the life to come within us all which the Lord knowes is the intent of a very few Thirdly the acceptance of these duties is more by the affection than the action and the action without the affection is as a body without a soule yea where the action was gloriously performed the Lord still wanted some proportion of affection as in many of the Kings of Israel Such a one did such and such good things but not with all his heart and affection and then all the labour is lost the reward perisheth and thy expectation is frustrate And in the feeblest actions of his children the Lord sees a good compensation made of the defect by the sincerity of the affection Consider the fruite of this care worth all our labour in it for First As one disordered affection drawes on another pride begets anger anger begets envie and envie begets hatred and so murther So one good affection begets another love begets feare feare begets humility and humility is a fruitfull mother of many vertues So good affections beget good actions good actions good habits good habits a good unblamable life Secondly this care settles and fastens the affections upon solid objects and comforts if the matter of our joy love feare desire and delight be God the fruite is internall and eternall this joy none shall take away But the wicked mans heart in laughter is sorrowfull and for continuance is as of thornes crackling under the pot and so are all affections displaced on wrong objects so they lose both affections and objects Thirdly looke what way we will the well guiding of our affections seasons our lives with much sweetnesse 1. Looke at God it holds Gods affection to us how well is the Lord pleased when our desires and affections are conformable to his How acceptable is our obedience to him when wee are holy as hee is holy mercifull as hee is mercifull when we walke in love as he hath loved us when his affections are the rule of ours and so are framed to his will for all his affections flow from his righteous will 2. It holds Gods presence with us in his ordinances Rev. 2. the Church of Ephesus had fallen from her first love and yet a little sparke was left shee hated the doctrine of the Nicholaitans which he hated and therefore the Lord will not remove the Candlesticke at least if shee recover her affection And this is our case the Church of England is wonderfully fallen from her first love and why doth the Lord spare our Candlesticke and holde up our light and peace and the Gospell above all Countries about us surely though wee are fallen from our first love and zeale yet a little sparke of love is left in some poore despised ones which holds life and soule in us and some hatred of Romish Nicholaitans for by the blessing of God the body of the kingdome the lawes and doctrine of the kingdome hates the doctrine and workes of the Nicholaitans and for this weake affection yet God spares our Candlesticke But let us quicken our hatred more for as our first love is in great part gone so if our hatred of evill goe to all is gone God shall see nothing to spare our Candlesticke 3. It holds us with God in the sweete fruition of his ordinances it kindles and keepes in us love feare zeale in his service which is the life of our service and soules and in all these the affection is more respected than the action It holds us fast to the truth What is it but zealous affection that will make us buy the truth at any rate what is the truths keeper but love what else but love makes us labour for it suffer for it die for it 4. Strong and earnest affections to God make us profitable to men provokes us to mercy compassion beneficence helpefull to all that neede us 5. It makes us enjoy our selves by patience wee possesse our soules love holds God in possession charity makes us possesse our brethren and patience puts us in possession of our selves Sanctified affections uphold the heart with joy unspeakable and glorious and leade a man happily to an happy estate 6. The well guiding of affections begins the life of heaven upon earth for the life of heaven is when the soule so cleaves unto God as to become like him when wee shall never love any thing but what he loveth nor hate but what hee hateth and this perfection wee must begin even here upon earth III. Now after the spirit and soule we are to consider these directions by which the body and outward man may be kept blamelesse All of them may bee reduced to that precept in the 1 Tim. 4.12 Be examples unto others in conversation and in communication the outward man must exercise inward grace First for conversation that is either private or publicke and in both a Christian must set himselfe a patterne of godlinesse 1 Pet. 1.15 Be holy in all manner of conversation in Gods house thine owne house in thine owne closet and privacy Psal. 101.2 David walked wisely in the midst of his house Isaac in the field alone meditates and prayeth Gen. 24.63 yea the women must be in such behaviour as becommeth holinesse 2 Tit. 2.3 Rules for conversation are 1. Generall 2. Particular The generall rules are five Glorifie God in your bodies and spirits for they are his 1 Cor. 6.20