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
all his hellish temptations no marvel then if he would by all his strength and seven heads wrest this grace from us How needfull then is it for us to stand fast in the armour of God against these assaults of the Divell Ephes. 6.13 Vse 1. of reproofe 1. Generall 2. Speciall Our Nation hath dealt with the light of the Gospell as the Iewes did with Iohns light who rejoyced in it for a season Time was when in the beginnings of the Gospell our fathers received it with love joy zeale diligence and most earnest affection The violent tooke the kingdome by force But now how generally are we fallen from the love of the Gospell and turned religion into formality and policie Time was when men hasted out of Popery as fast as the Israelites out of Egypt Then was idolatry cast out then was not onely the uncleane flesh but broth hated then were godly men busie at worke to lay the foundation and grounds of Religion then were Gods worthies worthily and thankfully received and esteemed and the restorers of Religion duely honoured then men used their peace to edification and growth in grace and in the comforts of the holy Ghost But what doe we now have not many among us changed our hatred of Popery to the hugging and cherishing of it Doe not wee generally not onely looke backe but runne backe to Popery as Israel into Egypt See not we Idolatry and the Breaden god and the Altars Vestures and Priests encroach upon us which cost so much precious blood of Martyrs to cast out Doe not some question now the grounds of Religion and dispute our Catechisme which Turkes dare not doe and begin to determine that the differences betweene us and the Papists are not so great and substantiall In stead of honouring Gods worthies the restorers of holy Religion have not some of our pulpits presses and discourses disgraced Calvin Beza and such as stood more stiffe against Popery Are there not they that mingle not a little leaven but abundance of poyson of Popery and father it upon our Church Are not the numbers of Papists increased upon us notwithstanding all the lawes against them that these sonnes of Zerviah are growne in number and strength almost too great for us Oh who can without heart-sorrow compare our selves now with our selves then as the olde men wept when they compared the second Temple with the first Will not wee yeeld this generall Apostacie let him that runneth reade it in the effects of it For 1. Why hath the Lord given up numbers to strong delusions 2 Thess. 2. to beleeve lies but that they received not the truth in the love of it 2. For what other sinne did the Lord abhorre Israel Psal. 78.60 and forsooke his owne Tabernacle and why doth the Lord thrust us from his care but that we have thrust our selves from his Covenant 3. Why are we fallen from the honour of our Kingdome and the ancient glory of our Nation but because we have not set up nor held up the honour and kingdome of God amongst us and therefore hee hath cast downe the honour of our Kingdome 4. Why is our peace within our selves disturbed by many discontents among all sorts but because we have not allowed the Lord a peaceable dwelling among us as in times past 5. Why cannot wee now peepe out of our coasts but become a prey to a base despisable company of robbers and theeves and why doth not God goe out with our navies our armies which returne home with losse and dishonour but that the sentence is gone out as against Israel Iudg. 10.13 Yee have served other Gods I will save you no more Goe and cry to the Gods yee have chosen let them save you in the day of danger 6. Whence are those sinnes written with the point of a Diamond in the face and forehead of our Nation As 1. Coldnesse in profession lukewarmnesse in religion denying the power of it 2. A generall scorning of the profession of grace Oh that ever it should be said in time to come that after 60 or 70 yeares of the Gospell it should be attended or rather chased out with such generall scorne of faithfull Preachers and professours of true religion as no age of the Gospell can patterne 3. That generall corruption in manners in the body of our people too too apparant in 1. Cursed oathes in olde and young high and low in open and shamefull manner for which the land doth and must mourne 2. Generall pollution of the Sabboth by working playing journeying by water and land and open profanesse and weake hopes of reformation unlesse we may thinke these sinnes to die of themselves but the land is like to keepe her Sabboths first 3. The deluge of drunkennesse which hath drowned our Land and is risen 15 cubits higher than ever which was sinne wont to be covered formerly with ragges now with silkes Whence are all these and many other hainous profanations of manners but from our Apostacy from God from his covenant from his word from the profession of holy Religion Oh that wee could consider the state of revolters worst at last that wee would returne to our first love and workes before the remooving of our candlesticke and before our spuing out 2. For personall Apostacy This may be a warning to many men who have desisted from good and hopefull beginnings who have rejoyced in the light for a season who seemed to have beene washed to have got out of the filthinesse of the world begun to reade the Scripture set up Gods worship in their families to keepe some watches with God but are fallen backe to the world or wallow in some lusts as if nothing were worth forsaking but Gods wayes Let these consider 1. How lightly they offend the Majesty of God Heb. 10.38 If any withdraw himselfe my soule shall have no pleasure in him The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is a military word frō souldiers who recoyle and leave their standing in whom the Captaine delights not no more in our Christian fight can wee by retiring and recoyling please our Captaine But the Martiall law for such is in the text They withdraw themselves to perdition 2. Better it is not to begin in a good course than to desist and breake off 2 Pet. 2.20 It had beene better not to have knowne the latter end is worse than the beginning for they lose all their labour all their hopes all they have wrought all they have suffered all is in vaine to them As a man having made a long voyage and sailed prosperously many hundred miles but bringing his shippe within sight of shore and thrusting into the haven suffered wracke in the havens mouth this man hath lost all his gettings his wealth his journey his labour sufferings his life himselfe and all Oh never content thy selfe with good beginnings in the spirit to end in the flesh Oh foolish Galathian wilt thou suffer so many things in vaine The Lord
power of the holy Ghost and in much assurance whereby they answered the calling verse 5. and chap. 2.13 they received it not as the word of man but as it is indeede the word of God Thirdly it is such a calling as must hold out unblameable This is a severing of the elect from the world to become members of Christ by faith Ioh. 15.19 2 Quest. How knew the Apostle they were chosen and effectually called for God onely knowes who are his 2 Tim. 2.19 Answ. God onely knowes who are his by himselfe and from himselfe but men may also know to whom he pleaseth to reveale it 2. God onely knowes who are his ex priori by seeing and searching the heart and trying the reines Ierem. 17.10 But though hee know onely by the roote men may know by the fruite Mat. 7.27 3. God knowes onely by the judgement of certainty infallibly but ordinary men can know onely by the judgement of charity 4. God knoweth his collectively that is the whole university of his chosen and no meere man or creature can in this sence know who are Gods Now for the Apostles knowledge of their effectuall calling know First that the Apostles had a gift Apostolicall whereby they were enabled sometimes to discerne the finall estates at least of some particular men but this was by extraordinary revelation This is not here meant Secondly our Apostle here walketh not onely by the judgement of charity but of certainty for he saith not we hope or charitably conceive but we know ye are the elect of God 1 Epist. 1.4 Thirdly hee attained this certaine judgement of their effectuall calling by the same ordinary meanes whereby ordinary men may also be perswaded of their effectuall calling and consequently of their salvation Quest. By what ordinary meanes did the Apostle discerne it Answ. 1. He saw it in the instrumentall cause of their effectuall calling and their carriage towards the same chap. 1.5 they were not onely called by the voice of the Gospell but they answered that call for the Gospell was not to them in word onely but in power in the holy Ghost and in much assurance 2. He saw it in the effects of the Gospell manifest in them as in their effectuall faith patience hope diligent love which are assured and infallible tokens of effectuall calling verse 3. chap. 1. 3. In the sound and sincere affections changed by the Gospell such as are joy in the holy Ghost patience in afflictions yea joy in suffering the afflictions of the Gospell chap. 1.6 4. In their Christian and holy conversation they followed the examples of the Apostles and set themselves as examples to all that beleeved in Macedonia and Achaia chap. 1. verse 8. Now what is it to be a sound Christian but by faith to be set into the head and by love into the body of Christ and by hope into the very fruition of the glory purchased by Christ from which alone the Apostle concludeth them to be the elect of God verse 4. chap. 1 Now by the same ordinary way may every Christian yea and ought to know his owne effectuall calling for else First those exhortations were vaine 2 Pet. 1.10 Give all diligence to make your calling sure Secondly either should we want the Spirit or the Spirit should be wanting in his office who is therfore given that by him we might know the things given us of God 1 Cor. 2.12 one of the first whereof is our effectuall calling Thirdly the change by effectuall calling is so great as it were strange it should not be discerned it is a setting of prisoners to libertie Luke 4.18 Can a man come out of a dungeon of ignorance infidelity and snares of sinne and be restored to so glorious liberty of the sonnes of God and not discerne it It is the opening of blinde eyes Acts 26.18 Can a blinde man be restored to sight and not know it Iohn 9. One thing I know saith hee that was blinde that whereas I was blinde now I see It is the quickening of the dead and raising of the buried in their graves Can hee that is dead cold Lazarus be raised to life after foure dayes and move and walke and doe all the actions of life and not know it Can a man be quickened with heavenly life and move and walke towards heaven and not know it May not a beleever know his owne faith and thereby his calling which ever goes with inward calling Mark 9.24 Lord I believe helpe my unbeliefe hee discerned in himselfe the first motions of conversion and faith Fourthly Can a man have any comfort of any action or duty of Christianity for which hee wants a calling how could he assure himselfe of comfort and acceptance in any thing if he be not sure he is come to Christ and have yeelded himselfe to his voice and call Quest. But may a man alwayes know the time of his calling and conversion or may hee know himselfe at all times after to be effectually called Answ. 1. Though some may know the very time of their conversion and answer to Gods call yet it is folly to be curious to know the day or houre of it It is all that the Scripture requires that we may know our selves truly called of Iesus Christ although we know not precisely the time when Neither be foolishly censorious that another is not converted because he cannot point the very time of his conversion I know a tree was planted because I see it growne greene and fruitfull though I know not the time and houre nor yeare when Consider first it is often with Gods children as with ours who are so weake and fraile in the birth that they know not whether they are born nor for long time after discerne that they are borne yet afterwards they come to know their life and birth And so may Gods childe in the instant of the new birth for weaknesse and impotency not know it Secondly the Spirit bloweth where it listeth but knowest thou the way of the winde or how the bones grow Eccles. 11.5 The way of the winde is unknowne in this that a man cannot justly determine the first moment of the first blast of it so cannot a man sometimes directly set downe the precise time of his conversion This freedome of the Spirit allowes him to winde himselfe secretly into our hearts and to come stealing upon us sometime without any noyse as Christ came in upon his Disciples the doore being shut Thirdly the casting in of this grace into our hearts is compared by Christ Marke 4.26 to the casting of seede into the ground so is the kingdome of God as if a man should cast seede into the ground should sleep rise up and the seed should spring and grow but he knowes not how Which plainly sheweth that although the Spirit may come rushing in with a mighty noise of wind as Acts 2.1 yet he is most free to come in what manner he pleaseth
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
ruine to themselves The second use is an use of instruction If wee must try all things then must we learne to get wisdome rightly to apply the rule to every particular which is to be regulated 1 Cor. 2.13 Comparing spirituall things with spirituall for to try is nothing else but to apply the rule or touch-stone to the thing to be tryed And when I speake of wisdome I meane that spirituall wisdome whereby the spirituall man comparing spirituall things with spirituall discerneth all things This man led by the Spirit acknowledgeth Christ and followes him in all things takes faith his companion and sets in his eye Gods glory the end and scope of all things Quest. Can you helpe us to some directions or Rules by which we may be guided in this application which is the onely difficulty now to be opened in this Treatise Answ. Yes and these Rules are of two sorts 1. Generall Preparative 2. Speciall Practicall The generall or preparative Rules to application are foure 1. We must be industrious to know and be acquainted with the Scriptures in their right sence of them whether historicall and litterall or allegoricall and figurative For this is to have our Rule at hand and in our hand without which it must be with us as with the Sadduces of whom our Lord said Ye erre not knowing the Scriptures And because true Scripture is not in words and sillables but in the true sence of it wee must be carefull not to rest in the words without the true signification of them The Papists heare our Saviour saying of the Sacramentall bread This is my body and sticking to the words and applying them without the sense runne into infinite absurdities and errours on one hand and so the Lutherans on the other Against both which wee may not unfitly mention one of the two rules of Augustine in his bookes of Christian Doctrine Si praeceptiva locutio videtur flagitium aut facinus jubere aut utilitatem aut beneficentiam vetare figurata est It is not a proper but a figurative speech which seemes either to injoyne a thing unlawfull or to hinder a lawfull So this speech of our Lord Vnlesse ye eate the flesh of the Sonne of man and drinke his blood ye have not life in you seemes at the first to impose on us a kinde of cruelty therefore it is figurative So Augustine 2. If we would be fit for this tryall we must lay up and hide in our hearts such Scriptures as wee understand that they may be neare us to serve our severall uses The Prophet David professeth that hee had hid the word in his heart that he might not sinne against God And Mary was commended that shee pondered all the sayings concerning Christ and hid them in her heart A Carpenter or Mason whose worke is squared or laid by rule is never without his rule in his hand or at his backe so should it be with Christians 3. We must absolutely submit our judgement to the word of God without reasoning or disputing though it be never so difficult and dangerous unto us for what is else the use of a rule but to rule Abraham left his owne Countrey and went he knew not whither at Gods commandement Heb. 11.8 One would thinke this were folly in Abraham but that the Scripture acquits him and saith he did it by faith And in a more difficult commandement hee rose earely went three dayes journey to kill his onely sonne whom he loved and reasoned no cases but went Good Moses would weigh the word of God in his owne ballance fixing his eye rather upon the impotency and impossibility of the meanes than upon the strength of Gods word which cleaves the hardest rockes therefore he sinned in striking the Rocke when God bade him onely speake to it and for it was barred out of Canaan 4. We must ayme at an absolute conformity betweene the whole word and our whole man This Rule takes place above all mens rules and lawes which rule the outward man but this the inner man the soule and the conscience the heart and the will yea the affections and thoughts which in regard of mens lawes are free but the word captivateth every thought and brings it into subjection 2 Cor. 12.5 It rules the whole outward man also our speeches and actions even the least our lookes and behaviours our callings and conditions our sports and recreations and as David saith of the Sunne Psal. 19.6 there is nothing hid from the heate and discoverie of it so nothing in man is exempted from the rule of the word We must therefore bring our practise thereto and thinke it not enough to be a rule in it selfe unlesse it be a rule to us also And lay this for a ground in our soules that there must be a proportion betweene the rule and the thing ruled Now we come to the speciall rules for the application of this Rule And they concerne 1. Doctrines 2. Actions and Practise Rules for the Tryall of Doctrines are sixe First all Doctrines must be brought to the analogy of faith and squared thereby Rom. 12.6 Whether wee prophecie let us prophecie according to the analogy of faith By analogy of faith the Apostle meaneth the measure of faith and Doctrine which is indeede the holy Scripture the heads of which Doctrine or the summe of which faith is contained in the Creede the Decalogue and the Lords Prayer If any Doctrine agree not with these which are the key and rule of faith it is unsound and to be rejected As for example 1. The Church of Rome teacheth that the bread in the Sacrament is turned into the very body flesh blood and bone of Christ which was borne of the Virgin We hold the cleane contrary Now bring this Doctrine to the analogie of faith that teacheth that Christ was born of the Virgin true man with a true humane nature like ours in all sinne things sin onely excepted visible circumscribed palpable in one place only at once as is ours that teacheth that he ascended into heaven in that humane nature and there fitteth at the right hand of God untill his second comming and therefore cannot be really and locally in the Sacrament 2. Romish Doctrine teacheth that a man may merit by his good workes remission of sins and eternall life they establish the merit of mans workes in the matter of justification we utterly exclude them Bring we this Doctrine to the analogie of faith The ten Commandements say The Lord sheweth mercy to thousands that love him and keepe his commandements If the reward be given by mercy then not for the merit of the worke done The Lords prayer teacheth us to pray for forgivenesse of debts and therefore we are farre from meriting The same prayer teacheth us to pray for every morsell of bread Is it not madnesse to thinke wee can merit the kingdome of heaven if we cannot merit a morsell of bread The Creede
to the sanctification of the Spirit so as this is a sanctification appropriate to the elect Thirdly the forme of sanctification And that is 1. in putting off of corrupt qualities 2. In bringing in new and inherent holinesse which daily changeth the beleever into the image of God as Col. 3.10 Seeing yee have put off the old man with his workes and put on the new man which is renewed in knowledge after the image of him that created him This new quality created in the hearts of the elect by the Spirit of God whereby they can in some measure truly hate and forsake sinne and truly love the Law of God with an indeavour to keepe it is the very being of sanctification Fourthly the processe of sanctification It is begun in grace here and not perfected till hereafter in glory Which is added 1. to distinguish it from justification which is perfect in one act 2. To note the toughnesse and strong heart of sinne which is slowly weakned here and never here perfectly subdued for in the most perfect the flesh lusteth against the Spirit Gal. 5.17 3. To shew that the matter of sanctification is to be in perpetuall motion as a living water Hee that is righteous must be righteous still Rev. 22.11 4. To shew that sound holinesse never gives over till it attaine perfection perfection is a fruite of soundnesse in grace The way of the righteous shines more and more untill perfect day Prov. 4.18 For the second What it is to be sanctified throughout Answ. 1. These Thessalonians were already sanctified and therefore the Apostle prayes that they might happily proceede to full sanctification 2. This full sanctification is partly in this life partly in the life to come the Apostle intendeth both the former first as a way to the latter The through sanctification in this life is the imperfect sanctification of parts the other is the perfect sanctification in degrees The former is 1. in respect of the whole rule of sanctification which is the Law of God when a beleever can truly say with David that hee hath respect to all the commandements Psal. 119.6 and 18.22 for all his lawes were before mee and I did not cast away his commandements from me 2. In respect of all sinnes it is a through change from all sinne not a turning out of one sinne into another nor a turning from all sinnes save one as Herod but an hating of all appearance of evills yea of darling and bosome sinnes yea of right eyes and hands Matth. 5.29 3. In respect of all gifts of sanctification which the Spirit gives in part to every beleever not onely knowledge faith love which are eminent but other inferiour also as patience meeknesse temperance peace with every other fruite of sanctification 4. In respect of all the parts of the man in which the Spirit of God putteth forth this noble worke as Cant. 4.1 c. the Church is described to be faire in all parts eyes hayre teeth lippes temples c. the sanctified person must be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 wholly perfect The latter i. full and through sanctification in the life to come stands in the perfection of degrees and in these particulars 1. An utter abolishing of sinfull flesh 2. A perfect freedome from all the causes and workes of repentance 3. Perfect and speciall communion with God and Christ and good Angels and elect men 4. Perfection of all graces both in kinde and in measure 5. A perfect exercising of our graces in glory and happinesse And all this our Apostle seemes to ayme at in the last words where he mentions the comming of Christ in which he shall attaine through and full sanctification For the third What be these parts mentioned spirit soule body Answ. 1. Some by Spirit understand the third person in Trinity as Ambrose Some a third part of man But the Scripture speakes but of two namely a body and a soule and Aquinas saith the spirit and the soule differ non secundū essentiam sed potentiam not in essence but as divers faculties Others by the spirit understand the whole man regenerate so farre as hee is opposed to flesh the man considered not according to the parts of nature but according to the parts of grace So Athanasius said Spiritus est donum quod jam per baptismum accepistis the Spirit is the gift of God received in baptisme for keep this gift saith he and both soule and body wil be unblamable This exposition is not unfit yet I take another to be fitter thus It is common in Scripture for our better apprehension of our duty to distinguish those faculties which God hath put in the soule of man that we might take notice of the worke of sanctification in the severall faculties There be two parts of man a soule and a body Of the soule there are two noble faculties under which all the rest are comprehended 1. the spirit 2. the will here called the soule by a Synecdoche of the whole for the part By spirit in this and all places where the spirit and soule are mentioned together is meant that noble and eminent faculty of mans soule called the understanding or minde the Philosophers call it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the leader and ruler of all other parts and faculties and the most noble of all Vnder this is the conscience included which being renewed is called also by the name of Spirit Rom. 8.16 The spirit witnesseth to our spirits and Eph. 4.23 Be renewed in the Spirit of your minde 2. The other superiour faculty but not so noble is that whereby we doe will affect or desire that which wee understand and conceive to bee good This they call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 under which is comprehended the will and affections So these words are used elsewhere Luke 1.46 My soule doth magnifie the Lord and my spirit rejoyceth in God my Saviour 1 Sam. 18.1 The soule of Ionathan was knit to David that is his heart affections desires 3. The body is that part of man which is the house of the soule consisting of flesh bones humours and the like Now then the whole man is sanctified throughout 1. When the minde thoughts cogitations and conscience are pure and holy wisely to think and meditate and guide safely by wise discerning of things profitable and pertinent 2. When the heart affections and desires are rightly composed and given up to the guidance of right and renewed reason when a sound heart and a sound minde meete together 3. When the whole body as the soules instrument is in all the members of it obedient to act and effect good actions according to the dictate of right reason and the command of renewed will when the members are weapons and servants of righteousnesse Or more briefly when the spirit thinkes nothing the will affects nothing the body effects nothing contrary to the will of God For the fourth Quest. Here is perfection of holinesse
must delight thy selfe in the Lord which goes beyond love Psal. 37.4 delight thy selfe in the Lord make him thy chiefe seeke God himselfe the peace of God the favour of God the glory of God with most fervent affections Secondly love and affect all things in God and for God and God onely for himselfe thou must love nothing like him much lesse above him and least of all against him in all his creatures in all his actions in all his gifts labour to taste his sweetnesse Psal. 34.8 true love of the word is to love God in his word the true love of our neighbour is to love God in our neighbour c. Thirdly get your affections more to heaven than earth as an higher and more noble object Col. 3.2 it is not enough to affect heavenly things unlesse thou doest it with the chiefest of thy affections Set your affections on things above and not on things below that is comparatively for two Masters cannot be served with like affection we must seeke spirituall and heavenly things simply and absolutely as being simply good and to be affected and asked whatsoever become of other things but temporall and earthly with condition and limitation as being but conditionally good at the best IIII. Hate the worst things most The worst thing of all is sinne it is simply evill and so is nothing else wee must then hate sinne more than punishment sinne simply and directly resisteth Gods glory so doth not punishment makes for it it in the manifestation of his justice A wise man should rather chuse hell than Gods offence Sorrow for nothing so much as thy owne sinne count nothing so shamefull as that and thy selfe for it feare the evill of sinne more than the evill of torment because evill of sinne is more evill V. Rejoyce in nothing so much as in the pardon of sinne the righteousnesse of Christ the favour of God and that thy name is written in the booke of life Luk. 10.20 Get Gods image into thy affections frame thy affections to God for matter manner and measure to love or hate most where God loveth and hateth for so doth the man after Gods owne heart First God loveth his Sonne Iesus Christ above all men and Angels so must then the Christian esteeme Iesus Christ above ten thousand Secondly God loveth his word dearely as himselfe being a resemblance of himselfe in all his Attributes so must thou love the word as God himselfe nothing so dearely nothing in comparison Psal. 119. Oh how love I thy word all the day long it is my delight Thirdly God loveth the congregation and assemblies of his people the places of his worship he layeth the gates of Zion above all the habitations of Iacob Psal. 87.2 so must thou dearely love his house and the place where his honour dwelleth esteeming one day there better than a thousand elsewhere Fourthly God loveth his Saints so dearely that he will not dwell in heaven without them so must thou love the Saints dearely for the image and in imitation of God On the contrary the Lord hateth every sinne with an infinite hatred yea his soule abhorres it so must thou avoid and hate every evill way even all the wayes of falshood yea the appearance of evill and the very garment spotted by the flesh 2. He hateth the society and congregations of wicked men they shall not come into his presence so must we hate the company and society of wicked men Psal. 26.5 3. Hee hates wicked and false doctrine Revel 2. Thou hatest the doctrine of the Nicholaitans which I also hate 4. Hee hates the wicked manners and fashions of men though never so much approved and applauded amongst men so must thou hate the works of them that fall away they must not cleave to thee Psal. 101.3 Thou that lovest the Lord must hate all that is evill Psal. 97.10 VI. Bring thy affections often before God appeale to God and his word for the right carriage of them Ioh. 21.15 Lord thou knowest I love thee thou knowest I love thy word thy servants thy house thy glory So Lord thou knowest I feare thee as Ioseph feared to sinne against God and Nehemiah I feare God Lord thou knowest I hate sinne and sorrow for nothing so much as sinne and then bring them often to the rule of the word to confine and bound them The word teacheth that the measure of our love to God is without measure but the measure of all our love to other things is so farre as it may stand with the love of God in summo that is above all it teacheth that all earthly joy is with reference to God our chiefe joy The word will measure our anger and confine it to a small time the Sunne must not goe downe on our wrath it alloweth us to be angry but not to mingle our sinfull corruption with it Doe this the rather because our affections must be presented before God one day Now let us examine our selves and try our affections by these rules before named First Aske we our selves what it is wee love or hate whether our affections are set on the right objects and carried towards God or against evill as they ought to be 1. Hath the Spirit carried us not to a dislike but to an utter hatred of all sinne none is so bad but hateth some sinnes The prodigall hates covetousnesse The Iew can hate a Samaritane and mixt worship The Pharise can say I thanke God I am no extortioner no adulterer But just hatred excited by the Spirit is generall of whole kindes against all that is called sinne as the lambe hates all wolves and we hate all serpents none excepted The Law bound the Iew to hate all uncleannesse to touch none but that defiled onely the body the least of this uncleannesse impureth the most precious soule of man 2. The Spirit never raiseth hatred of evill but out of the love of good to which it is contrary Aske we our selves then whether doe we love or hate that which we may lawfully love or hate because God loveth or hateth it for many can dislike many foule evills and yet be farre from good Many can forbeare evill because the law of nature proclaimes against it the law of men condemne it rulers punish it shame attends it a gracelesse man can doe it So to love religion love the truth because the law favours it the kingdome embraceth it and for the present it is the safest all this is but pollicie an Atheist can doe it But grace embraceth truth because it is so because the Truth himselfe honoureth promoteth and prospereth it and commendeth it to our love and trust 3. For the manner doe wee love and hate as God loveth and hateth as he loves not vices for persons sake so hee hates not persons but vices Wee know what workes are hatefull to God but not whose persons belong unto him therefore wee must hate the workes of them that fall away but
curse but blesse and pray nor walke in their way for as wilde beasts cannot hurt him that keepes out of their walke so wicked men cannot seize on us to wrong us if we enter not into their way and walke Consider the praise the comfort of all religious duties Yea First that the practise of all religion it selfe stands in affection and desire Christian perfection is in affection not in action much lesse speculation and contemplation and hence receives his denomination Iob 28.28 The feare of the Lord is wisdome All wise and religious walking is included under the affections of the feare of the Lord to the duties of the whole law are all comprized under the affection of Iob. Secondly the comfort of these duties riseth out of the affection rather than action Art thou a Minister whether is thy comfort more to speake of good things than to affect them what if thou hast Angelicall abilities to discourse of faith love zeale hatred of evill and thy selfe scorne and hate these things when and where thou seest them If I had all gifts and want love saith Paul I were nothing knowledge puffeth up but it is love that edifieth Art thou a hearer and wouldest have comfort of hearing what doest thou affect in hearing to censure the Preacher curiously to feede thy judgement or to enable thy discourse this will not doe it But to heare with pure intentions of feeding the soule of doing duties to get our hearts sanctified our affections whetted our obedience bettered and to get the power of godlinesse and the power of the life to come within us all which the Lord knowes is the intent of a very few Thirdly the acceptance of these duties is more by the affection than the action and the action without the affection is as a body without a soule yea where the action was gloriously performed the Lord still wanted some proportion of affection as in many of the Kings of Israel Such a one did such and such good things but not with all his heart and affection and then all the labour is lost the reward perisheth and thy expectation is frustrate And in the feeblest actions of his children the Lord sees a good compensation made of the defect by the sincerity of the affection Consider the fruite of this care worth all our labour in it for First As one disordered affection drawes on another pride begets anger anger begets envie and envie begets hatred and so murther So one good affection begets another love begets feare feare begets humility and humility is a fruitfull mother of many vertues So good affections beget good actions good actions good habits good habits a good unblamable life Secondly this care settles and fastens the affections upon solid objects and comforts if the matter of our joy love feare desire and delight be God the fruite is internall and eternall this joy none shall take away But the wicked mans heart in laughter is sorrowfull and for continuance is as of thornes crackling under the pot and so are all affections displaced on wrong objects so they lose both affections and objects Thirdly looke what way we will the well guiding of our affections seasons our lives with much sweetnesse 1. Looke at God it holds Gods affection to us how well is the Lord pleased when our desires and affections are conformable to his How acceptable is our obedience to him when wee are holy as hee is holy mercifull as hee is mercifull when we walke in love as he hath loved us when his affections are the rule of ours and so are framed to his will for all his affections flow from his righteous will 2. It holds Gods presence with us in his ordinances Rev. 2. the Church of Ephesus had fallen from her first love and yet a little sparke was left shee hated the doctrine of the Nicholaitans which he hated and therefore the Lord will not remove the Candlesticke at least if shee recover her affection And this is our case the Church of England is wonderfully fallen from her first love and why doth the Lord spare our Candlesticke and holde up our light and peace and the Gospell above all Countries about us surely though wee are fallen from our first love and zeale yet a little sparke of love is left in some poore despised ones which holds life and soule in us and some hatred of Romish Nicholaitans for by the blessing of God the body of the kingdome the lawes and doctrine of the kingdome hates the doctrine and workes of the Nicholaitans and for this weake affection yet God spares our Candlesticke But let us quicken our hatred more for as our first love is in great part gone so if our hatred of evill goe to all is gone God shall see nothing to spare our Candlesticke 3. It holds us with God in the sweete fruition of his ordinances it kindles and keepes in us love feare zeale in his service which is the life of our service and soules and in all these the affection is more respected than the action It holds us fast to the truth What is it but zealous affection that will make us buy the truth at any rate what is the truths keeper but love what else but love makes us labour for it suffer for it die for it 4. Strong and earnest affections to God make us profitable to men provokes us to mercy compassion beneficence helpefull to all that neede us 5. It makes us enjoy our selves by patience wee possesse our soules love holds God in possession charity makes us possesse our brethren and patience puts us in possession of our selves Sanctified affections uphold the heart with joy unspeakable and glorious and leade a man happily to an happy estate 6. The well guiding of affections begins the life of heaven upon earth for the life of heaven is when the soule so cleaves unto God as to become like him when wee shall never love any thing but what he loveth nor hate but what hee hateth and this perfection wee must begin even here upon earth III. Now after the spirit and soule we are to consider these directions by which the body and outward man may be kept blamelesse All of them may bee reduced to that precept in the 1 Tim. 4.12 Be examples unto others in conversation and in communication the outward man must exercise inward grace First for conversation that is either private or publicke and in both a Christian must set himselfe a patterne of godlinesse 1 Pet. 1.15 Be holy in all manner of conversation in Gods house thine owne house in thine owne closet and privacy Psal. 101.2 David walked wisely in the midst of his house Isaac in the field alone meditates and prayeth Gen. 24.63 yea the women must be in such behaviour as becommeth holinesse 2 Tit. 2.3 Rules for conversation are 1. Generall 2. Particular The generall rules are five Glorifie God in your bodies and spirits for they are his 1 Cor. 6.20
love another and not pray for him Some say they love their Minister and like preaching but as the worldling boasts of false liberality when didst thou ever pray unto God for him that hee would be pleased to give him strength and ability successe freedome from molestation from unreasonable men and every good encouragement in his place scarce in all thy life Then may I say to thee as Dâ—lilah to Sampson How canst thou say thou lovest mee and doest not this thing for mee How canst thou say thou lovest mee and keepest this thing from me even thy prayers and best wishes 2. The object must be right the things prayed for Many wish well to their Ministers and much love they shew them and pray for them that God would give them good livings two or three and for meanes of further preferments to raise them to the fayre of dignities wish them good Lords and Patrons and countenance of great men Oh the happinesse of Ministers stands not in these things A Turke or Heathen can wish all these to their friends and yet Christians wish no more These are wishes of carnall men But pray thou for liberty spirit courage power faithfulnesse to stand against men and Divels that by force or subtlety would discourage him from the worke grace and faithfull dispensation makes an happy Minister Pray for this and yet I doubt many Ministers themselves pray more for the other than these 3. With prayer thou must bring the other companions of love and thankfulnesse We must not deale by our Ministers as many answer beggers God helpe you but give them nothing you must yeeld us not onely good words and good prayers but audience redence maintenance you must doe that you pray for It is but hypocrisie to pray in a set forme of prayer for all Bishops Curates and all Congregations committed to their charge if thou doest not set thy hand to thy prayer If love set thy mouth on worke to pray for a Ministers prosperity it will set the hand on work to uphold his person his comfort his Ministery his cheerefulnesse in the worke of the Lord all thy pretences leave thee but an hypocrite an enemie of righteousnesse who art hyde-bound and hand-bound who valuest not sundry yeares labours of thy Pastour at so many farthings Heathens and Savages would be loath to reject their Idolatrous Priests so farre but either conscience or shame or feare or company would force some expressions of love to them But Heathenish Christians nothing can worke them FINIS THE TABLE A. ACtions of renovation discerned in three things 198 Actuall sins more violently quenching the fire of the Spirit above other 3 sorts 23 Every action must be done 1. by vertue of a word 2. in Gods presence 3. for Gods glory 110 Action to bee good must proceede from a good agent 115 Admiration of mens persons no good rule for 6 reas 84 Affections crooked no safe rule to follow 3 reas 81 83 Affection to inferiour things must shame us for want of like affection in attaining better 227 Affections must be narrowly watched 256 Affections naturally exceedingly corrupted 5 instances 263 Sound affection to grace discerned by foure signes 218 Afflictions sanctified set forward sanctification 5 wayes 214 Aime of a Christian must be absolute conformity betweene the whole word and the whole man 89 All things to be beleeved or done must first be tryed by the Scriptures 4 reas 61 All things are to be tryed but all things must not be held 125 All the Articles of religion turned into a questionary Divinity among Schoolemen 129 Alteration and change of spirit soule and body a sure signe of growth in holinesse 217 Ancient Christians refused ceremonies used by Heathens 3 instances 160 Appearances of evill must be avoided as well as apparant evills for 5 reasons 147 Apostates their fearfull danger in 4 things 319 Arts wicked with which seducers come armed to deceive 5. 63 Severall Attributes of God to be conceived according to our suites 5 Instances 178 B. Baptisme must not be required of a Popish Priest 5 Reas. 158 C. Calling effectuall and ineffectuall differenced 353 His owne effectuall calling every man ought to know 4 reasons 356 Calling effectuall the worke of God onely 5 reasons 361 From effectuall calling a man may certainly conclude his owne salvation 363 Calling effectuall often hardly discerned 3 reas 367 Calling effectuall heareth Christs voice many wayes vttered 371 Ceremonies ordained of God so as Iewes must differ from Heathens as well in them as in doctrine 4 Instances 159 Wofull changes in the soule of Gods childe who hath quenched the Spirit 5. 17 Change in a man effectually called is wonderfull 1. In respect of sinne 377 2. In respect of the world Ibid. 3. In respect of grace in kinde 379 soundnesse 380 growth 382 Change no shadow of it in Gods nature 386 Nor in his decrees 387 Nor in his will 389 Nor in his affections Ibid. Charity how it beleeveth all things 4 cautions 69 Christians must proceede to full sanctification for five reasons 201 Christians must be as carefull to retaine grace as to attaine it 4 reasons 232 Christ must be magnified in our bodies 5 wayes 280 Christ not corporally present in the Sacrament 4 reasons 309 Christians must not onely labour for full but finall holinesse 4 Reasons 311 Christ raised dieth no more no more doth the Christian. 391 Civility is farre from sanctity 6 differences 205 Comfort in affections well guided in 3 things 268 Comforts from Gods faithfulnesse in 4 things 393 Communication in other mens sinnes to be avoided both before and after 165 Conformity with Idolaters must be avoided in 3 things 156 To a good conscience are required 4 things 239 Conscience cleareth his master 4 wayes 240 Consideration of Christs second comming encourageth godlinesse 6 wayes 301 Considerations to move people to pray for their Ministers sundry 403 Contemplation of creatures in their severall rankes call us to progresse in holinesse 222 D. David sinned in numbring the people in 4 things 113 Davids mourning for Absolom blame-worthy for 4 reasons 114 David refused to drinke the water of Bethlem 3 reas ib. Depth of learning pretended by seducers 63 Difference betweene the peace of Christ and the peace of the world in 6 things 180 Difference betweene sound peace and sencelesnesse of conscience in 5 things 185 Dislike of evill if sound discerned in 6 things 219 Disposition to good tryed by five signes 220 Directions concerning sanctification of the spirit 5. 237 Distinction must be made betweene diffusing of grace and decaying of it 32 Doctrines to be sound must all agree with the analogie of faith 3 instances 90 Doctrine of doubting of a mans owne salvation is against the analogy of faith 91 All sound doctrine tyeth the two tables together 6 Instances 92 All true doctrine leades men unto Christ. 100 Sound doctrine is most contrary to corrupt nature 103 The soundest doctrine most soundly comforteth