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
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
of darknesse and translated us into the kingdome of his deare Sonne from kingdome to kingdome from an eternall state of death to an eternall state of life and glory 2. Gods eternall love is hidden with himselfe till effectuall calling discover it And hence it seemes to be called a calling according to purpose not onely as flowing from it but also declaring that whosoever are thus called God purposeth eternall good to them and they may know it shall be made good to them because this purpose is infallible and immutable 3. Effectuall calling is a giving of man by God to Christ to save Ioh. 6.37 Every one that the Father giveth unto me commeth unto me and him I cast not out If then thou knowest thou art once given to Christ thou knowest thy salvation For this calling of God is without repentance Rom. 11.29 this gift is never cast away 4. A man naturally ariseth from the effect to the cause from the fruite to the roote from the streame to the fountaine then in like sort may a man conclude of Gods eternall love by effectuall calling which is a fruite of that roote a streame of that fountaine of predestination to eternall life And whereas wise men may by likely meanes judge of the end much more may a Christian by the infallible meanes judge of the certaine end God leading him by this meanes to the principall end which nothing can frustrate seeing all things fall out to the best to them that are thus called according to purpose Rom. 8.28 5. As in the Law he that had first fruites might expect the harvest so he that is effectually called hath begun his salvation already hee hath begun the heavenlyâ—life upon earth Iohn 3.36 He that beleeveth hath eternall life and is translated from death to life And as the earnest penny confirmes the whole bargaine amongst men so the earnest of the Spirit gives us assurance of full holinesse and full happinesse because he that hath begun a worke of grace in us will performe and finish it to the day of Christ Phil. 1.6 And this reproves not Papists onely who deny that a man may be sure of his salvation without extraordinary revelation but even Protestants who resolve never to trouble themselves about it they will leave all to God and will not enter into his councell but rest in a good opinion and ungrounded hope in which if it happen well they have well But what a folly is this For first What man in any outward title or tenure will content himselfe with uncertainties if he may be certaine of a good estate we would hold him a man distracted that would offer to claime and hold house and land without evidences and conveyances Is any man richer because he dreames he is rich So to dreame of the wealth of grace enricheth none Secondly What is the use of the whole Gospell but to be Gods embassage certifying us of his free grace in electing and saving us what other use than to bring us peace of conscience through justification of faith and what peace without assurance 1 Iohn 5.13 These things have I written unto you that beleeve that yee may know you have eternall life So as the end of all Scripture is not onely to know that there is an eternall life but that beleevers have it Thirdly Why are wee commanded to give all diligence to make our election sure 2 Pet. 1.10 if it be either needelesse or impossible When Christ commands us to rejoyce that our names are written in the booke of life doth he not imply that a man may know it and convince us that the want of this joy is by our owne default Fourthly a man neglecting or despising this comfortable assurance perverts the whole Ministery Doest thou pray for remission of sinnes and not beleeve it thy prayer is a dead carcasse Doest thou professe in the Creed thou beleevest remission of thy sinnes and by not caring to beleeve it give the lie to thy profession Doth the word preached command thee to beleeve in the Lord Iesus Christ and that thy Redeemer liveth who loved thee and gave himselfe for thee and wilt thou sticke in an idle conceit as if it were needlesse to wade into this deepe Are the Sacraments but as seales set to blankes without this assurance and is it yet needlesse Doth the Apostle say that hee that knowes not that Iesus Christ is in him is a reprobate and is it an idle or a needlesse thing to prove it 2 Cor. 13.5 Quest. But where may I come to this assurance Answ. We send not men to poare upon the doctrine of predestination nor to soare up to heaven to pry into Gods councell But thus Looke downe into thy selfe examine if thou beest effectually called see what God hath done in thee and so maist thou judge what he will further doe in thee and for thee This is indeede an hard taske and requires all diligence which the Apostle Peter calls for unto it For 1. Satan seeks to plucke from us this comfort of our lives both before our calling causing us either to shut our eare from the voice or by picking and pulling the seede out of the heart by carnall distractions and objections And after our calling perswading men all is deceitfull or vaine God is not at peace with them nor they with him 2. Most men rest in generall outward calling which is ineffectuall 3. But chiefly the likenesse of outward ineffectuall calling unto it makes it harder to be discerned Quest. Wherein is the likenesse betweene effectuall and ineffectuall calling Answ. First by ineffectuall calling a man may come to the feast and sit downe at Gods table as the unworthy guest did may seeme one of the friends of Christ may make shew of answer to the call in respect of outward profession and conformity to the doctrine when the heart answers not nor resolves to answer Deut. 5. The people came to Moses and said Whatsoever the Lord commandeth that will wee doe But the Lord said Oh that there were such an heart in them If the call were denied or fairely excused and put off as some of the guests did this were more discernable But many come in among true worshippers and bring in lampes and some oyle and are the more hardly discerned Because as the same Sunne earth raine roote moisture brings up the chaffe as doth the wheat so the same meanes of word and Sacraments nourish the hypocrite which doth the sound hearted Christian. Secondly by ineffectuall calling a man may come to a great measure of knowledge of the word to consent to the truth of it may preach it yea soundly handle it for the conversion and saving of others may preach it in the name of Christ that is for his glory and by his grace Many of those that preached in the name of Christ shall come in the last day and challenge acquaintance of him to whom he shall say I never knew you
time hopest thou to finde for his wages hast thou leisure for every thing but to be saved what time wilt thou attaine the end that hast no time for use of the meanes or art thou all body without an immortall soule or is there is no further use of thy soule but to be as salt a while to keepe thy body sweete Is all thy care for a ruinous house and never mindest the tenant within I marvell not to heare our Lord say that it is a very hard thing for a rich man to enter into heaven but I never heard him say that it is impossible for a man to be rich and religious too Object And I saith the poore man can spare no time as the rich may doe I am oppressed with a great charge and must intend my family c But art thou poore and wantest many necessaries there cannot be a stronger motive to attaine this one thing necessary Art thou poore in earthly blessings and wilt thou not therefore be rich in heavenly and spirituall graces Hast thou no house land nor inheritance to rejoyce in Thou shouldst so much the more make Gods testimonies thine heritage for ever and the joy of thy heart 2. It is true men of meaner estates had need be good husbands of their times and estates but yet they must conceive that piety and seeking of God is an enemy to thrift and good husbandry Mary was no bad houswife in sitting downe at the feete of Christ and it was the blot of Marthaes houswifrie that she did not so too Is godlines great gain fearest thou it wil only bring want poverty Must onely that hinder our thrift and prosperitie that hath the promise of this life as well as of that to come and which onely gets blessing on our labours from him who onely gives power to get substance How farre is this from trusting God on his word who hath assured us that whosoever feare him rich or poore they shall want nothing that is good for them By all which that hath been said we may conclude that it is not the strength of any argument made against this holy care but strength of corruption that removes unsetled and unstable mindes from the practise of it This I have set downe for the use and direction of such as heartily desire to be led in the right way and for the incouragement of such as seeke the Lord constantly in his ordinances on all good occasions hoping that it may somewhat confirme them that no blast or objection of prophane persons may either blow them away or weaken their frequent and reverent use of Gods most sacred ordinances And now Christian Reader I commend thee unto God this booke to thy godly use and my selfe unto thy godly prayers Aldermanbury London Novemb. 17. 1630. Thine in Christ THO TAYLOR THE PROGRESSE OF SAINTS TO FVLL HOLINESSE 1 THESSAL 5.19 Quench not the Spirit THE holy Apostle in this Chapter setting downe and enforceing a number of rules for true sanctification addes this also as a principall part of holinesse Not to quench the Spirit Here wee must inquire and finde out 1. What is the Spirit 2. What it is to quench the Spirit I. By the Spirit in Scripture is meant 1. The blessed Spirit of God promised by Christ to be given us Ioh. 14 16. and dwelling in the elect as his owne temples 1 Cor. 6.19 inspiring them with all good thoughts motions and affections 2. The gifts and graces of the Spirit such as wisedome knowledge counsell the feare of the Lord peace joy long-suffering called the fruites of the Spirit Gal. 5.22 So it is said that Iohn Baptist was filled with the Spirit Luk. 1.15 that is the graces of the Spirit 3. The motions of the Spirit in the minde stirring up good desires and purposes Psal. 51.10 Renew a right Spirit within me This is called the leading of the Spirit Rom. 8.14 As many as are led by the Spirit of God they are the sonnes of God All are here meant even the presence of the Spirit in us for gifts and operations and motions presuppose the presence of the Spirit II. Quench not This is a Metaphor taken from fire which giving heate and light in great measure is quenched or extinguished In which respect the Spirit and his graces are compared to fire Mat. 3.11 So in other respects also 1. Fire enlighteneth darke places so the Spirit is a shining lampe in the darknesse of this world and therefore called the Spirit of Illumination 1 Ioh. 1.5 6. 2. Fire heateth and warmeth yea reviveth and quickeneth so the Spirit warmeth the Christian heart with love of God and of men inflameth it with zeale and makes it burne within us as the Disciples going to Emaus Luk. 24.32 and he revives us in the wayes of God 3. Fire consumeth straw and stubble so doth the Spirit consume noysome lusts Rom. 8.13 If ye mortifie the deedes of the body by the Spirit ye shall live 4. Fire purifieth mettalls so the Spirit purgeth the heart from the drosse of sinne seperates pure from impure truth from falshood 1 Cor. 6.11 5. Fire ascendeth upward kindles our sacrifices and makes them also to ascend so the Spirit kindles our prayers and makes us ascend toward heaven in holy affections and holy conversation Againe fire is quenched two wayes First by putting it out quite as by casting water upon it violently extinguishing or smothering of it And secondly by slacking or lessening the heate and light of it when yet some fire remaineth So the Spirit of God and his graces are quenched either when grace is wholly lost which formerly seemed clearely to shine and burne or when grace is lost in part and any grace suffered to decay and die in us Quest. Can grace be wholly quenched or decay where it is Answ. Consider here a twofold distinction first distinguish of persons some are hypocrites or wicked and obstinate sinners who may well lose all the grace that ever they have as Saul and Iudas did who had many excellent graces Some are godly who have received true faith true hope c. and these may lose some fruites and effects of the Spirit by security and as it were slake the heate and light and warmth and comfort of the Spirit but they doe never wholly quench the Spirit for the Spirit abideth in them for ever Ioh. 14.16 And the seede of God remaineth in them 1 Ioh. 3.9 else could it not be an immortall seede as 1 Pet. 1.23 Secondly distinguish of graces both for their kindes and for their degrees I. For the kindes of graces wee are to know first that some graces are of absolute necessitie and serve to the being of a Christian without which salvation cannot be as faith hope and love these maine graces are like the fire of the Sanctuary which never went out these can never be lost quite they may be lessened and decay but can neither wholly nor finally be
are given over to their owne corruptions to commit grosse sinnes which even many civill men would not commit What fearefull sinnes did David moyle himselfe in when the spirit withdrew himselfe the sinnes of adultery carnall pollicy and shifting out of one sinne into another and falling from evill to worse How was Peter given up to lying swearing and forswearing for the time that a Iew might have beene ashamed on him notwithstanding all his former holinesse and gracious confession 4. Change Whereas the spirit being cherished there was a continuall feast in the soule and unspeakable glorious joy now being in part quenched hee brings a racke into the conscience of Gods childe and that conscience which before excused and justified now accuseth and terrifieth the burden of which is so heavie as all the mountaines of the world are light in comparison These terrours of conscience were the deepes out of which David even hopelesse and almost swallowed in the pit of despaire cryed to the Lord Psal. 130.1 5. Change Even the child of God quenching his spirit shall feele the smart and shame of his sinne which shall pursue him and vexe him and hee shall know what it is to exasperate the spirit Davids childe shall dye his daughter shall be defloured Ammon shall be slaine his wives ravished by his owne sonne himselfe driven out of his kingdome by Absolom Oh miserable change by quenching the spirit Fifthly Most men have the spirit of God and some motions but great is the difference betweene a godly man and an hypocrite in the one they are quenched quite in the other for the most part they are cherished and at last perfected As for example First hypocrites have knowledge as well as the godly but they quench it and fight against it therefore all good knowledge quite leaves them in the end but the godly carry their knowledge to heaven with them therefore the one is compared to the light of the Sunne which lasteth all day the other is like a flash of lightning suddenly appearing and suddenly vanishing Secondly hypocrites may be grieved for sin but it is onely and chiefly because of punishment not because of offence and they quench this griefe not willing to torment themselves before the time they runne into merry company and turne off sorrow lest they should disquiet themselves too much with such melancholy whereas the godly nourish godly sorrow and never cease sowing in teares till they reape in joy Thirdly hypocrites pretend great love to God but it is for his goodnesse to them not his goodnesse in himselfe for wages not for service but they utterly quench this love by the love of the world or pleasure or sinne and being grounded on earthly things when they faile it failes If Saul love God for his Kingdome when his kingdome failes his love quaileth too If Iudas love Christ for an Apostles place when that place will not holde him with further credit hee will for gaine betray his Master But the godly love him when he crosseth them and if he kill them they will trust in him much water cannot quench their love Fourthly an hypocrite hath many good motions the worst man living is not without some Balaam hath good desires but covetousnesse quencheth them Saul acknowledgeth his sinne and his sonne David to be better than himselfe but it was a blaze in straw suddenly quenched But the godly for the most part goe from motions to resolutions and so to practise many practises grow to habits and so to perseverance Well is it so such as have any assurance that the spirit is in them must have a speciall watch that they quench him not Then let Christians carefully avoid the meanes of quenching the spirit Quest. Which be they Answ. Three especially I. Fire is quenched when it is suffered to die of it selfe so is the fire of grace quenched 1. whē we use not our graces but let them be idle neither by them procuring glory to God nor good to men As iron let it be as bright as christall cast it by in a corner and not use it it will grow rusty and unprofitable even so will grace And the drowsie Christian though indued with good graces if he waxe idle his heart shall be like Salomons field of the sluggard all overgrowne with mosse and weedes which choake the good seede The health of the body is preserved by exercise so is the health of the soule by the exercise of grace the moth frets the finest garment when it is not worne standing water is sooner frozen than the running streame Secondly as fire dieth of it selfe when wee prepare not or adde not fit matter for the fewell and feede of it so suffer wee our graces to decay when wee neglect such meanes as God hath set apart for the strengthening and confirming of grace the case being with the soule as with the body which is in a continuall decay and needes daily repast or else it dies If a man forbeare his ordinary meales the naturall heate will decay and vigour and health and life and all so will the Christian if hee neglect the word the Sacraments meditation prayer watchfulnesse and the like Thirdly as fire must needes die of it selfe when we take away the fewell by which it should be nourished so is it in the matter of grace looke into the places where the word hath beene powerfully preached but is now removed and see if good things begun be not quite overthrowne and if ordinarily and for the general such people be not more profane than any other Many thinke they can walke many dayes without the strength of a Sermon But it was a miracle that Moses fasted forty dayes and forty nights and let Moses be away but a few dayes he shall surely finde a Calfe made Marke them that absent themselves from the assemblies of Gods people whether they doe not wither or no and fall by little and little into flat Atheisme If thou keepe not thy watch in the Temple if thou look not to the holy lights and fire morning and evening how will the Spirit be kept will thy graces in so great security be still lively While Thomas was absent from the company of the Apostles did hee not lose that manifestation of Christ which might have strengthened his weake and tottering faith and not so onely but grew hee not into a peevish infidelity that hee would not beleeve but upon his owne carnall conditions II. Another meanes of quenching the Spirit that is to be avoided is when the fire of grace is violently smothered by the contrary Sinne is as water to quench the grace of God both our owne and those of others For our owne sinnes First our sinnes of nature doe choake grace for our naturall corruption which the Apostle calls flesh doth ever lust against the Spirit and by reason of this there is never a grace of God in us but it conflicteth and is
conflicted by the contrary extreames the feare of God with distrust and presumption faith with naturall infidelity and so the rest Now therefore our naturall corruption must be daily wasted and mastered else will it be with us as a man that rowes against the streame if hee leave never so little he is driven twice as farre backe as ever he was Secondly sinnes in our affections doe marvelously quench the Spirit as the Apostle saith that Anger gives advantage to the Divell Eph. 4.26 27. Saul had many good motions but cherishing his anger against David hee lost the spirit of God and was haunted with an evill spirit not onely a melancholicke humour as some thinke but even an evill Angel So for voluptuousnesse a lust which while Herod cherished hee lost all his gifts And covetousnesse in Iudas lost all his gifts together with himselfe The light of the Sunne puts out the light of the fire and the love of the world puts out the love of God So for carnall feare the feare of men of danger of losse c. it quencheth thousands of good motions insomuch as men neither by 〈◊〉 nor yet by night dare come to Christ but 〈◊〉 themselves to be as the cake halfe baked on the hearth not warmed through Thirdly sinnes in our speeches corrupt communication vile speeches doe banish and vexe the Spirit Eph. 4.30 31. Let no speech that is corrupt proceede out of your mouthes and then it followes Grieve not that holy Spirit of God Therefore we must keepe our mouth with bit and bridle and see that our words issue from the spirit of grace and minister grace to the hearers Fourthly sinnes in action doe quench the Spirit exceedingly how did David after his sinnes of adultery and murther lose the feeling of the Spirit for sinne blindeth the minde hardeneth the heart and leaveth a blot behinde it Now among all actuall sins some there bee which more violently quench the spirit than other as 1. Sinnes that are studied and meditated which is not a slipping into sinne but as a pitching of a mans selfe into the sea A woe is denounced on them that devise wickednesse on their beds and in the morning practise it Absolom for two yeares together plotted his brothers death and at last compassed it How can this but extremely quench the spirit whose motions all the while are resisted 2. Sinnes repeated doubled and traded in which argues greedinesse and delight in sinne when men live in an evill course purposely and constantly These are as the complicated diseases seldome cured How often doe wee see ordinary drunkards quarrellers riotous persons left by God and his spirit and now ruled by the Diveâ—â— and commanded by him to outrages against their owne and other mens lives 3. Sinnes against conscience when Gods word stands as an armed man in the conscience yet for all that the wretched sinner resists the lowd call of Gods word ringing in his owne conscience This is an opposing and a resisting of the spirit joyned with a wilfulnesse and obstinacy in sinne notwithstanding all calls to the contrary these sinnes thrust downe the regiment of the spirit and therefore David prayeth against them Psal. 19.13 Keepe thy servant from presumptuous sinnes that they prevaile not over mee So much of our owne sins The sins of others also are a great meanes to quench the spirit of God How doth profane company dead the spirit as Peter in the high Priests hall Salomon fell by the company of outlandish wives and shall we looke to stand where he fell The Israelites hated the Aegyptians and yet through conversing with them learned their manners Besides when wee thrust our selves into evill company we ordinarily say nothing at all or nothing but what is pleasing unto them by both these means the spirit is grieved and quenched But especially if they be the sinnes of superiours sinnes of Magistrates they suddenly infect and fall upon the inferiours as sudden raines fall off the hills into the valleyes and stand there But especially sinnes of Ministers by preaching seldome coldly or maliciously mens greene wood will not burne without better blowing As also when their lives are scandalous what will fire in preaching doe when a man carries water in his life and is noted with pride covetousnesse contention drunkennesse or any such foule lusts III. A speciall meanes of quenching the spirit which is to be avoyded is To grieve the hóly Spirit of God Eph. 4.30 Now he is grieved foure wayes 1. By not preparing or not preserving our hearts as sweete and holy Temples for him if we doe not wash trimme and perfume our houses and sweepe out every distastfull thing and beautifie them in most seemely manner for so honourable a personage If an honourable or noble person should vouchsafe to come to a meane mans house and finde the house sluttish and nasty annoyed with filthy smells and every way unprovided hee would be sorry hee came into such a noysome place and begin to thinke of departure So if the holy Spirit of God finde our hearts a sinke full of corrupt thoughts our speeches as noysome and filthy smells our actions foule and polluted he is sore grieved and will not stay 2. By shutting up and hardening the heart against the word and workes of God Psal. 95.10 Forty yeares long was I vexed in the wildernesse while they hearkened not to my voyce nor regarded my wonders Acts 7.51 Yee stiffe-necked and uncircumcised of heart yee have alwayes resisted the holy Ghost even as your fathers 3. By not following and fostering his motions who would not be grieved to see his counsell despised nay the contrary counsells of Satan himselfe tending to destruction to be preferred and wilfully undertaken How this drives away the spirit see Prov. 1.30 They would none of my counsell therefore they shall eate of the fruite of their owne way 4. By dishonouring him in his owne Temple can a man indure to be wronged in his owne house But so is he when we give way to lusts when we follow the sway of corruption the fashions of the world and forget the guest that is within and ought principally to be pleased Also when wee turne his gifts against himselfe our knowledge to puffe us up our wisedome to earthlinesse our zeale against zeale the word to maintaine our sinne the sacraments to feede our hypocrisie and the whole grace of God into wantonnesse Againe if we must not quench the spirit then must we observe and carefully mark not only the presence but the worke of the spirit and be able to judge whether he be quenched or no Therefore here I say to every one as Saint Paul said to Timothy 1 Tim. 4.14 Neglect not the gift that is given thee And this observation is of great use 1. Highly to esteeme the gifts and graces of Gods spirit and keepe them the more carefully 2. To be so much the more thankfull for them seeing
they are so freely conferred upon us as David Psal. 116.12 Oh what shall I render to the Lord for all his benefits towards mee 3. To binde us to the more care in dispensing them for the greater our receit is the greater is our Lords expectation 1 Pet. 4.10 Let every man as he hath received a gift minister the same to others as a good steward of the manifold graces of God 4. To enable us to make up our accounts according to the number and measure of our gifts Matth. 25.24 the master observes the number of talents and the servant that received tenne talents must bring in according to tenne Quest. How shall I know if the Spirit be quenched or no Answ. By the application of this observation thou shalt see whether thou art gone forward or backward whether thou hast quenched or cherished the Spirit This examination shall be reduced to five particular heads in respect of 1. Graces 2. Good motions 3. Good duties 4. Sinne and 5. the Spirits worke on thy affections First examine thy selfe in graces received both for number and measure 1. If the Spirit in respect of the number of graces be quenched try thus If a man make no conscience of some points of doctrine or practise which heretofore he hath made conscience of as swearing usurie lying gaming family-duties and the like now the Spirit is quenched hee is like a man who being in decay for matters of the world doth cast off some of his traine So also when a man is not able to feede his understanding and practise as one ignorant about what he may imploy his head and hands A tree being in decay withers first at toppe because it cannot send sappe so farre from home so is the life of grace knowne to be in decay if it feede not all the parts of the Christian course Or to use our owne Metaphor As an aged man appeares by his head his white haires shew a decay of naturall heate and moysture so a Christians falling from right understanding judgement and practise is as white haires and argues a decay of spirituall heate and vigour For preservatives in this case first consider that God expects the number of talents committed unto us Secondly why should wee be like the brute beast which wants the art of numbering why should wee be as the silly bird that layeth twenty egges yet take away all but two she is as well and as painfull for them as for all and all because she wants numbring How can a Christian be so simple as to please himselfe as much with few graces as with many 2. In regard of the measure of graces try thus If a man waver and stagger in that wherein hee hath beene constant still he hath some faith some zeale some patience diligence and other graces but he wants that measure which sometimes he had now though he have an under measure in all yet hath he quenched the spirit Even as an olde man is knowne to be decayed because though hee have his whole number of parts that ever he had yet he hath them not in that measure of vigour as formerly hee had them For preservatives against this decay first consider that the Church of Ephesus is blamed for falling from her first love that degree of carefulnes which once she had Rev. 2.4 Secondly consider that we are commanded in the Scripture to adde grace to grace as dayes are added to our lives 2 Pet. 1.5 6. yea in respect of the measure and strength of grace 2 Tim. 2.1 Thirdly this is remarkable that those whose hearts have once beene heated with the fire of Gods spirit and afterwards have abated doe grow more frozen in iniquity than any other as water once hot is afterward most colde and freezeth hardest Secondly examine thy selfe in regard of good motions If these be lessened the spirit is quenched As for example when thou hast beene moved to heare the word and hast neglected it for some vaine pleasure or some small profit or sometime thou hast a motion to leave thy swearing cursing lying usurie gaming c. Gods spirit did knocke at the doore of thy heart but thou didst shut the doore against him and keptst out that heate which hee would have put into thee this is to quench the spirit Take heede lest failing thus in so necessary duties thou faile of the meanes whereby thou shouldest rise Repent and doe the first workes or else I will come unto thee quickly saith the Lord and remove thy Candlesticke out of his place Rev. 2.5 And againe Matth. 21.43 I say unto you the Kingdome of God shall be taken from you and given to a nation that will bring forth the fruites thereof Thirdly examine thy selfe in regard of good duties after this manner 1. If in stead of fervency in prayer thou findest thy prayer colde dead remisse formall interrupted with idle and wandering thoughts now the spirit is quenched who makes us cry and stirres up groanes which are unutterable 2. If once comming to the word thou wast wont to finde it sweete and a word of life unto thee but now thou commest with an impenitent heart a slumbering and a sleepy conscience oh certainly the spirit is now quenched who is never so sweete and cheerefull as in the word for he thawes the benummed heart and makes it burne by opening the Scripture A man in a swone if rubbing and Aqua vitae fetch him not againe his soule is gone the same is thy case if the spirit of God do not revive and quicken thee 3. In keeping the Lords Sabboths if sometimes thou couldest account thē thy delight the most comfortable day of the week but now thou formally passest them over not altogether hardened but with colde and heavie motions in confessing sinne in petition in thanksgiving if thou be slow of heart to beleeve heare and meditate in the word by this know that the spirit is quenched in thee who worketh joy and sweetnesse in the heart while it is in the presence of God and societies of the Saints 4. If after the performing of good duties thou hast sometimes found cheerefulnesse strength and good assurance thy selfe refreshed by them and better disposed but now thou findest in thee loathing or discontentment no strength or small comfort know for a certaine that the spirit is quenched some sinne or other is as a cloud hindering the beames of his sweete grace and comfort from thee Psal. 77.2 3. I sought the Lord yet my sore ranne and ceased not my soule refused comfort I did thinke upon God and was troubled I prayed and my Spirit was full of anguish Verse 7. Will hee absent himselfe for ever and will he be favourable no more Consider here what a dead carkasse is without the soule and so is all our service without the spirit Fourthly examine thy selfe in respect of sinne thus 1. If some sinne which was of great burden and weight
is used both in a strict and in a large sense In a strict sense it is used for prediction or foretelling of things to come of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to foretell So those holy penne-men of Scripture are called Prophets 2 Pet. 1.10 And Philips foure daughters Prophetisses Acts 21.9 In a large sense Prophecy is taken for the interpretation of the word of God and the holy Scriptures And this is a gift of the holy Spirit enabling men to expound Prophecies concerning Christ and to interpret and apply the writings of the Prophets and Apostles Thus the word is taken Rom. 12.6 Having Prophecy let us Prophecy according to the analogy of faith And Ephes. 4.11 Christ ascending into heaven gave some to be Prophets speaking of Evangelicall Ministers This latter Prophecy being here meant hath two parts preaching and prayer for every Prophet is partly the voice of God to the people and partly the peoples voice unto God God said of Abraham Gen. 20.7 Give the man his wife againe and hee will pray for thee for hee is a Prophet And both of them are joyned together 1 Cor. 11.4 Both these parts of Prophecy are here meant especially the former which hath two parts first teaching which stands in right interpreting of Scripture giving the right sense raising sound doctrines and beating downe contrary errours Secondly exhorting which is the applying of doctrines to the use of edification and consolation These were distinguished in the primative Church into seuerall offices of Doctors and Pastors because of the abundant gifts then given and the indistinct multitude of beleevers not brought into distinct congregations but now for the most part they are confounded into one For the proofe of these parts of Prophecy see 1 Cor. 14.3 He that prophecieth speaketh to men for edification for exhortation and consolation II. To despise is not onely openly to contemne preaching and publike prayers but lightly to regard or carelesly to heare the word for the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 properly signifies basely to account of a thing and esteeme it nothing worth and of no reckoning which indeede is all one with despising it And the Apostle intendeth when he saith Despise not that they should not onely not loath and contemne the word but honour it highly esteeme it heartily love it yea sincerely follow it So the children are said to despise the counsell of their parents when they doe not follow it For thus the phrase Not to despise is used in Scripture Psal. 51.17 A broken and a contrite heart O Lord thou wilt not despise that is highly esteeme value at a high prise and rate In such speeches by a meiosis lesse being spoken than meant Christian men and women must not onely not despise but conscionably embrace the preaching and ministery of the word 1 Cor. 14.1.3 Above all other speciall gifts desire and esteeme Prophecying Prov. 8.32 33. Heare instruction and be wise refuse it not Blessed is the man that heareth me watching daily at my gates and giving attendance at the posts of my doores One reason hereof is in the Text By faithfull preaching the Spirit and his graces and motions are quickned and cherished as by it they are begun and continued 1. The Ministery is the chariot of the Spirit whereby he rides gloriously into the hearts of the elect Acts 10.44 While Peter spake the holy Ghost fell upon them which heard his words 2. Prophecy is that which inciteth and provoketh us in our dulnesse and quickens us to the faithfull imployment of such gifts as are given us by the Spirit Eccles. 12.11 The words of the wise are like goades and nailes fastened by the masters of assemblies As goades to pricke us forward when wee grow dull and sloathfull in the practise of piety and vertue and as nailes to fasten us to the sound love and obedience of the truth when we grow either wavering weake or weary for so the Apostles by preaching confirmed the Disciples at Antioch Acts 14.22 So Ieremy calls the word of the Lord a fire shut up in his bones which warme and heates our colde and frozen hearts and quickens our graces as the two Disciples whose hearts glowed in them while Christ opened to them the Scriptures 3. Prophecy is powerfull for Edification in the knowledge of God and Iesus Christ in faith in godlinesse love zeale repentance newnesse of life and all the heavenly vertues For Exhortation which containes admonition and reprehension both which are speciall good meanes to awake and quicken us when coldnesse and carelesnesse creepe on us And for Consolation for seeing it is the portion of the Saints by many tribulations to enter into the Kingdome they have great and continuall neede of matter of comfort and strength the which being onely to be had from the conduits of comfort in the Scriptures and from the gracious promises conteined therein what a forcible argument is this to make us highly esteeme and joyfully embrace so gracious a meanes not onely of instruction but of strong consolation 2. The gift of Prophecy and faithfull preaching is that precious gift which our Lord Iesus when he left the world bestowed on his Church Eph. 4.11 For the gathering together of the Saints for the worke of the Ministery for the building up of the body of Christ. Now with what safety can any man despise so great a gift of so deare a friend which hee was so carefull at his last departure to commend to his friends to so gracious a purpose and end as to gather them from under the wrath of God and from the dispersed and lost estate of the world whereas without vision or prophecy people are lost or as the word is naked exposed to Gods wrath and their owne perdition Prov. 29.18 Nay more the Lord in this one gift offers a whole mint of mercy to be divided among beleevers He offers us life of grace in it and therefore it is called the word of life and the word of grace Ioh. 6.33 the word that I speake unto you is spirit and life He offers us light of grace and glory without the shine of which glorious light of the Gospell men sit in darkenesse and shadow of death having their understanding darkned and strangers to the life of God through the ignorance that is in them Hee offers by it grace and peace with himselfe and in our owne consciences and therefore it is called a Ministery of reconciliation and the Gospell of peace whereby God through us beseecheth men to be reconciled 2 Cor. 5.19 He offereth us faith by this gift of Prophecy this being the ordinary meanes by which we attaine that precious gift of gifts Rom. 10.17 Without hearing no faith Rom. 10.8 The word of faith which wee preach Lastly he offereth us by it the end of our faith even the salvation of our soules 1 Pet. 1.9 and therefore it is called a word of salvation Acts 13.26 Now what
great and unspeakable wickednesse were it to despise so great salvation to despise the word of life of grace of light of peace of faith and the end of it which is salvation for it is the ingraffed word able to save soules Iam. 1.21 3. Manifold is the evill that overtakes a despiser of Prophecy 1. He is destitute of the Spirit who hath no being no delight to be there as the connexion of the precepts witnesseth 2. Prophecy being neglected piety is lost and men prove profane persons this was a brand of Esaus profanesse that hee cared more for a meales meate than he did for the blessing Heb. 12.16 3. Despise thou prophecy thy prayer shall be despised and all thy service is abominable Prov. 28.9 and chap. 1.28 Because I have cryed saith the Lord and yee would not heare yee shall cry and not be heard 4. It ties and fastens sinne on men yea and heapes up judgement for first it nourisheth ignorance a maine supporter of Satans kingdome secondly it resisteth faith by refusing the onely and ordinary meanes of it thirdly it barreth out repentance because this is the meanes of our regeneraration and change of heart and life fourthly it makes sinne farre more sinfull because here is a refusall of mercy and grace offered by prophecy Ioh. 15.22 If I had not come and spoken they had not sinned but now they have no cloake for their sinne Fifthly the refusall of prophecy provoketh the Lord to give up men to vile affections to worke all uncleannesse with greedinesse because they received not the love of the truth that they might be saved 2 Thess. 2.10 Lastly it tyes on judgement as fast as sinne and wraps the despiser in the curse of God Heb. 2.3 How shall we escape if we neglect much more despise so great salvation Consider the threatnings Acts 13.41 Beholde ye despisers and wonder and vanish away Beholde I will worke a worke in your dayes which a man would not beleeve for the terrour of it out of Habak 1.5 This serves to reproove 1. Anabaptists and Enthusiasts who pretend the Spirit and despise prophecy they have the Spirit to guide them and therefore neede no preaching 2. Those profane Atheists at home who despising the Spirit of grace and the word of grace live as without God in the world Many who have Iacobs voice professe in word better things yet prize the preaching of Christ as a thing of nought It is better to be casting up some account or reading some history or walking in the fields or visiting some friends or perhaps going to a play than to a Sermon Are these the sonnes of Abraham or the sonnes of God and not rather the profane sonnes of profane Esau What can hee tell me saith one which I know not As if thy knowledge could priviledge thee to despise Prophecy And what thinkest thou These Thessalonians had knowledge as well as thou for they were taught of God 1 Thess. 4.9 yet must not they despise Prophecy and wilt thou despise it We see not saith another but that all this preaching doth breede barrennesse as an immoderate raine and brings preaching into contempt As if the abundance of prophecying did priviledge the profane heart to despise it The Israelites made just such another reason Oh wee have nothing but Mannah Mannah and our soule is weary of this Mannah and yet by their owne confession if they loathe this Mannah they must have nothing else to live by they shall surely die and their blood be upon them Object Wee see not that this preaching doth any thing but breede contention among Preachers and hearers Answ. As if because a bad stomacke turnes wholsome meate into bad humours therefore good meate must be despised and because mans nature spider-like turnes wholsome doctrine into poyson therefore wholsome doctrine may be despised Many other allegations the Divell puts into the mindes and mouthes of men against Prophecy because he knowes by preaching his kingdome falls like lightening Luk. 10.18 But those that feare the Lord will abhorre them 3. Others are reprooved who can be content to heare the word read and thinke themselves in good case if they can reade the word or good bookes at home but despise prophecy and interpretation which what else is it but to reject Gods wisedome in his owne meanes who hath set us apart to pray men in Christs stead to be reconciled to God The conversion of men was never committed to mens owne private reading no nor to the ministery of Angels no nor Christ himselfe undertooke to convert the world by his owne industry but left his Disciples to doe greater things than himselfe Ioh. 14.12 Contemne Gods meanes and thy owne shall never succeede Besides will not any say that hee understands better by interpretation of things than by bare reading Yes any but grosse malice and wilfulnesse 4. Others will heare the word not read onely but preached and yet despise Prophecy because they despise the practise of that they heare as Herod That which a man cares not to keepe hee despiseth Blessed are they that heare the word of God and keepe it and doe it Therefore beware of despising Prophecy and of receiving the grace of God in vaine 2 Cor. 6.1 but rather heartily and sincerely embrace it Meanes 1. Labour to see the necessity of it being the power of God to salvation Rom. 1.16 and a principall ordinance of his to reveale the great mysteries of salvation which thou canst never understand without a teacher 2. Make conscience of hearing the word often 1 Pet. 2.2 As new-borne babes feeling their want would sucke every houre of the day and night Esteeme it with Mary the one thing necessary 3. Attend at the gates of wisdomes house Prov. 8.33 It was the praise of these Thessalonians that they heard the word with all readinesse Act. 17.11 and a great worke of God in Lydia chap. 16.14 The Lord opened her heart to attend to the words of the Apostles 4. Rejoyce in it as the Iaylor Act. 16.32 Hee rejoyced that hee and all the household beleeved And the wise Merchant went away rejoycing Not to delight in the word is to despise it Ierem. 6.10 Beholde the word of God is to them a reproach why they have no delight in it 5. If thou wouldest not despise Prophecy despise not Prophets This were to despise Christ himselfe for Hee that despiseth you despiseth mee Luk. 10.10 But have them in singular love for their workes sake as our spirituall fathers begetting us unto Christ. Wee see how the Prophets of the olde Testament were esteemed even of Kings themselves as Ioash though a wicked King finding Elisha ready to die fell on his face and wept and cried My father my father the horsemen of Israel and the chariots thereof 2 King 13.14 And shall not beleevers in the new Testament honour the Prophets of the new Testament who as good lampes consume themselves to give others light But
the waters of Israel with them of Damascus Are not Arbanah and Pharphar rivers of Damascus better than all the waters of Israel And had not his servants beene wiser than he to perswade him to so small a thing his reason had returned him home without his errand Men thinke it reason to professe religion but so far as they may thrive prosper by it to trust in God but so far as they see him and as he leaves a pawne behinde him to favour religion and religious persons when the times favour them But they see no reason to forsake themselves to hate father and mother to part with their profits their lands liberties or lives and they never thought them wise men that for such conceits would so easily part with so precious things And what is the reason but because they never became fooles that they might be wise and because their religion is not now regulated by the proper rule of religion but of corrupt and naturall reason Against this use these considerations first how can corrupt reason be a perfect rule being made so crooked as it is and so contrary to the straight rule of the Scriptures and the greatest resister of conversion Nicodemus cannot see how an olde man can be borne againe and so disclaimes the Doctrine of Regeneration the blinde eye of naturall reason puts no difference between the light of the Sunne and darknesse nor the blind Samaritane betweene water of life and well water Secondly naturall reason is too short a rule and how it can it be a perfect rule because not onely made so crooked as it is but seeing if it were entire it is not able to comprehend many Mysteries of the faith and of the Gospell that must be ruled reason if entire yet it is too short for such mysteries as are above reason faith though it goes by the way of reason yet it goes farre beyond reason And no marvell for reason cannot reach many secrets in nature Eccles. 11.5 Thou knowest not the way of the winde nor how the bones grow in the wombe Who ever gave a reason of the Loadstones drawing iron of the fig-tree taming a wilde bull of the little Remora fish that aresteth a ship passing swiftly on full seas of the dying of the corne in the earth before it can live and much more must it grope as in the darke and shut up it selfe as an owle eye against the shine of mysteries in grace How absurd and contrary to reason is the creation of all things out of nothing nature cannot beleeve it but faith must Heb. 11.3 The conception of a Virgin without hand of man The resurrection of dead bodies almost infinitely transmutated That life must be fetched out of death heaven out of hell that losses for Christ is gaine that not kisses but killings are love that death is advantage Philosophers laugh at these things Acts 17. So the life of reason is cleane contrary to the life of faith Thirdly the rule must goe before the thing ruled but reason must be an attendant to follow faith not an usher to goe before for the malepertnesse of reason is the raiser and feeder and ever hath beene the mother and nurse of all errour and heresies Carnall reason raised up Anthropomorphits who conceive of God every way as a man brought Images into the Churches hatched that monster of Transubstantion and all Popery And whence are our new Pelagian positions quickned in the profound mysteries of election and predestination but because we must with our candle drowne the light of the Sunne and receive into our spoone the deepe sea and Ocean The Apostle Paul gives faith unto that which reason cannot reach and cryes out Oh the deepnesse but proud reason must be a straine beyond Paul and must comprehend all this deepnesse in the slat and shallow of it selfe Thus wee see the unfitnesse of this rule reason must know her place and not presume to checke or prescribe to faith if Hagar will contest with Sarah shee must be cast out of doores 2. Some make the way of their fathers the rule of their religion and courses as the musled and misled Papists who depend on their Predecessours as Ruth upon Naomi there is no intreating of them to depart where they are gone thither will these where they dwell there will these where they die there will these and there they will be buried likewise the olde Idolaters Ier. 44.17 who would still offer sacrifice to the Queene of heaven because their fathers did so the case was over-ruled by the former ages So the Papists refuse knowledge will heare no Sermons come to no Church because their forefathers did no such thing which is altogether absurd Against which consider first how absurd it is in religion for what is this else but to consult with flesh and blood in the matter of our faith which Paul in the matter of his religion refused to doe Gal. 1.16 Immediately I consulted not with flesh and blood c. hee held it unmeete and absurd in the matters of God to conferre with men Secondly it is absurd in reason as if a sonne were bound to pull out his eyes because his father was blinde or hee must poyson himselfe because his grandfather was so Thirdly it is attended ever with a seduced conscience the very prop of false religion and studde of superstition as in blinde Papists and Iewes for come to these blinde seduced consciences and demaund of them thus why will not you goe to Church or take the oath of Allegiance or the like Oh say they my conscience will not suffer mee just as the Iewes conscience would not suffer them to goe into the Common Hall lest they should be defiled Ioh. 18.28 yet in the meane time their conscience could suffer them to accuse arraigne and condemne the innocent Son of God They made great conscience of putting the thirty silver peeces into the treasurie but none at all of giving thirty peeces to betray Christ. So these conscionable Catholikes make no conscience of Treasons of Equivocations of blowing up of Parliaments and the like And what a rule is that which Turkes and Infidels can truly alledge for their religion who suck in their impious Alcoran with their mothers milke from their forefathers which the Samaritanes alledge for their mixture Iohn 4.20 Our father 's worshipped in this Mount And this all limbes of Antichrist alledge for themselves which a man may frame unto and be without all religion As these bragge of Peter and Paul and of bones and relickes of Saints and Martyrs But for the Doctrine of faith of religion of holinesse and a good conscience they quite cast off Fourthly this is contrary to the rule which calls us from our forefathers to it selfe Ezek. 20.18 I said walke not in the statutes of your forefathers but walk in my statutes and judgements and doe them and he complaines of that stubborne and rebellious generation
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
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
against the teacher which is an usuall bait of Satan to make all good things carelesly rejected Micaiah for this was turned out of dores as no fit Counsellor for King Ahab So the itching eare which is still desirous of novelties as the young man having heard the olde commandements would still heare more new And a tediousnesse in hearing the same things often which the Apostle calls a safe thing The latter are 1. Hardnesse of heart cast as much seede as you will among stones and cover them therewith no fruite followes for the stones hinder the rooting as we see in Pharaoh Mollifie the heart throughly and the word wil abide in it 2. Cares of the world which are as thornes to choake it All seede sowne among thornes getteth no strength but perisheth The Pharisies mocked Christ in his doctrine because they were covetous Luke 16.14.3 Voluptuous living makes men heare onely for fashion and to be like those widdowes which are ever learning but never come to the knowledge of the truth 2 Tim. 3. or at least not to joyne vertue to their knowledge as the intemperate patient that heares the physitian but will not follow him II. Provide and furnish the soule with helpes to hold that which is good These helpes respect 1. Intention 2. Attention 3. Retention First the Intention must must bee cleane and sincere we must not heare for envie as the Pharisies and Iewes in Paules time nor for newes as the Athenians nor for gaine or curiosity as Felix but to receive as babes the sincere milke of the word to grow in grace thereby 1 Pet. 2.2 This intention shall be the better furthered by premeditation of the force use and efficacy of the word that it is the power of God to salvation the incorrupt seede the word of life the instrument of faith the sword of the spirit the bread and water that preserveth eternall life Secondly Attention must be used Acts 8.6 the people of Samaria gave heede to the things that Philip spake This attention is a keeping of the heart and affections to the word deliuered Acts 16.14 when Paul preached Lydia attended and the Lord opened her heart When Christ preached all the peoples eyes were fastened upon him Luke 4. Attention is the doore by which the word enters It is much furthered by a due estimation of the word Thy word saith David is wonderfull therefore my soule keepeth it Men will attend to their learned counsell when their free-hold is in question so here conceive aright of the word as a matter of life and death a matter that concernes thy inheritance in heaven thou wilt carefully attend it Thirdly Retention must follow In the body there are two nutritive powers one Attractive to draw meate into the stomacke the other Retentive to hold it there till it be turned into nourishment so in the soule And if the former draw too little the latter holds little and so the body pines and if the former draw too much that the body is not able to hold it the body pines still So here the soule must be still drawing but it must also forcibly holde it till the soule be refreshed Now this Retentive faculty is strengthened by 4. meanes 1. Meditation cleane beasts chew the cud Deut. 11 2. Consider the workes of the Lord Psal. 1.1 Meditate in his Law both day and night The acts of God must be in the mouthes of them that feare him Psal. 149. and 39.3 while David mused his heart was warmed Phil. 4.8 whatsoever things are honest just and pure thinke on those things men have therefore evill thoughts because they nourish not the good 2. Conference which is a whetting of holy lessons both on our selves and others Deut. 11. the Iewes are commanded to conferre of the word early and late Acts 17. The Bereans are commended for comparing the Apostles doctrine with Scripture 3. A full purpose of heart to practise good things Psal. 119.106 I have sworne to keepe thy law and 50.16 Why takest thou my word into thy mouth and hatest to be reformed 4. Fervent and constant prayer which is the key of knowledge gets the hearing eare and the soft heart it is a key to open the coffers of God out of which we may take those treasures which are not from our selves but from above our reach III. Chuse sure and safe places to hold good things in First in memory we must remember good things we heare Deut. 4.9 Take heed to thy selfe and keepe thy soule diligently that thou forget not the things thine eyes have seene Psal. 119.16 I will not forget thy word and ver 93. I will never forget thy precepts because by them thou hast quickened me Secondly keep them in the faith of thy heart else all is unprofitable Heb. 4.2 for that onely gives them rooting in our hearts Col. 2.7 Prov. 4.21 Keepe them in the midst of thy heart then shall they be as alight in the lanthorne shining through every part of thy life This was the coffer that Abraham locked up the promises of God in and held them fast without reasoning though it was difficult and seemed impossible Rom. 4.20 and David Psal. 119.11 I have hid thy word in my heart Thirdly keepe it in the affections of thy soule love earnestly the word of God and all good things for the things that wee like not or affect not we care not for keeping The great commandement is to love the Lord with all thy heart And every Christian ought to appeale to the Lord himselfe as Peter to Christ Lord thou knowest that I love thee Iohn 21.16 And the tryall of our love to him is to keepe his commandements chap. 14.15 Fourthly keepe them in the practise of thy life and whole conversation 1. By professing good things as Christ himselfe professed a good profession before Pontius Pilate 2. By promoting all good causes to thy utmost power 3. By maintaining and defending all good things and causes 4. By suffering for good things and every way giving testimony and setting seale to them if neede be with thy dearest heart blood IV. If we would hold good things let us furnish and arme our selves against theeves and robbers 1. Our owne carelesnesse Many times we care not to understand the things of God vanity of minde worldly lusts and desire of riches partly take up the roome partly choake good things so as they are neither received nor held But if we understand not let us not be ashamed to enquire and seeke out till wee doe understand 2. Satans slynesse who steales the word and good purposes out of mens mens hearts strangely even while they looke on and consent Doe as Abraham who drave away the birds that troubled him in sacrificing Gen. 15.11 so doe thou drive away these ravenous birds that are sent by Satan 3. Temptation and persecution Much ground keeps the seede till the heate of persecution comes and in persecution falls away and
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
indeede Did ever any or can ever any attaine to this perfection Answ. This question brings us to the explication of the fourth thing in the Text How a man may be said to be blamelesse in spirit soule and body in this life Whereto we say No man ever attained to this unblameable perfection of degrees in this life except the first Adam in his innocency and the second Adam who had sanctification in all parts and degrees for Paul a most holy man after regeneration confesseth how farre hee was from perfection Rom. 7. and Phil. 3. But a man regenerate may be said to be blamelesse and throughly renewed 1. In respect of his relation with Christ his head who is made to him sanctification 1 Cor. 1.30 and in whom hee is perfectly holy and unblameable Ezek. 16.14 Thy Beauty was made perfect by my Beauty 2. In respect of open and grosse crimes which might impeach the honour of his profession so Zachary and Elizabeth walked in Gods ordinances without reproofe Luk. 1.6 so did Samuel and Iob and other holy men For though no man can be without sinne yet a man may be without crime when after his conversion hee carries himselfe so uprightly as he cannot be noted for any reigning sinne before men 3. In respect of Christian indeavour and inchoation when the beleever labours and aymes at full sanctification in all his faculties and parts for sanctification produceth holy motions in the soule and holy actions in the body See it 1. In the spirit 1. In the soule First the spirit i. the minde and understanding of a sanctified man is indued with a sound and distinct knowledge of heavenly things and he still indeavours to a further measure Psal. 119.33 34. Teach mee give mee understanding c. Matth. 13.11 To you it is given to know the mysteries of the kingdome not to others And it is joyned with a speciall faith applying the promises which maketh his person and worke acceptable Ioh. 20.28 My Lord and my God Heb. 11.6 Without faith it is impossible to please God Vnder the spirit include the conscience in the purging of which the beleever striveth and loseth not his labour For 1. it is a tender conscience and remorsefull for sinne 2 Chron. 34.27 Iosiahs heart melted at the reading of the Law 2. It is calme and peaceable it blameth not nor accuseth seth it selfe but giveth good witnesse first that the person may be assured of his reconciliation with God Rom. 5.12 and 8.36 And secondly that he walketh with God sincerely 2 Cor. 1.12 This is our rejoycing even the testimony of a good conscience that in simplicity and good sincerity wee have had our conversation in the world 1 Ioh. 3.21 If our heart condemne us not we have boldnesse with God The second faculty called the soule here includeth the will and affections in both which this worke of sanctification is begunne and increased 1. In the will when being renewed it is now subject and pliable to God in all things Rom. 7.18 To will now is present with mee not onely in doing but in suffering as 1 Pet. 4.9 in suffering it can commit the soule to God in well-doing as unto a faithfull Creatour 2. In the affections herein is a change being guided and carried by the minde and will renewed His love is not the olde carnall love of himselfe and the world but a new affection Love out of a pure heart a good conscience and faith unfained 1 Tim. 1.5 His hatred which was against God and his Saints is now against the haters of God and things which God hates Psal. 139.21 His joy which was sensuall and earthly is now delightfull in doing the will of God yea in suffering it Rom. 5.3 We rejoyce in tribulation His sorrow which was for worldly losses crosses c. is now for sinne and for the afflictions of Gods people His delights which were in carnall profits pleasures corne wine or prosecuting his lusts are now in Gods countenance in Gods Law in Gods house in Gods Ordinances the Word and Sacraments and in Gods children above all persons as those that are excellent on earth His desires are answerable what ever his former desires were now he desires the presence of God the pleasing of God pardon of sinne softnesse of heart the constant fruition of the meanes of salvation with a blessed successe of them Hee desires the prosperity of Zion the salvation of the Israel of God and the comming of Iesus Christ to his full redemption Thus we see how a sanctified man profiteth and prospereth in the whole inner man But fire within will breake out and so will grace which is like fire and the body shall be a weapon of righteousnesse his outward actions shall be done in an holy manner his whole life is changed 1. For the matter of his actions Gods word is the rule of them all Psal. 119.35 Direct me in the path of thy commandements for therein is my delight 2. For the manner they are done first in humility Mich. 6.8 Walke humbly with thy God Luke 17.10 Say thou art an unprofitable servant Secondly in sincerity without guile of spirit Psal. 32.2 Thirdly with cheerefulnesse delighting greatly in his commandements Psal. 112.1 2 Cor. 9.7 as every man wisheth in his heart The Lord loves a cheerefull giver Fourthly with courage and stoutnesse Dan. 3.17 We are not carefull â—f this matter our God whom we serve will deliver us Acts 4.19 Peter and Iohn said to the Rulers Whether it be meet to obey God or men judge yee Gal. 2.11 I withstood him to his face 3. For the end first hee will approove his heart to God and lookes not so much to men for his praise is not of man but of God Secondly hee desires to please God in that hee doth Acts 11.23 wâ—th fall purpose of heart cleave unto God Thirdly he doth not good things for his private ends as ease profit credit but even against all these if he be called thereunto The 4. respect in which a beleever may be called unblameable even in this life is in Gods account and gracious acceptation Where himselfe workes and sees such beginnings proceedings and indeavours it is accepted as perfection by meanes of Christs merit promise and intercession Thus Paul saith Rom. 7.17 It is not I that doe evill Whence our Lord pronounceth of his Church that she is all faire and that no spot is in her 5. In respect of that perfect sanctification in all degrees which is growing unto and shall attaine in the day of Christs second comming when every beleever shall be free from all blame and staine and set into the glorious liberty of the sonnes of God which now they have onely in desire in in faith in promise in an earnest and inchoation the Lord mercifully accepting them for that they are growing unto And thus we have expounded this worthy petition of the Apostle The summe and substance whereof is this
his full harvest in perfect sanctification Paul himselfe being justified presently attained not perfection but laboured hard towards it Phil. 3.12 And an inseparable note of a justified person is that he longeth waiteth and sigheth to put off all corruption and misery and to put on fulnesse of grace and glory Rom. 8.23 We that have received the first fruites of the Spirit doe sigh waiting for the adoption even the redemption of our body 2 Cor. 5.4 Wee desire to he cloaâ—hed upon that mortality might be swallowed up of life and verse 8. Wee love rather to remoove out of the body and dwell with the Lord. This Doctrine thus prooved unto us serves for the reproofe of sundry sorts of people First those are reprooved who content themselves with some illumination as if it were sanctification For 1. A man may be enlightened may come to a great measure of knowledge in the mysteries of the Gospell and make a profession among the Saints as Iudas and Simon Magus yet his heart and life remaine foule and uncleane 2. Through sanctification is indeede no such thing it is entire as the blood in all veines of the body so is it in all the powers of the soule and every part and member of the body 3. It is not enough to praise a Sermon or speake well of points in Divinity for wee heare the Divell speake well sometime of Christ Marke 1.28 4. Knowledge is either literall without reformation onely enlightening or spirituall enlightening and changing 2 Cor. 3.18 Therefore deceive not thy selfe sanctification begins in the understanding and minde but goes on to renew the thoughts the desires affections speeches and whole life Secondly such are reprooved as thinke civill life to be holinesse and content themselves with it as sanctification the world generally embraceth this shadow for the body and this image and livelesse carkasse for the life and being of sanctification betweene which there is as great difference as betweene a man and an ape 1. Sanctification orders the whole way and every steppe of it by the light of the word for the image of God is renewed in knowledge Col. 3.10 Civility goes not so high for the rule but depends on the reputation of men and estimation in the world he would neither be too forward nor yet of no religion It is too strict to take the word with us to guide every word every fashion of apparrell every thought than which what is more free 2. Sanctification is most conversant and chiefly carefull in religious duties which concerne God and his worship and his owne salvation this is the one thing necessary Luke 10. and the good part yet will it not be negligent in the workes of his speciall calling Civility is most in things for the naturall and civill life there is his spirit his soule his body and all and yet he must not be an Atheist he must sometimes doe religious duties but how seldome or how coldly tediously and of custome 3. Sanctification labours against the roote of sinne kills it in the birth blasts it in the budde draines the fountaine and renewes the spirit of the minde the eye of it spares no sinne but avoides the sinnes of the time of the trade his naturall and darling sinnes pluckes out eyes and cuts off hands Civility makes no great matter of the rooted and originall sinne it would stoppe some foule issues but it is loath to meddle with the fountaine it would not be noted for great sinnes foule adultery manifest theft noted lying drunkennesse c. but some gainfull or pleasurable sinne it cannot be without and as for smaller sinnes as idlenesse vaine talking evill speaking gaming lesser oathes and the like hee takes no notice of them nor is ever humbled for them 4. Civility may cover sinne but cures it not it may wrappe a clout on a wound but layes no plaister on it But sanctification is healing as well as cleansing as was shadowed in the Law concerning leprosie which was then pronounced to be cured when the uncleannesse was confessed and went no further 5. Sanctification is busie both to stocke up sin and enlarge the stocke of grace to get more strength against corruption more power to obey God in all things it markes the increase of grace and is thankfull for it it conscionably useth meanes of repairing graces decayed it renewes daily warre against the reigne of sinne and riseth to full sanctification in a most glorious victory and conquest over it Civility lets sinne alone to see if it will die it selfe it is too pittifull to kill it It is afraid of too great a stocke of grace because it is afraid of mortification it knowes a man cannot dye without paine no more can the olde man it observes as little increase as it cares for it holds it no conquest to get victory over secret lusts and so continues a willing slave unto them 6. Sanctification in all the good it doth in all the evill it abstaines hath a pure end and aymeth to please God with the displeasure of men and deniall of his owne corrupt heart will and affections Civility cares more for the offence of such men as in whose favour he would live than the offence of God is more strict in mans lawes than Gods must not displease or deny himselfe hath more care to be thought good than to bee good And thus wee see how civill men who seeme to themselves to outrunne others to heaven are quite out of the way and never set foote in the path of holinesse that leades to happinesse A civill man seemes a sheepe of Christ by his fleece but his liver is rotten Thirdly those are here reprooved who thinke this Doctrine needlesse perhaps impossible they meane not to be Saints till they be dead and never looke after full sanctification till they come to heaven and so they frame their lives as if it were absurd to thinke we could be Saints upon earth But no Saint on earth none in heaven such as shall attaine perfect sanctification in heaven are described to be such as must be written among the living in Ierusalem Esay 4.4 Thou must be such a one as must feele the power of the Spirit renewing thy soule body and spirit by which if thou findest not a mastery of all coruptions yet thou shalt finde a weakening of them all and a desire and indeavour to subdue them all with some successe so as this full sanctification shall be thy ayme and so as it shall come forward every day more than other Lastly those are reprooved who seeme to come to some measure of sanctification but either fall backe or rest in these beginnings caring for no increase in spirituall things There is no comfort at all in such standing for 1. Saving grace is alway growing 2. As covetous men never think they have golde enough so Gods children must and doe thinke they have never grace enough Therefore let us stirre up our selves
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
And then we glorifie God in our bodies First when we consecrate them to his service leading an holy and godly life that as he is holy we be also holy in all manner of conversation 1 Pet. 1.11 Ephes. 1.4.6 to be holy to the praise of the glory of his grace Secondly when wee outwardly acknowledge and publish the glory and majesty of God offering him the calves of our lippes the sacrifices of praise and telling what hee hath done for our soules Psal. 50.23 he that praiseth me glorifieth me Thirdly when by our holy conversation wee invite others to glorifie God when men seeing our good workes glorifie our heavenly Father Matth. 5.16 And the reasons of the precept are strong 1. Our bodies they are his by creation redemption and preservation and should not every workmanship serve to the use of the workeman should not the thing bought with a deare price be usefull to the buyer 2. They are not onely his but his Temples The law of nature commands the Temples of God to be kept pure and cleane the Heathens would with great charge decke the Temples of their gods though some that would goe for Christians care not how Gods house lieth their kitchins and stables shall lie handsomer than Gods house if they can hinder it in themselves or others Now our bodies are the Temples of the holy Ghost and where should God be glorified and praised and receive oblations but in his owne Temple 3. To sinne against our owne bodies is to commit sacriledge against the house of God and profanely to spoile Gods Temple of the holy treasures and vessells that were laid up in it And he that destroyes the Temple of God him will God destroy and one way or other will the Lord testifie his wrath against his owne sacred Temple so profaned Christ will whippe buyers and sellers out of his Temple and if they returne hee will overthrow the Temple it selfe and a stone shall not be left upon a stone How suffered the Lord Ierusalem the holy City to be burnt the Arke the most holy place to be carried captive when they were profaned Doe thou robbe God of that glory which he expecteth in the Temple of thy body his hand will be against thee in severity And as the more holy the place profaned the more wrath brake out so the more profession of holinesse thou makest if thou glorifie not God in body and spirit the more severe shall bee thy ruine Ierom in an Epistle to Paulinus tells him that from the time of Adrian to Constantine the great those most famous and priviledged places above all other were most profaned and rejected by God So as in the very place of Christs resurrection there was erected an image of Iupiter On the hill where the Crosse was set up was erected a marble statue for Venus goddesse of lust In Bethlem famous for Christs birth was set the grove of Adonis where the women at a set time every yeare were wont to lament Adonis the Parramour of Venus Even these places of the resurrection of Christ of his passion and his birth the Lord makes them eye-markes of his judgements If God spare not the most holy places if profaned upholde his glory in the Temple of thy body else his jealousie will not spare thee The second generall rule is in Rom. 6.13 Take heede thou give not up thy members weapons of unrighteousnesse to sinne but of righteousnesse to God The Apostle speaketh to those that are regenerate who are said to doe that which Gods grace makes them able to doe And first drawes their eyes backe to the state of nature and corruption in which lately they were while sinne reigned in their mortall bodies to which as to an Emperour 1. they yeelded obedience 2. tooke up weapons that is their owne members and powers of body and minde in the defence of sinne as resolute subjects to that commander Secondly and then drawes them to doe as much now for grace unto which they are called as they did for corruption while they went freely after the motions and commands of sinne Give up your members weapons of righteousnesse The Apostle implies that every regenerate man stands in a pitcht field wherein the Commander or Generall is grace or righteousnesse the quarrell is for God his glory his cause joyned with our salvation the weapons are our owne members which we must give up to righteousnesse That is First we must take new commandements from grace as the souldier depends on the mouth of his Generall for his direction Secondly we must frame to ready obedience be the service never so difficult or dangerous Thirdly stoutly and couragiously fight against sinne as formerly before regeneration we did for sinne and acquit our selves like men And good reason for 1. Kings are maintained and held up in their throne First in peace by the ready obedience of their subjects Secondly in warre by their willingnesse to fight for them If subjects will doe neither of these the King must fall So whatsoever profession we make of grace if thus we withdraw our members from the rule from the quarrell of grace grace is deposed from his reigne and sinne stands in his state and power 2. Weapons and Armes are used in defence of the King and Country and the friends of the King and Country but not against them it is high treason for a subject to take up Armes against his Prince none will doe this against the King or his friends but robbers and common enemies So it high is treason for a man to imploy the members of his body against Grace his Generall and Commander and therefore the Apostle exhorteth us to give up our bodies and members as weapons of righteousnesse being called unto grace let the whole outward man follow the commands of grace Thirdly in our whole course and conversation labour to expresse Gods Image not contenting our selves to get it into our nature onely but also into our conversation Rom. 8.1 Walke not after the flesh but after the Spirit Men deceive themselves while they content themselves with a supposed presence of the Spirit while there is no walking after the Spirit which is a going after the Spirit as a guide and leader of their speeches and actions for that man who must be freed from the condemnation of sinne must be freed also from vaine conversation 1 Pet. 1.18 The power of sinne must be beaten downe in the life and vanities of life and pleasure must be suppressed which still thrust in upon them that professe the teaching of grace who sometimes are carried after carnall delights strange apparell lightnesse of carriage dancing gaming and excesse of pleasures which the spirit should have mortified and brought in a cleane contrary course prescribed in the word and exemplified in the examples of the Saints but especially in that unerring patterne Iesus Christ himself who was led by the Spirit in every motion even the least For thinke we that the
Spirit renewes us onely within and not without doth he make us beleeve as Christians and not live as Christians doth the sappe and juice of a tree onely quicken it within and not cause it produce fruites outwardly Thou hast not received the Spirit of Christ if it be not unto thee life unto righteousnesse Rom. 8.10 that is make thee lively and active in all the wayes of godlinesse Faith is not as a light under a bushell therefore shew mee thy faith by thy workes Grace is as a light in a cleare lanterne which from within enlighteneth without Now the rather must we labour for renovation without as well as within 1. Because flesh and blood unrenewed shall not enter into heaven 2. The disorder of the outward man and members argue a sinfull and disordered soule seeing the body is but a servant of the soule and doth nothing but by the Masters direction and appointment an evill eye issueth from an evill minde and a corrupt tongue moveth according to the abundance of the heart 3. No outward deformity is comparable to this of sinne in the members which makes the body to God indeed vile and contemptible as a dead and loathsome corpes is to man Fourthly to keepe the outward man blamelesse beware of all unchastity and impurity of body and on the contrary watch unto chastity and civill honesty 1 Cor. 6.13 The body is not for fornication but for Christ the Lord and the Lord for the body That is the body is ordained for the Lords use and ought to be imployed to his glory And the Lord for the body to redeeme and sanctifie the body as well as the soule and consequently to rule the body and command that as well as the soule being the Lord of the body as well as of the soule And the same Apostle saith the body is a member of Christ as well as the soule Shall I take a member of Christ and make it a member of an harlot verse 15 Can any thing be more opprobrious unto Christ than to transforme him into an harlot Can any thing derogate more from his glory and majesty or be more contrary to his most holy nature Againe Christs body was Gods Temple Ioh. 2.21 Destroy this Temple because the Deity dwelt in it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 bodily and of this Temple Salomons Temple was but a type So thy body is Christs Temple in which he dwells by his Spirit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 virtually Now the light of nature teacheth to preserve Temples pure and cleane but grace much more to preserve spirituall Temples cleane and holy And therefore as Christ when he went into his Fathers Temple made a whip and whipped out buyers and sellers and money-changers who had made his house a denne of theeves so doe thou in Christs Temple which is thine owne body beate it downe and overthrow the wanton and stragling corruptions of it whip out those roving lusts which make the house of Christ as a denne of harlots and filthinesse Coloss. 3.5 Mortifie your earthly members fornication uncleannesse and all inordinate affections Eph. 5.3 But fornication and all uncleannesse let it not once be named as becommeth Saints The fifth Rule Magnifie Christ in thy body both by life and death this was the Apostles care Phil. 1.20 As alwayes so now Christ shall be magnified in my body Thy body is mortall fraile fading yea a vile body Col. 3.21 yet in this body Christ will and must be magnified Quest. How Answ. 1. By keeping the heavenly treasure of the knowledge of God and the attendant graces in these earthly vessels as Paul 2 Cor. 4.7 We have this treasure in earthen vessels that the excellency of the power might be of God 2. By holding out the word of life and carrying the name of Christ in an holy undaunted and constant confession and profession in the place where thou livest as Paul did through the world 3. By expressing in this frail body not the doctrine only but the life of Iesus Christ conforming thy selfe to his blessed example in humility holinesse charity piety patience and other vertues that all men may see and say surely this man is a member of Christ he lives the life of Christ he resembles the patterne 4. In this weake body of thine carry about the mortification of Christ Iesus 2 Cor. 4.10 suffer afflictions for the name of Christ and beare in thy body as Paul did the markes of the Lord Iesus Gal. 6.17 fulfill in thy body the rest of the sufferings of Christ carry the badge of a true Disciple yea if God call thee offer up thy body and life a thankfull sacrifice not in life onely but unto death if thereby thou maist magnifie Iesus Christ. Thus did the faithfull Saints and Martyrs offering themselves the sweetest sacrifice of all others Yea our Lord himselfe comming into the world Heb. 10.5 said Burnt offerings thou wouldest not have that is now after the comming of Christ but a body hast thou given me that in this my body I might offer that expiatory sacrifice of all which the other were but shadowes Even so say thou Burnt offerings God calls not for but he hath given me a body to offer unto him and give up unto him in life and death in way not of a Propitiatory but of an Eucharisticall sacrifice of praise thereby to magnifie his name 5. Thou magnifiest him in thy body when thou magnifiest him in his body as when thou admirest the graces of his servants honourest his members delightest in them that excell in vertue helpest and releevest the poore Saints all which he taketh as done to himselfe These are the generall Rules now of the speciall for speciall parts To keepe the severall parts of the body blamelesse the word is plentifull in severall precepts but especially injoynes a strait watch over the senses which are the windowes of the soule But that the discourse may not swell beyond a reasonable proportion I will onely cull out 1. two principall senses and 2. two principall organes and members of the body and give some short rules concerning them and in them we shall see it is no easie thing to keep the body blamelesse neither in them nor in the rest which I must be silent in The two senses are the sight and hearing the senses of discipline and the other two members are the hand and tongue the which being well ordered by the word much blame would be cut off from the lives of men which they now stand guilty of First for the eye to keepe it unblamable We must watch it well for you must know that of all the sciences there is none so quicke a messenger to the heart and soule as the eye by reason whereof it requireth a strait watch God hath given to the eye power to see every thing but cannot looke into it selfe and therefore hee hath given to man understanding that he may looke into himselfe by
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
of the world what a change is there in a man effectually called He was in the world and of the world hee could follow it as earnestly as any other hee gave the world his heart his hands his thoughts his time his tongue he minded nothing so much as earth he savoured nothing but earth hee spake of nothing else cheerefully hee treasured nothing but earthly things he was unsatiable unmeasurable unweariable in gathering earth earthly things but now God hath called him out of his owne Country as Abraham in which he tooke so great content he is called out of the world Iohn 15.19 Now he is become a stranger at home his heart is estranged from things below his minde is on things above godly thoughts and meditations begin to take him up his affections are weaned that now he aimes and desires other wealth than before his tongue can speake of heavenly things without tediousnesse hee treasures now in heaven and will be a gainer by godlinesse Matthew being called forsakes his unlawfull yea and lawfull gaines for Christ chap. 2.9 Zacheus at a word speaking enricheth himselfe by impoverishing himselfe and making restitution Happy is that man that findes this change in himselfe that he hath got above the world that though hee have the world in his hand yet hee hath cast it out of his heart Never could this be done by the strength of nature never worldling attained it III. In respect of Graces which discover themselves 1. in their kindes 2. in their soundnesse 3. in their growth This grace will appeare in setting forth the vertues of him that hath called us out of darknesse into his marvelous light 1 Pet. 2.9 By vertue of this holy calling we are sanctified throughout as we have heard in the former verse so as there will appeare First A new life of grace He that onely lived the life of nature but starke dead in respect of the life of God and past all feeling a carcasse without the soule of Gods Spirit stinking in the grave of corruption hath now heard a voice of Christ saying come forth and now the bands of death are loosed a new life of grace succeedes that hee may now say as Christ Rev. 1. Behold I was dead but am alive for ever 2. A new light in the things of God Hee that was blinde and could not see one steppe before him to eternall life hath now his sight restored to him that he can say with the blind man One thing I know that whereas I was blinde now I see the man Iesus hath opened mine eyes Not his understanding onely is restored but his spirituall senses are quickened that now he can taste how good God is he can heare the voice of God he can savour things of God can feele the prickes of conscience and hee whose tongue was tyed from good speech can now speake of the things of God with understanding 3. Grace will discover it selfe in all new affections He that was an hater of God is changed into a deare lover of God which sincere love is made a manifest note of effectuall calling Rom. 8.28 such as are called of purpose are said to be such as love God and this love of God as a sweet perfume rectifies all the other affections it will expresse it selfe in a studious care to please him in all things and in a feare of displeasing him In a constant delight in his word and ordinances being his love-letters in a surpassing joy in all the meanes of our sweete fellowship with him whom before we shunned as an enemy In a love and admiration of his graces wheresoever which are as jewells and pledges of his love In an earnest and fervent desire of immediate fellowship with him whom we love best of all 4. Grace will bewray it selfe in new motions which is a new obedience unto the voice discerned and beleeved even in difficult dangerous costly and selfe-denying duties for alwayes with effectuall calling there goes a power enabling the Christian to the fruitfull practise of the doctrine of godlinesse Acts 3.7 And from the inward obedience of the heart flowes all outward obedience in the life Ineffectuall calling moves not or is not from within but from some externall plummet or can produce leaves rather than fruite or sound fruite but not much nor lasting or in some things not in all as Herod But this moveth and obeyeth sincerely universally constantly Thus will grace discover it selfe in all kindes through the whole man Secondly The graces of effectuall calling discover and distinguish themselves by their soundnesse Hypocrites want soundnesse in the common graces they have and all for want of this change by effectuall calling Ineffectuall calling may beget a kinde of love of God but that is not for himselfe but for wages not as children love their father but as hirelings love a strict master Whereas true love of God attending effectuall calling workes feare of offending him not to be offended by him delights in his presence in his ordinances and love-letters and in his graces as so many jewels and pledges of his love Ineffectuall calling may come to some feare of God but onely by the spirit of bondage Rom. 8.15 which true love casts out as Israel in the Mount feared revenge But true feare of God saith as Ioseph Hath my Master done this for me and shall I doe this Ineffectuall calling may attaine some zeale for God as in Iehu in Ahabs case but rather against others sinne than his owne and for durance it is but as a blaze in straw as his being unsound lasted not But zeale of effectuall calling hates sinne in another because it hates his owne first Ineffectuall calling may attaine a kinde of love of the brethren but this is neither ordinary nor well grounded it is not for Gods image and it is rather a reverence of good men than love of their goodnesse Herod reverenced Iohn but loved him not neither can that love that is so light and set upon indirect ends and occasions continue but will be easily changed into deadly hatred as Herods was Thirdly The grace of effectuall calling will distinguish it selfe by the growth of it and proceeding in sanctification Hence it is called an holy calling 2 Tim. 1.9 both in respect of the authour the holy Ghost and of the meanes the holy word sanctified hereto and of the effect because it workes holinesse in heart and sanctimony in life But also in regard of the end to which Saints are called namely by the degrees of holinesse to rise to the perfection of it A counterfeit may be washed over and goe for currant but it wants 1. weight 2. sound 3. substance so counterfeit sanctification wants three things that suffer it not to abide the tryall 1. Vnion with Christ being onely tyed by a thred of profession not set or incorporate into him he hath no substance of Christ in him 2. Righteousnesse
glory where then is our free-will to attain salvation before our calling can we not holde our salvation after our calling unlesse God holde it for us and can wee lay holde on it before our effectuall calling Away with such Pharisaicall and proud conceits of Popery that all the glory and praise may be ascribed unto him whose faithfulnesse can and will present us spotlesse before the presence of his glory at the appearing of Iesus Christ. Let us cast downe our crownes at the feete of the Lambe and put off all praise of doing any thing from our selves and confesse that unlesse the Lord should adde his last worke to the first all were lost In naturall life our selves conferre nothing to our lives or being at first and after we are it is Gods care that preserves us for man lives not by bread onely but by every word of God Neither doth mans life stand in abundance Luke 12.15 Much more in supernaturall life his worke it is to preserve us whose will is to save us Secondly it serves for a ground of consolation in that the authour of all our grace is faithfull and unchangeable hee beginneth and accomplisheth and worketh all our workes for us He not onely bestoweth a free grace upon his people but undertakes to preserve and perfect it And therefore we may 1. Rely confidently upon this faithfulnesse for all supplies roule all thy burden upon him and he will doe it Psal. 37.5 2. By prayer of faith importune his faithfulnesse not to forsake the worke of his owne hands till hee have finished it Hereby commit thy whole way unto him commend thy selfe thy soule unto him in well-doing and hee will keepe it 2 Tim. 1.18 3. Rest thy selfe undaunted in afflictions in dangers and losses seeing Gods faithfulnesse will keepe thee safe he will keepe thy salvation for thee Heaven is reserved for thy childes part no great matter what other things be lost or endangered 4. Findest thou want of strength in temptation feelest not thou the joy of thy salvation groanest thou under the burden of corruption weaknesse of faith dulnesse in duties goe to this faithfulnesse of God importune him for needfull grace say to him Oh thou that art a faithfull God thou hast called me and therefore doe thou doe it finish and perfect thine owne worke in me Thirdly for a ground of watchfulnesse and care over our selves that we may not grow either secure or idle and say If God will keepe us all is well for hee keepes his owne by meanes and keepes none who have not a care to keepe themselves Quest. What are the meanes whereby God will keepe me Answ. 1. Hee finisheth the worke begun by the word the arme of God which began it Observe the worke of the word in thee Keepe the word and it shall keepe thee attend the word for the powerfull preaching of Christ keeps the soule till the day of Christ. 2. By his holy Spirit who renewes our strength and graces therefore stirre up the Spirit that is in thee and cheare him in thy heart by listening to his motions and taking his part against thy daily corruptions 3. By the grace of faith 1 Pet. 1.5 Yee are kept through faith to salvation Therefore nourish faith quicken it encrease it walke by faith live by faith observe the growth of faith in the power of prayer and strength in good duties this is the victory that overcomes the world 4. By his daily providence guiding us to such courses and companies as by which we may not be losers in grace but gainers keepe thee in thy wayes and hee will keepe thee in them Psal. 91.11 Beware of consenting much more of delighting in sinne and sinners Fourthly a ground of thankfulnesse for graces received all which have flowed from Gods faithfulnesse Hast thou faith hope strength peace of conscience or comfortable assurance ascribe all the glory to God who hath declared his faithfulnesse in giving and encreasing and upholding the same whereas every day our weaknesse and carelesnesse would lose it every sinne might forfeit it and every assault of Satan and seducers would easily robbe us of it Prize this estate in grace make it sure a man will be sure of a good title of any thing hee holdes Rejoyce in it and in the evidences of it as well as in it selfe VERSE 25. Brethren pray for us IN these words the Apostle commendeth a duty of love toward their Ministers which must expresse it selfe in earnest prayers for them In which words 1. wee have a loving compellation Brethren to these onely the duty is directed for they onely can pray or can be heard the wicked mans prayer because he wants the Spirit wants faith is no sonne none of the brethren his prayer is abominable 2. The persons commended to their prayers For us that is Paul Silvanus Timotheus chap. 1.1 men of highest place of most excellent gifts and of rarest graces the Ministers of their faith These chosen vessels and worthy instruments request the prayers of inferiour and ordinary beleevers 3. What the things be which they must pray for in their behalfe and these are elsewhere expressed First for gifts and skill in dispensing the mysteries of the Gospell that they may speake the word as it ought to be spoken Ephes. 6.19 20. And for mee that utterance might be given that I may speake boldly as I ought to speake Did Paul need their prayers for that purpose and doe not ordinary Ministers much more Secondly for liberty and free passage of the Gospel in the mouthes of the Ministers that without let and impediment the Gospel might be preached without interruption or contradiction 2 Thess. 3.1 Brethren pray for us that the word of God may have free passage This is called sometime the opening of a doore which was shut Col. 4 3. Praying for us that God may open to us a doore of utterance Thirdly for happy successe and prosperity of their labours in the hearts of the Saints for their gathering 2 Thess. 3.1 Pray for us that the word of God may be glorified even as it is with you Now the Thessalonians had received it in power and with much assurance People must pray that by the labour of their Ministers the conversion and salvation of men may be furthered for Paul may plant and Apollos may water but unlesse God give the increase all is lost 1 Cor. 3.7 Fourthly for the daily sanctification of their persons that they may by unblameable conversation remove the lets and scandalls which might hinder their doctrine and become examples to their flocke in good life and in expression of all good workes So the Apostle Hebr. 13.18 Pray for us for we are assured that we have a good conscience in all things desiring to live honestly As this is an argument that you should pray for us being innocent and honest men so pray that wee may so continue Fifthly for the protection and safetie of their
and ill successe of their Ministers that faile them in this duty of prayer Thy prayers might have upheld him or helped them out of trouble out of frailty 5. Such as pray not for their Ministers deprive themselves of the blessing and happy fruite of that Ministery the more earnestly people pray for their Pastours the more assurance of good and happy fruite may they expect from their Ministery and often of their Ministers themselves who are worthily removed from an unworthy people that never prized them for their workes sake First This serves to reprove inconsiderate men who by neglect of this duty signe themselves to be out of the communion of Gods people they care not whether their Minister stand or fall sink or swimme leave him to himselfe take no notice of his labours trialls sufferings his person his worke his wages is no part of their care they have no hand lift up for him to God or men but perhaps both against him These are at least inconsiderate 1. That the blessing and benefit of a good Minister is invaluable and must be begged of all those that must share in the benefit One of the speciall clauses of the new Covenant is that God will give Pastors according to his owne heart and wil he give such a speciall gift to such as prize it not nor praise him for it 2. They consider not the weight of the calling the charge of soules for which who is sufficient The rage of Satan and all wicked men against this great worke never sleeping but alwayes hindering the free passage of the Gospell both with open fury and secret devises The many sharpe assaults that these leaders of Gods armies against the Prince of darknesse and his forces are exposed unto often in the forlorne hopes not onely bestowing their lives and strength in preaching the Gospell but often being bestowed for it and die to seale it with their blood Did they consider this they would pray in Peters words Acts 4.29 Lord grant thy servants that they may speake boldly thy word 3. They consider not how deepely themselves are interessed in the welfare and happy estate of their Ministers Is not the fall of the Minister commonly the ruine of the people Can the shepheards be smitten and the sheepe not be scattered Can vision faile and people not perish Can a watch-man of a Citty or Castle be corrupted or surprized by the enemy and the Citty be safe Or can a man be an agent or accessary in the corrupting and surprizing a Captaine set to keepe a Fort without treason to his Prince Even so hee that prayes not for the prosperity of every good Minister shewes himselfe in enemy to the Church and no friend to his owne salvation Secondly To reprove that cursed generation of men who in stead of praying for the prosperity of the Ministery and Ministers who being sent of God in mercie are a principall blessing 1. They repine and grieve as if some heavie scourge or plague were come upon them as the Divells did at Christs coming because they were tormented before their time It was never merry with them since there was such running and thronging after preaching now they cannot sit at ease nor have roome to bring their beds with them nothing is such a corrasive unto their hearts as to see Gods blessing and successe of a godly Ministery and the people of God flocking after his owne Ordinance This was the dust and daggers in the Pharises and hypocrites in Christ his time that they could profit nothing but that the world runne after him Iohn 12.19 Oh that such men would seriously consider that 1. Whosoever esteeme this excellent blessing a burden a plague it shall be so to them It offers it selfe now as a blessing but shall turne to the most intolerable plague that can befall them even a witnesse a bill of inditement aggravating their damnation burdening them with plagues and curses easelesse and remedilesse 2. There is not a more proper note of a Divell incarnate and a man in state of damnation than to envie and grieve at the grace of God at the prosperity successe and growth of the Gospell The Divells proper sinne Ye are of your Father the Divell his workes ye doe 3. The time hastens on thee when in terrours of soule and agonies of heart thou shalt wish one Sermon one word of comfort and know by the want of the blessing the benefit of it but perhaps shalt never finde opportunity Thirdly others in stead of praying for their Ministers curse them revile them slander them runne to the Rulers every week to disturbe them as if they were loath to be too farre behinde the Divell or not to be chiefe instruments in the ruinating of the Kingdome of Iesus Christ. Thus those that are bound to pray for their Ministers that they may be delivered from absurd and unreasonable men are most ready to make a prey and spoile of them But doubtlesse they are wicked and gracelesse men neare to a curse a wonder their steely hearts feare not some extraordinary judgement and messenger of Gods wrath every moment 2 King 2.24 When little children in their play cursed and reviled the Prophet Elisha beares came out of the wood and destroyed them how much lesse can the aged escape who teach their children by example to revile and scorne the Prophets and servants of God Fourthly others will not revile them but can spy wants and imperfections in them as indeede there is in the best can sit as Iudges on his person cast him off for one weake in gifts colde in his doctrine carelesse in his life and so turne him off But when did they pray for him that God would enable him to the worke of his Ministery that God would bestow the Spirit to deliver the word so as he might save his owne soule and them that heare him And if they faile herein are they not guilty of all his defects which they complaine of Surely would they spend as many earnest prayers for him as they doe words to taxe and disgrace him who knoweth whether the Lord might not open his heart and mouth for their comfort and profit And what reason hath the Lord to minister comfort and benefit by a man when it is never desired Thou findest no sweetnesse nor comfort in a Minister thou prayest for none How canst thou finde without seeking Secondly for instruction Seeing our want and sinne heretofore let us reforme our selves and provoke our selves to so needfull a duty daily to commend our Ministers to the grace of God as Paul and Silas were by the Church Acts 15.40 The first ground and to doe it aright 1. Wee must love them heartily our prayer must flow from love where prayer must be earnest love must be earnest first even as the love of fathers begetting us and breeding us up to Christ 1 Cor. 4. true love and prayer are ever inseparable it is impossible for a man to