THE PROGRESS OF SAINTS TO FULL HOLINESS: Described In sundry Apostolical Aphorisms, or short precepts tending to sanctification. With a sweet and divine prayer to attain the practice of those holy precepts. By THOMAS TAYLOR, Doctor in Divinity, and Pastor of St. Marry Aldermanburic. LONDON. ISAY 35.8. And there shall be a path, and a way, and the way shall be called holy, and the polluted shall not pass by it. LONDON, Printed by W. I. for john Bartlet, at the sign of the Guilded Cup in Cheapside, in Goldsmith's Row. 1630. TO THE RIGHT WORSHIPFUL AND WORTHY KNIGHTS, SIR RICHARD YOUNG, Knight Baronet, and Sir ROBERT HARLY, Knight of the Bath; and to my worthy friends the Merchants, and the rest of my loving people of St. Mary Aldermanburic, increase of grace and blessing from the rich fountain. SInce it pleased the almighty providence, by your free choice, to give me charge over you, I have not spared my pains to acquaint you with the counsel of God, according to the measure of grace bestowed on me. My aim hath been to speak to the meanest capacity, for the informing of every man's judgement, and the awakening of every man's conscience: and my prayers have been frequent unto him who hath commended unto me this piece of service; that he would please to make me an able instrument of your good: neither hath my success discouraged me, who have for the greatest, and best part of you; found you a willing and loving people. If any be as yet otherwise minded, and have not given up themselves to God, and to his Ministers; by instructing them still with meekness, and waiting when God will give repentance, 2 Tim. 2.25. we will not distrust that grace of God, by which the worst one day may be won to consider; 1. That it is a most dangerous thing long to enjoy the good means of grace, and not to get grace by them. 2. That the more powerful and profitable the Ministry is which an unreformed man liveth under, the more unhappy and damnable his estate his. 3. That the long and often refusal of Gods call, giveth the Lord just occasion to call no more. 4. That it is not the having or hearing of a Teacher that will avail an unconverted man, but a discerning of the Lords voice, and an opening the door of the heart to the Lord, who hath a long time stood knocking and seeking entrance. And now because love is a loadstone of love, Magnes amoris amor. I could not but think of some return, and thankful acknowledgement of your loving respect of myself and weak labours among you, for whose sake I have recollected the heads of many Lectures preached among you, and presented in a shorter view or model; the marrow and substance of sundry discourses more largely handled in the delivery. For as unto you, under God, my time, my strength, my labours in publlke and private are most due, so herein I render to you but your own▪ and that perhaps not uncalled for by you· These lines will call upon you for 3 duties especially. First, every day to strive in subduing in yourselves your personal corruptions, till you have brought down every high thing, and thought into holy subjection. Secondly, most inwardly to affect holiness in yourselves, and most entirely to love such as walk most holily, as being the likest, nearest, and dearest unto God. Thirdly, to see that every part of your lives aim at progress to full holiness. My desire of the Lord is that there may be added to your perusal, a second addition of blessing and success. My request to you all is, kind acceptance of this my labour, as a pledge of my care over you, and of my hearty desire every way to help you forward towards your desired end. My encouragement and recompense shall be your profiting and progress in an holy reformation of heart and life. This is the right praise of a Preacher. And though I can promise, or presume nothing of my own strength, which is well nigh drawn out by the painful labours of my Ministry above thirty years; yet (the Lord assisting me) my purpose and endeavour shall be to frame this latter age, and act of my life, suitable in pains to the former; so as it may be most fruitful unto you, and useful unto the Church, into whose treasury I have cast another mite. I shall better attain my purpose by the assistance of your prayers: which I desire may daily meet with mine, for you all, before the throne of grace for mutual blessing. And so I rest: From my study Novemb. 17. the happy day of that admired Queen Elizabeth, the world's wonder, the famous Mother of our Country, and nurse of our religion. 1630. Your loving Pastor, THOMAS TAYLOR. To the Christian Reader. Heard it is to persuade the wisdom of flesh that which the wisdom of God hath so expressly affirmed, Luke 12.42. that One thing is necessary. And the reason is, because it neither discerneth what this one thing is; nor what is the necessity of it. This one thing is not one dish as Theophilact: Nor Unity as Augustine: Nor one grace, whether faith, 〈◊〉 hope, or charity, as some others. But this one thing is that Christian care which every one ought to have of his own salvation. For 1. Mary and Marthaes' care are here opposed. 2. Our Saviour calleth it the good part chosen by Mary, whilst she carefully used the means of her own salvation. 3 To this is promised the grace of perseverance, that it shall never be taken away. For as salvation is the happy part of the elect, which shall never be taken away; so neither shall this care to attain that end in the means, whereby the Lord preserveth it. And it is said to be the one thing necessary; not because many other things are not necessary: But 1. It is in order before, and above all things necessary. Math. 6.33. First seek the kingdom of God, that is, to get into the state of grace. First in time, and in the first place: as Israel must go forth to gather Mannah the first thing they do in the morning. 2. This one thing is simply necessary for itself: and all other things only so far as they conduce unto it. 3. It is most transcendently necessary, far beyond all other things in the world, for this alone is sufficient to make a man truly happy, and to state him in salvation: all they are insufficient. 4. It is constantly necessary, and perpetually while we live; leave beginning in the spirit we end in the flesh: and so loose the crown which is set on the head of perseverance. But is it not necessary to follow our callings, to provide for our families, and intent our civil business and occasions? Answ. Yes. And every one must abide in the calling in which he is called. Yea Religion binds a man to be a good husband, and to guide his affairs with diligence and discretion, that he may both maintain his own, and be helpful to others. But he must know, that he must first be a good husband for his soul. 2 That in thy most earnest, and urgent affairs of this life, he must never forget that there is one thing more necessary than they all. 3 That Christ commandeth the care of salvation in the means to take place of the care of entertaining his own person; and commendeth it in Mary. 4. That these two callings are not contrary but subordinate, for a man may have great employments in the world, and not remit his service to the Lord Christ; neither hath any man any allowance in any earthly business to be earthly minded. 5. That this one thing being neglected, all other things are unprofitable. For what would the gain of the whole world profit him that hath lost his own soul? Yea, they be vile and lossefull. How doth the holy Apostle esteem of all things loss and dung, in comparison of Christ in the means? All without a man's self, authority, wealth, favour, honour: all within himself, as knowledge, wisdom, memory, discourse, profession, revelation, and the most excellent gifts which the Apostle had had in abundance: all is lossfull that helpeth us not towards heaven. And indeed the glorious excellency of Christ in the Gospel is such, as should draw all eyes from off these shadows and vanishing contentments, to the surpassing brightness of itself. The greater will prove their sin and shame, that shall set the Moon above the Sun of grace; or prefer pottage before the blessing; the Swine before Christ, and very husks before the bread in our Father's house. Now whereas many are convinced more easily, that this care of this one thing is necessary on the Sabbath day; but there be not a few that put it off with their holiday clothes, and are so far from the use of any public means in the week day, as that they are ready to say of such as preach or hear a week's Lecture, as Pharaoh of Moses, and the Isralites, desiring to go into the wilderness to worship. Exod. 5.4. Moses and Aaron, why cause ye the people to cease from their work: get you to your work, to your callings: much people are in the land, and ye make them idle. Therefore partly to stop such profane mouths, and partly to satisfy the inquisition of others, I shall not think much to give a word of direction in this particular; only aiming to advance this holy care which ought never to be laid aside, but must run through and quicken all the actions of our lives, one day as well as another; as the blood runs in all the veins of the body to maintain the life and vital spirits in every member. And first, that we may make no more sins than God hath made; nor by men, where God hath left them free: we make it not a case of necessity, either for a Minister to preach, or for a people to hear a week's Lecture: for which we have no such express commandment, as for frequenting the public exercises on the Sabbath day. Yea we affirm that all men must ordinarily abide, in their ordinary callings in the six days: according to that commandment, Six days shalt thou labour: and that some men are more straight tied to stick close to their callings, as who can very hardly afford the time for a public exercise, without disabling themselves & wronging their families. But yet as the commandment on one side, doth not so enjoin rest on the Sabbath, as that on no occasion we may labour: So on the other, doth it not straitely enjoin labour on the six days, as that on no occasion we may rest and refresh ourselves. Nay it was never the Lords intention, to allow us the six days for our own work; so as in any of them his own worship (at least private) should be neglected. Neither are we freed from the service of God on any of the six days, no more than on the Sabbath; because we must serve him on the Sabbath in duties of Religion and mercy only. So as when God is pleased to offer the opportunity; as where a willing Pastor calleth his people, or a willing people (ready to redeem sometime in the week day) calleth their Pastor to bestow his pains for an hour or two in the week, to so good a purpose as to hear God's word, and invocate his name in prayer and praises. I conceive it not only lawful, but commendable, and in some cases necessary for the people to hear. For 1. That it is lawful for the preacher to preach on the week day, is not only warranted by that vehement charge enjoining him to preach the word, to be instant in season, and out of season, 2 Tim. 4.2. but also by the practice of Christ himself, Luke 19.47. who taught daily in the Temple. Had it been unlawful for us, Christ would not have given us such an example: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. which although it be not a law to bind us, yet it is allowance upon just occasion. Agreeable to whose example was the practice of his Apostles: Yea, of the Ancient Fathers themselves. Chrysostome usually begins his Homilies with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Yesterday we handled, etc. Bernard often concludes with his cras, to morrow we will go forward: And most worthy Calvin ordinarily begins with his heri, yesterday, etc. And how can we grace their persons so much, if we disgrace their practice. 2. That it is lawful for a people to hear on the week day is manifest, in that all the people hanged on Christ daily teaching in the Temple, Luke 19.48. and a great number continued with him three days together, and spent some good time in coming and going. It is plain also that it was not the Sabbath, Math: 15, 32. when Mary sat down to hear Christ's gracious words, being as is observed by Divines the sixth day before his death. 2. If this practice was commendable in ancient believers, how can it be but praiseworthy in us? But the believers in the Primitive Church were commended, Acts 2, 46 for that they continued with one accord daily in the Temple. Why? Had they nothing else to do? Had they no callings, no families, no business to intend? Certainly the spirit of God asks no such questions; but speaks to their singular praise and approbation. It is also recorded to the high praise of the Gentiles, Acts 13, 42. In tempore sabbatis interiecto. Pisc. Vt intra proxime sequens sabbatum exponerentur sibi haec verba. Beza. that they besought Paul and Barnabas, who had taught them the Sabbath day, that they would preach the same words unto them: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: That is, betwixt that and the Sabbath following. And that the Apostles did so, according to their desire appears in the next verse 43. Now who dare blame this desire in them which the spirit of God commendeth? Or whence is it, that what was praise worthy in them, should be blame worthy and scorned amongst us? 3. In some cases it may become so necessary, as it shall prove a fearful sin to neglect this public help on the week day. As where a people are unprovided of an able and preaching Ministry on the Sabbath day, I suppose none so unreasonable as to deny it necessary for them to seek out, and enjoy at home or abroad the means on the week day, unless we will wholly deny them the means of salvation. And beside for such as have opportunity and leisure from their callings, it must needs be an unanswerable sin to neglect or contemn the offer of the means of their own good; while they can spend that, or more time idly, or sottishly; or in gaming, sporting, vain companionship, compliment or the like. For here is not only a vain & sinful expense of precious time; but a profane despising of the most sacred ordinance of God, which is now as a prize in the hand of a fool, but he wanteth heart. Were there a true knowledge of Christ offered in the means, he would be thankfully received at any time. Were there any true love of Christ, it would always enjoy him whom the soul loveth, and delight at any time to behold him through these grates: but he loves him not on the Sabbath, that hates him on the weeke-day. Were there any hunger after Christ, it would find the need of this bread of life on the weekday, as hunger findeth need of food for the body on the Saboth day: hunger after Christ would force him out of his tent to gather this Mannah in the due season of gathering, if it were every day to be had. Were there a true taste of Christ, he would be as sweet to the soul one day as another: Did ever man that truly tasted Christ on the Sabbath day, prefer earthly things before him in the weeke-day? or did ever man prosper by the means on the Sabbath, that despised them in the weeke-day? Were there true sense of a man's self, it would not suffer him to be less holy any day than the Sabbath; only it must be more publicly expressed: it would not suffer him at any time, in the midst of his earthly business to be earthly-minded; and much less to be so wedged, and riveted into earthly distractions, as not to bestow an hour in a week, when God offers a public help to the winding up of his heart towards heaven. The objections are idle, and of idle men: Object. Answ. As that there is too much preaching. If it be made by Preachers themselves, I should marvel the more; because I never heard men of any other trade complain of too much trading: If of private men, a man might wait to weariness before he should hear them complain of too much money, too much land, too much gain: Which plainly evidenceth, that God's word is undervalved, and rejected below base profits; whereby men pull the brand of Esau's profaneness upon themselves, preferring every measse of broth before the birthright, and exchanging with the Prodigal for very husks the bread of their Father's house. Object. But so much preaching bringeth preaching into contempt, say some. Yea but what infant contemns the milk, Answ. because it sucketh often every day? or who contemns his meat, because he eateth every day? who falls out with his apparel, because he puts it on every day? or who despiseth his wealth, because he increaseth it every day? and is not Christ in his word propounded our food, our wealth, our apparel, and all in all unto us? Let them also make us believe, that the light of the Sun is made contemptible, because it shineth every day: Or that Daniel brought prayer into contempt, Dan. 6.10. when he prayed thrice every day: Or David, Psal. 119.164. when he prayed seven times a day. Why may they not as well persuade us, that the public prayers appointed four days in a week, brings public prayer into contempt, as well as preaching once in a week? But I have no leisure, saith the rich man, I have many weighty occasions and employments, Object. it is for poorer men, who have no such distractions, to run after Sermons. Answ. To whom our Saviour makes a full answer; That one thing is more necessary than they all; in comparison of which Mary neglects all other things: and who dare say that Mary did more than she was bound to do? or that she did hear only because she had nothing else to do? or that she was blame-worthy, whom our Lord commendeth, in that for the love of the word she did neglect all other things. 2. It is not indeed want of leisure, but want of love, and taste of the word that makes this objection, for love of any thing will find time and leisure to enjoy it. 3. It is not want of time, for no man but hath much more time than he useth well; and none but hath much time which he spendeth worse: but want of judgement, to give priority to things of greatest weight, and worth. Is any worldly business of greater importance than the seeking of God's favour, and the assurance of a man's own salvation? Would any employment, never so weighty, make a man wholly neglect for a week together all means of preserving his body? and is any so necessary as to make us neglect the health and welfare of our precious souls? or canst thou with reason be straiter to thy own soul on the week day, than the Lord is to thy body on the Sabbath day? He allows thee to consult with a Physician for thy body in case of necessity even upon his sabbath; and dost not thou allow thyself an hour among so many hours in a week to consult with thy spiritual Physician for the help of thy soul? Might a jew make a journey on the Sabbath to consult with a Prophet, and may not a Christian step out of his doors for counsel in the weekday? Nay more, may a jew perform a work of mercy to a beast on the Sabbath day, as to help it out of a pit, or to drive it to water: Luke 14.5. Matth. 12.11. and must not a Christian do so much for his soul on the weekday, as they for the body of a beast on the Sabbath? 4. It is not want of time, but want of well husbanding the time, that gives rise to this objection; for he that employeth his time wisely, shall never need to complain for want of time, especially for the main business of his life. A good husband will be sure to set out time for the chief points of husbandry, and so will a good husband for his soul: but he that trifles out his time in unnecessaries, must needs want it in necessaries. And indeed they be not such necessary duties as they are pretended, which engross and eat out men's time: but for the most part, unnecessary and lombersome employments, (such as Christ reproves in Martha,) which for a great part of them might be pared off and parted with; were men so wise as to lighten the overburdened ship for the safety of the passengers. But if men will grapple and pull upon themselves all the employments they can any way reach, and then complain that they are so distracted with many things, as that they have no time left for the one thing necessary: It is all one as if a man should roll and moil himself in the clay, and then complain that he cannot get out his feet. 5. Canst thou find no time for the Lords work? what time hopest thou to find for his wages? hast thou leisure for every thing but to be saved? what time wilt thou attain the end, that hast no time for use of the means? or art thou all body without an immortal soul? or is there is no further use of thy soul, but to be as salt a while to keep thy body sweet? Is all thy care for a ruinous house, and never mindest the tenant within? I marvel not to hear 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 poor man, can spare no time as the rich may do, I am oppressed with a great charge, and must intend my family, & c? But art thou poor and wantest many necessaries? there cannot be a stronger motive to attain this one thing necessary. Art thou poor in earthly blessings, and wilt thou not therefore be rich in heavenly and spiritual graces? Hast thou no house, land nor inheritance to rejoice in? Thou shouldst so much the more make God's 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. Marry was no bad housewife in sitting down at the feet of Christ; and it was the blot of Marthaes' houswifrie, that she did not so too. Is godliness great gain: & fearest thou it will only bring want & poverty? Must only that hinder our thrift and prosperity, that hath the promise of this life as well as of that to come? and which only gets blessing on our labours from him who only gives power to get substance? How far is this from trusting God on his word; who hath assured us that whosoever fear him (rich or poor) they shall want nothing that is good for them? By all which that hath been said, Psal. 34. 1●▪ Psal. 84.11. we may conclude, that it is not the strength of any argument made against this holy care; but strength of corruption that removes unsettled and unstable minds from the practice of it. This I have set down for the use and direction of such as heartily desire to be led in the right way, and for the encouragement of such as seek the Lord constantly in his ordinances on all good occasions: hoping that it may somewhat confirm them, that no blast or objection of profane persons may either blow them away, or weaken their frequent and reverend use of Gods most sacred ordinances. And now Christian Reader, I commend thee unto God, this book to thy godly use, and myself unto thy godly prayers. Aldermanburic, London. Novemb. 17. 1630. Thine in Christ, THO: TAYLOR. THE PROGRESS OF SAINTS TO FULL HOLINESS. 1 THESSALY. 5.19. Quench not the Spirit. THE holy Apostle in this Chapter, setting down, and enforcing a number of rules, for true sanctification, adds this also as a principal part of holiness, Not to quench the Spirit. Here we must inquire and find out, 1. What is the Spirit. 2. What it is to quench the Spirit. I. By the Spirit in Scripture is meant; What is meant by the Spirit. 1. The blessed Spirit of God, promised by Christ to be given us, joh. 14: 16. and dwelling in the elect as his own temples, 1 Cor. 6.19. inspiring them with all good thoughts, motions and affections. 2. The gifts and graces of the Spirit, such as wisdom, knowledge, counsel, the fear of the Lord, peace, joy, long-suffering, called the fruits of the Spirit, Gal. 5.22. So it is said that john Baptist was filled with the Spirit, Luk. 1.15. that is, the graces of the Spirit. 3. The motions of the Spirit in the mind, 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 sons 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 heat and light in great measure, is quenched, or extinguished. In which respect the Spirit, The graces of the Spirit compared to fire. and his graces are compared to fire, Mat. 3.11. So in other respects also: 1. Fire enlighteneth dark places; so the Spirit is a shining lamp, in the darkness of this world, and therefore called the Spirit of Illumination, 1 joh. 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 zeal, and makes it burn within us, as the Disciples going to Emaus, Luk. 24.32. and he revives us in the ways of God. 3. Fire consumeth straw and stubble; so doth the Spirit consume noisome lusts: Rom. 8.13. If ye mortify the deeds of the body by the Spirit, ye shall live. 4. Fire purifieth metals; so the Spirit purgeth the heart from the dross of sin, separates pure from impure, truth from falsehood, 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. Again, fire is quenched two ways: First, Fire of the Spirit how quenched. by putting it out quite, as by casting water upon it, violently extinguishing or smothering of it. And secondly, by slacking or lessening the heat 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 clearly to shine and burn; 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 judas did, who had many excellent graces. Some are godly▪ who have received true faith, true hope, etc. and these may lose some fruits and effects of the Spirit by security, and (as it were) slake the heat and light, and warmth, and comfort of the Spirit; but they do never wholly quench the Spirit: for the Spirit abideth in them for ever, joh. 14.16. And the seed of God remaineth in them, 1 joh. 3.9. else could it not be an immortal seed, as 1 Pet. 1.23. Secondly, distinguish of graces; both for their kinds and for their degrees. I. For the kinds of graces, we are to know, first, that some graces are of absolute necessity, and serve to the being of a Christian, without which salvation cannot be, as faith, hope, and love: these main 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 lost: Secondly, other graces serve to the well-being or comfort of a Christian, as sense of God's favour, peace of conscience, joy in the holy Ghost, alacrity in good duties, sense and feeling of comfort in that estate: these and the like may be quite lost, David himself may pray, Restore unto me the joy of thy salvation, Psal. 51.12. Again, for the kinds of graces, we are to know that some are true saving graces, as faith, love, zeal, etc. which are given to such as are effectually called, fruits of the Spirit proper to the elect, springing only in their gardens; these cannot be wholly quenched, although where these be, the Spirit may be sore grieved, as by Samson, David, Peter: Other graces are excellent, but common, not saving, not sanctifying, tending more to others good than their salvation that have them; such as are historical faith, justice, chastity, temperance: these and many the like may be quite quenched, and never remembered. As we see in Saul, 1 Sam. 16.14. The Spirit of the Lord departed from Saul, namely which had been present with him in many common graces, and the evil spirit came upon him: and in judas, who had many excellent gifts, yet it is said of him, Luke 22.3. that the Devil entered into him, who never comes but he makes waste of all grace. II. For the degrees of grace, they are four: Grace quenched in what degrees. 1. Election, 2. justification, 3. Sanctification, 4. Vocation. Of these, two are wholly laid out of ourselves, two are within ourselves. In the two former, Election and justification, a man cannot increase, nor yet decay: being two simple acts of God, once wrought in him by himself immediately; and rooted in Christ, who being the root dies not; and no more can the living branches in him. The two latter, because they are wrought mediately, by such outward means as are not always alike, may receive both increase and decrease: A man may fall wholly from his vocation; for, Many are called, but few chosen, Matth. 22.14. and from a great measure of sanctification; and from the whole comfort of true sanctification, seeing nothing in his soul but the presence of corruption: yea from many degrees of the soundest graces, attending justification, and eternal life. Yet here some care is preserved in the heart of the elect, by the Lord, so as all sound grace is not quenched. Here the case is as heretofore in the Romans war, if only the top of the standard were stricken off, the standart-bearer holding still the truncheon in his hand, lost neither office nor honour; but if he lost the truncheon, and suffered that to be beaten out of his hand, he lost both: So in our Christian war, if all care in the heart be expelled, the honour and place of Christianity is lost; and then, men fall not away from their election, but they that were never elected fall away. Thus we see the meaning of this precept directed to believers, who have received the Spirit, (for fire cannot be quenched but where it is) that they should not quench the Spirit: that it is not to be meant of an utter extinguishing of saving graces, which cannot be, but not to suffer any grace to be quenched, in the brightness, measure, or degree of it: this fire must be so far from being quite put out, that it must not be slackened or lessened; it must be so far from total quenching, as they must not let it decay in part, or in any degree of it. We come now to the points of instruction that this exposition affords us. The first is this: Doct. 1. The Saints have all the same Spirit. All the godly have the Spirit of God: else could he not be quenched, this fire cannot be quenched but where it is: Rom. 8.9. Ye are in the Spirit, because the Spirit of God dwelleth in you: and, If a man have not the Spirit of God, the same is not his. Hence the godly are called the temples of the holy Ghost, 1 Cor. 6.19. in whom he dwelleth as in his temples. 2 Cor. 13.5. Prove yourselves, know ye not that the Spirit of God is in you, unless you be reprobates. 1 joh. 2.20. Ye have the anointing which abideth in you. Object. The Spirit being infinite, he is also in the wicked. Answ. 1. He is one way in the wicked, The Spirit in the godly and wicked, but differently. as in all other things, by the infiniteness of his essence; another way in the godly, by the presence of his grace and blessed effects. 2. He is graciously present both with the wicked and godly, but the former in common and general graces, the latter in special and saving graces. In the former he dwells as in the world for the good of the world, and societies of men. In the latter he dwells as in his temples, for the perfecting of the blessed communion of Saints, both in grace and glory. In the one by grace restraining, in the other by renewing grace. Reasons of the point are these. 1. Members must needs have the same Spirit with the head; Reason 1 as a branch hath the same sap with the root, and as every member liveth by the same soul that the head doth. This is the Apostles reason, Rom. 8.11. The same Spirit that raised up jesus from the dead, shall also quicken your mortal bodies, because his Spirit dwelleth in you. 2. Christ's promise is, that his Spirit should supply his bodily absence. joh. 16.7. 2 It is meet I go away, else the Comforter shall not come, but if I depart I will send him unto you: for greater is our comfort in Christ's bodily absence, than we could have in his bodily presence, we must not now gaze upon his holy flesh, but the blessed merit of it. If we should always corporally see, we could not spiritually believe, saith Augustine. Now Christ hath carried our flesh to heaven, and opened the way by his flesh to our flesh; in our flesh makes requests and prepareth places for us, and supplies that comfort in the mean while by sending out his Spirit to glad our hearts. 3 3. This cometh to pass by Christ's effectual and powerful prayer: joh. 14.16. I will pray the Father, and he shall send you another Comforter, that he may abide with you for ever. Now he was heard in all things, joh. 11.42. But for whom prayeth he? Answ. First, for the Apostles, and then for those that keep the word, and believe, joh. 17.20. He prayeth not for the world, verse 9 And for what prayeth he? Answ. For a Spirit whom the world knoweth not, neither can receive, but the elect know him: For ye know him, for he dwelleth in you, and shall be with you all, joh. 14.17. 4. The manifest accomplishment both of the promise and prayer, 4 proveth, that the regenerate have the spirit of Christ in them: Gal. 4.6. And because ye are sons, God hath sent forth the spirit of his Son into your hearts, which cryeth Abba, Father. Christ's intercession is not a forceless prayer; but according to his promise he sends out the Spirit: which sending forth is not by change of place, but by manifesting his operation, in the gifts of illumination, faith, regeneration, heavenly life, sense and motion: and for the most part they are never more comforted, than when they are most afflicted, which argueth a spiritual and inward Comforter, whose joy the world cannot take away. Use 1. This puts believers in mind of their honourable and happy estate, who are become temples of the holy Ghost, who never comes but with a full horn and hand of blessing. The Centurion thought himself unworthy, that Christ in his base estate should come in his house: How much more unworthy are we, 1 Pet. 4.14. that this spirit of glory should come into our hearts? See hereby what account is to be made of a poor Christian: let his outside be never so base, yet he is so glorious within as God himself delights to dwell in him: As we make much even of a wooden coffer that is filled with gold, and pearls, and precious things. And if we make so much of a man that bears about him a reasonable soul, and because he hath God's image on him; how much more should we make of a Christian, because of God's Spirit? What a shame is it to think highly of a man for land in the field, for oxen in his stall, for money in his chest, and not for graces, yea the spirit of God in his heart? what a heavy judgement hangs over them, who account these the very offscouring of the world? against whom the very Pagans and Heathens shall rise up in judgement, who whensoever they spoiled Christians, yet spared their Temples, because of the honour of God: but these destroy the temples of the holy Ghost, and God will destroy them: 1 Cor. 3.17. Again, this serves for the comfort of poor Christians. Art thou contemned? Use 2. God hath more honoured thee than the world can disgrace thee. Art thou in prison? Behold thou hast the God of liberty with thee, yea in thee. Art thou in banishment? What care where thou dwellest, while God dwells in thee? What comfort canst thou want while the Comforter dwells in thy heart? Dost thou fear falling away? Be not dismayed, the spirit of God in thy heart will never shift his dwelling; He shall dwell with you for ever. john 14.16. Christ commands his Disciples, where they find entertainment, not to shift their host: much less will he ever shift himself where once he enters, but thy heart shall be as the Temple was called Beth-gnolam, an house of eternity. Thirdly, let this teach Christians to look to their hearts, Use 3. that they may be pure and clean for so pure a Spirit. The unclean spirit delights in spiritual sluttishness; and many with the harlot provide their bed, and all things decked for sin and Satan: In one end he finds a gorge of drunkenness, in another a wardrobe of pride, in another a stews of uncleanness; and there he inhabiteth and solaceth himself. But God's spirit is most pure; and although he will dwell in a poor and homely house, yet it must be pure and cleanly. Let us therefore honour this guest with the best room, and fit our hearts for him; let us wash this room with tears, sweep it with repentance, beautify it with holiness, perfume it with prayers, deck it with virtues, and hang it with sincerity: fear not to make it too pure, or holy, care not for the scoffs of preciseness. When a great Ambassador is sent from a strange Country, what care is taken to provide him a fit house, and to deck it with fit stuff beseeming so great a personage? Now the holy Spirit is sent as an Ambassador from the great God to thee: then prepare thy heart for him, sweep out carnal desires and lusts, fill it with good cogitations, that it may yield him fit entertainment and contentment. Lastly, this teacheth men to examine their sonneshippe by the presence of the Spirit with them: Use 4. For as the presence of the soul discovereth itself by the life, so by the life of God and Christ is the presence of the Spirit discovered. Many men, while they trade in sin, wallow in lusts, and become voluntaries to lusts, of swearing, railing, drinking, or any foul sin, (under the reign of which they are bondslaves) will yet stoutly plead for themselves, Alas, we are flesh and blood, and what can we do? But know (silly man) know, that flesh and blood shall not inherit the kingdom of God: thou must be more than flesh and blood, or thou art none of Gods: For, If any man have not the spirit of Christ, the same is none of his. Thou mayst as well say, thou art no child of God; For, if ye be sons, he sends his Spirit into your hearts, Gal. 4.6. If of Christ's body, you have Christ's spirit: deny thyself a Christian, if sin must reign. But to return to the chief intent of this use, none we see can be assured he is the child of God, but by the presence of the Spirit. Quest. How shall I know that God hath given me the spirit of adoption? Answ. This question is very necessary, though some think they cannot know their sonship, others that they need not, and so neglect it. For the possibility hereof: As he that hath life in him, knoweth he hath life, because he can stir, feel, move, walk and go, so here also. And as for the necessity of it, mark what the Apostle saith, 2 Cor. 13.5. Know ye not that Christ is in you, (namely by his Spirit) unless ye be reprobates? Signs of the Spirits presence, Now the marks of the Spirits dwelling with us are most of them inward, not discerned by outward sense, as the soul in the body is not seen, or felt, but discovered by the effects and operations. 1. Conviction. The first is Conviction: joh. 16.8. When the Spirit shall come, he will reproove the world of sin. And the Spirit of God rebukes sin in us, by working in us, 1. sense, 2. sorrow for sin, 3. an earnest desire of mercy, 4. a loathing and leaving of sin: All which we may see in those converts, Acts 2.37. when once the Spirit came, They were pricked in their hearts, and said, Oh what shall we do to be saved? 2. Subjection. The second is Subjection, for the Spirit dwells, that is, not only abides, but rules and commands, and governs as the master of the house; and notwithstanding the presence of the flesh, still the Spirit hath the upper hand: therefore we must submit ourselves to this great householder; here must be agreement in minds and wills: for if an house be divided against itself it cannot stand. 2 Cor. 10.5. The work of the Spirit is, to cast down high things exalted against grace, and to bring every thought into the obedience of Christ: by working selfe-deniall, and a willingness to undertake whatsoever the word suggests, and a constant delight in the law of God. The third is Direction, 3. Direction. jer. 31.31. the spirit of God writes the law in the hearts of believers, and so brings in a new light, and yet more, john 16.13. He shall lead you into all truth: he saith not only, This is the way, but walk in it, Isa. 30.21. This note the Apostle give us, Rom. 8.14. As many as are led by the Spirit of God, they are the sons of God: Implying, that we are as blind men before conversion, and afterward as children, both having need to be led. The fourth is Sanctification, and new creation: 4. Sanctification. 1 Cor. 6.11. Now you are sanctified by the Spirit of our God: both enabling you by mortification to hate evil, and quickening you to love that which is good, which love is made manifest, Gal. 5.19. by the fruits of the Spirit: Both are put together, Gal. 5.13. Walk in the Spirit, and ye shall not fulfil the lusts of the flesh The fifth is sound Consolation; 5. Consolation for he is the Comforter: 3 ways. 1. Sealing up our adoption and salvation: Rom. 8.15, 16. therefore called the Seal or Earnest confirming the whole bargain. 2. Strengthening in temptation, and spiritual combat; for the spirit of God takes our part in the strife between the flesh and the spirit. 3. Comforting in affliction, by peace of conscience, and joy in the holy Ghost, which made the Martyrs invincible. 6. Supplication. The sixth is Supplication: for he is called the Spirit of supplication, Zech. 12.10. and makes us cry Abba, Father, Gal. 4.6. Because, 1. he makes us see our misery: 2. he gives us sound knowledge of the excellency of God, and his mercies, which maketh us fervent in prayer: 3. he lets us see God appeased toward us in his Son: 4. he propounds the truth of God in his promise, who hath said, he will hear us: and 5. the merit of Christ's intercession, to whom the Father denieth nothing. By these notes examine thyself. So much for the first Doctrine: we come now to the second, which is, that, Those that have the spirit of God, must be careful not to quench it. Doct. 2. The godly must be careful not to quench the Spirit. The Text implies, that in the best the Spirit is subject to be quenched, where it shines brightest; and in the meanest and poorest Christian of the weakest grace much more: a small spark of fire is easily quenched, and will decay, if it be not blown up and preserved: And the Apostle exhorteth all, Heb. 12.15. Let no man fall from the grace of God: no man, rich nor poor in grace, high or low; no man, not the hypocrite, who shall fall from all grace, nor the sound Christian, who may fall from many degrees, and much comfort, but is preserved from falling by the fear of falling, and a care not to fall: for God sustains him inwardly by his preserving grace, and outwardly by the word preventing security. Therefore Revel. 2.25. That thou hast already, hold fast till I come. And 1 Cor. 10.12. Let him that thinketh he standeth take heed lest he fall. All which showeth that the state of grace is lubricus ad lapsum, that is, slippery, and in danger of falling. First, Reason 1 The Spirit comes not (we say) with a wet finger, nor without labour and desire; he is not poured but upon thirsty grounds, nor obtained without much sorrow, mortification, and cleansing of the heart; he will not dwell in a sty, nor set up his Temple in the den of a dark and deceitful heart. Now when a man hath with such difficulty got the Spirit into his soul, shall he by quenching him lose his labour? suffer so many things in vain? and suddenly cast down, what he hath been so long a setting up? Shall he be so foolish as to begin in the spirit, and end in the flesh, Gal. 3.3? Secondly, The spirit of God with his graces, 2 are the earnest of our salvation. 2 Cor. 5.5. The pledge of our inheritance: Ephes. 1.14. The chief witness with our spirits that we are the children of God, Rom. 8.16. By which we call God Abba, Father. Yea he is that holy Spirit, both in his nature, The spirit of God is holy both in his nature and operation. being the fountain of holiness, and in his effect, making us holy, By whom we are sealed to the day of our redemption. This is a Metaphor taken from Merchants, who having bought some choice commodities, do seal them for their own, to know them again: So the Lord by his spirit sealeth his own, both to distinguish them from others, and to set them apart as his own; and also to make their election firm and sure, by setting his own seal and Image upon them. Shall we then quench this spirit, who alone preserveth our holiness, peace, comfort, boldness with God, and assurance of our own salvation. Thirdly, To quench the spirit is far more damnable than to want him altogether: 3 To quench the Spirit more damnable than to want him. for this is Apostasy, than which nothing doth more provoke the vengeance of God against men. Heb. 10.26. If we sin willingly after we have received the knowledge of the truth, there remains no more sacrifice for sin, but a fearful expectation of judgement, etc. And this the godly themselves can justify, what torture they have in their souls, when they have in part quenched the spirit: As David roared day and night, and his bones consumed, Psal. 32.3, 4. And Peter went out and wept bitterly, Matth. 26. ult. And such as now let no sorrow come near them for their relapses, shall find the more behind. 4 No fall so woeful as to fall from grace. Fourthly, Of all falls, the fall from grace is most woeful: 1. In regard of the good things which are lost, even the most precious graces of faith, love, joy, hope, to which all earthly wealth is not comparable. 2. In regard of the loss and ruin of the soul, in such as quite fall away from grace received; which is the best thing a man hath: and what recompense shall he give for his lost soul? For a man to fall with a millstone about his neck into the bottom of the sea, were an easier fall, (saith our Saviour) than thus to fall. 4. In regard of the woeful and miserable change in the soul of Gods own child, Woeful changes in the soul of God's child who hath quenched the Spirit. who but in part quencheth this blessed spirit: As appeareth in these instances. 1. Change. Whereas the spirit of God was the soul, and life, and joy of the soul; now being quenched but in part, he withdraws himself and his presence, yea the joy and comfort of his presence, that a man shall think him quite gone: and the joy which upheld the heart in all estates, shall now be so clear gone as if it had never been there. David found this change after his sin: Psal. 51.10. Create in me a clean heart, O God, and renew a right Spirit within me: therefore in this sense the spirit was gone: Again, Restore me to the joy of thy salvation; therefore that also was gone. 2. Change. Instead of the power and efficacy of grace, all is in a wane, and goeth backward; the spirit of prayer ceaseth, the first love is fallen from; zeal decays; watchfulness is remitted; conscience is cast asleep; the aid of the spirit greatly lost: which when David discerned, he prayed thus: Oh establish me with thy free Spirit: verse 12. 3. Change. God's children shall find, that the spirit once quenched, in stead of the lively practice of piety formerly upheld, they are given over to their own corruptions, to commit gross sins, which even many civil men would not commit. What fearful sins did David moil himself in, when the spirit withdrew himself? the sins of adultery, carnal policy, and shifting out of one sin into another, and falling from evil to worse? How was Peter given up to lying, swearing, and forswearing for the time, that a jew might have been ashamed on him, notwithstanding all his former holiness and gracious confession? 4. Change. Whereas the spirit being cherished, there was a continual feast in the soul, and unspeakable glorious joy, now being in part quenched, he brings a rack into the conscience of God's child, and that conscience which before excused and justified, now accuseth and terrifieth: the burden of which is so heavy, as all the mountains of the world are light in comparison. These terrors of conscience were the deeps, out of which David (even hopeless, and almost swallowed in the pit of despair) cried to the Lord, Psal. 130.1. 5. Change. Even the child of God quenching his spirit shall feel the smart and shame of his sin, which shall pursue him, and vex him, and he shall know what it is to exasperate the spirit. David's child shall dye, his daughter shall be deflowered, Ammon shall be slain, his wives ravished by his own son, himself driven out of his kingdom by Absolom: Oh miserable change by quenching the spirit. Fifthly, Most men have the spirit of God, and some motions; 5 Motions of the Spirit much different in the godly and hypocrite. but great is the difference between 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 Sun, 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 only and chiefly because of punishment, not because of offence; and they quench this grief, not willing to torment themselves before the time: they run into merry company and turn off sorrow, lest they should disquiet themselves too much with such melancholy: whereas the godly nourish godly sorrow, and never cease sowing in tears, till they reap in joy. Thirdly, hypocrites pretend great love to God, but it is for his goodness to them, not his goodness in himself; for wages, not for service: but they utterly quench this love by the love of the world, or pleasure, or sin, and being grounded on earthly things, when they fail it fails. If Saul love God for his Kingdom, when his kingdom fails, his love quaileth too: If judas love Christ for an Apostles place, when that place will not hold him with further credit, he will for gain 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. Cant▪ 7. Fourthly, an hypocrite hath many good motions, the worst man living is not without some: Balaam hath good desires, but covetousness quencheth them: Saul acknowledgeth his sin, and his son David to be better than himself, but it was a blaze in straw, suddenly quenched. But the godly, for the most part, go from motions to resolutions, and so to practise, many practices grow to habits, and so to perseverance. Use 1. Well, is it so? such as have any assurance that the spirit is in them, must have a special watch that they quench him not: Then let Christians carefully avoid the means of quenching the spirit. Quest. Means of quenching the Spirit. Which be they? Answ. Three especially. 1. When we let grace die of itself: As 1. I. Fire is quenched, when it is suffered to die of itself: so is the fire of grace quenched, 1. when 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 crystal, cast it by in a corner, and not use it, it will grow rusty, and unprofitable; even so will grace. And the drowsy Christian, though endued with good graces, if he wax idle, his heart shall be like Salomon's field of the sluggard, all overgrown with moss and weeds, which choke the good seed. The health of the body is preserved by exercise, so is the health of the soul by the exercise of grace; the moth frets the finest garment, when it is not worn, standing water is sooner frozen than the running stream. 2 Secondly, as fire dieth of itself, when we prepare not or add not fit matter for the fuel and feed of it: so suffer we our graces to decay, when we neglect such means as God hath set apart for the strengthening and confirming of grace: the case being with the soul as with the body, which is in a continual decay, and needs daily repast, or else it dies. If a man forbear his ordinary meals, the natural heat will decay, and vigour, and health, and life, and all: so will the Christian, if he neglect the word, the Sacraments, meditation, prayer, watchfulness, and the like. Thirdly, as fire must needs die of itself, 3 when we take away the fuel by which it should be nourished, so is it in the matter of grace: look into the places where the word hath been powerfully preached, but is now removed, and see if good things begun be not quite overthrown, and if ordinarily, and for the general such people be not more profane than any other. Many think they can walk many days without the strength of a Sermon: But it was a miracle, that Moses fasted forty days and forty nights; and let Moses be away but a few days, he shall surely find a Calf made. Mark them that absent themselves from the assemblies of God's people, whether they do not wither or no, and fall by little and little into flat Atheism. If thou keep 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 he not lose that manifestation of Christ, which might have strengthened his weak and tottering faith? and not so only, but grew he not into a peevish infidelity, that he would not believe but upon his own carnal conditions? 2. When grace is violently smothered. II. Another means of quenching the Spirit, that is to be avoided, is, when the fire of grace is violently smothered by the contrary. Sin is as water to quench the grace of God, both our own, 1. By our own sins. and those of others. For our own sins. First, our sins of nature do choke grace; for our natural corruption (which the Apostle calls flesh) doth ever lust against the Spirit: Gal. 5.17. and by reason of this there is never a grace of God in us, but it conflicteth, and is conflicted by the contrary extremes, the fear of God, A burning aguish heat eats out natural. with distrust and presumption; faith with natural infidelity, and so the rest. Now therefore our natural corruption must be daily wasted, and mastered, else will it be with us, as a man that rows against the stream, if he leave never so little, he is driven twice as far back as ever he was. Secondly, sins in our affections do marvellously quench the Spirit, as the Apostle saith, that Anger gives advantage to the Devil, Eph. 4.26, 27. Saul had many good motions, but cherishing his anger against David, he lost the spirit of God, and was haunted with an evil spirit; not only a melancholic humour, (as some think) but even an evil Angel. So for voluptuousness, a lust which while Herod cherished, he lost all his gifts: And covetousness in judas, lost all his gifts together with himself. The light of the Sun puts out the light of the fire: and the love of the world puts out the love of God. So for carnal fear, the fear of men, of danger, of loss, etc. 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 half baked on the hearth, not warmed through. Thirdly, sins in our speeches, corrupt communication; vile speeches do banish and vex the Spirit: Eph. 4.30, 31. Let no speech that is corrupt proceed out of your mouths, and then it follows, Grieve not that holy Spirit of God. Therefore we must keep our mouth with bit and bridle, Psal. 39.1. and see that our words issue from the spirit of grace, and minister grace to the hearers. Fourthly, sins in action do quench the Spirit exceedingly: how did David after his sins of adultery and murder lose the feeling of the Spirit? for sin blindeth the mind, hardeneth the heart, and leaveth a blot behind it. Now among all actual sins, Three sorts of actual sins more violently quench the Spirit. some there be which more violently quench the spirit than other: as 1. Sins that are studied and meditated: which is not a slipping into sin, but as a pitching of a man's self into the sea. A woe is denounced on them that devise wickedness on their beds, and in the morning practise it. Absolom for two years together plotted his brother's death, and at last compassed it. How can this but extremely quench the spirit, whose motions all the while are resisted? 2. Sins repeated, doubled, and traded in; which argues greediness and delight in sin, when men live in an evil course, purposely and constantly. These are as the complicated diseases, seldom cured. How often do we see ordinary drunkards, quarrellers, riotous persons left by God and his spirit, and now ruled by the Dive●●, and commanded by him to outrages against their own and other men's lives? 3. Sins against conscience, when God's word stands as an armed man in the conscience, yet for all that the wretched sinner resists the loud call of God's word ringing in his own conscience. This is an opposing and a resisting of the spirit, joined with a wilfulness and obstinacy in sin, notwithstanding all calls to the contrary: these sins thrust down the regiment of the spirit, and therefore David prayeth against them, Psal. 19.13. Keep thy servant from presumptuous sins, that they prevail not over me. 2. By others sins. So much of our own sins. The sins of others also are a great means to quench the spirit of God. How doth profane company dead the spirit, as Peter in the high Priests hall! Solomon fell by the company of outlandish wives, and shall we look to stand where he fell? The Israelites hated the Egyptians, and yet through conversing with them learned their manners. Besides, when we thrust ourselves into evil 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 sins of superiors, sins of Magistrates, they suddenly infect and fall upon the inferiors; as sudden reins fall off the hills into the valleys, and stand there. But especially sins of Ministers, by preaching seldom, coldly or maliciously; mens green wood will not burn without better blowing. As also when their lives are scandalous, what will fire in preaching do, when a man carries water in his life, and is noted with pride, covetousness, contention, drunkenness, or any such foul lusts? III. A special means of quenching the spirit, which is to be avoided, is, 3. When the Spirit is grieved. To grieve the hóly Spirit of God, Eph. 4.30. Now he is grieved four ways: 1. By not preparing, or not preserving our hearts as sweet and holy Temples for him; if we do not wash, trim, and perfume our houses, and sweep out every distasteful thing, and beautify them in most seemly manner, for so honourable a personage. If an honourable or noble person should vouchsafe to come to a mean man's house, and find the house sluttish and nasty, annoyed with filthy smells, and every way unprovided, he would be sorry he came into such a noisome place, and begin to think of departure. So if the holy Spirit of God find our hearts a sink full of corrupt thoughts, our speeches as noisome and filthy smells, our actions foul and polluted, he is sore grieved, and will not stay. Non solum qu●ad internam operationem Spirit●s eff●●●cem, sed et qu●ad externum Prophetarum ministerium. 〈◊〉. v●s. seq. 2. By shutting up and hardening the heart against the word and works of God. Psal. 95.10. Forty years long was I vexed in the wilderness, while they harkened not to my voice, nor regarded my wonders. Acts 7.51. Ye stiffnecked and uncircumcised of heart, ye have always resisted the holy Ghost, even as your fathers. 3. By not following and fostering his motions: who would not be grieved to see his counsel despised? nay the contrary counsels of Satan himself, tending to destruction, to be preferred and wilfully undertaken? How this drives away the spirit, see Prov. 1.30. They would none of my counsel, therefore they shall eat of the fruit of their own way. 4. By dishonouring him in his own Temple: can a man endure to be wronged in his own 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 we turn his gifts against himself, our knowledge to puff us up, our wisdom to earthliness, our zeal against zeal, the word to maintain our sin, the sacraments to feed our hypocrisy, and the whole grace of God into wantonness. Again, if we must not quench the spirit, then must we observe and carefully mark, Use 2. To observe what gifts of the Spirit we have received. Reasons. not only the presence, but the work 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 esteem the gifts and graces of God's spirit, and keep them the more carefully. 2. To be so much the more thankful 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 me! 3. To bind us to the more care in dispensing them: for the greater our receipt is, the greater is our Lord's 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 ten talents, must bring in according to ten. 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: Rules of trial whether the Spirit be quenched. in respect of 1. Graces, 2. Good motions, 3. Good duties, 4. Sin, and 5. the Spirits work on thy affections. First, examine thyself in graces received, 1. In respect of grace. both for number and measure. 1. If the Spirit in respect of the number of graces be quenched, try thus: For number. If a man make no conscience of some points of doctrine or practice, which heretofore he hath made conscience of, as swearing, usury, lying, gaming, family-duties, and the like; now the Spirit is quenched: he is like a man, who being in decay, for matters of the world, doth cast off some of his train. So also, when a man is not able to feed his understanding and practice, as one ignorant about what he may employ his head and hands. A tree being in decay withers first at top, because it cannot send sap so far from home: so is the life of grace known to be in decay, if it feed not all the parts of the Christian course. Or to use our own Metaphor: As an aged man appears by his head, his white hairs show a decay of natural heat and moisture: so a Christians falling from right understanding, judgement and practice, is as white hairs, and argues a decay of spiritual heat and vigour. For preservatives in this case, first consider, that God expects the number of talents committed unto us. Secondly, why should we be like the brute beast, which wants the art of numbering? why should we be as the silly bird, that layeth twenty eggs, yet take away all but two, she is as well and as painful for them as for all, and all because she wants numbering? How can a Christian be so simple as to please himself as much with few graces as with many? For measure. 2. In regard of the measure of graces, try thus: If a man waver and stagger in that wherein he hath been constant; still he hath some faith, some zeal, 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 old man is known to be decayed, because, though he have his whole number of parts that ever he had, yet he hath them not in that measure of vigour, as formerly he 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 carefulness which once she had, Rev. 2.4. Secondly, consider that we are commanded in the Scripture, to add grace to grace, as days 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 been heated with the fire of God's spirit, and afterwards have abated, do grow more frozen in iniquity than any other; as water once hot is afterward most cold, and freezeth hardest. Secondly, 2. In regard of good motions. examine thyself in regard of good motions: If these be lessened, the spirit is quenched. As for example, when thou hast been moved to hear the word, and hast neglected it for some vain pleasure, or some small profit; or sometime thou hast a motion to leave thy swearing, cursing, lying, usury, gaming, etc. God's spirit did knock at the door of thy heart, but thou didst shut the door against him, and keptst out that heat which he would have put into thee; this is to quench the spirit. Take heed lest failing thus in so necessary duties, thou fail of the means whereby thou shouldest rise: Repent and do the first works, or else I will come unto thee quickly, (saith the Lord) and remove thy Candlestick out of his place, Rev. 2.5. And again, Matth. 21.43. I say unto you, the Kingdom of God shall be taken from you, and given to a nation that will bring forth the fruits thereof. 3. In respect▪ of good duties. Thirdly, examine thyself in regard of good duties: after this manner. 1. If in stead of fervency in prayer thou findest thy prayer cold, dead, remiss, formal, interrupted with idle and wandering thoughts; now the spirit is quenched, who makes us cry, and stirs up groans which are unutterable. Rom. 8. 2. If once coming to the word thou wast wont to find it sweet, and a word of life unto thee; but now thou comest with an impenitent heart, a slumbering and a sleepy conscience; oh, certainly the spirit is now quenched, who is never so sweet and cheerful as in the word: for he thaws the benumbed heart, and makes it burn by opening the Scripture. A man in a swoon, if rubbing and Aqua vitae fetch him not again, his soul is gone: the same is thy case, if the spirit of God do not revive and quicken thee. 3. In keeping the Lords sabboth's, if sometimes thou couldst account them thy delight, & the most comfortable day of the week; but now thou formally passest them over; not altogether hardened, but with cold and heavy motions, in confessing sin, in petition, in thanksgiving: if thou be slow of heart to believe, hear and meditate in the word; by this know, that the spirit is quenched in thee, who worketh joy and sweetness 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 cheerfulness, strength, and good assurance; thyself refreshed by them, and better disposed: but now thou findest in thee loathing, or discontentment, no strength, or small comfort, know for a certain that the spirit is quenched; some sin or other is as a cloud hindering the beams of his sweet grace and comfort from thee: Psal. 77.2, 3. I sought the Lord yet my sore ran, and ceased not, my soul refused comfort, I did think upon God and was troubled, I prayed, and my Spirit was full of anguish: Verse 7. Will he absent himself for ever? and will he be favourable no more? Consider here what a dead carcase is without the soul, and so is all our service without the spirit. Fourthly, examine thyself in respect of sin, 4. In respect of sin. thus: 1. If some sin which was of great burden and weight in thy estimation, do now seem less, and less dangerous; if sometimes thou couldst not be comforted in the sense of sin, and the same sin now move thee nothing at all: thou couldst not abide cursed speaking in others, now thou fallest to it thyself; thou couldst not away with idle and graceless companions, now thou canst: now hast thou quenched the spirit. 2. If thou be apt to rush into sin once conquered, thy strength is abated. 3. If thou be unwilling to hear any of thy sins reproved, the spirit is quenched, because he rebuketh sin. 4. If the word and rod preserve thee not from sin, the spirit is not present in thee. 5. If after sin committed thou dost not more hate it and sorrow for it, than before thou lovedst it, and rejoycedst in it; if thou hast not a more constant care to avoid sin than before, yea if thou hast not a greater zeal in doing good; know for a certain, that some sin in thee or other is as water cast upon the spirit. 5. In respect of the work of God's Spirit on thy affections. Fifthly, and lastly, examine thyself concerning the work of God's Spirit on thy affections, thus: If thy love of heavenly things be abated, or be more to earth than to heaven; if thy joy be troubled; if thy conscience be perplexed with accusations: if there be in thee an excessive fear of death, or the like: certainly the spirit is now quenched, look well unto it. Object. Alas! I have found my affections more fiery than now they be, I have had a great measure of zeal for God, much indignation against sin, fervent affection in God's service, joy in God, comfort in myself, and in good duties; but now it is not so with me, I could never attain the like affections as at first: what may I think of myself? Answ. We must wisely distinguish of the diffusing of grace, from the decaying of it. In earthly marriage, love will be more vehement at first, because less diffused, but afterward is rather more extended than languishing: so it is in the heat of grace. But how may I know it? thus: 1. If thou be displeased that thou canst not get thy heart to the highest pitch of delight in grace. 2. If thou still hungrest after grace, and a further measure, as one that hath tasted honey desireth more: so having tasted of the spirit, dost earnestly desire a greater measure of it. 3. Stickest thou to the means, in public and in private, and wilt not be driven off, still lying at the Pool where the spirit moveth? then discourage not thy self, but go on comfortably, this small affection toward the Lord, and his grace, be it but as a grain of mustard seed, it shall outgrow all choke weeds, and master and kill whatsoever affections would overtop it. So much for the second use. Thirdly, Use 3. Motives to stir up the Spirit of God. seeing negative precepts include the affirmative, every Christian must hence be stirred up, to stir up the gift of God that is in him, and not suffer it to decay: 2 Tim. 1.6. A fit lesson even for Timothy himself. For first, the Spirit is ever working something in God's children worthy the stirring up: he is no where idle, but still beautifying & perfecting his own dwelling. 2. Every Christian hath some graces to stir up; else were there no difference between him and a natural man who wants the Spirit. 3. No Christian hath any grace so perfect but it needs stirring up: where growth is there is no perfection. 4. Without stirring the fire dies, & so the Spirit; for which cause the Apostle useth the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, blow up. Quest. What means may we use to blow up the Spirit? Answ. 1. Means to blow up the Spirit, 7. The word of God in the public and private use of it. First, the preaching of the word, as it begets, so it nourisheth grace: The Ministry is instituted, and gifts given to men, not only to lay to foundation of our happiness, but to build us up till we meet together in a perfect body, Ephes. 4.11, 12, 13. Natural food strengthens the body by the daily use of it, & spiritual food strengthens the soul by the continual use of it. Those that say they know as much as they need, or as much as the Preacher can tell them; never truly saw their great weakness: for let any good conscience say, if it need not the word continually. David, a man of singular grace, yet lay foully in his sins till Nathan came and stirred him, saying, Thou art the man. Despise Prophecy, and quench the Spirit; where vision faileth, grace perisheth. Secondly, the word must be privately read and conversed in, for such is the excellency and power of it, that it transforms the mind conversant in it unto itself, and to be affected as the penmen were, holily and graciously. Besides, it begets and furthers found judgement; whereas others err, not knowing the Scriptures: and it stirs up good affections and gracious desires. Again, the word must be meditated on in private, without which, hearing and reading are to little purpose. Psal. 1.1. Blessed is the man that meditates in the law of the Lord continually. And here is mutual help; for, hearing and reading do feed meditation, and meditation doth fasten them: Why else hath God given man a reasonable soul, but to meditate upon his word and works? Or why else hath he set apart a whole day in seven, especially for meditation, if it were not a notable means to excite grace? Or why else did our Lord take all occasions from the works of God, to teach and instruct us, but for our example, that we should tread in his holy steps? We see the first means. 2. The Sacraments were instituted to strengthen our faith, which in itself is weak, and to keep in continual memory the covenant between God and us, with the means thereof: yea the very preparation to them includeth a special means of stirring up our graces, of repentance, of renewing our faith, of obedience, thankfulness, and all the means of growth in the covenant. And much more strength doth a good heart find in the celebration of them. Therefore to forbear them of contempt, argues no member of Christ: and of negligence to forbear is to cast one's self into the judgement of God. 3. Prayer sets all graces on work: as faith in God's promises, charity toward our brethren, hope which looks for the performance of that we pray for; humility in confession of sins, and sense of wants; thankfulness for supplies, and leave to pray: and by exercise in prayer we get the spirit of prayer: Luke 11.13. Our Father will not deny his Spirit to them that ask him. 4. Company, or commerce with the godly, doth exceedingly sharpen our graces. One candle lights another, and one stick of fire kindles another. A lesser stick may kindle a billet: so the strongest Christian may receive furtherance from the weakest. Paul himself might be comforted by the Romans, chap. 1.12. And when Silas came, Paul burned in the Spirit. But how can one coal alone by itself keep itself glowing? Yea evil men have become better for good men's company: Saul himself among the Prophets will prophesy. And shall the wicked in their companies abet and further one another in evil, and shall not good men in good? 5. Observe the first motions of God's Spirit, and the aim of God in his ways with us, Motions of the Spirit to be observed. and follow them. For the first the prodigal son is a good example: he had a motion and good inspiration, he remembered the estate that he was in, and the estate that he had been in, and the estate of his father's house; and in no case suffers this motion to die, but follows it, surely I will starve here no longer, but resolves to go to his father and goes. Many kill good motions in the rise of them: many follow them to purposes and resolutions, but there they die; few follow them to practise. So in God's ways with ourselves: If he make our estates prosperous, and advance us in the world above others, what is his aim but that we should be eminent instruments of his glory? Many purpose when they come into great places of Magistracy, or any preferment, to do much good every way, but they suffer this purpose to die, and never follow their resolution unto execution. So what is the aim of God in crosses and trials, but to excite and exercise our graces? which while we suffer to lie still, God takes us in hand, and moves us, and shakes us by the north wind of afflictions to blow our ashes and dust from us. Therefore in every trouble let us follow this aim of God, and make account that every of them is the Lords bellowes to blow up our graces: so shall our afflictions, yea our sins themselves be as the smith's water on coals to heat us the more. 6. Let us exercise diligently our general calling of Christians. In ourselves let us practise piety, and keep on work the grace received; for the Lord recompenseth the practice of grace with the increase of grace: No man used his talon but with gain. And to others let us exercise friendly admonition, exhortation, reprehension, and loving chastisement of such as are under our charge. For first, every Christian is a debtor to every one, and all gifts are given for the body. Secondly, the nature of grace is as fire, which will fasten and kindle where ever it can find matter. Thirdly, the recompense shall be much increase, as the meal in the barrel, and the oil in the cruse, the more spent the more increased. The special calling also feeds all graces, and calls for the practice of them, as of piety, and justice, patience, and charity, and the rest; yea is indeed a school of all virtues. 7. Propound we still to ourselves an higher pitch, and a further degree of grace than as yet we have attained, consider how far we are short of perfection. Thus did Paul stir up himself, Phil. 3.13. I forget those things which are behind, and reach forth to those things which are before, etc. Men are never rich enough (they think) have never money enough, so long as any are before them, this makes them bestir themselves to gather still: But a little grace is enough, yea a small measure is thought excess and too much. The Pharisy looks to such as in his conceit are behind him, and then he is not such a one, or such a one. But we must set before us the best examples; and to imitate the best things in the best men: and not only men, but the Apostle propounds to the Church the example of Christ that unerring pattern: Heb. 12.2. Now to stir us up both to avoid the means of quenching the Spirit, Motives. and to use the means of quickening the Spirit, 1. Let us consider, that we must be countable for all our graces, and all the means of grace: our Master is an hard man, and in the day of account will not call only for his own, but for the whole tale and number: and the evil servant, that brought the own talon, but not the number, was condemned. Therefore neglect no means of well-doing. 2. Cherish the Spirit and his graces for the blessings he brings with him, even all the fruits of the Spirit, illumination, consolation, holiness, happiness. If while the Ark was in Obed-edoms' house, he was blessed for it, which was but a sign of God's presence; how much more blessed shall that heart be, that entertains himself? Cheer the Spirit in thy heart, and he will cheer thee. 3. Whosoever will vex the Spirit, the Spirit will vex him. If the hypocrite quench him, and grieve him, he utterly departs and leaves, and gives over that party unto death. 1 Sam. 16.14. The good Spirit went, and the evil Spirit came upon Saul: and the Devil entered into judas. Of them that by Apostasy so far provoke the Lord, it is most true, Their latter end is worse than their beginning: better for them they had been heathens, yea dogs; better for them that the Spirit had never given them the least common grace, better they had never known the way of truth and righteousness, 2 Pet. 2.20. And if the godly quench him by security, or any sin, he will hide himself till they know what they have done. Object. What matter? he will come again if I be Gods: no great harm if he go for a while. Answ. 1. Thou mayst deceive thyself in thy reckoning, and think he dwells in thee as one of the elect, when he is in thee but in some common graces: and then he goes quite away at length, and never comes any more: And likely it is, that thou art such an one, in whom this deceit discovers itself, who canst be content he absent himself: when as David prayed, Lord, take not thy holy Spirit from me, Psal. 51.11. 2. Suppose he will come again to thee that art the Lords, yet he will not come again so freely, but thou shalt know to thy cost what thou hadst, and what thou hast lost; and shalt shed tears, and sigh, and cry, and learn how to prize him before he come again: See Cant. 5.2.6. 3. Perhaps he will never come with that abundant blessing as he did before, and thou shalt never attain thy first love, thy first joy, and the comfort thou once hadst; yea thou mayst pass all thy days in grief to see how much thou wantest of thyself, and to consider of thy decays. Therefore deceive not thyself, watch thy heart to receive and entertain the good Spirit whilst thou hast him, lest he depart in displeasure; and thou be left to lament thy loss. VERSE 20. Despise not Prophecy. THe Coherence of these words with the former is this: The Spirit of God and his graces are continued and cherished in the hearts of believers by the means of Prophecy; therefore if you would not have the Spirit quenched, you must not despise Prophecy. To find out the meaning hereof consider these two things: 1. What Prophecy is. 2. What it is Not to despise it. Prophecy what I. Prophecy in Scripture 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 Philip's four daughters, Prophetesses: 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: Parts of Prophecy. for every Prophet is partly the voice of God to the people; and partly the people's voice unto God: God said of Abraham, Gen. 20.7. Give the man his wife again, and he will pray for thee; for he is a Prophet. And both of them are joined together, 1 Cor. 11.4. Both these parts of Prophecy are here meant, especially the former, which hath two parts: first, Donum Prophe●iae duplex. 1. Quod study & meditatione paratum est. 2. Quod gratiae extraordinaria spiritus aliquibus donatum est teaching, which stands in right interpreting of Scripture, giving the right sense, raising sound doctrines, and beating down contrary errors. Secondly, exhorting, which is the applying of doctrines to the use of edification and consolation. These were distinguished in the primative Church into several offices, of Doctors and Pastors, because of the abundant gifts then given, and the indistinct multitude of believers, not brought into distinct congregations: but now for the most part they are confounded into one. For the proof of these parts of Prophecy see, 1 Cor. 14.3. He that prophesieth, speaketh to men, for edification, for exhortation and consolation. II. To despise, is not only openly to contemn preaching and public prayers, but lightly to regard, or carelessly to hear the word: for the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 properly signifies basely to account of a thing, and esteem it nothing worth, and of no reckoning; which indeed is all one with despising it. And the Apostle intendeth when he saith (Despise not) that they should not only not loath and contemn the word, but honour it, highly esteem it, heartily love it, yea sincerely follow it. So the children are said to despise the counsel of their parents, when they do 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 esteem, value at a high prize and rate: In such speeches (by a meiosis) lesse being spoken than meant. Doct. Every powerful Ministry must be conscionably embraced. Christian men and women must not only not despise, but conscionably embrace the preaching and ministry of the word. 1 Cor. 14.1.3. Above all other special gifts desire and esteem Prophesying. Prov. 8.32, 33. Hear 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 doors. Reason 1 One reason hereof is in the Text: By faithful preaching, the Spirit, and his graces, and motions are quickened and cherished, as by it they are begun and continued. 1. The Ministry is the chariot of the Spirit, whereby he rides gloriously into the hearts of the elect. Acts 10.44. While Peter spoke, the holy Ghost fell upon them which heard his words. 2. Prophecy is that which inciteth and provoketh us in our dulness, and quickens us to the faithful employment of such gifts as are given us by the Spirit. Eccles. 12.11. The words of the wise are like goads, and nails, fastened by the masters of assemblies: As goads, to prick us forward when we grow dull and slothful in the practice of piety and virtue; and as nails, to fasten us to the sound love and obedience of the truth, when we grow either wavering, weak, or weary; for so the Apostles by preaching confirmed the Disciples at Antioch, Acts 14.22. So jeremy calls the word of the Lord a fire shut up in his bones, which warm and heats our cold and frozen hearts, and quickens our graces; as the two Disciples, whose hearts glowed in them while Christ opened to them the Scriptures. Luke 24 32. 3. Prophecy is powerful for Edification in the knowledge of God and jesus Christ, in faith, in godliness, love, zeal, repentance, newness of life, and all the heavenly virtues. For Exhortation, which contains admonition and reprehension; both which are special good means to awake and quicken us, when coldness and carelessness creep on us. And for Consolation, for seeing it is the portion of the Saints, by many tribulations to enter into the Kingdom, Acts 14.22. they have great and continual need of matter of comfort and strength, the which being only to be had from the conduits of comfort in the Scriptures, and from the gracious promises contained therein; what a forcible argument is this to make us highly esteem, and joyfully embrace so gracious a means, not only of instruction, but of strong consolation! Reas. 2. 2. The gift of Prophecy and faithful preaching is that precious gift which our Lord jesus, when he left the world, bestowed on his Church, Eph. 4.11. For the gathering together of the Saints, for the work of the Ministry, for the building up of the body of Christ. Now with what safety can any man despise so great a gift of so dear a friend, which he was so careful 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 God's wrath and their own perdition: Prov. 29.18. Nay more; the Lord in this one gift offers a whole mint of mercy to be divided among believers. He offers us life of grace in it; and therefore it is called the word of life: Acts 20.32. and the word of grace, joh. 6.33. the word that I speak unto you is spirit and life. He offers us light of grace and glory, without the shine of which glorious light of the Gospel, men sit in darkness and shadow of death; having their understanding darkened, and strangers to the life of God through the ignorance that is in them. He offers by it grace and peace, with himself, and in our own consciences, and therefore it is called a Ministry of reconciliation, Acts 10 36. and the Gospel 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 means by which we attain that precious gift of gifts: Rom. 10.17. Without hearing, no faith. Rom. 10.8. The word of faith which we preach. Lastly, he offereth us by it, the end of our faith, even the salvation of our souls, 1 Pet. 1.9. and therefore it is called a word of salvation, Acts 13.26. Now what great and unspeakable wickedness 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 souls: jam. 1.21. 3. Manifold is the evil that overtakes a despiser of Prophecy: 1. He is destitute of the Spirit, Reas. 3. 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 Esau's profaneness, that he cared more for a meal's meat, 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 cried (saith the Lord) and ye would not hear, ye shall cry and not be heard. 4. It ties and fastens sin on men, yea and heaps up judgement; for first, it nourisheth ignorance, a main supporter of Satan's kingdom: secondly, it resisteth faith, by refusing the only and ordinary means of it: thirdly, it barreth out repentance, because this is the means of our regeneraration, and change of heart and life: fourthly, it makes sin far more sinful, because here is a refusal of mercy and grace offered by prophecy: joh. 15.22 If I had not come and spoken, they had not sinned; but now they have no cloak for their sin. Fifthly, the refusal of prophecy provoketh the Lord to give up men to vile affections, to work all uncleanness with greediness, because they received not the love of the truth, that they might be saved, 2 Thess. 2.10. Lastly, it ties on judgement as fast as sin, 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 threatenings, Acts 13.41. Behold ye despisers, and wonder, and vanish away: Behold, I will work a work in your days which a man would not believe for the terror of it: out of Habak. 1.5. Use 1. This serves to reproove, 1. Anabaptists and Enthusiasts, who pretend the Spirit, and despise prophecy; they have the Spirit to guide them, and therefore need 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 Jacob's voice, profess in word better things, yet prise 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 sons of Abraham, or the sons of God, and not rather the profane sons of profane Esau? What can he tell me (saith one) which I know not? As if thy knowledge could privilege 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 breed barrenness, as an immoderate rain, and brings preaching into contempt: As if the abundance of prophesying did privilege the profane heart to despise it. The Israelites made just such another reason, Oh we have nothing but Mannah, Mannah, and our soul is weary of this Mannah, and yet by their own 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. We see not that this preaching doth any thing but breed contention among Preachers and hearers. Answ. As if, because a bad stomach turns wholesome meat into bad humours, therefore good meat must be despised: and because man's nature (spider-like) turns wholesome doctrine into poison, therefore wholesome doctrine may be despised. Many other allegations the Devil puts into the minds and mouths of men, against Prophecy, because he knows by preaching, his kingdom falls like lightning, Luk. 10.18. But those that fear the Lord will abhor them. 3. Others are reproved, who can be content to hear the word read, and think themselves in good case if they can read the word, or good books at home, but despise prophecy and interpretation: which what else is it but to reject God's wisdom in his own means, who hath set us apart to pray men in Christ's stead to be reconciled to God? The conversion of men was never committed to men's own private reading, no nor to the ministry of Angels; no nor Christ himself, undertook to convert the world, by his own industry, but left his Disciples to do greater things than himself: joh. 14.12. Contemn God's means, and thy own shall never succeed. Besides, will not any say, that he understands better by interpretation of things, than by bare reading? Yes, any but gross malice, and wilfulness. 4. Others will hear the word, not read only but preached, and yet despise Prophecy, because they despise the practice of that they hear; as Herod. That which a man cares not to keep, he despiseth. Blessed are they that hear the word of God, and keep it, and do it. Use 2. Therefore beware of despising Prophecy, and of receiving the grace of God in vain, 2 Cor. 6.1. but rather heartily and sincerely embrace it. Means to embrace Prophecy. Means. 1. Labour to see the necessity of it, being the power of God to salvation, Rom. 1.16. and a principal ordinance of his to reveal 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 newborn babes, feeling their want, would suck every hour of the day and night. Esteem it with Mary, the one thing necessary. 3. Attend at the gates of wisdom's house, Prov. 8.33. It was the praise of these Thessalonians, that they heard the word with all readiness, Act. 17.11. and a great work of God in Lydia, chap. 16.14. The Lord opened her heart, to attend to the words of the Apostles. 4. Rejoice in it as the jailor, Act. 16.32. He rejoiced that he and all the household believed. And the wise Merchant went away rejoicing. Not to delight in the word, is to despise it: jerem. 6.10. Behold the word of God is to them a reproach, why? they have no delight in it. 5. If thou wouldst not despise Prophecy, despise not Prophets: This were to despise Christ himself; for, He that despiseth you despiseth me, Luk. 10.10. But have them in singular love for their works sake, as our spiritual fathers begetting us unto Christ. We see how the Prophets of the old Testament were esteemed even of Kings themselves; as joash, 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 believers in the new Testament honour the Prophets of the new Testament, who as good lamps consume themselves to give others light? But alas! the calling of Prophesying it is like Christ himself, who was like a withered branch, and a root in a dry ground, no beauty, no favour to desire it, the carnal man sees no good in it; notwithstanding Christ hath magnified it in his own person. Such are clearly convinced to despise prophesying, what ever they say to the contrary. And much more those, who like Saul can let his spear fly at David, while he plays on his harp to solace and comfort him, and drive the evil spirit from him. They can cast darts of reproach and slander, and shoot arrows of malice and violence, while the Prophets of the Lord play on this heavenly harp, to drive the evil Spirit away out of the hearts of men. VERSE 21. Try all things: Hold that which is good. THis precept is aptly knit to the former; we must not despise Prophecy, Coher. but yet we must not receive and believe every prophecy and doctrine which we hear, but first diligently and with judgement try what we hear, and proving it to be good and sound, strongly hold and maintain it, and reject whatsoever is contrary thereunto. [Try all things.] Here are three things considerable. Divis. 1. The Action: Try. 2. The Object: Things. 3. The Extent: All things. To understand the precept, consider these four particulars. 1. What it is to try. 2. What are the things to be tried. 3. Who must try them. 4. By what rule they must be tried. 1 To try, what. For the first: The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is taken from Goldsmiths, who try and prove their metals; and they prove them two ways, or for two ends: 1. By the fire, to separate and consume the dross: 2. By the touchstone, to discern good metals from counterfeit. This later is here enjoined, that we should not hand overhead take doctrines and courses up upon man's word, but first try them by the touchstone whether they will hold touch, and by this means find out what is good, and what is evil, what is true and what is false, what is currant and what is counterfeit, either in doctrines or manners, to embrace and hold the one, to eschew and abstain from the other. There is a trial of all things by fire also: but it is not of Christians here, but of Christ himself hereafter; of which the Apostle speaks, 1 Cor. 3.13. The fire shall try every man's work of what it is. 2 What must be tried. For the second: the Object, or what things are to be tried; All things. Quest. What? may we try as Adam did the forbidden tree as well as the tree of life? Or would our Apostle have us try with Solomon, mirth and laughter, wisdom and folly, Eccles. 2.1? the former whereof by trial he found but madness, and the latter but vanity? Or in matter of doctrine, would he have us run through all sects and religions, as an Heretic (confuted by junius) confessed he had been with jews, He said he had spent 22 years in trial of Religions. Arians, Mahometans, and such sects, that at length he might find the truth among them: which is (as he saith) viam per avia investigare, and to seek truth by wand'ring through all sorts of errors. Are all things to be tried without restraint or limitation? Answ. This general or universal particle All is to be restrained to the matter in hand; Despise not Prophecy, but yet be not so light and rashly credulous, to receive and believe whatsoever doctrine ye hear; but try and examine all doctrines which are propounded for truth, whether they concern matter of faith or of manners, that ye may receive that which is sound and reject the contrary. Quest. 1. What? must all doctrines be tried? what if the chief Doctors and Pastors of the Church enjoin us to hold this or that point? Is that liable to examination? Answ. 1. The Priests in the Law might not determine and judge of cases as they list, but according to the Law, Deut. 17.9, 10, 11. 2. If they were partial in the Law, yet the people might not depart from the ways of sincere truth, Mal. 2.9. 3. True it is, that sheep are simple creatures, and should follow the shepherd, but Christ's sheep are not so simple as to follow any for his office and place sake, joh. 14 6. but so far as they hear the voice of Christ: They are reasonable sheep, and know, that He that is Truth itself must be determiner of all truth. And suppose a guide be blind, as Christ calls the pharisees blind guides, it is no warrant for other men to shut their eyes, and follow them, Mat. 23.6. lest both fall into the ditch. 4. We read, that the Bereans are commended for trying Saint Paul's doctrine, Acts 17.11. And what Doctor or Pastor of the Church is any whit comparable to Saint Paul? who hath the spirit of infallibility as he had? Quest. 2. What if a doctrine come backed with the consent of ancient Fathers, or the Authority of Counsels, or other Antiquity? may not that be free from trial? An ex personis probamus fidem, an ex fide personas? Tertull. Answ. 1. We neither despise nor neglect Fathers and Counsels, and yet we have not learned to try truth by persons, but persons by truth: out of Tertullian and Augustine. 2. What saith the Apostle, Gal. 1.8. If we, or an Angel from heaven bring any other Doctrine, hold him accursed? plainly implying, that though the person which brings a Doctrine, were an Angel, yet he must be tried. 3. Fathers themselves never challenged this immunity and exemption, as indeed there is no reason they should; for themselves have erred in many Doctrines, some of which they retracted, and some they never retracted: Besides, they wrote many truths which are not extant, and many things are extant in their names which they never wrote; and many things are true which they never thought on. Therefore an allegation out of their writings may not pass without trial. 4. Antiquity exempts no Doctrine from trial; Quod antiquissimum, illud v●rissimum. for though that which is most ancient, be most true, (for the good wheat was sown before the tares) yet truth got only the start of falsehood, and falsehood is almost as ancient as truth: I am sure as ancient as Paradise, or as the first day of man's creation, and follows truth as the shadow the body, and hangs on it, and comes up with it as chaff with wheat. 5. Who that is conversant in the ancient Fathers, wisheth not that some of them had been more wary than by undiscreete zeal to receive from the tide of ancient times many relics of jews and Pagans? and that they had been more cautelous, than out of dark devotion to set up Antichrist in his throne while they intended to hold him down? By all which we may observe the Popish blasphemy, vented by Stapleton saying, Doctores, non Doctrinam in authoritate posuit Christus. Stapl de Authorit. Script. lib. 3. cap. 7. Christ set Doctors in authority, not Doctrine. Quest. 3. In matter of practice; what if any thing come backed with the example of great men, or of the general multitude, and the custom of the times? I hope we must not be so nice as to bring that to the trial. Answ. 1. As the ancient speech is, Christ said, Veritas, non vetu●●as. Concil: Caerthag. I am Truth, not Custom, so Christians must frame themselves to Truth, what ever the Custom be: Custom (we say) is a tyrant, but Truth must be our King and Guide; and it is the part of a wise Christian to row hard against the stream of bad Customs, whereof the world is full. 2. For the example of great men, it had been good for Peter to have tried the example of the Rulers in their dealing against Christ, before he had denied and forsworn him: their example as little patronised him as themselves. Well said Augustine, Non debemus semper probare quicquid probati homines urgent, August. lib. 2. Epist. con●. Gaude●ium. sed judicium Scripturarum adhibere an illae probent: We must not still approve whatsoever worthy men urge us unto, but take with us the judgement of the Scriptures, whether they approve it or no. 3. Suppose they be as good as great, and as great as the Apostles, yet must we follow them no further than they follow Christ, 1 Cor. 11.1. 4. For the example of multitudes, it is a good saying of the Father, We are not to number the voices we have on our side, Nen numeranda suffragia sed appendende: August. in Psal. 39 but to weigh them: and it often comes to pass, that the great part overcomes the better part. And as I approve of Diogenes his wisdom, who thought he should do best when he did lest what the common people did: so I am sure out of the word, that that course of life is most acceptable to God, which is most contrary to the fashion of the world. Quest. 4. What if any thing come with Authority, and have the image and subscription of Cesar upon it? must that be presently admitted without further question? Rome 13.1.5. Answ. 1. Every soul must be subject to the higher powers, and that for conscience sake; but not without a conscience rightly informed and guided, only so far forth as God be not disobeyed, nor his truth disparaged. 2. We acknowledge with Tertullian, Colimus Imperatorem ut homin●m a De● se●●●cum, & solo Deo ●mm●rem. Tertul, ad Scapulam. and reverence the Emperor as one that is the second man under God, and inferior unto God only: And give unto Cesar the things that are Caesar's, but so as we give unto God the things that are Gods. 3. It was the error of the unbelieving jews against jason and the brethren, Acts 17.7. These men do against the decrees of Cesar, saying, there is another King, one jesus. For, we may not do against the decrees of Cesar, yet we must say, there is another King one jesus, whose decrees are of absolute authority, and Caesar's so far as they cross not his. 4. No man blames his neighbour that brings a piece of money to the touch and weights, though it have Caesar's image and superscription upon it: It is no disloyalty, but wisdom and wariness, to try the King's coin, there being so many slips and counterfeits. Thus we see that nothing either in doctrine or manners can come so strongly armed with Civil or Ecclesiastical Authority, but it must pass the trial before we can hold it as good and currant. Now of the third general: 3. Who must try all things. Who must try all these things? Answ. Our Apostle writeth to a whole Church, and to every particular Christian in it. Object. What? hath every Thessalonian, without restraint, granted him a power to censure and judge of Doctrines, in all points of faith & manners? Is it not enough for a common man to give his consent to the Church, and to believe as the Pastors believe. Answ. Indeed so the Church of Rome teacheth, and namely the Rhemists on 1 joh. 4.1. corrupting a most express text, where the Apostle wisheth and commandeth every Christian to Try the Spirits. But nothing is more plain in Scripture, than that people ought judicially to examine the Doctrine of their Pastors before they give it entertainment, as afterward we shall more clearly prove. Rhemists on 1 Ioh: 4, 1. But the Papists and the Rhemists on that place say, Is it not absurd that every particular person by himself and of himself should take upon him to examine and control Doctors and Doctrines? I answer: It were absurd if of himself or by himself only he should try them, but for himself every Christian must, and by such rules as God hath appointed to discern whether a Doctrine be of God, or no: unto which not only Doctrines of Pastors, but of Counsels, Fathers, and Popes are to be subjected, unless we will take sour for sweet, and darkness for light. Hence it is that every Christian should have his senses exercised to discern good and evil, Heb. 5.14. That every man should abound with knowledge and judgement to discern things that differ, Philip. 1.10. That every man should be persuaded in his own proper mind, Rom. 14.5. And every sheep of Christ discerns Christ's voice, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉· and will not hear the voice of a stranger, because he is able to try and discern that too: john 20.4, 5. 2 By what we must try all things. The fourth general remains: By what must this trial be made? Answ. Every trial is made by some 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or direction: We try the soundness of solid things by weights and the balance, of liquid things by liquid measures; we try figures by line and rule, and the kinds of mettle by the touchstone: We must therefore find out some weight, or rule, or touchstone, to try the soundness and kind of Doctrines concerning faith or manners. Now there can be no perfect balance, or exact rule for the trial of all things, but only the word writted: Esa. 2.3. The law out of Zion, and the word from jerusalem must be judge among the Nations: and chap. 8.20. all appeals must be made to the law and the testimony, or else there is no light to be had. Christ himself for his doctrine stood to the judgement of Scripture: joh. 5.39. Search the Scriptures, for they testify of me. And Paul subjected his Doctrine to the same rule, Acts 28.23. And good reason: For, 1. The Scripture hath all in it that a sufficient rule should have: It is, 1. declarative, 2. directive, The Scriptures the o●ely rule of trial. 3. explorative. 1. It is of the nature of God, who is the measure of all things, and immediately derived from him, and so the first cause, the rule of all that follow concerning God's worship. 2. It is full of direction, for any thing that is to be believed or done, as the Artificers rule directs his work and hand. 3. It is sufficient to try and prove all things when they are done, as the touchstone tries the mettle, or the square tries the work squared. In all which respects it is like the pattern showed to Moses in the Mount, after which he was to frame the whole Tabernacle, and by which he might try it being framed: That as nothing was in the Tabernacle which was not in the pattern, so may nothing be with us which is not agreeable to the pattern of Scripture, 2 Tim: 1, 1●. called the pattern of wholesome words. 2. By what should causes be tried but by the Laws of the Body Civil where they do arise? But look what the Law is in the Commonwealth, the same is the Scripture in the Church, and speaks not as a man but as a judge. 3. The word hereafter must judge all things, john 12.48. therefore it is meet that it should judge them here, and try them. 4. No man will deny but that the Oracle in the time of the Law was a most sufficient and certain rule in all cases, because it was the lively voice of God himself. But the Scriptures are titled to be the Oracles of God, Rom. 3.2. yea, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Lively Oracles, Acts 7.38. Because, though they were not delivered by lively voice, yet by immediate inspiration from God, and must be as Oracles to us in all doubts, as David made them the men of his counsel. Psal: 119, 24 Object. Bellarmine here objecteth, and saith, that the Scripture is a Rule indeed, but a partial one, or rather a brief Commonitory, to be eeked partly by Tradition, and partly by the help of the Church. I answer, Answ. 1. We are content to leave that honour with them, to write and speak most basely of the Scripture, to set up their own Traditions. But the very light of Nature is against them herein: for the Philosopher himself maketh it the part of a wise Lawgiver to contain as much in the Law as is possible, Aris●: Rhet: lib. 1, capt. 1. and leave as little as may be to the liberty of the judge. Now shall Wisdom itself, Christ himself, who hath the fountains and treasures of wisdom, prescribe a law to his Church, which must be imperfect, unless it be eeked by Tradition, and by the help of a supposed judge? For the judge of the Church is not the Pope, Christ's pretended Vicar, but Christ himself the Pope's destroyer. 2. The very writing of the Scripture was to this purpose, that the hazard might be prevented which the truth were in, if it should spread itself by report only, and pass from hand to hand by Tradition as formerly it had done. 3. The state of the Church of the New Testament should by this account be worse than the Old; the patriarchs should have had a more perfect word than we: for they were taught and ruled by immediate revelation, and infallible voice; and if we should hold truth as trailed through the corruptest ages of the world, and the unfaithful hands of men, we should be far behind them, and the Apostle was out when he said, We have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 2 Pet. 1.19. that is, a surer word of the Prophets. 4. He hath lost his reason that will deny but that the first and chief Truth must be the rule and measure of all the rest; and he hath lost all religion that will deny, that of all Truth's behooveful for salvation the Scripture is the principal and first; the perfection of which David avoucheth, Psal. 19.7. The Law of the Lord is perfect: and Paul, 2 Tim. 3.15. It is able to make the man of God perfect to every good work. Doct. All things to be believed or done, are first to be tried by the Scriptures. Out of all this exposition ariseth this point of Doctrine: That, every Christian is bound in whatsoever thing he is to do or believe, first to try it by the touchstone of God's word. Acts 17.11. the men of Berea are commended for searching the Scriptures, to see whether the things spoken by the Apostles were so or no. 1 joh. 4.1. Try the Spirits. And the same Commandment is in the Law, Deut. 13.2. to try the Prophets, not by events, but by Doctrine, if it were agreeable to the word. This is that wariness commended so often by our Saviour Christ; as Matth. 7.15. I beseech you, Rom. 16.17. brethren mark them diligently which cause division and offences, contrary to the Doctrine which ye have received, and avoid them. And for practices herein see, Lament. 3.40. Let us search and try our ways, etc. that ye may prove what is that good, Rom. 12.2. that acceptable will of God. Proving what is acceptable to the Lord. Ephes. 5.10. Let every man prove his own work, Gal. 6.4. and then shall he have rejoicing in himself alone, and not in another. And why? 1. Because there shall always be false Teachers in the Church, who shall easily mislead us into error, if we try them not. This is the Apostles argument, 1 joh. 4.1. Try the Spirits: Why? For (saith he) many false Prophets are gone out into the world. 1 Kings 22, 22. We read of a lying Spirit in the mouth of 400 Prophets: and in the New Testament, that false Apostles came as they had been the Apostles of Christ; 2 Cor. 11.13. for if the Devil can transform himself into an Angel of light, Verse 14. no marvel if his Ministers can do so. More particularly: the word of God witnesseth, 1. That they shall come under Satan's standard in great troops: 2 Tim. 4.3. Rev 9 Swarms of locusts darkening the Sun▪ and eating all the green things of the earth. Heaps of Teachers. So we read, that in the first four hundred years after Christ, which was the prime of the Church, there arose 88 several kinds of false Teachers, seducing from the faith, and mightily prevailing against the Church. 2. That they shall come armed with all arts to deceive: first, they shall pretend simplicity, 1. Simplicity Mat: 7, 15. they shall come in sheep's clothing, but inwardly are ravening wolves: that is, come in the habit of true Teachers, being indeed false Apostles, and deceitful Teachers. If Elias and john Baptist come in rough and hairy garments, the false Prophets also will wear a rough garment to deceive, Zech. 13.4. Secondly, for their Doctrine, they shall allege Scripture as the Devil did to overthrow Christ: Chap: 4, 6. They shall obtrude error under pretence of deep learning, as the sect of the Nicholaitans called their heresy profound learning, 2 Profundity but by the holy Ghost called the depth of Satan, Rev. 2.24. So the Popish Doctors at this day pretend all the Fathers to be on their side, all Schoolmen, all Antiquity, and Mystical Divinity, Theologia mystica. shut up in secrets and vaults of dark and unwritten Traditions; when indeed it is a very cave of darkness, and the depth of the Devil. Thirdly, for their Authority, they shall pretend themselves to be some great men, 3. Authority as Simon the Sorcerer said he was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Acts 8.9. Doctor 1. Angelicus. 2. Seraphicus. 3. Subtilis. 4▪ Irrefragabilis etc. Angelical Doctors, Seraphical Doctors, the only men of Authority, Christ's Vicars, Peter's Successors, great Cardinals, on whom are set all the pillars of the state of the Church; Catholics, and Catholic Doctors, and the like: yea sometimes they come armed with great signs, 2 Thess. 2, 9 and lying wonders, pretending mighty miracles as Simon Magus did, Acts 8.10: But alas! What miracles did Calvin and Luther show? Romish Priests abound in miracles, they cure strange diseases, and cast out Devils, etc. Which indeed God may suffer them to do sometime by sorcery, sometime by juggling and knavery, for a plague upon the unthankful world, which cared not to receive the truth in love, as was foretold, 2 Thess. 2.9, 10. For this purpose God sent them strong delusions. 4. Humility. Fourthly, for their behaviour, they shall pretend great humility, Col. 2.18. Oh they dare not go to God but by Mediators, Saints and Angels, they must use much bodily affliction in chastising and whipping themselves: as Baal's Priests did, so do they. And their speeches shall be as fair and insinuative as their behaviour: The locusts have faces and hair like women, insinuative and flattering. Oh they seek nothing but to win souls, to convert their Countrymen; they venture their lives for the Catholic Church; the souls of their dear Countrymen are dearer to them than their own lives: And thus with fair and flattering speech they deceive the simple, Rom. 16.18. They flatter with Princes and great men, to make themselves great. Ahab must not be offended, but go up and prosper, 1 Kings 22.15. and so was sent to his execution by 400 false Prophets: And if one poor Micaiahs word be not as theirs, the poor man must be shut up, and fed with bread and water of affliction, because he cannot flatter. Fifthly, 5. Constancy. they shall pretend such zeal and constancy, for their false and heretical doctrines, as that they shall boldly die for their opinions. Christ hath his Martyrs, and so hath Antichrist his. Which indeed is not constancy, but obstinacy; not boldness, but wilfulness; not a suffering of Martyrs, but as Malefactors: for not the pain, Causa non poena facit Martyrem. but the cause makes a Martyr. Therefore seeing false Teachers come so many, so armed with pretence of simplicity, of depth of learning, of authority, of miracles, of humbling themselves, of fair behaviour toward others, of constancy even to the death; had not such as would not be deceived by them, need try both them and their doctrines by that which only can direct them, namely, the light of the Scriptures? 2. True Teachers are not so assisted but they may err; Reas. 2. even such as have the gift of Prophecy, are not so illuminate presently, and infallibly directed, but they may be deceived and deceive. In the same field where good wheat is sown, some tares may be cast unawares, as the Parable shows. All is not fire from the Altar that seems so to be: Much heat is from men's own Spirit, and not from Gods. Therefore doctrine even from the best must be tried. Samuel an excellent Prophet may follow his own affection, and speak rashly, 1 Sam. 16.6. he looked on Eliab, and said, Surely the Lords Anointed is before me: but the Lord wished him not to look on countenance, etc. and so checked his error. The next Prophet to Samuel that we read of, was Nathan a worthy man, yet he also was deceived; and was like to have deceived David: 2 Sam. 7.3. Go and do all that is in thy heart, for the Lord is with thee: But the same night the Lord caused him to retract it. Now if the extraordinary Prophets might sometimes nod (as we say) and not look so near to their message as they should: much more may Evangelicall Prophets, whose message is not so immediate as theirs: 1 Cor. 14.32. The spirit of the Prophets is subject to the Prophets: and verse 29. When one prophesyeth, the rest must judge. 3. As there be many errors and heresies, so also are there many offences in the world to try us, Reason 3. and it stands us in hand to try them, if we would not be overturned by them: for all the falls of God's servants proceed from hence, that they lay aside this trial of things which are to be believed or done. Whence was our greatest and first fall from happiness, but that Eve tried not the counsel of the Serpent, nor Adam the counsel of Eve? whence are many great ones wrapped daily into the gulf of Popery and Antichristianisme, but because they are willing to trust before they try? They are carried away with the glister of the golden cup of her abominations, but never try the wine in it. Was ever error or vice taken into the heart or hand, Specie virtutis, & umbra. into affection or action, in his own shape? no, but in the likeness of some virtue, or profit, or pleasure; they all come masked and painted, and appear not themselves till they be tried and uncased, but in the trial appear such friends as betray us with a kiss. Our souls are proner to any evil than to the least good; Reason 4. 1. because the flesh is ever lusting against the Spirit, Gal. 5.17. 2. Besides our own evil imaginations, the Devil is ready to drive us forward: and 3. the world will ever be encouraging us in evil. But in any good thing we row against the stream, and do (as it were) an unnatural thing, offering violence to nature. To what good purpose would the Israelites have parted so easily with their earrings, as to make a Calf? If the jews who were so forward to bestow their corn, and wine, and oil, and wool, yea their gold and silver on Baal, to maintain false worship, Host 2.8. had they been moved to have been half so liberal to the true worship of God, what excuses and whining should the Prophet have heard? But in Baal's honour, if their gold and silver were too little, they would afford their sons and daughters, and sacrifice them to Devils. At this day: If men be moved to any matter of charge towards God's worship, toward the poor, or good purposes, they will be niggardly, pinching, and grossly base: But let their lusts call on them, let play, cards or dice, bowls or carnal fellowship, invite them to expenses, they can freely enough drop shillings, or crowns, or pounds perhaps and pieces. Had we not need then to try diligently the things we lay hands on, seeing our inclination is so averse and alienate from every good thing? If we observe our choises in general, we shall find by trial, that the hastiest assent is never safest. And it would prove safe for us (as our Proverb is) to look before we leap, to try before we trust; and to prove and examine things before we give them entertainment. I come now to the uses of this Doctrine. Use 1. The first is an use of reprehension to many sorts of men, who hereby are found culpable. First, those are here reproved, who upon a prejudicated opinion despise all preaching: Oh these Preachers are not agreed among themselves, and we know not who to trust, we will let all alone, till they agree together. How is this to try all things? Or who is so absurd as to conclude thus in civil things? because some men may deceive us in buying a commodity, will we therefore vow never to buy any thing? Because some wares are bad, will we buy none at all: or because some are crafty Merchants and couseners, shall we trust no man that is of good credit and report? What man will refuse all silver and gold, because some be copper pieces and counterfeit? Or what an awke and unreasonable conclusion is this; There be many slips in metals, and therefore I scorn the touchstone? nay rather, therefore thou shouldest use it. Or this, There is poison prepared, therefore I scorn a preservative? Secondly, this serves to confute not only the Popish, but also the Protestants implicit faith, Protestants implicit faith. which is to take up Doctrines and Opinions without Trial; and this indeed is a senseless ignorance, and infidelity: 1 Pet. 3.15. Every man must be ready to give account of his faith, and therefore must be able to express his own faith. Solomon records it as a part of extreme folly to be so credulous, Prov. 14.15. A fool believeth every thing, that is, rashly gives credit, and hearkens to every Deceiver: But a prudent man takes heed to his steps, that is, examineth and weigheth what he heareth, and what he doth before he undertake it. And job makes this the chlefe office of judgement, Chap. 34.3. The ear trieth words, as the mouth tasteth meat. Let us seek judgement among us, and let us know among ourselves what is good. And what difference is there between a wise man and a fool, but that the fool wants judgement, follows his fancy, and is led by his senses, and appearances without trial? Object. Charity believeth all things, 1 Cor. 13.7. Answ. 1. That is, in other men's sayings and actions it believes the best, but suspecteth his own ways most, Prov. 14.8. 2. It believeth not all things simply and indefinitely, not errors and falsehood, but rejoiceth in the truth, verse 6. 3. Not all things without trial and discretion, (for then it should rejoice in unrighteousness:) but after it hath tried them. 4. Nothing is contrary to charity that is agreeable to wisdom, but with the judgement of charity there must go a judgement of prudence. Object. 2. Is not this a disparagement to our Teachers, and to the truth which should be freely embraced? or how will this stand with mingling the word with faith? Heb. 4.2. Answ. 1. Our Proverb is, A man may tell money after his father, not in distrustfulness, as if he suspected he would deceive him, (for this were against duty, and charity) but in wisdom, because he may unwittingly deceive; and this is held no disparagement to his father: no more is it to our spiritual fathers. 2. The truth loseth nothing, but rather gaineth by being tried; because it is more approved and justified than before: as gold is no whit prejudiced, but purged and refined by the fire. Thirdly, this Doctrine reproves the preposterous courses of many men, some of whom are unwilling to try any thing at all; others try something, but not by the right rule: some in great matters nearly concerning them, purposely abstain from all examination; as those in the 2 Pet. 3.5. they are willingly ignorant in matters both of judgement and practice, thinking that while they hood wink themselves, they may the more freely entertain whatsoever makes for their pleasure, profit or preferment: some controversies they dare not look into, for fear the light should make them losers. Some practices they would never bring to the trial: it is death for them to have their usuries, their affected games, their strange fashions meddled withal, or brought to the touchstone: they would stop both their ears, or wish there were no tongue to touch their darling sins, for fear they should be brought to dislike such profitable and pleasurable sins, which to lose were to part with their hands and eyes. These persons resemble that gluttonous Parasite, who covered his tongue with a skin, that he might swallow any thing though never so hot: they have covered their consciences with a seared skin, that they may take down any thing insensibly without examination. But here let us consider, Motives to bring all things to this trial, 7. 1. what an express commandment we have for the duty, Rom. 12.2. Prove what is the good and acceptable will of God: and Eph. 5.10. Prove what is pleasing unto God: Gal. 6.4. Let every man prove his own work. Lam. 3.40. Let us search and try our ways. 2. How will it stand with wisdom to be curious in trifles, and in every outward thing be it never so small, and yet neglect the greatest? We will try our meat, our drink, our money, our metals, our beasts, nothing shall come into our hands untried: But only in the greatest things, appertaining to God and good conscience, we are altogether careless. 3. There is nothing wherein a man may be so dangerously deceived, as in matters of this nature: To be deceived in counterfeit money or gold, to be deceived with false evidences and titles of land, is a great oversight, but nothing in comparison of this: the deceit here is in things eternal, touching our rights and freehold in heaven. 4. Never had any man such dangerous cheaters about him to deceive him, as we have, for their number, power and subtlety, all cunning enough to work upon our simplicity. Satan will surely sift and try us, he will winnow us as wheat, Luk. 22.31. The world and all sorts of wicked ones lie in ambush to entice us: Our own deceitful Delilah, our own flesh, which is the nearest and most powerful over us, is most treacherous against ourselves. Every occasion without stirs up inward corruption. We had need therefore try every thing offered unto us, lest we take from these cheaters a box of counters for a box of gold. 5. God observes and commends such as carefully try doctrines and courses, Rev. 2.2. To the Church of Ephesus write thus, I know thy works, and that thou hast examined them which say they are Apostles, and are not, but hast found them liars. 6. This is necessary to comfort our own hearts in the many trials, and scorns of evil men, who will be ready to turn all our glory into shame, and all our religion into hypocrisy; and all our godly endeavours into preciseness and faction. We had need try our ways by the Rule, that we may be able to outstand their imputations, and contemn their contempt, and scandalous falsehoods. So long as we hold our Rule, we shall be ever able to appeal unto God, and hold our innocency till we die: let it be faction, let it be schism, yea heresy, we shall boldly say, In that way which they call heresy, we will worship the God of our fathers, Acts 24.14. 7. There is a day of trial for all things, and a fire which shall try every man's work of what kind it is, 1 Cor. 3.13. Let the fire of the word go before the fire of the world, let that try which is stubble, hay, and chaff, and which work will abide. There is a judge who one day will straight examine what men now pass so slightly; and he will judge our ways then as the word now judgeth them. If we would in trial be approved then, we must now have our courses approved by the same word which shall judge us at the last day, john 12.48. Fourthly, this Doctrine reproves such as would walk by a rule, but not the right rule. And these are divers according to their divers rules. False rules of trial are six. 1. Some will have corrupt reason to hold the scales; 1. Corrupt reason. and this engrafted principle of natural reason must be followed as the only rule: Men would captivate the commandment to their own reason, and limit the wisdom of God within the narrow bounds of their own wisdom. Naaman being commanded by the Prophet Elisha to wash seven times in jordan, was incensed, and began to compare the waters of Israel with them of Damascus: 2 Kings 5, 12. Are not Arbanah and Pharphar, rivers of Damascus, better than all the waters of Israel? And had not his servants been wiser than he, to persuade him to so small a thing, his reason had returned him home without his errand. Men think it reason to profess 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 pawn behind 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 fools, 1 Cor. 3, 18. that they might be wise, and because their religion is not now regulated by the proper rule of religion, but of corrupt and natural reason? Reason cannot be a right rule. 3 Reas. 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 strait rule of the Scriptures, and the greatest resister of conversion? Nicodemus cannot see how an old man can be borne again, and so disclaims the Doctrine of Regeneration: the blind eye of natural reason puts no difference between the light of the Sun and darkness; nor the blind Samaritan between water of life and well water. Secondly, natural reason is too short a rule, and how it can it be a perfect rule, because, not only 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 Gospel 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 far beyond reason. And no marvel, for reason cannot reach many secrets in nature: Eccles. 11.5. Thou knowest not the way of the wind, nor how the bones grow in the womb. Who ever gave a reason of the Lodestones drawing iron? of the figtree taming a wild bull? of the little Remora fish that aresteth a ship passing swiftly on full seas? of the dying of the corn in the earth before it can live? and much more must it grope as in the dark, and shut up itself as an owl 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 believe 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 gain; that not kisses but killings are love; that death is advantage: Philosophers laugh at these things, Acts 17. So the life of reason is clean contrary to the life of faith. Thirdly, the rule must go before the thing ruled; but reason must be an attendant to follow faith, not an usher to go before: for the malapertness of reason is the raiser and feeder, and ever hath been the mother and nurse of all error and heresies. Carnal 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 quickened in the profound mysteries of election and predestination; but because we must with our candle drown the light of the Sun, and receive into our spoon the deep sea and Ocean? The Apostle Paul gives faith unto that which reason cannot reach, and cries out, Oh the deepness! but proud reason must be a strain beyond Paul, and must comprehend all this deepness in the flat and shallow of itself. Thus we see the unfitness of this rule, reason must know her place, and not presume to check or prescribe to faith; if Hagar will contest with Sarah, she must be cast out of doors. 2. The way of forefathers. 2. Some make the way of their fathers the rule of their religion and courses; as the muzzled and misled Papists, who depend on their Predecessors, Ruth 1.16, 17. as Ruth upon Naomi, there is no entreating 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 old Idolaters, jer. 44.17. who would still offer sacrifice to the Queen of heaven, because their fathers did so: the case was overruled by the former ages. So the Papists refuse knowledge, will hear no Sermons, come to no Church, because their forefathers did no such thing: This can be no sure rule. 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 do, Gal. 1.16? Immediately I consulted not with flesh and blood, etc. he held it unmeete and absurd in the matters of God to confer with men. Secondly, it is absurd in reason, as if a son were bound to pull out his eyes, because his father was blind; or he must poison himself, because his grandfather was so. Thirdly, it is attended ever with a seduced conscience, the very prop of false religion, and stud of superstition; as in blind Papists and jews: for come to these blind seduced consciences, and demand of them thus: why will not you go to Church, or take the oath of Allegiance, or the like? Oh (say they) my conscience will not suffer me: just as the jews conscience would not suffer them to go into the Common Hall, lest they should be defiled, joh. 18.28. yet in the mean time their conscience could suffer them to accuse, arraign and condemn the innocent Son of God: They made great conscience of putting the thirty silver pieces into the treasury, but none at all of giving thirty pieces to betray Christ. So these conscionable Catholics make no conscience of Treasons, of Equivocations, of blowing up of Parliaments, and the like. And what a rule is that which Turks and Infidels can truly allege for their religion? who suck in their impious Alcoran with their mother's milk from their forefathers? which the Samaritans allege for their mixture? john 4.20. Our fathers worshipped in this Mount. And this all limbs of Antichrist allege for themselves; which a man may frame unto, and be without all religion. As these brag of Peter and Paul, and of bones, and relics of Saints and Martyrs: But for the Doctrine of faith, of religion, of holiness and a good conscience they quite cast off. Fourthly, this is contrary to the rule which calls us from our forefathers to itself: Ezek. 20.18. I said walk not in the statutes of your forefathers, but walk in my statutes and judgements, and do them: and he complains of that stubborn and rebellious generation, that set not their hearts aright, and whose spirit was not steadfast with God, Psal. 78.8. Fifthly, the Rule notably directs us in points of imitation. Rules of Scripture concerning imitation of our forefathers: 5. 1. It teacheth us that the rule of religion, is not the foundation of any forefathers but of the Prophets and Apostles. 2. It teacheth us to dististinguish of fathers; some were carnal, some spiritual; some were enlightened and zealous, some blind and superstitious: and we must not admit any our forefathers in religion, but such as had God their Father, and the true Church their Mother, that said unto wisdom thou art my sister. Thus far the good Kings followed David, and so did Timothy his Grandmother Lois. 3. It teacheth us to distinguish between that our forefathers have done, and what they ought to have done; and we may follow them in all that they ought to do, not in all they do: Thus in looking on our Ancients must we heed what the Ancient of Days hath warranted. The jews now go on in their blaspheming of Christ, as their Predecessors did, but they ought not; and Papists they imitate their Ancestors in horrible idolatry, blindness, cruelty, but they look not what they ought to do. 4. To inquire whether we may lawfully do what our Ancestors might lawfully do: The ancient jews might lawfully Sacrifice, Circumcise; but their posterity (though they do) ought not: still we must look to our own warrant. Our Ancestors were in the dark, wanted the light which we have: it is less safety, more shame and danger to us to walk as in the dark than for them. 5. It affords us wisdom to discern between the things we receive from our forefathers. A wise man would be willing to enjoy his father's lands, goods, plate, jewels, yea his good qualities and virtues; but he would be loath to receive his hereditary diseases, gouts, stone, blindness, vices and shameful blemishes: so it is here. But foolish and superstitious sots as Israel going out of Egypt, not only borrow their jewels and wealth, but carry away their biles, botches, leprosy, Idolatry calves and all corruption. 3. Some make humane laws the rule of their life. Why come many to Church, 3. Humane Laws. but because the Law of the Land calls them to it? not considering of God's Law, nor in conscience performing any duty. Why is that horrible sin of swearing so rise every where, and that by no small oaths, as it hath much ado to be kept out of the mouths of some Professouts? but because the Laws of the Land (at least in their execution) take no hold on it? God's Law runs so strait against it Swear not at all, (not by little oaths, faith and troth, not in matter of truth, not by good things, not by small things:) and, The Lord will not hold him guiltless that taketh his name in vain: that a good heart would tremble at an oath. But generally this is no sufficient rule to bindmens' tongues to their good behaviour. Why is biting usury grown to so great and ordinary a trade, that a number of trades and tradesmen resolve themselves into it, but because God's Law is cast aside, and men stick to the Law of the Land, which indeed allow it not, but supposing Usurers to be cruel, enacts a Law against their cruelty? What is the reason that men abstain from Adultery in the act, but not in the eye, in the tongue, in the heart, but because they walk by man's Law? their outward man is bound by an outward Rule, but they have cast into a corner this Rule which would bind their thoughts and enter into all the corners of their hearts. And why else do men abstain from actual murder, but not from murderous speeches and thoughts, but that the law of man binds their hands, and rules them, but the Law of God rules not their hearts? And the like might be said of a number of sins. The Romans had a law, forbidding any Emperor to consecrate or set up any God which was not first approved by the Senate. For Tiberius Cesar, Euseb. hist: Eccles. lib. 2 cap. 2. hearing of the miracles and fame of Christ in judea, by virtue of that law moved the Senate to promulgate and relate Christ among the number of gods. Whose folly Tertullian thus scoffeth: Tertul. in Apol●get. Apud vos de humano arbitrio divinitas pensitatur; nisi homini Deus placuerit, non erit Deus; homojam Deo propitius esse debet. So may we say of these legal Christians, whose Religion reacheth not beyond the Sceptre, Truth shall not be Truth, nor God God, unless it please men so to enact it, and God must be beholding to man to let his word stand as a rule. Against all which know that all humane laws are imperfect rules, as all men be, Humane laws imperfect rules 4 reasons. but our rule must be a perfect rule. First, they neither can discover all sin, for the knowledge of sin is by God's Law; nor give rules for fulfilling of all righteousness. Secondly, they are not internal, but only require external obedience: but the perfect rule must bind the soul and conscience. Thirdly, they are alterable, and abrogable, as their makers be, and as occasions rise; but the rule must be perpetual, and endures for ever. Fourthly, the rule must not only rule man in innocency, but in the state of Glorification shall serve to show the conformity of glorified creatures in their obedience to the perfect will of God their Creator. 4. Some walk by the rule of crooked and corrupt affections, which as so many Lords, 4. Crooked and corrupt affections. enact so many new laws, but all contrary to the commandment and law of God; Herod will not part with his Herodias; and Ahab casts away the rule, because it is a troubler of his estate: Micaiah never prophecies good unto him. And so is it in all such as hate to be reform. The Usurer hath found a trade to live by, his means come in easily and richly; now he weighs the matter in his own balance, and shuns the balance of the Sanctuary; he cares for no bands between God and him, so he have sure bands of the borrower. The Shopkeeper cannot live unless he sell wares on the Saboth day; and every man must live by his calling: Now this base covetous affection ruling the heart, the Law of God for the sanctification of the Saboth must not rule and order such persons. So what harm is it (say some) to play a game or two at cards on the Saboth day? will nothing but damnation serve for such an offence? they like no such rule, it is too strait and straight; they must have a Lesbian leaden rule, that will yield a little in the laying, and not stand so strait and stiff against their lusts. Our Gentlemen and Gentlewomen will say in general that the Scripture is the rule of good life, and care not greatly if they give a little countenance to the truth: but bring this rule close unto them, and tell them that it calls them to amend their fashions, to stoop to the simplicity of the Gospel; to leave off their strange apparel, their vain discourses, their idle compliments, their service of pleasure, and unfruitful spending of their time: now they storm against the rule, and the hand that holds it; here is a rule indeed that would make them as despised, as he is despised of them that calls them from their vanities. Our Ministry in general holds in judgement the Scripture as the rule, and that they ought to tie themselves to this rule; but when this rule would tie them to instant teaching, to careful walking as examples to the flock; to prepare the people as a pure Virgin for Christ; oh, it ties them too straight, their conceits and gifts call them to higher things, other affairs withdraw them; as for diligent preaching, they leave that to the inferior sort that have nothing else to tend, and no livings to trouble them. But shall the word be a rule to our judgement, and not to our practice? Shall it be a rule for us and for our rights, and shall it not be a rule for our duty and office? Let all men know and consider, first, what a judgement of God it is to give up men to walk after the lusts of their own hearts as is noted of the Gentiles, Ephes. 2.3. Secondly, the rule chargeth us to affect all things in God and for God, nothing above him, nothing against him, nothing like him: Thirdly, to fear the departure from the rule as the greatest evil, because that is only simply evil. 5. Some depend upon the persons of some great men whom they reverence, 5. Admiration of men's persons. and hold in admiration. What? are not such and such, great men, and learned men, in high degrees and preferments? yet they do thus and thus, they are of another judgement, and practise too, and if it were not right they would not do it. And so they dangerously compare themselves with wicked men, digest their oaths, vanity, pomp. But consider, first, what a plague it is for great men to be carried along by flatterers, who rivet them in their wickedness by applauding them: As Dionysius the Tyrant, had flatterers about him, who like dogs would lick up his spittle, and commend it to him to be as sweet as Nectar. Secondly, no example can make that good which the rule judgeth evil. Thirdly, all persons must be tried by the rule, not the rule by any person: Even the Apostles must be followed so far as they go by rule, and follow Christ, no further. This is the difference between the Papists and us, they receive no Doctrine, no nor the Scriptures, but so far as warranted by Fathers and Counsels; we receive no Fathers nor Counsels, but so far as they are warranted by the Scriptures: Rome 3, 4 For, Let God be true, and every man a liar. Is this our judgement, and shall we slip from it in our practice? Fourthly, there is no more compendious way to lose the truth than to walk by this rule of examples. If truth had gone by persons, who would not have taken part with 400 false Prophets, men in great favour with the King and Queen, all against one poor Micaiah, esteemed the King's enemy? yet he alone held the rule. This was the cause that pulled all the jews into the guilt of Christ's death, they admired their Rulers and Rabbis, as great and learned men, having the key of knowledge, and so easily and freely consented to that fearful sin, which the Sun was ashamed to behold. Fifthly, in all imitation of men we must follow the light side of the cloud, not the dark side: for why are the falls of Saints else recorded, but to show that all examples are defective, and measurable by the rule. Sixthly, the only perfect example of our rule, was jesus Christ, whom we must follow: we are commanded to be perfect, not as Abraham, Moses, David, etc. but as our heavenly Father, whose absolute perfection shineth in his Son, who is the engraven Image of his Father's person. Now as the best picture must needs be that which is drawn from the lively face, rather than that which is drawn out of another picture; so must this which we take from jesus Christ himself, who was the true idea and counterpane of our Rule here described. 6. Some make Success their rule, 6. Success. and walk by that; as they that say, If my course were not good, God would not bless me as he doth; and if I sin, God would not be silent: or if I sin, and God be silent, he either sees not, or regards not, or will spare me, and I shall ever escape reckoning. Whereas, first, the rule telleth us, Psal. 50. These things hast thou done, and I held my peace; but I will reproove thee, and set thy sins in order before thee. And Eccles. 9.2. The same event is to the good and the bad, to him that sweareth, and him that feareth an oath. Many run to witches and sorcerers, and think it warrantable from the success, they find some relief and some help, and God would give no such success if it were unlawful. Whereas it is just with God, that such as run to the Devil, shall meet with the Devil to their further delusion. Others run to stageplayss and interludes, because they teach some good lessons, and may edify as well as Ministers by Sermons. Oh profane mouths, who have cast away the rule, which is far from sending them to the stews to learn chastity, or to Atheists to learn religion; or to learn virtue and good manners in the school of vices, where things are expressed and acted which ought not to be named among Christians. Eph. 5.3. Secondly, this rule telleth us, that God's patience shall not violate his justice, nor forbearance is no payment, he will not bear the sword in vain. Thirdly, no man easily forgets his own name; the Lord will not forget his justice, but must return to every man according to his own works. Fourthly, as thou hast thy time, so surely will God have his, when thy measure is heaped up, and thy Epha is full; although thou mayst think with Agag, the bitterness of death is passed, yet the Lords sword will come and hew thee in pieces. Against all these crooked and distorted rules, the Scripture shows, first, that Christianity is no ranging course, or a running at random, but a life led by rule. Secondly, this rule is expressly set down, Phil. 3.16. So far as we are come, let us proceed by one rule. Thirdly, there is a promise to all that walk according to this rule, Gal. 6.16. As many as walk by this rule, peace shall be on them & mercy, and on all the Israel of God; that is, the rule of God's word, which is to Christians as the pillar of the cloud and of the fire to the Israelites. Fourthly, it is evil to them that forsake this rule: As a son left unto himself, is the shame of his Father: So the sons of God running their own ways, and despising the counsels of God, are a shame to their Father, a reproach to their Father's house the Church, a dishonour to their profession, and ruin to themselves. The second use is an use of instruction: Use 2. If we must try all things, then must we learn to get wisdom, rightly to apply the rule to every particular which is to be regulated: 1 Cor. 2.13. Comparing spiritual things with spiritual: for to try is nothing else but to apply the rule or touchstone to the thing to be tried. And when I speak of wisdom, I mean that spiritual wisdom, whereby the spiritual man comparing spiritual things with spiritual, discerneth all things. This man led by the Spirit, acknowledgeth Christ, and follows him in all things; takes faith his companion, and sets in his eye God's glory the end and scope of all things. Quest. Can you help us to some directions or Rules, by which we may be guided in this application, which is the only difficulty now to be opened in this Treatise? Answ. Yes, and these Rules are of two sorts: 1. General, Preparative. 2. Special, Practical. The general or preparative Rules to application are four 1. We must be industrious to know and be acquainted with the Scriptures in their right sense of them; whether historical and literal, or allegorical 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, Matth. 22.29. Ye err not knowing the Scriptures. And because true Scripture is not in words and syllables, but in the true sense of it; we must be careful not to rest in the words without the true signification of them. The Papists hear our Saviour saying of the Sacramental bread, This is my body, and sticking to the words, and applying them without the sense, run into infinite absurdities and errors on one hand; and so the Lutherans on the other. Against both which we may not unfitly mention one of the two rules of Augustine in his books of Christian Doctrine; Si praeceptiva locutio videtur flagitium aut facinus jubere, August de Doctr: Christ. lib. 3. cap. 16. aut utilitatem aut beneficentiam vetare, figurata est: It is not a proper but a figurative speech, which seems either to enjoin a thing unlawful, or to hinder a lawful. So this speech of our Lord, Unless ye eat the flesh of the Son of man and drink his blood, john 6.53. ye have not life in you, seems at the first to impose on us a kind of cruelty, therefore it is figurative: So Augustine. 2. If we would be fit for this trial, we must lay up and hide in our hearts such Scriptures as we understand, that they may be near us to serve our several uses. The Prophet David professeth that he had hid the word in his heart, that he might not sin against God: And Mary was commended, that she pondered all the sayings concerning Christ, and hid them in her heart. A Carpenter or Mason whose work is squared or laid by rule, is never without his rule in his hand, or at his back: 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 own Country, and went he knew not whither, at God's commandment, Heb. 11.8. One would think this were folly in Abraham, but that the Scripture acquits him, and saith, he did it by faith. And in a more difficult commandment, he rose early, went three days journey to kill his only son whom he loved, and reasoned no cases, but went. Good Moses would weigh the word of God in his own balance, fixing his eye rather upon the impotency and impossibility of the means, than upon the strength of God's word which cleaves the hardest rocks: therefore he sinned in striking the Rock, when God bade him only speak to it, and for it was barred out of Canaan. 4. We must aim at an absolute conformity between the whole word and our whole man. This Rule takes place above all men's rules and laws, which rule the outward man, but this the inner man; the soul and the conscience, the heart and the will, yea the affections and thoughts, which in regard of men's laws 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 looks and behaviours, our callings and conditions, our sports and recreations: and as David saith of the Sun, Psal. 19.6. there is nothing hid from the heat and discovery of it, so nothing in man is exempted from the rule of the word. We must therefore bring our practice thereto, and think it not enough to be a rule in itself, unless it be a rule to us also: And lay this for a ground in our souls, that there must be a proportion between the rule, and the thing ruled. Now we come to the special rules for the application of this Rule: And they concern, 1. Doctrines, 2. Actions and Practice. Rules for the Trial of Doctrines are six. 2 Tim. 1.3. Keep the pattern of wholesome words which thou hast heard of me. First, all Doctrines must be brought to the analogy of faith, and squared thereby: Rom. 12.6. Whether we prophesy, let us prophesy according to the analogy of faith. By analogy of faith, the Apostle meaneth the measure of faith and Doctrine, which is indeed the holy Scripture: 1. All sound Doctrine must agree with the analogy of faith. the heads of which Doctrine, or the sum of which faith is contained in the Creed, 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 clean contrary. Now bring this Doctrine to the analogy of faith; that teacheth, that Christ was born of the Virgin, true man, with a true humane nature like ours in all sin things, sin only 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 until his second coming, and therefore cannot be really and locally in the Sacrament. 2. Romish Doctrine teacheth; that a man may merit by his good works, remission of sins and eternal life; they establish the merit of man's works in the matter of justification: we utterly exclude them. Bring we this Doctrine to the analogy of faith: The ten Commandments say, The Lord showeth mercy to thousands that love him and keep his commandments: If the reward be given by mercy, Rom. 11.6. than not for the merit of the work done. The Lord's prayer teacheth us to pray for forgiveness of debts; and therefore we are far from meriting. The same prayer teacheth us to pray for every morsel of bread: Is it not madness to think we can merit the kingdom of heaven, if we cannot merit a morsel of bread? The Creed believes remission of sins; now the law of works and the law of faith are as contrary as fire and water in matter of justification, for faith leaneth only upon Christ. 3. Romish Doctrine teacheth a man to doubt of his salvation, and that no man can be assured of it without special revelation, it were presumption: We hold the clean contrary; A man may be assured by a special faith. Bring it now to the Canon. Our Creed teacheth us to believe remission of sins, to believe ourselves to be true members of the Church, and life everlasting to belong unto us: (for else we believe no more than the Devils do:) 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. 2. True Doctrine joineth the two Tables together. Secondly, all sound Doctrine tieth the two Tables together: for as the two Tables stand in relation one to the other; so that Doctrine must needs 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, he must come and offer to the Lord for his trespass, and he shall be forgiven; but on this condition, that he bring the whole sum which he hath defrauded, and add a fifth part more unto it, and restore it to the owner the same day that he offereth for his trespass. According unto which our Saviour wisheth to leave the gift at the Altar, and go 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 do with the multitude of your sacrifices, while your hands are full of blood? and jerem. 7.9, 10. Will ye steal, and murder, and commit adultery, and yet come and stand before me in this house wherein my name is called upon? And our Saviour reproveth the gross conceit of the pharisees, who taught the people, that if they did give oblations to the Church, though they relieved not their poor parents, yet God was well pleased with them: This Doctrine tried by this touchstone, was found counterfeit, Matth. 15.5. Hence we infer, if any Doctrine be prejudicial to men, it is false and unsound: As for example: First, the Church of Rome maintaineth a Monkish life, wherein their cloistered persons must leave the societies of men, and sequester themselves from all company to give themselves to fasting and prayer. Bring this Doctrine to this trial, and we shall find it most unsound; because God is served not only in the duties of the first Table, but also of the second; and this kind of life is against the light of nature, and the good of all societies, both in Church and Commonwealth, and family; all which claim 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 proveth, It is against the whole first Table; As placing confidence in it: As setting up a will-worship: As taking God's name in vain by an unlawful vow, etc. So against the whole second Table: 1. Impeaching the honour of parents, and exempting themselves from civil authority, so against the fifth Commandment. 2. They eat not their own bread, against the sixth Commandment. 3. They raise Sodom and Gomorrah from their ashes, against the seventh Commandment. 4. They live in idleness, and are unprofitable burdens of the earth, contrary to the eighth Commandment. 4. They bear false witness of the merit of single life, against chastity and holy wedlock, contrary to the ninth Commandment. 6. They teach, that burning is no sin, as Pigius: But a condition under which divina bonitas et sapientia, that is, God's goodness and wisdom hath put us, as under hunger and thirst: clean contrary to the Apostle Paul, 1 Cor. 7. who saith, It is better to marry than to burn. 2. In cases of trespass, the same Church appoints auricular confession, and canonical satisfaction, in which they must give oblations, and satisfy 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 wickedness, anathematising and cursing Prince and people, excommunicating all such as walk not in their rules; yea patronising and pardoning cutthroat villains 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 condemns all jesuitisme which is the rebels Catechism; But we must distinguish Popish Sinonimaes: between excommunicating out of Churches, and excommunicating out of Kingdoms: between keys of the kingdom of heaven, and keys of the kingdoms of the earth: between absolving sinners from sins, and absolving of subjects from duties: between fishing of men, and fishing for kingdoms: between teaching of souls, and killing of bodies: between power directive, and power coactive: between ministration, and domination: between the sword spiritual, and civil. This jesuitical confusion of phrases hath been the confusion of the world. 4. The same Church hath a long time challenged a power of the keys, of binding and losing, over all other persons, but wickedly changed the Ecclesiastical power, into a mere Civil power, to the great mischief of the world: for thereby they do unjustly and tyrannically take upon them to depose Kings and Queens from their regency, to deprive them of their Crowns and Sceptres, to free subjects from all oaths of allegiance, and bind them to become their executioners where ever they can take them at advantage. And all this by the power of the keys. 5. The same Church hath ratified by decree, that the vows of children undertaking their religious orders shall be in force; and, that close and clandestine marriages made between children, without all consent of wise and careful parents, are allowable and indissoluble. Which Doctrine, Per Calcatum aiunt perge pa●rem. Sola in hoc genire pietas est, esse crudelem. brought to this Rule, is proved most prejudicial to the power of parents given them in the fifth Commandment, which enjoins children to honour their Parents, especially in matters of moment, such as are their marriage and choice of their callings. 6. Some Divines have undertaken the defence of some kind of usury, especially to the rich, and so have animated some in that course. But this Doctrine brought to this trial will not hold, seeing it is such a consumer of men's estates, and so uncharitable, as the Lord would not admit of it in Israel, Ab hoc usuram e●ige quem non sit crime● occidere. Ambr. but among his enemies whom he would have quite consumed. Besides, men deceive themselves in their distinction: for God in the case of usury distinguisheth not between the rich and poor of Israel, but between the Israelites and Canaanites, between strangers and brethren. The poor indeed are mentioned, but only thus: 1. Because they have most need to borrow. 2. Because they are most liable to wrong and oppression. 3. The commandment of Loane is made especially for their good. 4. Usury on them is a more grievous sin and crying, Exod. 22.21. Object. But if it were unlawful, God would forbid it to the stranger. Sol. 1. The moral Law forbids it to all. 2. It is by God dispensed with by a judicial, for the hardness of the hearts of the jews, for the unjustice of the Gentiles, who exacted it on the jews, and for the overthrow of the Canaanites. The word is, Deut. 23.20. not Lemicro but Lamicro, extranc● huic, that is, to this stranger, meaning the Canaanite. 3. It is no more lawful than Polygamy or a bill of divorce, which was against the Institutor. 4. When the Canaanites were destroyed, all usury was afterward absolutely forbidden: Psal. 15. and Prov. 28.8. Jerome on Leu. 18. Vide profectum, etc. jeron. In the Law usury is forbidden only to brethren, but in the Prophets to all absolutely: and in the Gospel much more, because all are now brethren. So much for the second Rule. Thirdly, in all doubtful Doctrines, 3. That is the true Doctrine which giveth most glory to God. that is the truth which gives most glory to God, and least unto any creature: for as God in all things intends his own glory most, (which is the main end of all his courses) so doth his word, which after a special manner resembleth himself. This word so propoundeth all the frame of man's salvation from the lowest stair to the highest, as God may have his glory in all: 1 Cor. 1.29.31. That he that glorieth might glory in the Lord: and that no creature might share with him in his glory, which he never would communicate to any other: verse 29. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, That no flesh might glory in his presence. To apply this to particulars. 1. The Church of Rome maintains a Doctrine, that Saints departed are to be invocated, as Mediators (though not of redemption, yet) of intercession. We affirm the contrary according to the Scripture. Bring now this point to this trial, whether gives more glory to God, and less to the creature; we, who affirm him to be a God hearing prayer, who only knows the hearts of the sons of men, and is omnipresent to hear, and omnipotent to help, (all which are incommunicable Attributes of the Deity:) or they which against the Scripture rob God of this part of his honour, and bestow it on creatures which are not capable of it? Isay 63.16. 2. The same Church of Rome teacheth, that to the justifying of a sinner before God is required not only an imputed righteousness, but an habitual righteousness, which are works of charity, which makes a man of just more just. We in this Doctrine of justification utterly exclude humane merit. Now bring this different Doctrine to this Rule: Whether gives more to God, and less to the creature; that Doctrine of justification by faith only, which utterly takes from man all that he can think of to justify himself withal, and ascribes the whole work of salvation from first to last unto God: or that Doctrine which puffs up man in conceit of some righteousness in himself, and takes from the Lord this honour to be He that justifies the ungodly? And this is the Rule, to which the Apostle brings the same Doctrine to be tried, Rom. 3.27, 28. By what Law is boasting excluded? Not by the Law of works, but by the Law of faith: And because this Doctrine excludes all boasting, he concludes, Therefore is a man justified by faith without the works of the Law. See Rom. 4.2. 3. The Church of Rome also maintaineth the Doctrine of humane satisfactions, and enjoins many penances to satisfy the justice of God for venial sins: We on the contrary teach, that we must every day pray for the pardon of our daily sins. Now bring this different Doctrine to this Trial: Which gives more to God, and less to the creature; that which applies an infinite justice to God, the violation of which must be made up by an infinite person; or that which imputes to him an imperfect justice, such as a sinful man may satisfy, and an imperfect mercy, if our own works make not supply? 4. The same Church teacheth, and so the Church of the 〈…〉 that God hath elected all to salvation, and Christ hath redeemed all and every particular man. We according to the Scripture hold, that God hath chosen only heirs of salvation, and that Christ for his part redeemed not all particulars, but all kinds: for he that would not pray for the world, would not die for the world. How shall we bolt out the truth? Answ. john 17.9. Bring the Doctrine to this Rule: We ask, If God have elected and Christ have redeemed every particular man, why is not every particular man saved? Because (say they) God foresaw who would believe, and who would not: which is to make God's election frustrate, as electing such as he foresaw would not believe, as also dependant on the will of man, and man's will to overrule Gods: And not man's salvation to depend on God's will and election; than which nothing can be more dishonourable to the Majesty of God, Rom. 9▪ 19 Who ever resisted his will. Add hereunto, that in the Doctrine of falling from grace, God's glory suffereth, for thereby the seed of God loseth the glory of being incorruptible, and God's truth suffereth, who saith it abideth for ever. 5. The same Church teacheth, according to their ordinary practice at this day, that the Pope hath power to make laws to bind the conscience; he hath power to dispense with lawful oaths, and untie the conscience which Gods law hath bound: he hath power to dispense for marriages within degrees prohibited by God, & the like: We deny any such power can agree to any mortal creature, and hold it a tyrannical usurpation. Bring these and the like positions to this Trial. Whether gives more glory to God, and less to the creature, to acknowledge him the Lord of his own Law, only above it, or to set a Prelate not only in his chair of estate, but above God, who is able to reverse and abrogate his Laws at his pleasure, and to sit in the consciences of men, which is the Lords own and only consistory. That is the third Rule. 4 All true Doctrine leadeth unto Christ, Fourthly, all sound Doctrine directs and leads unto Christ, magnifies and sets up Christ, who is the end of the Law and Gospel: and as Christ proved the jews not to be of God, because they dishonoured him the Son of God, john 8. So whatsoever Doctrine dishonours Christ, cannot be of God. And, if we bring the whole body of Popery to this rule of Trial, it will appear not to be of God. The ambitious word merit not found in the Scripture. 1. Their whole Doctrine of merits and humane satisfactions, how doth it obscure the merit of Christ, yea abolish the absolute satisfaction of Christ who hath paid the uttermost farthing? This Doctrine makes Christ but a piece of a Saviour, half a jesus, for every man must be a jesus to himself; and, whereas the Apostle saith, There is no other name given under heaven whereby to be saved, Acts 14, 12. hereby every man hath a name to save himself. 2. That damnable Idol of the Mass, wherein (as they say) Christ is offered by the Priest for the sins of the quick and dead, what is it else but an utter renouncing of Christ's own and only oblation, arguing it to be imperfect, and an insufficient satisfaction? For so the Apostle concludes against levitical Sacrifices, Heb. 7.27. They were many because they were imperfect; this is perfect, therefore but one and once. See chap. 9.26. 3. Their unholy Order of Priesthood and sacrificing shavelings, what else doth it but wage battle against the Priesthood of Christ, which being after the Order of Melchizedeck, is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and cannot pass from him to any other, Heb. 7.23, 24. There were many Priests, because of their impotency, but this man hath an everlasting Priesthood, therefore needs no successor on earth, nor had none as they had. 4. The main pillar of Popery, which stands on the Pope's headship over the Church, how dishonourable is it to Christ, who, being every where present by his Spirit and grace, is implied thereby to be absent, and to stand in need of a Vicar? Besides, it makes the dear Spouse of Christ a Monster, having two heads being but one body. Besides, the infinite constitutions of this supposed head clean contrary to the laws and government of the one and only lawful head and King of his Church, jesus Christ. 5. Their Doctrine of unwritten Traditions, Concil. Trident▪ which are pari pietatis affectu to be received with the written word, how manifestly doth it dishonour the Prophetical office of Christ? How could he be the only true Prophet, if he left half the will of his Father unrevealed, but leapt up in obscure Traditions? How could he satisfy his Prophetical office, if he detained from his Church some Doctrine needful for her to know? How was he faithful in the house of God as a Son, if he came behind Moses his servant, Heb. 3, 5, 6. who brought a perfect pattern from the Mount, for the direction of the smallest things in the Tabernacle? How did he teach us all things when he came, as joh. 4.25. if the Church may still coin new Articles of faith? as Scotus. Before the Lateran Council Transubstantiation was no Article of faith: it seems our Saviour left something alone for the Council of Trent, and the Lateran Council to determine, and that the Samaritan was deceived. 6. Their blasphemous prayers to Saints, Angels and Relics, how pull they men from the Mediator who is but One, and dishonour his Intercession which now he makes for the Saints? 1 Tim: 2, 5 Rome 8, 34 while they have one prayer to Christ, they have twenty to the Virgin. What can be more blasphemous and more derogatory to his power, and glory, than to join with him in the administration of his kingdom the Virgin Mary? that he must dispense justice, but she mercy; yea in the omnipotent work of his mediation saluting her, and praying unto her by the title of Mediatrix hominum, Mediatresse of men: nay giving her a power far above him, jure matris impera, Command him in the right of a mother. Thus our mighty God and Saviour is become an underling to a poor creature. Tit. 2, 13 These can be no sound Doctrines, which so dishonour the Son of God, and spoil him of his royalties, as the soldiers did spoil him of his garments, Phil. 2, 9, 10 to whom the Father hath given a name above all names, that all tongues should confess him, and all knees bow unto him. So much for the fourth Rule. Fifthly, that is the soundest Doctrine, which most restrains corrupt nature and fleshly affections: Tit. 2.11, 12. The grace of God hath appeared, 5. That is most sound Doctrine which is most contrary to corrupt nature teaching us to deny ungodliness and worldly lusts: which is the main intendment of the discovery of grace. a main fruit of the Gospel is the crucifying of the flesh with the lusts, Gal. 5, 24 Col. 3, 5 and a mortifying of our members upon earth, which of all things a carnal man cannot brook. Therefore in all differences of Doctrines, observe which of them presseth most precise obedience to Gods will, which of them gives least toleration to the least offence of God, which of them is most unpleasant and unsavoury to the nature of man, which of them most bolsters and gives liberty to natural inclination, and you have tried the truth from error. For example: The whole Doctrine of Popery, how pleasing is it to the nature of man, seeing there is nothing in it but a natural man may perform it without any special grace of regeneration? which indeed is the chief cause why a great part of the world is taken with the love of it. Vanus est labor iqui Scripturis Hupenditur▪ ●●ius de expresso Et, verbo Dei: nos ipsas Scripturas facessere iubenius, et Deum loquentem potius audiemus, quam ut ad egena is●a element● nos convertamus. 1. What a deal of pains cuts it off in reading, studying, and meditating on the Scriptures, while it teacheth, that Ignorance is the mother of devotion, and, it is lost labour which is spent on the Scripture? and while they burn the Scriptures as formerly wicked King Ahaz did, or Antiochus, or Maximinus, calling them the Heretics Books: so as a man may truly say, that the Papists hate the Bible, as a thief hates the gallows: This is far easier than to call after knowledge, and cry after understanding, to seek her as silver, and to search as after treasures. 2. How can there be devised a more easy faith, and sooner got, then confusedly to believe as the Church believes, without any distinct knowledge or faith of their own? A faith got without all pains, and of which we may well say, It is worth nothing; because it is had for nothing: a faith wherein they never need to look to the essential marks and sound growth of it. This is sooner done than to prove a man's own self whether he be in the faith or no. 2 Cor. 13.5. 3. How doth it please nature to magnify nature, to deny it to be so corrupt and dead as it is, but half dead, as the man between jericho and jerusalem, Luke 10, 30. to tell it it hath good preparations and abilities of itself to conceive and practise much good, and with a little help it can keep the Law, and come out of God's debt? What man wanting grace would not find something in nature to bring before God to bring himself into request by? For every natural man is a justiciary. Whereas our Rule saith that it is a new creation, which is of nothing, Eph. 2, 1. and a quickening where no life of grace was, yea a death in sins and trespasses; and not a recovery as out of a swoone. 4. How pleasing is it to nature, to be told and taught, that no pains is required to keep the heart, nor to resist the first motions to evil, which they say are not evil: that some sins are venial in their nature, put away with a light sigh, a knock on the breast, or an Ave Mary: that a man may lie in sport or officiously for his advantage; and if he steal a small thing, it is but a venial thing? This will please the carnal man far better than to tell him, that he may not lie for God's greatest glory, and that the very first thought of stealing the least trifle is damnable. But, what is all this but to speak peace to the wicked man, to whom the Lord saith there is no peace, Esay 57 ult. 5. Who would not be a Papist, if that Doctrine were not proved false by this Rule, which offers release from sins, and from hell; yea offers the whole kingdom of heaven for money? who would not swear, whore, profane the Lords day, rise up against Magistrates, oppress, riot, and addict himself to all villainy, if for a little money he may have a pardon for all his sins: or suppose he must needs go a while into the kitchen of Purgatory, yet for a little money or lands to the Church and Priests for Masses, he is sure to be removed to God's parlour in heaven? 6. In our whole courses let one Preacher come and call men to a diligent study of the word, or to a strict observing of the whole Saboth, let him seek to pull out of men's mouths their own words, out of their hands their cards, or cups, and enjoin them a constant sanctification of the Lords rest; let him call them to the often receiving of the Sacrament, and strict preparation to it: let him call them to circumspection against the least sin, to zeal and profession in holiness: oh what a tedious and irksome Doctrine is all this! Now farewell liberty, sports, and all good company; what a precise fellow have we gotten to make fools of us, & c! Let another Preacher (as some such there be) come and tell us, A man may do well enough without so much preaching, and what should private men meddle so much with the Scripture? That to spend the Saboth so religiously and strictly, is jewish, and not so necessary: That men may take some liberty to play and recreate themselves on the Saboth day: That it is not good to be overforward in religion, for that were to smell of purity, and be too strict, yea wise overmuch: That Ministers may do well, and win their people by being good companions: That men be men, not Angels, nor God so strict in so small matters: Here's a man indeed that wins the spurs, he carries Towns and Countries after him: Here is a Preacher for our people, as was once said of the Prophet that prophecies of wine and strong drink. Micah 2, 11 But who is the true Preacher now by our Rule, he that carries the general applause of the multitude, or he that is the greater enemy to the liberty of the flesh? Oh were we wise to apply this Rule, God's pure ordinances would get strength apace, and ourselves should thrive apace by the Doctrine we hear. The sixth and last Rule for trial of Doctrines, 6 That is the soundest Doctrine that most sound comforteth distressed consciences is this: That Doctrine which most sound comforteth distressed consciences, is the soundest, and to be embraced. For the end of all Scripture, Rom. 15.4. is, That we through patience and comfort might have hope: and the Prophet, Psal. 19.8. saith, The testimonies of God rejoice the heart. The reason why God hath given learned tongues, is, to speak words of comfort to the weary: And most excellent is that in Gal. 6.16. Isay 50 4 Peace shall be to him that walks by this rule, and mercy, and upon the Israel of God. The Gospel is a word of peace, and glad tidings of salvation. And therefore that Doctrine which brings the most welcome message to a distressed conscience, is the true Doctrine, most agreeable to the Gospel. To make some application. 1. We teach, that a man may be certain of his salvation in this life by an ordinary and special faith; because faith assureth the soul of pardon of sin, and present favour of God, and brings in comfort, as Matth. 9.2. jesus seeing their faith, said, Son, be of good comfort, thy sins are forgiven thee: it brings peace, and boldness with God, Rom. 5.1, 2. it brings in joy of faith unspeakable and glorious, 1 Pet. 1.8. But the Papists, and some amongst ourselves hold there can be no such certainty of salvation, but conjectural and probable, and deceitful. Bring this Doctrine to this Rule: A poor soul afflicted in conscience, sees nothing but God's wrath, and hell ready to swallow him, he is afraid of damnation which he knows he hath deserved: whether hath more comfort, for a Papist to tell him of the unspeakable love of God, here is an emplaster and remedy, but you must not be so presumptuous as to apply it; all this increaseth the torment: or for him that brings the emplaster, to say, here is the unspeakable love of God, the unsearchable grace and merit of Christ, here take and apply it, hold the comfortable possession of Christ, which enrighteth and entitleth you into the unchangeable love of God? Here the heart rests not in the emplaster, but in the application of it: Popish Doctrine is like an emplaster to a broken bone, but kept in the pocket. 2. What uncomfortable Doctrine is it, that they teach us to seek life in the Law, which is to seek life in death, because of our weakness? Gal. 3.21. If there were a Law that could have given life, righteousness should have been by the Law, Rom. 8.3. The Son of God supplied what was impossible to the Law by the infirmity of our flesh. What an uncomfortable Doctrine than is it, that we must place our hope in our own righteousness, and that the Gospel is nothing else but a more perfect Law than Moses was? Surely if we ground our joy in ourselves, it shall be like that of Israel, dancing before the Calf of their own making, Exod. 32.16. as short and unsound. 3. What an uncomfortable Doctrine is that of falling away from grace, and out of God's favour? What comfort can I have of my faith and hope, if of a true child of God to day, I may become a child of the Devil, and be cast into hell to morrow? What glorious and unspeakable joy can there be in such a persuasion, 1 Pet. 1.8. but rather a desperate fear of final rejection? No, it is the continuance of our joy that makes it so unspeakable: and this is the sure anchor of our hope, that God's love is unchangeable, Verse 5. and he preserves us by his power to salvation, saying as Isaac, He is blessed, and he shall be blessed, Gen. 27.33. and as Pilate in Christ's superscription, What I have written, I have written, john 19.22. His Decrees are as the Laws of the Medes and Persians which cannot be altered, Dan. 6.8. Whom he once loves he loves to the end, joh. 13.1. and also upholds them to love him to the end. 4. What an uncomfortable Doctrine is it to a wounded soul, that he must come upon pain of damnation once in a year, and confess all his sins to a Priest, against whom he hath not sinned? he must confess a debt to him to whom he owes nothing, and to him who cannot remit it? Which is so far from being an ease to a wounded conscience, as that it is indeed a very rack and gibbet to it. For, how can he confess all his sins, which himself cannot understand? Certainly if no man can number his sins, no man can confess them. David confessed to God, Psal. 19.12. and obtained remission, Psal. 32.5. The Prodigal went from his father, and returned to his father, and confessed, and was received again, Luk. 15.18, 19, 20. 5. How full of uncomfortableness is their Doctrine concerning the Word and Sacraments, the special means ordained for our strength and comfort? For the Word: If thy word (saith David) had not been my comfort I had perished in my trouble. Psal: 129, 92. But Popish Doctrine takes away the word from the people, which is wisdom to the simple, sight to the blind, light to them that are in darkness, and life to the dead. What a dismal thing is it for a soldier to be sent to the field against a multitude of powerful and deadly enemies, but first bereave him of all his weapons? For the Sacraments: If their Doctrine be true, that the efficacy of the Sacrament depends on the intention of the Priest, who can know when it is effectual but himself? What man knows whether he receive the Sacrament, or no, or whether the Sacrament do him any good, seeing he cannot know the Priest's intention? So much for the application of Rules unto Doctrines. Now to the Rules appliable unto practice. The first Rule respecteth God, three ways: 1. from his word, 2. in his presence, 3. for his glory. All actions must be done, 1. By virtue of a word. I. For the word of God we must labour to bring to every one of our actions, 1. A precept or commandment, calling for obedience: What I command, that do only: else will be said, Who required these things at your hands? Isay 1.12. 2. A promise confirming us in our obedience; for, as the former gives us a calling and leave, so this gives success. If thou be'st in God's work, thou art under his protection, and mayst boldly pray for a blessing promised. 3. A threatening, to restrain disobedience, if thou be'st either negligent in well-doing, or doing that thou shouldest not. For all these, see one instance, Genes. 6.18, 19 Noah in making the Ark, 1. had a commandment, Make an Ark: 2. A promise, Enter into it, and be safe: 3. A threat, All that enter not shall be drowned. God is the first mover in himself, and he must be the first mover in all our motions and actions. II. As every action must be undertaken by his word, so also it must be done in his presence: 2 In God's presence. Henoch walked with God, Gen. 5.22. David set the Lord always before him, Psal. 16.8. Moses by faith saw him that is invincible, Hebr. 11.27. This will fear us from sin, as the judge's eye curbs a malefactor; and quicken us in good duties, because our Master's eye is still upon us: and comfort us in troubles for well-doing, because our Master is with us to save us. III. As by his word and his sight, 3. For God's glory. 1 Cor. 10, 30 so must I undertake every thing even the smallest, for his glory: Whether I eat, or drink, or whatsoever I do, I must therein make myself serviceable for his glory. This caveat will hinder all things, which would any way dishonour God. Moses will not leave an hoof behind him at Pharaohs request, because he looks at God's glory. Nehemiah for God's glory seemed to neglect his own safety and life, chap. 6.11. Should such a man as I fly? Who being as I would go into the Temple to live? I will not go. The second Rule respecteth the action itself to be done: and this both for substance and for circumstances. 1. Every action for the substance of it must beseem the Gospel: Phil. 1.27. Only let your conversation be such as beseemeth the Gospel of Christ: our actions must not only be squared to the rule of the Law, but to the profession of the Gospel. This rule is of large extent, and appliable to every action: and a man should say thus with himself, What? is this action honourable to my profession? is it a piece of my general calling of a Christian? The Gospel is an holy Gospel, and I professing it must pass all my time in all manner of holy conversation, 1 Pet. 1.15.17. Doth this action savour of holiness? The Gospel is from heaven, and heavenly, and my conversation, if I profess it, must be in heaven, Col. 3.2. Phil. 3.20. Doth this action relish of heavenly-mindedness, and of a conversation without covetousness? To join practice with profession, beseems the Gospel: otherwise, to speak well of religion, without the work of it, is as if an hungry man should speak of meat when he hath nothing to eat. Liberal sciences are for contemplation, Divinity and Christianity for practise. We must not content ourselves to see our duties in our places, as we see Cities in a Map which we were never acquainted with. 2. Every action must be done well, Every action must be done in due circumstances. in due circumstances: for in things, which in themselves are not sins, much sin lieth in the undue and unfit circumstances of them. See an instance: Is it not lawful for a King to number his people, both in respect of tributes, and levying of armies, to impose on them oaths, and services of subjection? Yes: David sinned in numbering the people, how But circumstances made this unlawful and sinful in David. 1. Because he did it in pride, to know his power and strength, without cause. 2. Because it was in fleshly confidence, on the multitude of his army. 3. Because it was in idle curiousity, he would know that which God would not have known, who had promised they should be innumerable. 4. Because he neglected that word and commandment, Exod. 30.12, 13. That when the people were numbered, every one should pay half a shekel lest they were destroyed: and so many ways sinned. Again, is it not lawful for a parent to bewail the death of his Son, especially if violent and untimely, who seems to be taken away in his sin, without any testimony of repentance? Yes: But some circumstances made it very unseasonable for David to testify so great sorrow for Absoloms death, as joab wisely signifies, 2 Sam. 19.5. for although he had just cause to mourn for Absolom, because himself had been indulgent, and wanting in his education: and beside, though he knew by nathan's Ministry, that his sins had brought him into this straight, wherein he could hardly tell whether to overcome or be overcome was more miserable; yet by exceeding in sorrow at that time, David's mourning for Absolom culpable, 4 reasons. 1. he seemed not to be so thankful unto God as he should for victory against seditious persons. 2. He preferred a private affection before the public safety. 3. He showed unthankfulness to the army, by whose power and peril himself and his kingdom was in safety, he shamed the faces of his servants which saved his life. 4. He thought not of the danger of sudden insurrection and present rebellion, which joab well perceived, verse 7. So as it was lawful moderately to mourn, but not with such excess and testimony as was joined with offence of his people, with neglect of his own danger, and with the hazard of public peace. But let us now see David who had failed in not observing circumstances, notably graceing himself again in such accurate observance of circumstances, as made him refuse a very lawful action when the circumstance so required. 2 Sam. 23.17. Being marvellous desirous to drink of the water of the well of Bethelem, three mighty men broke into the host of the Philistines, and drew water, and brought it to David to drink. David now had power and need to drink it, Why David refused to drink the water of Bethelhem, 3 reasons. but would not, but poured it out upon the ground before the Lord. 1. Because he would testify his thankfulness to God, who had both given him such men, and also preserved them. He is not proud of them, neither ascribes the happy event to their power or fortitude, but to God. 2. Because (in great wisdom) he would not have his subjects rashly to thrust themselves into such dangers. He feeds not their rash confidence, but wills them (in effect) to be diligent in avoiding of danger. 3. He would not satisfy his own desire by the extreme peril of his subjects, but if they by such an hazard overcome their enemies, he will overcome himself, he will show how dear his subjects lives are unto him. The third Rule respecteth the Agent: Every action must be done by a due agent in whom three things are requisite. 1. He must be a good man, a good tree, else there will be no good fruit. 2. The person must be pleasing in this particular action: and that is, when it is done by faith: for whatsoever is not of faith, is sin, Rom. 14. ult. Let the action be never so indifferent, never so small, yea never so good, if I do it with an erroneous or doubtful conscience, it is sin to me. 3. He must in doing any thing contain himself within his special calling, 1 Cor. 7.20. Let every man abide in that calling to which he is called. For many things are well done, out of duty and office, which same things are sinful, done without just warrant and calling. Let a thing be never so just, if it be done out of a man's way, it loseth the beauty and justice. Absolom had justly deserved death, but joab slew him unjustly, because he was warned by David to spare him. Now David had the power over his life, so had not joab. Elijah calls for fire from heaven against his enemies, and justly, 2 King. 1.10.12. But if the Apostles attempt it, Luke 9.54. they shall justly be reproved; because even the best examples are not to be followed without divine vocation or calling. How Elias did well in calling for fire from heaven, and not the Apostles. Two Differences. For the difference between these holy men lay in the matter of their calling. Elijah knew what spirit he was off, being stirred up by Prophetical instinct, and was certain of Gods will: but the Disciples knew not what spirit they were of, being stirred by an humane spirit lusting after revenge, Luke 9, 45. against the will of God. Besides, Elijah had a singular spirit, and special vocation to revenge on God's enemies: But the office of Christ and his Apostles, was, to save sinners, and bring them to repentance. To preach the word is a worthy work, 1 Tim. 3.1. but for a shoemaker or an artisan to undertake it, is base and unworthy. To baptise the child of the believing parent is most necessary and fit: but for a woman, or a midwife, or private person is neither necessary nor lawful. The fourth Rule concerneth our brother, toward whom in all things we must express two virtues. 1. Charity and brotherly love. 2. Care of his edification. I. The Rule of charity is in that precept, Thou shalt love thy neighbour as thyself. Matth. 22, 39 Then look what I would not (out of sound judgement) have him do to me, To love our neighbour as ourselves, how. I must not do to him: not offering to him what I would not have offered to myself. The meaning of the Rule is, that I must embrace every man with the same kind of love wherewith I love myself, although I am not always bound to the same degree. For suppose that I be in danger with another friend, I can save one of us two, and but one, here I must save myself, and not him. Object. But we desire in this case, that the other should save us, and not himself, and therefore doing as we would be done unto, we should save him, and not ourselves. Answ. That which we justly desire to be done to us we must do to others: but this is an unjust desire in this comparison: for God hath ordained degrees of men for degrees of love; first ourselves, than the household of faith, first our own families, and then others. Object. The widow of Sarepta had baked a little flower for herself, and she bestowed it on Elijah, when it would not serve them both. Answ. 1. She certainly knew the meal should serve both herself and her son, and also the Prophet, partly by divine instinct, and partly by Elijahs words. 2. She had experience by the miracle, that the oil and flower wasted not, but increased, as Elijah had spoken, 1 King. 17.16. II. In doing any action in the sight of others, I must have care that I be so far from scandalising, that I must edify my brother. For suppose a thing be in itself indifferent, or lawful; yet if I cannot do it but I must offend him, I must forbear. 1 Cor. 8.13. I will never eat flesh while I live, before I will offend my brother. And, Let all things be done to edification, Rom. 14.21. But this Rule must be understood with these cautions: 1. It must be a weak brother: 2. to forbear indifferent things, not necessary duties: 3. forbear only for a time, till he may be instructed if he will: 4. in such indifferent things as the life stands not in; our forbearance may not impair our life or health, for than it loseth indifferency. If now we shall apply many of our actions to these and the like Rules, we should see the crookedness of them, which yet we esteem strait enough. See it in some instances. I. Men in losses and extraordinary crosses seek out (as they say) and commonly and boldly run to the witch or cunning man, and the losing witch is thought a public good, or commodity to the whole Country where he is. But lay this action to these Rules or any of them. 1. God's word prohibiteth and threateneth it. 2. For God's presence: thou hast run from God to the Devil, and renounced God by depending on Satan for help. 3. For God's glory: thou couldst not more dishonour him than by so doing. 4. For the means: thou hast renounced lawful means, sanctified by God, and hast used such as for all worldly gain should not have been used. 5. Doth it beseem the Gospel, or a believer, to run in post hast to Satan? Is it because there is no God in Israel? Did Saul ever do so till God was gone from him? 6. For thyself the Agent: thou art a plain infidel, yea worse than an infidel; there being no cure but by faith in the Devil: thou hast run out of thy calling, hast cast off the yoke of God, and by the hand and help of the Devil hast avoided the hand of God for the present; to the scandal of thy brethren, and the wounding of thine own soul. II. Many addict themselves to many sports and recreations on the Saboth day: Oh the Saboth was made for man, and not man for the Saboth, etc. Mark 2, 27. But bring this to the forenamed Rules: 1. Where hath God commanded it? Sure we are he hath commanded the sanctification of the Saboth day, which is the whole and parts: Is this to sanctify a day to the Lord? 2. Whether maketh more for God's glory, in whose sight we are, Saboth-dayes duties, or recreations? whether dare we pray rather for blessing and success upon? in which have we more comfort, and would have God to find us in? 3. Whether beseems a Christian better, who is commanded to cease from his ordinary calling and lawful vocation, because they destroy the Saboths' rest, and much more sports and play less necessary? whether is recreation for rest, or labour? Whence we conclude, that howsoever on the Saboth we may and must rejoice, yet our rejoicing must be that of the jews, Nehem. 8.12. that they understood the Law, namely in things spiritual and holy. III. Others work, and think they may, in their callings, in the morning and evening of the Saboth: as some of our tradesmen and shopkeepers. Bring this common practice to this Rule. 1. God's word is express, Thou shalt do no manner of work, jer. 17.21. 2. Hast thou God in thy presence? he rested from all his work. 3. Doth it beseem that profession which is heavenly? Savours it of heavenly contemplation, or base earthliness? 4. Art not thou run out of thy way, seeing thy calling on the Saboth, is, wholly to cease from thy calling, and do no work but works of mercy, and such as serve to preserve the Ministry and God's worship. 5. Is not the example as wicked as the action, and the hurt to others more than the advantage to thyself? 6. The Psalm for the Saboth directly meets with this objection, Psal. 92.1. It is a good thing to praise the Lord in the morning, and to declare thy truth in the evening and in the night season. 7. If a man plough and thresh on the Saboth day, he is counted a profaner of it, an Atheist, and so he is: and why not he also that labours at the rack, or in the mill, or the boat? Alas the profaneness of our days, that he that is drunk, diceth, cardeth, or swears on the Saboth is counted honest and religious enough; and those that pass their Saboth worse than beasts (which though they can do nothing to sanctify their rest, yet do they nothing to profane it) are applauded, whilst conscionable observers of it are scorned. IV. For resorting to stageplayss, and frequenting of places of idle resort and unlawful games: which, would men bring to the Rule, they should not be so frequented as they be. 1. God's word is, Eph. 5, 3. that such filthiness ought not to be named among Christians, much less acted: and that we ought to pass away all our time in fear and trembling, 1 Pet. 1.17. 2. God is there present to take account of every idle word: Mat. ●2, 36. and there is the passing of nothing but idle and hurtful words, against God and man; and an holding of men's ears to them many hours together. 3. wouldst thou willingly he should take thee at a play, or at cards or dice, when he comes to judgement? 4. For one special circumstance; Are not men there in women's apparel, contrary to Deut. 22.5. 5. For thyself, thou art neither in thy general nor in thy special calling, and therefore art out of the way of God's protection. 6. For thy brethren: as thou maintainest the Players, or gaming houses, or alleys in an unlawful calling, so thou offendest others by thy example; especially if thou be'st a Master or Magistrate that abettest such ungodly and unlawful courses, thou sinnest by example, against duty, and decorum. Oh let unthrifts so spend their time, and not thou who shouldest punish and repress them. V. The last instance concerneth our fashioning ourselves in our apparel and behaviours, both to the strange fashions of other countries, or the fantastical fashion of our own. 1. God's word is, Zeph. 1.8. I will visit the Princes and the King's children, and all such as are clothed with strange apparel. How hath God visited the late strange fashion and colour of yellow ruffs, both in the deviser and first wearers; on which God hath cast special reproach, that in scorn not only chimneysweepers, but hangmen in their office taken it up: which yet some will not be warned by? 2. Whether doth thy conscience tell thee, that thou art assured, that strange and fantastical fashions make thee as comely in God's eye, and to jesus Christ whose spouse thou professest thyself to be? And whether darest thou say, thou glorifiest God by them? Art thou sure thy conscience is neither erroneous nor doubtful? 3. For the circumstances: hast thou an eye to adorn thy profession, with thy body? Or doth it beseem the profession of holiness, to run through all lightfashions? The Apostle, 1 Tim. 2.9. commands wome● to array themselves with modesty and good works, as women professing the fear of God. And garments should express the hidden man of the heart, ● Pet: 3.3, 4 and show the sober fashion of our minds, and not the vain fashions of foreign Countries. 4 For thy own person: do these fashions argue thee to be a believer, whose chief care is to adorn the soul? Or canst thou think the Lord jesus can be put on together with such fashions? 5. For thy brethren: how dost thou scandalise them, offending some, provoking others, and bringing a blot of levity upon thyself, whose good name should be a precious ointment, Eccles. 7, 3 and whose course in this behalf, should favour of grace and gravity, suitable to the gravest precedents of good and godly women, and the most sober of thy rank and degree? Object. Some will be ready to turn off all this which hath been said, replying thus, Alas man! you are too precise yourself, and you would have us so too: we cannot put on our clothes without you, nor take any recreation without your leave, no nor yet with it. Answ. According to the text, Try all things: And can he be too strict or curious that must try every thing, even the least? Let me see that man that thinks himself exempted from this precept, or any of his ways: No, no, there is a strict Trial and account behind; and he shall best fit it, that is strictest in Trial aforehand. Hold that which is good. THis precept is aptly knit to the former, and informeth us what we should do after we have examined and tried the truth, and hath in it, 1. A Commandment: Keep 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 find out the truth, if we go no further: as many who please themselves, and feed their eyes with reading, and their minds with mere speculation, but cleave to no sound opinion, but are unstable and unsettled in all their ways. And therefore the Apostle knitteth to Trial, keeping or holding: For, what a madness were it to try a piece of mettle, and finding it to be good gold, 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 tried 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 keep and hold, but it is chaff in stead of good corn, and dross in stead of gold: as many curious and dainty hearers, who are as men having ill stomaches, which cast up wholesome and strong meat, and hold nothing but fruit and trash, which feed and increase the humours there already: So wholesome 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 Prodigal Son to feed upon husks in stead of the bread of his father's house. And therefore the Apostle limiteth us in our keeping, that only which is good. Now as God is the Author, and his word the Rule of all goodness, it follows, whatsoever God appoints, and his word approve, that is good, and nothing else. Every one is bound in conscience to keep whatsoever good thing he knows approved by the word of God. For the word keep, Doct. All things must be tried, but only good things must be held. requireth a constancy in the known good, either of Doctrine or practice: Deut. 4.6. These are the Commandments: Keep them, and do them: for that is your wisdom. This is the general precept to all God's people. For particular Churches: Rev. 2.25. To the Church of Thyatira he saith, That which ye 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 faithful word. The like for all the sons and daughters of wisdom: Prov. 4.4.13. Take hold of instruction and leave her not, and keep her, for she is thy life. Reason 1. 1. Satan and seducers will seek to snatch away the truth from us. This reason the Apostle seemeth to imply in the composition of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: as if he had said, hold against all men, and all adversaries, which would withhold: hold with both hands all good and holy truths, concerning faith and manners. Thiefs and robbers will meddle with no beggars, but where they have hope of a booty: Satan and his agents lie 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 fain finger: He makes many onsets to this purpose; and if we keep not our ground, (here called the keeping of good) he pulls us from our hold, and easily surpriseth and draweth us to the contrary evil. We had need therefore so much the more watchfully to hold that which is good, as our adversaries are watchful to rob us of all our goods. And, were it not that we had such enemies without us, our inward and bosom companion, our own corrupt nature is ever soliciting us, and drawing us aside; for were we of ourselves 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 slip, and perceiving our dulness and sleepiness, (with whom it is as with children, who being once asleep, let things slip out of their hands, which before no means could win from them:) yea and which is worse, that while we seem waking, we hold weakly, as a thing which a man cares not whether he hold, or no: therefore he supplies our need, and strengthens our weakness, and awaketh our dulness, with this and the like exhortations, Hold that which is good. Which show, that it is no less Christian virtue and fortitude to retain and keep, Non minor est virtus quam quarere, parta tueri. than to attain that which is good. 2. Hold and keep all sound Doctrine, because of the great utility or profit thereof: Reas. 2. for 1. It is the evidence of thy salvation, and of the inheritance of the Saints: How carefully do men keep 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 keep their Deeds and conveyances of lands and leases so safe as no man shall cousin or cheat them of them, and whatsoever casualty comes, these shall be provided for; and can it be wise or safe for any to be careless in keeping the word, his evidence for heaven, without which he hath no tenure, nor assurance (out of his idle conceit) to one foot in heaven? 2. Wholesome Doctrine is the staff and support of a man in the way to heaven: A lame man, if he hold not his staff, falls downright; and if the word directs us not in our duty, and supports us in temptation, we fall quite away. 3. The sound doctrine and truth of God's word is a notable preservative in dangers, so far as it is held unto. A man in peril of drowning will catch and lay fast hold on any means of safety, and will lose his hand before he will lose his hold: Every Christian is in this world as on a dangerous sea; the Church is the ship, in which is salvation, represented by the Ark; the anchor is faith, Heb. 6.9. the mast is the cross of Christ; the prosperous wind is the Spirit of God; adverse winds tossing and tumbling the Church, are persecutions, trials, temptations, afflictions; the fraught, graces, good conscience, hope, love, and the like; and the haven is heaven. Now lose the doctrine of faith, and shipwreck 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 3. There is but one right rule and way to attain salvation, even the truth, which the Truth himself hath purchased at a dear rate: For the word of life, and the holy Gospel was not easily purchased, but by the precious blood of jesus Christ; and should we lightly esteem so dear and precious a purchase? this will evince that it was never purchased for us: For, the Church for whom it was purchased is honoured with this title, to be the Pillar and keeper of truth, 1 Tim. 3.15. for there in the Church fundamental truth fitteth as on a rocky foundation: And every good man is a part of that good ground, described Luke 18.15. who with honest and good hearts hear the word of God and keep it. 4. No man but desires comfort when he most needeth it, especially in the hour of death: 4 Now there is no surer way to provide and lay up comfort for these seasons, than by careful keeping the truth. This ministered comfort to Paul, 2 Tim. 4.7. I have fought a good fight, I have finished my course, I have kept the faith, etc. The Scriptures are the wells of consolation, Esay 12.3. 5. It is not enough for a man that expects future salvation, to hear, 5 know or profess the truth, unless he abide and continue in it. Hence saith the Apostle, 1 Cor. 15.2. Whereby ye are saved, if ye keep what I have preached unto you. And our Saviour tieth blessedness not to those that hear the word of God, but to them that keep it, Luke 11.28. This serves to confute the Schoolmen, who have turned all Divinity into questions, Use 1. even the Articles of religion and fundamental points are turned into Utrums, and a questionary Divinity, from which no edification, no proficiency in piety can be expected. These be most of them vain babble, and oppositions of science falsely so called, 1 Tim. 6.20. As vain as if a man should dispute whether the Sun be risen at noon: And yet in Popish Schools and Churches he is not thought a teacher of any worth, who is not a Quodlibetary, and prepared to dispute pro et con of the least apex or iota in Divinity: So as nothing can be so certain or grounded but they must call it into question, and boldly dispute and propound opposite reasons: which is far from this precept of Holding that which is good. A far safer way they might learn of the Turks, who suffer not a word of their Koran to be called in question under pain of death. Use 2. Secondly, this reproves many of our ordinary hearers, who are far to seek in this precept. 1. Some come and hear much good and wholesome doctrine, but hold little or none of it, but are like the tunnel that takes in the liquor at one end, to let it out at the other; so many take in the word with one ear, and let it out at the other: yea some that seem to take some content and delight in the word while they hear, keep as little as the other: whom we cannot compare fitlier than to the sieve in the water, so long as it stays there it is full of water, but take it out it keeps never a drop; so many longer than the Church holds them, they hold nothing for an after-use. For how comes it to pass that many men are so grossly ignorant of many principles of religion (some not knowing at 60 years of age whether Christ was a man or no) wherein they have been often instructed, but because they think it enough to hear, and not to keep? How have many lost many worthy things in which they have been greatly strengthened and comforted, but because they made no conscience to keep what they seemed to have? 2. Some can hear and seem to keep something, if they can carp or catch any thing, either to feed their own corruption, or to heap their displeasure upon the head of their teacher. Ahab could remember that Micaiah never prophesied good unto him. Oh such a man spoke many years ago against our government, he told us of our trades, buying and selling, setting of racks and vatts on the Saboth day; he was busy with our fashions and habits, our games and recreations; he speaks inconsiderately and uncharitably: And a great deal such they can hold and mutter some four or five years after, as if they were spoken but yesterday. But ask such men, what was the text of the last Sermon you heard but two days ago? you put them into a study, and after a long pause and rubbing their memory, they will perhaps tell you they do not remember. These men are like the boulter poke, which lets out the finest flower, and if there be any bran or husks, will be sure to keep it: And most opposite to our rule, because they catch and hold not that which is good, but that which is worst and most hurtful. The proud man will hold his fashions, and the fool his folly though you bray him in a mortar, and the ambitious his error, if it will add but one cubit to his height and state in this world. 3. There is a kind of Academical and Skepticall Christians, who notwithstanding all their hearing are unstaid and unsettled in their judgements and courses, such as hold all things in suspense and question, that they may admit of any thing that may make for their profit or preferment: who walk not certainly in wisdom's way, for that doth try all things, and keeps that which is good: and how can he hold any good thing that holds not the rule of good, which is the word? Use 3. Thirdly, let us frame ourselves to this so necessary precept, to hold the good lessons which are delivered unto us. And for our direction herein we will consider, 1. The Rules of holding good. 2. The Means of holding good. 3. The motives thereunto. Rules of holding good. 1 Upon trial. The first is in the Text: Hold Doctrine after examination, when we have tried it to be good and sound, 2 Tim. 3.14. Continue thou in the things which thou hast learned and art persuaded thereof: for the very keeping of good is not acceptable, except it be out of faith and sound judgement. The pharisees thought they did God good service not only in their devotions, but in their revenges and murders of the Saints, but all our service must be reasonable, Rom. 12. 2. Rule, Hold only the good: for the extent of keeping reacheth only to good, 2 Hold only good. because many keep some good, but some evil also with it. The jews will worship God in the Temple, but keep their high places and altars too. Papists will admit of Christ, but not part with Moses, they will worship God and Christ, but Idols too. Many Protestants will serve Christ and Mammon too; would walk in the Spirit, and in the flesh both at once; and think themselves excused, because they hold some good, although mixed with some evil. 3. Rule. Hold all that is good: 3. Hold all that is good. Some will not swear or curse often and ordinarily, but sometimes; nor by great oaths, but ordinarily by smaller: but the rule is, Swear not at all. Matth. 5. Some will sanctify some part of the Lords day, but if they hold all good, they must sanctify the whole day as the Lord did. Magistrates will hold some good, and look to civil peace and justice; but if they did hold all good, they would look as carefully to duties of the first table, to God's part as well as their own. When Minister's are diligent in doctrine, & careless in life, they hold some good, but not all. Private men that carry themselves soberly and civilly, and are fully content with the name of honest men, hold some good; but they reform not their family, nor walk religiously in the midst of their houses; and so are far from holding all good. This is in matter of practice: So in matter of judgement. The truth and every part of it is our birthright, saith Cyprian: we must not lose a foot of it, but hold the least truth. Many hold fast the main grounds and articles of religion, but in things of lesser moment are altogether regardless: as Bishop Latimer thought at first that the cause of the Sacrament was rather to be dissembled than suffered for; but considering better that he must hold all that is good, himself happily suffered in it. Nay we must not only hold truth in sense, but even the words wherein the Spirit of God hath conveyed it to us, not departing easily from them: for we shall find what great mischief hath oppressed the Church by taking liberty to depart from the very words of Scripture, and in stead of them using other improper speeches to express the same thing. As for example: The Fathers used to express the Pastors of the Church by the name of Priests: whereupon the Romish Church builds and backs her order of Priesthood. Doctor Fulke in his sixth chapter of his defence of the translation against Gregory Martin hath these words: It is a folly to think that a sacrificing office external can be established in the new Testament, which never calleth the Ministers thereof Sacerdotes, or Priests. They often call the Table of the Lord an Altar, and the celebration of the Supper a Sacrifice; and gave a reasonable good sense: but had they kept to the words of the Scripture, they had prevented much mischief springing thence. For the Romanists make advantage of their speeches, wrested out of their sense, to set up that blasphemous doctrine of the sacrifice of the Mass. And the word Mass, what Papist knows whence it comes, being neither Hebrew, Greek, nor Latin, nor taken from any other language of any Nation, but raked out of the bottomless pit, without all signification, unless it agree with our English word [mass] that is, an heap, a lump, a chaos of blasphemies and abominations. The like of the word Pope, a strange, unknown and mystical name, the learned Papists knew it not, but confounded themselves in the Etymology of it: some from Pape the interjection of admiration, some from Papa, which Latin children used to call their fathers by, answering to our infant's dad: some from the Roman abbreviation of Pater Patriae, expressed by pa pa and a prick between: some from the Siracusans word Papas signifying a father. Such follies and ridiculous and childish dotages are they fain to wander in, to seek and find their holy father the Pope, who as himself is a beast rising out of the earth, in whose forehead is written MYSTERY, so his name is mystical, and from men, not from heaven, not from the Scriptures: yet is the name as ancient as Cyprian, and used by the Fathers. Wherein we may see how dangerous it is (as Beza observes) to decline from the word an hayre-breadth, and not to hold all that is good, even the least. An arrow set a little awry at first makes a great error before it fall at the mark. How happy had it been if the ancient Fathers (otherwise godly and learned men) had held them to the very names, terms, and proper words of Scripture, rather than by departing therefrom have opened a floodgate to Antichrists' delusions? who as Satan creeps in the dark, and getting in his toe will shove in his bulk: for, give sin an inch, it will take an ell; and so of the Man of sin. 4. Hold chiefly the chief good 4. Rule. Hold most carefully the chief good things: for so men do in earthly matters. Now there be three things worth most care in keeping. 1. God's favour, presence, and loving countenance: Psal. 4. Lord lift up the light of thy countenance upon us, let others keep corn and wine, keep thou this, fear sin most of all, as that which would most dangerously rob thee. 2. Thine own sincerity, uprightness, and first love: job 27.6. I will never lose my innocency, till I die. 3. The Crown of life is promised to him that is faithful to death. Hold the kingdom fast in the means, and so strive as thou mayst obtain. As the Martyrs who apprehended it through fire and flames. 5. Hold good against with-holders'. 5. Rule. Hold all that is good, stiffly and stoutly, against with-holders' and opposers: for a man shall never hold good, if he do coldly approve it. Hold it as one firmly glued to it; for so the word signifies, Rom. 12.9. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Cleave to that which is good: things glued are not easily disjoined; God hath by this phrase glued every Christian to every truth, in judgement and practice, and no man must separate himself from it. Tit. 1.9: Holding fast the faithful word (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 contra 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) against gainsayers. Take hold with both hands, against heretics, tyrants, false-teachers, flatterers, that have laid hold to snatch it from us: or as men in peril of drowning lay fast hold upon any thing they can catch to save themselves, and will not let it go. 6. Hold it constantly. 6. Rule. Hold the truth constantly, to the death, whatsoever the issue be: Rev. 2.25. Hold fast that thou hast till I come: as the renowned Saints and Martyrs, who have rather parted with their lives than their depositum, 2 Tim. 1.14. Let us therefore labour to see into every truth, and seeing it let us hold it. As that famous soldier Cynegrius held the ship, first with his right hand, till that was cut off, then with his left hand, till he lost that too, and last of all with his teeth, till his head and body were severed: So let us resolve every one with himself, That which I see to be good, I will hold it so long as I live or breathe, my hands, my heart and soul shall cleave unto it, I will carry it to heaven with me. The second thing proposed, Means of holding that which is good, four. is the means of holding that which is good. I. If we would hold things approved to be good, let us avoid carefully such things as would hinder us in holding them: And they are of two sorts: 1. Some shut out good things, 2. others thrust them out, or choke them. The former are 1. Presumption of our own wisdom and knowledge. Humility stands porter at the door of discipline: Psal. 25.9. God teacheth the humble. jer. 13.15. Hear and give ear, and be not proud. Men of conceits will hear whom they list, but an humble man will receive good even from the meanest, though it be an earthen vessel: Naaman from his servant, 2 Cor. 47. and job from his handmaid. 2. Distempered affections; as rash conceit against the teacher, which is an usual bait of Satan to make all good things carelessly rejected: Micaiah for this was turned out of doors, as no fit Counsellor for King Ahab. So the itching ear which is still desirous of novelties; 2 Tim. 4.5. as the young man having heard the old commandments, would still hear more new. And a tediousness in hearing the same things often, which the Apostle calls a safe thing. The latter are, 1. Hardness of heart: cast as much seed as you will among stones, and cover them therewith, no fruit follows, for the stones hinder the rooting: as we see in Pharaoh. Mollify the heart throughly, and the word will abide in it. 2. Cares of the world, Luke 8.14. which are as thorns to choke it: All seed sown among thorns, getteth no strength, but perisheth. The pharisees mocked Christ in his doctrine, because they were covetous, Luke 16.14.3. Voluptuous living makes men hear only for fashion, and to be like those widows which are ever learning, but never come to the knowledge of the truth, 2 Tim. 3. or at least not to join virtue to their knowledge: as the intemperate patient that hears the physician, but will not follow him. 2. Means. II. Provide and furnish the soul with helps to hold that which is good. These help's respect, 1. Intention, 2. Attention, 3. Retention. First, the Intention must must be clean and sincere: we must not hear for envy, as the pharisees and jews in Paul's time, nor for news as the Athenians, nor for gain or curiosity as Felix, but to receive (as babes) the sincere milk 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 seed, the word of life, the instrument of faith, the sword of the spirit, the bread and water that preserveth eternal life. Secondly, Attention must be used: Acts 8.6. the people of Samaria gave heed to the things that Philip spoke. This attention is a keeping of the heart and affections to the word delivered. Acts 16.14. when Paul preached, Lydia attended, and the Lord opened her heart: When Christ preached, all the people's eyes were fastened upon him, Luke 4. Attention is the door by which the word enters. It is much furthered by a due estimation of the word: Thy word (saith David) is wonderful, therefore my soul keepeth it. Men will attend to their learned counsel, when their freehold is in question: so here, conceive aright of the word as a matter of life and death, a matter that concerns 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 meat into the stomach, the other Retentive, to hold it there till it be turned into nourishment: so in the soul. 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 soul must be still drawing, but it must also forcibly hold it, till the soul be refreshed. Now this Retentive faculty is strengthened by 4. means: 1. Meditation, clean beasts chew the cud, Deut. 11 2. Consider the works of the Lord: Psal. 1.1. Meditate in his Law both day and night: The acts of God must be in the mouths of them that fear him, Psal. 149. and 39.3. while David mused, his heart was warmed. Phil. 4.8. whatsoever things are honest, just and pure, think on those things; men have therefore evil thoughts, because they nourish not the good. 2. Conference: which is a whetting of holy lessons both on ourselves and others: Deut. 11. the jews are commanded to confer 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 sworn to keep thy law: and 50.16. Why takest thou my word into thy mouth, and hatest to be reform? 4. Fervent and constant prayer, which is the key of knowledge, gets the hearing ear, 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 ourselves, but from above our reach. 3. Means. III. Choose sure and safe places to hold good things in. First, in memory: we must remember good things we hear: Deut. 4.9. Take heed to thyself, and keep thy soul diligently, that thou forget not the things thine eyes have seen. 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 only gives them rooting in our hearts, Col. 2.7. Prov. 4.21. Keep them in the midst of thy heart: then shall they be as alight in the lantern, 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, keep it in the affections of thy soul; love earnestly the word of God and all good things: for the things that we like not or affect not we care not for keeping. The great commandment is, to love the Lord with all thy heart. And every Christian ought to appeal to the Lord himself as Peter to Christ, Lord, thou knowest that I love thee, john 21.16. And the trial of our love to him, is, to keep his commandments, chap. 14.15. Fourthly, keep them in the practice of thy life and whole conversation: 1. By professing good things; as Christ himself professed a good profession before Pontius Pilate. 1 Tim. 6, 13. 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 seal to them, if need be with thy dearest heart blood. IV. If we would hold good things, 4. Means. let us furnish and arm ourselves against thiefs and robbers. 1. Our own carelessness: Many times we care not to understand the things of God; vanity of mind, worldly lusts, and desire of riches, partly take up the room, partly choke good things, so as they are neither received, nor held. But if we understand not, let us not be ashamed to inquire and seek out till we do understand. 2. Satan's slyness, who steals the word and good purposes out of mens mens hearts strangely, even while they look on and consent. Do as Abraham who drove away the birds that troubled him in sacrificing, Gen. 15.11. so do thou drive away these ravenous birds that are sent by Satan. 3. Temptation and persecution: Much ground keeps the seed till the heat of persecution comes, and in persecution falls away, and loseth the word in temptation: we must arm ourselves against the trials of the truth, and having obtained to believe, we must also get of God strength to suffer for his sake. Motives to hold that which is good. 5. The third general proposed, is, Motives to hold that which is good. 1. Let us consider how little we have kept heretofore of all that we have heard. If a man lay coin or jewels in a chest, and afterward come and find none in it, he will presently conclude, certainly a thief hath been here; so may we in these losses, certainly the Devil hath been here: Look to it more narrowly. 2. This is all the commendation of a Christian, 1 Cor. 11.2. I commend you, that you keep the ordinances as I delivered. A good husband will keep and save his stock, yea and increase it. 3. Keep them and they will keep thee, as Solomon saith, Prov. 4.6. Forsake not wisdom, and she shall keep thee: Hold them, and they shall uphold thee; love her, and she shall preserve thee: keep them safe, and they will keep thee. john 8.26. If the Son set you free, ye shall be free indeed, that is, from errors in doctrine, and corruptions of life. So long as we keep the word, we cannot fall quite away, because the seed of God abideth in us. 4. There is no such loss in the world, as to lose the good things that thou seemest to lay hold on: Loss of wealth, of honour, of children, is nothing to the loss of spiritual good things. A man had better lose all the seed he sows upon his ground, than the good seeede sown in his heart. Better for a man to lose all the joys and pleasures of the world, than the joy of his salvation. Better to lose all the labour of his calling, and put all his gains in a broken bag, than lose what he hath wrought in his general calling. Therefore suffer the word of exhortation, 2. john 8. Look to yourselves 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 Satan's aim and scope is to make great places and towns more backward, and careless to hold good things, than others: He sets his throne in great places, because he knows that thence wickedness shall be plentifully derived into the Country round about, as tradesmen do their wares. We for example sake must labour to know, love, and obey the truth, that God's throne may be set up every where, that our godliness and obedience may come abroad, and provoke others: Let it be said of other great places, that pride, pleasure, and profit choke the word, and that there is but a form of godliness without power: Let us stir up ourselves to our first beginnings, our first diligence in receiving the Gospel. Object. No doubt but we shall keep good things. Answ. 1. You are indeed that which you are in trial: You hardly keep them while you have good means, what would you do if the means were gone? 2. What if trial should come, as we may justly fear it? could we then stand? Oh now lay a good foundation, provide for it, that thou faint not in the day of adversity. VERSE 22. Abstain from all appearance of evil. AS a careful father who is come to the end of his life, hath but a while to speak, and therefore heapeth up his lessons shortly together, which he would have his sons remember when he is gone: So the Apostle here, drawing to the end of this Epistle, heaps 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 between light and darkness, between which (as the Apostle saith) there can be no communion, 2 Cor. 6.14. their natures being so fully abhorring, hath under that similitude showed how he hath separated, and put as great contrariety between good and evil, truth and falsehood, which are a spiritual kind of light and darkness, so as they can never agree in one subject, but where light comes, darkness is chased before it, and when darkness succeeds, the light gives place unto it: And as darkness is the privation of light, so evil is the absence of of good: and as it is impossible for a man at the same time to be both good and evil, so neither can he affect evil and good at the same time, but if he will hold that which is good, he must abstain from the contrary evil; or if he will not abstain from evil, let him never profess the holding of good. Whence not only this Scripture, but many other join these two by an inseparable band: Psal. 34.14. Eschew evil, and do good. Esay 1.16. Cease to do evil, learn to do well. Rom. 12.9. Abhor that which is evil, and cleave to that which is good. And here, Hold what is good, Abstain from all appearance of evil: for there can be no holding of good, if a man withhold not himself from evil. Malum non est cogn●scibile nisi per bonum. Aquin. 1. By evil is meant whatsoever departeth from the rule of good: and 2. by abstaining is meant refraining or removing a man's self from it as far as may be: so the word is used, Matth. 15.8. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Their heart wandreth far from me? 3. The Apostle saith not, Abstain from evil, but from the appearance of evil: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or species is that which seems to be a thing, but is not; a shape or representation of a thing, rather than a thing itself. So the same word is used, john 5.37. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Ye 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 run as fast away from whatsoever hath any show of evil, as if it were evil in itself: for the same word is used, 1 Pet. 2.11. Abstain from fleshly lusts: and in 1 Thess. 4.3. the will of God is, that ye abstain from fornication: All noting, that we must avoid the least show of evil with the same care that we do the greatest evil itself: and even all shows, as making conscience of all. Christian's must not only avoid that which is apparently evil, Doct. Not only apparent evils, but appearances of evil must be avoided. but that also which seemeth to be evil, or may carry some evil with it, though itself be be not so. For the explaining hereof we must know, that in every action there be three things. First, Explication. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the action or evil itself, whether it be an evil of doctrine or manners, as all false doctrine, heresy, superstition, and all sins of all sorts, which stand not in conformity with the law. This is not so much aimed in the text. Secondly, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the leaders, incentives or moovers of ourselves or others unto any sin: so Eves looking on the Apple, was not in itself evil, but so far as it drew on her appetite; yea her conference with the Serpent, and adam's with her in that subject or argument, should have been avoided. This first peeping or appearance of evil in ourselves, or whatsoever we may lay as a stumbling block in the way of another, though it be not evil in us, nor in itself, yet being an occasion of evil to another, by this precept we must shun and fly from it. Paul's eating of flesh was lawful in itself, and lawful to him; but rather than he would offend his weak brother, he will never do it while the world stands: 1 Cor. 8.13. and Rom. 14.21. he will remove that which seemeth and appeareth evil to another. Thirdly, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the consequents of actions are to be considered; and in things which be indifferent, that may be done or not done, we must sometime forbear lawful things if we suspect evil consequents. It was lawful for David to walk upon his gallery, but had he foreseen the consequents, he would doubtless have been otherwise occupied. It was lawful for Paul to have circumcised Titus as he did Timothy; but espying an evil consequent, that he should confirm the error of the jews, who held circumcision as necessary to salvation, he would not do it: Gal. 2. It was as lawful in itself for him to make a vow, shave his head, and purify himself at one time as at another, Acts 18.18. yet sometimes he inveighes against these observations as beggarly rudiments, Gal. 4.9. and will not meddle with any of them, where he might confirm any in their error or obstinacy. All which examples teach us, either warily to do or leave undone things which are liable to misconstruction. 2. Here remember, that in all lawful and necessary duties, let all the world misconstrue and be offended, we must yield absolute obedience unto God, though to the world it appear never so evil. Christ himself in his doctrine and conversation was so general an offence, that he pronounced him blessed that was not offended in him. He must preach himself to be the bread from heaven, though it offend the jews, john 6. He will heal the paralyticke, though they be offended, Mat. 9.1. john must preach against Herodias, though all the Court be offended. Daniel will pray three times a day, though it cost him his life. 3. In all indifferent things we are to avoid all appearance of evil and scandal, with these limitions. First, so they be not in things simply necessary to life, in these things we must not forbear if others be offended. If one take offence that I eat bread, or drink beer, I must do it, because life is maintained by food, but if I can be without it and live, I must respect my brother's weakness; as to abstain this or that flesh, this or that wine, etc. Secondly, the like in things simply necessary for my calling: But a thing of indifferency may not put me out of my way, I must hold my calling, I must preach the Gospel. This is a necessary duty imposed; and good of this nature must be done, though a show of evil to some be annexed to it. Thirdly, in these things of indifferency, we must abstain from appearances of evil, and things that carry an evil colour; if we be nostri juris, and the things be left to our free liberty and disposing. But if higher powers restrain our use of liberty, and determine and limit us, than we are overruled by lawful authority in things subjected to it, and them, in these things of indifferency we cannot avoid all things wherein some may conceive an appearance of evil. Fourthly, in these things, we are not always to avoid things wherein some conceive offence and appearance of evil; but for a time till such ignorant and weak persons may be taught: we may not offend weak ones, by undue exercise of our liberty; but if they be wilful and will not be taught, we must peremptorily stand to our liberty. So did the Apostle, Gal. 5.3. For I testify again to every man that is circumcised, Christ shall profit you nothing. And Titus 3.10. A man that is an heretic, after the first and second admonition, reject. Now for the proof of the point: Gen. 3.3. When the Lord forbade our first parents the evil and sin of eating the forbidden fruit, he forbids also the appearance, Ye shall not touch it, Avoid the occasion. In the Law not only the person legally polluted was unclean, Levit. 15.17. but whatsoever touched him, the garment which he wore, the bed on which he lay, the seat on which he sat, and whatsoever he touched: All which did nothing else but enforce on them a care to avoid all appearance, and all occasions of uncleanness. The truth whereof Christians also in the time of the Gospel must hold themselves bound unto, who (jude 23.) are commanded to hate even the garment spotted by the flesh. 1. Because the Lord hates all evil, Reason 1. and all appearance of it: Rev. 2.6. the Church of Ephesus is commended for hating the doctrine of the Nicolaitans, which I also hate, saith the Lord. See how pleasing our conformity of affections with the Lord is, in whose eye the least evil is hateful enough. And herein we testify our love unto him: Ye that love the Lord, hate all that is evil; for indeed all true hatred of evil must be from the love of God, especially of the chief good: and as our love is in degree, so is our hatred; fervent love, earnest hatred. 2. It is a chief part of repentance, Reas. 2. and of the nature of sound grace, not only to hold that which is good, but also to shun and fly evil of all kinds: yea when good is not so present, with God's children as they desire, to hate evil is ever present with them: yea they hate the evil which they themselves do, and that vehemently, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. according to the phrase, Rom. 12.9. Abhor evil. And he that out of the work of grace, and out of conscience abstaines from one evil, will abstain from all, even the least: as David, Psal. 119. I hate all vain inventions, but thy Law do I love. 3. The wisdom of a Christian is, to avoid the appearances, and the beginnings of evil, Reas. 3. and give no way to it: as Solomon counselleth to stop the passages of waters at the beginning, Prov. 17.14. As rivers, so evils come out of a little hole, but make their way, and swell, and become broader, till they become almost boundless. And indeed he that cares not to avoid the appearance of evil, by little and little cometh to esteem of the evil and the appearance alike. Therefore remember to give no place to the Devil, Eph. 4.27. 4 4. Here is a difference between a sound Christian and an hypocrite: the worst man that is can avoid evil in extremes, but he cares not commonly for appearing and petty evils, if he can carry them clear away. This hyocrisie the Lord detecteth among the jews, Esay 65.4. they would both eat of the polluted flesh, & the broth of it was found in their vessels. A sound Christian will not meddle with the broth, and much less the unclean meat; he knows the broth is unclean too: the least sin is infectious and contagious. The difference than is this: One loves the appearance of good more than goodness itself; the other hates for the evils sake the very appearance of it. 5. The fruit of this duty commends it to our care. 5 1. It commends our fear and zeal for God, which riseth up against all sin. As by nature we hate all serpents, yea the picture of an ugly viper; so grace raiseth up the spirit against sin indifferently, and all resemblance of it. 2. It is excellent for the satisfying of a man's own conscience; for suppose a thing be never so good, yet if it appear to me evil, I sin in doing it, and must avoid it, because it appears to me so. 3. It commends our charity, which respects the conscience of our brother, and is as loath he should fall by our hand, as by himself. 4. It is the honour of our profession, and the glory of the Gospel, when men cannot justly challenge us with appearances of evil; for wicked mouths are stopped, and we adorn the holy profession of God; which must needs suffer in us, if we avoid not show of evil, both for the safety of our good name, and a good conscience. We must be so far from loving & liking any evil, Use 1. as we must utterly dislike it, be disparate and separate from it, whether in Doctrine or manners. I. In Doctrines, Evil in Doctrines. which have but a show of evil, we must abstain and reject them as carefully as manifest false Doctrines; for we may easily sup up poison and heresies, if we can digest Doctrines which carry some show of evil in them. As for example: Heresy of Nestorius. Nestorius a wicked heretic, and (as Evagrius calls him) officina blasphemiae, a very shop of blasphemy, did not distinguish but separate the two natures of Christ; and made one Christ not of two natures, but of two distinct persons: one the Son of God, by which person all his egregious and miraculous works were performed; the other the son of Mary, by which without the Son of God, he wrought all those actions of infirmity, as eating, drinking, sleeping, weeping; and the union of natures being dissolved, for one Christ he gives us two, but neither profitable for us. He holds that we are saved by the flesh not of the Son of God, but of the Son of man, and that the flesh not of the Son of God, but of the Son of man is vivifical and quickening. Now this negative makes it apparently false; from which we must not only abstain, but also from such speeches, as although they may have a right interpretation, yet carry a show of evil: v●gr. It is a true speech, that we are saved by the blood of the Son of man, but we must abstain from it, because of the cognation of it with Nestorius his heresy, and say plainly, by the blood of God, as the Apostle speaks, Acts 20.28. or of Christ God and man we are saved. To say we are saved by works, may be truly explained, but better to abstain from it, From evil in works. because it hath an appearance of Popish merit. To call Evangelicall Ministers Priests, may be truly expounded, but it were better to avoid such phrases of speech, From evil in words. because of the show of Popish Sacrifice and Priesthood. The words of heretics (saith one) are to be feared: Hereticorum nocabula timenda sunt. Baron. and say the Rhemists, if we will keep the faith of our fathers, In 1 Tim. we must keep the words of our fathers: so say we of the faith of the Scriptures. In manners. II. In practice and behaviour we must shun such things as carry evil shows. The jews in their course of life must not only not go into unclean houses, but must not come near them; and Christians are commanded not to touch any unclean thing. Therefore all such are here to be reproved, as think all Christianity stands in this, if they do no unlawful things, and so run headlong, never looking quam malè colorata sunt, what evil shows they carry. Magistrates, who whatsoever they see precedent for, in their predecessors, venterously undertake it; and so refer their authority to private use, forgetting themselves to be public men. Ministers, seeking their own not Christ's, they may be idle nonresidents, cast up their calling, and turn (excepting their habit) mere secular. Paul refused lawful maintenance at Corinth, to avoid suspicion of mercenary and covetous affection in preaching. Christians in private converse must show dislike of all appearance of evil. First, avoid all filthiness and suspicion of it, as is said of Caesar's wife, such as are minced oaths, adulterous looks, needless company with profane ones. Secondly, put no colours upon sin, to digest it easier. Object. I may company with such and such persons to win them. Answ. Thou art liker to lose thyself by hazard of infection, if without calling thou frequentest loose company. 2. Thou art liker to lose than to win them by intimate familiarity, which is fitter to harden them. Thirdly, thou art in way to lose thy own reputation; as being a favourer of them and their courses. Object. But I may wear this and that fashion of apparel, my heart is humble, and I detest pride. Answ. If it were so, thou wouldst avoid the show of evil in overcostlinesse and excess of attire, a lowly heart, and a lowly habit go together. Object. But we may strain at gnats, and small things are not to be stuck at. Answ. Little sins have great consequents: Secondly, they commonly draw greater after them: Thirdly, many little sins prove ponderous and pernicious: Fourthly, none are little, if the show of them be not little, as our text implieth. III. Let us see this: 1. In respect of Idolaters. 2 In respect of profane people First, We must avoid all conformity with Idolaters In service. In Ceremony. In near society. First, In service. To be present at idolatrous service, is an appearance, yea a kind of approbation of idolatry: And where all idolatry is forbidden, all show and appearance of it is forbidden also. Besides, we must show in our appearance our hatred of the very appearance of evil. Quest. May not a man be at idolatrous service, and keep his heart to God? Answ. No: 1. God is but one, man is but one, and there is but one faith; and God requires the body as well as the soul, because they are both his. 1 Cor. 6.20. 2. It is a denial of Christ, a dissembling of religion, a betraying of truth, where we ought to profess it; an approbation of idolatry, an hardening of the enemy by presence and silence. 3. The very practice condemneth itself: The man holds consent of heart evil, then be must hold appearance of consent evil too. 4. It is a reconciling of abhorring natures, light and darkness; God and Belial, the Temple of God, and the Temple of idols. An impossible disjoining of the soul and body, as if the one could be in heaven, and the other in hell. Origen said he could not bend the knees of his body to God, and the knees of his heart to Satan: Yea it is a worshipping of the true God, who is a Spirit, not in spirit and truth, but in spirit and falsehood. 5. The justice of God is upon such persons for the present, if a man give up his body, he commonly gives up the heart to infection, and defection: And after in the great judgement will judge him according to things done in the body. 2 Cor. 5.10. The body is a member of Christ, and must not be prostitute to an harlot. Object. Rom. 14.22. Have faith with thyself before God: therefore that is enough. Answ. By faith in that place the Apostle means a persuasion in things indifferent, and not the doctrine or practice of religion: And the meaning is this; If thou beeft in thyself persuaded a thing is indifferent, use thy liberty to thyself, have faith with thyself, but boast not of it to the offence of another: and faith is oppressed where it is not expressed. Object. 1 King. 13.6. The man of God prayed in an adulterous Temple; so may we, if we keep our hearts to God. Answ. The man of God was there, 1. At God's commandment necessarily. 2. Not to approve their idolatry, but manifestly to improove and exclaim against it. 3. God would have him by an external sign show his detestation of idolatry; he was not forbid to pray, but not to eat a morsel of bread there. 4. He did not dissemble with idolaters, but confessed plainly against idolaters. Now all the case is clean contrary. Neither doth the example of Naaman (2 King. 5.18.19.) any whit serve their turn: For 1. he was but in the beginnings of conversion. 2. He confesseth it a sin, and beggeth the Prophet's prayer against it. Verba Elisei sunt tantum dimittent is abeuntem, non concedentis postulatum. 3. The Prophet approoveth not the fact, but only dismisseth him with the usual kind of salutation, and promiseth he will pray that he be not overtaken. Quest. Whether may we bring a child to be baptised of a Popish Priest? Answ. No; it is an appearance of evil: seeing 1. There is corruption of doctrine. 2. Hateful and hurtful Ceremonies. 3. A profession to embrace that doctrine. Their Church is a false Church, yet here a man professeth that himself and his child are members of it: for Baptism is a sign of profession. 4. It is an hardening to God's enemies; for it makes the Papists boast, and say, if our Baptism be good, why join ye not with our Church? 5. We must depart from all fellowship with Antichrist: Rev. 18.4. Come out of her my people, come out of her. Quest. If a Popish Minister do baptise a child, must he be rebaptised? Answ. No: there is a difference between going to a Priest at first, and new baptism from one: for baptism once administered, if the true form be kept, must not be repeated, though there be no ground to seek it there, being an offence both to weak and strong. Secondly, Zeal of God cannot abide any confusion with idolaters in their idolatrous ceremonies and fashions: for communion of rites confoundeth sects, as much as communion of apparel confoundth sexes. Whence the Lord himself appointed all his own ceremonies, so as in them (as well as in doctrine) there might be set up a wall of partition between the jews and all aliens. 1. The Heathens almost eat nothing but swine's flesh, having sacrificed some of the kind: God's people of all other must abhor this, Levit. 21.5. 2. The Heathens reserve portions of their sacrifices: therefore there was a special law, rather to burn with fire the residue of the Paschall Lamb, than reserve any whit of it until next morning, Exod. 12.20. 3. The Heathens make their pates bald, shave the locks of their beards, and make cuttings in their flesh: therefore God's people must not do so. 4. The Heathens set their Temples eastward: therefore God will have his set westward, ad arcendam idololatriam, saith Aquinas, to keep them from idolatry, 1 a. 2ae. qu. 3. Nay some Papists themselves (as Vasquez) say, that God chose the form of an Ark for the testimony of his presence, to be contrary to idolaters: for never any people did abuse this form. And, saith he, he forbade all images to the Israelites, that they might be utterly unlike the Canaanites in theirs. Hence 1. the ancient Christians would not set up lights and bays at their doors, though for this they were persecuted as enemies to the Emperor, because the Temples and doors of idolaters were wont to be thus garnished. 2. Christians refused to celebrate a birthday, because it was a rite and custom of the Heathens. 3. The Primitive Church could not endure, that any Christian should look toward jerusalem praying, because they would avoid all show of judaism. Add hereunto the ancient Fathers, who in their several ages avoided all show and appearance of conformity with heretics in their external ceremonies. Tertul. lib. de idol. Tertullian will have no lights in the worship of God, because it was mos haereticorum, the custom of heretics; than which what more indifferent? Doth not the example of Paul show it to be lawful enough, to continue fasting upon a Saboth day till midnight, to hear the word of God? August. Epist. 86 ad Casulan. yet Augustine thinks it in his time unlawful, because the Manichees appointed their fast on the Saboth day. To omit many things out of Counsels, why should the true Church of Christ borrow any of the rites of his enemies, while they abhor all her rites & fashions? Why should heretics boast, that the pure spouse of Christ is not able to serve God without their ceremonies? I conclude therefore with Tertullian, Nihil dandum idol●, nihil sumendum ab eo. Tertul. de cor●n. milit. We must neither give any thing to an Idol, nor take any thing from an Idol. Thirdly, Christians must abstain from idolaters in the nearest society, which is marriage; for this hath a manifest appearance of evil: 2 Cor. 6.14. Be not unequally yoked: 2 john 10. Receive not such into thy house: much less into thy heart or bosom. Reasons. 1. It plainly appears, that a man loves other things in such a wife than piety, he never looks after that. 2. How doth he marry in the Lord, who marries the Lord's enemy? 3. What communion can there be in prayers, and other holy means of strengthening themselves to Godward? 4. It is too true that the decretals say, oftentimes the company of the wicked corrupts the good, and much more such as are more prone to evil. Whence the Lord wisheth the Israelites to forbear marriage with those seven Nations of the Heathens, for fear of seduction, Exod. 23. And if any think himself stronger than to be seduced, and hope he shall rather win, than be won, let him see his folly in Solomon, 1 King. 11. and in Ahab, who was nought of himself, but seven times worse because jezebel provoked him, chap. 16.31. Object. We have approved examples of Scripture for such marriages; Salmon with Rahab, Samson with the Philistim, Booz with Ruth, Solomon with Pharaohs daughter, and David with the daughter of Talmai King of Geshur. Answ. 1. Some of these examples were of women converted, as Rahab and Ruth: now what they had been, was no hindrance, the case being that of the captives taken in war, who might be married, Deut. 21. but conditionally, if they betook them to the true religion, as the ceremonies show, and that caution, that they be not an offence to thee. 2. Some of them were women not converted, as Sampsons' wife, but he married her by divine instinct, that there might be occasion taken of revenge against the Philistines, judg. 14.4 Now we must walk by the rule, not by an exception from it. Gal. 6.16. 3. Some it is uncertain whether they were converted or no, as the daughter of Talmai and of Pharaoh: Of them we say, if they were converted they make nothing for the marriage of infidels; if they were not, the marriages were sinful, and not imitable. FOUR In civil conversation we must show our dislike, and avoid the least show or touch, or appearance of evil, wherewith we are compassed; that though we are for a while to be compossessores mundi, possessors of the world together with profane persons, yet we be not compossessores erroris, partakers of evil with them; we must be free from all the smutt and dross of the world. Therefore a Christians care must be not only to live free from all filthiness, but also from all suspicion of it, and to walk every way unblameable. That which is said of Caesar's wife, she must be free not only from the crime of turpitude or dishonesty, but from all show and suspicion of it, must be true of every one of the Spouses of jesus Christ, who must be like David, hating evil with a perfect hatred. Psal. 139.22. Thou that wilt not break out into oaths, nor wallow in drunkenness, yet wilt be sociable with blasphemers or great swearers, and a companion of drunkards, art not acquitted from shrewd suspicion and appearance of evil, seeing, As the company is commonly so is the man, like will to like: Tell me where thou hast been, and I will tell thee what thou hast done. Eph. 5.7. Be not companions with them, but rather reproove them. Thou thyself swearest not, it is well; oh but thou reprovest them not that do swear; here thou finnest: thou observest not the Law, if thou dost not preserve it. Thou that sayest thou abhorrest adultery, and abhorrest wanton behaviours, but wilt be familiar with wanton persons, and frequentest the company of other men's wives, hast not acquitted thyself from a strong presumption and appearance of evil. Thou that sayest thou hatest Popery, and art as good a Protestant as any, but mixest thyself in company with Papists, canst be pleasant, jocund, and as familiar with them as with any, without admonition or reproof, yea after some admonitions neither forbearest nor forsakest them, gavest too much presumption, and appearance of too much indifferency or want of zeal. Thou that wilt spit at the mention of the Devil, and hatest all agreement with him, but runnest to the witch, or art familiar with the wizard or enchanter, hast now given and gone beyond the show and appearance of a main evil, which easily prevails not against the child of God. Thou that disclaimest covetousness, must be careful to avoid not the sin only, but even the appearance of it, in base contracts, in sordid courses of getting or holding: and upon every good occasion honour God with thy substance. 2 Sam. 24.24. Prov 3.9. David, when Araunah offered to give him the threshing floor, and the oxen, and other things of price for the offering to the Lord, in great wisdom refused to take them as a gift, but would buy them, and paid fifty shekels of silver: not only because he would declare his own love unto God, by offering his own and not another's, but because he would avoid the show of covetousness; the show of a free gift from Araunah did not persuade him. The like example we have of Abraham, on whom the Hittites could not thrust a burying place, till he had paid for it 400 shekels of silver. Gen. 23, 16. V. If we must carefully avoid the least show or touch of evil, we must take heed as well to avoid the appearance of sin in others as in ourselves: for he that thinks he avoides gross sins in himself, hath not done his duty, if any way he communicate in the sins of others, which is more than an appearance of evil. 1 Tim. 5.22. Be not partaker of other men's sins, keep thyself pure. Neither communicate in the sin of another before hand, by counsel, as Caiaphas consented to Christ's death; by commandment, as David against Vriah; by countenance, as Saul kept the garments of them that stoned Steven; by provocation, as jezebel stirred up ahab's corruption; or by consent, as the receiver the thief: Nor abet others sin after it is done, by flattery or extenuation; by silence, when thou hast a public or private calling to reproove, or by defence or commendation: for he that any way alloweth sin in another, when he may and aught to restrain him, giveth all men to know how easily he can (if need be) dispense with it in himself. VI No man truly hates any vice, Hatred of vice known best by practice of the contrary virtue. who practiseth not the contrary virtue: therefore if we must avoid and hate all appearance of evil, we must embrace and encourage all appearance of good: so did Christ in the young man, though a Pharise, a justiciary, yet he is said to love him, when he saw some sparks of grace in him: and they that will be like unto Christ, Matth. 12.20. will not quench the smoking flax. Most contrary are they who hate all appearance of good, and likest to the Devil: if any hate the least appearance of evil, they hate such above any other, and show that their hearts are fired with the very sparks and flames of hell: for fire from heaven fastens on them whom heaven abhors, and the God of heaven condemns. How doth this last age of the world dandle in her lap apparent evil men, while such as hate the appearance of evil, are for this hunted and chased with all the indignities and reproaches, that an age professing the Gospel can reach and devise? Come to a profane man that loves liberty, and likes his sin, name to him a Papist, a Massmonger, a merit-monger, an Idolater, he can brook him well enough. A timeserver can well enough away with a Papist. Tell him of a dumb Minister or an idle Nonresident, he likes him well enough, these are good quiet men. Tell him of a Preacher that will boldly reprove sin in the pulpit, yet if he be a good fellow, he is a good Churchman, he can digest him well enough. But mention one that is faithful in his Ministry, and strict in his life, hating the very appearance of evil; Oh (saith he) these Puritans I could never abide, now his spirit is up; and wherefore, but because they hate the sin which he loves so well? It was once a speech among the Heathens, Oh he is a good honest man, but a Christian: so at this day, he is a right honest man, but a Puritan. Come to a Papist, and tell him of a profane man that walks after the flesh, how odious his ways are, this doth not much trouble him, he may be a good Catholic for all that, he will think very charitably of such a one: Like one in Queen MARY'S time, taken in adultery in Red-crosse-streete, said, yet I thank God I am a good Catholic. Tell him of a man that professeth enmity to his religion in many Articles of faith, yet if he be not too precise, there is hope of him there may be a reconcilement, at least he is a wise moderate man, he will not outrun himself. But tell him of a man that will cleave to the Scripture in all things, both greater and less, and will not be beaten an hayre-breadth out of it, and doth so fly from BABEL according to the commandment, that he will touch nothing that seems unclean, He hates, all appearance of evil; Oh these curious fellows (saith he) are not to be suffered or endured: they trouble the Church and Commonwealth Nay we may wish some of our own had not learned the Gileaditish language, to prefer the Papists as better men and better subjects, than the faithful servants of God, and their Sovereign, only because they desire to avoid the least appearance of evil. But whence should this be, (but out of the hatred of goodness,) that they whose hands are yearly almost in some monstrous conspiracy, should be preferred before such as whose innocency was never yet touched? Well let such as fear God buckle to this precept of the Apostle: because, First, God looks on such as bow not their knee to Baal; upon such as touch no unclean thing, 2 Corinth. 6: and covenanteth to be their Father. Secondly, we cannot touch pitch and not be defiled with it. Thirdly, it argues soundness of heart in our hatred of sin, when we hate not only capital crimes which shame us before men, but lesser evils, and such as wicked men cannot hate. Fourthly, sweet shall be the comfort when we suffer the word to bind us in least things; not suffering us to cast down our countenance, but covenanting with our eyes, neither to whisper evil of others, much less to reproach them, or have our mouth full of cursing, repressing also even unchaste thoughts, and mental sins before they come to appearances. VERSE 23. Now the very God of peace sanctify you throughout: and I pray God that your whole spirit, and soul, and body may be kept blameless unto the coming of our Lord Jesus Christ. THE Apostle here proceedeth to the conclusion of the Epistle, and annexeth a fervent and heavenly prayer to the former precepts. For the Thessalonians might say, you have heaped up a number of excellent precepts together, but how should we that are but flesh and blood, and weak to any thing that is good, perform them? You command much more than we can attain: You have given us not only many precepts, but of such nature and strictness, as are rather fit for Angels and Saints in heaven, than flesh and blood, weak and frail creatures on earth; we must Try all things, hold all and only that which is good, and abstain from not evil only, but all appearance of evil, which seem to us impossible commandments: All which and the like allegations our Apostle meets withal, and tells them it is his meaning indeed, First, that they should aim at full holiness, which is conversant in every good duty, and shuneth the least sinful defilement. Secondly, he sends them out of themselves, to God who can sanctify them throughout. Thirdly, seeing he only can teach them their duties, but cannot go further to give them grace, and enable them to perform it, he goes to God with them, that by their joint prayers they might be established in them, and to sanctify them throughout: for if God sanctify you throughout, you shall be able to perform the former duties. Whence note, that it is the duty of godly Ministers not only to preach, Doctr. Ministers must not preach only, but pray for their people. exhort, and admonish men in their duty, but earnestly to pray for them, and with them, for the obtaining of good things which they have commended unto them. It was the usual manner of the Apostles to pray to God for the obtaining of those graces they had exhorted unto. In this Text, having, chap. 4.3. showed that this is the will of God, even their sanctification, and having laid down the parts of sanctification in the particulars till this verse: now prays that according to the precepts they may be wholly sanctified. So Rom. 12.16. having exhorted to like mindedness; in the 15.6. prayeth that they may be like minded. Ephes. 3.14, 15. having exhorted the Ephesians not to faint at his troubles, he prays for strength: For this cause (saith he) I bow my knees unto the Father of our Lord jesus Christ, that ye may be strengthened by the Spirit in the inner man. And chap. 1.8. having showed how abundant God was toward us in wisdom and understanding, and in opening the mystery of his will, he ceaseth not to pray, verse 17. that God would give to them the spirit of wisdom and revelation, that their eyes might be opened. And in the 1 Pet. 5.10. Resist steadfastly in the faith, etc. then prays, the God of all grace make you perfect, establish, strengthen, settle you. And this doubtless the Apostle learned of the Lord jesus himself, whose custom was to teach and instruct in the daytime, and to go out in the night to pray for a blessing upon his Ministry, Luke 21.35. 1. God is hereby glorified, Reason 1. and acknowledged the father of lights, from whom every good and perfect gift is, james 1.17. for now we depend on him for wisdom, and draw somewhat from his fullness. 2. It is not in man to make his doctrine effectual, he cannot reach the heart, Reas. 2. much less renew it. Man may hold forth the light, but God must give eyes to see it: man may speak to the ear, but God only can speak to the heart; Paul may plant, and Apollo's may water, but God must give the increase, 1 Cor. 3. It is his privilege to write his law in the hearts of his people, jerem. 31. Lydia heard the word from Paul, but not he but God opened her heart, Acts 16.14. Reas. 3. 3. As in all other labours and works, so much more here, we must do that which is our part, and leave God his. The husbandman must plow, and sow, and plant, and water, but he must leave all the success to God, he cannot command rain nor blessing. So in this spiritual husbandry God's seeds-men must do their work cheerfully, being co-workers with him, but commend the success to God; in which sense the Apostle (1 Cor. 3.7) saith, He that plants is nothing, neither he that waters, that is, if he be compared with that divine action which is all in all; or nothing without him. Use 1. Hereby we see how necessary it is to begin and end our Ministry and Sermons with prayer to God, who is all our sufficiency. The Apostles begin and end their doctrine and Epistles with prayer; and have not we more need? I know not what pride of selfe-sufficiency, or whether profaneness shut the hearts, and cover the mouths of many Preachers, who are almost ashamed to pray for this blessing, nay reproach and scorn them which do: Sure I am, whether he shall do more good to others by his prayers or preaching, I will not determine, but he shall certainly by his prayers reap more comfort to himself. And he that neglects prayer with his preaching, may well be suspected that he more aims at his own glory than Gods. Use 2. Let people also join willingly and conscionably in their Ministers prayers, which strive for a blessing upon themselves, and importune God who makes his Sun shine upon the just and unjust, to let the Sun of grace shine into their hearts, saying, O Lord, if thou build not the house, Psal. 127, 1. it shall never stand; as those that wait for all success from God. It is recorded that Pope Adrian having built a stately College at Louvain, did set in golden letters on the gate this poesy, Trajectum plantavit ibi natus, Lovanium rigavit, ibi literas didicit: Caesar dedit incrementum, ex praeceptore Cardinalis factus: One took a pen and wrote under, Hic Deus nihil fecit. Now to the prayer itself: where we have to consider: 1. To whom the Apostle prayeth: The very God of peace. 2. For what he prayeth, in two particulars. 1. For full sanctification. 1. In general, sanctify you throughout. 2. In a special enumeration of parts, spirit, soul, body. 2. For final sanctification: until the coming of our Lord jesus Christ. First, of the person to whom our Apostle prayeth: the very God of peace. Consider here three things. 1. Why he useth this Attribute, peace. 2. What is the peace here meant. 3. How he is the God of peace. 1. This is not an idle epithet, but well fitted to the matter in hand; because our Apostle had in verse 13. exhorted them to peace among themselves, and hath in all the precepts hitherto directed them how to uphold both outward peace, vers. 14, 15. and inward peace, from the 16. to this verse. And he notably in this title confirms their faith, and strengthens their prayers, that so long as they ask nothing but things pertaining to the peace of the Church, and the peace of every man's conscience, the God of peace will surely grant their requests. See Rom. 15.13, 14. Secondly, What peace is meant. Peace is threefold: 1. external. 2. Internal. 3. Eternal. 1. external, which is nothing but an outward prosperity and tranquillity in our outward estate; and this is, 1. In the Church, when it hath rest from heresy, schism, persecution, and tyranny, Acts 9.31. this is called the peace of jerusalem, which we must pray for, Psal. 122.6. 2. In the Commonwealth, in the peace whereof we have peace, when we are free from civil war within, and foreign enemies without, jer. 29.7. 3. In the family, and special places where we live, which is a private agreement with all sorts of men, good and bad, so far as may be: Rom. 12.18. Have peace with all men. 2. Internal, and spiritual, and this is the sweet quiet and comfort of conscience, rising out of our assurance of our atonement with God through jesus Christ, and out of remission of sins by his blood, which peace passeth all understanding, Phil. 4.7. and in which the Apostle placeth the kingdom of God, Rom. 14.17. 3. Eternal, which is the perfect rest, peace, joy and glory that the Saints shall enjoy in heaven: Esay 57.2. Peace shall come, but it is when we sleep in our beds, called Rom. 8.6. life and peace. Our Apostle here aims especially at the second kind of peace, which is a step and degree to the third. For the third, why is he called the God of peace? Answ. First, because he hath the fountain of peace in himself, peace in him is as in a fountain. Secondly, as the Author and communicatour of all peace unto us in all kinds: As 1. In Church, the peace of jerusalem must be begged of him, he stills all wars, and maketh all stirs in the Commonwealth to be hushed and gone. And it is he that makes men dwell together in one house. 2. He is author, and the God of eternal peace; for eternal life is the gift of God. 3. After a special manner is he the God of internal peace, the peace of conscience, at which our Text aimeth, which is a quietness of mind and conscience through our reconciliation with God. First, because he sent his Son: 1. To merit it for us, when we lay in the horror of an accusing conscience; who is therefore called in himself (Esa. 9.6.) the Prince of peace, and in respect of us, our peace. And therefore Ambrose expounds here the God of peace to be Christ himself. If it be asked, how Christ merited our peace, the Apostle answereth, Ephes. 2.15, 16. He made peace by slaying hatred on the cross, by his perfect obedience overcoming and abolishing whatsoever God might hate in us. 2. To preach and publish this peace, and invite men unto it: And that first in his own person, Esay 61.1. The spirit of the Lord is upon me, to preach good tidings to the poor, to bind up the brokenhearted, to preach liberty to the captives, etc. And how this Prophecy was accomplished, see Luk. 4.18. Secondly, in the person of his Ministers Christ preacheth peace, Ephes. 2.17. Christ came and preached peace to you which were far off. Object. Why? Christ never preached to the Ephesians. Answ. Yes he did in the persons of the Apostles, and so now in the Pastors and Ministers of his Church to the end of the world. Secondly, because he sent his Spirit to apply and seal this peace only in the hearts of his elect, therefore it is called a fruit of the Spirit, Gal. 5.22. and the Spirit cries in our hearts, Abba, Father: chap. 4.6. He works faith in the heart, and so we have peace with God, Rom. 5.1. and bold access to the throne of grace, Eph. 3.12. This is that creating Spirit, which creates the fruit of the lips to be peace, Esay 57.19. Thirdly, because God doth not only command and commend to us this peace, but approoves and delights in it, and no where else; but there he sets up his throne and dwelling, his Temple is in jerusalem the vision of peace: his Disciples must only abide among the sons of peace, Matth. 10. and much more doth himself. How we are to look upon God in our prayers. First, in all our prayers we are to behold him a God of peace: 1 Note. labour to see him reconciled unto us. In all our prayers behold God a God of peace. And 1. this beholding of God reconciled gives us assurance of obtaining whatsoever is good for us. 2. The sense of his infinite essence, and power and presence with us confounds us, unless the sense of his grace and favour sustain us; and hence our Lord taught us to begin our prayer with this title, Our Father. 3. Our chief unhappiness were to be near God, if he be not at peace with us; for our God offended is a consuming fire. Then we must beware of sin which is the breach of peace between God and us; Use 1. especially before prayer let every one that calls upon the name of the Lord depart from iniquity. 2. We must acknowledge our happiness to consist in our peace with God. Use 2. Make peace with him, and thou shalt have prosperity, job 22.21. If they of Tyrus and Sidon made so much of outward peace, that they by all means desired it of Herod; and if the jews having by Felix obtained outward peace and quiet, acknowledged it wholly in all places with all thanks: much more should we for spiritual, inward and heavenly peace. Secondly, 2 Note. in our prayers we must labour to conceive of God in such Attributes as may strengthen our faith in our special suits: Behold him not only the God of all grace, 1 Pet. 5.10. but of this and that particular grace. 1. To this end the Scripture denominates him from particular virtues, that in the want of any of them, we may resort to him confidently, as the Scripture styleth him the God of love, the God of patience, the God of hope, the God of all consolation, of wisdom, etc. that in our want of any special grace, we may cast our eye upon these titles or Attributes. 2. The Scriptures are stored with many names and titles of God, that we might so conceive of him affected to us in our prayers, as he hath declared himself to be. Do we beg the accomplishment of any promise: come to him in the name JEHOVAH, who gives being as to all things so to his promises. Do we pray for any thing, but see many things stand in the way of our good, public or private: now come to him in the name of EL, a strong God, who can quickly bring mountains to plains, and effect by a mighty power whatsoever he will. Lack we any blessing, and are destitute of all means and comfort; now come to him in the name of of ELSHADDAI, I am God All-sufficient, and that is means enough. Findest thou thyself beset with several wickednesses, and armies of wicked Angels in high places, and environed with temptations or dangers: now come to him in the name of EL-TSEBAOTH, Lord of hosts, who hath armies of Angels to set round about the tents of his people: this name of the Lord is an assured strength, when the righteous fly unto it. Hast thou received any blessing, or promise, now come to him in the name JAH, as we are commanded, Psal. 135. who is thy good Lord and bountiful benefactor: If the Apostles had need thus to encourage their prayers, much more we. Whosoever would have true peace, Doctr. All peace must be from the God of peace. must have it from the God of peace; as he that would have water, must go to the well or fountain. job 22.21. Acquaint thyself with God, be at peace with him, so shalt thou have prosperity. The Apostles in all their salutations pray for peace from God, and from our Lord jesus Christ. 1. Because God himself and our Lord jesus challenge this peace to be their own prerogative to give, neither can it be had elsewhere. Reason 1. For the former: as God is called the God of peace, 2 Cor. 13.11. etc. so this peace is called the peace of God, Col. 3.15. Phil. 4.7. as whereof he is the sole Author. For the latter: our Saviour saith to his Disciples, joh. 14.27. My peace I give unto you, my peace I leave with you, not as the world giveth, give I unto you. Where he first, challengeth it to be his own, having clearly purchased it. Secondly, his own to give; men may wish peace, but he can give it: men wish the peace of God or Christ, he gives his own. Thirdly, he showeth, that this peace cannot be elsewhere had: [not as the world giveth,] plainly distinguishing his peace from the worlds, both in the gift, and the manner of giving. The world, 1. gives a kind of peace, but that is a false peace, mine is a true peace. 2. That is a peace in external things, mine in internal. Difference between the peace of Christ and the peace of the world in 6 things. 3. That is temporary and inconstant, mine lasting, yea everlasting; For your joy shall none take away from you. 4. That is given most to wicked men, for the world loves her own; but this is given only to believers, being a fruit of faith, against whom the world bends all her forces. 5. That peace is against God's glory; and indeed the world's peace is the keenest war against God, the very foment and cherisher of lusts and impiety: This peace is for God and his glory, and a war against sin, a cherisher of grace and piety. 6. That peace ends in destruction, though men cry peace, peace, etc. This is given for salvation, and for the fruition of perfect peace. 2. As this peace is only Gods to give, so is it only the portion of the children of God, who are called sons of peace: this is only children's bread, and must not be cast to dogs, Matth. 15.26. And it is a gift of promise, Gal. 6.16. Peace shall be to all the Israel of God. Such only as have God for their Father, and the Church for their Mother, have right unto this, and that because they be sons: Esay 54.13. Much peace shall be to her children, that is, of the Church: and because they be believers, for this peace is the fruit and undivided companion of faith, Rom. 5.3. leaning upon the mercy of God in jesus Christ for the pardon of sin. The wicked man hath none of this peace of God, Esay 57.21. because he hath not mercy nor grace with the God of peace. The seat and place where this peace resteth, proves plainly that it is a proper and peculiar gift of God, and that is the heart, soul, and conscience, which none can reach but God himself: Col. 3.15. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, The peace of God must take the chief command in the heart: and Phil. 4.7. The peace of God which passeth all understanding, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, shall preserve your hearts: A military word, taken from soldiers that come in to aid an army; so this peace shall bring aid to the heart, and strengthen it, when Satan, and sin, and temptation, and persecution lay siege to it. And who else can revive the heart, but he that made it? Who can reach comfort to the conscience, but the Lord of it? Who can say to the soul, I have pardoned thy sin, but the Lord the party against whom it is committed, and so pacify it? Who can work faith in the heart, but the Spirit of God? and who can preserve this gift there, being by so many enemies surprised, but the hand that creates it, by the power of which we are preserved to salvation? 1 Pet. 1.5. Then are wicked men most unhappy, Use 1. who being estranged from the God of peace, can have no true peace. Esay 57.21. The wicked are like the raging sea, that cannot rest, whose waters cast up mire and dirt: there is no peace to the wicked man, saith my God. Object. Who have more peace than they? they have outward prosperity and abundance, even what their hearts can wish, and their consciences within are quiet, and they die like lambs, etc. Answ. 1. Their outward prosperity deserves not the name of peace, it is at the best but a truce with God. 2. They be not inwardly so quiet as they seem; there is a conscience within that sometime tells them unpleasant tales and tidings. 3. When it is quiet, it is not at peace but benumbed, slumbering, or feared, and shall one day be wakened, and as a wild beast fly in the face of his master. 4. All this seeming peace, being not in God, but against God, must needs be, 1. uncertain, as a dream, job 20.5.7. or as the crackling of thorns under a pot, Eccles. 7.6. 2. Unsound, in the face, not in the heart, In laughter the heart is heavy, Pro. 14.13. or at least hath cause so to be. 3. Miserable in the end: Their Sun must fall at noon, Amos 8.9 their end is woeful, yea fullness of woe: and therefore let us never affect, nor extol this peace. This reproves such as content themselves with a kind of peace, Use 2. but contemn God the Author of true and lasting peace. Many affect peace, but not that which is an effect of God's mercy in jesus Christ: whereas the foundation of all true peace is our peace with God through the Prince of peace, jesus Christ. Many content themselves to be counted peaceable men, quiet neighbours, who never took the course to attain this true peace, which is gotten by sorrow, strife, and war against sin; by stirring up the heart to embrace the promises of the Gospel, and to believe the truth of God's word: by going to God in frequent and fervent prayer: by hungering after reconciliation and mercy above all things in the world. Again, Use 3. if thou hast attained this peace of conscience, be thankful and bless the God of peace: for since that old Serpent had disturbed the peace of heaven, from which he was cast down with his Angels, his next work was to dissolve the peace on earth by plucking man from his God: whereby Satan the Author of all enmity hath corrupted the whole nature of man, and ever since hath watered these seeds, and brought them forward; so as all the sons of Adam are children of wrath, turned naked into the fury of God, and lie under the same as vessels filled with wrath, and the fruits of it, in his soul, mind, conscience, will, and all his motions; being at enmity with God, with his own happy estate, with all the creatures: And this is our estate of nature, till it pleased God by his Son jesus Christ, (called the Lord of peace) to lay the foundations of our peace in his blood; and to bestow the blessed Spirit in the hearts of believers, witnessing peace between God and us; by the which Spirit, now renewing their hearts, they become sons of peace, united again unto God, at agreement in themselves, and in all their faculties; and knit and jointed together among themselves in the unity of the Spirit and the bond of peace. Quest. My conscience (I thank God) is quiet and still: but how may I know it to be true and sound peace, that I may rest in it, and be thankful for it? Differences between sound and senseless peace. Answ. 1. The question is the more necessary, because every quiet conscience is not a good conscience, and every peace in the conscience is not from the God of peace. A dead piece of flesh, prick it with a needle, it feels nothing: So that is a dead conscience, which feels no sin, nothing at all: but that is a pacified conscience, which is alive, and indeed feels sin, but forgiven, and apprehendeth God not only offended, but now again pacified. 2. A dead man is quiet enough, makes no noise, or motion: So a dead conscience may be still; but sound peace of conscience is comfortable, and hath joy and refreshing in it, as a man at a feast: it rejoiceth that it hath gotten a sweet glimpse of light and favour from God: it rejoiceth in that it hath got a sight of jesus Christ, and in that happy present condition it hath by him obtained. These are sound causes of peace and quietness. 3. Sound peace from the God of peace, hath sound fruits and effects as well as sound causes. A conscience may be quiet, because for the present it hath no enemy disturbing it, and no molestation, because the strong man hath carried all away: But a good conscience is therefore peaceable, because it is strong and stirring in temptation, it outstandeth, and hath prevailed against temptations. 4. A bad conscience may be quiet because of the darkness or senselessness of it: for it neither sees nor fears any danger; it sees not the offence of God by sin, nor fears his wrath and damnation though never so justly deserved: But sound peace of conscience sees the offence of a Father, and feareth now transgression more than damnation. 5. A sleepy conscience may be so much the more quiet, because it can secure itself from the world's enmity, which hateth nothing but the light: It can avoid persecution, and sleep secure (as we say) on both sides. But sound peace of conscience showeth itself most in greatest afflictions and persecutions, and makes the Saints sing in sorrow, and rejoice in suffering for the name of Christ, as Paul and Silas in prison, and the Apostles rejoiced that they were counted worthy to suffer for the name of jesus, Acts 5.41. Here is the peace of Christ himself, which, when the world by all means, of persecution, and indignities, seek to interrupt it, (as in our head himself) yet none can take it away: whereas light persecution sends packing the peace of hypocrites, who are soon unsettled. 3. If the God of peace have possessed thee with this sweet peace, make much of it, preserve it, Use 4. do nothing to disturb or forfeit this happy peace, or to provoke God to withdraw it. Rules of furtherance herein. Means of maintaining true peace. 1. Beware of security: peace is maintained by an expectation and preparation for war. Many are the examples of them, who by a secure peace have lost peace and all. Therefore preserve in thee a fear of not offending God. 2. Beware of falling into any gross actual sin. How did David and Peter disturb their peace by foul sins? And daily experience shows, that the godly are often by God's just correction for sin, sometimes inwardly, sometimes outwardly, as men set on a rack; or in an hell of horrors and sorrow till they undo by repentance some foul offence: witness the 32 and 51 Psalms: especially presumptuous sins prevail against our peace. 3. Prepare and arm we ourselves against temptation; for Satan if he cannot hinder us of our inheritance, will surely give us as little peace in the way as he can; and therefore he will and doth often terrify God's people with hellish temptations, with which he brings them so low, that they see nothing less than peace of heart: sometimes they be as men in a swoon, who live, and yet know not they do live. Therefore how had we need keep on our armour, to keep our peace. 4. Do all duties sincerely and uprightly: Mark and behold the upright man, his end is peace, Psal. 37.37. Be it never so weakly or imperfectly, yet do things uprightly; humbly in respect of thyself, and heartily in respect of God, approving thyself to him. 5. Suffer all affliction and hard measure joyfully, for well-doing and good conscience, rather than lose thy peace: So did the Saints of God suffer joyfully the spoiling of their goods, Heb. 10.34. and so did our own Martyrs. Use 5. 5. This is a comfort for God's children, as Christ intimates, joh. 14.27. My peace I give unto you, let not you hearts be troubled: Their God is a God of peace: for the godly heart will say, you speak of peace which is the only portion of God's people, but alas! who have less peace than they? Sure I am (will some say) I have so many and so great afflictions in the world, that I can scarce stand upright under them; what may I think of myself? Answ. 1. Is thy expectation of a peace outward, in outward things? if so, where hath God promised thee such a peace, without exception of the cross? 2. Is thy lot and portion other than the Disciples of Christ, or Christ himself? had they this outward peace? No, In the world (saith he) ye shall have tribulation, but in me ye shall have peace. 3. Whatsoever or how great soever thy afflictions be, thou hast the God of peace with thee, and for thee, yea and in thee, and shalt not want a strength to deliver thee out of all. Object. Yea, but were my trials only outward, from the world, I could rejoice; but Satan molests me and disquiets the peace of my conscience, by such strong and violent temptations as wound my soul; and by such motions and thoughts as seem to be brought out of the bottom of hell. Answ. 1. Let not thy heart be troubled; thou mayst be at peace that Satan is thy enemy, thou art not yet in his power. 2. Thou mayst have peace, that thou seest and sorrowest for the ugliness of these temptations, and outstandest the violence of them: thus they shall be thy exercise, but not thy sin. 3. Thou hast a God of peace whom thou servest, this God of peace will shortly tread Satan under thy feet, Rom. 16.20. Object. But neither the world nor the Devil could hurt me without my own sin: but that which grieves my heart, my own sins do daily disturb my peace, and grow to such a number and strength, that I doubt I shall lose it quite. Answ. Sin indeed is the great trouble-house and enemy to peace: But 1. know this to thy comfort, that no sin shall destroy peace, but that sin which hath peace. 2. Consider that of the Prophet, Esay 54.10. The mountains may fall, but God's covenant of peace shall stand. This God of peace hath made an everlasting covenant of peace, and that must stand. Lastly, if God be the God of peace, than godliness makes not any man unpeaceable, Use 6. or turbulent; though the world condemn the godly as authors of dissension, and the world would be quiet were it not for them. But indeed the cause that they are unpeaceable in the world's eye, is, because they will not lose their peace, nor offend the God of peace, nor exchange the peace of God and good conscience with the peace of the world. But let such as love this God of peace, labour to show themselves sons of peace, and show this work of God in their love of peace, to which they are called, Col. 3.15. shunning as rocks brawlings, and contentions, and fury, and fiery affections, with all pevish and sour behaviours. And if for not running with the world, and for standing for the peace of God, they shall be accounted unpeaceable, the God of peace will justify them; and they shall take their enemy's book of accusation, and bind it on their shoulders, and wear it as a crown on their heads, job 31.36, Now to the petition. 1. For full sanctification. 2. For final sanctification. The former is set down, 1. In general: sanctify you throughout. 2. In special enumeration of parts: spirit, soul, and body, blameless. For the meaning of the words, we are to search and find out four things. 1. What is this sanctification prayed for. 2. What it is to be sanctified throughout. 3. What be these parts enumerated, spirit, soul, and body. 4. How the Christian in all these parts may be kept blameless. For the first: Sanctification is the abolition of our natural corruption, Description of sanctification. and the renovation of God's image in believers by the Spirit of God, begun by grace in this life, and perfected by glory in the life to come. Here we have four things to be further explained. First, the Author of this grace; God himself: 1. Author. Levit. 20.8. I am the Lord that sanctifieth thee. And especially or more immediately the Spirit of God, whose peculiar work it is, 1 Cor. 6.11. and therefore he is called the Spirit of sanctification, Rom. 1.4. and itself the sanctification of the Spirit, 2 Thess. 2.13. 1. Because it is an effect of the Spirit who is the immediate worker of it. 2. Because it is a sign and note of the Spirits presence, even as the beams argue the presence of the Sun. And good reason: for 1. in the beginning of this work man is merely passive: for what can a dead man do to his own quickening and raising? Eph. 2.1. 2. Who can repair nature depraved, but the Author of nature? who can bring back God's image but he that at first made man in it? This is to be borne of God, and who begets the child but the father? 3. Our Apostle goes to God for it, from which Ocean all streams come. 2. The Subject. Secondly, the Subject of this grace; the elect only: for this work is peculiar to such as shall attain the perfection of it in glory. It is true there is somewhat like sanctification in the hypocrite and reprobate, some work of the Spirit, by which they are said to be sanctified, Heb. 6.4. and 10.29. But we must know, that sanctification is twofold: 1. external, in outward calling, outward profession of Doctrine, and administration of the Sacraments: the very best of which is general illumination, and some slight reformation: and this is common to reprobates. 2. Internal, a special renovation, or a change of the whole man, raising up the heart to holiness, by which gracious work the true Christian is separated from all the profane and hypocrites of the world: therefore 1 Pet. 1.2. he calls the believers elect to the sanctification of the Spirit: so as this is a sanctification appropriate to the elect. Thirdly, the form of sanctification: 3. The form. And that is, 1. in putting off of corrupt qualities. 2. In bringing in new and inherent holiness, which daily changeth the believer into the image of God: as Col. 3.10. Seeing ye have put off the old man with his works, 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 sin, and truly love the Law of God, with an endeavour to keep it, is the very being of sanctification. Fourthly, the process of sanctification: 4. Process. 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 toughness and strong heart of sin, which is slowly weakened here, and never here perfectly subdued: for in the most perfect the flesh lusteth against the Spirit, Gal. 5.17. 3. To show, that the matter of sanctification, is, to be in perpetual motion, as a living water: He that is righteous, must be righteous still, Rev. 22.11. 4. To show, that sound holiness never gives over till it attain perfection; perfection is a fruit of soundness in grace: The way of the righteous shines more and more until 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 prays, that they might happily proceed 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. Through sanctification in this life wherein it consisteth. The former is, 1. in respect of the whole rule of sanctification, which is the Law of God, when a believer can truly say with David, that he hath respect to all the commandments, Psal. 119.6. and 18.22. for all his laws were before me, and I did not cast away his commandments from me. 2. In respect of all sins: it is a through change from all sin; not a turning out of one sin into another, nor a turning from all sins save one, as Herod; but an hating of all appearance of evils, yea of darling and bosom sins, 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 believer, not only knowledge, faith, love, which are eminent, but other inferior also, as patience, meekness, temperance, peace, with every other fruit of sanctification. 4. In respect of all the parts of the man, in which the Spirit of God putteth forth this noble work: as Cant. 4.1. etc. the Church is described to be fair in all parts, eyes, hair, teeth, lips, temples, etc. the sanctified person must be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, wholly perfect. The latter, Through sanctification in the life to come wherein it stands▪ 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 sinful flesh. 2. A perfect freedom from all the causes and works of repentance. 3. Perfect and special communion with God, and Christ, and good Angels, and elect men. 4. Perfection of all graces, both in kind and in measure. 5. A perfect exercising of our graces in glory and happiness. And all this our Apostle seems to aim at in the last words, where he mentions the coming of Christ, in which he shall attain through and full sanctification. For the third: What be these parts mentioned, spirit, soul, body? Answ. 1. Some by Spirit understand the third person in Trinity, as Ambrose: What is here meant by spirit Some a third part of man: But the Scripture speaks but of two, namely a body and a soul; and Aquinas saith, the spirit and the soul differ, non secundum essentiam, sed potentiam, not in essence, but as diverse faculties. Others by the spirit understand the whole man regenerate, so far as he 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 baptism: for, keep this gift (saith he) and both soul and body will 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 soul of man, that we might take notice of the work of sanctification, in the several faculties. There be two parts of man, a soul and a body. Of the soul there are two noble faculties, under which all the rest are comprehended: 1. the spirit, 2. the will, here called the soul by a Synecdoche of the whole for the part. By spirit in this and all places where the spirit and soul are mentioned together, is meant that noble and eminent faculty of man's soul, called the understanding or mind: the Philosophers call it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the leader and ruler of all other parts and faculties, and the most noble of all. Under 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 mind. 2. The other superior faculty, but not so noble, is that whereby we do will, affect, or desire that which we understand and conceive to be good. This they call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, under which is comprehended the will and affections. So these words are used elsewhere, Luke 1.46. My soul doth magnify the Lord, and my spirit rejoiceth in God my Saviour, 1 Sam. 18.1. The soul of jonathan was knit to David, that is, his heart, affections, desires. 3. The body is that part of man, which is the house of the soul, consisting of flesh, bones, humours, and the like. Now than the whole man is sanctified throughout, 1. When the mind, thoughts, cogitations, The whole man sanctified throughout, how. 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 mind meet together. 3. When the whole body as the soul's 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 righteousness: Or more briefly, when the spirit thinks nothing, the will affects nothing, the body effects nothing contrary to the will of God. For the fourth. Quest. Here is perfection of holiness indeed! Did ever any, or can ever any attain 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 blameless in spirit, soul, 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 far he was from perfection, Rom. 7. and Phil. 3. But a man regenerate may be said to be blameless, 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 he is perfectly holy and unblameable: Ezek. 16.14. Thy Beauty was made perfect by my Beauty. 2. In respect of open and gross crimes, which might impeach the honour of his profession: Dicit sine qu●rela, non sine peccato, quod est solius Christ's. Aquin. so Zachary and Elizabeth walked in God's ordinances without reproof, Luk. 1.6. so did Samuel and job, and other holy men. For though no man can be without sin, yet a man may be without crime, when after his conversion he carries himself so uprightly, as he cannot be noted for any reigning sin before men. 3. In respect of Christian endeavour and inchoation, when the believer labours and aims at full sanctification in all his faculties and parts: for sanctification produceth holy motions in the soul, and holy actions in the body. See it 1. In the spirit. 1. In the soul. First, the spirit, i. the mind and understanding of a sanctified man is endued with a sound and distinct knowledge of heavenly things, and he still endeavours to a further measure: Psal. 119.33, 34. Teach me, give me understanding, etc. Matth. 13.11. To you it is given to know the mysteries of the kingdom, not to others. And it is joined with a special faith, applying the promises, which maketh his person and work acceptable: joh. 20.28. My Lord, and my God. Heb. 11.6. Without faith it is impossible to please God. Under the spirit include the conscience, in the purging of which the believer striveth, and loseth not his labour: For 1. it is a tender conscience, and remorseful for sin: 2 Chron. 34.27. josiahs' heart melted at the reading of the Law. 2. It is calm and peaceable; it blameth not, nor accuseth seth itself, but giveth good witness, 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 rejoicing, even the testimony of a good conscience, that in simplicity and good sincerity we have had our conversation in the world. 1 joh. 3.21. If our heart condemn us not, we have boldness with God. The second faculty, called the soul here, includeth the will and affections, in both which this work of sanctification is begun, 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 me; not only in doing, but in suffering, as 1 Pet. 4.9. in suffering it can commit the soul to God in well-doing as unto a faithful Creator. 2. In the affections: herein is a change, being guided and carried by the mind and will renewed. His love is not the old carnal love, of himself and the world, but a new affection, Love out of a pure heart, a good conscience, and faith unfeigned, 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 sensual and earthly, is now delightful in doing the will of God, yea in suffering it, Rom. 5.3. We rejoice in tribulation. His sorrow which was for worldly losses, crosses, etc. is now for sin, and for the afflictions of God's people: His delights which were in carnal profits, pleasures, corn, wine, or prosecuting his lusts, are now in God's countenance, in God's Law, in God's house, in God's Ordinances, the Word and Sacraments, and in God's 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 sin, softness of heart, the constant fruition of the means of salvation, with a blessed success of them: He desires the prosperity of Zion, the salvation of the Israel of God, and the coming of jesus Christ to his full redemption. Thus we see how a sanctified man profiteth and prospereth in the whole inner man. But fire within will break out, and so will grace which is like fire, and the body shall be a weapon of righteousness, 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 commandments, for therein is my delight. 2. For the manner: they are done, first, in humility, Mich. 6.8. Walk 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 cheerfulness, delighting greatly in his commandments, Psal. 112.1. 2 Cor. 9.7. as every man wisheth in his heart: The Lord loves a cheerful giver. Fourthly, with courage and stoutness: Dan. 3.17. We are not careful ●f this matter, our God whom we serve will deliver us: Acts 4.19. Peter and john said to the Rulers: Whether it be meet to obey God or men, judge ye: Gal. 2.11. I withstood him to his face. 3. For the end: first, he will approve his heart to God, and looks not so much to men; for his praise is not of man, but of God. Secondly, Rom. 2. ult. he desires to please God in that he doth: Acts 11.23. w●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 believer may be called unblameable even in this life, is, in God's account and gracious acceptation. Where himself works and sees such beginnings, proceedings, and endeavours, it is accepted as perfection, by means of Christ's merit, promise, and intercession. Thus Paul saith, Rom. 7.17. It is not I that do evil. Whence our Lord pronounceth of his Church, that she is all fair, and that no spot is in her. 5. In respect of that perfect sanctification in all degrees, which is growing unto, and shall attain in the day of Christ's second coming, when every believer shall be free from all blame and stain, and set into the glorious liberty of the sons of God; Voto, fide, promissione, arrhabo●e, inchoatione which now they have only 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 sum and substance whereof is this; that God by his Spirit, who only can raise the dead in sin, would bestow this grace, not belonging to the wicked, upon these Thessalonians, by which they putting off all the corrupt qualities of nature, might by a new created quality in their hearts, grow up in the image of God, standing in knowledge, true righteousness, and holiness. And because they were already sanctified in part, he prayeth that they may go on to through sanctification, both here and hereafter: for the present, that they may attain full holiness, in respect of all sin which they must forsake, and of the whole law and word which they must set before them, in respect of all gifts, principal and less principal, and of all parts and faculties, here expressed to be the spirit, the soul, and body: that thus they may be blameless, in respect of relation with Christ their head, in respect of gross crimes and reigning sins, in respect of Christian inchoation, of the Lords acceptation, and of perfect consummation of whole sanctification at the coming of jesus Christ. In that the Apostle prayeth for through sanctification, and enumerateth the parts, in which it is, and desireth they may be kept blameless in every of them, we learn, that No Christian must content himself with the beginnings of holiness, Doctr. Christians must proceed to full sanctification. but must proceed to full sanctification, as vessels of honour, to be full of goodness and knowledge, Rom. 15.14. 2 Cor. 7.1. Let us cleanse ourselves from all filthiness of flesh and spirit, and grow up unto full holiness in the fear of God. 2 Pet. 3.18. Grow in grace, and in the knowledge of our Lord jesus Christ: Eph. 4.13. In all things grow up into him which is the head. All which places show, that the whole life of a Christian must be a continual progress in sanctification. 1. Our Text sets down the orderly proceeding in this work: Reason 1. It must begin in the spirit and mind, and then change the heart and will, and so come forth into the body and actions, that the whole man consisting of these parts, may be blameless. And further, this care must be nourished until the coming of jesus Christ, either to the general or particular judgement. All which shows, that the highest and most noble parts in man, are corrupt and unholy; and as the Apostle saith, even the mind and conscience is polluted, Titus 1.15. till this new quality be created: for whatsoever is borne of flesh is flesh, joh. 3.6. Who can bring a clean thing out of filthiness? And therefore our whole life is little enough for the renewing of all these parts so corrupted. 2. 2. Sanctification is but in part in this life: for God would have sin left in the best; our best duties spotted, and a prick left in our flesh to buffet, and humble us, who else through the abundance of grace, would be proud and lifted up out of measure; and that we might go out of ourselves to the Lord, and beg the increase of grace and sanctification from him. Add hereunto, that the weak measure of grace present is often interrupted, our daily lapses disturb it, sin makes daily b●eaches in it, Satan incessantly plants his great Ordnance against it; experience shows how easily we lose both many degrees of it, and all sense of it: and therefore we had need still to be repairing ourselves. A beggar's coat needs continual patching. We cannot be rid of our rags wholly, and therefore we must ever be mending. Soldiers that keep a fort or hold, look what batteries and breaches are made by skirmishes and assaults on the day, they will repair them in the night, else could they not hold out; no more could we against Satan and our own corruptions without daily repair: And as our houses, so our hearts, they will grow dusty and nasty if they be not daily swept and cleansed. 3. Sanctification is a continual act and proceeding in grace so long as we live; 3. because it is nothing else but a return to our first estate and image, to which we cannot possibly attain till death. And therefore if we would proceed to the glory of the Saints, we must proceed in sanctification to the full measure of it: for glorification is nothing but the end and perfection of sanctification. 4. God hath set apart many excellent and glorious means for the perfecting of this his own work; 4. by all which if we rise not to full holiness, we shall frustrate him of his end. The holy Scripture is able to make the man of God perfect to every good work, 2 Tim. 3.15. the holy Ministry of the Word and Sacraments are able both to beget and strengthen faith, Acts 15.9. which purifieth the heart; holy meditations, conference, prayers, with promises of blessing and success, if we rightly use them: all these witness to us, that the Lord would have us to be still adding what is lacking to our graces, and rise up to full assurance and holiness; and as those that are planted in the house of God, to be more fruitful and flourishing in our age. 5. The necessity and utility of this practice imposeth it on all the godly. 5. 1. In respect of the wickedness of their hearts, and a number of beloved and darling sins, against which all care, watchfulness and strength is too little. 2. In respect of the stain and soil of sin, which is like a crimson die, hardly fetched out of those that are the Lords: for when the sting of sin is gone, and the guilt of sin is taken away, and washed in the King's bath, Zech. 13.1. even the fountain of the blood of the Son of God, opened to the house of judah and jerusalem for sin and uncleanness: yet is there a stain of sin left, which remaineth to be washed with the fountain of water, (for Christ came by water and blood) this fountain of pure water is the grace of sanctification, which is as the flood jordan to wash the soul's leprosy, which sticks faster than Naamans'; so as we had need wash seven times, that is often, yea continually; and yet for all that it shall be with the faces of our souls, as with the faces of our children, the dirt shall stick till it be washed off, and being washed, soon grows foul and dyrtie again. 3. In respect of good duties, whereunto we shall ever be unapt & unready, further than by profiting in sanctification we are kept in a readiness: For as a man in fetters and irons cannot do any service to his Prince, till his fetters be knocked off; so here, our corruptions and lusts are heavier, and press us down harder than a thousand chains; only the grace of sanctification unties us, and gives us liberty in good duties. 4. In respect of final perfection, which is not attained in justification, but by sanctification▪ It is true, that justification heals the wound, but sanctification shuts the scar; justification brings pardon, but sanctification brings peace: neither was there ever any justified person, who had received the first fruits, but he longed for his full harvest in perfect sanctification. Paul himself 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 fullness of grace and glory. Rom. 8.23. We that have received the first fruits of the Spirit, do sigh, waiting for the adoption, even the redemption of our body. 2 Cor. 5.4. We desire to he clothed upon, that mortality might be swallowed up of life: and verse 8. We love rather to remove out of the body, and dwell with the Lord. This Doctrine thus proved unto us, serves for the reproof of sundry sorts of people. First, those are reproved, Use 1. who content themselves with some illumination, Illumination is not sanctification, why. 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 Gospel, and make a profession among the Saints, as judas and Simon Magus, yet his heart and life remain foul and unclean. 2. Through sanctification is indeed no such thing, it is entire, as the blood in all veins of the body, so is it in all the powers of the soul, and every part and member of the body. 3. It is not enough to praise a Sermon, or speak well of points in Divinity: for we hear the Devil speak well sometime of Christ, Mark 1.28. 4. Knowledge is either literal, without reformation, only enlightening, or spiritual, enlightening and changing, 2 Cor. 3.18. Therefore deceive not thyself, sanctification begins in the understanding and mind, but goes on to renew the thoughts, the desires, affections, speeches and whole life. Secondly, such are reproved as think civil life to be holiness, Civility is far from sanctity. and content themselves with it as sanctification: the world generally embraceth this shadow for the body, and this image and liveless carcase for the life and being of sanctification; between which there is as great difference as between a man and an ape. Differences 6. 1. Sanctification order the whole way, and every step 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 apparel, every thought, than which what is more free? 2. Sanctification is most conversant, and chiefly careful in religious duties which concern God, and his worship, and his own salvation: this is the one thing necessary, Luke 10. and the good part, yet will it not be negligent in the works of his special calling. Civility is most in things for the natural and civil life, there is his spirit, his soul, his body, and all; and yet he must not be an Atheist, he must sometimes do religious duties, but how seldom, or how coldly, tediously, and of custom? 3. Sanctification labours against the root of sin, kills it in the birth, blasts it in the bud, drains the fountain, and renews the spirit of the mind; the eye of it spares no sin, but avoides the sins of the time, of the trade, his natural and darling sins, plucks out eyes, and cuts off hands. Civility makes no great matter of the rooted and original sin, it would stop some foul issues, but it is loath to meddle with the fountain; it would not be noted for great sins, foul adultery, manifest theft, noted lying, drunkenness, etc. but some gainful or pleasurable sin it cannot be without: and as for smaller sins, as idleness, vain talking, evil speaking, gaming, lesser oaths, and the like, he takes no notice of them, nor is ever humbled for them. 4. Civility may cover sin, but cures it not; it may wrap a clout on a wound, but lays no plaster on it: But sanctification is healing as well as cleansing, as was shadowed in the Law, concerning leprosy, which was then pronounced to be cured, when the uncleanness was confessed, and went no further. 5. Sanctification is busy both to stock up sin, and enlarge the stock of grace, to get more strength against corruption, more power to obey God in all things; it marks the increase of grace, and is thankful for it; it conscionably useth means of repairing graces decayed; it renews daily war against the reign of sin, and riseth to full sanctification in a most glorious victory and conquest over it. Civility lets sin alone, to see if it will die itself, it is too pitiful to kill it: It is afraid of too great a stock of grace, because it is afraid of mortification; it knows a man cannot dye without pain, no more can the old 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 evil it abstaines, hath a pure end, and aimeth to please God, with the displeasure of men, and denial of his own 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 man's laws than Gods; must not displease or deny himself, hath more care to be thought good, than to be good. And thus we see, how civil men who seem to themselves to outrun others to heaven, are quite out of the way, and never set foot in the path of holiness that leads to happiness: A civil man seems a sheep of Christ by his fleece, but his liver is rotten. Thirdly, those are here reproved, who think this Doctrine needless, perhaps impossible; they mean not to be Saints till they be dead, and never look after full sanctification till they come to heaven; and so they frame their lives as if it were absurd to think we could be Saints upon earth. But no Saint on earth, none in heaven, such as shall attain perfect sanctification in heaven, are described to be such as must be written among the living in jerusalem, Esay 4.4. Thou must be such a one as must feel the power of the Spirit, renewing thy soul, body, and spirit, by which if thou findest not a mastery of all coruptions, yet thou shalt find a weakening of them all, and a desire and endeavour to subdue them all, with some success: so as this full sanctification shall be thy aim, and so as it shall come forward every day more than other. Lastly, those are reproved, who seem to come to some measure of sanctification, but either fall back, or rest in these beginnings, caring for no increase in spiritual things. There is no comfort at all in such standing: for 1. Saving grace is always growing: 2. As covetous men never think they have gold enough, so God's children must and do think they have never grace enough. Therefore let us stir up ourselves to grow up in holiness; Use 2. as plants and children naturally grow, so also do the children of God being planted in his courts. To help us herein we will somewhat at large consider three things. 1. Means of obtaining a full measure of holiness. 2. Marks of one that hath attained it. 3. Motives to provoke us thereunto. The means are five. I. Meditation and sound consideration, Meditation a means of holiness. concerning, 1. God, 2. thyself, 3. grace itself. First, in God think 1. of his will, 1 Thess. 4.3. 1. Of God. This is the will of God, even your sanctification. We ought to follow God, if he should call us through hell itself, much more in the sweet practice of sanctification, which hath a happy fruit. 2. Of his promises, 2 Cor. 7.1. Seeing we have these promises, let us cleanse ourselves from all filthiness of flesh and spirit, and grow up unto full holiness. All the promises are made to the practisers of holiness: Matth. 5.8. Blessed are the pure in heart. 3. Of his glory, which thou oughtest by all thy endeavour to promote, being the end of thy life, and of thyself: but herein especially is our heavenly Father glorified, when our light shines before men, Matth. 5.16. 2. Of thyself. Secondly, in thyself consider these things: 1. In thy creation thou receivedst a soul, a body, faculties and senses, with parts and members from him, and in him thou now livest, movest, and hast thy being; and canst thou do him too much service in them? Doth any man build an house, but he will look to dwell in it? Doth any plant an orchard or vineyard, and not look for useful fruits to himself? Thyself art God's house, thy soul God's garden, and doth not he expect not only fruit of holiness, john. 15.8. but much fruit? 2. In thy redemption: the end of which was not only to deliver thee from the condemnation of sin, but from thy vain conversation, 1 Pet. 1.18. redemption is not only from the guilt and punishment, but from the service and corruption of sin; and sanctification is an inseparable companion of justification. 3. In thy life and present estate: thou art a Christian, and professest Christian religion, which only prescribes the rule of holy life, whereby thou must walk; thou must life like a Christian, that hast communion with Christ, that walkest in the light as he is in the light, 1 john 1.5. that hast the Spirit of Christ, which perfecteth daily his own work, and beautifieth his own dwelling. 4. In thy death and future estate: remember thou must die, and only holiness of heart and life shall attend thy soul, when all things else shall leave it; and without holiness thou shalt never see God, Heb. 12.14. If death shall leave thee unholy, the last judgement shall so find thee. So therefore live now, as thou mayst ever live hereafter. Thirdly, 3 Of the grace itself. meditate on the grace and work of holiness itself: 1. what a difficult work it is, and therefore thou must go seriously about it; oh the work of mortification is a painful work, a man cannot die without pain, no more can the old man; sin hath a strong heart, and is loath to die: and therefore as to die is no dallying matter, so he that means to dally in this business, shall never happily proceed in the degrees of holiness. 2. What an excellent work it is: for hereby we shall be daily partakers of the divine nature, 2 Pet. 1.3. which is not in respect of the nature and essence of God which is incommunicable, but in respect of the most excellent and precious qualities and gifts, bestowed by the Spirit of God on those that are regenerate, wherein we shall be like unto our heavenly Father, and grow up to the similitude of jesus Christ till he shall be all in all unto us. II. Means of growing to a full measure of holiness is in our Text, Prayer: First, Prayer a means of growth in holiness. for the grace itself, Psal. 51.10. Create in me a clean heart, O God, and renew a right spirit within me. Secondly, for the increase of the grace, Phil. 1.9. And this I pray, that ye may abound yet more and more in knowledge and judgement: verse 11. being filled with the fruits of righteousness: 1 Thess. 3.13. The Lord make your heart's stable and unblameable in holiness. Thirdly, for continuance and confirmation in grace: as in the Text. Ephes. 3.14. I bow the knee, that ye may be strengthened by the Spirit in the inner man. Psal. 51.12. Oh establish me with thy free Spirit. Let it be thy daily prayer, as david's, Psal. 86.11. O Lord knit my heart unto thee, let thy good Spirit lead me, even to the land of the living. Fourthly, for a blessing on the means of grace: Psal. 119.18. Open mine eyes, that I may see the wonders of thy Law. Word and Sacraments means of growth. III. Means: An holy use of the word and Sacraments. For the word in general: john. 15.3. Now you are clean by the word which I have spoken unto you: and chap. 17.17. Father, sanctify them in thy truth, thy word is truth. Rom. 1.15. by preaching the Gospel the righteousness of God is revealed from faith to faith. Now there be in the word four things, which specially help forward our sanctification. In the word 4 things. 1. The commandments and precepts: Psal. 119.4. Thou hast commanded, that we should keep thy precepts diligently. These let us see what we ought to aim at, and how far we are off from our duty. 2. The promises and comforts of it: Psal. 19.11. In keeping of them there is great reward. Revel. 20.6. Blessed and happy is he that hath part in the first resurrection, on such the second death hath no power. 3. The threats and denunciations of judgement that are in it: Revel. 22.15. Without shall be dogs, and enchanters, and whoremongers, and murderers, and idolaters, and whosoever loveth or maketh lies. 2 Pet. 3.11. Seeing all these things shall be dissolved, what manner of persons ought we to be in holy conversation and godliness? 4. The examples that are in it: Heb. 12.1. Seeing we are compassed with such a cloud of witnesses, let us cast off every thing that presseth down, and the sin that hangeth fast on us. Examples of holy men will make us trust in God, Psal. 22.4. Our forefathers trusted in thee, and thou didst deliver them: this confirmeth our confidence. Godly women must show the holy and hidden man of the heart, as Sarah did, 1 Pet. 3.5. Observe in the reading or hearing of the word these particulars, for the decay of corruption, and the increase of sanctification. The Sacraments or visible words help forward sanctification, because by baptism we are borne into the Church, and notably it both representeth and sealeth our mortification and quickening, Rom. 6.4. and by the Lord's Supper we are fed and nourished in the grace of the covenant, in faith, love, and comfortable assurance. IU Means. Godly company. That man goes apace in the grace of sanctification, who is a companion (as David) of all them that fear God, Psal. 119.63. Godly company a means of growth, three ways. Now godly company furthereth sanctification 3 ways: 1. By their instructions and exhortations; 1 Thess. 5.11. Wherefore exhort and edify one another. One Christian stirs and whets up another by gracious and edifying speech, Eph. 4.29. and the lips of the wise feed many: as one stick kindles another, Pro. 13.20. he that walketh with the wise shall be wise: He that is in the Sun shall be coloured though he find it not; and he that sits long in a sweet shop, shall carry away some smell. 2. By their prayers, making mention one of another, wherein were there not much force, the Apostles would not with such instance every where call for the prayers of mean Christians, that by them they might get increase of holy graces: as here after the Text, verse 25. Pray for us. 3. By their example: we are commanded to mark the upright man, and behold the just, in his proceedings, and end; for this is a notable means to stir up ourselves: Psal. 37.37. Heb. 13.7. Remember them which have the oversight of you, whose faith follow, considering what hath been the end of their conversation. Pro. 2.20. Walk in the way of good men: sort thyself with such as fight against the corruptions of the world. Sanctified afflictions set forward sanctification, 5 ways. V. Means. Afflictions and corrections in their holy use: Heb. 12.10. He chasteneth us for our profit, that we may be partakers of his holiness. Psal. 94.12. Blessed is the man whom thou chastenest, and teachest in thy Law. Dan. 11.25. Some that are of understanding, shall fall, to try others, and purge them, and make them white. Now afflictions do set forward sanctification sundry ways: 1. When they are as touchstones, and set us on the work of searching and examining ourselves: Zeph. 2.1. Search yourselves, search (I say) before the decree come forth. Joseph's brethren could find out a sin that was unrepented of many years, when they were troubled in Egypt. So when the mariners in the ship were troubled for jonas, they went to a narrow search, for whom the trouble was; jonas his sin had not been found out but for the tempest. 2. When they are as bridles, to pull us back from sin: Psal. 119.71. Before I was afflicted I went astray, but now I do keep thy statutes. Therefore the Prophet Hosea calls afflictions an hedge of thorns set before Ephraim, Host 2.6. 3. When they are as Ushers, to teach us many lessons which we are loath to get, and ready to forget: Psal. 119.71. It is good for me to be afflicted, that I might learn thy statutes: They make a man humble, and fit him to be taught; for God teacheth the humble. Psal. 25.9. And many things which a man will not learn by the vocal word, he shall be taught by this real word. 4. When they are as whetstones, to put an edge in our prayers: for in afflictions the worst will seek God diligently, Esay 26.16. they poured out a prayer, when thy chastening was on them. Hardhearted Pharaoh, while the plague is upon him, will beg prayers of Moses: Much more will David, feeling the hand of God, and terror of conscience for his two sins upon his repentance exceed himself in holy and fervent prayer, Psa. 51.1. and Paul finding the prick in his flesh, will pray the Lord thrice, 2 Cor. 12.8. that is, often and earnestly. 5. When they are as fire, to purify the gold, and burn up the dross of their corruptions: 1 Pet. 1.7. Ye are in heaviness through manifold temptations, that the trial of your faith being much more precious than gold might be found to your glory and praise. God's flail purgeth wheat, and drives away the chaff: As we do with our vessels, so doth God with his vessels of honour, oil and soil them, but all to make them brighter. When is the time for stars to shine but in the dark night? so do graces in the darkest night of adversity. We see the Means: Now we come to the Marks, whereby we may know, whether we grow up to full holiness or no. Trials of growth in holiness, 5. These Marks are five. The first is Separation: if we find ourselves separated from the profane courses of the world, 1. Separation. gathered out of the world, john 17.6. and dedicated to good and holy services: Come out from among them, and separate yourselves, 2 Cor. 6.17. saith the Lord, and touch no unclean thing, and I will receive you. For sanctification consists in three things: 1. The imputation of Christ's holiness, who of God is made to us sanctification, 1 Cor. 1.30. His sanctified nature healeth our corrupt nature. 2. The infusion of moral holiness into our natures, peculiar to the elect, a receiving of his fullness by means of union. 3. Separation from the common courses of the world, unto special service; this is made a mark of such as are made partakers of the divine nature, to fly the corruption which is in the world through lust, 2 Pet. 1.4. The farther thou gettest thee from the evil fashions of the world, the farther thou proceedest in holiness. The second Mark of full holiness, is, 2. Alteration. an Alteration and change in thyself, both in thy spirit, and soul, and body. 1. The spirit is altered, first, when the mind having a sound and distinct knowledge in heavenly things, and the light of renewing grace, doth grow brighter and brighter till perfect day. Secondly, when the conscience is tender and peaceable, as we heard before. 2. The soul is altered, when the heart, the will and affections are ordered as before. 3. The body is altered, first, in respect of the members, when the same that the flesh most abused, do most glorify God in some special manner. Zachary by his mouth sinned in distrusting God, therefore so soon as he could speak, with the same mouth he glorified him. So the woman, Luke 7. that had abused her eyes, hair, and lips, to wantonness, now takes them from Satan, to wash, and wipe, and kiss her Saviour Christ. So in Bishop Cranmer, that hand that subscribed was first burnt. Secondly, in respect of the outward fashion there will be a change: if the body have abused meat and drink for surfeiting and drunkenness, if garments and apparel for pride and wantonness, if sports and recreations in excess or for covetousness, you shall see even in the outward man a check of all such excesses, and a manifestation that they be not the men they were before sanctification. Thirdly, in respect of the deeds to be done by the body, both for matter, manner, and end, as we heard before. 3. Affection to grace known by 4 signs. The third Mark of full holiness, is sound Affection and singular love of grace; which affection where it increaseth, holiness increaseth accordingly. This love and measure of it we may know, 1. By striving not only to preserve the measure of holiness received, but to grow daily to the measure that is wanting, accounting that as yet he hath not attained, Phil: 3.12, 13 I count not myself that I have attained, but one thing I do, I press hard to the mark, etc. Keep still in thee a thirst after the water of the well of life, and Christ will give it thee freely, Rev. 21.6. A taste of that which is delicate, makes a man long after his fill. 2. By a diligent and constant using the means of increase. A worldly man, because he loves wealth, and money, will take great pains for it, and be laborious in the means. Now faith purifieth, Acts 15.9. therefore a godly man labours still for the increase of faith: the word sanctifieth, john 17.17. a property of Saints is, they are humbled at his feet to hear his word, Deut. 33.3. see Exod. 19.5, 6. 3. When we envy not grace to another, but rejoice in it, and love it because it is God's image, john 3.30. He must increase, but I must decrease. Moses the more grace himself had, the more he wished to others, Num. 11.29. Enviest thou for my sake? yea I would all God's people were Prophets. 4. True love of holiness longeth, and waiteth, and sigheth to put off all the corruption of sin, and attain that perfect happiness, wherein is perfection of holiness. Rom. 8.23. We that have received the first fruits of the Spirit, sigh in ourselves, waiting for the adoption of sons. Find in thee this affection to the first fruits here, and full fruits hereafter, to receive daily strength and increase, and thy holiness increaseth with thy hunger and thirst after it: Never was there so happy an hunger, the more hungry the more full. The fourth Mark is Detestation, 4. Detestation of evil manifest in 6 things or dislike of opposites of holiness; which as it increaseth, so doth holiness also. Now this is manifest, 1. In careful avoiding things which quench, shake, or hinder grace and holiness: 1 john 5.18. He that is begotten of God, keepeth himself, and the evil one toucheth him not. 2. By rising into greater dislike of corruption, without seeking base extenuations, as to say, this is a little sin, or a small sin; no, every sin will swell as a toad in his eyes. 3. By crying out on the law of the members rebelling against the law of the mind, Rom. 7.23. 4. By complaining of secret and lesser evils, which were never wont to trouble him. 5. By ceasing from particular and beloved sins, as Ephraim said to his idols, Get you hence, what have I to do with you, Hosea 14.8. my house is taken up already, here is no room for you. 6. By the spirit of judgement and burning, Esay 4.4. judging and condemning sin. The Spirit keeps an Assize in the soul, pronounceth sentence against corruption, and kindles a fire to burn up those bewitching evils, and a fire of zeal and indignation against them. Thou growest not in holiness, who growest not in the measure of hatred of evils, answerable to thy former love and liking of them. 5. Disposition to good tried by 5 signs. The fifth Mark is Disposition to good duties: this is an argument of soundness of sanctification. 1. When thou canst ever set the Lord before thee, walking with God, contented and glad to have him witness and judge of all, both inward sincerity, and outward innocency. 2. When in all the works of thy calling thou seekest not so much thine own things, as the things of Christ, Phil. 2.21. 3. When in the sober use of all God's creatures thou art led to the contemplation of the Creator, Psal. 8.1. 4. If when thou hast performed any good duty in any good measure, thou rest not therein, but labour more earnestly to do it better. 5. If when thou hast either omitted or slightly performed any good duty, thou be humbled, and so bewailest that which is past, as thou makest it up in duties behind. Now if these be the marks of proceeding in sanctification, how rare is this duty? 1. Where is the man that takes up this order of God, that begins this work at the spirit of the mind, notwithstanding that God being a Spirit begins his chief work in the Spirit, and the law the rule of holiness being spiritual, especially requireth inward sanctity. jer. 4.14. O jerusalem, wash thine heart, first, loathe sin inwardly, and then outwardly. Many will mend their lives, but let their hearts alone: which is all one as to cut off a waste bough, and not to strike at the root; to seek to drain a stream, but not meddle with the fountain. 2. Where is the man, that having changed his understanding from error to truth, changeth also his will from evil to good? Here many fail, who see what is good and approve it, but themselves are as bad as ever they were. 3. How few refine every part of their life, and bring all the members within the whole rule? who can say, I hate all the evil which I loved, and all the good which like a swine I trampled under feet, offered in the means, I now in some measure embrace and practise? I was intemperate, now sober; wanton and foul, now chaste and pure; a great swearer, now I tremble at an oath: and so in the rest. One that is a foul monster still, may reform some things, yea many things, yea most; but to come to through sanctification, casts off many: some are just, not merciful; some have care of honesty, not of godliness; some are better in some company than in other: Psal. 119.6. few have respect to all the commandments. 4. How many be there, who have made some fair offers of beginning in the Spirit, but have ended in the flesh? They made men believe they had the substance of holiness, and would go through the business, but end in mere ceremony, nay scarce that, but are haters of holiness. Better it had been for them that they had never been enlightened, never washed, never purged, than forget they were cleansed. Now let him that filthy be filthy still, and let him that is holy be holy still, Rev. 22.11. The third general thing proposed, is, Motives to full sanctification. Motives to grow up unto full sanctification. I. Motive. Consider, that whatsoever thou castest thine eyes upon, it calls upon thee to proceed in thy sanctification. If thou lookest upward to God, the further thou proceedest, and the greater measure of sanctification thou attainest, the more thou art like him, and the more is he glorified: john 15.8. In this my Father is glorified, that ye bring forth much fruit. If to the Angels, these holy and ministering spirits incessantly expect his charges, and unweariably execute the same: beside, they are joyful witnesses of thy profiting in grace and holiness: for if they rejoice at the first peeping of holiness in thy conversation, how joyful will they be when it proceedeth to perfection in conversation? If thou lookest round about thee to thy brethren, thou must be so far from offending or scandalising them, that thou must be ready by all good offices to help them, to edify them, especially by a godly and zealous example: these must behold the shine of thy light, both for the glorifying of God, and their own direction and encouragement; at least thou must be blameless in the midst of a naughty generation, holding out the word of life, Phil. 2.14, 15. If to the creatures, even the whole world, heaven and earth, Sun, Moon and stars, beasts, fishes and plants, all these stand and proceed in the service of their Creator; and all these have a voice by which they continually cry, Hallelujah, Praise ye the Lord, Psal. 148. All these being created and given for our use, call us unto constant thankfulness, to uphold his glory who made them for us, as all they do in their kind. If thou lookest ●●thin thyself, thou hast three things which ●ondl● call for this duty: 1. The joy of the holy Ghost, which is unspeakable and glorious: Psal 97.11. Light ariseth to the just in darkness, and joy to the upright of heart. If God's Spirit by thy increase of grace be gladded and cheered, he will make thee a glad man; but if he be grieved or quenched, thou shalt smart for it, yea suppose thou be the Lords. 2. The testimony of thy conscience: this is the sweet Paradise, in which God is familiar with man, and that honey which (as Augustine saith) is sweet in itself, and makes all other things sweet, let them be never so tart or sour in themselves. Paul in great affliction had a sweet relish, 2 Cor. 1.12. For this is our rejoicing, even the testimony of our conscience, that in simplicity and godly pureness we have walked. 3. God's approbation and acceptance: who would not be allowed of God? but hence thou shalt be allowed, that thou art made a Disciple of Christ, if thou bear much fruit, john 15.8. as a Schoolmaster commends them for good scholars, who stand not at a stay, but go on in learning with diligence, climbing to the highest forms. And if God work in the hearts of his children a delight in those that excel in virtue, Psal. 16, 3. how much more will himself delight in them, who the longer they live the more they excel? Lastly, if thou lookest as low as hell, there thou shalt see the Devils and wicked Angels as busy as bees to promote their kingdom, and to pull all men, yea even thyself into their corruption and condemnation: And should not this add courage to thee to set up the kingdom of God with all thy power, every where, but especially in thyself. II. Motive. Consider why God hath elected, called, justified us, whereas he might have left us in our common mass, and passed by us as well as a great part of the world, as good every way as ourselves? Election. First, he hath elected us, that we might be holy, and that not in a small measure, but also unblameable before him in love, Eph. 1.4. and Rom. 8.29. God hath predestinate us to be made like the image of his Son: How and wherein? Answ. Partly in humility, partly in holiness, that as he by an humble and holy life went on to his glory, so must we. Vocation. Secondly, why or to what hath God called us, but unto holiness? 1 Thess. 4.7. God hath not called us to uncleanness, but unto holiness, yea unto full holiness, that as obedient children we should resemble our heavenly Father, who is holiness itself: 1 Pet. 1.15. As he which hath called you is holy, so be ye also in all manner of holy conversation, because it is written, Be ye holy as I am holy, Levit. 26.6. Now the word (as) signifies not an equality in measure, which we can as little attain, as a spoon can contain the Ocean; but only a conformity, or resemblance in our nature renewed and made obedient to the rule. 1. He is throughly holy, without want or sin: so must thou strive to be. 2. He is holy at all times, in the day, and in the night: so thou must never lay aside thy holiness, neither on the Saboth, nor on the week day or night. 3. He is holy in all places, in earth, and in heaven: so must thou as well in earth as in heaven, as well in the market as in the Church. 4. He is holy in his word, in his works, in all his ways: so must thou in thy words, works, and whole conversation. Hear this thou that hearest the Gospel, which is God's voice calling thee to holiness: Lead henceforth a profane life at thy peril: He that calls thee is holy; Heb. 12, 14. the calling is to holiness, yea to conformity in his own holiness: aim at it, else thou shalt never partake of it hereafter. Thirdly, thy justification tells thee, that Christ dwells in thee by faith, justification. and that thy heart is built up to be an habitation of God by the Spirit, Eph. 2. ult. Now the blessed Spirit cannot dwell any where but in a Temple dedicated unto him, where the old man is daily put off, and the new man put on daily; where the power of sin is daily weakened, and the grace of holiness daily getteth power and strength; for God's Spirit will not dwell any where, but as the Master of an house, as a ruler and commander: Neither can any attain the comfort or sense of his justification, but by the undivided companion of it, which is sanctification: and as this grows, so ariseth the measure of sense and comfort of this present happiness: for he that doth righteousness, is righteous, saith the Apostle, 1 john 3.7. III. Motive. Consider what thou art, namely, a Christian: in the very name thou professest communion with Christ, and consequently to walk in the light, 1 joh. 1.7. as he is in the light. A Christian must adorn Christian profession by Christian life and conversation. A Christian, called so of Christ, must show in his whole course, that he is partaker of Christ's anointing, 1 joh. 2.20. 1. Show thyself a Christian Prophet, by profiting in the knowledge of God, and instructing others in the same. 2. Show thyself a Christian Priest, who hast received the anointing, by offering thyself an holy, Rom. 12.1. acceptable, living, and reasonable sacrifice. Offer thy prayers, and the sacrifices of praises, those calves of thy lips. Offer the sacrifices of alms and mercy; for with such sacrifices God is well pleased, Heb. 13.16. Offer thy life and dearest blood a sweet sacrifice for the chief and high Priest of our profession, if God call thee unto the same. 3. Show thyself a Christian King, by raising all thy power against thine enemies, and adversaries of salvation; by defending and maintaining thy Christian liberty, in which thou art set; by ruling over thyself, and keeping a straight hand and authority over thy lusts and affections; make them subjects: by carrying thyself as a King, with clemency, meekness, liberality, measuring and judging every thing according to the Laws of Christ enacted in the Parliament of heaven. What? a Christian, and an epicure? a Christian swearer? a Christian adulterer? a Christian gamester, liar, etc. quam malè conveniunt? how harsh is this to the ear of men, of God much more? IV. Motive. Consider, that he that is once truly good, grows from good to better, and so is best at last. Our Saviour plainly proves, that he who hath the least measure of sound fruit, his fruit shall increase: joh. 15.2. Every branch that beareth fruit, the Father purgeth it, that it may bear more fruit. And this is the property of such as are planted in the house of our God, to flourish in his courts, and be more fruitful in their age, Hosea 6.4. which is clean against the course of nature, Psal. 92.13. Such therefore as seemed to come on, but within a while their righteousness is as the morning dew, or fall back and wither; who are worst at last, (as evil men must be) were never good. Were they ever good, that are so soon removed to another Gospel, even in days of peace, to whom Christ was preached, of whom professed, into whom they were baptised? or what hath bewitched them to such apostasy? Gal. 3.1. Were they ever good, who in stead of reading, prayer and sermons formerly frequented, are grown to cards, dice, drinking, swearing, and a distaste of faithful Preachers and sermons? Were they ever good that hate goodness, or to hear of fullness of holiness, or of their own idleness? Alas empty tubbs! here was never any thing but a sound, no soundness at all. V. Motive. Consider how we are affected in inferior things, and shame ourselves for want of the like affection for the increase of better things than they. 1. We never think our grounds, our orchards, our gardens, our cattle fruitful enough: If a man have a piece of land that brings forth but a small crop, he will be at pains and cost to make it more fruitful: Alas! shall we have more care of our grounds than of our hearts, to make them fruitful and yielding to the laud and praise of the great husbandman? Or think we our hearts less barren than the worst conditioned ground? Let this provoke us, if we have gotten our hearts to bring forth thirty fold, to labour them till they bring sixty fold, and let them not rest there till they yield an hundred fold. This Christ commends to us in that good ground, Matth. 13.8. This the Apostle calls for, 1 Thess. 4.1. to exceed more and more. 2. In the matter of money and wealth: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Aristoph. in Pluto. how do men bestir themselves to add to their gains, to make one pound five, and from five to ten, and so add hundreds, and rise to thousands, sucking profit from every thing insatiably as the horseleech? How thrifty husbands, 1. forecast to get, and plod to increase their stock? 2. Carefully save that which is gotten, avoiding expenses, & much more excesses? 3. Having got a good portion, yet still desire and seek more? for he would have none before him in wealth, if he had his mind. 4. Lay out part or whole of that he hath, for a greater gain? Should not we be now as thrifty for our souls as for our bodies? Is not a stock of grace better than a stock of goods? Who but a doting worldling would not think wisdom better than wealth, and a grain of holiness better than a talon of earthly happiness? Is a grain of grace so precious, and is not an eternal weight of it worth our sweat and labour? Why do we not as thrifty Christians awaken our dull spirits, to forecast with the wise Virgins to get such store of this oil, as to carry us through to the wedding chamber? Should we need to be stirred to save that which we get so hardly, avoiding the expenses, and sinful excesses which eat out our stock, and prodigally waste our estate in grace? Why stand we still, having found a little vein of gold, namely of grace much more precious than gold, and not hold on our labour to find the rich mine which it leadeth unto? Why do not we with the wise Merchant resolve to lay out our whole estate for this pearl? Or should we hide our talon in a napkin, and not lay it out, or employ it, seeing by use and return it increaseth? It would grieve a man to see so many good husbands for the world, to be such stark unthrifts for their souls. VI Motive. Consider we the means that God hath afforded us for our growth in sanctification: 1. God's readiness and care to fit us for the duty, so as no want is in him: for while he pleaseth to continue any means unto us, he shows his readiness (though we fail in using the means) to bring us to the end; seeing he supplieth means of growth, he is ready in them to add more grace. This blessed means is the sweet liberty of the preaching of the Gospel, by which he offereth to make our hearts of evil good, of good better; he offereth by it not only to work faith where it is wanting, but to add to faith that which is wanting to it, and so to bring it to certainty and assurance. So also the assistance of his Spirit in prayer: 1 Thess. 3.10. Spiritual guides and Pastors: and the example of the godly as a cloud going before us. Why should we frustrate God and our own souls of the end of so happy means? 2. Our own reckoning and account, which will be expected answerable to such means: Luk. 12.48. To whom more is given, of him shall more be required: so to whom God affords more means of holiness, he expects more fruit of holiness. Never any Nation, never any Age was before us, no nor near us, in the glorious means: Never had our fathers that light, that constant Ministry, those encouragements, those precepts, those many examples which we enjoy: they counted the crumbs of our table liberal fare. To hear the prayers read in English made them weep for joy. To have a piece of Scripture translated was the hazard of their lives. We read of some that did give a whole load of hay for a few chapters of Saint james in English. Two or three could not confer together of any good thing in those tyrannous times, but they might have scaped far better for felony. Yet oh the holiness, the honesty, the zeal and grace of those godly men, whose crown is, that they were as far afore us in grace as we are before them in means: If ever Age could blush, ours might be it. And as the Land in general, so this place hath been before other places in constant and glorious means: what our growth is, the world sees, very unanswerable to them, very unthankful to God for them. Capernaum needed nothing but Christ's great works to condemn her: Look upon her, and learn in time to loathe her unthankfulness. That your spirit, soul, and body may be kept blameless. NOw we are by the assistance of God to proceed unto the second petition in this prayer, for full holiness in special by enumeration of parts: Where for the meaning of the Apostle we have considered already, 1. What are these parts. 2. How are they said to be blameless. In that the Apostle prayeth how that they might be kept blameless; hence we learn, That Christians must not only labour to attain a full measure of grace, but also to keep it. So it is as commendable to keep ourselves blameless as to make ourselves blameless. Doctr. Christians must be as careful to retain grace, as to attain it. 1 Tim. 5.22. the Apostle exhorteth Timothy, Keep thyself pure: think not all is well when thou hast gotten grace, righteousness and holiness, but keep thyself pure: for know it is no less virtue to keep grace, than to get it. jude 21. Keep yourselves in the love of God: and again, Keep that thou hast obtained, lest another take thy crown. And the rather, Reas. 1. First, because this is the effect of true religion: for true religion unspotred and undefiled before God is, james 1.27. to keep a man's self blameless and unspotted without just crimes in the world, and this is, to keep himself blameless. Reas. 2. Secondly, no part of man can be kept blameless without great care and industry: Adam in innocency could not keep himself blameless as he was created; and much less the sons of Adam now in corruption. No watch is sufficient against that subtle Serpent, that winds himself into us insensibly; every faculty as an ear, and every sense as a window lets him into us, to come in and spoil us: and therefore it is necessary we should labour to keep that we have gotten. Reas. 3. 3. Excellent and precious things are to be kept most charily; men's gold, silver, jewels, and treasures are carefully kept, but their lives much more, because they are precious unto them. But of all treasures, our spirits, souls, and bodies, are of most incomparable value, nothing so worth keeping as this. First, what a precious blood was shed for to redeem them. Secondly, if these be lost, what price can recover them? what shall a man give for the recompense? Nothing but the blood of Christ; tread that under foot nothing can recover it: a treasure must be kept most carefully: but a godly man's heart is a good treasury, sending out good things. A worldlings treasure is without him, and that he holds fast: but the godly man's treasure is within him, he lays hold upon faith and grace in Christ, and these he holds worth the keeping; but for the things of the world they are not worth the keeping in safe custody. If they be not kept till the day of Christ, they are lost eternally: there is no time of keeping them but the present; neglect that, there is no salvation. 4. The necessity of keeping ourselves blameless is exceeding great. Reas. 4. 1. If we look upon ourselves in our natural inclinations to soil and black ourselves: or whether we look upon our whole, or parts. First, the whole frame of man's heart is evil, the whole natural spirit imagineth evil continually, Gen. 6.5. Secondly, and for the parts: 1. The conscience is darkened, by the black darkness of ignorance; and impured by a thousand sins of most ugly hue. 2. The thoughts, which in the day of Gods appearing shall either accuse or excuse, Rom. 2.15. are naturally vain, roving, and straggling from God. 3. The affections, which are of great force to good or evil. If they be sinful, they are as wings to carry us as slaves to the most barbarous and unnatural evils, and ever pulling us aside to the world and lusts: As Cain to hate and murder his innocent brother: I'm to lay open his father's nakedness: judas to betray the most righteous Son of God. But if they be rightly ordered, they are powerful instruments of excellent duties, and as wings to carry us to the high pinnacles of Christianity. All excellencies have been brought out of the strong affections of grace. Thirdly, Look upon ourselves in the presence of grace, the cleanest house will gather soil if it be not daily swept; the brightest vessels take rust, if not often scoured and oiled: enemies chased will turn head again, trees lopped will grow again, nature expelled returns again, fire quenched will kindle again: and therefore all watch is little enough. Fourthly, Look on ourselves in that to which we are called and set apart by grace, to be sons of God, Temples of the Spirit of God, mansions for God and jesus Christ to come into us and sup with us. How careful are we to cleanse our houses from all filth, when we are to give entertainment to an honourable friend; whom we are sure will be ready to pry into every corner, as the Lord will surely do when he cometh into us. Use 1. This serves to discover the general error of men, who, if they had innocency itself, could not stand by themselves without watchfulness, yet can keep any thing better than themselves, their horses, their swine, cattle, their money, their wares; but very few think they need to be so careful to keep themselves. They keep no watch over their thoughts, they are free; nor over their words, words are but wind: nor did they ever see their souls, and therefore care not to keep them. How careful are wise men to keep themselves out of the lurch of the law; lest by word or deed they should forfeit any of their outward estate, much more their liberty, lives, & c? But how careless are the same men of keeping themselves out of the lurch of God's law, and out of the actions which forfeit the whole estate of grace, the liberty and life of their souls. And yet, 1. Is not thy charge straighter to keep thy soul than any thing else? 2. Is any thing so exposed to robbers and spoilers, so many, so vigilant, so resolutely bend to mischief thee? 3. Is any loss so irrecoverable, so irreparable? 4. Can any thing thou keepest so fast do thee good, when thou hast lost thyself; whatsoever thou most carefully keepest else, that thou receivest not for thyself, but for others: and wilt thou fond save all for others, with the loss of thyself? Alas! our folly, that needs so many warnings and motives for the keeping of ourselves. Be we incited to keep ourselves blameless. Use 2. Wherein observe, 1. The generality. 2. The time. 3. The order. 4. The rules. First, for the generality, our Apostle saith the whole man, consisting of soul, body; and the whole spirit, soul, and body: for bonum est ex causis integris, malum ex quolibet defectu, if any part be blemished, the whole is blamed. Secondly, keep all or none: God will have all or none; no polluted part shall get into his presence, he will have no part of a divided man. Thirdly, the Saints took themselves bound to keep all. Above all David will look to his heart, and look to his thoughts, and he will have an eye to his will, I have vowed and will perform: and then to his mouth, he will keep that as with a bid and bridle: and to his ways, Psal. 39.1. Then he will lift up his hands to the Law, and then refrain his feet from every evil way. Fourthly, The danger of not looking to the whole: a thorn in the foot may fester; a gangrene in one part is deadly: one poison in the body, one part without armour is the ruin of the whole. 2 2. For the time. We must now keep ourselves. Men think they can never be Saints till they come to heaven, and profess they cannot be blameless here: But our Text saith, we must be blameless till the day of Christ: Neglect thyself for the present, and give thyself lost for ever; sow now to the flesh, and reap corruption. 3 3. The order. First the inside, spirit, and soul, and then the body. First wash the inside, saith our Saviour; get faith which is a purifier, apprehending Christ's righteousness: for, 1. Can we draw a clean thing from that which is unclean, job 14.4. or sweet fruit from a bitter root. 2. Satan lieth closest here, as a serpent in thickets. 3. It is the most compendious way, to dam a stream in the fountain; to quench the fire in the spark, else if it live within it will kindle and flame, on tinder or tow: where the disease begins, there must begin the remedy. 4. God looks out of what treasury good things come; if not out of the good treasury of the heart, if not from a pure heart, if not from faith, all is sin: hence the works of unregenerate men, as good in show, and beautiful, are rejected; because they flow not from a pure fountain, and mites with the heart put to them weigh down many glorious works. 5. Distinguish thyself from the hypocrite, he washeth the outside, Pilate washeth his hands, not his heart, as if sin stuck only in the finger's ends: the harlot wipes her mouth, and it was not she. But we are to know that the Lord is as well angry with intentions, and inward impurity; Use 3. as with outward enormities. And therefore let us labour to keep, first, our spirits and souls, and then our bodies unblameable. Here we will somewhat largely consider certain directions for each of them. I. Directions for the Spirit. Rules concerning sanctification of spirit. First, Labour to have a right spirit renewed within thee, Psal. 51.10. Now to a right spirit there go five things. 1. Illumination, To a right spirit five things are required. even an heavenly light, to discern and judge aright of things, that it may prefer heavenly things before things of earth, and out of sound judgement forecast and provide for them first, and principally. David joins it with creating a new heart; for this is not in nature, but a work of new creating grace. The Agent is God alone, who gives light to the blind, who takes away the veil, and makes the scales fall from Paul's eyes in his conversion. The companion is sound conversion, 2 Cor. 3.16. the turning of the heart to the Lord, and the removing of the veil joined; and the sign of it is, a base estimation of the world with the profits, pleasures, and preferments of it, the pursuing of which makes most men so blame-worthy in the day of Christ. 2. Poverty of spirit, which stands in the sense, sorrow, shame, and hatred of sin, and cannot stand with selfe-wisdome, or high-mindedness, or a proud spirit puffed up with conceits, whom God resists: but a contrite spirit is acceptable, and the poor in spirit are blessed, and blameless, Matth. 5.3. 3. Purity of spirit, which is attained by daily bringing in and increasing of the graces of the Spirit, as faith, love of God, sincerity, charity, mercy, meekness, etc. these fruits of the Spirit argue cleanness of spirit, though it were formerly never so foul and blame-worthy: Col. 3.12. Deck the mind with graces. 4. Spiritual worship, Rom. 1.9. Whom I serve in my spirit: not bodily, formally, hypocritically, coldly, but with my whole heart, in sincerity and fervency. This fervency is a motion of God's Spirit, inflaming the spirit of the believer with great love of God, and hatred of whatsoever he hateth. And where this spiritual worship stands up in the Spirit, down must Dagon go, and all the idols that men have set up in their hearts, down goes the external and carnal worship of civil men, who (what ever they pretend) respect not in their spirit the worship and service of God, but their own pleasures, ends, and praise, and that in their most slightly duties. 5. The testimony of the Spirit, that thou art the child of God, Rom. 8.16. This testimony is sure, when the Spirit of God renews our spirits, and upon firm and unfailing grounds makes us able to call God Father, working sound tranquillity in our conscience through our union with Christ, boldness and confidence towards God, fervent love of God, constant obedience, with other fruits, not common or competent to hypocrites. This testimony sealeth up our acceptance, yea the inheritance of children: The spirit that wants any of these is not a right or renewed spirit. Secondly, labour (as Saint Paul did, Acts 24.16.) for a good conscience before God, and before men. To a good conscience are required four things. Four things requisite to a good conscience. 1. Clearness, 2. Clearing, 3. Peace, 4. Watchfulness. 1. It must be a clear or pure conscience, 2 Tim. 1.3. 1. Clearness in itself▪ This is when the conscience is cleared or purged from natural impurities, which the Apostle calls dead works. This purity is not native, as it was in the first Adam, but acquisite, and obtained by the second Adam: for the material and meritorious cause of the goodness of conscience, is the blood of jesus Christ, who by the obedience of his death, hath freed us from all guilt and punishment of sin, reconciled us to God, and become our peace; whereby this and all other faculties are purged through faith in his blood. Heb. 9.14. How much more shall the blood of Christ purge our consciences from dead works. The companions of this purity of conscience are two. First, a frameing of conscience to the rule of the word, which is a torchlight for the direction of it: for, the conscience being the eye of the soul, must be lightsome, not erroneous, blind, or doubtful. Secondly, a study to preserve the purity, and himself unspotted before God and man, and no man hath purity of conscience that wanteth this care. 2. Clearing his master. 2. It must be a clearing conscience, taking the Master's part against all accusers. Itself is not blameless, unless it can justly pronounce the Master blameless. And this is, First, when it bears witness concerning our sins: 1. That there is no sin we have committed but we have repent the same. 2. There is none committed, but we hate it, we purpose against it, and keep a watch that it be never committed any more. Secondly, when it witnesseth concerning our persons, that we are now righteous and justified by faith in jesus Christ: of unclean blackmores we are washed and made white in his blood, and sons of God; who of an enemy is become a friend and Father to us. Thirdly, when it witnesseth concerning our graces; that as by the former we are freed from the guilt of sin, so we are now freed from the power of sin, and are no more servants of unrighteousness, but now our conscience tells us we are in part sanctified: that the evil we do, we hate; and love the good we do not: and that in the inner man we delight in the Law of God. Fourthly, when it witnesseth concerning our course and actions, that now they are wrought according to God, by the warrant of his word, and because he hath commanded so to do them. Happy is that man that his conscience tells him, that his will is now framed to Gods will; and in regard of Evangelicall obedience, which stands in true purposes and endeavours, he may say, since the time of his calling unto the grace of the Gospel, with the Apostle, Acts 23.1. I have lived in all good conscience until this day. 3. It must be a peaceable conscience, in that he hath done or not done: it is at peace with God, 3. peaceableness and with itself. This is when it excuseth the person aright both for his person, and for his actions. First, for his person, as now reconciled, justified, accepted. Secondly, his actions, as having a true desire and endeavour to please God in all things. Now the conscience being truly peaceable, it riseth up to be truly joyful, which makes the heart merry and cheerful, as a continual feast: neither wants he any good cheer that hath it, Prov. 15.15. Nor wants he good company that hath a good conscience, he can rejoice alone, without all other company or comforts. The heart is held up in absence of all worldly comforts, and in presence of all worldly evils, and none can take away the joy of it. 4. It must be a watchful, 4. Watchfulness not a sleepy conscience, a waking, not a remorseless conscience. 1. It watcheth against all sin, both to be committed, and as a faithful monitor, pulls the Master back: As also for sin already committed, and smites with remorse and biting, as David, I have done very foolishly. Object. But doth not a bad conscience show some remorse after sin: what else did judas? Answ. Yes, but with this difference: 1. A bad conscience hath some scratch on the outside, and sometimes a deeper gash, and an incurable wound, but it never goes on to godly sorrow, as a good conscience doth. 2. It seeks not to the remedy, but sinks under the burden, the wound bleeds to death, as in judas. Secondly, a good conscience watcheth to all good duties, and occasions, desirous to please God in all things, and at all times, according to the conscience enlightened. This pure, clearing, peaceable and waking conscience, is necessary to an unblameable and renewed spirit. Thirdly, seeing the true evidences of the pureness and holy temper of the spirit, To pureness of spirit are required holy thoughts. are holy and well guided thoughts, we must carefully look to our thoughts and cogitations. Here 1. Choose them so as thou be sure thy heart be a receptacle of holy thoughts: 1. Choose them. examine them, whence they come, and whither they go, and by examination thou shalt find some vain and evil thoughts; these thou must hate all of them, Psal. 119.113. And if thou hatest them, put away the evil of your thoughts: and jer. 4.4. Let the wicked forsake his thoughts, knowing that evil thoughts are as damnable as evil actions: Acts 8.22. pray if thy thoughts may be forgiven; which implies guilt. Some thou shalt find wandering, roving thoughts, which must be taken up as vagrants, and corrected, lest as Dinah thou be defiled and corrupted with fleshly lusts; pass them away quickly. Some other thou shalt find idle thoughts but unnecessary: send them away, harbour no idle thoughts, nor yet cast them out without censure and disgrace. Some are perhaps lawful, but less necessary, put these of till another time, that the more necessary may take up the room. Some are unruly thoughts rising up against against God or men, thoughts of infidelity, of revenge, dishonourable thoughts against God's servants and ordinances: all such disordered and proud thoughts must be brought into the subjection of God, 1 Cor. 10.4. 2. Watch them well, being so infinite, 2. Watch them. so quick and nimble, and in so secret a place; being also so slippery, so soon interrupted and corrupted by idleness, by society, looseness of senses, roving of affections, unallowed objects; therefore set a sharp eye upon them: and seeing that will not serve, bring them under God's eye, keep them close to God: for as the husband's eye and presence is the best way to preserve the wife's chastity; so the heart betrothed to God, carrying itself in his sight, is not easily polluted with strange and unclean lusts. To enforce this watch, know, it differenceth from an hypocrite: First, an hypocrite can watch over words and actions in respect of man, but a godly man watcheth over his thoughts; only the true sanctified man makes conscience of the tenth commandment, for the government of his thoughts and desires. Secondly, it differenceth from a wicked man, who dare not act many evils, but none so foul, but he dare insatiably mind and contemplate them. Here is a difference; whereas wicked men are most careless of their thoughts; the godly have most complained of them, Rom. 7. and then have been most truly comforted in them, whiles the conscience of thoughts hath been a true trial of their sincerity. 3. Labour to feed thy thoughts, 1. with the sweetest, 3. Feed them. 2. with the most necessary objects. First, the sweetest objects are heavenly things: Col. 3.1. Seek the things which are above, jesus Christ and his merits, the happiness of heaven, and the chief good which is God himself. O how might the mind be fed and ravished with these contemplations! what sweetness might a man sweeten and season the days of his vanity withal, if he would mind heavenly things, and think on the way thither? Is it not a description of ancient believers, to think on his name? Mal. 3.16. Secondly, the most necessary & profitable thoughts are, 1. to think often of our sins, both to call to mind some sin past unrepented; as also to prevent some sin thrusting in. 2. To think on good duties, to excite to some duty neglected, and to apprehend occasion and season of some offered unto us 3. Of the vanity of this life, and our departure hence. 4. Of God's coming to judgement, and our final account and reckoning. Prov. 14.22. To them that think on good things, shall be mercy and truth. Now whereas some think thoughts free; and others conceit liberty, and impossibility, and most no necessity of this guiding the conscience and thoughts: To them I say, First, as thoughts be so are words, and actions: out of the heart cometh thefts, adulteries; therefore rectify these. Secondly, good thoughts are evidences of the Spirits presence, being his immediate motions, we of ourselves not able to think one good thought, 1 Cor. 2.5. Thirdly, God will call them to strict account, and in judgement make inquisition after them, their thoughts shall accuse or else excuse one another, Rom. 2.15. Fourthly, even good thoughts are recompensed: David had but a thoughts to build the house of God, and God rewarded it with building him an house, and stablishing him a kingdom, 2 Sam. 7.16. and Psal. 32. I thought I would confess my sin, and thou forgavest me all. The Prodigal thought to return, and his father thought to meet him. Thus carry thy thoughts, begin the day with holy thoughts and meditations, which is a sweet seasoning. In the night call them in to think of God and holy things: add prayer to keep them in temper, 2 Chron. 18.29. Fourthly, The memory must be made and kept unblameable. And that is two ways: To a pure spirit is required a sanctified memory. 1. When we keep in fresh memory our sins and declinings so far as to be humbled for them: A corrupt memory is the corruption of the whole man: Deut. 9.7. Remember, and forget not how thou provokedst the Lord to anger in the wilderness. The memory is God's register and officer; and though now there be none in office, yet in the day of Christ it will bring forth the records which seemed to be lost: a prelude and taste whereof we see in such as are distressed in conscience. 2. When we keep good lessons in our memory: Rev. 3.3. Remember how thou hast received, and heard, and hold fast, and repent. II. Directions to keep the soul unblamable. Every man may hold himself bound in conscience, and charged by God with the safe custody of his own soul under God: Deut. 4.9. Take heed to thyself, and keep thy soul diligently. A man would be loath to forfeit a joint of his body by heedlessness: how carefully do men look to their eyes, heads, hands, and every member, and the least part of the body, and yet more carefully to the whole body; and this nature teacheth every man: But is not the soul that better part, that calls for so much more care and circumspection; and this grace teacheth us to keep our soul above all; for if a man lose his soul, what recompense shall he give for it? Now because that in the soul is included, 1. the heart, 2. the will, 3. our affections, all these faculties in the soul must be kept safe as the soul itself, and lays upon us a necessity to watch them narrowly. First, for the keeping of thy heart the precept is, Prov. 4.23. ●eep thy heart with all diligence, for thence issueth life or death the chief part of the body is heart, the fountain of life, and the chief care is to keep that sound; so the soul, the heart, desires, and choices, are to be chiefly intended, for thence are the issues of life or death. And indeed according to the well tending or neglect hereof the constant course of holiness is either furthered or hindered. Besides, nature in the framing of man's body begins with the heart, and the liver, and other inward vitals, and comes last to the face and other outward parts; teaching us the method in grace where to begin our frame: keep the heart well and unblameable, Rules to the keeping of the heart. and all will be well. And for this end observe some rules. Fist, I. Keep it humble. therefore if thou wilt keep thy heart unblameable, thou must keep it humble, it must be an humble and contrite heart that God will not reject, and a broken heart is a sacrifice of God's delight: the soundness of the heart is the through breaking of it; the plough of the law must rend up the fallows of our hearts, and fit it for seed: this must help both the rotting and rooting of the weeds, jer. 4.4. This is called a melted heart in josiah: for as gold can never be approved and purified before it be melted, no more can the heart till it be a melted heart. It is called the circumcision of the heart, with circumcision not made with hands, Col. 2.11. wherein the foreskin of the heart is removed, sinful flesh, and beloved lusts are wounded, the party put to pain, and made sore as the Sichemites, in parting with a piece of his own flesh. This exercise of painful mortification of sin is the entrance into possession of a good heart, and the grounds of all soundness in religion, whereas they only prove unsound and rumours in religion who never were sound humbled, nor traded in selfe-deniall, as that building, when the foolish builder would not be at pain to diggge deep whereby to lay a firm and sure foundation. II. Keep it clean. Secondly, then see thy heart be not only an humble heart, but a clean heart: Blessed are the pure in heart, Matth. 5. striving after inward purity as well as outward: For these an hypocrite can resist, an hypocrite can wash the outside, and may seem to others to be pure and blameless: But an heart desirous to free itself from blame, deadly hates natural pollutions, filthiness of heart, vile thoughts and lusts; and because it cannot be clean without faith, which is an inward purifier, it labours for the increase of faith in the means, to apprehend Christ's merits and holiness. And because the word is a means of purifying and cleansing the heart, as Psal. 119.9. and Christ saith they are all clean by the word, he will show himself in embracing the word, in heeding of it, and framing himself according to the rules of it, and apply his heart unto it. And because a fusty vessel is not fit for sweet waters, he will still and still be cleansing his heart, that it may be capable of the word. And because by nature the heart is foul, and doth every day contract some filthiness, wash it with the blood of Christ, and get near unto Christ to have part in his holiness, and get the besom of the Law to sweep it daily; and by the exercise of repentance and mortification, daily part with the uncleanness of flesh and spirit. Thirdly, see it be a single and sincere heart, called a true heart, Heb. 10.22. III. Keep it sincere Let us draw near to God with a true heart, void of guile, of deceit, of dissimulation: with such an heart as nathaniel's was, commended by Christ, a true Israelite in whom was no guile. This is the heart of God's delight, 1 Chron. 29.17. Now you shall know the singleness of it 1. By this, it is not one heart, in one estate, To know a single heart. in one company, and another in another; but the same in sickness and health, on the Saboth and on the week day, the same in trial as in peace: but if there be any difference, a single heart will be better in a bad age, and most careful among a most careless generation: true grace is like light, it shines brightest in the darkest room, and like fire hottest in the coldest and sharpest weather. 2. You shall know a good heart by this, it cares rather to be good than seem so, it is more careful to have grace than seem to have it, it doth not only abstain from evil but abhor it, Rom. 12.9. True godliness and soundness of heart consists in the power of godliness, it doth not only forbear the sin it loved, but loathes it, as the sick stomack-doth loathe that meat most, that it once surfeited on, and what once cast up, it ever hateth it. 3▪ It will be religious alone, and if it cannot get company it will be singular, ● good heart will walk to heaven alone if it cannot get company; it would rather have company, but if it cannot it will rather go alone to heaven, than any where else with company. joshuah saith, I will go my way, if you will not go with me I will not go yours: josh· 24. As for me, I and my house will serve the Lord. And Lot in the midst of a naughty generation did not follow that pattern, but walked alone in his own way. Eliah stood alone for the worship of God: and in john 11. Marry desired that her sister would come and sit with her at Christ's feet; but she will sit down alone if Martha will not: so a good heart will if it can get company to heaven, and be glad of it, but if it cannot it will go alone: But a false heart will look at rulers, at rich men, at safety among men, at laws, at multitudes, and cannot abide the reproach of singularity. IV. Keep it well watched, how. Fourthly, see thy heart be well watched, for it will soon be bowed away from God. 1. Suspect the deceit of it, for it is deceitful above all things, jerem. 17.9. therefore thou must look well to it, and to the flipperinesse of it, it will deceive thee else, deal with it as with an untrusty fellow, set a watchful eye over him to keep him from his flippery tricks. 2. Watch it in the first motions of sinful thoughts, for these being admitted defile the man, and make him justly unblamable, Matth. 15.18. Consider that a godly man is said to have right thoughts, Prov. 12.5. and that his desires are only good, chap. 11.23. not that his heart is quite empty of evil motions and desires, but he resists and fights against them, he hates them and reputes of them, and God imputes them not. 3. Watch it in the least sins as well as in the greatest, for he that is unjust in the least, is unjust in much, a pilferer will easily purloin a greater booty. Yea watch it well not only in sins that bring no benefit, but in those that are somewhat beneficial, not only in things our inclinations or occasions carry us not unto, but those which run with the stream of nature. Herod will do many things, but leaves not Herodias: jehu destroys Baal, but not the calves, for that was now dangerous, he feared the people, and walked for all this in jeroboam's sin that set them up. 4. Because thy watch is not sufficient, set it under God's watch, keep thy heart in God's presence, set thyself still in his sight, and thou shalt not sin. Shall I do this (saith joseph) and sin against God? Walk with God as Henoch did and avoid blame. Fifthly, let thy heart be a right ordered heart, V. Bound it within God's limits, how carried in the ways of God, and this will lead the whole m●n in the same way. To this purpose, 1. Get the law written in thy heart, Psal. 119.3. Blessed are they that keep his testimonies, they work no iniquity. jerem. 32.40. I will write my law in their hearts, and they shall not depart from it. Keep the word, and it sh●ll keep thee. The Lord having written his Law in Tables, made choice of the Ark to lay up the same in, Exod. 25. 1●. but this Ark must be laid with pure gold within and without; signifying, that the proper place to lay the word in is a sincere heart both within and without: any other but this will shut it out one time or other. 2. Thou must see thy heart hold and hide all the commandments: Psal. 119.6. Then shall not I be confounded, when I have respect to all thy commandments. It is a general sin of men, they desire to have the word framed and fitted to their desirable and unprofitable lusts; but thou must come to the light as one careful to get a word for every action, and as one submitted to the whole form of doctrine delivered. 3. Frame thy heart to the word, and never seek to have the word framed to thy heart: So Ely, 1 Sam. 3.18. The word of the Lord is good: it was not fitted to his heart, being a lamentable prediction of his own ruin, and the ruin of his posterity: But yet he fitted his heart to it. And so did Abraham to the difficult commandment, Go and sacrifice thy son. So Hezekiah, 2 Kings 20.19. Good is the word of the Lord which thou hast spoken, when he was threatened by the Lord for his pride: he frameth his heart unto the word and acknowledgeth it good. 2 The will of man must be framed to Gods. Now for the second faculty, and that is the will. And because a perverse will upheapeth the measure of sin and blame, and there is no sin we commit, which is not a preferring of our own will before Gods; therefore it is impossible that any man should keep his soul without blame, unless he set a narrow watch round about his will, to keep it in some order and frame with the most righteous will of God. For which end, our wills 1. must be denied, To this they must be 2. renewed, 3. freed, 4. framed unto God. 1. Our wills by nature are crooked and rebellious, 1. Denied. the natural will is not subject to God nor can be so long as it is natural. Now the cure of the crooked will is to deny it, and captivate it to the will of God in all things: let our wills loose to themselves, they will be sure to approve, improove, choose, and refuse, clean contrary to God. And therefore as he that must set up a frame must carry away the rubbish; so must he deny his own will, that must frame to Gods, who commandeth, Honour me by not doing your own wills. 2. They must be renewed, 2. Renewed. else shall a man still fulfil the will of the flesh. And it is not in us to will, till the Lord work first the will and then the deed; so that grace now must guide thy will as nature hath formerly swayed it. 3. They must be freed. Voluntas est libera quatenus liberata: 3. Freed. They are chained to unrighteousness: and when the Son sets us free we are free indeed, and till this time we are servants of sin, whose wills are not their own, but their masters; we must every day seek more freedom to good, and get grace against the bondage under evil, Rom. 7.25. 4. They must be framed, that there may be but one will between God and us, 4. Framed to Gods. that we may say feelingly, Thy will be done. This is when the will determines every thing with God and for God, both in matter of faith and obedience. First, in matter of faith and repentance. If the will of God in the Gospel require repentance of sin, and to believe in jesus Christ; let thy will determine now with and for God: bewail thy sin, believe the promises, cast thyself upon jesus Christ; clasp the promises against reason, as Abraham did, in receiving his son. Secondly, in matter of obedience both active and passive. 1. Active, If the Law require duties to be done to God or man, there God expresseth his will: frame now thy will to such duties, be they never so difficult, as Abraham in sacrificing his son; never so dangerous, as Daniel in praying to the God of heaven, even under the sentence of death. 2. Passive, in any cross or affliction upon thyself, or others: when God reveals his will, determine thy will with his, as David, Psal. 39.9. I held my tongue, and spoke nothing, because thou (Lord) didst it. There must be but one will between God and a faithful soul, between Christ and a Christian. Quest. How may I know my will thus denied, renewed, freed, and framed to God? Notes of a renewed ●ill. Answ. The signs of it are, 1. in respect of itself, 2. in regard of sin, 3. in regard of good duties. 1. In respect of itself: it will not run before, but will wait upon sanctified knowledge, and renewed reason; it will not enthral the light of the mind to inordinate desires: it will be proving still what is the good and acceptable will of God. It will resolve and purpose that so long time as it is in the flesh, to walk after the will of God, 1 Pet. 4.2. 2. Thou shalt know it in regard of sin. 1. It is resolute in resistance of sin, and the occasions: for although the will renewed admit sin, in respect of corruption, yet itself is in great part set against sin, that it willeth it not fully, it purposeth not to sin: as David, I vowed I will keep thy judgements; it hath a fast purpose to cleave to God: Psal. 119.104. and hates all the ways of falsehood. 2. When it yields to sin, it is with grief, it doth not sleep in sin so but that the heart waketh. So the Apostle, Rom. 7.15. he even hateth sin while he is a doing of it, I hate that I do. 3. After sin it riseth timely by repentance: if he fall into sin he hardens not his heart, Prov. 28.14. he wills it not neither before nor after, there is a struggling and a reluctation in him against it: and thus you may know the will rightly framed. 3. In regard of good duties: it will not only be well-doing, but cheerful in well-doing, he doth good duties willingly, freely. There is a difference in doing one and the same action between a good man and a wicked man: the work of the will renewed is not only to take opportunity to do good, but seek opportunity to do it; it will not do good of constraint, but will do it with willingness; he will do it cheerfully, as a good Pastor feeds his flock not by constraint, but of a willing mind, 1 Pet. 5.2. Quest. Why should we thus look to our wills? Answ. First, the state of Christianity is rather a willing, than a doing the will of God: thou that canst do no more, wouldst thou do less? Secondly, no greater plague can befall a man, than to be given up to his own will, the holding to a man's own will, is the loss of the will and soul too. Thirdly, as thy will is pleased with the sin, so it shall be revenged in the sorrow of it: that will of thine that will not be compelled to obey, shall be compelled to suffer: all the plagues of sin by a just recompense are laid upon the will, as his sin was a resistance, and renouncing of the will of God: for in hell no sinner shall ever obtain what he would, but shall ever sustain what he would not. Thus God brings the ways of the wilful sinner upon his own head, Ezek. 11.21. 3. To keep the soul blameless the affections must be narrowly watched. Thirdly, to keep the soul blameless we must narrowly watch all our affections, wherein the soul moves itself every where: for man by his fall hath lost, not his affections, but the holiness and rectitude of them; for now man naturally hateth the Lord and his image, in his word, in his servants, and graces, he fears and flies what he should most joy and delight in, that is, God himself; he joys in swallowing the pleasures of sin, the baits of his perdition; he is angry and impatient at God himself, as jonas, and carried with a raging madness causelessly and intemperately on any occasion. And therefore we must fly to the grace of regeneration which doth not abolish affections, but the disordered motions of them, and restores them towards their original rectitude and goodness. Where this work of grace is not, and where the spirit hath laid no bridle upon the affections, no marvel if that soul run riot into all unruly lusts, and make itself blame-worthy, and guilty every moment of foul sins. Yea where this grace is, care must be to preserve it even in every affection, the least disorder of any of which is enough to impure the soul and leave it under blame. Now the rules of keeping the affections unblameable: and then for the reasons. How to keep the affections unblameable. Rules. I. To keep thy affections unblameable, thou must labour (seeing they cannot be unblameable if they be not good in the rise) to get a good rise for thy affections, a good motion must be from a good mover, labour to see who is the mover of thy affections, whether the Spirit of God, or the wicked spirit, or thine own carnal spirit. Excellent are those affections that are moved by the Spirit of God, as when fear, anger, love, joy, grief, are 1. grounded on just causes, 2. guided by the rule of renewed reason, for the Spirit never moves but according to the word: 3. tempered in ordinate measure, now they become servants of grace. Whereas if thy own carnal spirit move them, contrary to the word, for their subject, object, manner, or measure; now they turn enemies to God, and to thine own soul. II. Be sure they be carried upon right objects only, set thy affections where God's Spirit would set them. Right objects of affections. Here first, the proper object of love is God himself; and not for his gifts but for himself: and of jesus Christ, whom if any man love not, let him be accursed; and that not as a jesus only but as a Lord: And then the things of God, we must covet the most excellent gifts, and with Mary choose the better part, even our part in the Gospel and word of Christ: and then entirely love the friends of God, all our delight must be in the Saints that excel in virtue. Secondly, the object of our anger is sins, not persons, nor so much the sins of others, as our own which are nearer us. Thirdly, the object of our joy, is pardon of sin, God's favour and countenance, Psal. 4. It is wrong placed when it is in the creature, not in the Creator, when in the gift, not in the giver. Fourthly, the object of our patience, is evils of punishment which we must patiently suffer, but not evils of sin as Moses. Fifthly, of our fear the true object is God, more for his goodness than greatness; more for his mercy than justice: Mercy is with thee to be feared, Psal. 130.4. more lest we offend him than be offended by him: And so in the rest. What a business now is it to keep our affections upon allowed and warrantable objects? III. In these best objects, see they be most vehement and intense. To do this observe these rules. First, bestow on the best things the best affections: thou must love the Lord thy God with all thy soul, all thy heart and strength; nay more, thou must delight thyself in the Lord, which goes beyond love, Psal. 37.4. delight thyself in the Lord, make him thy chief, seek God himself, 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 only for himself; thou must love nothing like him, much less above him, and least of all against him: in all his creatures, in all his actions, in all his gifts labour to taste his sweetness, 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, etc. 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 unless thou dost 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 seek spiritual and heavenly things simply and absolutely, as being simply good, and to be affected and asked, whatsoever become of other things; but temporal and earthly with condition and limitation, as being but conditionally good at the best. FOUR Hate the worst things most. The worst thing of all is sin, it is simply evil, and so is nothing else: we must then hate sin more than punishment; sin simply and directly resisteth God's glory, so doth not punishment, makes for it it in the manifestation of his justice. A wise man should rather choose hell than God's offence. Sorrow for nothing so much as thy own sin, count nothing so shameful as that, and thyself for it; fear the evil of sin more than the evil of torment, because evil of sin is more evil. V. Rejoice in nothing so much as in the pardon of sin, the righteousness of Christ, the favour of God, and that thy name is written in the book of life, Luk. 10.20. Get God's 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 own heart. First, God loveth his Son jesus Christ above all men and Angels, so must then the Christian esteem jesus Christ above ten thousand. Secondly, God loveth his word dear as himself, being a resemblance of himself in all his Attributes; so must thou love the word as God himself, nothing so dear, 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 jacob, Psal. 87.2. so must thou dear 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 dear that he will not dwell in heaven without them, so must thou love the Saints dear for the image, and in imitation of God. On the contrary, the Lord hateth every sin with an infinite hatred, yea his soul abhors it; so must thou avoid and hate every evil way, even all the ways of falsehood, yea the appearance of evil, 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. He hates wicked and false doctrine: Revel. 2. Thou hatest the doctrine of the Nicholaitans which I also hate. 4. He 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 evil, Psal. 97.10. VI Bring thy affections often before God, appeal to God and his word for the right carriage of them, joh. 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 fear thee; as joseph feared to sin against God: and Nehemiah, I fear God. Lord thou knowest I hate sin, and sorrow for nothing so much as sin: and then bring them often to the rule of the word to confine and bond 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 far 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 chief joy. The word will measure our anger, and confine it to a small time, the Sun must not go down on our wrath, Eph. 4.26. it alloweth us to be angry, but not to mingle our sinful corruption with it. Do this the rather, because our affections must be presented before God one day. Examination of our affections by the former rules. Now let us examine ourselves, and try our affections by these rules before named. First, Ask we ourselves, what it is we love or hate, whether our affections are set on the right objects, and carried towards God, or against evil as they ought to be. 1. Hath the Spirit carried us not to a dislike, but to an utter hatred of all sin: none is so bad but hateth some sins. The prodigal hate's covetousness: The jew can hate a Samaritan, and mixed worship: The Pharise can say, I thank God I am no extortioner, no adulterer: But just hatred excited by the Spirit is general of whole kinds against all that is called sin; as the lamb hates all wolves, and we hate all serpents none excepted. The Law bound the jew to hate all uncleanness, to touch none, but that defiled only the body: the least of this uncleanness impureth the most precious soul of man. 2. The Spirit never raiseth hatred of evil, but out of the love of good to which it is contrary. Ask we ourselves then, whether do we love or hate that which we may lawfully love or hate because God loveth or hateth it; for many can dislike many foul evils, and yet be far from good. Many can forbear evil because the law of nature proclaims against it, the law of men condemn it, rulers punish it, shame attends it, a graceless man can do it. So to love religion, love the truth because the law favours it, the kingdom embraceth it, and for the present it is the safest; all this is but policy, an Atheist can do it. But grace embraceth truth, because it is so, & because the Truth himself honoureth, promoteth and prospereth it, and commendeth it to our love and trust. 3. For the manner, do we love and hate as God loveth and hateth, as he loves not vices for persons sake, so he hates not persons but vices. We know what works are hateful to God, but not whose persons belong unto him; therefore we must hate the works of them that fall away, but show all love to their persons still. All which discovers a great deal of corruption in our affections. First, Many hate sins in another, and not the same sins in themselves, and this is the hatred of the person and not of the sin. Secondly, many seem to hate evil, but not out of love to goodness, some say they hate Popery, but are far from the love of the truth; they dislike gross profaneness, drunkenness, adultery, but have no affection to true godliness, hatred of evil is joined 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 evil men's works: Ahab hateth Eliah, Hast thou found me O mine enemy? the more they love, the less they are loved: for a Minister to hate men's sins, or to speak the truth, doth it deserve such hatred? If we should love men's sins, we should hate their persons, and if we hate not our brother's evil, we could not wish his good. 2. A generation of men who are so precise, they will not swear, nor be drunk, nor game away their time, they are jewishly strict in keeping the Saboth; so zealous as they cannot abide the sent of Popery; they repeat sermons, pray in their families, cleave to the Scripture, in all things so curious and nice, they will touch nothing that is unclean. But are these hated of God? Nay are they not in singular favour with him? 2. Are not their works objected against them, the works of God imposed by God upon all Christians upon pain 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 God's worship in the family, to cleave to the Scriptures, and get out of the way of evil men? In this way which they call heresy, must we worship God. 3. All this zeal against zeal is kindled not with a coal from the Altar, but fired with a flame from hell, john 15.19. Because I have chosen you out of the world, therefore the world hateth you. 4. How general is the hatred of grace, by graceless men that pinch and reproach good affections? zeal they call distemper, sorrow for sin is but melancholy, and next to madness; love of the word is but preciseness, and more than needs; love of good men but faction and partiality; hatred of every evil work but singularity; holiness a kind of heresy, purity, hollowness, and all that is nought. How unlike is the world to God and Christ, who commended shows of goodness in the young man; never quenched smoking flax, but kindled it and inflamed it: and whosoever hateth grace in another, first hates it in himself. 5. How generally do we love and cherish in ourselves what the Lord hateth? First, hath he not specially manifested his hatred against an outward form of religion, severed from the power and life of it? Esay 1.14. My soul hateth your feasts and new Moons, his own institutions, because they were severed from faith, truth, and inward holiness? But how general is the profession of religion without power? prayer of words not of spirit? hearing without conscience of doing? washing the outside when all is foul within? Secondly, how great indignation hath he testified against people unfaithful in the covenant, as a jealous husband hates the wife of his bosom that playeth false with him? jer. 12.8. yet how universal is our unfaithfulness to God? the contempt of grace? the slighting of the means? the Apostasy and turning back of the kingdom from God? So as we see how our affections are swerved from the rule, and what great need we have to be stirred up to a more careful watch over our affections. I. Mischief of disordered affections. Consider therefore and see the mischief of disordered affections. First, how powerfully they draw us from Christian duties; as, how they interrupt prayers, 1 Pet. 3, 7. which was the Apostles argument between 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 own face in a troubled water. Consider how they hinder the powerful working of the word, 1 Pet. 2.1. Therefore lay aside all malice, envy, etc. and then receive the word: A full vessel can receive no liquor; sweet water in a fusty vessel is but lost: seed cast among thorns cometh 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 joys and consolations of the Spirit: For as no man can see the beams of the Sun when the heavens are covered with clouds; so cannot the soul discern the shining beams of God's love when it is clouded with passion. Secondly, how potent are unruly affections to draw us from our duty, so suddenly and violently do they carry us into many sins; how suddenly are great professors snatched into the love of the world, and so become Apostates as judas and Demas? How doth the love of the world draw on a number of sins, and drown men in lusts and perdition? How suddenly was David snatched into foulest sins not watching his affections? How was Peter pulled from his purposes and promises by inordinate self-love to the denial of his Master? Acquaint thyself with the difficulty of guiding the affections aright, II. Difficult to guide the affections aright for though the common error think it the easiest thing in the world, yet the whole power of nature cannot reach it: for what a divine wisdom is required, holily to temper the affections, and keep them even: To temper faith and fear, that they enterfeare not: to mingle love and hatred, that they entrench not one another; to hold the balance even between Moses zeal, and Moses meekness: to contend for faith, and not be contentious: to be courageous and bold, and yet suspicious and always fearful: to be christianly patient, and not stoically insensible: The same Spirit must afford this wisdom that appeared in the shape of a dove and of fire. III. Necessity of well ordering our affections. 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, envy, wantonness, carnal love, fear, etc. And were there no such outward occasions, who feels not the spirit in him lust after envy, and after the world, and after all forbidden fruits? so as all care is too little wisely to watch and prevent the continual 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 weakness to corrupt our affections by the provocations of wicked men; to shoot in their bow, to do as they do. But the godly must be different from them, not fear with their fear, nor joy with their joy, nor kindle anger by theirs, nor curse when they curse, but bless and pray, nor walk in their way: for as wild beasts cannot hurt him that keeps out of their walk, so wicked men cannot seize on us to wrong us, if we enter not into their way and walk. IV. Comfort in affections well guided. Consider the praise, the comfort of all religious duties. Yea, First, that the practice of all religion itself stands in affection and desire, Christian perfection is in affection, not in action, much less speculation and contemplation; and hence receives his denomination, job 28.28. The fear of the Lord is wisdom. All wise and religious walking is included under the affections: of the fear of the Lord to the duties of the whole law are all comprised under the affection of job. Rom. 13.8, 9 Secondly, the comfort of these duties riseth out of the affection rather than action. Art thou a Minister? whether is thy comfort more to speak of good things than to affect them? what if thou hast Angelical abilities to discourse of faith, love, zeal, hatred of evil, and thyself scorn 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 wouldst have comfort of hearing, what dost thou affect in hearing? to censure the Preacher, curiously to feed thy judgement, or to enable thy discourse, this will not do it: But to hear with pure intentions, of feeding the soul, of doing duties to get our hearts sanctified, our affections whetted, our obedience bettered, and to get the power of godliness, and the power of the life to come within us, all which the Lord knows 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 soul: 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. V. The sweet fruit of diligence in this duty. Consider the fruit of this care worth all our labour in it: for, First, As one disordered affection draws on another, pride begets anger, anger begets envy, and envy begets hatred, and so murder: So one good affection begets another, love begets fear, fear begets humility, and humility is a fruitful mother of many virtues: 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, fear, desire and delight be God, the fruit is internal and eternal, this joy none shall take away. But the wicked man's heart in laughter is sorrowful, and for continuance is as of thorns crackling under the pot, and so are all affections displaced on wrong objects, so they lose both affections and objects. Thirdly, look what way we will, the well guiding of our affections seasons our lives with much sweetness. 1. Look at God, it holds God's 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 we are holy as he is holy, merciful as he is merciful; when we walk 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 God's presence with us in his ordinances: Rev. 2. the Church of Ephesus had fallen from her first love, and yet a little spark was left, she hated the doctrine of the Nicholaitans which he hated, and therefore the Lord will not remove the Candlestick, at least if she 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 Candlestick, and hold up our light, and peace, and the Gospel, above all Countries about us? surely though we are fallen from our first love and zeal, yet a little spark of love is left in some poor despised ones, which holds life and soul in us; and some hatred of Romish Nicholaitans: for by the blessing of God, the body of the kingdom, the laws, and doctrine of the kingdom, hates the doctrine and works of the Nicholaitans; and for this weak affection yet God spares our Candlestick. But let us quicken our hatred more, for as our first love is in great part gone, so if our hatred of evil go to, all is gone, God shall see nothing to spare our Candlestick. 3. It holds us with God in the sweet fruition of his ordinances, it kindles and keeps in us love, fear, zeal in his service, which is the life of our service and souls: 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 truth's 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, helpful to all that need us. 5. It makes us enjoy ourselves, by patience we possess our souls, love holds God in possession; charity makes us possess our brethren, and patience puts us in possession of ourselves. Sanctified affections uphold the heart with joy unspeakable and glorious, and lead 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 soul so cleaves unto God, as to become like him, when we shall never love any thing but what he loveth, nor hate but what he hateth, and this perfection we must begin even here upon earth. III. Now after the spirit and soul, we are to consider these directions by which the body and outward man may be kept blameless. All of them may be 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 public, and in both, a Christian must set himself a pattern of godliness: 1 Pet. 1.15. Be holy in all manner of conversation, in God's house, thine own house, in thine own 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 becometh holiness, 2 Tit. 2.3. Rules for conversation are 1. General. 2. Particular. The general rules are five. Glorify God in your bodies and spirits, God must be glorified in our bodies. for they are his, 1 Cor. 6.20. And then we glorify God in our bodies. First, when we consecreate 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 we outwardly acknowledge and publish the glory and majesty of God, offering him the calves of our lips, the sacrifices of praise, and telling what he hath done for our souls, Psal. 50.23. he that praiseth me glorifieth me. Thirdly, when by our holy conversation we invite others to glorify God, when men seeing our good works glorify our heavenly Father, Matth. 5.16. And the reasons of the precept are strong. Reasons 1. Our bodies they are his, by creation, redemption and preservation; and should not every workmanship serve to the use of the workman? should not the thing bought with a dear price be useful to the buyer? 2. They are not only his, but his Temples. The law of nature commands the Temples of God to be kept pure and clean: the Heathens would with great charge deck the Temples of their gods; though some that would go for Christians care not how God's house lieth: their kitchens and stables shall lie handsomer than God's 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 own Temple? 3. To sin against our own bodies is to commit sacrilege against the house of God, and profanely to spoil God's Temple of the holy treasures and vessels that were laid up in it: And he that destroys the Temple of God, him will God destroy, 1 Cor. 3.17. and one way or other will the Lord testify his wrath against his own sacred Temple so profaned: Christ will whip buyers and sellers out of his Temple; and if they return he will overthrow the Temple itself, and a stone shall not be left upon a stone. How suffered the Lord jerusalem the holy City to be burnt, the Ark the most holy place to be carried captive when they were profaned? Do thou rob 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 broke out: so the more profession of holiness thou makest, if thou glorify not God in body and spirit, the more severe shall be thy ruin. jerom in an Epistle to Paulinus tells him that from the time of Adrian to Constantine the great, those most famous and privileged places above all other were most profaned and rejected by God. So as in the very place of Christ's resurrection there was erected an image of jupiter: On the hill where the Cross was set up was erected a marble statue for Venus, goddess of lust. In Bethlem famous for Christ's birth, was set the grove of Adonis, where the women at a set time every year were wont to lament Adonis the Paramour 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; uphold his glory in the Temple of thy body, else his jealousy will not spare thee. The second general rule, is, in Rom. 6.13. Take heed thou give not up thy members weapons of unrighteousness to sin, but of righteousness to God. The Apostle speaketh to those that are regenerate, who are said to do that which Gods grace makes them able to do: And first, draws their eyes back to the state of nature and corruption in which lately they were, while sin reigned in their mortal bodies: to which as to an Emperor, 1. they yielded obedience, 2. took up weapons: that is, their own members, and powers of body and mind in the defence of sin, as resolute subjects to that commander. Secondly, and then draws them to do 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 sin. Give up your members weapons of righteousness. The Apostle implies that every regenerate man stands in a pitched field, wherein the Commander or General is grace or righteousness, the quarrel is for God, his glory, his cause joined with our salvation: the weapons are our own members, which we must give up to righteousness. That is, First, we must take new commandments from grace, as the soldier depends on the mouth of his General for his direction. Secondly, we must frame to ready obedience, be the service never so difficult or dangerous. Thirdly, stoutly and courageously fight against sin, as formerly before regeneration we did for sin, and acquit ourselves like men. And good reason: for, 1. King's are maintained and held up in their throne, First, in peace, by the ready obedience of their subjects: Secondly, in war, by their willingness to fight for them: If subjects will do 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 quarrel of grace; grace is deposed from his reign, and sin stands in his state and power. 2. Weapons and Arms 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 Arms against his Prince, none will do this against the King or his friends, but robbers and common enemies: So it high is treason for a man to employ the members of his body against Grace his General and Commander; and therefore the Apostle exhorteth us to give up our bodies and members as weapons of righteousness, being called unto grace, let the whole outward man follow the commands of grace. Thirdly, in our whole course and conversation labour to express God's Image, not contenting ourselves to get it into our nature only, but also into our conversation. Rom. 8.1. Walk 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 sin, must be freed also from vain conversation, 1 Pet. 1.18. The power of sin must be beaten down in the life, and vanities of life and pleasure must be suppressed, which still thrust in upon them that profess the teaching of grace, who sometimes are carried after carnal delights, strange apparel, lightness of carriage, dancing, gaming and excess of pleasures which the spirit should have mortified, and brought in a clean contrary course prescribed in the word, and exemplified in the examples of the Saints; but especially in that unerring pattern jesus Christ himself, who was led by the Spirit in every motion, even the least. For think we that the Spirit renews us only within and not without? doth he make us believe as Christians, and not live as Christians? doth the sap and juice of a tree only quicken it within, and not cause it produce fruits outwardly? Thou hast not received the Spirit of Christ, if it be not unto thee life unto righteousness, Rom. 8.10. that is, make thee lively and active in all the ways of godliness. Faith is not as a light under a bushel; therefore show me thy faith by thy works. Grace is as a light in a clear lantern 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 sinful and disordered soul, seeing the body is but a servant of the soul, and doth nothing but by the Master's direction and appointment; an evil eye issueth from an evil mind, and a corrupt tongue moveth according to the abundance of the heart. 3. No outward deformity is comparable to this of sin in the members, which makes the body to God indeed vile and contemptible, as a dead and loathsome corpses is to man. Fourthly, to keep the outward man blameless beware of all unchastity and impurity of body; and on the contrary, watch unto chastity and civil 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 aught to be employed to his glory. And the Lord for the body: to redeem and sanctify the body as well as the soul; and consequently to rule the body and command that as well as the soul, being the Lord of the body as well as of the soul. And the same Apostle saith, the body is a member of Christ as well as the soul: 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 transform him into an harlot? Can any thing derogate more from his glory and majesty, or be more contrary to his most holy nature? Again, Christ's body was God's Temple, joh. 2.21. Destroy this Temple, because the Deity dwelled in it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, bodily; and of this Temple Salomon's Temple was but a type. So thy body is Christ's Temple, in which he dwells by his Spirit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, virtually. Now the light of nature teacheth to preserve Temples pure and clean, but grace much more to preserve spiritual Temples clean and holy. And therefore as Christ when he went into his Father's Temple, made a whip, and whipped out buyers and sellers, and money-changers, who had made his house a den of thiefs; so do thou in Christ's Temple, which is thine own body, beat it down, 1 Cor. 9 ult. and overthrow the wanton and straggling corruptions of it; whip out those roving lusts, which make the house of Christ as a den of harlots and filthiness. Coloss. 3.5. Mortify your earthly members, fornication, uncleanness, and all inordinate affections. Eph. 5.3. But fornication and all uncleanness, let it not once be named as becometh Saints. The fifth Rule. Magnify Christ in thy body both by life and death: this was the Apostles care, Phil. 1.20. As always so now Christ shall be magnified in my body. Thy body is mortal, frail, fading, yea a vile body, Col. 3.21. yet in this body Christ will and must be magnified. How Christ is magnified in our body. 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, By profession. 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, By action. not the doctrine only but the life of jesus Christ, conforming thyself to his blessed example, in humility, holiness, charity, piety, patience, and other virtues; that all men may see and say, surely this man is a member of Christ, he lives the life of Christ, he resembles the pattern. 4. In this weak body of thine carry about the mortification of Christ jesus, By passion. 2 Cor. 4.10. suffer afflictions for the name of Christ, and bear in thy body, as Paul did, the marks of the Lord jesus, Gal. 6.17. fulfil 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 thankful sacrifice, not in life only but unto death, if thereby thou mayst magnify jesus Christ. Thus did the faithful Saints and Martyrs, offering themselves, the sweetest sacrifice of all others: Yea our Lord himself coming into the world, Heb. 10.5. said, Burnt offerings thou wouldst not have, (that is, now after the coming 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 shadows: 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 Eucharistical sacrifice of praise, thereby to magnify 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, honour'st his members, delightest in them that excel in virtue, helpest and releevest the poor Saints; all which he taketh as done to himself. These are the general Rules, now of the special, for special parts. To keep the several parts of the body blameless, the word is plentiful in several precepts, Rules to keep special parts of the body unblamable. but especially enjoins a straight watch over the senses which are the windows of the soul. But that the discourse may not swell beyond a reasonable proportion, I will only cull out, 1. two principal senses, and 2. two principal organs and members of the body, and give some short rules concerning them; and in them we shall see it is no easy thing to keep the body blameless, 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 keep it unblamable: We must watch it well; for you must know that of all the sciences there is none so quick a messenger to the heart and soul as the eye, by reason whereof it requireth a straight watch. God hath given to the eye power to see every thing, but cannot look into itself, and therefore he hath given to man understanding that he may look into himself by the directions the Scripture doth afford us, which be of two sorts, and both of them within that in job 31. that because the eye is a most swift messenger unto the soul, and most slippery, as job, make a covenant with thine eyes not to behold vanity. Covenant must be made with the eye. And because all thy watching is too little for so quick a member, pray the Lord that he would turn away thine eye from beholding vanity, Psal. 119.37. Wherein is this watch? I. To pull away thine eyes from unallowed objects. First, beware of an hypocritical & deceitful eye, as in Prov. 6.12. there is one that twinkleth with his eye, this is an eye quicksighted to deceive his brother. See thine eye be single, as Christ teacheth, that is, such an eye as may discern to do that thou dost, that it be just, 2. by just means, 3. do it with all thy heart uprightly: 4. within compass of thy calling: and if thou canst get this single eye, the whole body will be likewise single. II. There is a lustful or an adulterous eye: 2 Pet. 2.19. we read of unchaste persons that have eyes full of adultery. First, there be them that have eyes full of spiritual adultery, gazing upon Popish pictures and images which they hang up in their houses as alluring harlots, corrupters of the heart, which is an opening of the door to idolatry, and a sign of a man willing to be deceived. But the eyes of the Church are as doves eyes, Cant. 1.14. chaste and pure not gazing upon idolatrous pictures. Secondly, corporal adultery, that delight in lascivious pictures & filthy portraitures of naked men and women in whole or such parts as may incite the corruption of heart, and feed it with contemplative adultery: we need bring no oil to this flame: the more lamentable it is that the Devil hath got such pictures into request in this wanton and unclean age; for where can a man go where he may look off them, which a manifest sign of adulterous eyes. 2. Such are their eyes, who are adulterous living pictures, that so attire and disguise themselves to lay open their nakedness beyond all modesty to ensnare the eyes & senses of others: say not thou thinkest no hurt in it, except thou be sure others think no hurt by it. 3. Such are their eyes that read lascivious and wanton books, teachers of adultery and lewdness; that frequent stageplayss, with their beastly acts and actions, wherein all gates and walls are cast open to the Devil: beware of this eye by which death and poison enters into the heart. III. There is a covetous eye, which is not satisfied with riches, Eccles. 4.8. neither doth he say for whom do I thus labour: this eye defraudes the soul of pleasure, and is an evil sickness: As ahab's, who was discontented with a kingdom for want of Naboths' vineyard. There be three things that never say enough, the horseleech, the fire, and the grave, and add the fourth, a covetous eye, which as jobs Elephant, job 40. thinks he can swallow the whole flood jordan: Let a covetous man have but a moat of dust or earth in his eye, what trouble is it to him? yet he thinks to thrust a whole Country (could he get it) into his eye, and see never the worse. Take heed of this covetous eye, there is no greater an enemy to faith and contentation, or any good exercise than it is. IV. There is an envious eye, Matth. 20.15. Is thine eye evil because mine is good? such an eye as Satan cast upon the happiness of man, when he was fallen from his own. Take heed of this sore eye that cannot abide the light. Basil saith, that whereas many evils are in it, yet only one good thing goes with it, it is the greatest plague to him that hath it. V. There is a sleepy, a dull and a negligent eye, not open or quick to behold with fruit and profit the noble works and actions of God: whereas God hath made the eye of a round figure, and of quick motion, that it might easily move itself any way, or every way, in viewing the works of God, in beholding the afflictions of his people, and the necessities of his brethren. The second thing wherein we must be careful in watching the eye, Choice objects for the eye. is, to labour to hold and fix the eyes upon allowed and profitable objects. As, 1. God made our eyes to look upward, and hath given man's eye one muscle which the beasts eye wants, that it should not fix itself as theirs upon the earth; yea hath compassed the eyes with brows and lids to fence them from dust and earth, that though we look sometimes on the earth, yet the least dust or earth should not get into them: Psal. 123.2. to show that our eyes should be lifted up unto him▪ and in seeing his creatures behold himself 〈◊〉 ●hem▪ Esay 40.26. Lift up your eyes aloft, and behold who created all these things: the invisible things of God, his power, divinity, and eternity were made visible to the very Gentiles by things created, Rom. 1.20. And shall Christians only look on these things as they, to make ourselves inexcusable? shall we look upon the Sun, and not on him that made it? 2. Let us fix our eyes on the works of God in and for his Church, for the strengthening of our faith and confidence; as john 2.23. they that saw the works of Christ, Many of them believed in his name, seeing the works he did. For the Lord doth nothing for or against his Church, but according to his truth revealed in the word; the Lord doth no work in his Church, either of judgement or of mercy, but they are as it were the very commentaries of the Scriptures: and therefore all the works of God that we can behold in or for his Church do notably stir up our faith in him. 3. God hath allowed us our eyes to behold our brethren, to behold their graces, to see their good example, to affect, embrace and encourage them, to imitate them, to glorify God for them; thus our eyes should imitate the eyes of God which are upon the just, Psal. 34.16 to affect, protect & reward them. Yea we must hold our eyes upon our brethren's misery to pity & relieve them, we must not turn our eyes from our own flesh, as the unmerciful Priest and Levite did from the wounded man, who were condemned by the pitiful Samaritan. 4. Our eyes we●● given us not only to be organs of sight, but to be fountains of tears, in beholding both our own sin and misery, and the sin and wretchedness of our brethren. The jews eye beholding the brazen Serpent was a watery and mournful eye, because he was stung by the Serpent: so ours much more, whose sting and pain is mortal and inward. And can we behold any creature, and not see in it the express prints and marks of our own sin, which still must add to our grief? And for others. Good Lot was vexed daily to see the unclean conversation of the Sodomites: and David's eye gushed out with rivers of tears, because men kept not the word, Psal. 119.126. These sinful objects every where should be the grief of our souls, and as swords piercing our hearts, which we can too easily conceive pleasure in. 5. Our eyes should be ever looking homewards and heavenwards, and towards the end of our way; as quick travellers gaze not on things before their feet, but hasten to the end of their way. This is by heavenly conversation, and constant expectation of our Lords return to take our account; we should long after Christ, and the place of his abode, there should our hearts be where our home is, our house, our husband, our father, our eldest brother, even Christ himself is. Thus to order our eyes, consider first, the danger of a neglected eye, in Eve: she saw the fruit was good, and forgot the commandment. Potiphars' wife cast her eye immodestly on joseph, and said, Lie with me. Gen. 39.7. David saw Bathsheba washing, and was all inflamed. It can look to all things else, but not to itself, that thou mightest look to it so much more: And if the eye spy not nets laid for us, itself becomes a net. Ambrose. Secondly, an evil eye is made a sign of an evil heart, Mark. 7.22. out of an evil heart cometh an evil eye: and if the eye be evil, the body is dark, Matth. 6.23. Thirdly, a man that gives his heart to God will give his eye too, for God calls for both, Prov. 23.26. My son give me thy heart, and let thine eyes delight in my ways. And if thou give him not both, he cares for neither; and if thou give him not thine eye as well as thy heart, thou wilt lose thy heart quickly: the adulterous woman will steal away thy heart, though thou seemest to give it to God, if thou watch not thine eye. Fourthly, know that if thou wilt not look to thine eyes, he that made the eye must needs see thee, Psal. 94.9. he sees the least unlawful look. Lot's wife cannot turn her face backward but he sees and smites. This is Salomon's argument to the young man that will walk in the sight of his own eyes, that God will bring him to judgement, Eccles. 11.9. if thou wilt walk after the sight of thine own eyes, do; but know that for thy quick and nimble and unallowed looks thou shalt come to judgement. Directions for the custody of the ear. Now the directions for the ear. The heart cannot possibly be kept in good state without diligent observation of the senses, no more than a City can be defended where the ports and gates are cast open. And as in the keeping of a gate of a City, diligent care must be taken whom they let in, and whom they let out: So in keeping this sense we must know, 1. when to shut it, 2. when to open it. First, we must keep shut our ear against the voice of the tempter, that Satan and sin enter not by this wicket; Eve not doing this, death entered into her soul and all ours. Secondly, we must keep out the enticing and alluring of sinners, which are as the Sirens songs: Prov. 1.10. My son, of sinners entice thee, consent not. And take heed of evil rotten and poisonful communication, let no evil corrupt communication pass through thine ears; for evil words corrupt good manners, and the want of learning this counsel is the bane of all modesty and civility in this age: for this corrupteth first the heart, and then the conversation; it is like fire cast into a barrel of gunpowder, that sets all on fire presently. A Christian must neither speak filthy language, nor hear it. Thirdly, keep out reproaches, slanderous and reviling tales, whisperings against the good names of our brethren: for what difference is there between carrying of Satan in the tongue, or in the ear? A good man will not slander with his tongue, nor receive it into his ears. David sinned in the ease of Mephibosheth by means of slanderous Ziba, whom he should have driven away with an angry look. Fourthly, we must not hear or give heed to false doctrine, errors, heresies, and libertine opinions contrary to truth received: Deut. 13.3.8. If thy brother, thy own son or thy daughter, or the wife that lieth in thy bosom, or thy friend, which is as thine own soul, entice thee secretly, saying, let us serve other Gods, etc. thou shalt not consent unto him, nor hear him, neither shall thine eye pity him, nor show mercy, nor keep him secret, but thou shalt even kill him, and thine hand shall be first upon him to put him to death, and then the hands of all the people, etc. 1 Tim. 4.1.7. Beware of this itching ear, which comes to Church rather to censure the Preacher than itself: as Herod having john before him, sought some miracles to please his curiosity, but sought not grace for his salvation, and departed and left john as he found him; as the beasts unclean went out of the Ark, unclean came they in, and so they went out. They sin against this rule that desire novel doctrine, forsake the beaten path and simplicity of received truths, and run into new and strange conceits and confused errors, troubling with the faith of men the peace of the Church, and happy proceedings of the Gospel. Fifthly, especially beware of hearing God's name blasphemed by oaths and cursed speeches, or his religion or profession, or servants dishonoured without our defence: A godly heart is careful neither to sin himself, nor communicate in the sins of others. In a word, in all the speeches we hear, remember job 34.3. The ear trieth words as the taste trieth meats, to let no words go down into the soul which are not wholesome: else we are justly blame-worthy by neglecting this sense. Secondly, we must learn to know when to open the ear. As, 1. To hear the word of God. This is called an hearing ear, and an obedient ear, an ear inclined to hear wisdoms sayings, Prov. 4.20. Remember it is a note of him that is of God to hear his word, he hears what the Spirit saith to the Churches, john 8.47. he is swift to hear, james 1.19. 2. There is a deaf ear, by which men become like the idols that have ears and hear not: And this being a great plague is followed with a greater; the ear turned from hearing the Law, God's ear is turned from hearing his prayers, his very prayer is abominable; what then is his person? Now would you know whether you have this hearing ear or not; take it thus: It is Swift, Patient, Notes to know the hearing ear. Wise. First, swift to hear on all good occasions; it knows God hath given him two ears, and on either side of the head, to teach him to apprehend all occasions to gain instruction. Secondly, patient in hearing our own sins disgraced, the core of our own corruptions lanced and let out, our own duties described; it must be a boared ear, like Christ's, signified by that boared ear of the jewish servant, Exod. 21.6. a painful sign of perpetual subjection and obedience. Thirdly, wise and discreet to hear God's voice, who ever be the speaker, not receiving heavenly treasure for the earthen vessel; nor casting away good corn because it comes out of a course sack; not regarding who speaks to us so much, as from whom he speaketh, and what it is that is spoken; as the Virgin Mary, when an Angel spoke to her, she considers what is said, and saith, What manner of salutation is this? 2. To keep our ear open to private admonition, exhortation, and reproof of godly men, knowing that the rebukes of a friend are better than the kisses of an enemy. 3. To keep our ear open to the cry of the poor, and their complaints in hard times: Prov. 21.13. He that stoppeth his ear to the cry of the poor, himself shall cry and not be heard: a merciful ear is like unto Gods. The hand also, so noble and so nimble an instrument of action, must be kept blameless. Whosoever will be outwardly unblameable, must, Keep the hand that it be not 1. Idle. 1. Beware of an idle hand: Prov. 10.4. A slothful hand maketh poor. Ephes. 4.28. Work with the hands. God hath made the hands to work that which is good, and to minister to our necessities, as Paul's to him, Acts 20.34. by painful walking in some lawful calling for the common good of mankind: not the richest hand, nor the daintiest and softest hand is exempted from faithful diligence in some profitable vocation. Our Gentry and Nobles, that need not work for themselves, ought with good Dorcas to labour in making garments for the poor. This is God's way of plenty, prosperity and abundance: whereas idleness is the Devil's anvil, on which he forgeth infinite mischief; he that is not in God's works, is fit and active for the Devil's work. 2. Beware of a cruel hand, smiting with the fist of violence; 2. Cruel. the hand of men that are of a fierce and cruel disposition, men of a word and a blow, yea of a word and a stab, like Ishmael, whose hand was against every man, and every man's against him. Remember Prov. 29.22. A furious man, and so a furious woman abounds in transgression: the sin of rigorous Masters and Parents, whose rage often cares not to maim and wound servants and children, or dull their senses by immoderate punishment, and multiply threatenings, oaths and imprecations, and transgressions: such fierce and merciless men are out of the way of God's mercy. Therefore let all labour for a meek and quiet spirit. 3. Beware of a foul hand, a hand soiled with foul iniquity, deceit, fraud, cozenage, 3. Fowl. and still abides unwashen. Thou canst lift up no hands acceptably to God but pure hands, 1 Tim. 2.8. yea sacrifice and his own ordinances, if done with hands full of injustice and cruelty, they are rejected. Holiness becomes the holy God, and that both within and without. Many like the pharisees wash, and wash often, but their hands are never the cleaner, they make a show and colour of repentance and sanctification, but forget that ever they were washed: Pilate washeth his hands, and presently goes to condemn Christ. Numbers of men contemn Christ in his doctrine, his Ministers and members, and come to Sacrament, and seem to wash and all is well. This is but to put on a fair glove, the hand is as foul as it was. 4. Beware of a profane hand, seldom lifted up in prayer and praises: 4. Profane. this heavy hand fills the life with blame and sin. Psal. 63.4. David professeth he will lift up his hands to God's name: and this is the way to avoid both sin and judgement; as Moses, Exod. 9.29. I will spread my hands to the Lord and the plague shall cease. And it is just with God to cast him off, and that his plagues should overtake him that neglecteth this duty. 5. Beware of an uncharitable and unmerciful hand, a shut hand, 5. Unmerciful. seldom open to the relief of the poor members of jesus Christ: Remember the commandment, Deut. 15.7. Thou shalt not shut thine hand from thy poor brother. A number of men's hands are like the dry and withered hand of him on whom Christ must work a miracle before he could stretch it out as the other. Behold the judgement of God on many withered hands, which never stretched out their hands, nor can, to any merciful relief, or any religious or holy purpose, to uphold the service of God. Men of many thousands scarce cast in two pence to the most needful contribution: whereas the property of a virtuous woman, (much more of the godly man) is to stretch out the hands to the poor, Prov. 31.21. Thus we see how a Christian may be an example to others in conversation, both generally and specially. Watch warily the tongue an unruly member. Now for the tongue: The rules of direction are; First, consider to what purpose God bestowed speech upon man, I. God ordained it, and no creature else: As, 1. To glorify God above them all, in prayers, 1. To glorify him. and praises: with the tongue we bless God, and make it our glory, by upholding God's glory, and resisting that which is contrary to it. How is this perverted? When we reproach his word, or works, or speak against his Saboths', his servants, his Ministers, his profession; or swear idly, vainly, or falsely. 2. To edify men. 2. To edify men, our speech being a principal instrument of humane society, and in respect of our brethren, for the communion of Saints: this is one principal end why God hath given us tongues, that we may not only pray for ourselves, but for our brethren. By the tongue we bless men, we pray for them, we instruct them, comfort them, admonish, and rebuke them. 3. Speech is the instrument of reason and wisdom, and the interpreter of our own minds, 3. To interpret our own minds. and the utterer of the truth of our hearts; and therefore must be moved by reason and wisdom in expressing the grace of our hearts, and the goodness of our treasures within: as sweet waters do argue a sweet fountain; and wholesome and pleasant fruits a good tree. Solomon calls good speech the fruit of the mouth, Prov. 12.14. comparing a good speaker or tongue to a good tree, far beyond all other trees in the fruit: they bring forth fruit to others, this to a man's self; the good man shall eat good things by the fruit of his mouth: they bring fruit once a year, this all the year; they bring forth one manner of fruit, this all kinds of tasteful and useful fruit. Secondly, avoid all abuse of the tongue, II. Avoid carefully. by which so necessary and excellent an instrument of humane society is perverted. 1. Beware of a swearing and a cursing tongue, 1. A swearing tongue. accustomed to impious speeches against God. Shall the same tongue pray to God, and vainly swear by God? Shall it bless men, and curse men too? The Heathens could not abide him that could blow both hot and cold: Much less will the God of heaven endure him that out of the same fountain sends forth both sweet water and bitter. 2. A lying tongue. 2. Beware of a lying and deceitful tongue, uttering crafty and guileful words: Psal. 52.4. of the wicked man it is said, Thou lovest all words that may destroy, oh thou deceitful tongue. How did the Devil use a tongue otherwise than in lying and deceiving? for when he speaks a lie, he speaks his own, saith Christ. And God will destroy all them that speak lies, Psal. 12.3. because nothing is more contrary to his nature, being truth itself. 3. A flattering tongue. 3. Take heed of an oily and a flattering tongue, that can soothe and smooth, and justify an evil man in his evil: Prov. 29.5. A man that flattereth his neighbour, spreads a net for his steps, as a fowler layeth in wait, to bring the bird into the net, and hold him in it: implying that this flattery is the Devil's invisible net, by which he catcheth and holdeth men fast in the snare. For what man will not delight in any base lust, when he shall not only not fear reproof, but be commended and graced in it? But of all flatterers, none is so serviceable to the Devil as a flattering Minister, who brings whole flights of foolish birds into the snare, and holds them fast to death. 4. A slanderous tongue. 4. Beware of a slanderous and smiting tongue, of which, jerem. 18.18. Let us smite him with the tongue, because blows and strokes hurt not, nor wound a man's body, more than the slanderous words hurt his name. The slanderer is a monstrous creature; for a tongue he hath a sting, for words he carries swords in his mouth; his breath is poisonful and loathsome as gall of asps; yea he carries a fire in his mouth set on fire from hell. One compares the slanderer to the butcher's mastiff, he lies still in the shambles, he waits for the blood of the beast, his mouth is ever bloody. But especially when he slandereth godly men in their godly ways, he lies in the Devil's sin, who is an accuser of the brethren, Revel. 12. And he is often paid with his own coin, that as he sits as a moth fretting the names of others, his name is wounded and gnawed on by others: Whereas by the same overruling power of God, a man chary of another's name coming through his hands, hath his name often defended and tendered passing through the hands of others. 5. Beware of a wanton and filthy tongue, addicted to unseemly and ribaldry speech, 5. A filthy tongue. full of corruption, both in the speaker and hearer: the one making no conscience of foul words easily comes on to foul actions; the others good manners easily corrupted by evil speeches, 1 Cor. 15. Say not with thyself, Though I sometimes speak foolishly and merrily, yet my heart is good, I live well and honestly for all that. I assure thee thy heart and tongue are both of one constitution: and thou that sayest thou art so honest of thy body, but neglectest thy tongue, carriest a world of wickedness about thee still in that little member. III. Use means to keep thy tongue unblameable: 4 Reasons. Thirdly, use the means to keep thy tongue unblameable. For, first, it is a little member, but unruly, and as hard to keep as a City without walls. Secondly, by thy words thou shalt be justified or condemned. Thirdly, all thy religion and profession is in vain, if thy tongue be unruled. Fourthly, a wholesome tongue is the tree of life. How careful will an husbandman be to preserve a tree of delicate and precious fruit? Such a tree is a well governed tongue. But if a man had the least sprig of the tree of life, by which he were sure to thrust away diseases, pains, sickness, death, and preserve himself in an happy, healthful, undying and immortal estate; oh how carefully would he tend and charily watch it? But Solomon commends a well ordered tongue to that whole tree of life, Prov. 15.4. for the fruit of a long and comfortable life, 1 Pet. 3.10. Quest. What are these means? Four means. Answ. First, set a watch before the door of thy mouth, and resolve with David not to offend with thy tongue: Psal. 39.1. I purposed and vowed with myself to look to my ways, and that I sin not with my tongue: and that man that will not sin with his tongue, must set a strong watch before the door of his mouth. And consider here, first, it is too much for a Christian to lodge corruption and filthiness in his heart; and yet if some uncleanness will still hide itself in those deceitful corners, choke it there, let not the tongue utter it, nor the mouth vent it to the poisoning and infecting of others. Secondly, that a thought may be corrected, but a word once spoken is irrevocable; and therefore wisdom will examine every word first before it pass out of the mouth. Secondly, take laws for our lips from God, and put them on our tongue: Prov. 31. the godly woman, the law of grace is upon her tongue, the word of God is the bound of her tongue and speeches, both for matter, manner, measure and end of her speeches. A man cannot learn a foreign tongue, Hebrew, Greek, Latin, French, unless he be taught the elements, or observe the rules of speech. Now to speak gracious speech is not our native language, it is the language of Canaan, to which we are naturally strangers, and can never get it of ourselves, unless we acquaint ourselves with the rules of it in the word of God. Who can speak familiarly with God, savourly of God, or Christianly with men, without Gods own teaching in his word? Thirdly, labour to get a good heart, for out of the abundance of the heart the mouth speaketh, Matth. 15.18. and Prov. 16.23. The heart of the wise guideth the mouth wisely: for as the shop is furnished out of the warehouse, so the mouth with speech out of the heart. Whence it must follow, that the want of good and savoury speech argues a barren and naughty heart. To speak the language of Canaan, be a jew within, get a wise, pure, and converted heart, and then thou art one of the people of a pure language, 3 Zeph. 9.13. Fourthly, accustom thyself to good and savoury speech, flowing from grace in the heart; that all thy speech may be the issue of knowledge, faith, holy affections of love, joy, zeal, desire of godly sorrow, etc. and tending to the praise of God, and to the exhorting, instructing, counselling and comforting of men: as the damosel to Peter, let thy speech bewray thee a Disciple of Christ, a good Christian: see the matter be good and pertinent, the manner seasoned and bounded with godly discretion, and the end tending to minister grace to the hearers. The reason of this rule is, First, because corrupt communication slips in for want of better communication which might have prevented it. Secondly, no way so expedite to break off a bad habit, than by frequent contrary acts which will grow habitual and familiar. Thus much of the directions for keeping the outward man blameless. If any think them not so necessary to be insisted upon, or taken up carefully into his practice, let him remember: 1. That the heart is never renewed unless the outward man be reform. 2. It shall one day be said to him, Why takest thou my law into thy mouth? Psal. 50.16. why professest thou religion and salvation by jesus Christ, and hatest to be reform? 3. The time hastens, wherein every soul present shall be judged by that he hath done in the body, be it good or evil, 2 Cor. 5.10. Until the coming of our Lord Jesus Christ. NOw we come to the second petition of this most excellent prayer, which is for final sanctification, and perseverance in their grace received unto the end, which he calls the coming of Christ. This is the fifth time the Apostle mentions the coming of Christ, in this Epistle; for in the end of all the five Chapters you shall meet with it: to note, Note. That a Christian should never set the second coming of Christ out of sight; as being a strong means to keep him in a general preparation or readiness to be found such a one as may carry the title of a good and wise servant. But in this place persuading to full and final holiness it is most fitly mentioned, Consideration of Christ's second coming hath all encouragements to godliness. as having all encouragements, and answering all objections. First, because this coming of Christ brings a recompense of reward to such as are exercised, and hold on in holiness: the meditation of it must therefore bring forward the Apostles purpose. Secondly, many are the troubles and reproaches of such as resolve to hold out in the way of grace and holiness; and therefore he would sweeten as with sugar these bitter pills: by holding before their eyes the second coming of Christ, who shall then give a righteous sentence, and fully acquit them, on condition they persevere in their godly beginnings. Thirdly, whereas there is no greater enemy to sanctification than sin and corruption; those that would hold out to full and final holiness, must carefully watch against all sin: which they shall easier resolve upon, who hold this coming of Christ in their eyes, seeing he therefore cometh to judge and revenge all sin. Fourthly, to uphold them in the strife against sin: for whereas after long combat the godly find little conquest against spiritual enmities, and this often makes them faint and weary, and ready to give over: The Apostle in great wisdom holds before their eyes that day, unto which if they hold fast their grace, they shall obtain full victory over all their sins, and never know more, neither the corruption nor molestation of them. Fifthly, to add courage to their labours and endeavours for increase of grace: for whereas by all their diligence and care in well-doing, they can attain no great measure of grace, and that little which they have, is often clouded with many corruptions, and sometimes interrupted: they might be much discouraged, if they should not be held on in expectation of the day of Christ's coming, wherein they shall attain the full measure of grace and holiness which they strove for, and reap the full harvest of their labour and painful seede-time. Sixthly, he mentions the coming of Christ, as the period of their care and faithful striving to be unblameable: not because they should hold out their lives and labours till then; but to show, that as for the present they are, In quo que●que inven●rit suu● novissimus dies, in hoc eum comprehende● m●●di novissimus dies▪ quoniam qualis in isto die q●isqu●m m●ri●ur, talis in illo i●dicab●tur. August. so they shall be at that day: for in what estate the day of death leaves them, the same shall the day of Christ find them: and therefore every one that would be found unblameable then, must be so now. Quest. Is there any doubt but that the godly shall be kept unblameable till that day? or is it possible they should not persevere to final sanctification? and if they shall, what need the Apostle pray so earnestly for it? Answ. Perseverance in grace is twofold: 1. Continued, 2. Interrupted. The children of God having the seed of God, which is the true grace of sanctification by the Spirit; do sometimes lose many gifts of the Spirit, (as we have heard) and sundry ways quench the Spirit, so as they hold not a continued perseverance in the measure, degree, sense and comfort of their holiness: yet they lose not all the gift of regeneration at such a time, nor fall 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, i. wholly, for the seed remains; but persevere by an interrupted grace, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, finally: though they fall from their first love, and some degrees, yet are they restored; and finally become unblameable in the day of Christ. 1. Because they are built upon a rock, against which the gates of hell cannot prevail. The Ark of Noah resembling the Church, was made of square wood; a square lay it any way lies firm. So the Saints abide firm in temptation, saith Augustine. 2. Christ hath prayed that their faith should not fail, Luke 22.32. he hath prayed for their perseverance: john 17.15. not to take them out, but preserve them in the world: and verse 26. that they may be one with Christ and God. So as if God and Christ himself be stable in their happiness, so are they. By virtue of this prayer it is impossible the elect should be deceived, Matth. 24.24. And by virtue of it though Peter or any other believers faith may be foiled, it cannot quite fail. His faith may be wounded, Co●●●ti potest, non excuti. not dead; his confession may fail in his mouth, but his heart shall hold him whom his voice denies. Gregory. 3. The promises of Christ are yea and Amen, for he is the true and faithful witness, 2 Cor. 1.20. who hath sealed and ratified them by his blood. But he hath promised that the elect shall persevere: jer. 32.39. I will make an everlasting covenant with them. Esay 54.10. The mountains may remove, and the hills fall down, but my mercy shall not depart from thee, nor my peace fall away, saith the Lord that hath compassion on thee: and john. 10. None shall pluck them out of his hand. Object. The promises on God's part are firm, but we fail in our condition, which is that we repent and believe, and never depart: for though the Lord marry himself for ever in truth, mercy and compassion, Hosea 2.19. yet we may depart, and the bond is broken on our part. Answ. If the bond be broken on our part, than the Lord marries us not for ever. 2. Contracts of marriage use not to be conditional, but simple and absolute, else they are no binder's. 3. All conditions required in us, the Lord both works and maintains: Christ performs all conditions in his Church, he makes her, cleanseth her, saveth her, Eph. 5.25, 26. 4. If the Lord depart not from us, we shall not depart from him, for than we depart from him, when his grace departeth from us. And therefore David prayeth, Uphold me Lord, and I shall be safe: and as he hath promised not to depart from us, so he hath promised to put his fear into our hearts, that we shall not depart from him. Object. Though none can take the sheep of Christ out of his hand, yet they may cease to be sheep, and may of themselves stray away. Answ. If once sheep, they are never plucked away; therefore never cease to be sheep. 2. To these sheep are promised eternal life; therefore so long shall they be sheep, even for all eternity. 3. The Father's power is above all temptations, therefore suffers nothing to make them of sheep no sheep, for than they might be plucked away. 4. Though themselves would fling out of the fold, being foolish and straying, yet have a good shepherd, and by him are preserved in grace to salvation. 5. Even this prayer in the Text is a prayer of faith, and therefore the Thessalonians must persevere. A prayer of faith argues both the presence of the Spirit, whose voice the Lord cannot but hear, and the voice of a child whom the father will not repel. Quest. But if the Thessalonians shall persevere till the coming of Christ, why doth the Apostle pray so earnestly? it seems very needless, nay rather such earnest petitions seem to make their case very hazardous, and imply they may fall away. Answ. Prayers for perseverance imply not any possibility of falling away, but plainly show, (which the Apostle aims at here) that assurance of perseverance makes no godly man secure or profane, but implieth a condition of unblameable walking, and preserving himself unspotted of the world. 2. They teach us to depend on God for the last grace as well as the first, and give him the praise as well of our perseverance, as our entrance into grace: for he gives his Spirit into our hearts, that we should not depart from him. Contrary to the doctrine of the Church of Rome, which teacheth, that God gives us the first grace, by which we become good, but we merit a second grace, by which of good we become better. 3. All such prayers as this teach us to join the end and the means together as God doth. It is not in vain to pray not to fall away, Not in vain for them that shall persevere to pray for perseverance. though the elect cannot fall away. First, because it is an obedience to God's commandment. Reas. 1. 2 Secondly, a testimony that we depend on his strength and promise for perseverance. Thirdly, that we look to attain the gift in in Gods own means of conveying them; 3 of which prayer is one of the chief. Would we not want grace, we must not be wanting in prayer? They are far wide that conceive prayer and perseverance repugnant, for they are subordinate and assistant one to another. Object. We find the Saints praying that the Lord would not take his holy Spirit from them, that he would create a new Spirit in them. Sol. Not because the Spirit is either quite taken away, or quite gone. But First, because he is taken from them, not in respect of his existence, but of his operation, for he is not so powerfully working. Secondly, not in respect of the saving gift, but of the measure, degree, and comfort of it. Thirdly, the Spirit where once he is, is not quite gone in respect of himself, but in their sense and apprehension. Now this is no good argument: They feel him not, therefore he is not there; no more than a man in a swoone can be concluded dead, because he discerns not his life. Fourthly, and lastly, by prayer we retain the Spirit, and the renewing grace of the Spirit, both in respect of sense and existence, prayer being God's means to keep the Spirit from departing from us. 4. This and all such prayers for perseverance being prayers of faith are therefore so much more earnest, because we know that God will grant us the grace prayed for. He will never pray, that believes not that God will grant his prayer. But the Saints therefore pray because they believe to speed. Eliah, 1 King. 18.42. knew it would rain, and told Ahab so; yet he goes and prays for it. Christ knew his Father would glorify him, yet he prays he would so do: he well knew none of his Disciples should perish but judas, yet he prayeth to that purpose. And this is not in vain, but a performance of worship to God, a possessing of grace in a right title, and tenure, and a sweetening of the mercy which we have gotten by prayer and prevailing with God. The Apostle implies in Christ's coming, that Christ is now absent from us, Note 1. that is, in respect of his body, he is not present in earth, neither circumscriptive, nor diffinitive, nor repletive: for than he could not come to us, if he were with us already. True it is that Christ is spiritually present with his Church to the end of the world, according to his promise of his spirit and grace. Christ is also sacramentally present: 1. Ratione signi, he is represented in the sign. 2. Ratione objecti, for he is the present object of our faith whereby we behold and partake him being present in the word of promise. But corporally he is not present, neither in the Supper nor any place where the Supper is celebrated, nor in the bread. 1. Because Christ professed when he was to ascend, that he was to leave the world, Reas. 1. and go to the Father, joh. 16. but the bread is in the world, therefore Christ now ascended is not in it. 2. He expressly denies that he should be with us on earth after his ascension: Matth. 26. Reas. 2. The poor ye have always with you, but me not always. If they fly to their old shift of invisible conversation, or quoad statum humilitatis, that is, in respect of his humility; Christ spoke without any such limitation, Me ye shall not have always. 3. Our high Priest is gone with his body into the heavenly Sanctuary, and if he be not there, Reas. 3. he ceaseth to be our high Priest, Heb. 8.4. If they say he is on earth, but not visibly, what should an invisible high Priest do in earth, where all Priests were ever visible. 4. Even the bread in which they say he is present corporally, Reas. 4. is a sign and argument of his corporal absence, because it must be received in memory of him. Now memory is of a thing absent, and therein we declare the Lords death till this his coming, 1 Cor. 11. And here we may note also, that Christ will come again according to his body: Note 2. Acts 1.11. and Hebr. 9.28. He shall come the second time to the salvation of them that wait for him: he comes but twice corporally▪ once to merit salvation, and again to perfect it. 1. Then let us wait for this coming, Use 1. as a loving spouse longs for her husbands return out of a far Country. 2. Love this coming of Christ, when the glory of Christ shall break out as the Sun in his strength, 2 which is now clouded and vailed. First, by his bodily absence. Secondly, by the affliction and poverty of his Church. Thirdly, by the insolency and pride of his enemies. But then his glory shall appear, and shall be glorious in himself and all the Saints. 2. Because the innocency of the Saints shall then be cleared to the faces of the wicked, and their labours shall be recompensed with invisible reward. 3 3. Prepare for this coming: and first, hence the Apostle moveth all men every where to repent, because God hath appointed a day to judge the world, Acts 17.31. Secondly, persuadeth men to holiness, 2 Cor. 5.11. 2 Pet. 3.11. considering the terrors of the Lord, what manner of men ought we to be in all holy conversation and godliness. Foolish men now dream of too much strictness and holiness, because they consider not this day of Christ's second coming. Note 3. A third note is, in the Apostles argument, That only an unblameable holiness will bestead us at that day, and therefore we must preserve ourselves unblameable till that coming of Christ, all things else leave us at that day: Riches, honours, pleasures than forsake us, Nec vera, nec v●str●. they are neither true, nor ours, saith Bernard. Only a good conscience and study of holiness, and practise of holy duties go along with us to meet Christ in his second coming, then will a little holiness, obedience, faith, and fear of God more comfort us than all the word and glory of it can afford. Christian's must not only labour for full holiness but for final: that is, Doct. They must not be content with any measure of grace never so great, unless they persevere in grace until the coming of Christ. john 15.4. Abide in me: he● saith not only Come unto me, as Mat. 11.29. bu● Abide in me. Revel. 22.11. Let him that is holy b● holy still: and Revel. 2.25. Hold fast that thou hast till I come, and be faithful unto the death, and I will give thee a crown of life, verse 10. Matth. 10.22. He that continueth to the end shall be saved. 1. This is the way of the just, which is as the light that shineth more and more until perfect day, Prov. 4.18. Look as the Sun rising is brighter and brighter, and still dispelleth mists and darkness before it, till it come to high noon, which is the perfect pitch of the day: so where the Sun of righteousness riseth in the heart, there is a daily profiting, and proceeding in the knowledge and fear of God; a walking from strength to strength, from faith to faith, till they attain the highest pitch of grace in this life, and that tallness in Christ, which shall be most absolutely confirmed, and perfected in that brightest and highest light and life of glory to come. But the hypocrite is not so, he hath some light, some little oil in his lamp, but only enough to make a flash, or sudden blaze; but not enough to carry him into the wedding chamber: sometimes he will wash and repent, but he soon forgetteth that he was washed: sometimes he will have good words in his mouth, some good actions now and then in his hand, and seem very good, but all his righteousness is as the morning dew. 2. Perseverance is a gift never divorced from faith, though sometimes it may be disturbed by fits, yet at length it shall set the crown on the head of true piety; for truth of grace is blessed with continuance: because, 1. Of the promise, Isay 40.31. They that wait on the Lord shall renew their strength as the Eagle, they shall run, and not be weary, they shall walk, and not be faint. 2. Of faith, which apprehendeth that living water, of which whosoever drinketh he shall never thirst more, because there is such a fountain in him springing up to eternal life, john 4.4. 3. Of the faithful, who be as trees planted by the rivers of water, and their moisture is indeficient, their leaves fall not off. This was signified by the good ground, Luke 8. distinguished from all the other three, that it brings fruit with patience, when the best fruits of all the other came at last to nothing. And this grace differenceth between such as formerly nothing else in show did distinguish: for let an hypocrite set forth never so fair, and hold a place of profession, and forwardness among the people of God, yet at the last he shall prove like the unhappy passenger, that hath seemed to sail prosperously all his voyage, and no danger threatened him, yet at the length suffers shipwreck, and is cast away at the mouth of the very haven. 3. Because perseverance approoveth the soundness of our calling, and gifts given us, and so affordeth us the comfort of our present estate in grace. It is well said of one, In principio delectatio, but in fine probatio. Which telleth us, that a man at the first may rejoice in the light for a season, and in the taste of the word, and the powers of the life to come may be very sweet; but all the proof and trial is at the end: the end shows who be called according to means, and who are called of purpose. What one said of true virtue, we may apply of true piety: Verae pietatis est non caepisse, sed fecisse; nec fecisse, sed perfecisse. Whereas of hypocrites may be said that to the Galathians, Ye did run well, who letted you? And what comfort is there of temporary faith, which giveth over when there is most need of it? What use of that illumination that leaveth us in darkness at the last? What were the foolish Virgins better for that oil and light, which failed them before they came to the wedding chamber? 4. Because Satan lieth in wait especially for our perseverance, his chief scope and delight is to sport himself in the apostasy both of the wicked and the godly. Sometimes the wicked hypocrite goes about the business, as he that hath resolved and cast the accounts to walk in the way of holiness, and may hold on a long time in the external profession, and some outward reformation; but at length wanting soundness, a small thing turneth him aside; he sets fair out of Sodom with Lot, but looks back with his wife: they set fair out of Moab with Orpah, but go not forward with Ruth to judah. Now the Devil as a passenger seeing a foundation laid, and walls reared, and there the building to stand at a stay, laugheth, and scorneth, saying, This man begun to build, but could not finish. Object. But you said, the Devil triumpheth also in the apostasy of the godly; now I thought they had never fallen away. Answ. They indeed wholly and finally fall not off as the former; but many are their falls and backslidings through their negligence, by which they lose many graces, and many degrees of such as they keep; even such as perhaps are never restored while they live, and often bring the terrors of God into their souls, and go to their grave with incurable temporary affliction: and doth not this rejoice Satan to see the Saints in the suddes? and to pass their days heavily and uncheerfully? and as ever in darkness, in comparison of the former light of joy in themselves, and of comfort, example and direction unto others, while they stood valiantly against the forces of the Devil? 2. So much the more fiercely Satan assaults this grace, because he knows that only perseverance overcommeth himself, and all his hellish temptations; no marvel then if he would by all his strength and seven heads wrest this grace from us. How needful then is it for us to stand fast in the armour of God against these assaults of the Devil, Ephes. 6.13. Use 1. of reproof. Use 1. 1. General. 2. Special. Our Nation hath dealt with the light of the Gospel as the jews did with john's light, who rejoiced in it for a season. Time was when in the beginnings of the Gospel our fathers received it with love, joy, zeal, diligence, and most earnest affection: The violent took the kingdom by force. But now how generally are we fallen from the love of the Gospel, and turned religion into formality, and policy? Time was when men hasted out of Popery as fast as the Israelites out of Egypt. Then was idolatry cast out, then was not only the unclean flesh, but broth hated: then were godly men busy at work to lay the foundation and grounds of Religion: then were God's worthies worthily and thankfully received, and esteemed, and the restorers of Religion duly honoured: then men used their peace to edification, and growth in grace, and in the comforts of the holy Ghost. But what do we now? have not many among us changed our hatred of Popery to the hugging and cherishing of it? Do not we generally not only look back, but run back 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? Do not some question now the grounds of Religion, and dispute our Catechism, which Turks dare not do? and begin to determine that the differences between us and the Papists are not so great and substantial? In stead of honouring God's worthies, the restorers of holy Religion, have not some of our pulpits, presses, and discourses disgraced Calvin, Beza, and such as stood more stiff against Popery. Are there not they that mingle not a little leaven, but abundance of poison of Popery, and father it upon our Church? Are not the numbers of Papists increased upon us, notwithstanding all the laws against them? that these sons of Zerviah are grown in number and strength almost too great for us? Oh who can without heart-sorrow compare ourselves now with ourselves then; as the old men wept, when they compared the second Temple with the first? Will not we yield this general Apostasy? let him that runneth read it in the effects of it. For, 1. Why hath the Lord given up numbers to strong delusions, 2 Thess. 2. to believe lies, but that they received not the truth in the love of it? 2. For what other sin did the Lord abhor Israel, Psal. 78.60. and forsook his own Tabernacle? and why doth the Lord thrust us from his care, but that we have thrust ourselves from his Covenant? 3. Why are we fallen from the honour of our Kingdom, and the ancient glory of our Nation, but because we have not set up nor held up the honour and kingdom of God amongst us, and therefore he hath cast down the honour of our Kingdom. 4. Why is our peace within ourselves 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 we now peep out of our coasts, but become a prey to a base despisable company of robbers and thiefs? and why doth not God go out with our navies, our armies which return home with loss and dishonour? but that the sentence is gone out as against Israel, judg. 10.13. Ye have served other Gods, I will save you no more: Go and cry to the Gods ye have chosen, let them save you in the day of danger. 6. Whence are those sins written with the point of a Diamond in the face and forehead of our Nation? As, 1. Coldness in profession, lukewarmness in religion, denying the power of it. 2. A general scorning of the profession of grace. Oh that ever it should be said in time to come, that after 60 or 70 years of the Gospel, it should be attended, or rather chased out with such general scorn of faithful Preachers, and professors of true religion, as no age of the Gospel can pattern. 3. That general corruption in manners in the body of our people, too too apparent in, 1. Cursed oaths in old and young, high and low, in open and shameful manner, for which the land doth and must mourn. 2. General pollution of the Sabbath by working, playing, journeying by water, and land, and open profaneness; and weak hopes of reformation, unless we may think these sins to die of themselves, but the land is like to keep her sabboth's first. 3. The deluge of drunkenness, which hath drowned our Land, and is risen 15 cubits higher than ever, which was sin wont to be covered formerly with rags, now with silks. Whence are all these, and many other heinous profanations of manners, but from our Apostasy from God, from his covenant, from his word, from the profession of holy Religion? Oh that we could consider the state of revolters worst at last, that we would return to our first love, and works, before the removing of our candlestick, and before our spewing out. 2. For personal Apostasy. This may be a warning to many men, who have desisted from good and hopeful beginnings, who have rejoiced in the light for a season, who seemed to have been washed, & to have got out of the filthiness of the world; begun to read the Scripture, set up God's worship in their families, to keep some watches with God, but are fallen back to the world, or wallow in some lusts, as if nothing were worth forsaking but God's ways. Let these consider, 1. How lightly they offend the Majesty of God, Heb. 10.38. If any withdraw himself, my soul shall have no pleasure in him. The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is a military word from soldiers who recoil and leave their standing, in whom the Captain delights not: no more in our Christian fight can we by retiring and recoiling please our Captain: But the Martial 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 break off. 2 Pet. 2.20. It had been better not to have known: 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 vain to them. As a man having made a long voyage, and sailed prosperously many hundred miles, but bringing his ship within sight of shore, and thrusting into the haven, suffered wrack in the haven's mouth: this man hath lost all his gettings, his wealth, his journey, his labour, sufferings, his life, himself and all. Oh never content thyself with good beginnings in the spirit to end in the flesh: Oh foolish Galathian, wilt thou suffer so many things in vain? The Lord rejects that blossom that never comes to fruit, as the husbandman cares not for that blade that comes not to ripeness. Nay never content thyself with a fair progress in grace, at any time to desist: For if a righteous man at any time forsake his righteousness, all his former righteousness shall never be remembered; and he that loseth the last of his days, loseth all the former. What were a man the better if he had all grace in the highest perfection of it, and fall from it? nay what careth Satan if a man had attained whole sanctification, not only in part, but in degrees, if it be not continued in? Adam in Paradise, the more holiness he lost, the greater was his sin and unhappiness. Nay the Angels in heaven, what better were they for their absolute Angelical happiness, when they left their first habitation? 3. Relapse into a sickness is far more dangerous than the disease, and to relapse into sin is to relapse into the most dangerous sickness of all, and far less curable than any. This incurable estate our Saviour aims at Luke 9.62. no man that puts his hand to the plough, etc. from this relapse they fall into that sin, that unpardonable sin. 4. The very season of our present times aggravates this sin of falling from the grace of God, that makes it most inexcusable. What? to fall away so willingly in days of peace? of means? of protection? in days of the honour of the Gospel? What? to fly as a wicked man when none pursues? in a land where truth and peace kisseth each other? where is neither danger, nor loss, nor enemies near? so cowardly to part with truth, and fall from it to Popery? What defence? what excuse is left for this sin? It were too much in times of persecution, in Marian days, in the midst of those light fires, in the house of inquisition, in France, in Italy, or in Spain, in jerusalem, where Manasseh makes the streets run with the blood of the Saints: But in the time of peace, in the Sunshine, in the triumph of the Gospel to decline, and depart, this hath no excuse for the sin. 5. What a kind of creature is this, an Apostate, a Mermaid, half a man, half a fish, a cake half baked, half a Christian as good as no Christian, an Agrippa, almost a Christian, almost sanctified, almost saved; a Christian in the morning of his life, but his righteousness being but as a morning dew, dried up and withered before his evening; a diary Christian without all acceptation? look on the Text again here is a sanctification, till the coming of Christ: shall this great Sun of righteousness rising, and coming in his strength and glory, find all our righteousness as a dew dried up, and vanished? then must all our salvation vanish with it. 2. This may serve for instruction. Use 2. Whosoever would have assurance of true grace, must labour to hold out, seeing an hypocrite may begin well, and run well for a while, as Paul tells the revolted Galathians, Gal. 5.7. Ye did run well, but only true grace ends well. Here for our furtherance I will set down two things. First, The means of perseverance. Secondly, the motives to excite us to the means. Means of perseverance. The means are three. I. Lay a good ground, begin well: Col. 1.23. Be grounded and established in the faith: 1. Lay a sound foundation. first be grounded, then settled and established. A good beginning promiseth a good ending. Now to a good beginning are required three things: 1. Humility of soul, 2. stability of purpose, 3. sincerity of heart. First, Humility lays a low and a deep foundation, in the exercise of sound mortification: the most that fall off from their beginnings are such as have but slighted the matter of mortification; and would not be at the pains and cost of deep digging their hearts by serious humiliation. This our Saviour expresseth in the Parable, Luke 6.48. The sound Christian is that wise builder, who builded an house, and digged deep, and laid the foundation of it on a rock, so as neither floods nor winds could shake it. Secondly, Stability of purpose is a settling of the heart to follow goodness, and hath in it two things: 1. for judgement, 2. for practice. 1. A resting in the known truth, and not as reeds to be shaken and carried away with every puff of false and vain doctrines, or strange opinions, contrary to the truth received; the sin of this unstable and libertine age, in which numbers specially of our youth, leave the assemblies, and creep into corners to learn another doctrine from teachers in the twilight, against the sabboth's of God, against the law of God, against the ordinances of God, the word and Sacraments as now preached and administered. I seldom have observed any such shuttle hearers, but have in the end come to nought, and even to open profaneness, because they never laid a sound foundation, but were always busy questionists, ready to turn all religion into ●trums, which was the very loss of all sound Divinity among the Schoolmen. 2. A resolution in practice, whatsoever come of it, never to be carried away with the error of the wicked, nor the sins of the age, times, calling, nor the corruptions of his own heart; all which are violent streams which a resolved Christian must row hard against. This was it which Paul and Barnabas require of the new converted Antiochians, Acts 11.23. that with full purpose of heart they would cleave unto God, both in judgement and doctrine, and in life and conversation. This was the settled resolution of David, Psal. 119.112. I have inclined my heart to perform thy statutes always, even to the end. Thirdly, Sincerity of heart is necessary: which 1. casts out all sin by repentance, sparing none, never so gainful: 2. hath respect to all the commandments of God. A deceitful heart cannot hold out in good, duplicity of heart suffers not a man to continue, for he is unconstant in all his ways, james 1.8. This is when men look to have their joy in this world, and with God in the world to come, when the end of their whole course is not sincere, but they embrace goodness so far as may stand with their own estate, or the disposition of the times, or constitution of the kingdom, and no further. Aim at this entrance into grace, know that he only hath begun well, that hath begun in truth. 2. Arm ourselves against hindrances of perseverance. II. We must arm ourselves against all hindrances of perseverance, and such things as pluck men away from love of truth and holiness. As, 1. Beware lest our hearts be hardened through deceitfulness of sin, Heb. 3.13. Sin is a sly thing of the Serpent's brood, especially the sin of our nature easily seduceth and deceiveth us. Rom. 7.11. The Apostle complains that it deceived him: for the sins of heart and nature lull men asleep in some actual sins in which they lie securely, and so grieve the Spirit, weaken grace, and hinder holiness. 2. Love not the world, nor the profits, honours and pleasures of it too well. Demas forsook the truth, to embrace the present world. judas by the same corrupt affection fell from the Apostleship: joh. 12.41. Many chief Rulers believed Christ, but durst not confess him, because of the pharisees, for they loved the praise of men more than God. Oh, that we did not so clearly see the strength of this let in these days, wherein so many balk the way of holiness, and fall back almost to open profaneness, because they neither see many men, nor great men yield approbation or countenance to such strict courses. 2. Shun lewd society, and familiarity with profane persons, if we would not fall from our own steadfastness, 2 Pet. 3.17, 18. there is not more strength in any infectious pestilencious air to poison the body, than in this poisoned air to kill the soul. Society with graceless men is a very blasting of grace; fire is not more apt to burn, than we to learn their ways. 4. The labour and pains of holiness and mortification makes many weary of the good way; but consider it is not in vain to serve the Lord, and there is profit in walking humbly before him, thy pains shall be abundantly recompensed; a small measure of holiness, with an upheaped measure of happiness. Every man will be contented to swallow much pains for a little earthly profit, and is the state of heaven worth no labour? 5. Persecutions drive many away; much seed which comes up fair, when the sun of persecution ariseth, withereth away. But against this, wisdom must cast the costs, and prepare to defray the charges of this great building, and the same Sun that dries and burns up the shallow seed, shall set and ripen ours. Many hear holiness reviled and spoilt of her veil and value, they hear this sect every where spoken against, and would as far forget themselves as Peter, to hear 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 near, Matth. 26.56. what marvel if they that want soundness shrink in the wetting. Meditations to establish against persecutions. 1. But here remember and look upon Christ, Heb. 12.2. who endured such speaking against of sinners, not for himself, but for thee, lest thou be weary. 2. He that is now ashamed of Christ, Christ will one day be ashamed of him, and then he that will no● bear the reproach of a blast of words for him, shall be filled with an everlasting reproach before men and Angels. 3. Sound judgement esteems it the greatest honour, to be highly dishonoured for Christ and his causes: Matth. 5.12. Blessed are ye when men revile you, and speak all manner of evil against you for my sake: rejoice and be glad, great is your reward in heaven. Object. I could better endure men's words: but I shall also sustain great loss, if I should be so precise, I should lose my custom, 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 confess and profess it according to thy place and calling, even in the midst of the different conceits of men? 2. The Saints knowing this to be truth, did for it joyfully suffer the spoiling of their goods. 3. Put together in the balance, the loss of the world, and the loss of thy soul; and consider whether is fitter to save, if thou canst not save both: For the loss of the world, is an abundant recompense promised by a sure paymaster, but what recompense is there for the loss of the soul? Matth. 16.26. Nay if thou shouldest venture and give thy life for thy profession, if God call for it; it is no less than thou oughtest, who oughtest to strive unto blood, Hebr. 12.4. and yet this greatest loss were the greatest gain. Thus to lose thy life is to save it, and to save it in this case were to lose it. III. Procure to ourselves and exercise the helps of perseverance, 3. Procure helps of perseverance. and keep them near us as our continual companions. And for this end, First, let the word of God be deeply rooted in our hearts, for this is a special preservative from declining: Psal. 119.102. I declined not from thy statutes, for thou didst teach me. Now the word sundry ways keeps us. The word upholds us four ways. As first, by enlightening us to see our way, both to choose the right way, and decline the wrong: Psal. 119.105. Thy law is a light and lantern to our paths. Secondly, by comforting and encouraging us in the good way: Rom. 15.4. Through consolation of the Scripture we receive our hope. Thirdly, by preventing sin in us: Psal. 119.11. I have hid thy word in my heart, that I might not sin. Fourthly, by keeping out of sin, and redressing our way, Psal. 119.9. Secondly, labour to preserve in thee a love of grace and holiness; let thy scope be in all the means of holiness, to gain, not knowledge and illumination only, but sound affection also to grow up in this as well as in that. For first, as a tree low and deep rooted, is established and continued in fruitfulness, so when faith and grace is deeply rooted in the affection of the heart, there will be perseverance. Secondly, it is not good words, good actions, or good knowledge, that holds out, but good affections will. Thirdly, what other is the cause of so general backsliding in the world, which is the proper punishment of not receiving the truth in the love of it, 2 Thess. 2.11. Thirdly, fear 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, Fear holds the heart steady as the anchor the ship; and join thyself to such as fear God, delight in such as excel in virtue and grace, these are able to encourage, strengthen, direct, uphold, raise, and comfort thee in thy difficulties, weariness and weakness, and set thee forward not by their gifts only 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 own work, he not only sets us in the way, Phil. 2.13. Psal. 138.8. but leads us in the way, and at length brings us into Canaan. Fifthly, look still to the coming of the Lord jesus Christ, as a good servant hold thyself in expectation of the appearing; so the Text: Luke 12.36. Blessed is that servant whom the Master shall find so doing. Dost thou expect him from heaven, and is not thy conversation there? dost thou expect his coming in glory, and meetest not him in grace? lookest thou for him as thy head, and wilt thou not as a member hold an happy union and fellowship with him? expectest thou thence a Saviour, and continuest thou not unto the end, seeing only such shall be saved? Matth. 10.22. Now the motives to the means of perseverance. Motives to perseverance, 5. First, this is a true sign of a true friend of God, who loves at all times, Prov. 17.17. not only in prosperity, but in adversity; yea this is the praise of a true friend: sound love to Christ is a spark of Christ's love to us, of whom is said, john 13.1. Whom he loved he loved to the end. Secondly, this is the praise of true grace, which cannot be measured but by the end. Then may we praise the Mariner, when he hath brought his ship to the haven, and landed his passengers. Then praise the valour of a Captain, when he hath got the victory. We praise not all runners, for many run, but one takes the prize, and that is he that continues to the end, not he that desists. Thirdly, there is none but desires that God would be constant to him in his goodness, & show himself best at last; and thou must then be constant to him in his service, for God is with us so long as we be with him, but if we forsake him, he may justly forsake us, 2 Chron. 15.2. If the image have never so golden an head, yet if the legs be earth and clay, the stone in the mountain shall break it to pieces. Fourthly, who would sow his field, not to reap his seed again? who would not reap his prayers, his tears, and the dripping seede-time ●f mortification? who would not reap his hope, his patience, and other graces? But all reaping is on condition that we faint not, Gal. 6.9. and therefore the Apostle infers that we must not be weary of well-doing. Object. But alas, I cannot go so fast in the good way as sometime I did, nor so steadfastly; I could hear more fruitfully, pray more cheerfully, keep my times with God more carefully, bewail my sins more feelingly than now I can. Answ. If thou goest on, all is well, if thou stand not still, nor goest back, a sof● pace forward goeth far; only quicken thyself by all good means for thy better assurance. 2. If thou be'st sure thou goest to Canaan, though thou sometime haltest of a limb with jacob through weakness, yet comfort thyself, hold on, only see thy heart be not halting. Fifthly, want we examples to encourage us? we are compassed with them on every hand. Examples to uphold our perseverance▪ 1. Look to God, and he perfecteth all his works of creation, government, redemption, and salvation, Deut. 32.4. 2. Look at Christ, he finished the work he had to do, joh. 17.4. he continued through many afflictions, setting the joy before him, and despising the shame, continued in his obedience, till he came to his consummatum est, all is finished. 3. Look to the Saints, and neither must we be slothful, but followers of them, who by faith and patience enjoyed the promises, Heb. 6.12. job would not depart from his righteousness while he lived: Paul's life was not so dear to him as the finishing of his course with joy. 4. Look to wicked men, how constant they are, and continue in their wicked courses, so as all means are too weak to pull them out; and these shall condemn many a Christian, who is so fickle and inconstant in good. VERSE 24. Faithful is he which calleth you, who will also do it. OUR Apostle here answereth a secret objection that the Thessalonians might make. How should we be blameless until the coming of Christ, seeing we have all Satan's power against us, and the violence of the world, and ourselves are in a most changeable condition? Our Apostle assures them of perseverance in these words, by three arguments; none of which are taken from their own privilege, piety, or power, but from most sure grounds, all seated in God himself: and they are three. First, from his faithfulness and truth: He is faithful. Secondly, from the effect of his faithfulness already begun: Who hath called you. Thirdly, from the conclusion of his work begun: Who will also do it: That is, He will finish and perfect his gracious work begun. The first Argument proving their perseverance, is from the nature of God, He is faithful. Here are two questions: 1. Quest. Why the Apostle mentions God's faithfulness in this place? Answ. 1. To bring to their minds the promise of perseverance, and hold it before their eyes: for God's faithfulness ever hath respect unto some promise. Now this promise of perseverance is in jer. 32.40. I will put my fear into their hearts, that they may not depart from me: and Hosea 2.19. I will marry thee for ever unto me in faithfulness. And in this promise they must seek their steadfastness. 2. To assure them that his prayer for perseverance was a prayer of faith, and grounded upon God's promise; for no other prayer can have either comfort or assurance. 1 john 5.14. This is the assurance, that if we ask any thing according to his will, he heareth us. Matth. 21.22. Whatsoever ye ask, if ye believe, ye shall obtain it. And thus he teacheth both them and us to frame our prayers, if we would speed in our suits, namely to look at the promise before we pray. 3. To set God before them in such a manner, as they may apprehend him not only true in himself, in his word and promises; but one that will not frustrate the faith and hope of such as wait and depend upon him, but will carry them out to salvation. 2. Quest. How must we conceive God to be faithful? God is said to be faithful four ways. Answ. God is said to be faithful four ways: In himself, in his decrees, in all his ways and works, in all his words and speeches. 1. He is faithful in himself, by an uncreated faithfulness and truth itself, by one eternal and simple act; Differences between faithfulness in the Creator, and in the creature, 4. and differeth from all created truth and faithfulness, and truth in the creature. First, because this is the Ocean and full fountain, from whence all the faithfulness and truth in men and Angels issue and stream. Secondly, this is the rule and measure of that; and the nearer that their truth comes to this, the more complete it is. Thirdly, this is unchangeable in the Lord, in whom is no shadow of change: whereas in the creature it is changeable. The Angels that fell were faithful, but soon changed: Adam by creation was faithful to his Creator, but soon changed and departed from it. But the Lord's faithfulness is unchangeable as himself is. Fourthly, whereas that in the creature is at least comparatively imperfect in part, and weak; in God himself it is in most high perfection. 2. He is most faithful in all his decrees, for the counsels of the Lord must stand, and must certainly be executed, both for manner, and times, and all circumstances as he hath decreed them: Esay 14.24. The Lord hath sworn, Surely as I have purposed it shall come to pass. See verse 27. 3. He is faithful in all his ways and works, which all of them are according to those decrees most holy and righteous. Psal. 145.17. The Lord is righteous in all his ways, and holy in all his works. As for example: Look on him in the great work of creation, he is a faithful Creator, 1 Pet. 4. ult. In the work of redemption, we have a faithful high Priest in things concerning God, Heb. 2.17. who faithfully performs all his office, both in expiating of our sins by one perfect sacrifice in earth, and now interceding before God in heaven. In the great work of our justification, we behold him just and faithful to forgive our sins if we acknowledge them, 1 john 19 for God is so faithful that he cannot but justify believers, having said that he that confesseth his sins, and forsaketh them, shall find mercy, Prov. 28. In the great work of protection and preservation of his Church in earth, He is faithful and true that judgeth and fighteth righteously, Revel. 19.11. Yea and in heaven, his faithfulness upholds their eternal happiness, 2 Tim. 1.12. I know whom I have believed, and he is able to keep what I have committed to him against that day. 4. He is faithful in all his words and speeches: because, 1. They be the issue of a most faithful and righteous will, void of all insincerity and unfaithfulness. 2. Never was word uttered by him, but it declared both the thing in itself, and as it was in the mind of him the speaker. 3. Every word of his resembles his faithfulness. As, first, his commandments are all just, holy, true and pure as he is; yea the rule of truth and faithfulness to us, Psal. 19.9. Secondly, his predictions all of them are faithfully accomplished many thousand years after: as, Christ's incarnation in the fullness of time: The Sceptre departing from judah, thousands of years after the prediction, Gen. 49.10. Thirdly, his menaces and threatenings are most faithful and true. The old world found them so after an hundred and twenty years' warning. jerusalem overthrown 40. years after our Saviour foretold, that not a stone should be left on a stone. Fourthly, his promises are most sure of accomplishment, and his faithfulness shines in them all. Abraham had a son promised in his youth, God accomplished it in his age. Israel had a promise of departing out of Egypt after 400 years, and the same night went out with all his armies, Exod. 12.41. Hebr. 10.23. He is faithful that hath promised. Doct. God most faithful. God is most faithful and true. 1 Cor. 1.9. God is faithful by whom ye are called: 2 Cor. 1.18. God is true, and his word is not yea and nay. Revel. 19.11. He that sits upon the white horse is called faithful and true. First, because of his most just and righteous nature, Reas. 1. whose most righteous will is the rule of all his ways, Psal: 145.17. And because himself is absolutely holy, yea holiness itself, he must be holy in all his works, as a light in whom is no darkness; from which image of God so soon as the Angels themselves fell, they delighted in lies, falsehood, and all unfaithfulness. Secondly, 2 because he is most perfect and unchangeable in perfection, a nature most simple, in which can be no composition, much less contrariety. Now if the Lord should be unfaithful, he must be changed from himself, and so deny himself, which the Apostle saith he cannot do, and be God. Thirdly, 3 his most pure and holy affection makes him most faithful: his love to his children suffers him not to disappoint them in any of his promises; his just conceived displeasure against sin and sinners suffers not one word of threatening to fall to the ground: his zeal to his own glory makes him magnify his truth and faithfulness above all things. Fourthly, all imperfection is removed from him, 4 No imperfection in God to hinder his faithfulness. which makes the creature often fail in his purposes and promises: as, 1. Want of wisdom to foresee something, which if it come to pass doth disappoint us, & lay all our plots in the dust. But he is wisdom itself, foreseeing all things, and forecasting all things, and ordering them so, as nothing shall cross his purpose or promise. 2. Weakness or impotency may hinder us in effecting that we verily purposed or promised. But strength is his, nothing can resist him: Is any thing impossible to God? Luke 1.47. no, though he say, a Virgin shall conceive and bear a child, it must be so, if all created nature say contrary. 3. Distance of place may make us fail of our purpose and promise: we cannot be present always where we would and have purposed. But he is omnipotent, fills both heaven and earth: Whither shall I fly from thy presence? If I ascend into heaven thou art there: if I go down into hell, thou art there, etc. 4. Discontinuance in time may hinder our projects and purposes, we may die before we can perform our promises. But he is for ever, and of his years there is no end; his own eternal being gives an everlasting being and truth to his promises. Use 1. Is God faithful? 1. Imitate our heavenly Father herein, in all our words, works and ways, express faithfulness and truth; seeing we profess ourselves children of him who is faithful and just in all his ways. Let not us by contrary courses disclaim and disgrace him: But, First, see that all our words be faithful as his are, Our words must be faithful as all Gods are, 4 Reas. agreeing with the truth of the thing whereof we speak, and with the truth in our minds: Beware of all lies and falsehood in earnest, or in jest. Consider, 1. It is a property of Satan's brood to love lies, whereof he is the author, whose first sin was, not to stand in the truth: if we would be like unto God, we must hate the Devil's qualities, especially wherein he is most contrary to God. 2. God hates lying, so as he rangeth it among most monstrous sins, that we also should so hate it, Revel. 21.8. and 22.11. and fly it as a most hateful and enormous offence. 3. The style of a Christian is to be of the truth, being sanctified by the spirit of truth: And a mark of the remnant of Israel, that they speak no lies, Eph. 3.13. 4. The danger: God will destroy all them that speak lies, Psal. 5.6. and not only keeps them out of the gates of the great City, but provides a lake of fire and brimstone for them, for being most unlike God of all men, they shall be cast furthest from him. Secondly, beware of slipperiness in our promises and covenants: All the promises of God are in Christ yea and amen, 2 Cor. 1.20. our promises also must be yea and amen, firm and faithful. Alas! that in the days of such light, men should be so light and false in promises, so unfaithful in contracts and covenants, that words and bands almost are but wind, as if men's honest words should be as sure as bands only in days of darkness and superstition; or as if the word of truth had chased away true and faithful dealing among the professors of it: or as if Christian faith and fidelity could not live together in the same world, nor in the same age. Doth nature teach a man to be ashamed of a verbal lie, and doth not grace much more of an actual? Thirdly, we must be faithful in our actions and ways, and in both our callings both general and special. Be faithful in thy profession of godliness, lurk not as an hypocrite among the Saints, carry no treacherous purpose to save thyself by denying or betraying the truth; give it thy heart, hand, and tongue, and life, if it require it: beware of a politic profession, never let thy practice 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, he had made a good profession and a faithful before many witnesses. And this is a most necessary doctrine, we know not how soon we may be called to it, therefore learn it betimes, that we may be like our heavenly Father in faithfulness, not only in times of prosperity, but in times of trial; for a Christian man is that indeed which he is in trial: let us show ourselves to be that we seem to be. Then in thy special calling be faithful: Christ was a faithful high Priest in things concerning God, Heb. 2.17. and Moses was faithful 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 he be faithful, 1 Cor. 4.1. the steward of God's house must be faithful to his Lord, and to his family. It is not great pompous titles that commends a Minister, but his faithfulness: Prov. 13.17. A faithful Messenger is health. And in thy private calling deal faithfully with all men, and in all things, both great and small; so doth God, who is not the rule only, but the witness and judge: 1 Thess. 4.6. Let no man defraud his brother, God is the avenger of all such things. 4. In friendship be faithful: God is most faithful to his friends, in prosperity, in adversity, in life, in death. Be faithful especially in the fellowship of the Gospel, specially aiming at holiness as the Lord doth; and to draw thy friend along to heaven with thee, and help him out of sin, else a sorry friend art thou. But how far we from this, among whom it is so hard to find a faithful friend, who in civil things will stick to a man in adversity? Where is to be found the friendship of David and jonathan? Among Heathens we read of a Daman and Pythias, of a Pylades and Orestes, of an Euryalus and Nysus, of an Achates, who was a faithful friend to Aeneas, and would not leave him in danger. But few such are to be found among Christians, among whom faithful friendship is degenerated into policy and flattery. The Heathens could say that they used not fire or water oftener than friendship; would Christians could say so of faithful friendship: and yet they seem to pull the Sun out of heaven, who would take faithfulness from friendship in the lives of men. Would to God that Christians had not forgotten these natural principles. We all profess ourselves to be of the family of Christ, would it were with us as in that, that but one of twelve were unfaithful to God and their friend. But we see the contrary too too often. 5. In communicating to thy brethren be faithful, lay out thy Lord's talon faithfully, as a wife and faithful servant, whom the Lord may make ruler over his house, Luk. 12.42. Hast thou much? many talents? be faithful in much, and thou shalt find much faithfulness in the Lord. Hast thou little? be faithful in that little, and thy Lord shall make thee ruler over much: when it shall be said, Well done good and faithful servant, etc. Matth. 25.23. Oh that men would remember the doom against the evil servant, Matth. 25.30. Cast the unprofitable servant into utter darkness. Why was he judged so severely? 1. Because an hypocrite comes among the good servants, and receives some talents. 2. Having his talon, he hideth it in the earth, earth eats 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 certain. Use 2. 2. This faithfulness of God is the ground of all true religion, and hereupon must the whole frame and all parts of it be laid. This appears in five instances. 1. In all the doctrine of faith. 2. In all the practice of faith. 3. In all the prayers of faith. 4. In all profession of faith. 5. In all perseverance in faith. I. Al the doctrine of faith is grounded on God's faithfulness. 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 faithfulness of God; and this by holding fast in them all the faithful word, Titus 1.9. for that only is the true religion, which is wholly grounded upon his word, who is unchangeable in truth and faithfulness. How could we believe all the Articles of faith, which are unconceivable, and impossible to reason, if we ground them not upon God's faithfulness in his word? How should we conceive that the heavens and earth were created of nothing? that the Son 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 we believe that our bodies clothed with corruption, and wrapped in deaths garments, should rise again to eternal life? which Article the Sadduces mock at? if we should not apprehend them as the word of him that is faithful and true? Contrary hereto, the main pillars of Popery are set upon the unfaithful words of men, of Fathers, Counsels, Traditions, Popes: Whereas, Rom. 3.4. Let God be true, and every man a liar: Be he Father, or holy Father, further than he speaks according to the faithful word. Nay if an Angel from heaven speak otherwise, let him be accursed, Gal. 1.8. Nay, the Popish Church is so far from acknowledging this faithfulness 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 jews or Turks, or any kind of heretics more vilifying Gods faithfulness in the Scripture, and Papists shall not be the worst. But did ever any of them accuse the Scripture to be a nose of wax? the authority of it to be no better than Esop's Fables, without the Church's determination? to be a leaden and a Lesbian rule? to be a seedplot of heresies, and they to be heretics that stand to the voice of the Scriptures? Do not they call the Bible the book of heretics? do they not burn the Scriptures, as sometime did wicked Asa, Antiochus, Maximinus? Have they not burned Christian men for having them? Let any such furious heretics against Gods faithful 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 faithfulness of God in the Scripture, and be the most heretical, as who shut the door against the truth, according to Chrysostom's rule, Haereticorum haereticissimi, qui claudunt januas veritati. Chrysost. II. All our obedience of faith must be grounded on God's faithfulness. Secondly, on this ground we must lay all our practice and obedience of faith: Both in respect of the object of faith, and the manner of man's o-obedience. 1. For the object: We must therefore believe the whole word of God, contained in the Law and Gospel, because it is of the nature of God himself, immediately flowing from that eternal truth and faithfulness conceived in the mind of God who is unchangeable. This is the argument of the Scripture: Because by faith we give him the honour of truth, and we set our seal to God that he is faithful, joh. 3.33. And thus he also honours us to give witness to his faithfulness: and contrary, not mingling the word with faith, we make him a liar, (namely, so far as we can) because we believe not the record that the Father witnesseth of his Son: and this is the ground why we must believe the Scripture to be the word of God, because we do believe it to be true and faithful as he is faithful. 2. For the act: because Satan himself believes historically the Scripture, and acknowledgeth God's faithfulness in it, we must specially apply the parts of the word to ourselves. First, the promises, all which because he is faithful he will perform to a thousand generations; not only believing them true in themselves, but even to us, else we deprive ourselves of them, seeing he promiseth nothing to unbelievers. Yea not only believing and applying them; but on the same faithfulness of God grounding the hope and expectation of all those promises which thy faith hath already apprehended: For what is it else but this faithfulness in God that makes our hope never leave us ashamed? Where had Sarah strength to conceive and bring forth a son, being past age, but because she counted him faithful that had promised? Hebr. 11.11. That is, she knew that whatsoever God had promised, he would faithfully perform: and Heb. 10.23. Let us keep fast the profession of our hope, for faithful is he that hath promised. Secondly, we must also believe his threats, for though he use sometimes lenity and patience to vessels of wrath; yet his faithfulness suffers not the least jote of them to be unaccomplished. Zeph. 3.5. The just Lord is in the midst of her, early, even early will he bring forth judgement, and will not fail. Hath the faithful Lord covenanted wrath with the sinner? Hearest thou his word let fly plagues as thick as hail against the transgressors, and thinkest thou to escape? Was his faithfulness never yet impeached, and shall it be so for thee? Hearest thou that a large book of curses comes flying into the house of the swearer, and darest thou swear? and into the house of the thief, and darest thou be unjust? Surely if God have not lost all his faithfulness, thou shalt certainly find it: this is the act of faith. 3. For the manner of obedience of faith: when the eye of the soul is once lifted up to behold this faithfulness of God, it will bestir itself with diligence in well-doing. By this argument the Apostle inciteth the jews, Hebr. 6.10. God is not unfaithful to forget the labour of your love: and Matth. 10.42. The giving of a cup of cold water hath promise of a recompense, and his faithfulness will make it good. No just Prince can forget the faithful service of his subject: Ahashuerosh at length remembered Mordecai his good service: much more will our God who is faithful. Eccles. 9.15. We read of a poor man who by his wisdom delivered the City, but he was forgotten in that City. But God because he is faithful is never so forgetful of him that doth good in the world. Upon this ground we must lay all our prayers of faith; so our Apostle here in the Text: III. All our prayers of faith must be grounded on God's faithfulness. for God's faithfulness only gives us confidence of obtaining our suits. Our own unfaithfulness in the Covenant might choke us in our suits, and stop our mouths, and cover our faces with shame: But it is God's faithfulness that undershores us, seeing his promise hath bound him to be found of all them that seek him truly. Therefore Daniel, 9.16. in the name of the Church having disclaimed all their own righteousness, bindeth God from all his displeasure: Lord according to all thy righteousness let thy wrath be turned away from thy City and Sanctuary. This will answer all the objections we can make against our own prayers. Object. I am unworthy to pray, or be heard, and my prayer is as unworthy as myself. Answ. True, but God's faithfulness gives worthiness to both. Object. But my sins hinder good things, they are a partition wall, and stop my prayers. Answ. Beg remission of sins, behold he is faithful and just to forgive thee, 1 john 1.9. Object. I have no comfort of my prayer, nor deserve any. Answ. Cast thyself on this faithfulness of God, trust thyself with him, Commend thyself unto him as to a faithful Creator, 1 Pet. 4.19. Object. But I see no means or way of escape or deliverance. Answ. Pray as David, Psal. 31.1. Deliver me oh Lord according to thy righteousness: that is, that faithfulness whereby thou defendest thine own children according to thy promise. Object. But I see nothing but present death on every side, and am even cast on my deathbed, creeping into the grave. Answ. Now behold this faithfulness and be safe; it will make thee in peace and silence to commit thyself wholly to him in life and death: Psal. 31.5. Into thy hand I commit my spirit, for thou hast redeemed me oh Lord God of truth. IV. All sound profession of faith must be grounded on God's faithfulness. Upon the same ground lay a sound profession of faith. Sound profession stands in two things. 1. A constant profession of truth. 2. Pure and upright conversation. To uphold both these, behold God's faithfulness. Is God so faithful in his word and promises; let us then boldly confess, and constantly embrace his faithful word. 1. Because it is of the nature of God, truth and faithfulness itself: Why should we be ashamed to hold out this faithful word, as many Politicians be? what need a man be ashamed of the truth? Remember what Truth hath said, He that is ashamed of me in my sayings before men, I will be ashamed of him before my Father and his holy Angels. 2. How dare men fall off from the truth of the Gospel to Popery or profaneness after the knowledge of it? what change is in the truth, that they should change their minds and turn from it? Have not we a sure word of the Prophets and Apostles, 2 Pet. 1.19. which is as immutable and unchangeable as God himself is? 3. How venterously do men go on in their sin, notwithstanding the light of the word, checking their consciences, reproving their ways, as if some part of the faithfulness of it should be abated to them? Is it not an eternal word that endureth for ever as God doth, of which not one jot can be any more diminished, than the very essence of God himself 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 teacher's 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 hear and profess, either must they be as men dead in their tombs, who understand not nor believe any thing; or mad men, that believing it run so wickedly against it. 4. How desperately do numbers resist and repel the true and faithful word? as jannes' and jambres 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 effectual door opened, yet found many adversaries, yea the greater door open, the more adversaries. And how can it be other, seeing 1. it is the property of truth to beget hatred: Never was the Sun 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, jews and Romans, and all, persecuted and crucified Christ the faithful witness and teacher of his Church; Revel. 3.19. so it is not to be marvelled if true teachers that stand in the room of Christ meet with adversaries proud and stiff, and implacable, wronging them in their names, in their means, devising base and unworthy shifts to bind their own hands from their good, as void of reason as themselves be of conscience and equity: But their comfort is, (which the Lord armed jeremy with) they shall fight and not prevail, 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 faithfulness. Gen. 17.1. I am God All-sufficient, walk before me and be upright: he 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 uprightness, his faithfulness and truth shall be thy shield and buckler, Psal. 91.4. Upon the same ground of God's faithfulness we must lay all our perseverance in the faith; V. All our perseverance in the faith is grounded upon God's faithfulness. so our Apostle in the Text lays his ground of prayer for perseverance upon the faithfulness of God: and 1 Cor. 1.8. he 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 jesus, for faithful is he by whom ye are called. This faithfulness of God will answer all objections against perseverance. Object. Alas! I am plunged in the pit of temptation with such foul and violent temptations, as I shall never be able to hold out. Answ. Now look upon this faithfulness of God, wait a while: 1 Cor. 10.13. God is faithful, 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 faithful, God would be faithful enough; but I am unfaithful in the Covenants, and start aside continually. Answ. But man's unfaithfulness cannot make him unfaithful, he hath promised that he will support the Saints, and put under his hand, that they shall never be removed, nor utterly cast down: and man's faithfulness is not the cause of his perseverance, but God's faithfulness, who gives his Spirit that they shall never depart from him: they bear not the root, but the root bears them. The seed of God keeps them that they commit not sin, 1 joh. 3.9. they preserve not their graces, but their graces preserve them; they cannot comprehend him, he can comprehend them, and by his power preserves them to salvation. Object. But alas! he is so long absent from my soul, that I must needs faint. Answ. Canst thou not discern his presence, yet behold his faithfulness that will not suffer him to be so far from thee as thou thinkest; God is within call if thou pray to him; but if thou canst neither call nor pray, yet groan and sigh after him, for the Lord hears the very sighs of his servants: O Lord, my sighs are not hid from thee, Psal. 38.9. 2. If he seem further off, or stay long, it is not ad exitium, but ad exercitium, only to try thee: as a father may try his child, but his love lets him not lead him further into danger than he will lead him out again; the child's trouble is the father's cross, and in our trouble he is troubled, Esay 19.5. Object. Oh, but I find many potent and politic enemies in my way, Satan, sin, and the world's violence, so I fear I may fall short in the end. Answ. But God's faithfulness will defend his own, he is a faithful shepherd, and as David, will rescue and recover his sheep out of the mouth of the Lion and Bear. Psal. 91 4. He will defend thee under his wing, his faithfulness and truth shall be thy shield and buckler. In the world ye shall have affliction, john 16.33. as sure as on the sea are toss by huge waves and winds, and storms rising and raging against the passenger, insomuch that billows shall seem to overwhelm 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 drawn 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. external, 2. internal. The first is common to hypocrites & reprobates: Differences between effectual calling and ineffectual. the latter proper to the elect. The former is a calling only according to means: the other according to purpose. The one being external, brings men into the visible Church: By the other being internal, men are called into the invisible Church. The one is effectual to salvation, we being by it united to Christ the head: the other ineffectual, tying us only to the members. The one flows 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 only: the other to illumination of faith. The one brings to be professors of Christ; the other to be members of Christ. The one can only restrain corruption for a time: the other changeth the heart and life from evil to good for ever. Now our Text meaneth of inward and effectual calling: First, because it flowed from election, chap. 1.4. Knowing that ye are elect of God. Secondly, because to them the Gospel was not in word only, but in the 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 indeed 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, joh. 15.19. 2 Quest. How knew the Apostle they were chosen, and effectually called? for God only knows who are his, 2 Tim. 2.19. Answ. God only knows who are his by himself, What way a man may know the calling of another. and from himself, but men may also know, to whom he pleaseth to reveal it. 2. God only knows who are his ex priori, by seeing and searching the heart, and trying the reins, jerem. 17.10. But though he know only by the root, men may know by the fruit, Mat. 7.27. 3. God knows only by the judgement of certainty, infallibly: but ordinary men can know only by the judgement of charity. 4. God knoweth his collectively, that is, the whole university of his chosen, and no mere man or creature can in this sense know who are Gods. Now for the Apostles knowledge of their effectual calling, know, First, that the Apostles had a gift Apostolical, whereby they were enabled sometimes to discern the final estates at least of some particular men: but this was by extraordinary revelation. This is not here meant. Secondly, our Apostle here walketh not only 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, he attained this certain judgement of their effectual calling by the same ordinary means, whereby ordinary men may also be persuaded of their effectual calling, and consequently of their salvation. Quest. By what ordinary means did the Apostle discern it? Answ. 1. He saw it in the instrumental cause of their effectual calling, and their carriage towards the same, chap. 1.5. they were not only called by the voice of the Gospel, but they answered that call, for the Gospel was not to them in word only, but in power, in the holy Ghost, and in much assurance. 2. He saw it in the effects of the Gospel manifest in them; as in their effectual faith, patience, hope, diligent love, which are assured and infallible tokens of effectual calling, verse 3. chap. 1. 3. In the sound and sincere affections changed by the Gospel, such as are joy in the holy Ghost, patience in afflictions, yea joy in suffering the afflictions of the Gospel, 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 believed 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? Every Christian may and aught to know his own effectual calling, 4 Reason's, Now by the same ordinary way may every Christian, yea and aught to know his own effectual calling: for else, First, those exhortations were vain, 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 therefore given, that by him we might know the things given us of God, 1 Cor. 2.12. one of the first whereof is our effectual calling. Thirdly, the change by effectual calling is so great, as it were strange it should not be discerned; it is a setting of prisoners to liberty, Luke 4.18. Can a man come out of a dungeon of ignorance, infidelity, and snares of sin, and be restored to so glorious liberty of the sons of God, and not discern it? It is the opening of blind eyes, Acts 26.18. Can a blind man be restored to sight, and not know it? john 9 One thing I know (saith he that was blind) that whereas I was blind, now I see. It is the quickening of the dead, and raising of the buried in their graves. Can he that is dead, cold Lazarus be raised to life after four days, and move, and walk, and do all the actions of life, and not know it? Can a man be quickened with heavenly life, and move and walk towards heaven, and not know it? May not a believer know his own faith, and thereby his calling, which ever goes with inward calling? Mark. 9.24. Lord I believe, help my unbelief: he discerned in himself the first motions of conversion and faith. Fourthly, Can a man have any comfort of any action or duty of Christianity, for which he wants a calling? how could he assure himself of comfort and acceptance in any thing, if he be not sure he is come to Christ, and have yielded himself to his voice and call? Quest. But may a man always know the time of his calling and conversion? A man cannot know always the time of his calling, 3 Reas. or may he know himself 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 hour of it. It is all that the Scripture requires, that we may know ourselves truly called of jesus 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 grown, green and fruitful, though I know not the time and hour, nor year when. Consider, first, it is often with God's children as with ours, who are so weak and frail in the birth, that they know not whether they are born; nor for long time after discern that they are borne, yet afterwards they come to know their life and birth. And so may God's child in the instant of the new birth for weakness and impotency not know it. Secondly, the Spirit bloweth where it listeth, but knowest thou the way of the wind, or how the bones grow? Eccles. 11.5. The way of the wind is unknown in this, that a man cannot justly determine the first moment of the first blast of it: so cannot a man sometimes directly set down the precise time of his conversion. This freedom of the Spirit allows him to wind himself secretly into our hearts, and to come stealing upon us, sometime without any noise, as Christ came in upon his Disciples, the door being shut. Thirdly, the casting in of this grace into our hearts is compared by Christ, Mark 4.26. to the casting of seed into the ground; so is the kingdom of God: as if a man should cast seed into the ground, & should sleep & rise up, and the seed should spring and grow, but he knows not how. Which plainly showeth, 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, and so still, as that a man cannot always set down the precise time of his coming. 2. For the second: Whether a man once called always know his calling? Answ. In ordinary course a Christian knows: A man truly called may sometimes not know the calling itself, in two cases. But in anomolons and extraordinary cases and times, a good Christian may hardly, or not know it at all: as First, in a strong fit or pang of temptation, which is to the soul as a swooning to the body, wherein a man lives, but knows not that he is alive: nay he will seem to himself and others as quite dead. So a Christian disguised by temptation may implead his own calling, and yet recover well, and come to himself again. Secondly, after some gross or grievous sin, God leaves his own with terrors of heart to call great things into question: sin as a boisterous storm shakes the foundations, and leaves the sinner as a man in a trance or ecstasy, stunned and senseless for the time by some great fall. Now may the Christian doubt of his calling, and of God's favour, till he have made up his peace again by repentance. But yet by the cherishing of faith and graces a man may ordinarily retain the comfortable assurance of his good estate in grace. The efficient of this calling is God, He who calleth. 1. Effectual calling depends upon his purpose, and is called a calling according to purpose, It is God only that can call effectually, 5 Reasons. Rom. 8.28. for as he purposed the end, so also the means tending to the end. 2. The power is his, and argues the work only to be his. It is a work of new creation: who can create a new heart but he? he calleth things that are not, as if they were. Who can set light in the midst of darkness, but he that said, Let there be light, and it was so? But effectual calling is a translating us out of the power of darkness into his marvellous light, 1 Pet. 2.9. and the Apostle ascribes it to this power, 2 Corinth. 4.6. Who can fashion man to his own image, and repair that image decayed, but he that made it at the first? Surely he only can inspire a new life into the face of the soul by effectual calling that quickeneth the dead, Ephes. 2.1. 3. The means is his, even the voice of God in the mouth of his servants: Wisdom cryeth in the streets, Prov. 28. He that fears you, heareth me, Luke 10.17. 4. The answer to the means is his, and by the work of his mighty power. Who can make a dead man hear a voice but he? john 5.28. The hour is that the dead shall hear the voice of the Son of God and live. 5. The estate whence and whither we are called declares it to be from God alone. To free us from the servitude of sin, death, the Devil, the world, hell and condemnation, implies a more mighty power, than all these put together; even that divine and mighty power, that binds the strong man, and casts him out of his hold. And whither are we called? even to the grace of the Gospel, Galat. 1.6. to fellowship with jesus Christ, 1 Cor. 1.9. to an holiness above the first Adam in innocency, and to the happiness of the second Adam in the kingdom of glory: and this can only be the work of God. 1 Pet. 1.10. The God of all grace who hath called us to his eternal glory: an excellent work, where is such a workman. Hence 1. See what is effectual calling. It is a powerful work of God, calling persons to be what they were not: of sinners to become Saints, of enemies to become sons; as Saul being called to be a King● was changed into another man, and another Spirit was put upon him. So the Lord puts forth upon every convert another spirit agreeing with the condition to which he is called. And hence it follows, that if the Lord call so powerfully, he leaves it not in our power whether we will come or no; as the late refined Pelagianisme would persuade us. Who can resist an almighty power? which is put forth in effectual calling: can the creature resist the Creator of itself? can the dead resist and not come forth of the grave, at the voice of the Son of God? Labour to feel the mighty power of God in our effectual calling, by 4 signs. 2. We must labour to feel this power of God working in our effectual calling; not conceiting our calling to be a matter of opinion, or imagination of things absent: but labour to find the same power in ourselves, which raised Christ from the dead. First, by acknowledging the voice of Christ in the Ministry: Cant. 2.8. It is the voice of my beloved. Secondly, by answering the call, as Samuel, Speak Lord, thy servant heareth. Acts 9 Lord, what wouldst thou have me to do? Acts 26.19. I was not disobedient to the voice. Thirdly, by daily separation from the corrupt and profane of the world: thou hopest for heaven, but hast no calling to it, that cannot be got out of earth, that traducest men, and cannot away with this strict company. Fourthly, by conjunction with the body of Christ not as wens, or wooden legs, but as quickened members. 3. Despair not of others, though far run on in their evil: their conversion is but a call of God; it is as easy for him to create new hearts, and regenerate them, as for us to call a man by his name: he can quickly call that which is not, as if it were, which the Apostle applieth to the conversion of the whole body of the Gentiles, who lay in a woeful ruinous condition. 4. For ourselves, be thankful that the Lord hath vouchsafed to call us out of our natural estate, to an estate of grace and glory. For a man to give an hand to the maimed, an eye to the blind, were thankworthy: but to give the hand and eye of faith to a sinner, yea to give life to the dead is another manner of work. See how the Apostle Peter, 1.1.4. breaks out into the praise of God for this blessing above all other. All rivers run into the sea, and all blessing to the full sea of blessing; if we must bless him for the least temporal blessing, much more for spiritual and eternal blessings; for blessing us in our souls, blessing us in his Son, and in the blessings of the Gospel: here is a rich grace on God's part, an undeserved grace on our part, who were found when we sought him not; a durable grace, seeing his gifts and calling is without repentance, the same power upholdes the work that set it up, Rom. 11.29. From effectual calling, Doct. From effectual calling a Christian may certainly conclude his own salvation. 5 Reason's. a Christian may certainly conclude his own salvation. Rom. 8.29. Whom he calleth he justifieth, and whom he justifieth he glorifieth. And from calling we may rise to election, as the Apostle implies, 1 Cor. 1.26, 27. and here in the text, He hath called you, and he will do it. And why? 1. Because of the nature of this calling. What is it but a drawing of men out of the state of sin and death, into the state of grace and eternal life? Coloss. 1.13. Who hath delivered us from the power of darkness, and translated us into the kingdom of his dear Son: from kingdom to kingdom, from an eternal state of death to an eternal state of life and glory. 2. God's eternal love is hidden with himself till effectual calling discover it. And hence it seems to be called a calling according to purpose, not only as flowing from it, but also declaring, that whosoever are thus called, God purposeth eternal good to them; and they may know it shall be made good to them, because this purpose is infallible, and immutable. 3. Effectual calling is a giving of man by God to Christ to save, joh. 6.37. Every one that the Father giveth unto me, cometh 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 fruit to the root, from the stream to the fountain: then in like sort may a man conclude of God's eternal love by effectual calling, which is a fruit of that root, a stream of that fountain of predestination to eternal life. And whereas wise men may by likely means judge of the end, much more may a Christian by the infallible means judge of the certain end, God leading him by this means to the principal 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 fruits, might expect the harvest, so he that is effectually called hath begun his salvation already, he hath begun the heavenly●life upon earth: john 3.36. He that believeth, hath eternal life, and is translated from death to life. And as the earnest penny confirms the whole bargain amongst men, so the earnest of the Spirit gives us assurance of full holiness, and full happiness, because he that hath begun a work of grace in us, will perform and finish it to the day of Christ, Phil. 1.6. And this reproves not Papists only who deny that a man may be sure of his salvation without extraordinary revelation: but even Protestants, Use 1. who resolve never to trouble themselves about it: they will leave all to God, The extreme folly of those that neglect the assurance of their salvation, 4 Reas. and will not enter into his council, 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 himself with uncertainties, if he may be certain of a good estate? we would hold him a man distracted, that would offer to claim and hold house and land without evidences and conveyances. Is any man richer, because he dreams he is rich? So to dream of the wealth of grace, enricheth none. Secondly, What is the use of the whole Gospel, but to be God's 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 john 5.13. These things have I written unto you that believe, that ye may know you have eternal life. So as the end of all Scripture is not only to know that there is an eternal life, but that believers have it. Thirdly, Why are we commanded to give all diligence to make our election sure, 2 Pet. 1.10. if it be either needless or impossible? When Christ commands us to rejoice that our names are written in the book of life, doth he not imply, that a man may know it? and convince us that the want of this joy is by our own default? Fourthly, a man neglecting or despising this comfortable assurance, perverts the whole Ministry. Dost thou pray for remission of sins, and not believe it? thy prayer is a dead carcase. Dost thou profess in the Creed, thou believest remission of thy sins, and by not caring to believe it, give the lie to thy profession? Doth the word preached command thee to believe in the Lord jesus Christ, and that thy Redeemer liveth, who loved thee, and gave himself for thee? and wilt thou stick in an idle conceit, as if it were needless to wade into this deep? Are the Sacraments but as seals set to blanks without this assurance, and is it yet needless? Doth the Apostle say that he that knows not that jesus Christ is in him, is a reprobate, and is it an idle or a needless 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 soar up to heaven, to pry into God's council. But thus. Look down into thyself, examine if thou be'st effectually called; see what God hath done in thee, and so mayst thou judge what he will further do in thee, and for thee. This is indeed an hard task, Effectual calling often hard to be discerned, and why. and requires all diligence, which the Apostle Peter calls for unto it. For, 1. Satan seeks to pluck from us this comfort of our lives, both before our calling, causing us either to shut our ear from the voice, or by picking and pulling the seed out of the heart by carnal distractions and objections. And after our calling, persuading men all is deceitful or vain, God is not at peace with them, nor they with him. 2. Most men rest in general outward calling which is ineffectual. 3. But chiefly, the likeness of outward ineffectual calling unto it makes it harder to be discerned. Great similitude between calling effectual and ineffectual: 5 Instances. Quest. Wherein is the likeness between effectual and ineffectual calling? Answ. First, by ineffectual calling a man may come to the feast, and sit down at God's table, as the unworthy guest did, may seem one of the friends of Christ, may make show 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 we do. But the Lord said, Oh that there were such an heart in them! If the call were denied, or fairly excused and put off, as some of the guests did, this were more discernible. But many come in among true worshippers, and bring in lamps and some oil, and are the more hardly discerned. Because, as the same Sun, earth, rain, root, moisture, brings up the chaff, as doth the wheat: so the same means of word and Sacraments nourish the hypocrite, which doth the sound hearted Christian. Secondly, by ineffectual 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 sound 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. Nay perhaps those that have built an Ark to save others, as Noah's Carpenters, shall be drowned themselves. Yea more, a man may defend the word, as julian, and receive within him the seed of the word, and bring forth some fruits, as the bad ground did, and all this is like effectual calling. Thirdly, by ineffectual calling a man may come to see his sin, to sorrow and grieve for it, to confess his sin, be humbled for it, ashamed of it; to acknowledge his estate to be nought, and prefer the state of the godly before his own, yea wish and desire to change estates with them, as Balaam. He may crave pardon of his sin, desire the prayers of Saints, as Pharaoh and Simon Magus: He may refrain himself in many sins, as Haman. He may fast, and rend his clothes, and lie in sackcloth, as Ahab. He may do many things at the direction of the word, as Herod for john, and yet be in the gall of bitterness. And is not this like effectual calling? Fourthly, by ineffectual calling a man may attain to some kind of faith; can believe Christ a Saviour; can get a persuasion that Christ redeemed him; can taste some sweetness, as if he drew virtue from Christ; can rejoice as in a good estate; as the stony ground received the seed with joy, Luke 8.13. And some that being not only enlightened, but taste of the good word, and power of the life to come, shall quite f●ll away, Hebr. 6.6. And some we read of, denying the Lord that bought them: that is, both in their own profession and persuasion, and in the charitable judgement of others. This is so like effectual calling, as no man but would think them sheep of Christ, as themselves do, but are not. Fifthly, by ineffectual calling a man may partake of the Spirit of God, and be in some sort sanctified by the blood of the Covenant, Heb. 10.29. He may attain unto many excellent graces, as joy in hearing, sweet gifts in praying, power in preaching, a kind of love of God, humility under the hand of God, as Ahab; a reverencing of good men, as Herod reverenced john; a seemly external worship of God; bounty and freeness to uphold the worship of God, and not stick at thousands of rams, and rivers of oil: Unto a fiery zeal for the Lord of hosts, and upholding his worship, as jehu, who seemed a servant, that could not abide his Master's dishonour; but departed not from the sins of his fathers. All which a man would think belongs to sound and effectual calling. This likeness therefore of the one with the other makes effectual calling the more hardly discerned. Now therefore seeing this outward and ineffectual calling brings us not into grace with God without the inward. 2. Seeing it is common to good and bad, Matth. 22.9. Call in all you find. 3. Seeing it is unprofitable: as what profit had Ishmael of his Circumcision, Esau in isaack's family, or judas in Christ's family, being profane. 4. Seeing to be in the Church, and not of it, is to deprive himself of the chief privileges of the Church, which is remission of sins, and life everlasting. We must therefore labour to find in ourselves such sure marks of effectual calling, as yet were never found in hypocrites, that we may be sure our calling is sound and saving, proper to the elect, a note and forerunner of eternal glory. Marks of effectual calling. Quest. What are these marks? Answ. 1. A discerning of the voice of him that calleth: this implies hearing, For he that heareth not God's word, is not of God, joh. 8.47. But besides hearing, First, here is a spirit of discretion, putting difference between truth and error, good and evil: Cant. 2.8. It is the voice of my well-beloved: and joh. 10.8. My sheep hear my voice, and a stranger they will not hear. Secondly, there is a persuasion of him that calleth, Gal. 5.8. which is beyond hearing, called the hearing ear, which hypocrites want. Thirdly, there is a yielding unto the persuasion, that it pass not without some such effect as is not to be found in any hypocrite. The faithful have an ointment given them, and see Christ in his voice coming every day nearer them than other. 1 john 2.20. It is the voice of my well-beloved: Cant. 2.8. Behold he comes leaping over the mountains, skipping over the hills. See this in some instances. The Lord pleaseth to speak and utter his voice sundry ways, outwardly, and inwardly. 1. Outwardly. 1. In the ministry of the word and Sacraments. 2. He calleth by the voice of his mercies, and corrections. 2. Inwardly, How an heart effectually called heareth Christ's voice uttered sundry ways. by the still voice of his Spirit to the conscience. Now we shall see effectual calling answers all these. I. If God speak in the ordinary means and Ministry, 1. In the Ministry. an heart effectually called heareth the word, not only to know it, but to be directed by it; not only to consent to the truth of it, as hypocrites and Devils may, but to approve and like it: to receive it not into the ear only, but into the affection; and not into the affection of joy only, as the hypocrite, but of love, fear, trembling, and the rest: and not into the affections only, but into the conscience, whereby they let it in further, and allow it a deeper rooting than any hypocrite can do. And therefore in the one it is an illumination like a blaze, soon extinct again: in the other it is a clear light and lamp that carries them along into the bride-chamber. In the one it is like a sudden flash of lightning, as soon gone as come: in the other it is like the Sunshine, that shines all the day long for direction and comfort. For the parts of the word: the Law and the Gospel. If God speak in the Law, an heart effectually called hears that voice, Of the Law. not only to see his sin, and sorrow for it, which an hypocrite may; but to hate his sin, to loathe it, and leave it: yea not to leave many, or all but one, all but our Herodias; but to forsake even the most beloved and bosom sins. He hears the voice of God in the Law as a rule of life, not only to restrain corruption, but to drive him out to sound renovation, and reformation. He hears the voice of the Law to get out of his estate of nature, and to get into the state of the godly; not at death only as Balaam, but in his life; and to apprehend so the end of godliness, as he useth the means to compass it: whereas an hypocrite aims at the end, but either passeth over or slubbers the means. If God speak in the Gospel, Of the Gospel. an heart effectually called heareth that voice offering grace and pardon to it, which because it is weary and laden, this voice is as flagons of wine to revive his soul ready to faint in him: but an hypocrite being not seriously humbled, hears carelessly. The former hears this voice as an instrument of saving faith, by which he believes Christ not only a common Saviour, but his in special: not to wish only, and make some offers, but to purchase the pearl what ever it cost: he hears this voice, not to taste only some sweetness of Christ, and the heavenly gift, (which an ineffectual calling may do) but to digest it, and live by it. Ineffectual calling may enlighten many, may affect many; but this persuades the heart, and justifieth many: Esay 53.11. By his knowledge shall my righteous servant justify many. That may consent to the word, and and receive it with joy, but not with faith, not with love. That may taste it, but digest it not, as believing Christ rather the Saviour of others, than their own: or if they say their own, they cannot prove it: but this mingles all with faith, assenteth, and truly applieth, and constantly retains it, when all the other blaze is quite put. If God speak in the Sacraments, Of the Sacraments. he hears his voice there. First, in Baptism, to obey his first call, to be gathered into the Church, as the creatures into the Ark: But with this difference. He hears this voice to be admitted not only into the external society of the Church among true believers, as Simon Magus may, & Demas, and judas, and every unclean beast: but to put on Christ, and to be justified by faith, to be set into the head, and so are both in the Church, and of it. He hears the voice effectually, not only to the washing of his body with water, but to the washing of his soul with the water of regeneration, and first fruits of sanctification. He hears this voice, not only to make a profession, but an actual renunciation of Satan, of lusts, of the fashion of the world, and to bind himself an household servant of Christ all his days. Secondly, in the Sacrament of the Supper, he hears the voice and discerns it, to feed not his body only with the Lords bread, but his soul with the bread which is the Lord. He hears the voice to renew his Covenant, and set his seal unto it; to eat and drink worthily the flesh of Christ which is meat indeed, and the blood of Christ which is drink indeed: and so grows up in the Covenant as a true member of jesus Christ. He feeds his faith by this Sacrament, the hypocrite feeds his hypocrisy. Effectual calling heareth the voice of mercies, how. The second way of God's external calling, is by the voice of his mercies and crosses. The heart effectually called hears the voice of his mercy: 1. To inflame itself with the love of God, but not as hirelings for wages, but as children for himself and his goodness, Psal. 116.1. 2. To make him cleave to his worship, not outwardly only, as Cain and the Pharise, but inwardly and sincerely. 3. To frame him to cheerful obedience, whereas ineffectual calling can make men say, Lord, Lord, but they do not things commanded. 4. To make him zealous for religion, and hate corruptions not in others as jehu, but in himself, and that not by a fit, as a burning ague, but with a constant temperate heat against all evil, because of love of good. 5. To make him thankful to God, and merciful to men, as God hath been to him. Secondly, when the Lord calls by afflictions and crosses, this heart heareth the voice of the rod, And the voice of the rod, how to open, & keep open the door, that is, the ear which was sealed. It is the Lord, as saith Eli, and not as Pharaoh, Who is the Lord? He hears this voice to make him stoop, and inquire, and hearken further, as Manasseh; and as Paul stricken down, Lord, what wilt thou have me to do? He hears it to make him fear the more, but not servilly and slavishly by the spirit of bondage, as the Israelites at the giving of the Law, lest they should be stricken through with darts; but with a childlike fear, lest they further offend him. He hears the voice of the Spirit purging and cleansing him by afflictions, as by the Lords fan, and whitening him by this soap of afflictions: Dan. 12.10. II. The Lord speaks inwardly by a still voice in the heart: Effectual calling heareth the still voice of the Spirits motions. sometimes by the motions of his Spirit, when the elect hear the voice behind them saying, this is the way; they hear the voice, cherish and foster the motion, and walk in the way. Many are the motions of ineffectual calling, but they are not followed, but either resisted or neglected, and at last utterly quenched. And checks of their own spirits. Sometimes the Lord speaks by the secret checks of their own conscience, which the hypocrite by all means would choke and stifle: but effectual calling listens to this voice, to the humbling of the heart, making the sense of one or more gross sins to be as a weight of lead on their hearts to keep them under; to the shunning of them, and terrifying of them from the like for time to come: so as by sin, a way is made out of sin, and a passage made to reconciliation, and grace which is given to the humble. Thus have we described the first and most assured and infallible note of effectual calling, namely, the true discerning of every voice and call of God, with a gracious fruit and effect following the same. A second infallible note of effectual calling, is a manifest and continual change by this voice; great and wonderful is the change in a man truly called. 2. Wonderful is the change in a man truly called. He is not the same man he was before: God's voice and calling makes things that are not, as if they were, Rom. 4.17. Was there not a great change in Lazarus, when he was called out of the grave? yet the difference between Lazarus dead and alive is not more, than between a man effectually called and uncalled: God hath quickened a dead man. Ephes. 2.1. This change will bewray itself sundry ways. I. In respect of sin. Before effectual calling, oh how did he delight and joy in his sin? 1. In respect of sin. who was a more busy actor in sin than he? he could run to excess of riot as fast as any; he was a loving partner and companion of evil men; he hated none so much as those who would have reclaimed him from his sin; or if sometime he were stung and pricked in conscience, he could confess and sorrow for sin, but not hate it, not leave it. Perhaps some sinister respects might cause him to restrain himself as Haman, but to a thorough reformation he could never attain. But now he is called not only out of the curse and guiltiness of sin, but out of the bondage and service of sin; that now he serves not in the oldness of the letter, but in newness of spirit: the more dear he loved his lusts, the more deadly he hates them, as Ammon did Thamar. Now he hates that which he doth. He dear accounts of him now whom God useth as an instrument to help him out of his sin: so the jailor, Act. 16. He gives his sins a pass, and saith as Ephraim to his Idols, Get ye hence: he loathes his beloved sins past, hates the present, and avoides sin to come, with all the occasions, be they never so secret, gainful and pleasant. II. In respect of the world: 2. In respect of the world. what a change is there in a man effectually called? He was in the world, and of the world, he could follow it as earnestly as any other: he 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, he spoke of nothing else cheerfully; he treasured nothing but earthly things, he was unsatiable, unmeasurable, unweariable in gathering earth & earthly things: but now God hath called him out of his own Country, as Abraham, in which he took so great content: he is called out of the world, john 15.19. Now he is become a stranger at home, his heart is estranged from things below, his mind is on things above; godly thoughts and meditations begin to take him up; his affections are weaned, that now he aims and desires other wealth than before; his tongue can speak of heavenly things without tediousness, he treasures now in heaven, and will be a gainer by godliness. Matthew being called forsakes his unlawful, yea and lawful gains for Christ, chap. 2.9. Zacheus at a word speaking, enricheth himself by impoverishing himself, and making restitution. Happy is that man that finds this change in himself, that he hath got above the world, that though he have the world in his hand, yet he hath cast it out of his heart. Never could this be done by the strength of nature, never worldling attained it. 3. In respect of grace. III. In respect of Graces, which discover themselves, 1. in their kinds, 2. in their soundness, 3. in their growth. This grace will appear in setting forth the virtues of him that hath called us out of darkness into his marvellous light, 1 Pet. 2.9. By virtue of this holy calling we are sanctified throughout, as we have heard in the former verse: so as there will appear, First, A new life of grace. He that only lived the life of nature, 1. For their kinds. New life. but stark dead in respect of the life of God, and past all feeling, a carcase without the soul of God's 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 succeeds, that he 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. New light. He that was blind, and could not see one step before him to eternal life, hath now his sight restored to him, that he can say with the blind man, One thing I know, that whereas I was blind, now I see: john 9 the man jesus hath opened mine eyes. Not his understanding only is restored, but his spiritual senses are quickened, that now he can taste how good God is, he can hear the voice of God, he can savour things of God, can feel the pricks of conscience: and he whose tongue was tied from good speech, can now speak of the things of God with understanding. 3. Grace will discover itself in all new affections. He that was an hater of God, New affections. is changed into a dear lover of God; which sincere love is made a manifest note of effectual 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 express itself in a studious care to please him in all things, and in a fear of displeasing him. In a constant delight in his word and ordinances, being his love-letters, in a surpassing joy in all the means of our sweet fellowship with him, whom before we shunned as an enemy. In a love and admiration of his graces wheresoever, which are as jewels and pledges of his love. In an earnest and fervent desire of immediate fellowship with him whom we love best of all. New motions. 4. Grace will bewray itself in new motions, which is a new obedience unto the voice discerned and believed, even in difficult, dangerous, costly, and selfe-denying duties: for always with effectual calling there goes a power enabling the Christian to the fruitful practice of the doctrine of godliness: Acts 3.7. And from the inward obedience of the heart flows all outward obedience in the life. Ineffectual calling moves not, or is not from within, but from some external plummet, or can produce leaves, rather than fruit, or sound fruit; 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 itself in all kinds through the whole man. 2. For their soundness. Secondly, The graces of effectual calling discover and distinguish themselves by their soundness. Hypocrites want soundness in the common graces they have, and all for want of this change by effectual calling. Ineffectual calling may beget a kind of love of God, but that is not for himself, but for wages; not as children love their father, but as hirelings love a strict master. Whereas true love of God attending effectual calling, works fear 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. Ineffectual calling may come to some fear of God, but only by the spirit of bondage, Rom. 8.15. which true love casts out: as Israel in the Mount feared revenge. But true fear of God saith as joseph, Hath my Master done this for me, and shall I do this? Ineffectual calling may attain some zeal for God, as in jehu in ahab's case, but rather against others sin than his own; and for durance it is but as a blaze in straw, as his being unsound lasted not. But zeal of effectual calling hates sin in another, because it hates his own first. Ineffectual calling may attain a kind of love of the brethren, but this is neither ordinary, nor well grounded: it is not for God's image, and it is rather a reverence of good men, than love of their goodness. Herod reverenced john, 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 Herod's was. 3. In their growth. Thirdly, The grace of effectual calling will distinguish itself 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 author, the holy Ghost, and of the means, the holy word sanctified hereto, and of the effect; because it works holiness in heart, and sanctimony in life: But also in regard of the end to which Saints are called, namely, by the degrees of holiness, to rise to the perfection of it. A counterfeit may be washed over, and go for currant, but it wants, 1. weight, 2. sound, 3. substance: so counterfeit sanctification wants three things, that suffer it not to abide the trial. 1. Union with Christ, being only tied by a thread of profession, not set or incorporate into him, he hath no substance of Christ in him. 2. Righteousness, which flows from the union with Christ, he lies under the guilt of all his sins, Christ carries none of them away: if he be put in the scale as Baltazer, he shall be found too light, and wanting of his weight. 3. The Spirit of Christ is given only to sons, he dwells not in that house where is only a base sound of sanctification, in some common gift, only suppressing open sins, but not inward lusts: whereas effectual grace, not only checks secret corruptions, but daily renews the heart, and perfects the image of God. Hence it is that many that seemed to answer the call, fall off to nothing, because they were never good: whereas true holiness is like the light, clearer and clearer till perfect day. And a man truly called, is like a fair woven stuff, that wears most shining at the wale and ground, and cannot but be best at last. I. These are the marks of effectual calling: 1. Labour to find these marks. labour in them, and take good pains to get them on thee, rest not in a common ungrounded hope, nor grudge the time to mind those things seriously. For, 1. What a comfort of heart and refreshment of soul will this be in the day of trouble, Reas. 1. to see God's covenant sealed upon thee? 2. What a resolution will it breed to contemn the world, the pleasures and profits? 2 what a Christian courage against afflictions, yea death itself, against all motions and commotions in States, in evil days, and perilous times? 3. What stability in holding our grounds of religion against all disputes in the world? 3 against all stratagems of Papists at home or abroad? neither their masked distinctions, nor coloured devotions shall unsettle this soul; but it shall be as mount Zion, stable upon sure foundations. 4. How sweetly would all Gods ordinances relish and taste, ordained for this end? 4 how firmly should we hold our end and aim in our eye in all the means, beginnings and way of eternal life? when we discover daily in ourselves assured and infallible marks that we are in the right way unto it. II. If we find ourselves by these notes truly 2. Finding then, be thankful. and effectually called, be thankful unto God for this great work, whereby he hath laid in thy soul such an infallible assurance of eternal life. Thou lookest on such as are uncalled; see thy nature in them, they and thou being digged out of the same pit: in their misery see thine own; thou shouldest swear, and drink, and curse, and revile goodness as fast as they, resist the means of grace as resolutely as they, wert thou left to the power of nature as they be. But now thou seest a difference made: and who hath made this difference? who separated thee? Oh, praise the Lord for his free and rich mercy, who hath poured out the riches of his grace, in thy effectual calling to grace, Rom. 9.23. 3. Pray for confirmation of them. III. Pray earnestly, that he which hath called thee, would also confirm his own work: so Peter, 1.5.10. The God of all grace, who hath called us to his glory in Christ jesus, make you perfect, establish and confirm you to the end. And add watchfulness against all such as would again carry thee away from Christ, and the holy calling. It is the sin of many, of whom we may marvel so with the Apostle, Gal. 1.6. How soon they are carried to another Gospel, having lost him that called them into the grace of the Gospel. But what was their sin to the sin of these in our days? For they were, 1. new converts, we have had the Gospel as many years, as they weeks or days. 2. They fell of weakness, we of wantonness, wilfulness, even against the power of the Gospel so long working upon us. 3. They by joining Circumcision and Christ together, which was formerly Gods sacred Ordinance; we by joining Christ and Antichrist together, reconciling Christ and Antichrist together, reconciling light and darkness together, patching our new garment with old patches and rags of Romish devotions and superstitions, and as moles, undermining the grounds of holy truths, for which the Lord might justly remove his Candlestick. [Who will also do it.] The third Argument of the perseverance of the Saints in grace, removeth all scruple, taking the whole work out of our hands, that he who hath the glory of the beginning, may also have the glory of the end. For, 1. As we could not begin our salvation, so neither could we end it; he that was only able to lay the first stone in this building, is only able to lay the last: Philip. 1.6. He that hath begun the good work in you, will perform it until the day of Christ. 2. It is safe for us, that it is in God's hand to finish our salvation, who hath begun it; for were it put into our hands again, it would be quite lost every day: and therefore the Apostle Peter saith, 1 Pet. 1.5. We are kept by the power of God to salvation. Doct. God's faithfulness preserveth to salvation all that are effectually called, 4 Reas. God's faithfulness preserves to salvation, who are once effectually called. Rom. 8.30. Whom he calleth, he justifieth and glorifieth. Philip. 1.6. I am persuaded that he that hath begun this good work, will finish it to the day of Christ▪ Heb. 6.9, 10. We are persuaded of you such things as accompany salvation, for God is not unfaithful. Reas. 1. And the reason is drawn from the unchangeable perfection of God's nature, decree, will, and affection to the Saints. No shadow of change in God's nature. I. In his nature is no shadow of change, especially in giving his good and perfect gifts, james 1.13. and this unchangeable nature suffers him never to forsake this work of his hands, Psal. 138.8. Object. God is unchangeable, but I find many changes in myself, such dulness, deadness, frowardness, as if he should not forsake me, I fear I shall wholly forsake him. Answ. All the Saints of God have found the like changes in themselves, and yet all their changes, nor all thy changes can never change God. 2. None can wholly forsake God, but such as are wholly forsaken of God: but he never wholly forsakes the Saints, for he hath said, I will not leave thee nor forsake thee, Hebr. 13.5. his desertion and their falls are but for a time, for God in due time puts under his hand. Nor in his decrees. II. In his decree of the final salvation of the Saints, he is faithful and unmoveable. 2 Tim. 2.19. The foundation (that is, decree of God's election) abides sure, it stands on a sure foundation, and hath this seal, The Lord knows who are his. Object. Yea God knows, but what is that to us? no man knows but by extraordinary revelation. Answ. The Apostle adds a twofold impression of this seal in the heart of man, by which he sets his seal to God's faithfulness. 1. Invocation of God's name. 2. A departing from iniquity, which being fruits of effectual calling, he knows himself sealed up thereby to salvation. Object. Stapleton saith, God is faithful in his decree so long as we be faithful, and deserve not that he should forsake us. Answ. This were to make our perseverance depend on our faithfulness; whereas our Apostle makes it wholly depend upon Gods. 2. This devise makes God's faithfulness dependant upon ours, which is as absolute as his own unchangeable essence is, and no unfaithfulness of man can make him unfaithful, 2 Tim. 2.13. 3. This conceit plainly dissolves our Apostles Argument, which he hath so firmly knit together, God is faithful, and therefore he will do it: and God hath already called, and he will glorify. And if we look into the Scripture, wherein this faithfulness of God manifests itself, we shall see it descrying itself in two things, neither of which will suffer his end to be frustrate. First, in keeping the Saints from evil: 2 Thess. 3.3. The Lord is faithful, who will establish you and keep you from evil. Doth Stapleton still doubt that those that have received true grace shall fall away? see here the faithfulness of God puts it out of doubt, for it shall keep them from all such evils as might frustrate their perseverance. Secondly, in confirming the Saints in grace received: Who shall confirm you to the end, that ye may be blameless in the day of the Lord jesus Christ. Papists doubt whether the Saints shall lose their grace, but where then is God's faithfulness, who shall confirm them in grace to the end? This faithfulness stirs them up to the means, excites them in their dulness, raiseth them after their falls, and leads them by the hand to eternal life. Object. The Arminians drawing the same line with these Bellarminians, object, That God in all his decrees implies some conditions; and deals with a man as a physician doth in restoring a patient: He tells him he will cure him conditionally that he follow his directions, keep good diet, abstain from the feeders of his corrupt humour. But, Answ. There is a difference between these Physicians; one cannot rule his patient, but the Lord can and will keep his patient temperate, his grace shall remove all lets and impediments of cure. 2. God's promises of perseverance imply conditions of holiness, watchfulness, unblameableness: But God's faithfulness enables him to keep these conditions: john 6.3. Whosoever are given unto Christ, shall be raised up at the last day. III. In his will God is unchangeable, Nor in his will he hath bound himself by his promise and oath to effect the salvation of the heirs of life. Heb. 6.17. God being willing to show to heirs of promise the stableness of his counsel, bound himself by an oath, that by two immutable things, wherein it is impossible that God should lie, we might have strong consolation. Object. I find my will so mutable, and so inclinable to gross evils, that I have great cause to fear my falling away. Answ. But art thou effectually called? then is this will of thine by God's overruling will confirmed to perseverance unto the end. IV. For God's affection to the Saints it is perpetual: john 13.1. Whom he loved once, Nor in his affections. he loveth to the end. jer. 31. His love it is everlasting love. This love causeth him to keep them as the apple of his eye. This love makes them love him, and it will uphold them in his love. This is the first reason. Secondly, Reas. 2. The second reason is drawn from the power of God, which preserves them to salvation, 1 Pet. 1.5. His strength is such as none can pluck them out of his hands, The Father is stronger than all, john 10. 2 Tim. 1.28. I know he is able to keep that I commit to him. Object. I know he is able too: But will he keep me? Answ. Yes, if thou be'st effectually called, this brings thee within compass of Christ's intercession, joh. 17.14, 15. They are not of the world, I pray that thou shouldest keep them from evil. Hath Christ prayed his father to keep thee? certainly than he will keep thee safe: for he was heard in all things. Object. God is strong enough I know: but I am weak, Satan is strong against me, sin is strong in me, how then may I hold out? Answ. 1. No man's weakness shall disappoint the strength of God, but manifest it rather. 2. No strength of Satan can prevail against the faith of him that is effectually called: for God is faithful, and will not suffer him to be tempted above his strength, 1 Cor. 10.13. Reas. 3. Thirdly, The third reason may be taken from the gifts and calling of God, which are without repentance, Rom. 11.29. that is, such peculiar gifts as flow out of God's eternal love and election: whereas natural, moral, and many spiritual gifts are sometimes lost. This calling of God according to purpose is never frustrate. Object. But though God repent not of his gifts, yet the gifts of God are in themselves changeable, and men may cast away their gifts, and fall from their faith and repentance, and shake off the calling. Answ. 1. The gifts are indeed in themselves changeable, for nothing is simply unchangeable but God himself: But they are all kept by another gift, namely of perseverance, which crowneth all the rest. 2. If the elect should cast away the gifts received, then should they be tempted above their strength, and God should be unmindful of his promise, which is impossible. Nay Gods strength suffers them not to cast away their gifts. 3. For shaking of the calling, if you speak of the inward calling it is false; for then how should God abide constant to them? or his word be true, which saith, Whom he calleth he glorifieth? Or how holds he under his hand in their falls? Besides, he giveth these gifts to none but such as know the worth and use of them, and not to such as will reject them or cast them away. Fourthly, The last reason is taken from the stat● of a Christian, Reas. 4. Christ raised dies no more, no more doth the Christian. who as a member must be conformed to Christ his head: for as Christ being once risen from the grave, never returns again, or dieth any more; so the life of grace in his members, once called out of the grave of sin, never dies more, no not in death, nor in the grave: It is the Apostles reason, Rom. 6.8, 9, 11. As Christ raised dieth no more, so think ye. Object. The prodigal son, after a son, was dead, and alive again, a son lost, and found again. Answ. It is a Parable, and nothing but the main scope proves any thing. 2. The prodigal is every man lost in Adam, who by creation was the son of God, but in Adam lost and dead, and in the second Adam found and quickened, if by faith set into him. 3. This lost and dead child was so, both in his father's opinion, and in his own seeming: So may the child of God even after conversion seem lost and dead, in his own sense, and others conceit, but is indeed alive and found. Use 1. First, This serves for humiliation of us who are so weak and wretched, as having our salvation put into our hands, yet cannot keep it; so many temptations from without, and corruptions from within, that it is Gods great mercy that keeps us in grace unto glory: where then is our freewill to attain salvation before our calling? can we not hold our salvation after our calling, unless God hold it for us, and can we lay hold on it before our effectual calling? Away with such Pharisaical and proud conceits of Popery, that all the glory and praise may be ascribed unto him, whose faithfulness can and will present us spotless before the presence of his glory at the appearing of jesus Christ. Let us cast down our crowns at the feet of the Lamb, and put off all praise of doing any thing from ourselves, and confess that unless the Lord should add his last work to the first, all were lost. In natural life, ourselves confer nothing to our lives or being at first: and after we are, it is God's care that preserves us: for man lives not by bread only, but by every word of God. Neither doth man's life stand in abundance, Luke 12.15. Much more in supernatural life, his work it is to preserve us, whose will is to save us. Secondly, it serves for a ground of consolation, in that the author of all our grace is faithful and unchangeable, Use 2. he beginneth, and accomplisheth and worketh all our works for us. He not only bestoweth a free grace upon his people, but undertakes to preserve and perfect it. And therefore we may, 1. Rely confidently upon this faithfulness for all supplies; roll all thy burden upon him, and he will do it, Psal. 37.5. 2. By prayer of faith importune his faithfulness, not to forsake the work of his own hands, till he have finished it. Hereby commit thy whole way unto him, commend thyself, thy soul unto him in well-doing, and he will keep it, 2 Tim. 1.18. 3. Rest thyself undaunted in afflictions, in dangers, and losses, seeing God's faithfulness will keep thee safe; he will keep thy salvation for thee: Heaven is reserved for thy child's 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? weakness of faith? dulness in duties? go to this faithfulness of God, importune him for needful grace: say to him, Oh, thou that art a faithful God, thou hast called me, and therefore do thou do it, finish and perfect thine own work in me. Thirdly, Use 3. for a ground of watchfulness and care over ourselves, that we may not grow either secure or idle, and say, If God will keep us, all is well; for he keeps his own by means, and keeps none who have not a care to keep themselves. Quest. What are the means whereby God will keep me? The means by which God keepeth us, 4. Answ. 1. He finisheth the work begun by the word, the arm of God which began it. Observe the work of the word in thee, Keep the word, Prov. 4.6. and it shall keep thee: attend the word, for the powerful preaching of Christ keeps the soul till the day of Christ. 2. By his holy Spirit, who renews our strength and graces: therefore stir up the Spirit that is in thee, and cheer 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. Ye are kept through faith to salvation. Therefore nourish faith, quicken it, increase it, walk 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; keep thee in thy ways, and he will keep thee in them, Psal. 91.11. Beware of consenting, much more of delighting in sin and sinners. Use 4. Fourthly, a ground of thankfulness for graces received, all which have flowed from God's faithfulness. Hast thou faith, hope, strength, peace of conscience, or comfortable assurance? ascribe all the glory to God, who hath declared his faithfulness in giving, and increasing, and upholding the same: whereas every day our weakness and carelessness would lose it, every sin might forfeit it, and every assault of Satan and seducers would easily rob us of it. Prise this estate in grace, make it sure; a man will be sure of a good title of any thing he holds: Rejoice in it, and in the evidences of it as well as in itself. VERSE 25. Brethren, pray for us. IN these words the Apostle commendeth a duty of love toward their Ministers; which must express itself in earnest prayers for them. In which words, 1. we have a loving compellation, Brethren: to these only the duty is directed; for they only can pray, or can be heard: the wicked man's prayer, because he wants the Spirit, wants faith, is no son, 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 inferior and ordinary believers. 3. What the things be which they must pray for in their behalf, The Apostle beggeth prayers of inferior persons, for 5 things. and these are elsewhere expressed. First, for gifts and skill in dispensing the mysteries of the Gospel, that they may speak the word as it ought to be spoken: Ephes. 6.19, 20. And for me, that utterance might be given, that I may speak boldly as I ought to speak. Did Paul need their prayers for that purpose, and do not ordinary Ministers much more? Secondly, for liberty and free passage of the Gospel in the mouths 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 door which was shut: Col. 4 3. Praying for us, that God may open to us a door of utterance. Thirdly, for happy success 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 Apollo's may water, but unless 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 scandals which might hinder their doctrine, and become examples to their flock in good life, and in expression of all good works. 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 we may so continue. Fifthly, for the protection and safety of their persons, for their works sake, against persecuters and enemies. 2 Thess. 3.1. Pray for us, that we may be delivered from unreasonable men: from absurd wicked men, which in all corners rage against God's standart-bearers, men of corrupt minds, resisting the truth: and thus, Philemon 22. the Apostle trusted by their prayers to be given to them out of bands, as Peter was delivered out of the lion's mouth miraculously by the strength of the prayers of the Church made for him, Acts 12.5. and Rom. 15.30, 31. Strive with me by prayers, that I may be delivered from the disobedient in judea. Whence observe, that men of greatest gifts and graces, Doct. 1. Men of greatest grace need the prayers of weaker Christians, for three reasons. that are in highest favour with God, have need of the prayers of the weaker and meaner Christians. Paul rapt into the third heaven, and filled with unutterable mysteries, contemns not, but craves, and earnestly begs the prayers of the simple Christians, Rom. 15.30. he entreats them earnestly, even for the Lord jesus his sake, and for the love of the Spirit to strive with him by prayers to God. Reas. 1. Because men of greatest parts are far from perfection in gifts or graces. Paul saw he had not yet attained, but may receive a daily increase; and therefore stands in need of the prayers of others, for increase and further degrees of the graces he hath. Even they are men subject to the same passions and infirmities with others, Acts 14.15. Reas. 2. The more grace and gifts they have, the more are they in danger to be puffed up and forget themselves. Yea themselves being as frail as others, their prayers are often weak and faint, and need many hands lifted up for them to strengthen them: even Moses needs Aaron and Hur to sustain him in lifting up his hands; Exod. 17.12. for even his hands may grow heavy. Men of greatest gifts are in the greatest fight, fair marks for Satan: Reas. 3. Satan will be sure to stand at jehoshuahs' right hand, Zach. 3.1. and will winnow Peter as wheat, Luke 22.31. He knows if he can cast down one of these, he falls not alone, but many are like to fall; and that God is more dishonoured, and the Gospel more disgraced by one of these than many others: and therefore these have most need to be supported by the prayers of the Saints. This meets with men of great and high spirits, because of the greatness of their parts, Use 1. they think themselves all-sufficient in themselves, rapt into their own admiration: They have a notable gift of prayer themselves, and what need they crave the prayers and assistance of others? But suppose thou hadst the sufficiency of an Apostle, nay wert rapt into the third heaven as Paul was: Hadst thou one drop of the grace of humility as he had, thou wouldst descend, and out of sense of thy wants beg the prayers of the meanest Christians, and that not coldly or formally, but with earnestness and vehemency as he did. Use 2. It teacheth not to despise the meanest Christians, seeing the meanest may be useful, and thou mayst receive a blessing by him sometime, by counsel, or comfort, or example, at least by his prayers. Use 3. To encourage poor Christians to pray, seeing here were we see God is no accepter of persons: He will hear as well the Thessalonians for Paul, and Silvanus, and Timothy, as them for the Thessalonians; he gives as soon to the meanest as to the greatest: these are as welcome to him as they, for he casts none in the teeth. Object. I am unworthy to pray for myself or others. Answ. Thou prayest not in thy own worthiness, but in the merit and intercession of Christ, which belongeth to the poorest brother as well as the richest. Object. I am unable to pray, I want gifts. Answ. 1. Prayer receiveth not virtue or answer, from excellency of gifts, but from God's promise, and from faith and affection in ourselves: Not the words but affections, and sighs which may be in men meanly gifted are regarded of God. 2. Thou seest here the Lord so far from refusing thee, as that he commends the greatest matters to thy prayers; even to pray for those that in respect of gifts can better pray for thee: Bring thou so much the more faith, more sense of want, more thirst after grace, and thou bringest better gifts to prayer, than he that bringeth more words, Rhetoric, form and fluence of speech. And here observe, Doct. 2. Christian's must pray for their Ministers Reasons 3. The duty of all Christians is to pray for their Ministers, yea for all their Ministers. Pray for us: for Silvanus, and Timotheus, as well as for Paul; for Paul envies not to them a room in the prayers of the Saints. So a number of places afore alleged do prove: And many reasons press the duty upon the people. First, howsoever the Ministry is God's ordinance effectual by his power, Reas. 1. and Ministers as stars in his right hand safe by his providence and protection; yet he hath made it the duty of people to pray for their Ministers as a recompense of their care and pains, and labour in the work of their salvation; and as a part of the honour that people owe them, as fathers by virtue of the fifth commandment: and in way of return of prayers for prayers. So the Apostle had earnestly prayed for them in the former verse, and now earnestly begs prayers for them. So Ministers are the people's mouth to God, they stand in the gap and breach for them, they by prayers procure blessings on their people; it is equal and just the people should by their prayers procure blessing on them. Reas. 2. Secondly, If we be bound to pray for all Saints, and private men, much more for our Pastors and Fathers in Christ, by whom the Lord offers and conveys his best and most lasting blessings upon us; whom he hath separated as one of a thousand to declare to man his righteousness, to be lights to them that sit in darkness, guides to the blind, and patterns to the flock: Ministers by whom the Lord conveys his saving graces into the hearts of the Saints. Reas. 3. People neglecting this duty, lay themselves under the guilt of many sins: 5 Instances. Thirdly, People neglecting this duty, lay themselves under the guilt of many sins. 1. In that every man being bound to respect the glory of God in the furtherance of his pure worship; which cannot be done but by an able and gracious Ministry, they sin against duty, that by their prayers strengthen not their Ministers. 2. Every Christian is bound to be an help to the truth, 3 john: they plainly detract this help, that withhold their prayers from their Pastors, their teachers and maintainers of truth. 3. Every Christian ought to be compassionate to the souls of their brethren, and by all means promote the salvation of men: And therefore out of compassion of millions of souls who stand in need of powerful preaching, and without vision are like to perish, aught to pray that God would mightily work with the word in the mouths of his Ministers, to make it powerful, to rescue people out of the snare of the Devil. 4. All those people make themselves guilty of the troubles, falls, and ill success of their Ministers, that fail 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 fruit of that Ministry: the more earnestly people pray for their Pastors, the more assurance of good and happy fruit may they expect from their Ministry, and often of their Ministers themselves, who are worthily removed from an unworthy people, that never prized them for their works sake. First, This serves to reprove inconsiderate men, Use I. who by neglect of this duty sign themselves to be out of the communion of God's people: they care not whether their Minister stand or fall, sink or swim; leave him to himself, take no notice of his labours, trials, sufferings, his person, his work, 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 special clauses of the new Covenant is, that God will give Pastors according to his own heart: and will he give such a special gift to such as prise it not, nor praise him for it? 2. They consider not the weight of the calling, the charge of souls, for which who is sufficient? The rage of Satan and all wicked men against this great work, never sleeping, but always hindering the free passage of the Gospel, both with open fury and secret devises: The many sharp assaults that these leaders of God's armies against the Prince of darkness and his forces, are exposed unto: often in the forlorn hopes, not only bestowing their lives and strength in preaching the Gospel; but often being bestowed for it, and die to seal it with their blood. Did they consider this, they would pray in Peter's words, Acts 4.29. Lord, grant thy servants that they may speak boldly thy word. 3. They consider not how deeply themselves are interessed in the welfare and happy estate of their Ministers. Is not the fall of the Minister commonly the ruin of the people? Can the shepherds be smitten, and the sheep not be scattered? Can vision fail, and people not perish? Can a watchman of a City or Castle be corrupted or surprised by the enemy, and the City be safe? Or can a man be an agent or accessary in the corrupting and surprising a Captain set to keep a Fort, without treason to his Prince? Even so he that prays not for the prosperity of every good Minister, shows himself in enemy to the Church, and no friend to his own salvation. Secondly, To reprove that cursed generation of men, who in stead of praying for the prosperity of the Ministry and Ministers, who being sent of God in mercy, are a principal blessing: 1. They repine and grieve as if some heavy scourge or plague were come upon them; as the Devils did at Christ's 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 room to bring their beds with them: nothing is such a corrasive unto their hearts, as to see God's blessing, and success of a godly Ministry; and the people of God flocking after his own Ordinance. This was the dust and daggers in the pharisees and hypocrites in Christ his time, that they could profit nothing, but that the world run after him, john 12.19. Oh that such men would seriously consider, that, 1. Whosoever esteem this excellent blessing a burden, a plague, it shall be so to them: It offers itself now as a blessing, but shall turn to the most intolerable plague that can befall them; even a witness, a bill of indictment aggravating their damnation, burdening them with plagues and curses easeless and remediless. 2. There is not a more proper note of a Devil incarnate, and a man in state of damnation, than to envy and grieve at the grace of God, at the prosperity, success and growth of the Gospel. The Devil's proper sin, Ye are of your Father the Devil, his works ye do. john 8. 3. The time hastens on thee, when in terrors of soul, 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 find opportunity. Thirdly, others in stead of praying for their Ministers, curse them, revile them, slander them, run to the Rulers every week to disturb them, as if they were loath to be too far behind the Devil, or not to be chief instruments in the ruinating of the Kingdom of jesus 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 spoil of them. But doubtless they are wicked and graceless men, near to a curse, a wonder their steely hearts fear not some extraordinary judgement, and messenger of God's wrath every moment. 2 King. 2.24. When little children in their play cursed and reviled the Prophet Elisha, bears came out of the wood and destroyed them: how much less can the aged escape, who teach their children by example to revile and scorn the Prophets and servants of God? Fourthly, others will not revile them, but can spy wants and imperfections in them, (as indeed there is in the best) can sit as judges on his person, cast him off for one weak in gifts, cold in his doctrine, careless in his life; and so turn him off: But when did they pray for him, that God would enable him to the work of his Ministry; that God would bestow the Spirit, to deliver the word so as he might save his own soul, and them that hear him? And if they fail herein, are they not guilty of all his defects which they complain of? Surely would they spend as many earnest prayers for him, as they do words to tax 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 sweetness nor comfort in a Minister, thou prayest for none. How canst thou find without seeking? Secondly, for instruction. Seeing our want and sin heretofore, let us reform ourselves, Use 2. and provoke ourselves to so needful 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 do it aright, 1. We 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 father's 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 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 he would be pleased to give him strength and ability, success, freedom from molestation, from unreasonable men, and every good encouragement in his place? scarce in all thy life. Then may I say to thee as D●lilah to Samson, How canst thou say thou lovest me, and dost not this thing for me? How canst thou say thou lovest me, 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 show them, and pray for them, that God would give them good livings two or three, and for means of further preferments, to raise them to the fair of dignities, wish them good Lords and Patrons, and countenance of great men. Oh, the happiness of Ministers stands not in these things. A Turk or Heathen can wish all these to their friends; and yet Christians wish no more: These are wishes of carnal men. But pray thou for liberty, spirit, courage, power, faithfulness to stand against men and Devils, that by force or subtlety would discourage him from the work: grace and faithful 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 thankfulness. We must not deal by our Ministers as many answer beggars, God help you, but give them nothing: you must yield us not only good words, and good prayers, but audience, redence, maintenance, you must do that you pray for. It is but hypocrisy to pray in a set form of prayer for all Bishops, Curates, and all Congregations committed to their charge, if thou dost not set thy hand to thy prayer. If love set thy mouth on work to pray for a Minister's prosperity, it will set the hand on work to uphold his person, his comfort, his Ministry, his cheerfulness in the work of the Lord; all thy pretences leave thee but an hypocrite, an enemy of righteousness, who art hydebound, and hand-bound, who valuest not sundry years' labours of thy Pastor at so many farthings. Heathens and Savages would be loath to reject their Idolatrous Priests so far, but either conscience, or shame, or fear, or company would force some expressions of love to them. But Heathenish Christians, nothing can work them. FINIS. THE TABLE. A. actions of renovation discerned in three things. 198 Actual sins more violently quenching the fire of the Spirit above other, 3 sorts. 23 Every action must be done, 1. by virtue of a word, 2. in God's presence, 3. for God's glory. 110 Action to be good must proceed from a good agent. 115 Admiration of men's persons no good rule, for 6 reas. 84 Affections crooked no safe rule to follow: 3 reas. 81, 83 Affection to inferior 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 four signs. 218 Afflictions sanctified set forward sanctification 5 ways. 214 Aim of a Christian must be absolute conformity between the whole word, and the whole man. 89 All things to be believed or done must first be tried by the Scriptures: 4 reas. 61 All things are to be tried, but all things must not be held. 125 All the Articles of religion turned into a questionary Divinity among Schoolmen. 129 Alteration and change of spirit, soul and body, a sure sign of growth in holiness. 217 Ancient Christians refused ceremonies used by Heathens: 3 instances. 160 Appearances of evil must be avoided as well as apparent evils: for 5 reasons. 147 Apostates their fearful danger, in 4 things. 319 Arts wicked with which seducers come armed to deceive: 5. 63 Several Attributes of God to be conceived according to our suits: 5 Instances. 178 B. Baptism must not be required of a Popish Priest: 5 Reas. 158 C. Calling effectual and ineffectual differenced. 353 His own effectual calling every man ought to know: 4 reasons. 356 Calling effectual the work of God only: 5 reasons. 361 From effectual calling a man may certainly conclude his own salvation. 363 Calling effectual often hardly discerned: 3 reas. 367 Calling effectual heareth Christ's voice many ways uttered. 371 Ceremonies ordained of God, so as jews must differ from Heathens as well in them as in doctrine: 4 Instances. 159 Woeful changes in the soul of God's child who hath quenched the Spirit, 5. 17 Change in a man effectually called is wonderful: 1. In respect of sin. 377 2. In respect of the world. Ibid. 3. In respect of grace, in kind. 379 soundness. 380 growth. 382 Change, no shadow of it in God's nature. 386 Nor in his decrees. 387 Nor in his will. 389 Nor in his affections. Ibid. Charity, how it believeth all things: 4 cautions. 69 Christians must proceed to full sanctification, for five reasons. 201 Christians must be as careful to retain grace, as to attain it: 4 reasons. 232 Christ must be magnified in our bodies 5 ways. 280 Christ not corporally present in the Sacrament, 4 reasons. 309 Christians must not only labour for full, but final holiness: 4 Reasons. 311 Christ raised dieth no more, no more doth the Christian. 391 Civility is far from sanctity: 6 differences. 205 Comfort in affections well guided, in 3 things. 268 Comforts from God's faithfulness, in 4 things. 393 Communication in other men's sins 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 ways. 240 Consideration of Christ's second coming encourageth godliness 6 ways. 301 Considerations to move people to pray for their Ministers sundry. 403 Contemplation of creatures in their several ranks call us to progress in holiness. 222 D. David sinned in numbering the people, in 4 things. 113 Davids mourning for Absolom blame-worthy, for 4 reasons. 114 David refused to drink the water of Bethlem, 3 reas. ib. Depth of learning pretended by seducers. 63 Difference between the peace of Christ, and the peace of the world, in 6 things. 180 Difference between sound peace and senselessness of conscience in 5 things. 185 Dislike of evil, if sound, discerned in 6 things. 219 Disposition to good tried by five signs. 220 Directions concerning sanctification of the spirit, 5. 237 Distinction must be made between diffusing of grace, and decaying of it. 32 Doctrines to be sound must all agree with the analogy of faith: 3 instances. 90 Doctrine of doubting of a man's own salvation is against the analogy of faith. 91 All sound doctrine tieth the two tables together: 6 Instances. 92 All true doctrine leads men unto Christ. 100 Sound doctrine is most contrary to corrupt nature. 103 The soundest doctrine most sound comforteth distressed consciences. 107 Sound doctrine must be strongly held, for 3 reasons. 127 Doctrine of faith all grounded on God's faithfulness. 343 E. Ear to be shut: 5 rules. 288 Hearing ear known by 3 notes. 291 Elias sinned not in calling for fire from heaven, but the Disciples did: two differences. 116 Eye must be watched in 5 things. 282 Why we must carefully order our eyes: 4 reasons. 287 Examples of Scripture warrant not our marriage with IIdolaters, 3 reas. 162 Examples to uphold our perseverance: 4. 330 F. No fall so woeful as to fall from grace. 16 False rules of trial of things, 6. 73 Ancient Fathers avoided all conformity with heretics in their external ceremonies: Instances. 160 Fantastical and foreign fashions of apparel condemned: 5 Arguments. 122 Faithful is God 4 ways. 334 Faithfulness in the Creator and creature differ in 4 things. Ibid. Faithfulness required in our promises. 339 In our callings: 340. In our friendship: 341. In communicating our talents. 342 Faithfulness of God preserveth to salvation all that are effectually called: 4 reasons. 385 Fearful is the condition of that man that repines at a powerful and faithful Ministry: 3 reasons. 406 Fire of the Spirit how quenched. 3 Fire of grace violently smothered how. 22 Folly of those that neglect the assurance of their own salvation: 4 reasons. 365 Forefathers way no sure rule of trial: 5 reasons. 77 Four excellent fruits in avoiding petty evils. 152 Sweet fruits of well guiding our affections, 6. 270 G. Gifts of the Spirit to be observed in ourselves for 4 reasons. 26 Gifts of God which and how without repentance. 390 Godly by the inhabitation of the Spirit both honoured, and comforted. 9 Godly must be careful not to quench the Spirit: 5 reasons. 14 God called the God of peace: 3 reas. 175 Godliness makes no man unpeaceable or turbulent. 188 Godly company a means of growth in holiness, 3 ways. 213 God to be glorified in our bodies how. 273 God must be glorified in our bodies: 3 reasons. 274 God is most faithful: 4 reasons. 336 Glory of Christ now vailed 3 ways. 310 True goodness groweth from good to better, and so is best at last. 227 No good must be held but after trial. 132 Good things must be carefully held and kept: for 5 reasons, 125 Good actions spoilt in undue circumstances. 113 Graces of the Spirit compared to fire in 5 things. 3 Grace quenched in what degrees. 5 Graces of some kinds not wholly extinct. 4 Grace as fire suffered to die of itself, 3 ways. 20 Grace in others must be excited: 3 reasons. 37 Grieve the Spirit 4 ways. 25 Growth in holiness rare: 4 proofs. 220 Grounds on which the prayers of people for their Ministers must be raised: 3. 401 H. Hand to be ordered: 5 rules. 292 The heart must be kept pure for the pure Spirit of God. 10 For keeping the heart 5 general rules. 247 The heart how bounded within God's limits: 3 directions. 252 We must hate where the Lord hateth: 4 instances: 261 Hatred of evil known by the practice of the contrary virtue. 165 Helps of perseverance: 5. 327 We must hold only that which is good, and all that is good. 132 Humility in lowest degree pretended by seducers. 64 I. jesuitical confusion of phrases hath been the confusion of the world. 95 No jewels to be so carefully kept as our soul●s and spirits: 2 reas. 232: and 4 reasons more. 235 Image of God must be gotten not only into our nature, but into our conversation. 277 Implicit popish faith refu●ed. 69 No imperfection hinders God's faithfulness: 4 Instances. 337 Illumination is not sanctification: 4 reas. 205 In all indifferent things 〈◊〉 are to avoid all appearance of evil and scandal, with 4 limitations. 149 Indifferent things to be forborn for edification with 4 cautions. 117 The inside to be washed first: for 5 reasons. 236 Invocation of Saints departed derogateth from the glory of God. 97 L. Law's humane imperfect rules of life, for 4 reasons. 81 Lots of perseverance to be removed: 5. 324 Loss of worldly things no loss to loss of spiritual graces. 143 Love our neighbour as ourselves, with what conditions. 116 We must love most where God most loveth: 4 instances. 260 M. Man by nature more prone to any evil than to the least good: 3 reasons. 67 Manifold mischiefs which overtake the despisers of Prophecy: 5 instances. 45 Man of God, 1 Kings 13.6. praying in an Idolatrous Temple, no warrant for us: 4 reasons. 157 Marriage with Idolaters unlawful: 4 reasons. 161 Marks of effectual calling reduced to 3 general heads. 370 Means of quenching the Spirit, 3. 20 Means to blow up the Spirit, 7. 33 Means to embrace Prophecy, 5. 48 Means of holding that which is good, 4. 137 Means of maintaining sound peace of conscience, 5. 185 Means of attaining a full measure of holiness. 209 Means to keep the tongue blameless, 4. 298 Means of perseverance in general, 3. 322 Means by which God keepeth his own; 4. 394 Meditations helping the increase of holiness: 1. Concerning God. 3 2. Concerning ourselves. 4 3. Concerning holiness itself. 209 Meditations to establish us against persecutions. 326 Members must be weapons of righteousness, how and why. 275 Memory how to be kept unblameable, in 2 things. 245 Men of greatest grace need the prayers of weaker Christians: 3 reasons. 398 Merits humane against analogy of faith 91 Merit an ambitious word in reference to man, not found in Scripture. 100 Ministers must not only preach but pray for their people: 3 reasons. 172 Ministry powerful must be conscionably embraced: for 3 reasons. 42 Mischief of disordered affections. 266 Motions of the Spirit much different in the godly and wicked, 4 instances. 18 Motions of the Spirit to be observed. 36 Motives to stir up the Spirit, 4. 33 Motives to careful use of means of quickening the Spirit, 3. 38 Motives to full sanctification, 6. 221 Motives to perseverance, 5. 329 Motives to find in ourselves the sure signs of effectual calling, 4. 383 Monastical life refuted by 6 reasons. 93 Multitude of voices not to be numbered but weighed. 56 N. Naamans' practice no warrant for us to be present at Idolatrous service, for three reasons. 158 Name of a Christian hath in it many motives to grow up to full holiness. 226 Necessary duties must be done, though all the world be offended. 148 Necessity of increasing in holiness: 4 reas. 203 Necessity of careful keeping ourselves, drawn from ourselves in 4 things. 233 Necessity of well guiding our thoughts. 4 reasons. 245 Necessity of well ordering our affections: 2 reas. 268 O. Obedience of faith all grounded upon God's faithfulness. 344 Right objects of our affections in which they must be most vehement and intense. 258 Choice objects for the eye, 5. 284 Objections against perseverance answered. 304 Objections from infirmities of our prayers answered. 400 Outward man must be kept blameless: 3 reasons. 300 P. All peace must be from the God of peace: 3 reas. 179 No peace to be affected but that which is an effect of God's mercy in Christ. 183 Perseverance of Saints set on 3 sure grounds. 303 Perseverance is never divorced from true faith: 3 reas. 312 Perseverance most assaulted by Satan: 314 Lets of it, 5.324. Means, 3.322. Meditations to establish it: 326. Motives to it: 329. Examples: 330 People must pray for their Ministers: 3 reas. 401 People neglecting to pray for their Ministers lay themselves under the guilt of many sins, 5 instances. 402 Perseverance of Saints all grounded on God's faithfulness. 351 Places choice and safe to keep good things in, 4. 140 Popish doctrine leads men away from Christ: 6 instances. 101 Popery most pleasing to corrupt nature: 6 instances. 104 Popish doctrine a most desperate and uncomfortable doctrine, and therefore false: 5 instances. 107 Pope, a strange mystical name, unknown to the learned Papists themselves. 135 Power of Christ discernible in our effectual calling by 4 signs. 362 Preservatives against decay in the measure of graces, 3. 29 Present at Idolatrous service unlawful, with pretence of keeping the heart to God: 5 reasons. 156 In all our prayers we must behold God a God of peace. 177 Prayer a means of growth in holiness in 4 things. 212 Prayer for perseverance not in vain for them that shall persevere: 3 reas. 306 Prayers of faith all grounded on God's faithfulness. 347 Prophecy what. 40 Prophets not to be despised. 49 Propound to ourselves still an higher pitch and degree in grace. 37 Prosperity of the wicked no true peace: 4 differences: 182 Profession of faith must all be grounded on God's faithfulness. 348 Q. To quench the Spirit more damnable than to want him. 16 Questions. Whether a doctrine backed with consent of ancient Fathers, or the authority of Counsels or other Antiquity, may not be free from trial. 54 Whether any thing coming backed with example of great men, or of the general multitude, or custom ofttimes be free from trial. 55 Whether any thing coming with Caesar's authority and superscription be exempted from trial. 56 Who must try all things. 57 How a man may know another's calling. 354 Whether a man called always know his calling. 359 R. Reason corrupt no right rule of trial for 3 reasons. 74 Recreations on the Sabbath of what kind, 119 Regenerate said to be blameless in 5 respects. 196, 199 Renovation in all the faculties: 197 Renovation must be without as well as within: 3 reas: 278 The retentive faculty of the soul strengthened by 4 means 140 Rules of trial whether the Spirit be quenched, reduced to 5 heads: 27 Rules in respect of our own sins showing the Spirit to be abated, 5. 31 Rule of all trials what: 58 Our Rule must be ever in our hand. 88 Rules for trial of all doctrines, 6: 132 Rules for holding good, 6: 90 Rules to keep the affections unblameable, many: 257 S. Sanctification unsound wants 3 things which should make it hold out: 382 Sanctification, the description explained in 4 things: 189 Sanctification of the Spirit, why so called sundry reas: 190 Sanctification in perpetual motion: 4 reas: 191 Thorough sanctification in this life, in 4 things: 192 Full sanctification in the life to come in 4 things. 193 Sanctification stocks up the root of sin: civility only cuts off some waste boughs. 307 No Saint in earth, none in heaven. ●●8 Saints have all the same Spirit for 4 reasons. 6 Scriptures the rule of all trials: 4 reasons. 59 Scriptures afford us five safe rules concerning following our forefathers. 78 Show of evil in doctrines must be avoided. 153 All shows of evil must be shunned in practice and behaviour. 154 Signs of the Spirits presence, 6. 1● Signs of general Apostasy among ourselves, 6: 316 Silence of God must not animate sinners: 4 reasons: 85 Singleness of heart known by 3 signs: 249 Similitude between calling effectual and ineffectual: five instances. 367 Sins of others great means to quench the Spirit. 24 Small evils to be shunned for 4 reasons: 156, & 167 Speech given men, why: 3 uses. 294 Spirit, what is meant by it in Scripture. 1 Spirit, the same in the godly and wicked, but differently. 7 Spirit subject to be quenched in the best. 14 Spirit of God is holy both in his nature and operation. 15 Spirit discerned to be quenched both in the 1. number: 2. measure of graces. 27 Spirit referred to man what it meaneth. 193 Spirit, how taken away from the Saints: 4 ways. 307 Stageplays ought not to be frequented: 6 reasons. 121 Success no certain rule for actions. 85 T. Teachers no way disparaged by trial of their doctrines, but the truth a gainer by it. 70 Things to be tried what. 52 Thiefs and robbers incessantly stealing good things from us: 3 sorts. 142 Three things in a man's self call on him for growth in holiness. 223 Thoughts how to be holily ordered. 242 Thoughts to be watched, and why. 243 Time of a man's calling not always known: 3 reas. 357 Tongue abused 5 ways. 295 Tongue to be ordered and watched for 4 reasons. 298 Trials whether the Spirit be quenched in regard of good motions. 29 Whether in regard of good duties: 4 rules. 30 Trial of things what. 52 Trials of growth in holiness, 5. 16 Traditions unwritten rejected, 4 reasons. 61. & ●01 Transubstantiation against the analogy of faith. ●0 Truth not to be tried by persons, but persons by truth. 54 True teachers not so assisted but that they may deceive and be deceived. ●● That is the true doctrine which giveth mos● 〈…〉 distances. ●7 V. Universal election and redemption derogateth from God's glory. 99 Usury condemned. 96 W. Well watching of the heart stands in 4 things. 250 The will to be rightly ordered: 4 rules. 253 The will must determine with God and for God in every thing: Instances. 254 The will renewed known by many signs. 255 The will of man why it must be well bended: 3 reasons. 256 Wicked men esteem the godly unpeaceable, because they will not lose their peace. 188 Christian wisdom will avoid all beginnings and appearances of evil. 151 Seeking to witches condemned by 6 reasons. 118 Whole man sanctified throughout in 3 things. 195 Word and Sacraments in their reverend use do notably excite the Spirit in us. 33 Word a means to increase holiness: 4 ways. 212 The word upholds us in our way, 4 ways. 327 Our words must be faithful: 4 reasons. 338 Working on the sabbath day condemned: 7 reasons. 119 Worst things must be most hated. 260 GOod Reader, among some smaller faults in printing, which we desire thy courtesy to pass by, two are observed as changing the sense. Page 268. line 28. read those 4 lines thus. All wise and 〈◊〉 walking is included under the affections of the fear of the ●ord; 〈◊〉 the duties of the whole Law are all 〈◊〉 prized under 〈…〉 Love▪ Page 319. li●e 3 〈…〉 highly.