THE holy Apostle in this Chapter, setting downe, and enforceing a number of rules, for true sanctification, addes this also as a principall part of holinesse, Not to quench the Spirit.

Here wee must inquire and finde out,

• 1. What is the Spirit.
• 2. What it is to quench the Spirit.

I. By the Spirit in Scripture is meant; What is meant by the Spirit. 1. The blessed Spirit of God, promised by Christ to be gi­ven us, Ioh. 14:16. and dwelling in the elect as his 1 [Page 2] owne temples, 1 Cor. 6.19. inspiring them with all good thoughts, motions and affections. 2. The 2 gifts and graces of the Spirit, such as wisedome, knowledge, counsell, the feare of the Lord, peace, joy, long-suffering, called the fruites of the Spirit, Gal. 5.22. So it is said that Iohn Baptist was filled with the Spirit, Luk. 1.15. that is, the graces of 3 the Spirit. 3. The motions of the Spirit in the minde, stirring up good desires and purposes, Psal. 51.10. Renew a right Spirit within me. This is called the leading of the Spirit, Rom. 8.14. As many as are led by the Spirit of God, they are the sonnes of God. All are here meant, even the pre­sence of the Spirit in us; for gifts, and operations and motions, presuppose the presence of the Spi­rit.

II. Quench not. This is a Metaphor taken from fire, which giving heate and light in great mea­sure, is quenched, or extinguished. In which re­spect the Spirit, 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 1 enlighteneth darke places; so the Spirit is a shi­ning lampe, in the darknesse of this world, and therefore called the Spirit of Illumination, 1 Ioh. 1.5, 2 6. 2. Fire heateth and warmeth, yea reviveth and quickeneth; so the Spirit warmeth the Chri­stian heart with love of God, and of men, infla­meth it with zeale, and makes it burne within us, as the Disciples going to Emaus, Luk. 24.32. and he revives us in the wayes of God. 3. Fire consu­meth 3 straw and stubble; so doth the Spirit con­sume noysome lusts: Rom. 8.13. If ye mortifie the [Page 3] deedes of the body by the Spirit, ye shall live. 4. Fire purifieth mettalls; so the Spirit purgeth the heart 4 from the drosse of sinne, seperates pure from im­pure, truth from falshood, 1 Cor. 6.11. 5. Fire as­cendeth 5 upward, kindles our sacrifices, and makes them also to ascend; so the Spirit kindles our pray­ers, and makes us ascend toward heaven in holy affections, and holy conversation.

Againe, fire is quenched two wayes: First, 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 heate and light of it, when yet some fire remaineth: So the Spirit of God, and his graces are quenched, ei­ther when grace is wholly lost, which formerly seemed clearely to shine and burne; or when grace is lost in part, and any grace suffered to de­cay and die in us.

Quest. Can grace be wholly quenched or de­cay where it is?

Answ. Consider here a twofold distinction; first, distinguish of persons: some are hypocrites, or wicked and obstinate sinners, who may well lose all the grace that ever they have, as Saul and Iudas did, who had many excellent graces. Some are godly ▪ who have received true faith, true hope, &c. and these may lose some fruites and effects of the Spirit by security, and (as it were) slake the heate and light, and warmth, and comfort of the Spirit; but they doe never wholly quench the Spi­rit: for the Spirit abideth in them for ever, Ioh. 14.16. And the seede of God remaineth in them, [Page 4] 1 Ioh. 3.9. else could it not be an immortall seede, as 1 Pet. 1.23.

Secondly, distinguish of graces; both for their kindes and for their degrees.

I. For the kindes of graces, wee are to know, first, that some graces are of absolute necessitie, and serve to the being of a Christian, without which salvation cannot be, as faith, hope, and love: these maine graces are like the fire of the Sanctuary, which never went out; these can ne­ver be lost quite, they may be lessened and de­cay, but can neither wholly nor finally be lost: Secondly, other graces serve to the well-being or comfort of a Christian, as sense of Gods 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 himselfe may pray, Restore unto me the joy of thy salvation, Psal. 51.12.

Againe, for the kindes of graces, wee are to know that some are true saving graces, as faith, love, zeale, &c. which are given to such as are ef­fectually called, fruites 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 Sampson, 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 historicall faith, justice, chastity, tem­perance: these and many the like may be quite quenched, and never remembred. As wee see in [Page 5] Saul, 1 Sam. 16.14. The Spirit of the Lord depar­ted from Saul, namely which had beene present with him in many common graces, and the evill spirit came upon him: and in Iudas, who had many excellent gifts, yet it is said of him, Luke 22.3. that the Divell entred into him, who never comes but hee makes waste of all grace.

II. For the degrees of grace, they are foure: Grace quench­ed in what de­grees. 1. Election, 2. Iustification, 3. Sanctification, 4. Vo­cation. Of these, two are wholly laid out of our selves, two are within our selves. In the two for­mer, Election and Iustification, a man cannot in­crease, nor yet decay: being two simple acts of God, once wrought in him by himselfe immediat­ly; and rooted in Christ, who being the roote dies not; and no more can the living branches in him. The two latter, because they are wrought mediatly, by such outward meanes as are not al­wayes 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 soule but the pre­sence of corruption: yea from many degrees of the soundest graces, attending justification, and eternall 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 warre, if onely the top of the standart were stricken off, the standart-bearer holding still the trunchion in his hand, lost nei­ther [Page 6] office nor honour; but if hee lost the trun­chion, and suffered that to be beaten out of his hand, he lost both: So in our Christian warre, 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 beleevers, 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 brightnesse, measure, or degree of it: this fire must be so farre from being quite put out, that it must not be slackened or les­sened; it must be so farre from totall 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 affoords 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 your selves, know yee not that the Spirit of God is in you, unlesse you be reprobates. 1 Ioh. 2.20. Yee have the anoynting which abideth in you.

Object. The Spirit being infinite, he is also in the wicked.

[Page 7] 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 infinitenesse of his essence; another way in the godly, by the presence of his grace and blessed effects. 2. Hee is graciously present both with the wicked and godly, but the former in common and generall graces, the latter in speciall and saving graces. In the former hee dwells as in the world for the good of the world, and societies of men. In the latter hee 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 needes have the same Spi­rit with the head; Reason 1 as a branch hath the same sappe with the roote, and as every member liveth by the same soule that the head doth. This is the A­postles reason, Rom. 8.11. The same Spirit that rai­sed up Iesus from the dead, shall also quicken your mor­tall bodies, because his Spirit dwelleth in you.

2. Christs promise is, that his Spirit should supply his bodily absence. Ioh. 16.7. 2 It is meete I goe away, else the Comforter shall not come, but if I depart I will send him unto you: for greater is our comfort in Christs bodily absence, then wee could have in his bodily presence, wee must not now gaze upon his holy flesh, but the blessed merit of it. If wee should alwayes corporally see, wee could not spiritually beleeve, saith Augustine. Now Christ hath carried our flesh to heaven, and opened the way by his flesh to our flesh; in our flesh makes [Page 8] requests and prepareth places for us, and supplies that comfort in the meane while by sending out his Spirit to glad our hearts.

33. This commeth to passe by Christs effectuall and powerfull prayer: Ioh. 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, Ioh. 11.42. But for whom prayeth he? Answ. First, for the Apostles, and then for those that keepe the word, and beleeve, Ioh. 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, Ioh. 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 sonnes, God hath sent forth the spirit of his Sonne into your hearts, which cryeth Abba, Father. Christs intercession is not a forcelesse 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 spirituall and inward Comforter, whose joy the world cannot take a­way.

Vse 1.This puts beleevers in minde of their honou­rable and happy estate, who are become temples [Page 9] of the holy Ghost, who never comes but with a full horne and hand of blessing. The Centurion thought himselfe unworthy, that Christ in his base estate should come in his house: How much more unworthy are wee, 1 Pet. 4.14. that this spirit of glory should come into our hearts? See hereby what account is to be made of a poore Christian: let his outside be never so base, yet he is so glorious within as God himselfe delights to dwell in him: As we make much even of a wooden coffer that is filled with golde, and pearles, and precious things. And if wee make so much of a man that beares about him a reasonable soule, and because hee hath Gods image on him; how much more should we make of a Christian, because of Gods Spirit? What a shame is it to thinke 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 spoyled 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.

Againe, this serves for the comfort of poore Christians. Art thou contemned? Vse 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 [Page 10] in banishment? What care where thou dwellest, while God dwells in thee? What comfort canst thou want while the Comforter dwells in thy heart? Doest thou feare falling away? Be not dismayed, the spirit of God in thy heart will ne­ver shift his dwelling; He shall dwell with you for ever. Iohn 14.16. Christ commands his Disciples, where they finde intertainment, not to shift their host: much lesse will hee ever shift himselfe where once hee enters, but thy heart shall be as the Temple was called Beth-gnolam, an house of eternity.

Thirdly, let this teach Christians to looke to their hearts, Vse 3. that they may be pure and cleane for so pure a Spirit. The uncleane spirit delights in spirituall sluttishnesse; and many with the harlot provide their bed, and all things deckt for sinne and Satan: In one end he findes a gorge of drun­kennesse, in another a wardrobe of pride, in ano­ther a stewes of uncleannesse; and there he inha­biteth and solaceth himselfe. But Gods spirit is most pure; and although he will dwell in a poore and homely house, yet it must be pure and clean­ly. Let us therefore honour this guest with the best roome, and fit our hearts for him; let us wash this roome with teares, sweepe it with re­pentance, beautifie it with holinesse, perfume it with prayers, decke it with vertues, and hang it with sincerity: feare not to make it too pure, or holy, care not for the scoffes of precisenesse. When a great Embassadour is sent from a strange Country, what care is taken to provide him a fit house, and to decke it with fit stuffe beseeming [Page 11] so great a personage? Now the holy Spirit is sent as an Embassadour from the great God to thee: then prepare thy heart for him, sweepe out carnall desires and lusts, fill it with good cogita­tions, that it may yeeld him fit entertainment and contentment.

Lastly, this teacheth men to examine their sonneshippe by the presence of the Spirit with them: Vse 4. For as the presence of the soule discove­reth it selfe by the life, so by the life of God and Christ is the presence of the Spirit discovered. Many men, while they trade in sinne, wallow in lusts, and become voluntaries to lusts, of swea­ring, railing, drinking, or any foule sinne, (under the reigne of which they are bondslaves) will yet stoutly pleade for themselves, Alas, we are flesh and blood, and what can we doe? But know (silly man) know, that flesh and blood shall not inherit the kingdome 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 maist as well say, thou art no childe of God; For, if yee be sonnes, hee sends his Spirit into your hearts, Gal. 4.6. If of Christs body, you have Christs spirit: deny thy selfe a Christian, if sinne must reigne.

But to returne to the chiefe 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 shal I know that God hath given mee the spirit of a­doption? Answ. This question is very necessa­ry, though some thinke they cannot know their [Page 12] sonneship, others that they neede not, and so neglect it. For the possibility hereof: As hee that hath life in him, knoweth hee hath life, be­cause he can stirre, feele, move, walke and goe, so here also. And as for the necessity of it, marke what the Apostle saith, 2 Cor. 13.5. Know yee not that Christ is in you, (namely by his Spirit) un­lesse ye be reprobates?

Signes of the Spirits pre­sence,Now the markes of the Spirits dwelling with us are most of them inward, not discerned by out­ward sence, as the soule in the body is not seene, or felt, but discovered by the effects and opera­tions.

1. Conviction.The first is Conviction: Ioh. 16.8. When the Spirit shall come, hee will reproove the world of sinne. And the Spirit of God rebukes sinne in us, by working in us, 1. sence, 2. sorrow for sinne, 3. an earnest desire of mercy, 4. a loathing and leaving of sinne: 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 doe to be saved?

2. Subiection.The second is Subjection, for the Spirit dwells, that is, not onely abides, but rules and commands, and governes as the master of the house; and not­withstanding the presence of the flesh, still the Spirit hath the upper hand: therefore wee must submit our selves to this great housholder; here must be agreement in mindes and wills: for if an house be divided against it selfe it cannot stand. 2 Cor. 10.5. The worke of the Spirit is, to cast downe high things exalted against grace, and to bring [Page 13] every thought into the obedience of Christ: by wor­king selfe-deniall, and a willingnesse to undertake whatsoever the word suggests, and a constant de­light in the law of God.

The third is Direction, 3. Direction. Ier. 31.31. the spirit of God writes the law in the hearts of beleevers, and so brings in a new light, and yet more, Iohn 16.13. Hee shall leade you into all truth: hee saith not onely, This is the way, but walke 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 sonnes of God: Implying, that we are as blinde men be­fore conversion, and afterward as children, both having neede 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 evill, and quickning 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. Walke in the Spirit, and yee shall not fulfill the lusts of the flesh

The fifth is sound Consolation; 5. Consolation for hee is the Comforter: 3 wayes. 1. Sealing up our adoption and salvation: Rom. 8.15, 16. therefore called the Seale or Earnest confirming the whole bargaine. 2. Strengthening in temptation, and spirituall combate; for the spirit of God takes our part in the strife betweene the flesh and the spirit. 3. Comforting in affliction, by peace of conscience, and joy in the holy Ghost, which made the Mar­tyrs invincible.

[Page 14] 6. Supplication.The sixth is Supplication: for hee is called the Spirit of supplication, Zech. 12.10. and makes us cry Abba, Father, Gal. 4.6. Because, 1. hee 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. hee lets us see God appeased toward us in his Sonne: 4. he pro­pounds the truth of God in his promise, who hath said, hee will heare us: and 5. the merit of Christs intercession, to whom the Father denieth nothing.

By these notes examine thy selfe.

So much for the first Doctrine: we come now to the second, which is, that,

Those that have the spirit of God, must be carefull not to quench it. Doct. 2. The godly must be care­full 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 sparke of fire is easily quenched, and will decay, if it be not blowne up and preser­ved: And the Apostle exhorteth all, Heb. 12.15. Let no man fall from the grace of God: no man, rich nor poore 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 feare of falling, and a care not to fall: for God susteines him inwardly by his preserving grace, and outwardly by the word preventing se­curity. Therefore Revel. 2.25. That thou hast [Page 15] already, holde fast till I come. And 1 Cor. 10.12. Let him that thinketh hee standeth take heede lest hee fall. All which sheweth that the state of grace is lubricus ad lapsum, that is, slippery, and in danger of falling.

First, Reason 1 The Spirit comes not (wee say) with a wet finger, nor without labour and desire; he is not powred 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 denne of a darke and deceitfull heart. Now when a man hath with such difficulty got the Spirit into his soule, shall he by quenching him lose his labour? suffer so many things in vaine? and suddenly cast downe, what hee hath beene 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 chiefe witnesse with our spirits that wee 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 fountaine of holinesse, and in his effect, making us holy, By whom wee are sealed to the day of our re­demption. This is a Metaphor taken from Mer­chants, who having bought some choyce com­modities, doe seale them for their owne, to know them againe: So the Lord by his spirit sealeth his owne, both to distinguish them from others, and to set them apart as his owne; and also to [Page 16] make their election firme and sure, by setting his owne seale and Image upon them. Shall we then quench this spirit, who alone preserveth our ho­linesse, peace, comfort, boldnesse with God, and assurance of our owne salvation.

Thirdly, To quench the spirit is farre more damnable than to want him altogether: 3 To quench the Spirit more damnable than to want him. for this is Apostasie, than which nothing doth more pro­voke the vengeance of God against men. Heb. 10.26. If we sinne willingly after we have received the knowledge of the truth, there remaines no more sacrifice for sinne, but a fearefull expectation of judgement, &c. And this the godly themselves can justifie, what torture they have in their soules, 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 neere them for their relapses, shall finde the more be­hinde.

4 No fall so wo­full as to fall from grace.Fourthly, Of all falls, the fall from grace is most wofull: 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 losse and ruine of the soule, in such as quite fall away from grace received; which is the best thing a man hath: and what recompence shall hee give for his lost soule? For a man to fall with a milstone about his necke into the bottome of the sea, were an easier fall, (saith our Saviour) than thus to fall. 4. In regard of the wofull and miserable change in the soule [Page 17] of Gods owne childe, Woefull chan­ges in the soule of Gods childe who hath quē ­ched the Spirit. who but in part quencheth this blessed spirit: As appeareth in these instan­ces.

1. Change. Whereas the spirit of God was the soule, and life, and joy of the soule; now being quenched but in part, he withdrawes himselfe and his presence, yea the joy and comfort of his pre­sence, that a man shall thinke him quite gone: and the joy which upheld the heart in all estates, shall now be so cleare gone as if it had never bin there. David found this change after his sinne: Psal. 51.10. Create in mee a cleane heart, O God, and renew a right Spirit within mee: therefore in this sence the spirit was gone: Againe, Restore mee to the joy of thy salvation; therefore that also was gone.

2. Change. Insteed 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; zeale decayes; watchfulnesse is remitted; conscience is cast asleepe; the ayde of the spirit greatly lost: which when David discerned, hee prayed thus: Oh stablish mee with thy free Spirit: verse 12.

3. Change. Gods children shall finde, that the spirit once quenched, in stead of the lively pra­ctise of piety formerly upheld, they are given o­ver to their owne corruptions, to commit grosse sinnes, which even many civill men would not commit. What fearefull sinnes did David moyle himselfe in, when the spirit withdrew himselfe? the sinnes of adultery, carnall pollicy, and shifting out of one sinne into another, and falling from e­vill [Page 18] to worse? How was Peter given up to lying, swearing, and forswearing for the time, that a Iew might have beene ashamed on him, notwith­standing all his former holinesse and gracious confession?

4. Change. Whereas the spirit being cherished, there was a continuall feast in the soule, and un­speakable glorious joy, now being in part quen­ched, hee brings a racke into the conscience of Gods childe, and that conscience which before excused and justified, now accuseth and terrifi­eth: the burden of which is so heavie, as all the mountaines of the world are light in comparison. These terrours of conscience were the deepes, out of which David (even hopelesse, and almost swal­lowed in the pit of despaire) cryed to the Lord, Psal. 130.1.

5. Change. Even the child of God quenching his spirit shall feele the smart and shame of his sinne, which shall pursue him, and vexe him, and hee shall know what it is to exasperate the spirit. Da­vids childe shall dye, his daughter shall be deflou­red, Ammon shall be slaine, his wives ravished by his owne sonne, himselfe driven out of his kingdome by Absolom: Oh miserable change by quenching the spirit.

Fifthly, Most men have the spirit of God, and some motions; 5 Motions of the Spirit much different in the godly and hy­pocrite. but great is the difference be­tweene a godly man and an hypocrite: in the one they are quenched quite, in the other for the most part they are cherished, and at last perfected. As for example:

[Page 19]First, hypocrites have knowledge as well as the godly, but they quench it, and fight against it, therefore all good knowledge quite leaves them in the end: but the godly carry their know­ledge to heaven with them: therefore the one is compared to the light of the Sunne, which last­eth all day, the other is like a flash of lightning, suddenly appearing, and suddenly vanishing.

Secondly, hypocrites may be grieved for sin, but it is onely and chiefly because of punishment, not because of offence; and they quench this griefe, not willing to torment themselves before the time: they runne into merry company and turne off sorrow, lest they should disquiet them­selves too much with such melancholy: where­as the godly nourish godly sorrow, and never cease sowing in teares, till they reape in joy.

Thirdly, hypocrites pretend great love to God, but it is for his goodnesse to them, not his goodnesse in himselfe; for wages, not for ser­vice: but they utterly quench this love by the love of the world, or pleasure, or sinne, and be­ing grounded on earthly things, when they faile it failes. If Saul love God for his Kingdome, when his kingdome failes, his love quaileth too: If Iudas love Christ for an Apostles place, when that place will not holde him with further cre­dit, hee will for gaine betray his Master. But the godly love him when he crosseth them, and if he kill them they will trust in him: much water can­not quench their love. Cant▪ 7.

Fourthly, an hypocrite hath many good mo­tions, [Page 20] the worst man living is not without some: Balaam hath good desires, but covetousnesse quen­cheth them: Saul acknowledgeth his sinne, and his sonne David to be better than himselfe, but it was a blaze in straw, suddenly quenched. But the godly, for the most part, goe from motions to resolutions, and so to practise, many practises grow to habits, and so to perseverance.

Vse 1.Well, is it so? such as have any assurance that the spirit is in them, must have a speciall watch that they quench him not: Then let Christians carefully avoid the meanes of quenching the spi­rit. Quest. Meanes of quenching the Spirit. Which be they? Answ. Three es­pecially.

1. When we let grace die of it selfe: As 1.I. Fire is quenched, when it is suffered to die of it selfe: so is the fire of grace quenched, 1. whē we use not our graces, but let them be idle, nei­ther by them procuring glory to God, nor good to men: As iron, let it be as bright as christall, cast it by in a corner, and not use it, it will grow rusty, and unprofitable; even so will grace. And the drowsie Christian, though indued with good graces, if he waxe idle, his heart shall be like Sa­lomons field of the sluggard, all overgrowne with mosse and weedes, which choake the good seede. The health of the body is preserved by exercise, so is the health of the soule by the exercise of grace; the moth frets the finest garment, when it is not worne, standing water is sooner frozen than the running streame. 2 Secondly, as fire dieth of it selfe, when wee prepare not or adde not fit matter for the fewell and feede of it: so suffer [Page 21] wee our graces to decay, when wee neglect such meanes as God hath set apart for the strengthe­ning and confirming of grace: the case being with the soule as with the body, which is in a continu­all decay, and needes daily repast, or else it dies. If a man forbeare his ordinary meales, the natu­rall heate will decay, and vigour, and health, and life, and all: so will the Christian, if hee neglect the word, the Sacraments, meditation, prayer, watchfulnesse, and the like. Thirdly, as fire must needes die of it selfe, 3 when we take away the few­ell by which it should be nourished, so is it in the matter of grace: looke into the places where the word hath beene powerfully preached, but is now removed, and see if good things begun be not quite overthrowne, and if ordinarily, and for the general such people be not more profane than any other. Many thinke they can walke many dayes without the strength of a Sermon: But it was a miracle, that Moses fasted forty dayes and forty nights; and let Moses be away but a few dayes, he shall surely finde a Calfe made. Marke them that absent themselves from the assemblies of Gods people, whether they doe not wither or no, and fall by little and little into flat Atheisme. If thou keepe not thy watch in the Temple, if thou look not to the holy lights and fire, morning and evening, how will the Spirit be kept? will thy graces in so great security be still lively? While Thomas was absent from the company of the Apostles, did hee not lose that manifestation of Christ, which might have strengthened his [Page 22] weake and tottering faith? and not so onely, but grew hee not into a peevish infidelity, that hee would not beleeve but upon his owne carnall con­ditions?

2. When grace is violently smothered.II. Another meanes of quenching the Spirit, that is to be avoided, is, when the fire of grace is violently smothered by the contrary. Sinne is as water to quench the grace of God, both our owne, 1. By our owne sinnes. and those of others.

1 For our owne sinnes. First, our sinnes of na­ture doe choake grace; for our naturall corrup­tion (which the Apostle calls flesh) doth ever lust against the Spirit: 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 extreames, the feare of God, A burning a­guish heate eates out na­turall. with distrust and presumption; faith with naturall infidelity, and so the rest. Now therefore our naturall corruption must be daily wasted, and mastered, else will it be with us, as a man that rowes against the streame, if hee leave never so little, he is driven twice as farre backe as 2 ever he was. Secondly, sinnes in our affections doe marvelously quench the Spirit, as the Apo­stle saith, that Anger gives advantage to the Divell, Eph. 4.26, 27. Saul had many good motions, but cherishing his anger against David, hee lost the spirit of God, and was haunted with an evill spi­rit; not onely a melancholicke humour, (as some thinke) but even an evill Angel. So for voluptu­ousnesse, a lust which while Herod cherished, hee lost all his gifts: And covetousnesse in Iudas, lost all his gifts together with himselfe. The light of [Page 23] the Sunne puts out the light of the fire: and the love of the world puts out the love of God. So for carnall feare, the feare of men, of danger, of losse, &c. it quencheth thousands of good mo­tions, insomuch as men neither by [...], nor yet by night dare come to Christ, but [...] them­selves to be as the cake halfe baked on the hearth, not warmed through. Thirdly, sinnes in our 3 speeches, corrupt communication; vile speeches doe banish and vexe the Spirit: Eph. 4.30, 31. Let no speech that is corrupt proceede out of your mouthes, and then it followes, Grieve not that holy Spirit of God. Therefore we must keepe our mouth with bit and bridle, Psal. 39.1. and see that our words issue from the spirit of grace, and minister grace to the hearers. Fourthly, sinnes in action doe quench 4 the Spirit exceedingly: how did David after his sinnes of adultery and murther lose the feeling of the Spirit? for sinne blindeth the minde, hardeneth the heart, and leaveth a blot behinde it.

Now among all actuall sins, Three sorts of actuall sinnes more violently quench the Spirit. some there bee which more violently quench the spirit than o­ther: as 1. Sinnes that are studied and medita­ted: which is not a slipping into sinne, but as a pitching of a mans selfe into the sea. A woe is 1 denounced on them that devise wickednesse on their beds, and in the morning practise it. Absolom for two yeares together plotted his brothers death, and at last compassed it. How can this but ex­tremely quench the spirit, whose motions all the while are resisted? 2. Sinnes repeated, doubled, 2 and traded in; which argues greedinesse and de­light [Page 24] in sinne, when men live in an evill course, purposely and constantly. These are as the com­plicated diseases, seldome cured. How often doe wee see ordinary drunkards, quarrellers, riotous persons left by God and his spirit, and now ruled by the Dive [...], and commanded by him to outra­ges against their owne and other mens lives? 3 3. Sinnes against conscience, when Gods word stands as an armed man in the conscience, yet for all that the wretched sinner resists the lowd call of Gods word ringing in his owne conscience. This is an opposing and a resisting of the spirit, joyned with a wilfulnesse and obstinacy in sinne, notwithstanding all calls to the contrary: these sinnes thrust downe the regiment of the spirit, and therefore David prayeth against them, Psal. 19.13. Keepe thy servant from presumptuous sinnes, that they prevaile not over mee.

2. By others sinnes.So much of our owne sins. The sins of others al­so are a great meanes to quench the spirit of God. How doth profane company dead the spirit, as Peter in the high Priests hall! Salomon fell by the company of outlandish wives, and shall we looke to stand where he fell? The Israelites hated the Aegyptians, and yet through conversing with them learned their manners. Besides, when wee thrust our selves into evill company, we ordina­rily say nothing at all, or nothing but what is pleasing unto them; & by both these means the spi­rit is grieved and quenched. But especially if they be the sinnes of superiours, sinnes of Magistrates, they suddenly infect and fall upon the inferiours; [Page 25] as sudden raines fall off the hills into the valleyes, and stand there. But especially sinnes of Mini­sters, by preaching seldome, coldly or malici­ously; mens greene wood will not burne with­out better blowing. As also when their lives are scandalous, what will fire in preaching doe, when a man carries water in his life, and is noted with pride, covetousnesse, contention, drunkennesse, or any such foule lusts?

III. A speciall meanes of quenching the spi­rit, which is to be avoyded, is, 3. When the Spi­rit is grieved. To grieve the hóly Spirit of God, Eph. 4.30. Now he is grieved foure wayes: 1. By not preparing, or not preserving 1 our hearts as sweete and holy Temples for him; if we doe not wash, trimme, and perfume our hou­ses, and sweepe out every distastfull thing, and beautifie them in most seemely manner, for so honourable a personage. If an honourable or noble person should vouchsafe to come to a meane mans house, and finde the house slut­tish and nasty, annoyed with filthy smells, and every way unprovided, hee would be sorry hee came into such a noysome place, and begin to thinke of departure. So if the holy Spirit of God finde our hearts a sinke full of corrupt thoughts, our speeches as noysome and filthy smells, our actions foule and polluted, he is sore grieved, and will not stay. Non solum qu [...] ­ad internam o­perationem Spi­rit [...]s eff [...]cem, sed et qu [...]ad ex­ternum Prophe­tarum ministe­riū. [...]. v [...]s. seq. 2. By shutting up and hardening 2 the heart against the word and workes of God. Psal. 95.10. Forty yeares long was I vexed in the wil­dernesse, while they hearkened not to my voyce, nor regarded my wonders. Acts 7.51. Yee stiffe­necked [Page 26] and uncircumcised of heart, yee have alwayes resisted the holy Ghost, even as your fathers. 3. By 3 not following and fostering his motions: who would not be grieved to see his counsell despi­sed? nay the contrary counsells of Satan him­selfe, tending to destruction, to be preferred and wilfully undertaken? How this drives away the spirit, see Prov. 1.30. They would none of my coun­sell, therefore they shall eate of the fruite of their owne way. 4. By dishonouring him in his owne Tem­ple: 4 can a man indure to be wronged in his owne house? But so is he, when we give way to lusts, when we follow the sway of corruption, the fa­shions of the world, and forget the guest that is within, and ought principally to be pleased. Also when wee turne his gifts against himselfe, our knowledge to puffe us up, our wisedome to earthlinesse, our zeale against zeale, the word to maintaine our sinne, the sacraments to feede our hypocrisie, and the whole grace of God into wantonnesse.

Againe, if we must not quench the spirit, then must we observe and carefully mark, Vse 2. To observe what gifts of the Spirit wee have received. Reasons. not only the presence, but the worke of the spirit, and be able to judge whether he be quenched or no: There­fore here I say to every one as Saint Paul said to Timothy, 1 Tim. 4.14. Neglect not the gift that is given thee. And this observation is of great use: 1. Highly to esteeme the gifts and graces of Gods 1 spirit, and keepe them the more carefully. 2. To 2 be so much the more thankfull for them, seeing they are so freely conferred upon us, as David, [Page 27] Psal. 116.12. Oh what shall I render to the Lord for all his benefits towards mee! 3. To binde us to the 3 more care in dispensing them: for the greater our receit is, the greater is our Lords expectation. 1 Pet. 4.10. Let every man as he hath received a gift, minister the same to others as a good steward of the ma­nifold graces of God. 4. To enable us to make up our accounts, according to the number and mea­sure 4 of our gifts: Matth. 25.24. the master ob­serves the number of talents, and the servant that received tenne talents, must bring in according to tenne.

Quest. How shall I know if the Spirit be quen­ched, or no?

Answ. By the application of this observation, thou shalt see whether thou art gone forward or backward, whether thou hast quenched or cheri­shed the Spirit. This examination shall be redu­ced to five particular heads: Rules of tryall whether the Spirit be quen­ched. in respect of 1. Gra­ces, 2. Good motions, 3. Good duties, 4. Sinne, and 5. the Spirits worke on thy affections.

First, examine thy selfe in graces received, 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 practise, which heretofore he hath made conscience of, as swearing, usurie, lying, gaming, family-duties, and the like; now the Spirit is quenched: hee is like a man, who being in decay, for matters of the world, doth cast off some of his traine. So also, when a man is not able to feede his understan­ding [Page 28] and practise, as one ignorant about what he may imploy his head and hands. A tree being in decay withers first at toppe, because it cannot send sappe so farre from home: so is the life of grace knowne to be in decay, if it feede not all the parts of the Christian course. Or to use our owne Metaphor: As an aged man appeares by his head, his white haires shew a decay of naturall heate and moysture: so a Christians falling from right understanding, judgement and practise, is as white haires, and argues a decay of spirituall heate and vigour.

For preservatives in this case, first consider, that God expects the number of talents commit­ted unto us. Secondly, why should wee be like the brute beast, which wants the art of numbe­ring? why should wee be as the silly bird, that layeth twenty egges, yet take away all but two, she is as well and as painfull for them as for all, and all because she wants numbring? How can a Christian be so simple as to please himselfe as much with few graces as with many?

For measure.2. In regard of the measure of graces, try thus: If a man waver and stagger in that wherein hee hath beene constant; still he hath some faith, some zeale, some patience, diligence, and other gra­ces; but he wants that measure which sometimes he had: now though he have an under measure in all, yet hath he quenched the spirit: Even as an olde man is knowne to be decayed, because, though hee have his whole number of parts that ever he had, yet he hath them not in that measure [Page 29] of vigour, as formerly hee had them.

For preservatives against this decay, first con­sider, that the Church of Ephesus is blamed for falling from her first love, that degree of carefulnes which once she had, Rev. 2.4. Secondly, consider that we are commanded in the Scripture, to adde grace to grace, as dayes are added to our lives, 2 Pet. 1.5, 6. yea in respect of the measure and strength of grace: 2 Tim. 2.1. Thirdly, this is remarka­ble, that those, whose hearts have once beene heated with the fire of Gods spirit, and after­wards have abated, doe grow more frozen in ini­quity than any other; as water once hot is after­ward most colde, and freezeth hardest.

Secondly, 2. In regard of good motions. examine thy selfe in regard of good motions: If these be lessened, the spirit is quen­ched. As for example, when thou hast beene moved to heare the word, and hast neglected it for some vaine pleasure, or some small profit; or sometime thou hast a motion to leave thy swea­ring, cursing, lying, usurie, gaming, &c. Gods spirit did knocke at the doore of thy heart, but thou didst shut the doore against him, and keptst out that heate which hee would have put into thee; this is to quench the spirit. Take heede lest failing thus in so necessary duties, thou faile of the meanes whereby thou shouldest rise: Repent and doe the first workes, or else I will come unto thee quickly, (saith the Lord) and remove thy Candlesticke out of his place, Rev. 2.5. And againe, Matth. 21.43. I say unto you, the Kingdome of God shall be ta­ken from you, and given to a nation that will bring forth the fruites thereof.

[Page 30] 3. In respect▪ of good duties.Thirdly, examine thy selfe in regard of good duties: after this manner. 1. If in stead of fervency 1 in prayer thou findest thy prayer colde, dead, re­misse, formall, interrupted with idle and wande­ring thoughts; now the spirit is quenched, who makes us cry, and stirres up groanes which are un­utterable. Rom. 8. 2. If once comming to the word thou 2 wast wont to finde it sweete, and a word of life unto thee; but now thou commest with an im­penitent heart, a slumbering and a sleepy consci­ence; oh, certainly the spirit is now quenched, who is never so sweete and cheerefull as in the word: for he thawes the benummed heart, and makes it burne by opening the Scripture. A man in a swone, if rubbing and Aqua vitae fetch him not againe, his soule is gone: the same is thy case, if the spirit of God do not revive and quicken thee. 3. In keeping the Lords Sabboths, if sometimes 3 thou couldest account thē thy delight, & the most comfortable day of the week; but now thou for­mally passest them over; not altogether hardened, but with colde and heavie motions, in confessing sinne, in petition, in thanksgiving: if thou be slow of heart to beleeve, heare and meditate in the word; by this know, that the spirit is quenched in thee, who worketh joy and sweetnesse in the heart, while it is in the presence of God, and so­cieties 4 of the Saints. 4. If after the performing of good duties thou hast sometimes found cheere­fulnesse, strength, and good assurance; thy selfe refreshed by them, and better disposed: but now thou findest in thee loathing, or discontentment, [Page 31] no strength, or small comfort, know for a cer­taine that the spirit is quenched; some sinne or other is as a cloud hindering the beames of his sweete grace and comfort from thee: Psal. 77.2, 3. I sought the Lord yet my sore ranne, and ceased not, my soule refused comfort, I did thinke upon God and was troubled, I prayed, and my Spirit was full of anguish: Verse 7. Will hee absent himselfe for ever? and will he be favourable no more? Consider here what a dead carkasse is without the soule, and so is all our service without the spirit.

Fourthly, examine thy selfe in respect of sinne, 4. In respect of sinne. thus: 1. If some sinne which was of great burden and weight in thy estimation, doe now seeme lesse, and lesse dangerous; if sometimes thou coul­dest not be comforted in the sence of sinne, and the same sinne now move thee nothing at all: thou couldst not abide cursed speaking in others, now thou fallest to it thy selfe; thou couldst not away with idle and gracelesse companions, now thou canst: now hast thou quenched the spirit. 2. If thou be apt to rush into sinne once conquered, thy strength is abated. 3. If thou be unwilling to heare any of thy sinnes reproved, the spirit is quenced, because he rebuketh sinne. 4. If the word and rodde preserve thee not from sinne, the spirit is not present in thee. 5. If after sinne committed thou doest not more hate it and sorrow for it, than before thou lovedst it, and rejoycedst in it; if thou hast not a more constant care to avoid sinne than before, yea if thou hast not a greater zeale in doing good; know for a certaine, that some [Page 32] sinne in thee or other is as water cast upon the spirit.

5. In respect of the worke of Gods Spirit on thy affections.Fifthly, and lastly, examine thy selfe concer­ning the worke of Gods Spirit on thy affections, thus: If thy love of heavenly things be abated, or be more to earth than to heaven; if thy joy be troubled; if thy conscience be perplexed with accusations: if there be in thee an excessive feare of death, or the like: certainly the spirit is now quenched, looke well unto it. Object. Alas! I have found my affections more fiery than now they be, I have had a great measure of zeale for God, much indignation against sinne, fervent af­fection in Gods service, joy in God, comfort in my selfe, and in good duties; but now it is not so with me, I could never attaine the like affecti­ons as at first: what may I thinke of my selfe? Answ. We must wisely distinguish of the diffusing of grace, from the decaying of it. In earthly mar­riage, love will be more vehement at first, be­cause lesse diffused, but afterward is rather more extended than languishing: so it is in the heate of grace. But how may I know it? thus: 1. If thou be displeased that thou canst not get thy heart to the highest pitch of delight in grace. 2. If thou still hungrest after grace, and a further mea­sure, as one that hath tasted hony desireth more: so having tasted of the spirit, doest earnestly de­sire a greater measure of it. 3. Stickest thou to the meanes, in publicke and in private, and wilt not be driven off, still lying at the Poole where the spirit mooveth? then discourage not thy [Page 33] selfe, but goe on comfortably, this small affecti­on toward the Lord, and his grace, be it but as a graine of mustard seed, it shall outgrow all choke weedes, and master and kill whatsoever affections would overtop it. So much for the second use.

Thirdly, Vse 3. Motives to stir up the Spirit of God. seeing negative precepts include the affirmative, every Christian must hence be stirred up, to stirre up the gift of God that is in him, and not suffer it to decay: 2 Tim. 1.6. A fit lesson even for Timothy himselfe. For first, the Spirit is ever 1 working something in Gods children worthy the stirring up: he is no where idle, but still beautify­ing 2 & perfecting his own dwelling. 2. Every Chri­stian hath some graces to stirre up; else were there no difference betweene him and a naturall man 3 who wants the Spirit. 3. No Christian hath any grace so perfect but it needes stirring up: where growth is there is no perfection. 4. Without stir­ring 4 the fire dies, & so the Spirit; for which cause the Apostle useth the word [...], blow up.

Quest. What meanes may wee use to blow up the Spirit?

Answ. 1. Means to blow up the Spirit, 7. The word of God in the publicke and private use of it. First, the preaching of the word, as it begets, so it nourisheth grace: The 1 Ministry is instituted, and gifts given to men, not onely to lay to foundation of our happinesse, but to build us up till we meet together in a perfect body, Ephes. 4.11, 12, 13. Naturall food strengthens the body by the daily use of it, & spiritual food streng­thens the soule by the continuall use of it. Those that say they know as much as they neede, or as much as the Preacher can tell thē; never truly saw [Page 34] their great weaknesse: for let any good consci­ence say, if it neede not the word continually. David, a man of singular grace, yet lay fouly in his sinnes till Nathan came and stirred him, say­ing, Thou art the man. Despise Prophecy, and quench the Spirit; where vision faileth, grace perisheth.

Secondly, the word must be privately read and conversed in, for such is the excellency and power of it, that it transformes the minde conversant in it unto it selfe, and to be affected as the pen-men were, holily and graciously. Besides, it begets and furthers found judgement; whereas others erre, not knowing the Scriptures: and it stirres up good affections and gracious desires. Againe, the word must be meditated on in private, with­out which, hearing and reading are to little pur­pose. Psal. 1.1. Blessed is the man that meditates in the law of the Lord continually. And here is mu­tuall helpe; for, hearing and reading doe feede meditation, and meditation doth fasten them: Why else hath God given man a reasonable soule, but to meditate upon his word and workes? Or why else hath he set apart a whole day in seaven, especially for meditation, if it were not a notable meanes to excite grace? Or why else did our Lord take all occasions from the workes of God, to teach and instruct us, but for our example, that we should tread in his holy steppes?

We see the first meanes.

2 2. The Sacraments were instituted to streng­then our faith, which in it selfe is weake, and to [Page 35] keepe in continuall memory the covenant be­tweene God and us, with the meanes thereof: yea the very preparation to them includeth a speciall meanes of stirring up our graces, of repentance, of renewing our faith, of obedience, thankfulnesse, and all the meanes of growth in the covenant. And much more strength doth a good heart finde in the celebration of them. Therefore to forbeare them of contempt, argues no member of Christ: and of negligence to forbeare is to cast ones selfe into the judgement of God.

3. Prayer sets all graces on worke: as faith in 3 Gods promises, charity toward our brethren, hope which lookes for the performance of that we pray for; humility in confession of sinnes, and sense of wants; thankfulnesse for supplies, and leave to pray: and by exercise in prayer wee get the spirit of prayer: Luke 11.13. Our Father will not deny his Spirit to them that aske him.

4. Company, or commerce with the godly, 4 doth exceedingly sharpen our graces. One can­dle lights another, and one sticke of fire kindles another. A lesser sticke may kindle a billet: so the strongest Christian may receive furtherance from the weakest. Paul himselfe might be com­forted by the Romanes, chap. 1.12. And when Silas came, Paul burned in the Spirit. But how can one coale alone by it selfe keepe it selfe glowing? Yea evill men have become better for good mens company: Saul himselfe among the Prophets will prophecie. And shall the wicked in their compa­nies abet and further one another in evill, and shal not good men in good?

[Page 36] 5 5. Observe the first motions of Gods Spirit, and the ayme of God in his wayes with us, Motions of the Spirit to be ob­served. and follow them. For the first the prodigall sonne is a good example: he had a motion and good in­spiration, he remembred the estate that he was in, and the estate that he had beene in, and the estate of his fathers house; and in no case suffers this motion to die, but followes it, surely I will starve here no longer, but resolves to goe 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 Gods wayes with our selves: If he make our estates prosperous, and advance us in the world above others, what is his ayme but that we should be eminent instruments of his glo­ry? Many purpose when they come into great places of Magistracy, or any preferment, to doe much good every way, but they suffer this pur­pose to die, and never follow their resolution un­to execution. So what is the ayme of God in crosses and tryalls, but to excite and exercise our graces? which while we suffer to lie still, God takes us in hand, and mooves us, and shakes us by the north winde of afflictions to blow our ashes and dust from us. Therefore in every trouble let us follow this ayme of God, and make account that every of them is the Lords bellowes to blow up our graces: so shall our afflictions, yea our sinnes themselves bee as the smithes water on coales to heate us the more.

6 6. Let us exercise diligently our generall cal­ling [Page 37] of Christians. In our selves let us practise piety, and keepe on worke the grace received; for the Lord recompenceth the practise of grace with the increase of grace: No man used his ta­lent but with gaine. 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 debter 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 recompence shall be much in­crease, as the meale in the barrell, and the oyle in the cruse, the more spent the more increased. The speciall calling also feedes all graces, and calls for the practise of them, as of piety, and justice, patience, and charity, and the rest; yea is indeed a schoole of all vertues.

7. Propound wee still to our selves an higher pitch, and a further degree of grace than as yet 7 we have attained, consider how farre wee are short of perfection. Thus did Paul stirre up him­selfe, Phil. 3.13. I forget those things which are be­hinde, and reach forth to those things which are be­fore, &c. Men are never rich enough (they think) have never money enough, so long as any are be­fore them, this makes them bestirre themselves to gather still: But a little grace is enough, yea a small measure is thought excesse and too much. The Pharisy lookes to such as in his conceit are behinde him, and then hee is not such a one, or such a one. But we must set before us the best ex­amples; [Page 38] and to imitate the best things in the best men: and not onely men, but the Apostle pro­pounds to the Church the example of Christ that unerring patterne: Heb. 12.2.

Now to stirre us up both to avoid the meanes of quenching the Spirit, Motives. and to use the meanes of quickning the Spirit, 1. Let us consider, that we 1 must be countable for all our graces, and all the meanes of grace: our Master is an hard man, and in the day of account will not call onely for his owne, but for the whole tale and number: and the evill servant, that brought the owne talent, but not the number, was condemned. Therefore neglect no meanes of well-doing. 2. Cherish the 2 Spirit and his graces for the blessings hee brings with him, even all the fruites of the Spirit, illu­mination, consolation, holinesse, happinesse. If while the Arke was in Obed-Edoms house, he was blessed for it, which was but a signe of Gods presence; how much more blessed shall that heart be, that entertaines himselfe? Cheare the Spirit in thy heart, and he will cheare thee. 3. Whoso­ever 3 will vexe the Spirit, the Spirit will vexe 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 evill Spirit came upon Saul: and the Divell entred into Iudas. Of them that by Aposta­sie so farre provoke the Lord, it is most true, Their latter end is worse than their beginning: better for them they had beene heathens, yea dogges; better for them that the Spirit had never given [Page 39] them the least common grace, better they had never knowne the way of truth and righteousnesse, 2 Pet. 2.20. And if the godly quench him by se­curity, or any sinne, hee will hide himselfe till they know what they have done. Object. What matter? he will come againe if I be Gods: no great harme if he goe for a while. Answ. 1. Thou maist deceive thy selfe in thy reckoning, and thinke 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 it selfe, who canst be content he absent himselfe: when as Da­vid prayed, Lord, take not thy holy Spirit from mee, Psal. 51.11. 2. Suppose he will come againe to thee that art the Lords, yet hee will not come a­gaine so freely, but thou shalt know to thy cost what thou hadst, and what thou hast lost; and shalt shed teares, and sigh, and cry, and learne how to prise him before he come againe: See Cant. 5.2.6. 3. Perhaps hee will neuer come with that a­bundant blessing as hee did before, and thou shalt never attaine thy first love, thy first joy, and the comfort thou once hadst; yea thou maist passe all thy daies in griefe to see how much thou wantest of thy selfe, and to consider of thy decayes. Ther­fore deceive not thy selfe, watch thy heart to re­ceive and entertaine the good Spirit whilest thou hast him, lest he depart in dis­pleasure; and thou be left to lament thy losse.

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 belee­vers by the meanes of Prophecy; ther­fore if you would not have the Spirit quenched, you must not despise Prophecy.

To finde out the meaning hereof consider these two things:

• 1. What Prophecy is.
• 2. What it is Not to despise it.

Prophecy whatI. 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 Philips foure daughters, Prophetisses: Acts 21.9. In a large sense Prophecy is taken for the interpre­tation of the word of God, and the holy Scrip­tures. [Page 41] 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 peoples voice unto God: God said of Abraham, Gen. 20.7. Give the man his wife a­gaine, and hee will pray for thee; for hee is a Prophet. And both of them are joyned together, 1 Cor. 11.4. Both these parts of Prophecy are here meant, especially the former, which hath two parts: first, Donum Prophe­ [...]iae duplex. 1. Quod studio & 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 downe contrary errours. Secondly, exhorting, which is the applying of doctrines to the use of edification and consolati­on. These were distinguished in the primative Church into seuerall offices, of Doctors and Pa­stors, because of the abundant gifts then given, and the indistinct multitude of beleevers, not brought into distinct congregations: but now for the most part they are confounded into one. For the proofe of these parts of Prophecy see, 1 Cor. 14.3. He that prophecieth, speaketh to men, for edi­fication, for exhortation and consolation.

II. To despise, is not onely openly to contemne [Page 42] preaching and publike prayers, but lightly to re­gard, or carelesly to heare the word: for the word [...] properly signifies basely to account of a thing, and esteeme it nothing worth, and of no reckoning; which indeede is all one with despi­sing it. And the Apostle intendeth when he saith (Despise not) that they should not onely not loath and contemne the word, but honour it, highly esteeme it, heartily love it, yea sincerely follow it. So the children are said to despise the coun­sell of their parents, when they doe not follow it. For thus the phrase (Not to despise) is used in Scripture: Psal. 51.17. A broken and a contrite heart, O Lord, thou wilt not despise, that is, highly esteeme, value at a high prise and rate: In such speeches (by a meiosis) lesse being spoken than meant.

Doct. Every power­full Ministery must be con­scionably em­braced.Christian men and women must not onely not despise, but conscionably embrace the preaching and ministery of the word. 1 Cor. 14.1.3. Above all other speciall gifts desire and esteeme Prophecying. Prov. 8.32, 33. Heare instruction, and be wise, re­fuse it not: Blessed is the man that heareth me, watch­ing daily at my gates, and giving attendance at the posts of my doores.

Reason 1One reason hereof is in the Text: By faithfull preaching, the Spirit, and his graces, and moti­ons are quickned and cherished, as by it they are begun and continued. 1. The Ministery is the chariot of the Spirit, whereby he rides gloriously into the hearts of the elect. Acts 10.44. While Peter spake, the holy Ghost fell upon them which heard [Page 43] his words. 2. Prophecy is that which inciteth and provoketh us in our dulnesse, and quickens us to the faithfull imployment of such gifts as are given us by the Spirit. Eccles. 12.11. The words of the wise are like goades, and nailes, fastened by the masters of assemblies: As goades, to pricke us for­ward when wee grow dull and sloathfull in the practise of piety and vertue; and as nailes, to fa­sten us to the sound love and obedience of the truth, when we grow either wavering, weake, or weary; for so the Apostles by preaching confir­med the Disciples at Antioch, Acts 14.22. So Ieremy calls the word of the Lord a fire shut up in his bones, which warme and heates our colde and fro­zen hearts, and quickens our graces; as the two Disciples, whose hearts glowed in them while Christ opened to them the Scriptures. Luke 24 32. 3. Prophecy is power­full for Edification in the knowledge of God and Iesus Christ, in faith, in godlinesse, love, zeale, repentance, newnesse of life, and all the heavenly vertues. For Exhortation, which containes admo­nition and reprehension; both which are speciall good meanes to awake and quicken us, when coldnesse and carelesnesse creepe on us. And for Consolation, for seeing it is the portion of the Saints, by many tribulations to enter into the King­dome, Acts 14.22. they have great and continuall neede of matter of comfort and strength, the which being onely to be had from the conduits of comfort in the Scriptures, and from the gracious promises conteined therein; what a forcible argument is this to make us highly esteeme, and joyfully em­brace [Page 44] so gracious a meanes, not onely of instru­ction, but of strong consolation!

Reas. 2.2. The gift of Prophecy and faithfull preach­ing is that precious gift which our Lord Iesus, when he left the world, bestowed on his Church, Eph. 4.11. For the gathering together of the Saints, for the worke of the Ministery, for the building up of the body of Christ. Now with what safety can any man despise so great a gift of so deare a friend, which hee was so carefull at his last departure to commend to his friends; to so gracious a pur­pose and end, as to gather them from under the wrath of God, and from the dispersed and lost estate of the world? whereas without vision or prophecy people are lost, or (as the word is) na­ked, exposed to Gods wrath and their owne per­dition: Prov. 29.18.

Nay more; the Lord in this one gift offers a whole mint of mercy to be divided among belee­vers. He offers us life of grace in it; and there­fore it is called the word of life: Acts 20.32. and the word of grace, Ioh. 6.33. the word that I speake unto you is spirit and life. He offers us light of grace and glo­ry, without the shine of which glorious light of the Gospell, men sit in darkenesse and shadow of death; having their understanding darkned, and strangers to the life of God through the igno­rance that is in them. Hee offers by it grace and peace, with himselfe, and in our owne consciences, and therefore it is called a Ministery of reconcilia­tion, Acts 10 36. and the Gospell of peace, whereby God through us beseecheth men to be reconciled: 2 Cor. 5.19. He of­fereth [Page 45] us faith by this gift of Prophecy, this be­ing the ordinary meanes by which we attaine that precious gift of gifts: Rom. 10.17. Without hearing, no faith. Rom. 10.8. The word of faith which wee preach. Lastly, he offereth us by it, the end of our faith, even the salvation of our soules, 1 Pet. 1.9. and therefore it is called a word of salvation, Acts 13.26. Now what great and unspeakable wicked­nesse were it to despise so great salvation, to des­pise the word of life, of grace, of light, of peace, of faith, and the end of it which is salvation? for it is the ingraffed word, able to save soules: Iam. 1.21.

3. Manifold is the evill that overtakes a despi­ser of Prophecy: 1. He is destitute of the Spirit, 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 Esaus pro­fanesse, that hee cared more for a meales meate, than he did for the blessing, Heb. 12.16. 3. Des­pise thou prophecy, thy prayer shall be despised, and all thy service is abominable: Prov. 28.9. and chap. 1.28. Because I have cryed (saith the Lord) and yee would not heare, yee shall cry and not be heard. 4. It ties and fastens sinne on men, yea and heapes up judgement; for first, it nourisheth ignorance, a maine supporter of Satans kingdome: second­ly, it resisteth faith, by refusing the onely and or­dinary meanes of it: thirdly, it barreth out repen­tance, because this is the meanes of our regenera­ration, and change of heart and life: fourthly, it [Page 46] makes sinne farre more sinfull, because here is a refusall of mercy and grace offered by prophecy: Ioh. 15.22 If I had not come and spoken, they had not sinned; but now they have no cloake for their sinne. Fifthly, the refusall of prophecy provoketh the Lord to give up men to vile affections, to worke all uncleannesse with greedinesse, because they received not the love of the truth, that they might be saved, 2 Thess. 2.10. Lastly, it tyes on judgement as fast as sinne, and wraps the despiser in the curse of God: Heb. 2.3. How shall we escape, if we neglect, (much more) despise so great salvation. Consider the threatnings, Acts 13.41. Beholde ye despisers, and wonder, and vanish away: Beholde, I will worke a worke in your dayes which a man would not beleeve for the terrour of it: out of Habak. 1.5.

Vse 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 neede no preaching. 2. Those pro­fane Atheists at home, who despising the Spirit of grace, and the word of grace, live as without God in the world. Many who have Iacobs voice, professe in word better things, yet prize the prea­ching of Christ as a thing of nought. It is bet­ter to be casting up some account, or reading some history, or walking in the fields, or visiting some friends, or perhaps going to a play, than to a Sermon. Are these the sonnes of Abraham, or the sonnes of God, and not rather the profane sonnes of profane Esau? What can hee tell me (saith one) which I know not? As if thy know­ledge [Page 47] could priviledge thee to despise Prophecy. And what thinkest thou? These Thessalonians had knowledge as well as thou, for they were taught of God, 1 Thess. 4.9. yet must not they despise Prophecy, and wilt thou despise it? We see not (saith another) but that all this preaching doth breede barrennesse, as an immoderate raine, and brings preaching into contempt: As if the abun­dance of prophecying did priviledge the profane heart to despise it. The Israelites made just such another reason, Oh wee have nothing but Man­nah, Mannah, and our soule is weary of this Man­nah, and yet by their owne confession, if they loathe this Mannah, they must have nothing else to live by, they shall surely die, and their blood be upon them. Object. Wee see not that this preaching doth any thing but breede conten­tion among Preachers and hearers. Answ. As if, because a bad stomacke turnes wholsome meate into bad humours, therefore good meate must be despised: and because mans nature (spi­der-like) turnes wholsome doctrine into poy­son, therefore wholsome doctrine may be des­pised. Many other allegations the Divell puts into the mindes and mouthes of men, against Prophecy, because he knowes by preaching, his kingdome falls like lightening, Luk. 10.18. But those that feare the Lord will abhorre them. 3. Others are reprooved, who can be content to heare the word read, and thinke themselves in good case if they can reade the word, or good bookes at home, but despise prophecy and in­terpretation: [Page 48] which what else is it but to reject Gods wisedome in his owne meanes, who hath set us apart to pray men in Christs stead to be re­conciled to God? The conversion of men was never committed to mens owne private reading, no nor to the ministery of Angels; no nor Christ himselfe, undertooke to convert the world, by his owne industry, but left his Disciples to doe greater things than himselfe: Ioh. 14.12. Con­temne Gods meanes, and thy owne shall never succeede. Besides, will not any say, that hee un­derstands better by interpretation of things, than by bare reading? Yes, any but grosse malice, and wilfulnesse. 4. Others will heare the word, not read onely but preached, and yet despise Prophecy, because they despise the practise of that they heare; as Herod. That which a man cares not to keepe, hee despiseth. Blessed are they that heare the word of God, and keepe it, and doe it.

Vse 2.Therefore beware of despising Prophecy, and of receiving the grace of God in vaine, 2 Cor. 6.1. but rather heartily and sincerely embrace it. Meanes to em­brace Prophe­cy. Meanes. 1. Labour to see the necessity of it, be­ing the power of God to salvation, Rom. 1.16. and 1 a principall ordinance of his to reveale the great mysteries of salvation, which thou canst never 2 understand without a teacher. 2. Make consci­ence of hearing the word often: 1 Pet. 2.2. As new-borne babes, feeling their want, would sucke every houre of the day and night. Esteeme it 3 with Mary, the one thing necessary. 3. Attend at [Page 49] the gates of wisdomes house, Prov. 8.33. It was the praise of these Thessalonians, that they heard the word with all readinesse, Act. 17.11. and a great worke of God in Lydia, chap. 16.14. The Lord opened her heart, to attend to the words of the Apostles. 4. Rejoyce in it as the Iaylor, Act. 16.32. 4 Hee rejoyced that hee and all the household belee­ved. And the wise Merchant went away rejoy­cing. Not to delight in the word, is to despise it: Ierem. 6.10. Beholde the word of God is to them a reproach, why? they have no delight in it. 5. If 5 thou wouldest not despise Prophecy, despise not Prophets: This were to despise Christ himselfe; for, Hee that despiseth you despiseth mee, Luk. 10.10. But have them in singular love for their workes sake, as our spirituall fathers begetting us unto Christ. Wee see how the Prophets of the olde Testament were esteemed even of Kings them­selves; as Ioash, though a wicked King, finding Elisha ready to die, fell on his face, and wept, and cried, My father, my father, the horsemen of Israel and the chariots thereof, 2 King▪ 13.14. And shall not beleevers in the new Testament honour the Prophets of the new Testament, who as good lampes consume themselves to give others light? But alas! the calling of Prophecying it is like Christ himselfe, who was like a withered branch, and a roote in a dry ground, no beauty, no favour to desire it, the carnall man sees no good in it; not­withstanding Christ hath magnified it in his owne person. Such are cleerely convinced to despise prophecying, what ever they say to the [Page 50] contrary. And much more those, who like Saul can let his speare fly at David, while hee playes on his harpe to solace and comfort him, and drive the evill spirit from him. They can cast darts of reproach and slander, and shoote arrowes of ma­lice and violence, while the Prophets of the Lord play on this heavenly harpe, to drive the evill Spirit away out of the hearts of men.

THis precept is aptly knit to the for­mer; we must not despise Prophecy, Coher. but yet we must not receive and be­leeve every prophecy and doctrine which we heare, but first diligently and with judgement try what we heare, and pro­ving it to be good and sound, strongly holde and maintaine it, and reject whatsoever is contrary thereunto.

[ Try all things.]

Here are three things considerable. Divis.

• 1. The Action: Try.
• 2. The Object: Things.
• 3. The Extent: All things.

To understand the precept, consider these foure particulars.

• 1. What it is to try.
• 2. What are the things to be tryed.
• 3. Who must try them.
• [Page 52]4. By what rule they must be tryed.

1 To try, what.For the first: The word [...] is taken from Goldsmithes, who try and prove their mettalls; and they prove them two wayes, or for two ends: 1. By the fire, to separate and consume the drosse: 2. By the touch-stone, to discerne good mettalls from counterfeit. This later is here enjoyned, that we should not hand over-head take doctrines and courses up upon mans word, but first try them by the touch-stone whether they will hold touch, and by this meanes finde out what is good, and what is evill, what is true and what is false, what is currant and what is counterfeit, either in do­ctrines or manners, to embrace and holde the one, to eschew and abstaine from the other.

There is a tryall of all things by fire also: but it is not of Christians here, but of Christ himselfe hereafter; of which the Apostle speakes, 1 Cor. 3.13. The fire shall try every mans worke of what it is.

2 What must bee tryed.For the second: the Object, or what things are to be tryed; All things.

Quest. What? may we try as Adam did the forbidden tree as well as the tree of life? Or would our Apostle have us try with Salomon, mirth and laughter, wisdome and folly, Eccles. 2.1? the former whereof by tryall he found but mad­nesse, and the latter but vanity? Or in matter of doctrine, would hee have us runne through all sects and religions, as an Hereticke (confuted by Iunius) confessed he had beene with Iewes, He said he had spent 22 yeares in tryall of Religions. Ari­ans, Mahometans, and such sects, that at length he [Page 53] might finde the truth among them: which is (as he saith) viam per avia investigare, and to seeke truth by wandring through all sorts of errours. Are all things to be tried without restraint or li­mitation?

Answ. This generall or universall particle All is to be restrained to the matter in hand; Despise not Prophecy, but yet be not so light and rashly credulous, to receive and beleeve whatso­ever doctrine yee heare; but try and examine all doctrines which are propounded for truth, whe­ther they concerne matter of faith or of manners, that ye may receive that which is sound and reject the contrary.

Quest. 1. What? must all doctrines be tryed? what if the chiefe Doctours and Pastours of the Church enjoyne us to holde this or that point? Is that lyable to examination?

Answ. 1. The Priests in the Law might not determine and judge of cases as they list, but ac­cording to the Law, Deut. 17.9, 10, 11. 2. If they were partiall in the Law, yet the people might not depart from the wayes of sincere truth, Mal. 2.9. 3. True it is, that sheepe are simple creatures, and should follow the shepheard, but Christs sheepe are not so simple as to follow any for his office and place sake, Ioh. 14 6. but so farre as they heare the voice of Christ: They are reasonable sheepe, and know, that He that is Truth it selfe must be determiner of all truth. And suppose a guide be blinde, as Christ calls the Pharises blinde guides, it is no warrant for other men to shut their eyes, and follow them, Mat. 23.6. [Page 54] lest both fall into the ditch. 4. Wee reade, that the Bereans are commended for trying Saint Pauls doctrine, Acts 17.11. And what Doctour or Pastour of the Church is any whit comparable to Saint Paul? who hath the spirit of infallibility as he had?

Quest. 2. What if a doctrine come backed with the consent of ancient Fathers, or the Authority of Councels, or other Antiquity? may not that be free from triall?

An ex personis probamus fidem, an ex fide per­sonas? Tertull. Answ. 1. We neither despise nor neglect Fa­thers and Councells, and yet we have not learned to try truth by persons, but persons by truth: out of Tertullian and Augustine. 2. What saith the Apostle, Gal. 1.8. If we, or an Angell from heaven bring any other Doctrine, holde him accursed? plainly implying, that though the person which brings a Doctrine, were an Angell, yet he must be tryed. 3. Fathers themselves never challenged this im­munity and exemption, as indeede there is no rea­son they should; for themselves have erred in many Doctrines, some of which they retracted, and some they never retracted: Besides, they wrote many truthes which are not extant, and many things are extant in their names which they never wrote; and many things are true which they never thought on. Therefore an allegation out of their writings may not passe without tryall. 4. Antiquity exempts no Doctrine from tryall; Quod antiquis­simum, illud v [...] ­rissimum. for though that which is most ancient, be most true, (for the good wheate was sowne before the tares) yet truth got onely the start of falshood, and fals­hood [Page 55] is almost as ancient as truth: I am sure as ancient as Paradise, or as the first day of mans creation, and followes truth as the shadow the body, and hangs on it, and comes up with it as chaffe with wheate. 5. Who that is conversant in the ancient Fathers, wisheth not that some of them had beene more wary than by undiscreete zeale to receive from the tide of ancient times many relickes of Iewes and Pagans? and that they had beene more cautelous, than out of darke devotion to set up Antichrist in his throne while they intended to holde him downe?

By all which we may observe the Popish blas­phemy, vented by Stapleton saying, 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 practise; what if any thing come backed with the example of great men, or of the generall multitude, and the custome of the times? I hope wee must not be so nice as to bring that to the tryall.

Answ. 1. As the ancient speech is, Christ said, Veritas, non ve­tu [...]as. Concil: Caerthag. I am Truth, not Custome, so Christians must frame themselves to Truth, what ever the Cu­stome be: Custome (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 streame of bad Customes, wherof the world is full. 2. For the example of great men, it had beene good for Peter to have tryed the example of the Rulers in their dealing against Christ, before hee had de­nied and forsworne him: their example as little patronized him as themselves. Well said Au­gustine, [Page 56] 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 approove it or no. 3. Suppose they be as good as great, and as great as the Apostles, yet must wee 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, Wee are not to number the voices wee have on our side, Nen numeranda suffragia sed ap­pendende: Au­gust. in Psal. 39 but to weigh them: and it often comes to passe, that the great part overcomes the better part. And as I approove of Diogenes his wisdome, who thought he should doe best when he did least 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?

Rom: 13.1.5. Answ. 1. Every soule must be subject to the high­er powers, and that for conscience sake; but not with­out a conscience rightly enformed and guided, onely so farre 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 Emperour as one that is the second man under God, and inferiour unto God onely: And give unto Cesar the things that are Cesars, but so as we give unto God the things [Page 57] that are Gods. 3. It was the errour of the unbelee­ving Iewes against Iason and the brethren, Acts 17.7. These men doe against the decrees of Cesar, say­ing, there is another King, one Iesus. For, wee may not doe against the decrees of Cesar, yet we must say, there is another King one Iesus, whose decrees are of absolute authority, and Cesars so farre as they crosse not his. 4. No man blames his neigh­bour that brings a peece of money to the touch and weights, though it have Cesars image and su­perscription upon it: It is no disloyalty, but wis­dome and warinesse, to try the Kings coyne, there being so many slippes and counterfeits.

Thus wee see that nothing either in doctrine or manners can come so strongly armed with Ci­vill or Ecclesiasticall Authority, but it must passe the tryall before we can hold it as good and cur­rant.

Now of the third generall: 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 beleeve as the Pastors be­leeve. Answ. Indeed so the Church of Rome tea­cheth, and namely the Rhemists on 1 Ioh. 4.1. cor­rupting a most expresse text, where the Apostle wisheth and commandeth every Christian to Try the Spirits. But nothing is more plaine in Scrip­ture, [Page 58] than that people ought judicially to exa­mine the Doctrine of their Pastors before they give it entertainment, as afterward we shall more clearely proove. 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 himselfe and of himselfe should take upon him to examine and controll Doctors and Doctrines? I answer: It were absurd if of himselfe or by himselfe onely hee should try them, but for himselfe every Christian must, and by such rules as God hath appointed to discerne whether a Doctrine be of God, or no: unto which not onely Doctrines of Pastors, but of Councells, Fathers, and Popes are to be subjected, unlesse we will take sowre for sweet, and darknesse for light. Hence it is that every Christian should have his senses exercised to discerne good and evill, Heb. 5.14. That every man should abound with knowledge and judgement to discerne things that differ, Philip. 1.10. That every man should be perswaded in his owne pro­per minde, Rom. 14.5. And every sheepe of Christ discernes Christs voice, [...]· and will not heare the voice of a stranger, because he is able to try and discerne that too: Iohn 20.4, 5.

2 By what wee must try all things.The fourth generall remaines: By what must this tryall be made? Answ. Every triall is made by some [...] or direction: We try the sound­nesse of solid things by weights and the ballance, of liquid things by liquid measures; wee try fi­gures by line and rule, and the kindes of mettall by the touch-stone: Wee must therefore finde out some weight, or rule, or touch-stone, to try [Page 59] the soundnesse and kinde of Doctrines concer­ning faith or manners. Now there can be no perfect ballance, or exact rule for the tryall of all things, but onely the word writted: Esa. 2.3. The law out of Zion, and the word from Ierusalem must be Iudge among the Nations: and chap. 8.20. all appeales must be made to the law and the testimony, or else there is no light to be had. Christ him­selfe for his doctrine stood to the judgement of Scripture: Ioh. 5.39. Search the Scriptures, for they testifie 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 tryall. 3. explorative. 1. It is of the nature of God, who is the measure of all things, and immediatly deri­ved from him, and so the first cause, the rule of all that follow concerning Gods worship. 2. It is full of direction, for any thing that is to be beleeved or done, as the Artificers rule directs his worke and hand. 3. It is sufficient to try and proove all things when they are done, as the touch-stone tries the mettall, or the square tries the work squa­red. In all which respects it is like the patterne shewed 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 patterne, so may nothing be with us which is not agreeable to the patterne of Scripture, 2 Tim: 1, 1 [...]. called the patterne of wholsome words.

[Page 60]2. By what should causes be tryed but by the Lawes of the Body Civill where they doe arise? But looke what the Law is in the Common­wealth, the same is the Scripture in the Church, and speakes not as a man but as a Iudge.

3. The word hereafter must judge all things, Iohn 12.48. therefore it is meete that it should judge them here, and try them.

4. No man will deny but that the Oracle in the time of the Law was a most sufficient and cer­taine rule in all cases, because it was the lively voice of God himselfe. But the Scriptures are titled to be the Oracles of God, Rom. 3.2. yea, [...], Lively Oracles, Acts 7.38. Because, though they were not delivered by lively voice, yet by immediate inspiration from God, and must be as Oracles to us in all doubts, as David made them the men of his counsell. Psal: 119, 24

Object. Bellarmine here objecteth, and saith, that the Scripture is a Rule indeede, but a partiall one, or rather a briefe Commonitory, to be eeked partly by Tradition, and partly by the help of the Church. I answer, Answ. 1. Wee are content to leave that ho­nour with them, to write and speake most basely of the Scripture, to set up their owne Traditions. But the very light of Nature is against them herein: for the Philosopher himselfe maketh it the part of a wise Law-giver to conteine as much in the Law as is possible, Aris [...]: Rhet: lib. 1, capt. 1. and leave as little as may be to the liberty of the Iudge. Now shall Wise­dome it selfe, Christ himselfe, who hath the foun­taines and treasures of wisedome, prescribe a law [Page 61] to his Church, which must be imperfect, unlesse it be eeked by Tradition, and by the helpe of a supposed Iudge? For the Iudge of the Church is not the Pope, Christs pretended Vicar, but Christ himselfe the Popes destroyer.

2. The very writing of the Scripture was to this purpose, that the hazard might be prevented which the truth were in, if it should spread it selfe by report onely, and passe from hand to hand by Tradition as formerly it had done.

3. The state of the Church of the New Testa­ment should by this account be worse than the Old; the Patriarkes should have had a more per­fect word than we: for they were taught and ru­led by immediate revelation, and infallible voice; and if we should hold truth as trailed through the corruptest ages of the world, and the unfaithfull hands of men, we should be farre behinde them, and the Apostle was out when he said, Wee have [...], 2 Pet. 1.19. that is, a surer word of the Prophets.

4. He hath lost his reason that will deny but that the first and chiefe Truth must be the rule and measure of all the rest; and hee hath lost all reli­gion that will deny, that of all Truths behoofe­full for salvation the Scripture is the principall and first; the perfection of which David avou­cheth, Psal. 19.7. The Law of the Lord is perfect: and Paul, 2 Tim. 3.15. It is able to make the man of God perfect to every good worke. Doct. All things to bee belee­ved or done, are first to bee tryed by the Scriptures.

Out of all this exposition ariseth this point of Doctrine: That, every Christian is bound in whatsoever thing he is to doe or beleeve, first to [Page 62] try it by the touch-stone of Gods word. Acts 17.11. the men of Berea are commended for searching the Scriptures, to see whether the things spo­ken by the Apostles were so or no. 1 Ioh. 4.1. Try the Spirits. And the same Commandement is in the Law, Deut. 13.2. to try the Prophets, not by events, but by Doctrine, if it were agreeable to the word. This is that warinesse commended so often by our Saviour Christ; as Matth. 7.15. I beseech you, Rom. 16.17. brethren marke them diligently which cause division and offences, contrary to the Doctrine which ye have received, and avoid them. And for practises herein see, Lament. 3.40. Let us search and try our wayes, &c. that yee may proove what is that good, Rom. 12.2. that acceptable will of God. Proving what is acceptable to the Lord. Ephes. 5.10. Let every man proove his owne worke, Gal. 6.4. and then shall hee have rejoycing in him­selfe alone, and not in another.

And why?

1. Because there shall alwayes be false Tea­chers in the Church, who shall easily misleade us into errour, if we try them not. This is the Apo­stles argument, 1 Ioh. 4.1. Try the Spirits: Why? For (saith hee) many false Prophets are gone out into the world. 1 Kings 22, 22. We reade of a lying Spirit in the mouth of 400 Prophets: and in the New Testament, that false Apostles came as they had beene the Apostles of Christ; 2 Cor. 11.13. for if the Divell can transforme himselfe into an Angel of light, Verse 14. no marvell if his Ministers can doe so.

More particularly: the word of God witnes­seth, 1. That they shall come under Satans stan­dart [Page 63] in great troupes: 2 Tim. 4.3. Rev 9 Swarms of locusts dark­ning the Sun▪ and eating all the greene things of the earth. Heapes of Tea­chers. So wee reade, that in the first foure hun­dred yeares after Christ, which was the prime of the Church, there arose 88 severall kindes of false Teachers, seducing from the faith, and migh­tily prevailing against the Church.

2. That they shall come armed with all arts to deceive: first, they shall pretend simplicity, 1. Simplicity Mat: 7, 15. they shall come in sheepes cloathing, but inwardly are ra­vening wolves: that is, come in the habit of true Teachers, being indeed false Apostles, and deceit­full Teachers. If Elias and Iohn Baptist come in rough and hairy garments, the false Prophets also will weare a rough garment to deceive, Zech. 13.4.

Secondly, for their Doctrine, they shall al­ledge Scripture as the Divell did to overthrow Christ: Chap: 4, 6. They shall obtrude errour under pre­tence of deepe learning, as the sect of the Nicholai­tans called their heresie profound learning, 2 Profundity but by the holy Ghost called the depth of Satan, Rev. 2.24. So the Popish Doctours at this day pretend all the Fathers to be on their side, all Schoole­men, all Antiquity, and Mysticall Divinity, Theologia my­stica. shut up in secrets and vaults of darke and unwritten Traditions; when indeede it is a very cave of darknesse, and the depth of the Divell.

Thirdly, for their Authority, they shall pre­tend themselves to be some great men, 3. Authority as Simon the Sorcerer said he was [...], Acts 8.9. Doctor 1. Angelicus. 2. Seraphicus. 3. Subtilis. 4▪ Irrefragabilis &c. Angelicall Doctours, Seraphicall Doctors, the onely men of Authority, Christs Vicars, Peters Successours, great [Page 64] Cardinalls, on whom are set all the pillars of the state of the Church; Catholikes, and Catholike Do­ctours, and the like: yea sometimes they come ar­med with great signes, 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 shew? Romish Priests abound in miracles, they cure strange diseases, and cast out Divells, &c. Which indeede God may suffer them to doe sometime by sorcery, sometime by jugling and knavery, for a plague upon the unthankfull world, which cared not to receive the truth in love, as was foretolde, 2 Thess. 2.9, 10. For this purpose God sent them strong delusions.

4. Humility.Fourthly, for their behaviour, they shall pre­tend great humility, Col. 2.18. Oh they dare not goe to God but by Mediatours, Saints and Angels, they must use much bodily affliction in chastising and whipping themselves: as Baals Priests did, so doe they. And their speeches shall be as faire and insinuative as their behaviour: The locusts have faces and haire like wo­men, insinua­tive and flatte­ring. Oh they seeke nothing but to winne soules, to convert their Countrey-men; they venture their lives for the Catholike Church; the soules of their deare Countrey-men are dearer to them than their owne lives: And thus with faire 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 goe up and prosper, 1 Kings 22.15. and so was sent to his excution by 400 false Prophets: And if one poore Micaiahs word be not as theirs, the poore man must bee [Page 65] shut up, and fed with bread and water of afflicti­on, because he cannot flatter.

Fifthly, 5. Constancy. they shall pretend such zeale and con­stancy, for their false and hereticall doctrines, as that they shal boldly die for their opinions. Christ hath his Martyrs, and so hath Antichrist his. Which indeede is not constancy, but obstinacy; not boldnesse, but wilfulnesse; not a suffering of Martyrs, but as Malefactours: for not the paine, 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 faire behaviour toward others, of constancy even to the death; had not such as would not be deceived by them, neede try both them and their doctrines by that which onely can direct them, namely, the light of the Scrip­tures?

2. True Teachers are not so assisted but they may erre; 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 wheate is sowne, some tares may be cast unawares, as the Parable shewes. All is not fire from the Altar that seemes so to be: Much heate is from mens owne Spirit, and not from Gods. Therefore doctrine even from the best must be tryed. Samuel an excellent Prophet may follow his owne affection, and speake rashly, 1 Sam. 16.6. hee looked on Eliab, and said, Surely the Lords Anoynted is before mee: [Page 66] but the Lord wished him not to looke on counte­nance, &c. and so checked his errour. The next Prophet to Samuel that we reade of, was Nathan a worthy man, yet he also was deceived; and was like to have deceived David: 2 Sam. 7.3. Goe and doe 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 looke so neere 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 prophecyeth, the rest must judge.

3. As there be many errours 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 wee would not be overturned by them: for all the falls of Gods servants proceede from hence, that they lay aside this triall of things which are to be be­leeved or done. Whence was our greatest and first fall from happinesse, but that Eve tryed not the counsell of the Serpent, nor Adam the coun­sell of Eve? whence are many great ones wrap­ped daily into the gulfe 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 errour or vice taken into the heart or hand, Specie virtutis, & umbra. into affection or a­ction, in his owne shape? no, but in the likenesse of some vertue, or profit, or pleasure; they all [Page 67] come masked and painted, and appeare not them­selves till they be tried and uncased, but in the triall appeare such friends as betray us with a kisse.

Our soules are proner to any evill than to the least good; Reason 4. 1. because the flesh is ever lusting a­gainst the Spirit, Gal. 5.17. 2. Besides our owne evill imaginations, the Divell is ready to drive us forward: and 3. the world will ever bee encouraging us in evill. But in any good thing we rowe against the streame, and doe (as it were) an unnaturall thing, offering violence to nature. To what good purpose would the Israelites have parted so easily with their eare-rings, as to make a Calfe? If the Iewes who were so forward to bestow their corne, and wine, and oyle, and wool, yea their golde and silver on Baal, to maintaine false worship, Hos. 2.8. had they beene moved to have beene halfe so liberall to the true worship of God, what excuses and whining should the Pro­phet have heard? But in Baals honour, if their golde and silver were too little, they would af­foord their sonnes and daughters, and sacrifice them to Divells. At this day: If men be moved to any matter of charge towards Gods worship, toward the poore, or good purposes, they will be niggardly, pinching, and grossely base: But let their lusts call on them, let play, cards or dice, bowles or carnall fellowship, invite them to ex­pences, they can freely enough drop shillings, or crownes, or pounds perhaps and peeces. Had we not neede then to try diligently the things wee [Page 68] lay hands on, seeing our inclination is so averse and alienate from every good thing? If wee ob­serve our choises in generall, wee shall finde by tryall, that the hastiest assent is never safest. And it would prove safe for us (as our Proverbe is) to looke before we leape, to try before we trust; and to proove and examine things before wee give them entertainment.

I come now to the uses of this Doctrine.

Vse 1.The first is an use of reprehension to many sorts of men, who hereby are found culpable.

I First, those are here reprooved, who upon a prejudicate 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 civill things? because some men may de­ceive us in buying a commodity, will wee there­fore vowe 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 golde, because some be copper peeces and coun­terfeit? Or what an awke and unreasonable con­clusion is this; There be many slippes in met­talls, and therefore I scorne the touch-stone? nay rather, therefore thou shouldest use it. Or this, There is poyson prepared, therefore I scorne a preservative?

II Secondly, this serves to confute not onely the [Page 69] Popish, but also the Protestants implicit faith, Protestants im­plicit faith. which is to take up Doctrines and Opinions with­out Tryall; and this indeede is a senselesse igno­rance, and infidelity: 1 Pet. 3.15. Every man must be ready to give account of his faith, and therefore must be able to expresse his owne faith. Salomon records it as a part of extreame folly to be so cre­dulous, Prov. 14.15. A foole beleeveth every thing, that is, rashly gives credit, and hearkens to every Deceiver: But a prudent man takes heede to his steppes, that is, examineth and weigheth what he heareth, and what he doth before he undertake it. And Iob makes this the chlefe office of judge­ment, Chap. 34.3. The eare tryeth words, as the mouth tasteth meate. Let us seeke judgement a­mong us, and let us know among our selves what is good. And what difference is there betweene a wise man and a foole, but that the foole wants judgement, followes his fancy, and is led by his senses, and appearances without tryall?

Object. Charity beleeveth all things, 1 Cor. 13.7.

Answ. 1. That is, in other mens sayings and actions it beleeves the best, but suspecteth his owne wayes most, Prov. 14.8. 2. It beleeveth not all things simply and indefinitely, not errours and falshood, but rejoyceth in the truth, verse 6. 3. Not all things without tryall and discretion, (for then it should rejoyce in unrighteousnesse:) but after it hath tryed them. 4. Nothing is con­trary to charity that is agreeable to wisdome, but with the judgement of charity there must goe a judgement of prudence.

[Page 70] Object. 2. Is not this a disparagement to our Teachers, and to the truth which should be freely embraced? or how will this stand with mingling the word with faith? Heb. 4.2.

Answ. 1. Our Proverb is, A man may tell mo­ney after his father, not in distrustfulnesse, as if he suspected he would deceive him, (for this were against duty, and charity) but in wisedome, be­cause he may unwittingly deceive; and this is held no disparagement to his father: no more is it to our spirituall fathers. 2. The truth loseth nothing, but rather gaineth by being tryed; because it is more approved and justified than before: as gold is no whit prejudiced, but purged and refined by the fire.

III Thirdly, this Doctrine reprooves the prepo­sterous courses of many men, some of whom are unwilling to try any thing at all; others try some­thing, but not by the right rule: some in great matters nearely concerning them, purposely ab­staine from all examination; as those in the 2 Pet. 3.5. they are willingly ignorant in matters both of judgement and practise, thinking that while they hood winke themselves, they may the more freely entertaine whatsoever makes for their pleasure, profit or preferment: some controversies they dare not looke into, for feare the light should make them losers. Some practises they would neuer bring to the tryall: it is death for them to haue their usuries, their affected games, their strange fashions meddled withall, or brought to the touch-stone: they would stoppe both their [Page 71] eares, or wish there were no tongue to touch their darling sinnes, for feare they should be brought to dislike such profitable and pleasurable sinnes, which to lose were to part with their hands and eyes. These persons resemble that gluttonous Pa­rasite, who covered his tongue with a skinne, that he might swallow any thing though never so hot: they have covered their consciences with a sea­red skinne, that they may take downe any thing insensibly without examination.

But here let us consider, Motives to bring all things to this tryall, 7. 1. what an expresse commandement we have for the duty, Rom. 12.2. Proove what is the good and acceptable will of God: 1 and Eph. 5.10. Proove what is pleasing unto God: Gal. 6.4. Let every man proove his owne worke. Lam. 3.40. Let us search and try our wayes. 2. How 2 will it stand with wisdome to be curious in trisles, and in every outward thing be it never so small, and yet neglect the greatest? Wee will try our meate, our drinke, our money, our mettalls, our beasts, nothing shall come into our hands un­tryed: But onely in the greatest things, appertai­ning to God and good conscience, we are altoge­ther carelesse. 3. There is nothing wherein a man 3 may be so dangerously deceived, as in matters of this nature: To be deceived in counterfeit mo­ney or golde, to be deceived with false evidences and titles of land, is a great oversight, but nothing in comparison of this: the deceit here is in things eternall, touching our rights and free-hold in hea­ven. 4. Never had any man such dangerous cheaters about him to deceive him, as wee have, 4 [Page 72] for their number, power and subtilty, all cunning enough to worke upon our simplicity. Satan will surely sift and try us, hee will winnow us as wheate, Luk. 22.31. The world and all sorts of wicked ones lye in ambush to entise us: Our owne de­ceitfull Delilah, our owne flesh, which is the nea­rest and most powerfull over us, is most treache­rous against our selves. Every occasion without stirres up inward corruption. We had need there­fore try every thing offered unto us, lest we take from these cheaters a boxe of counters for a box of gold. 5. God observes and commends such as 5 carefully try doctrines and courses, Rev. 2.2. To the Church of Ephesus write thus, I know thy workes, and that thou hast examined them which say they are Apostles, and are not, but hast found them lyers. 6. This is necessary to comfort our owne hearts 6 in the many tryalls, and scornes of evill men, who will be ready to turne all our glory into shame, and all our religion into hypocrisie; and all our godly indeavours into precisenesse and faction. We had neede try our wayes by the Rule, that we may be able to outstand their imputations, and contemne their contempt, and scandalous fals­hoods. So long as we holde our Rule, we shall be ever able to appeale unto God, and holde our innocency till we die: let it be faction, let it be schism, yea heresie, we shall boldly say, In that way which they call heresie, we will worship the God of our fathers, Acts 24.14. 7. There is a day of tryall for all 7 things, and a fire which shall try every mans worke of what kinde it is, 1 Cor. 3.13. Let the fire of the word [Page 73] goe before the fire of the world, let that try which is stubble, hay, and chaffe, and which worke will abide. There is a Iudge who one day will strait­ly examine what men now passe so slightly; and he will judge our wayes then as the word now judgeth them. If we would in tryall be approoved then, we must now have our courses approoved by the same word which shall judge us at the last day, Iohn 12.48.

Fourthly, this Doctrine reprooves such as IV would walke by a rule, but not the right rule. And these are diverse according to their diverse rules. False rules of tryall are sixe.

1. Some will have corrupt reason to hold the scales; 1. Corrupt rea­son. and this ingrafted principle of naturall reason must be followed as the onely rule: Men would captivate the commandement to their owne reason, and limit the wisedome of God within the narrow bounds of their owne wise­dome. Naaman being commanded by the Pro­phet Elisha to wash seven times in Iordan, was in­censed, and began to compare 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 beene wi­ser than he, to perswade him to so small a thing, his reason had returned him home without his errand. Men thinke it reason to professe religion, but so far as they may thrive & prosper by it; to trust in God, but so far as they see him, and as he leaves a pawne behinde him; to favour religion and religious persons, when the times favour [Page 74] them: But they see no reason to forsake them­selves, to hate father and mother, to part with their profits, their lands, liberties, or lives; and they never thought them wise men, that for such conceits would so easily part with so precious things. And what is the reason, but because they never became fooles, 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 natu­rall 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 1 so crooked as it is, and so contrary to the straight rule of the Scriptures, and the greatest resister of conversion? Nicodemus cannot see how an olde man can be borne againe, and so disclaimes the Doctrine of Regeneration: the blinde eye of na­turall reason puts no difference between the light of the Sunne and darknesse; nor the blind Sama­ritane betweene water of life and well water.

2 Secondly, naturall reason is too short a rule, and how it can it be a perfect rule, because, not onely made so crooked as it is, but, seeing if it were entire, it is not able to comprehend many Mysteries of the faith, and of the Gospell that must be ruled; reason, if entire, yet it is too short for such mysteries as are above reason: faith, though it goes by the way of reason, yet it goes farre beyond reason. And no marvell, for reason cannot reach many secrets in nature: Eccles. 11.5. Thou knowest not the way of the winde, nor how the bones grow in the wombe. Who ever gave a reason [Page 75] of the Loadstones drawing iron? of the fig-tree taming a wilde bull? of the little Remora fish that aresteth a ship passing swiftly on full seas? of the dying of the corne in the earth before it can live? and much more must it grope as in the darke, and shut up it selfe as an owle eye against the shine of mysteries in grace: How absurd and contrary to reason is the creation of all things out of no­thing? nature cannot beleeve it, but faith must, Heb. 11.3 The conception of a Virgin without hand of man: The resurrection of dead bodies almost infinitely transmutated: That life must be fetched out of death; heaven out of hell: that losses for Christ is gaine; that not kisses but kil­lings are love; that death is advantage: Philo­sophers laugh at these things, Acts 17. So the life of reason is cleane contrary to the life of faith.

Thirdly, the rule must goe before the thing ru­led; but reason must be an attendant to follow 3 faith, not an usher to goe before: for the male­pertnesse of reason is the raiser and feeder, and ever hath beene the mother and nurse of all er­rour and heresies. Carnall reason raised up An­thropomorphits, who conceive of God every way as a man; brought Images into the Churches; hatched that monster of Transubstantion, and all Popery. And whence are our new Pelagian po­sitions quickned in the profound mysteries of e­lection and predestination; but because we must with our candle drowne the light of the Sunne, and receive into our spoone the deepe sea and [Page 76] Ocean? The Apostle Paul gives faith unto that which reason cannot reach, and cryes out, Oh the deepnesse! but proud reason must be a straine be­yond Paul, and must comprehend all this deep­nesse in the slat and shallow of it selfe. Thus wee see the unfitnesse of this rule, reason must know her place, and not presume to checke or prescribe to faith; if Hagar will contest with Sarah, shee must be cast out of doores.

2. The way of forefathers.2. Some make the way of their fathers the rule of their religion and courses; as the musled and misled Papists, who depend on their Predeces­sours, Ruth 1.16, 17. as Ruth upon Naomi, there is no intreating of them to depart, where they are gone thither will these, where they dwell there will these, where they die there will these, and there they will be buried: likewise the olde Idolaters, Ier. 44.17. who would still offer sacrifice to the Queene of heaven, because their fathers did so: the case was over-ruled by the former ages. So the Papists re­fuse knowledge, will heare no Sermons, come to no Church, because their forefathers did no such thing: This can be no sure rule. which is altogether absurd. Against which consider, first, how absurd it is in religion; for 1 what is this else, but to consult with flesh and blood in the matter of our faith, which Paul in the matter of his religion refused to doe, Gal. 1.16? Imme­diately I consulted not with flesh and blood, &c. hee held it unmeete and absurd in the matters of God 2 to conferre with men. Secondly, it is absurd in reason, as if a sonne were bound to pull out his eyes, because his father was blinde; or hee must [Page 77] poyson himselfe, because his grandfather was so. Thirdly, it is attended ever with a seduced 3 conscience, the very prop of false religion, and studde of superstition; as in blinde Papists and Iewes: for come to these blinde seduced consci­ences, and demaund of them thus: why will not you goe to Church, or take the oath of Allegi­ance, or the like? Oh (say they) my conscience will not suffer mee: just as the Iewes conscience would not suffer them to goe into the Common Hall, lest they should be defiled, Ioh. 18.28. yet in the meane time their conscience could suffer them to accuse, arraigne and condemne the innocent Son of God: They made great conscience of putting the thirty silver peeces into the treasurie, but none at all of giving thirty peeces to betray Christ. So these conscionable Catholikes make no conscience of Treasons, of Equivocations, of blowing up of Parliaments, and the like. And what a rule is that which Turkes and Infidels can truly alledge for their religion? who suck in their impious Alcoran with their mothers milke from their forefathers? which the Samaritanes alledge for their mixture? Iohn 4.20. Our fathers worship­ped in this Mount. And this all limbes of Anti­christ alledge for themselves; which a man may frame unto, and be without all religion. As these bragge of Peter and Paul, and of bones, and re­lickes of Saints and Martyrs: But for the Do­ctrine of faith, of religion, of holinesse and a good conscience they quite cast off. Fourthly, this is contrary to the rule which calls us from our fore­fathers [Page 78] to it selfe: Ezek. 20.18. I said walke not in the statutes of your forefathers, but walk in my statutes and judgements, and doe them: and he complaines of that stubborne and rebellious generation, that set not their hearts aright, and whose spirit was 5 not stedfast 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 carnall, some spirituall; some were inlightened and zealous, some blinde and super­stitious: and wee must not admit any our forefa­thers in religion, but such as had God their Fa­ther, and the true Church their Mother, that said unto wisdome thou art my sister. Thus farre the good Kings followed David, and so did Timothy his Grandmother Lois.

3. It teacheth us to distinguish betweene that our forefathers have done, and what they ought to have done; and wee may follow them in all that they ought to doe, not in all they doe: Thus in looking on our Ancients must wee heede what the Ancient of Dayes hath warranted. The Iewes now goe on in their blaspheming of Christ, as their Predecessours did, but they ought not; and Papists they imitate their Ancestours in horrible idolatry, blindnesse, cruelty, but they looke not what they ought to doe.

4. To inquire whether wee may lawfully doe what our Ancestours might lawfully doe: The [Page 79] ancient Iewes might lawfully Sacrifice, Circum­cise; but their posterity (though they doe) ought not: still wee must looke to our owne warrant. Our Ancestours were in the darke, wanted the light which we have: it is lesse safety, more shame and danger to us to walke as in the darke than for them.

5. It affoords us wisdome to discerne between the things wee receive from our forefathers. A wise man would be willing to enjoy his fathers lands, goods, plate, jewells, yea his good quali­ties and vertues; but he would be loth to receive his hereditary diseases, goutes, stone, blindnesse, vices and shamefull blemishes: so it is here. But foolish and superstitious sotts as Israel going out of Egypt, not onely borrow their jewells and wealth, but carry away their biles, botches, le­prosie, Idolatry calves and all corruption.

3. Some make humane lawes the rule of their life. Why come many to Church, 3. Humane Lawes. but because the Law of the Land calls them to it? not consi­dering of Gods Law, nor in conscience perfor­ming any duty. Why is that horrible sinne of swearing so rise every where, and that by no small oathes, as it hath much adoe to be kept out of the mouthes of some Professouts? but be­cause the Lawes of the Land (at least in their exe­cution) take no hold on it? Gods Law runnes so straight against it Sweare not at all, (not by little oathes, faith and troth, not in matter of truth, not by good things, not by small things:) and, The Lord will not holde him guiltlesse that taketh his name [Page 80] in vaine: that a good heart would tremble at an oath. But generally this is no sufficient rule to bindmens tongues to their good behaviour. Why is biting usury growne to so great and ordinary a trade, that a number of trades and tradesmen re­solve themselves into it, but because Gods Law is cast aside, and men sticke to the Law of the Land, which indeed allow it not, but supposing Vsurers to be cruell, enacts a Law against their cruelty? What is the reason that men abstaine from Adulterie in the act, but not in the eye, in the tongue, in the heart, but because they walke by mans Law? their outward man is bound by an outward Rule, but they have cast into a corner this Rule which would bind their thoughts and enter into all the corners of their hearts. And why else doe men abstaine from actuall murther, but not from murtherous speeches and thoughts, but that the law of man bindes their hands, and rules them, but the Law of God rules not their hearts? And the like might be said of a number of sinnes.

The Romans had a law, forbidding any Empe­rour to consecrate or set up any God which was not first approoved by the Senate. For Tiberius Cesar, Euseb. hist: Eccles. lib. 2 cap. 2. hearing of the miracles and fame of Christ in Iudea, by vertue of that law mooved the Senate to promulgate and relate Christ among the num­ber of gods. Whose folly Tertullian thus scof­feth: 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 [Page 81] say of these legall Christians, whose Religion reacheth not beyond the Scepter, Truth shall not be Truth, nor God God, unlesse it please men so to enact it, and God must be beholding to man to let his word stand as a rule.

Against all which know that all humane lawes are imperfect rules, as all men be, Humane lawes imperfect rules 4 reasons. but our rule must be a perfect rule.

First, they neither can discover all sinne, for 1 the knowledge of sinne is by Gods Law; nor give rules for fulfilling of all righteousnesse.

Secondly, they are not internall, but onely re­quire 2 externall obedience: but the perfect rule must binde the soule and conscience.

Thirdly, they are alterable, and abrogable, as 3 their makers bee, and as occasions rise; but the rule must be perpetuall, and endures for ever.

Fourthly, the rule must not onely rule man in in­nocency, 4 but in the state of Glorification shall serve to shew the conformity of glorified crea­tures in their obedience to the perfect will of God their Creatour.

4. Some walke by the rule of crooked and cor­rupt affections, which as so many Lords, 4. Crooked and corrupt affe­ctions. enact so many new lawes, but all contrary to the com­mandement and law of God; Herod will not part with his Herodias; and Ahab casts away the rule, because it is a troubler of his estate: Micaiah ne­ver prophecies good unto him. And so is it in all such as hate to be reformed. The Vsurer hath found a trade to live by, his meanes come in ea­sily and richly; now he weighes the matter in his [Page 82] owne ballance, and shunnes the ballance of the Sanctuary; he cares for no bands betweene God and him, so he have sure bands of the borrower. The Shop-keeper cannot live unlesse he sel wares on the Saboth day; and every man must live by his calling: Now this base covetous affection ruling the heart, the Law of God for the sancti­fication of the Saboth must not rule and order such persons. So what harme is it (say some) to play a game or two at cards on the Saboth day? will nothing but damnation serve for such an of­fence? they like no such rule, it is too straight and strait; they must have a Lesbian leaden rule, that will yeeld a little in the laying, and not stand so straight and stiffe against their lusts. Our Gen­tlemen and Gentlewomen will say in generall that the Scripture is the rule of good life, and care not greatly if they give a little countenance to the truth: but bring this rule close unto them, and tell them that it calls them to amend their fashi­ons, to stoope to the simplicity of the Gospell; to leave off their strange apparell, their vaine dis­courses, their idle complements, their service of pleasure, and unfruitfull spending of their time: now they storme against the rule, and the hand that holdes it; here is a rule indeede that would make them as despised, as he is despised of them that calls them from their vanities. Our Mini­stery in generall 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 carefull walking as examples [Page 83] to the flocke; to prepare the people as a pure Vir­gin for Christ; oh, it tyes them too strait, their conceits and gifts call them to higher things, o­ther affaires withdraw them; as for diligent prea­ching, they leave that to the inferiour 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 practise? 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 1 up men to walk after the lusts of their own hearts as is noted of the Gentiles, Ephes. 2.3. Secondly, the 2 rule chargeth us to affect all things in God and for God, nothing above him, nothing against him, nothing like him: Thirdly, to feare the departure 3 from the rule as the greatest evill, because that is onely simply evill.

5. Some depend upon the persons of some great men whom they reverence, 5. Admiration of mens per­sons. and holde in ad­miration. What? are not such and such, great men, and learned men, in high degrees and pre­ferments? yet they doe thus and thus, they are of another judgement, and practise too, and if it were not right they would not doe it. And so they dangerously compare themselves with wic­ked men, digest their oathes, vanity, pompe.

But consider, first, what a plague it is for great 1 men to be carried along by flatterers, who rivet them in their wickednesse by applauding them: As Dionisius the Tyrant, had flatterers about him, [Page 84] who like dogges would licke up his spittle, and commend it to him to be as sweete as Nectar. 2 Secondly, no example can make that good which 3 the rule judgeth evill. Thirdly, all persons must be tryed by the rule, not the rule by any person: Even the Apostles must be followed so farre as they goe by rule, and follow Christ, no further. This is the difference betweene the Papists and us, they receive no Doctrine, no nor the Scrip­tures, but so farre as warranted by Fathers and Councels; we receive no Fathers nor Councels, but so farre as they are warranted by the Scrip­tures: Rom: 3, 4 For, Let God be true, and every man a lyer. Is this our judgement, and shall we slippe from it in our practise? Fourthly, there is no more com­pendious 4 way to lose the truth than to walke 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 Queene, all against one poore Micaiah, estee­med the Kings enemy? yet he alone held the rule. This was the cause that puld all the Iewes into the guilt of Christs death, they admired their Rulers and Rabbies, as great and learned men, having the key of knowledge, and so easily and freely con­sented to that fearfull sinne, which the Sunne was ashamed to beholde. Fifthly, in all imitation of 5 men we must follow the light side of the cloud, not the darke side: for why are the falls of Saints else recorded, but to shew that all examples are 6 defective, and measurable by the rule. Sixthly, the onely perfect example of our rule, was Iesus [Page 85] Christ, whom we must follow: we are comman­ded to be perfect, not as Abraham, Moses, Da­vid, &c. but as our heavenly Father, whose ab­solute perfection shineth in his Sonne, who is the ingraven Image of his Fathers person. Now as the best picture must needes be that which is drawne from the lively face, rather than that which is drawne out of another picture; so must this which wee take from Iesus Christ himselfe, who was the true idea and counterpaine of our Rule here described.

6. Some make Successe their rule, 6. Successe. and walke by that; as they that say, If my course were not good, God would not blesse me as he doth; and if I sinne, God would not be silent: or if I sinne, 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 runne to witches and sorcerers, and thinke it warrantable from the successe, they finde some reliefe and some help, and God would give no such successe if it were unlawfull. Where­as it is just with God, that such as runne to the Divell, shall meete with the Divell to their fur­ther delusion. Others runne to stage-playes and enterludes, because they teach some good les­sons, and may edifie as well as Ministers by Ser­mons. Oh profane mouthes, who have cast a­way [Page 86] the rule, which is farre from sending them to the stewes to learne chastity, or to Atheists to learne religion; or to learne vertue and good manners in the schoole 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 Gods pati­ence shall not violate his justice, nor forbearance is no payment, hee will not beare the sword in vaine.

Thirdly, no man easily forgets his owne name; the Lord will not forget his justice, but must returne to every man according to his owne workes.

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 maist thinke with Agag, the bitternesse of death is passed, yet the Lords sword will come and hew thee in peeces.

Against all these crooked and distorted rules, 1 the Scripture shewes, first, that Christianity is no ranging course, or a running at randome, but a 2 life led by rule. Secondly, this rule is expresly set downe, Phil. 3.16. So farre as we are come, let us pro­ceede 3 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 Gods word, which is to Christians as the pillar of the 4 cloud and of the fire to the Israelites. Fourthly, it is evill to them that forsake this rule: As a sonne [Page 87] left unto himselfe, is the shame of his Father: So the sonnes of God running their owne wayes, and despising the counsells of God, are a shame to their Father, a reproach to their Fathers house the Church, a dishonour to their profession, and ruine to themselves.

The second use is an use of instruction: Vse 2. If wee must try all things, then must we learne to get wis­dome, rightly to apply the rule to every particu­lar which is to be regulated: 1 Cor. 2.13. Compa­ring spirituall things with spirituall: for to try is nothing else but to apply the rule or touch-stone to the thing to be tryed. And when I speake of wisdome, I meane that spirituall wisdome, where­by the spirituall man comparing spirituall things with spirituall, discerneth all things. This man led by the Spirit, acknowledgeth Christ, and followes him in all things; takes faith his companion, and sets in his eye Gods glory the end and scope of all things.

Quest. Can you helpe us to some directions or Rules, by which we may be guided in this appli­cation, which is the onely difficulty now to be o­pened in this Treatise?

Answ. Yes, and these Rules are of two sorts:

1. Generall, Preparative. 2. Speciall, Practicall.

The generall or preparative Rules to applica­tion are foure

1. We must be industrious to know and be ac­quainted with the Scriptures in their right sence of them; whether historicall and litterall, or alle­goricall and figurative: For this is to have our [Page 88] 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 erre not knowing the Scriptures. And because true Scripture is not in words and silla­bles, but in the true sence of it; wee must be care­full not to rest in the words without the true sig­nification of them. The Papists heare our Sa­viour saying of the Sacramentall bread, This is my body, and sticking to the words, and applying them without the sense, runne into infinite ab­surdities and errours on one hand; and so the Lu­therans on the other. Against both which wee may not unfitly mention one of the two rules of Augustine in his bookes of Christian Doctrine; Si praeceptiva locutio videtur flagitium aut facinus ju­bere, 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 seemes either to injoyne a thing unlawfull, or to hinder a lawfull. So this speech of our Lord, Vnlesse ye eate the flesh of the Sonne of man and drinke his blood, Iohn 6.53. ye have not life in you, seemes at the first to impose on us a kinde of cruelty, therefore it is figurative: So Augustine.

2. If we would be fit for this tryall, we must lay up and hide in our hearts such Scriptures as wee understand, that they may be neare us to serve our severall uses. The Prophet David professeth that hee had hid the word in his heart, that he might not sinne against God: And Mary was commended, that shee pondered all the sayings concerning Christ, and hid them in her heart. A Carpenter or Mason whose worke is squared or [Page 89] laid by rule, is never without his rule in his hand, or at his backe: so should it be with Christians.

3. We must absolutely submit our judgement to the word of God without reasoning or dispu­ting, though it be never so difficult and dange­rous unto us: for, what is else the use of a rule, but to rule? Abraham left his owne Countrey, and went he knew not whither, at Gods com­mandement, Heb. 11.8. One would thinke this were folly in Abraham, but that the Scripture acquits him, and saith, he did it by faith. And in a more difficult commandement, hee rose earely, went three dayes journey to kill his onely sonne whom he loved, and reasoned no cases, but went. Good Moses would weigh the word of God in his owne ballance, fixing his eye rather upon the impotency and impossibility of the meanes, than upon the strength of Gods word which cleaves the hardest rockes: therefore he sinned in striking the Rocke, when God bade him onely speake to it, and for it was barred out of Canaan.

4. We must ayme at an absolute conformity betweene the whole word and our whole man. This Rule takes place above all mens rules and lawes, which rule the outward man, but this the inner man; the soule and the conscience, the heart and the will, yea the affections and thoughts, which in regard of mens lawes are free: but the word captivateth every thought, and brings it into subje­ction, 2 Cor. 12.5. It rules the whole outward man also, our speeches and actions, even the least, our lookes and behaviours, our callings and con­ditions, [Page 90] our sports and recreations: and as David saith of the Sunne, Psal. 19.6. there is nothing hid from the heate and discoverie of it, so nothing in man is exempted from the rule of the word. We must therefore bring our practise thereto, and thinke it not enough to be a rule in it selfe, unlesse it be a rule to us also: And lay this for a ground in our soules, that there must be a proportion betweene the rule, and the thing ruled.

Now we come to the speciall rules for the ap­plication of this Rule: And they concerne,

1. Doctrines, 2. Actions and Practise.

Rules for the Tryall of Doctrines are sixe.

2 Tim. 1.3. Keepe the pat­terne of whol­some words which thou hast heard of mee.First, all Doctrines must be brought to the ana­logy of faith, and squared thereby: Rom. 12.6. Whether wee prophecie, let us prophecie according to the analogy of faith. By analogy of faith, the Apo­stle meaneth the measure of faith and Doctrine, which is indeede the holy Scripture: 1. All sound Doctrine must agree with the analogy of faith. the heads of which Doctrine, or the summe of which faith is contained in the Creede, the Decalogue, and the Lords Prayer. If any Doctrine agree not with these, which are the key and rule of faith, it is unsound and to be rejected. As for example:

1. The Church of Rome teacheth, that the bread in the Sacrament is turned into the very body, flesh, blood and bone of Christ, which was borne of the Virgin: We hold the cleane contrary. Now bring this Doctrine to the analogie of faith; that teacheth, that Christ was born of the Virgin, true man, with a true humane nature like ours in all sinne [Page 91] things, sin onely excepted, visible, circumscribed, palpable, in one place only at once, as is ours: that teacheth, that he ascended into heaven in that hu­mane nature, and there fitteth at the right hand of God untill his second comming, and therefore cannot be really and locally in the Sacrament.

2. Romish Doctrine teacheth; that a man may merit by his good workes, remission of sins and e­ternall life; they establish the merit of mans workes in the matter of justification: we utterly exclude them. Bring we this Doctrine to the ana­logie of faith: The ten Commandements say, The Lord sheweth mercy to thousands that love him and keepe his commandements: If the reward be given by mercy, Rom. 11.6. then not for the merit of the worke done. The Lords prayer teacheth us to pray for forgivenesse of debts; and therefore we are farre from meriting. The same prayer teacheth us to pray for every morsell of bread: Is it not mad­nesse to thinke wee can merit the kingdome of heaven, if we cannot merit a morsell of bread? The Creede beleeves remission of sinnes; now the law of workes and the law of faith are as con­trary as fire and water in matter of justification, for faith leaneth onely upon Christ.

3. Romish Doctrine teacheth a man to doubt of his salvation, and that no man can be assured of it without speciall revelation, it were presumpti­on: We holde the cleane contrary; A man may be assured by a speciall faith. Bring it now to the Canon. Our Creed teacheth us to beleeve re­mission of sinnes, to beleeve our selves to be true [Page 92] members of the Church, and life everlasting to belong unto us: (for else we beleeve no more than the Divells doe:) so as every one must give all diligence to make his election sure, 2 Pet. 1.10. and to know that Christ is in him, 2 Cor. 13.5. This is the first Rule.

2. True Do­ctrine ioyneth the two Tables together. Secondly, all sound Doctrine tyeth the two Ta­bles together: for as the two Tables stand in re­lation one to the other; so that Doctrine must needes be unsound, which combineth not justice with piety, and with faith, charity. This Rule is taken out of Levit. 6.5. If a man have wronged his neighbour, either by open robbery, or secret defrauding of him, hee must come and offer to the Lord for his trespasse, and he shall be forgiven; but on this condition, that he bring the whole summe which he hath defrauded, and adde a fifth part more unto it, and restore it to the owner the same day that he offereth for his trespasse. According unto which our Saviour wisheth to leave the gift at the Altar, and goe and be first reconciled to our brother, Matth. 5.23. The Lord rejects all sacrifices abstract from mercy, Esay 1.12. What have I to doe with the multitude of your sacrifices, while your hands are full of blood? and Ierem. 7.9, 10. Will ye steale, and murder, and commit adultery, and yet come and stand before me in this house wherein my name is called upon? And our Saviour reprooveth the grosse conceit of the Pharisies, who taught the people, that if they did give oblations to the Church, though they releeved not their poore parents, yet God was well pleased with them: This Do­ctrine [Page 93] tryed by this touch-stone, was found coun­terfeit, Matth. 15.5.

Hence we inferre, if any Doctrine be prejudi­ciall to men, it is false and unsound: As for ex­ample: First, the Church of Rome maintaineth a Monkish life, wherein their cloystred persons must leave the societies of men, and sequester themselves from all companie to give themselves to fasting and prayer. Bring this Doctrine to this tryall, and we shall finde it most unsound; because God is served not onely in the duties of the first Table, but also of the second; and this kinde of life is against the light of nature, and the good of all societies, both in Church and Common­wealth, and family; all which claime part in e­very man: and is a thrusting of men out of their callings, in which they are commanded to abide, 1 Cor. 7.20. Luther de votis Monasticis prooveth, It is against the whole first Table; As placeing confidence in it: As setting up a will-worship: As taking Gods name in vaine by an unlawfull vowe, &c. So against the whole second Table: 1. Impeaching the honour of parents, and exemp­ting themselves from civill authority, so against the fifth Commandement. 2. They eate not their owne bread, against the sixth Commandement. 3. They raise Sodome and Gomorrah from their ashes, against the seventh Commandement. 4. They live in idlenesse, and are unprofitable bur­dens of the earth, contrary to the eighth Com­mandement. 4. They beare false witnesse of the merit of single life, against chastity and holy [Page 94] wedlocke, contrary to the ninth Commande­ment. 6. They teach, that burning is no sinne, as Pigius: But a condition under which divina bo­nitas et sapientia, that is, Gods goodnesse and wis­dome hath put us, as under hunger and thirst: cleane contrary to the Apostle Paul, 1 Cor. 7. who saith, It is better to marry than to burne.

2. In cases of trespasse, the same Church ap­points auricular confession, and canonicall satis­faction, in which they must give oblations, and satisfie the Church: But if it were sound Doctrine, it would appoint reconciliation and restitution to the parties wronged; which is the least part of their thoughts.

3. The same Church appoints a great number of fasts and penances for offences: But so long as they fast to strife and debate, and smite with the fist of wickednesse, anathematizing and cursing Prince and people, excommunicating all such as walke not in their rules; yea patronizing and pardoning cut-throat villaines sent from them to murder Christian Kings, and blow up Parliament hou­ses; all the world sees these are not the fasts which God hath chosen. This Rule condemnes all Ie­suitisme which is the rebells Catechisme; But we must distinguish Popish Sinonimaes: between excommunicating out of Churches, and excom­municating out of Kingdomes: betweene keyes of the kingdome of heaven, and keyes of the kingdomes of the earth: betweene absolving sin­ners from sinnes, and absolving of subjects from duties: betweene fishing of men, and fishing for [Page 95] kingdomes: betweene teaching of soules, and kil­ling of bodies: betweene power directive, and power coactive: betweene ministration, and do­mination: betweene the sword spirituall, and ci­vill. This Iesuiticall confusion of phrases hath beene the confusion of the world.

4. The same Church hath a long time challen­ged a power of the keyes, of binding and loosing, over all other persons, but wickedly changed the Ecclesiasticall power, into a meere Civill power, to the great mischiefe of the world: for thereby they doe unjustly and tyrannically take upon them to depose Kings and Queenes from their regency, to deprive them of their Crownes and Scepters, to free subjects from all oathes of alle­giance, and binde them to become their executi­oners where ever they can take them at advan­tage. And all this by the power of the keyes.

5. The same Church hath ratified by decree, that the vowes of children undertaking their reli­gious orders shall be in force; and, that close and clandestine marriages made betweene children, without all consent of wise and carefull parents, are allowable and indissoluble. Which Doctrine, Per Calcatum aiunt perge pa­ [...]rem. Sola in hoc genire pietas est, esse crudelem. brought to this Rule, is proved most prejudiciall to the power of parents given them in the fifth Commandement, which injoynes children to ho­nour their Parents, especially in matters of mo­ment, such as are their marriage and choyce of their callings.

6. Some Divines have undertaken the defence of some kinde of usurie, especially to the rich, and [Page 96] so have animated some in that course. But this Doctrine brought to this tryall will not holde, see­ing it is such a consumer of mens estates, and so uncharitable, as the Lord would not admit of it in Israel, 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 usurie distinguisheth not betweene the rich and poore of Israel, but betweene the Israelites and Canaanites, betweene strangers and brethren. The poore indeede are mentioned, but onely thus: 1. Because they have most neede to borrow. 2. Be­cause they are most liable to wrong and oppres­sion. 3. The commandement of Loane is made especially for their good. 4. Vsurie on them is a more grievous sinne and crying, Exod. 22.21. Object. But if it were unlawfull, God would for­bid it to the stranger. Sol. 1. The morall Law forbids it to all. 2. It is by God dispensed with by a Iudiciall, for the hardnesse of the hearts of the Iewes, for the unjustice of the Gentiles, who exacted it on the Iewes, and for the overthrow of the Canaanites. The word is, Deut. 23.20. not Lemicro but Lamicro, extranc [...] huic, that is, to this stranger, meaning the Canaanite. 3. It is no more lawfull than Poligamy or a bill of divorce, which was against the Institutor. 4. When the Canaa­nites were destroyed, all usury was afterward ab­solutely forbidden: Psal. 15. and Prov. 28.8. Ie­rome on Lev. 18. Vide profectum, &c. Ieron. In the Law usurie is forbidden onely to brethren, but in the Prophets to all ab­solutely: and in the Gospell much more, because [Page 97] all are now brethren. So much for the second Rule.

Thirdly, in all doubtfull 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 owne glory most, (which is the maine end of all his courses) so doth his word, which after a speciall manner resembleth himselfe. This word so propoundeth all the frame of mans salvation from the lowest staire to the highest, as God may have his glory in all: 1 Cor. 1.29.31. That he that glorieth might glory in the Lord: and that no crea­ture migh [...] share with him in his glory, which he never would communicate to any other: verse 29. [...], That no flesh might glory in his presence. To apply this to particulars.

1. The Church of Rome maintaines a Doctrine, that Saints departed are to be invocated, as Medi­atours (though not of redemption, yet) of inter­cession. Wee affirme the contrary according to the Scripture. Bring now this point to this tryall, whether gives more glory to God, and lesse to the creature; we, who affirme him to be a God hearing prayer, who onely knowes the hearts of the sonnes of men, and is omnipresent to heare, and omnipotent to helpe, (all which are incommuni­cable Attributes of the Deity:) or they which against the Scripture robbe God of this part of his honour, and bestow it on creatures which are not capable of it? Isay 63.16.

2. The same Church of Rome teacheth, that to [Page 98] the justifying of a sinner before God is required not onely an imputed righteousnesse, but an ha­bituall righteousnesse, which are workes of cha­rity, which makes a man of just more just. Wee in this Doctrine of Iustification utterly exclude humane merit. Now bring this different Doctrine to this Rule: Whether gives more to God, and lesse to the creature; that Doctrine of Iustifica­tion by faith onely, which utterly takes from man all that hee can thinke of to justifie himselfe withall, and ascribes the whole worke of salva­tion from first to last unto God: or that Doctrine which puffes up man in conceit of some righte­ousnesse in himselfe, and takes from the Lord this honour to be Hee that justifies the ungodly? And this is the Rule, to which the Apostle brings the same Doctrine to be tryed, Rom. 3.27, 28. By what Law is boasting excluded? Not by the Law of workes, but by the Law of faith: And because this Doctrine excludes all boasting, hee concludes, Therefore is a man justified by faith without the works of the Law. See Rom. 4.2.

3. The Church of Rome also maintaineth the Doctrine of humane satisfactions, and enjoynes many penances to satisfie the justice of God for veniall sinnes: Wee on the contrary teach, that wee must every day pray for the pardon of our daily sinnes. Now bring this different Doctrine to this Tryall: Which gives more to God, and lesse to the creature; that which applies an infinite justice to God, the violation of which must be made up by an infinite person; or that which im­putes [Page 99] to him an imperfect justice, such as a sinfull man may satisfie, and an imperfect mercy, if our owne workes make not supply?

4. The same Church teacheth, and so the Church of the [...] that God hath elected all to salvation, and Christ hath redeemed all and every particular man. We according to the Scrip­ture holde, that God hath chosen onely heires of salvation, and that Christ for his part redeemed not all particulars, but all kindes: for hee that would not pray for the world, would not die for the world. How shall we bolt out the truth? Answ. Iohn 17.9. Bring the Doctrine to this Rule: Wee aske, If God have elected and Christ have redeemed e­very particular man, why is not every parti­cular man saved? Because (say they) God fore­sawe who would beleeve, and who would not: which is to make Gods election fru­strate, as electing such as hee foresaw would not beleeve, as also dependant on the will of man, and mans will to overrule Gods: And not mans sal­vation to depend on Gods will and election; than which nothing can be more dishonourable to the Majesty of God, Rom. 9▪ 19. Who ever resisted his will. Adde hereunto, that in the Doctrine of fal­ling from grace, Gods glory suffereth, for there­by the seede of God loseth the glory of being incor­ruptible, and Gods truth suffereth, who saith it abideth for ever.

5. The same Church teacheth, according to their ordinary practise at this day, that the Pope hath power to make lawes to binde the consci­ence; hee hath power to dispence with lawfull [Page 100] oathes, and untie the conscience which Gods law hath bound: he hath power to dispense for marri­ages within degrees prohibited by God, & the like: We deny any such power can agree to any mor­tall creature, and holde it a tyrannicall usurpa­tion. Bring these and the like positions to this Tryall. Whether gives more glory to God, and lesse to the creature, to acknowledge him the Lord of his owne Law, onely above it, or to set a Prelate not onely in his chaire of estate, but a­bove God, who is able to reverse and abrogate his Lawes at his pleasure, and to sit in the consci­ences of men, which is the Lords owne and one­ly consistory. That is the third Rule.

4 All true Do­ctrine leadeth unto Christ, Fourthly, all sound Doctrine directs and leades unto Christ, magnifies and sets up Christ, who is the end of the Law and Gospel: and as Christ prooved the Iewes not to be of God, be­cause they dishonoured him the Sonne of God, Iohn 8. So whatsoever Doctrine dishonours Christ, cannot be of God. And, if we bring the whole body of Popery to this rule of Tryall, it will appeare not to be of God.

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 peece of a Sa­viour, halfe a Iesus, for every man must be a Ie­sus to himselfe; 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 himselfe.

[Page 101]2. That damnable Idol of the Masse, wherein (as they say) Christ is offered by the Priest for the sinnes of the quicke and dead, what is it else but an utter renouncing of Christs owne and one­ly oblation, arguing it to be imperfect, and an in­sufficient satisfaction? For so the Apostle con­cludes against Leviticall 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 battel against the Priesthood of Christ, which be­ing after the Order of Melchizedeck, is [...], and cannot passe 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 needes no successour on earth, nor had none as they had.

4. The maine pillar of Popery, which stands on the Popes 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 neede of a Vicar? Besides, it makes the deare Spouse of Christ a Monster, having two heads being but one body. Besides, the infinite constitutions of this supposed head cleane contrary to the lawes and government of the one and onely lawfull head and King of his Church, Iesus Christ.

5. Their Doctrine of unwritten Traditions, Concil. Trident▪ which are pari pietatis affectu to be received with [Page 102] the written word, how manifestly doth it disho­nour the Propheticall office of Christ? How could he be the onely true Prophet, if hee left halfe the will of his Father unrevealed, but lapt up in obscure Traditions? How could he satis­fie his Propheticall office, if he deteined from his Church some Doctrine needful for her to know? How was he faithfull in the house of God as a Sonne, if he came behind Moses his servant, Heb. 3, 5, 6. who brought a perfect patterne from the Mount, for the dire­ction of the smallest things in the Tabernacle? How did he teach us all things when he came, as Ioh. 4.25. if the Church may still coyne new Arti­cles of faith? as Scotus. Before the Lateran Coun­cell Transubstantiation was no Article of faith: it seemes our Saviour left something alone for the Councell of Trent, and the Lateran Councell to de­termine, and that the Samaritan was deceived.

6. Their blasphemous prayers to Saints, An­gels and Relikes, how pull they men from the Mediatour who is but One, and dishonour his In­tercession which now he makes for the Saints? 1 Tim: 2, 5 Rom: 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 joyne with him in the administration of his kingdome the Virgin Mary? that hee must dispense justice, but she mercy; yea in the omni­potent worke of his mediation saluting her, and praying unto her by the title of Mediatrix homi­num, Mediatresse of men: nay giving her a power farre above him, Iure matris impera, Command [Page 103] him in the right of a mother. Thus our mighty God and Saviour is become an underling to a poore creature. Tit. 2, 13

These can be no sound Doctrines, which so dishonour the Sonne of God, and spoyle him of his royalties, as the souldiers did spoile him of his garments, Phil. 2, 9, 10 to whom the Father hath given a name above all names, that all tongues should confesse him, and all knees bow unto him. So much for the fourth Rule.

Fifthly, that is the soundest Doctrine, which most restraines corrupt nature and fleshly affecti­ons: Tit. 2.11, 12. The grace of God hath appeared, 5. That is most sound Doctrin which is most contrary to corrupt nature tea­ching us to deny ungodlines and worldly lusts: which is the maine intendment of the discovery of grace. a maine fruit of the Gospell 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 carnall man can­not brooke. 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 boulsters and gives liberty to naturall inclination, and you have tryed the truth from errour. For exam­ple:

The whole Doctrine of Popery, how pleasing is it to the nature of man, seeing there is nothing in it but a naturall man may performe it without any speciall grace of regeneration? which in­deede is the chiefe cause why a great part of the [Page 104] 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 deale of paines 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 burne the Scriptures as for­merly wicked King Ahaz did, or Antiochus, or Maximinus, calling them the Heretickes Bookes: so as a man may truly say, that the Papists hate the Bible, as a theefe hates the gallowes: This is farre easier than to call after knowledge, and cry after understanding, to seeke her as silver, and to search as after treasures.

2. How can there be devised a more easy faith, and sooner got, than confusedly to beleeve as the Church beleeves, without any distinct know­ledge or faith of their owne? A faith got with­out all paines, and of which we may well say, It is worth nothing; because it is had for nothing: a faith wherein they never neede to looke to the essentiall markes and sound growth of it. This is sooner done than to proove a mans owne selfe whe­ther he be in the faith or no. 2 Cor. 13.5.

3. How doth it please nature to magnifie na­ture, to deny it to be so corrupt and dead as it is, but halfe dead, as the man betweene Iericho and Ierusalem, Luke 10, 30. to tell it it hath good preparations and abilities of it selfe to conceive and practise much good, and with a little helpe it can keepe the Law, and come out of Gods debt? What man wan­ting grace would not finde something in nature to bring before God to bring himselfe into request [Page 105] by? For every naturall man is a Iusticiary. Wher­as 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 sinnes and trespasses; and not a recovery as out of a swoone.

4. How pleasing is it to nature, to be tolde and taught, that no paines is required to keepe the heart, nor to resist the first motions to evill, which they say are not evill: that some sinnes are ve­niall in their nature, put away with a light sigh, a knocke on the breast, or an Ave Mary: that a man may lie in sport or officiously for his advan­tage; and if hee steale a small thing, it is but a veniall thing? This will please the carnall man farre better than to tell him, that he may not lye for Gods greatest glory, and that the very first thought of stealing the least trifle is damnable. But, what is all this but to speake 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 prooved false by this Rule, which offers release from sinnes, and from hell; yea of­fers the whole kingdome of heaven for money? who would not sweare, whore, profane the Lords day, rise up against Magistrates, oppresse, riot, and addict himselfe to all villany, if for a little money he may have a pardon for all his sinnes: or suppose hee must needes goe a while into the kitchin of Purgatory, yet for a little money or lands to the Church and Priests for Masses, he is sure to be remooved to Gods parlour in heaven?

[Page 106]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 seeke to pull out of mens mouthes their owne words, out of their hands their cards, or cuppes, and injoyne 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 sinne, to zeale and profession in holi­nesse: oh what a tedious and irksome Doctrine is all this! Now farewell liberty, sports, and all good company; what a precise fellow have wee gotten to make fooles of us, &c! Let another Preacher (as some such there be) come and tell us, A man may doe 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 Iewish, 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 doe well, and winne their people by being good companions: That men be men, not An­gels, nor God so strict in so small matters: Here's a man indeede that winnes the spurres, hee carries Townes and Countries after him: Here is a Prea­cher for our people, as was once said of the Prophet that prophecies of wine and strong drinke. Micah 2, 11 But who is the true Preacher now by our Rule, hee that [Page 107] carries the generall applause of the multitude, or he that is the greater enemie to the liberty of the flesh? Oh were we wise to apply this Rule, Gods pure ordinances would get strength apace, and our selves should thrive apace by the Doctrine we heare.

The sixth and last Rule for tryall of Doctrines, 6 That is the soundest Do­ctrine that most soundly com­forteth distres­sed consciences is this: That Doctrine which most soundly 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 rejoyce the heart. The reason why God hath given learned tongues, is, to speake words of comfort to the weary: And most excellent is that in Gal. 6.16. Isay 50 4 Peace shall be to him that walkes by this rule, and mercy, and upon the Is­rael of God. The Gospell 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 Gospell. To make some application.

1. We teach, that a man may be certaine of his salvation in this life by an ordinary and speciall faith; because faith assureth the soule of pardon of sinne, and present favour of God, and brings in comfort, as Matth. 9.2. Iesus seeing their faith, said, Sonne, be of good comfort, thy sinnes are forgi­ven thee: it brings peace, and boldnesse 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 [Page 108] our selves hold there can be no such cer­tainty of salvation, but conjecturall and proba­ble, and deceitfull. Bring this Doctrine to this Rule: A poore soule afflicted in conscience, sees nothing but Gods wrath, and hell ready to swal­low him, hee is afraid of damnation which hee knowes 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, holde 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 seeke life in the Law, which is to seeke life in death, because of our weaknesse? Gal. 3.21. If there were a Law that could have given life, righteousnesse should have beene by the Law, Rom. 8.3. The Sonne of God supplyed what was impossible to the Law by the infirmity of our flesh. What an un­comfortable Doctrine then is it, that wee must place our hope in our owne righteousnesse, and that the Gospell is nothing else but a more per­fect Law than Moses was? Surely if we ground our joy in our selves, it shall be like that of Israel, [Page 109] dancing before the Calfe of their owne making, Exod. 32.16. as short and unsound.

3. What an uncomfortable Doctrine is that of falling away from grace, and out of Gods favour? What comfort can I have of my faith and hope, if of a true childe of God to day, I may become a childe of the Divell, and be cast into hell to mor­row? What glorious and unspeakable joy can there be in such a perswasion, 1 Pet. 1.8. but rather a desperate feare of finall rejection? No, it is the continuance of our joy that makes it so unspeakable: and this is the sure anchor of our hope, that Gods love is un­changeable, Verse 5. and he preserves us by his power to sal­vation, saying as Isaac, He is blessed, and hee shall be blessed, Gen. 27.33. and as Pilate in Christs super­scription, What I have written, I have written, Iohn 19.22. His Decrees are as the Lawes of the Medes and Persians which cannot be altered, Dan. 6.8. Whom he once loves he loves to the end, Ioh. 13.1. and also upholds them to love him to the end.

4. What an uncomfortable Doctrine is it to a wounded soule, that he must come upon paine of damnation once in a yeere, and confesse all his sinnes to a Priest, against whom hee hath not sin­ned? hee must confesse a debt to him to whom he owes nothing, and to him who cannot remit it? Which is so farre from being an ease to a wounded conscience, as that it is indeede a very racke and gibbet to it. For, how can he confesse all his sinnes, which himselfe cannot understand? Certainly if no man can number his sinnes, no man can confesse them. David confessed to God, Psal. 19.12. and [Page 110] obtained remission, Psal. 32.5. The Prodigall went from his father, and returned to his father, and confessed, and was received againe, Luk. 15.18, 19, 20.

5. How full of uncomfortablenesse is their Doctrine concerning the Word and Sacraments, the speciall meanes ordeined for our strength and comfort? For the Word: If thy word (saith Da­vid) had not beene my comfort I had perished in my trouble. Psal: 129, 92. But Popish Doctrine takes away the word from the people, which is wisdome to the sim­ple, sight to the blinde, light to them that are in darknesse, and life to the dead. What a dismall thing is it for a souldier to be sent to the field a­gainst a multitude of powerfull 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 effectuall but himselfe? What man knowes whe­ther he receive the Sacrament, or no, or whether the Sacrament doe him any good, seeing he can­not know the Priests intention?

So much for the application of Rules unto Do­ctrines.

Now to the Rules applyable unto practise.

The first Rule respecteth God, three wayes: 1. from his word, 2. in his presence, 3. for his glory. All actions must be done, 1. By vertue of a word.

I. For the word of God wee must labour to bring to every one of our actions, 1. A precept or commandement, calling for obedience: What [Page 111] I command, that doe onely: 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 successe. If thou beest in Gods worke, thou art under his protection, and maist boldly pray for a blessing promised. 3. A threatning, to re­straine disobedience, if thou beest 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 Arke, 1. had a comman­dement, Make an Arke: 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 him­selfe, 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 Gods pre­sence. He­noch walked with God, Gen. 5.22. David set the Lord alwayes before him, Psal. 16.8. Moses by faith saw him that is invincible, Hebr. 11.27. This will feare us from sinne, as the Iudges eye curbes a malefa­ctour; and quicken us in good duties, because our Masters 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 Gods glory. 1 Cor. 10, 30 so must I un­dertake every thing even the smallest, for his glo­ry: Whether I eate, or drinke, or whatsoever I doe, I must therein make my selfe serviceable for his glory. This caveat will hinder all things, which would any way dishonour God. Moses will [Page 112] not leave an hoofe behinde him at Pharaohs re­quest, because hee lookes at Gods glory. Ne­hemiah for Gods glory seemed to neglect his owne safety and life, chap. 6.11. Should such a man as I fly? Who being as I would goe into the Tem­ple to live? I will not goe.

The second Rule respecteth the action it selfe to be done: and this both for substance and for cir­cumstances.

1. Every action for the substance of it must beseeme the Gospell: Phil. 1.27. Onely let your conversation be such as beseemeth the Gospell of Christ: our actions must not onely be squared to the rule of the Law, but to the profession of the Gospell. This rule is of large extent, and appliable to eve­ry action: and a man should say thus with him­selfe, VVhat? is this action honourable to my profession? is it a peece of my generall calling of a Christian? The Gospell is an holy Gospell, and I professing it must passe all my time in all man­ner of holy conversation, 1 Pet. 1.15.17. Doth this action savour of holinesse? The Gospell is from heaven, and heavenly, and my conversation, if I professe it, must be in heaven, Col. 3.2. Phil. 3.20. Doth this action relish of heavenly-mindednesse, and of a conversation without covetousnesse? To joyne practise with profession, beseemes the Gos­pell: otherwise, to speake well of religion, with­out the worke of it, is as if an hungry man should speake of meate when hee hath nothing to eate. Liberall sciences are for contemplation, Divinity and Christianity for practise. We must not con­tent [Page 113] our selves to see our duties in our places, as we see Citties in a Mappe 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 sinnes, much sinne lyeth in the undue and unfit circumstances of them. See an instance: Is it not lawfull for a King to number his people, both in respect of tributes, and levying of armies, to impose on them oathes, and services of sub­jection? Yes: David sinned in numbring the people, how But circumstances made this un­lawfull and sinfull 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 armie. 3. Because it was in idle curiousity, hee would know that which God would not have knowne, who had promised they should be innumerable. 4. Because he neg­lected that word and commandement, Exod. 30.12, 13. That when the people were numbred, every one should pay halfe a shekel lest they were de­stroyed: and so many wayes sinned.

Againe, is it not lawfull for a parent to bewaile the death of his Sonne, especially if violent and untimely, who seemes to be taken away in his sinne, without any testimony of repentance? Yes: But some circumstances made it very un­seasonable for David to testifie so great sorrow for Absoloms death, as Ioab wisely signifies, 2 Sam. 19.5. for although he had just cause to mourne for Absolom, because himselfe had beene indul­gent, and wanting in his education: and besides, [Page 114] though he knew by Nathans Ministry, that his sins had brought him into this strait, wherin he could hardly tel whether to overcome or be overcome was more miserable; yet by exceeding in sorrow at that time, Davids mour­ning for Abso­lom culpable, 4 reasons. 1. hee seemed not to be so thankfull unto God as he should for victory against sediti­ous persons. 2. He preferred a private affection before the publike safety. 3. He shewed unthank­fulnesse to the army, by whose power and perill himselfe and his kingdome 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 Ioab well perceived, verse 7. So as it was lawfull mo­derately to mourne, but not with such excesse and testimony as was joyned with offence of his people, with neglect of his owne danger, and with the hazard of publike peace.

But let us now see David who had failed in not observing circumstances, notably graceing him­selfe againe in such accurate observance of cir­cumstances, as made him refuse a very lawfull action when the circumstance so required. 2 Sam. 23.17. Being marvelous desirous to drinke of the water of the well of Bethelem, three mighty men brake into the host of the Philistims, and drew water, and brought it to David to drinke. David now had power and neede to drinke it, Why Dauid re­fused to drinke the water of Bethelhem, 3 reasons. but would not, but powred it out upon the ground before the Lord. 1. Because he would testifie his thankfulnesse to God, who had both given him such men, and also preserved them. Hee is not [Page 115] proud of them, neither ascribes the happy event to their power or fortitude, but to God. 2. Be­cause (in great wisdome) hee would not have his subjects rashly to thrust themselves into such dangers. He feedes not their rash confidence, but wills them (in effect) to be diligent in avoiding of danger. 3. He would not satisfie his owne desire by the extreame perill of his subjects, but if they by such an hazard overcome their enemies, hee will overcome himselfe, he will shew how deare 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. Hee 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 sinne, Rom. 14. ult. Let the action be never so indifferent, never so small, yea never so good, if I doe it with an erroneous or doubtfull conscience, it is sinne to me. 3. Hee must in doing any thing containe himselfe within his speciall calling, 1 Cor. 7.20. Let every man a­bide in that calling to which hee is called. For many things are wel done, out of duty and office, which same things are sinfull, done without just war­rant and calling. Let a thing be never so just, if it be done out of a mans way, it loseth the beauty and justice. Absolom had justly deserved death, but Ioab slew him unjustly, because hee was war­ned by David to spare him. Now David had the power over his life, so had not Ioab. Elijah calls for fire from heaven against his enemies, and [Page 116] 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 betweene these holy men lay in the matter of their calling. Elijah knew what spirit he was off, being stirred up by Propheticall instinct, and was certaine of Gods will: but the 1 Disciples knew not what spirit they were of, being stirred by an humane spirit lusting after revenge, Luke 9, 45. 2 against the will of God. Besides, Elijah had a singular spirit, and speciall vocation to revenge on Gods 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 worke, 1 Tim. 3.1. but for a shoo-maker or an artizan to under­take it, is base and unworthy. To baptise the childe of the beleeving parent is most necessary and fit: but for a woman, or a midwife, or pri­vate person is neither necessary nor lawfull.

The fourth Rule concerneth our brother, to­ward whom in all things we must expresse two vertues.

• 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 thy selfe. Matth. 22, 39. Then looke what I would not (out of sound judgement) have him doe to me, To love our neighbour as our selves, how. I must not doe to him: not offe­ring to him what I would not have offered to my selfe. The meaning of the Rule is, that I must embrace every man with the same kinde of love [Page 117] wherewith I love my selfe, although I am not al­wayes 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 my selfe, and not him. Object. But wee desire in this case, that the other should save us, and not him­selfe, and therefore doing as wee would be done unto, wee should save him, and not our selves. Answ. That which we justly desire to be done to us we must doe to others: but this is an unjust desire in this comparison: for God hath ordai­ned degrees of men for degrees of love; first our selves, then the houshold of faith, first our owne families, and then others.

Object. The widow of Sarepta had baked a lit­tle floure for her selfe, and she bestowed it on Eli­jah, when it would not serve them both.

Answ. 1. She certainely knew the meale should serve both her selfe and her sonne, and also the Prophet, partly by divine instinct, and partly by Elijahs words. 2. She had experience by the mi­racle, that the oyle and floure 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 farre from scandali­zing, that I must edifie my brother. For suppose a thing be in it selfe indifferent, or lawfull; yet if I cannot doe it but I must offend him, I must for­beare. 1 Cor. 8.13. I will never eate 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 [Page 118] cautions: 1. It must be a weake brother: 2. to for­beare indifferent things, not necessary duties: 3. forbeare onely 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 im­paire our life or health, for then it loseth indiffe­rency.

If now we shall apply many of our actions to these and the like Rules, we should see the croo­kednesse of them, which yet we esteeme straight enough. See it in some instances.

I. Men in losses and extraordinary crosses seeke out (as they say) and commonly and boldly runne to the witch or cunning man, and the losing witch is thought a publike good, or commodity to the whole Country where he is. But lay this action to these Rules or any of them. 1. Gods word prohibiteth and threatneth it. 2. For Gods pre­sence: thou hast runne from God to the Divell, and renounced God by depending on Satan for helpe. 3. For Gods glory: thou couldst not more dishonour him than by so doing. 4. For the meanes: thou hast renounced lawfull meanes, sanctified by God, and hast used such as for all worldly gaine should not have beene used. 5. Doth it beseeme the Gospell, or a beleever, to runne in post hast to Satan? Is it because there is no God in Israel? Did Saul ever doe so till God was gone from him? 6. For thy selfe the Agent: thou art a plaine infidell, yea worse than an infi­dell; there being no cure but by faith in the Di­vell: thou hast runne out of thy calling, hast cast [Page 119] off the yoake of God, and by the hand and helpe of the Divell hast avoided the hand of God for the present; to the scandall of thy brethren, and the wounding of thine owne soule.

II. Many addict themselves to many sports and recreations on the Saboth day: Oh the Saboth was made for man, and not man for the Saboth, &c. Mark 2, 27. But bring this to the forenamed Rules: 1. Where hath God commanded it? Sure we are hee hath commanded the sanctification of the Saboth day, which is the whole and parts: Is this to sanctifie a day to the Lord? 2. Whether maketh more for Gods glory, in whose sight we are, Saboth-dayes duties, or recreations? whether dare wee pray rather for blessing and successe upon? in which have we more comfort, and would have God to finde us in? 3. Whether beseemes a Christian better, who is commanded to cease from his or­dinary calling and lawfull vocation, because they destroy the Saboths rest, and much more sports and play lesse necessary? whether is recreation for rest, or labour? Whence wee conclude, that howsoever on the Saboth wee may and must re­joyce, yet our rejoycing must be that of the Iewes, Nehem. 8.12. that they understood the Law, namely in things spirituall and holy.

III. Others worke, and thinke they may, in their callings, in the morning and evening of the Saboth: as some of our tradesmen and shop-kee­pers. Bring this common practise to this Rule. 1. Gods word is expresse, Thou shalt doe no manner of worke, Ier. 17.21. 2. Hast thou God in thy pre­sence? [Page 120] he rested from all his worke. 3. Doth it beseeme that profession which is heavenly? Sa­vours it of heavenly contemplation, or base earthlinesse? 4. Art not thou runne out of thy way, seeing thy calling on the Saboth, is, wholly to cease from thy calling, and doe no worke but workes of mercy, and such as serve to preserve the Ministery and Gods worship. 5. Is not the example as wicked as the action, and the hurt to others more than the advantage to thy selfe? 6. The Psalme for the Saboth directly meetes with this objection, Psal. 92.1. It is a good thing to praise the Lord in the morning, and to declare thy truth in the evening and in the night season. 7. If a man plow and thresh on the Saboth day, hee is counted a profaner of it, an Atheist, and so he is: and why not hee also that labours at the racke, or in the mill, or the boate? Alasse the profanesse of our dayes, that he that is drunke, diceth, cardeth, or sweares on the Saboth is counted honest and religious e­nough; and those that passe their Saboth worse than beasts (which though they can do nothing to sanctifie their rest, yet doe they nothing to pro­fane it) are applauded, whilest conscionable ob­servers of it are scorned.

IV. For resorting to stage-playes, and fre­quenting of places of idle resort and unlawfull games: which, would men bring to the Rule, they should not be so frequented as they be. 1. Gods word is, Eph. 5, 3. that such filthinesse ought not to be named among Christians, much lesse acted: and that we ought to passe away all our time in feare and trem­bling, [Page 121] 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 hurtfull words, against God and man; and an holding of mens eares to them many houres together. 3. Wouldest thou willingly he should take thee at a play, or at cards or dice, when hee comes to judgement? 4. For one speciall circumstance; Are not men there in womens apparell, contrary to Deut. 22.5. 5. For thy selfe, thou art neither in thy generall nor in thy speciall calling, and therefore art out of the way of Gods protection. 6. For thy brethren: as thou maintainest the Players, or gaming hou­ses, or alleyes in an unlawfull calling, so thou of­fendest others by thy example; especially if thou beest a Master or Magistrate that abettest such un­godly and unlawfull courses, thou sinnest by ex­ample, against duty, and decorum. Oh let un­thrifts so spend their time, and not thou who shouldest punish and represse them.

V. The last instance concerneth our fashio­ning our selves in our apparell and behaviours, both to the strange fashions of other countries, or the fantasticall fashion of our owne. 1. Gods word is, Zeph. 1.8. I will visite the Princes and the Kings children, and all such as are clothed with strang apparell. How hath God visited the late strange fashion and coulor of yellow ruffes, both in the de­viser and first wearers; on which God hath cast speciall reproach, that in scorne not only chim­ney-sweepers, but hang-men in their office taken it up: which yet some will not be warned by? [Page 122] 2. Whether doth thy conscience tell thee, that thou art assured, [...] that strange and fantasticall fa­shions make thee as comely in Gods eye, and to Iesus Christ whose spouse thou professest thy selfe to be? And whether darest thou say, thou glorifiest God by them? Art thou sure thy con­science is neither erronious nor doubtfull? 3. For the circumstances: hast thou an eye to a­dorne thy profession, with thy body? Or doth it beseeme the profession of holinesse, to runne through all lightfashions? The Apostle, 1 Tim. 2.9. commands wome [...] to aray themselves with modestie and good works, as women professing the feare of God. And garments should expresse the hidden man of the heart, [...] Pet: 3.3, 4 and shew the sober fashion of our minds, and not the vain fashions of forrein Countries. 4 For thy own person: do these fashions argue thee to be a beleever, whose cheif care is to adorne the soule? Or canst thou thinke the Lord Iesus can be put on together with such fashions? 5. For thy brethren: how doest thou scanda­lize them, offending some, provoking others, and bringing a blott of levitie upon thy selfe, whose good name should bee a precious oyntment, Eccles. 7, 3 and whose course in this behalfe, should favour of grace and gravitie, sutable to the gravest presi­dents of good and godly women, and the most sober of thy ranke and degree?

Object. Some will be ready to turne off all this which hath ben sayd, replying thus, Alas man! you are too precise your selfe, and you would have vs so too: wee cannot put on our clothes [Page 123] without you, nor take any recreation without your leave, no nor yet with it.

Answ. According to the text, Try all things: And can he be too strict or curious that must try every thing, even the least? Let me see that man that thinkes himselfe exempted from this pre­cept, or any of his wayes: No, no, there is a strict Tryall and account behind; and hee shall best fit it, that is strictest in Tryall afore-hand.

AS a carefull father who is come to the end of his life, hath but a while to speake, and therefore heapeth up his lessons shortly to­gether, which he would have his sonnes remember when hee is gone: So the Apostle here, drawing to the end of this Epistle, heapes together his most necessary precepts in short manner, as knowing what a friend brevity is to memory.

God who hath put an infinite distance and dis­proportion betweene light and darknesse, be­tweene which (as the Apostle saith) there can be no communion, 2 Cor. 6.14. their natures being so fully abhor­ring, hath under that similitude shewed how hee hath separated, and put as great contrariety be­tweene good and evill, truth and falshood, which are a spirituall kinde of light and darknesse, so as they can never agree in one subject, but where [Page 146] light comes, darknesse is chased before it, and when darknesse succeedes, the light gives place unto it: And as darknesse is the privation of light, so evill is the absence of of good: and as it is im­possible for a man at the same time to be both good and evill, so neither can he affect evill and good at the same time, but if hee will hold that which is good, he must abstaine from the contrary evill; or if he will not abstaine from evill, let him never professe the holding of good. Whence not onely this Scripture, but many other joyne these two by an inseperable band: Psal. 34.14. Eschew evill, and doe good. Esay 1.16. Cease to doe evill, learne to doe well. Rom. 12.9. Abhorre that which is evill, and cleave to that which is good. And here, Hold what is good, Abstaine from all appearance of evill: for there can be no holding of good, if a man withhold not himselfe from evill.

Malum non est cogn [...]scibile nisi per bonum. A­quin.1. By evill is meant whatsoever departeth from the rule of good: and 2. by abstaining is meant re­fraining or removing a mans selfe from it as farre as may be: so the word is used, Matth. 15.8. [...], Their heart wandreth farre from mee? 3. The Apo­stle saith not, Abstaine from evill, but from the appearance of evill: [...] or species is that which seemes to be a thing, but is not; a shape or repre­sentation of a thing, rather than a thing it selfe. So the same word is used, Iohn 5.37. [...], Yee saw not his shape. 4. The extent of the proposition, all appearance, yet more helpeth [Page 147] us to the true sense of the words, which requires of us to runne as fast away from whatsoever hath any shew of evill, as if it were evill in it selfe: for the same word is used, 1 Pet. 2.11. Abstaine from fleshly lusts: and in 1 Thess. 4.3. the will of God is, that ye abstaine from fornication: All noting, that we must avoid the least shew of evill with the same care that wee doe the greatest evill it selfe: and even all shews, as making conscience of all.

Christians must not onely avoid that which is apparantly evill, Doct. Not onely ap­parant evills, but appearan­ces of evil must be avoided. but that also which seemeth to be evill, or may carry some evill with it, though it selfe be be not so.

For the explaining hereof we must know, that in every action there bee three things. First, Explication. [...], the action or evill it selfe, whether it be an evill of doctrine or manners, as all false doctrine, heresie, superstition, and all sinnes of all sorts, which stand not in conformity with the law. This is not so much aymed in the text. Se­condly, [...], the leaders, incentives or moovers of our selves or others unto any sinne: so Eves looking on the Apple, was not in it selfe evill, but so farre as it drew on her appetite; yea her conference with the Serpent, and Adams with her in that subject or argument, should have beene avoided. This first peeping or appearance of evill in our selves, or whatsoever we may lay as a stumbling blocke in the way of another, though it be not evill in us, nor in it selfe, yet be­ing an occasion of evill to another, by this precept [Page 148] we must shunne and fly from it. Paules eating of flesh was lawfull in it selfe, and lawfull to him; but rather than hee would offend his weake bro­ther, he will never doe it while the world stands: 1 Cor. 8.13. and Rom. 14.21. he will remove that which seemeth and appeareth evill 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 forbeare lawfull things if wee suspect evill consequents. It was lawfull for David to walke upon his gallery, but had hee foreseene the consequents, he would doubtlesse have beene o­therwise occupied. It was lawfull for Paul to have circumcised Titus as he did Timothy; but es­pying an evill consequent, that hee should con­firme the errour of the Iewes, who held circum­cision as necessary to salvation, he would not doe it: Gal. 2. It was as lawfull in it selfe for him to make a vow, shave his head, and purifie himselfe at one time as at another, Acts 18.18. yet some­times he inveighes against these observations as beggerly rudiments, Gal. 4.9. and will not med­dle with any of them, where hee might confirme any in their errour or obstinacy. All which ex­amples teach us, either warily to doe or leave undone things which are liable to misconstru­ction.

2. Here remember, that in all lawfull and ne­cessary duties, let all the world misconster and be offended, wee must yeeld absolute obedience unto God, though to the world it appeare never [Page 149] so evill. Christ himselfe in his doctrine and con­uersation was so generall an offence, that he pro­nounced him blessed that was not offended in him. He must preach himselfe to be the bread from heaven, though it offend the Iewes, Iohn 6. He will heale the paralyticke, though they be of­fended, Mat. 9.1. Iohn 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 avoide all appearance of evill and scandall, with these limi­tions.

First, so they be not in things simply necessary to life, in these things wee must not forbeare if o­thers be offended. If one take offence that I eate bread, or drinke beere, I must doe it, because life is maintained by foode, but if I can be without it and live, I must respect my brothers weaknesse; as to abstaine this or that flesh, this or that wine, &c.

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 Gospell. This is a necessary du­ty imposed; and good of this nature must be done, though a shew of evill to some be annexed to it.

Thirdly, in these things of indifferency, we must abstaine from appearances of evill, and things that carry an evill colour; if we be nostri juris, and the things be left to our free liberty and disposing. But if higher powers restraine our use of liberty, [Page 150] and determine and limit us, then we are overruled by lawfull authority in things subjected to it, and them, in these things of indifferency wee cannot avoide all things wherein some may conceive an appearance of evill.

Fourthly, in these things, we are not alwayes to avoide things wherein some conceive offence and appearance of evill; but for a time till such igno­rant and weake persons may be taught: we may not offend weake ones, by undue exercise of our liberty; but if they bee wilfull and will not bee taught, we must peremptorily stand to our liber­ty. So did the Apostle, Gal. 5.3. For I testifie a­gaine to every man that is circumcised, Christ shall profit you nothing. And Titus 3.10. A man that is an hereticke, after the first and second admonition, reject.

Now for the proofe of the point: Gen. 3.3. When the Lord forbade our first parents the evil and sinne of eating the forbidden fruite, hee for­bids also the appearance, Yee shall not touch it, A­void the occasion. In the Law not onely the per­son legally polluted was uncleane, Levit. 15.17. but whatsoe­ver touched him, the garment which he wore, the bed on which hee lay, the seate on which hee sate, and whatsoever he touched: All which did no­thing else but enforce on them a care to avoid all appearance, and all occasions of uncleannesse. The truth whereof Christians also in the time of the Gospell must hold themselves bound unto, who ( Iude 23.) are commanded to hate even the garment spotted by the flesh.

[Page 151]1. Because the Lord hates all evill, 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 evill is hatefull e­nough. And herein we testifie our love unto him: Yee that love the Lord, hate all that is evill; for in­deed all true hatred of evill must be from the love of God, especially of the chiefe good: and as our love is in degree, so is our hatred; fervent love, earnest hatred.

2. It is a chiefe part of repentance, Reas. 2. and of the nature of sound grace, not onely to hold that which is good, but also to shunne and fly evill of all kindes: yea when good is not so present, with Gods children as they desire, to hate evill is ever present with them: yea they hate the evill which they themselves doe, and that vehemently, [...]. accor­ding to the phrase, Rom. 12.9. Abhorre evill. And he that out of the worke of grace, and out of conscience abstaines from one evill, will abstaine from all, even the least: as David, Psal. 119. I hate all vaine inventions, but thy Law doe I love.

3. The wisdome of a Christian is, to avoid the appearances, and the beginnings of evill, Reas. 3. and give no way to it: as Salomon counselleth to stoppe 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 boundlesse. And in­deede hee that cares not to avoid the appearance [Page 152] of evill, by little and little commeth to esteeme of the evill and the appearance alike. There­fore remember to give no place to the Divell, Eph. 4.27.

44. Here is a difference betweene a sound Chri­stian and an hypocrite: the worst man that is can avoid evill in extreames, but hee cares not com­monly for appearing and petty evils, if hee can carry them cleare away. This hyocrisie the Lord detecteth among the Iewes, Esay 65.4. they would both eate of the polluted flesh, & the broth of it was found in their vessells. A sound Christian will not meddle with the broth, and much lesse the un­cleane meate; hee knowes the broth is uncleane too: the least sinne is infectious and contagious. The difference then is this: One loves the appea­rance of good more than goodnesse it selfe; the other hates for the evils sake the very appearance of it.

5. The fruite of this dutie commends it to our care. 5 1. It commends our feare and zeale for God, which riseth up against all sinne. As by na­ture we hate all serpents, yea the picture of an ug­ly viper; so grace raiseth up the spirit against sinne indifferently, and all resemblance of it. 2. It is excellent for the satisfying of a mans owne conscience; for suppose a thing be never so good, yet if it appeare to me evill, I sinne in doing it, and must avoide it, because it appeares to me so. 3. It commends our charity, which respects the conscience of our brother, and is as loth he should fall by our hand, as by himselfe. 4. It is the ho­nour [Page 153] of our profession, and the glory of the Gos­pel, when men cannot justly challenge us with appearances of evill; for wicked mouthes are stopt, and we adorne the holy profession of God; which must needes suffer in us, if wee avoid not shew of evill, both for the safety of our good name, and a good conscience.

We must be so far from loving & liking any evil, Vse 1. as we must utterly dislike it, be disparate and sepa­rate from it, whether in Doctrine or manners.

I. In Doctrines, Evill in Do­ctrines. which have but a shew of e­vill, we must abstaine and reject them as carefully as manifest false Doctrines; for wee may easily suppe up poyson and heresies, if wee can digest Doctrines which carry some shew of evill in them. As for example: Heresie of Nestorius. Nestorius a wicked he­reticke, and (as Evagrius calls him) officina blas­phemiae, a very shoppe 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 Sonne of God, by which person all his egregious and miraculous workes were performed; the other the sonne of Mary, by which without the Sonne 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. Hee holds that wee are saved by the flesh not of the Sonne of God, but of the Sonne of man, and that the flesh not of the Sonne of God, but of the Sonne of man is vivificall and quickening. [Page 154] Now this negative makes it apparantly false; from which we must not onely abstaine, but also from such speeches, as although they may have a right interpretation, yet carry a shew of evill: v [...]gr. It is a true speech, that we are saved by the blood of the Sonne of man, but we must abstaine from it, because of the cognation of it with Nesto­rius his heresie, and say plainly, by the blood of God, as the Apostle speakes, Acts 20.28. or of Christ God and man we are saved. To say we are saved by workes, may be truly explained, but better to abstaine from it, From evill in workes. 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 evill in words. because of the shew of Popish Sacrifice and Priesthood. The words of heretickes (saith one) are to be feared: Hereticorum no­cabula timenda sunt. Baron. and say the Rhemists, if we will keepe the faith of our fathers, In 1 Tim. wee must keepe the words of our fa­thers: so say we of the faith of the Scriptures.

In manners. II. In practise and behaviour we must shunne such things as carry evill shewes. The Iewes in their course of life must not onely not goe into uncleane houses, but must not come neere them; and Christians are commanded not to touch any uncleane thing. Therefore all such are here to be reproved, as think all Christianity stands in this, if they doe no unlawfull things, and so runne headlong, never looking quàm malè colorata sunt, what evill shewes they carry. Magistrates, who whatsoever they see president for, in their prede­cessours, venterously undertake it; and so referre [Page 155] their authority to private use, forgetting them­selves to be publike men. Ministers, seeking their owne not Christs, they may be idle non-resi­dents, cast up their calling, and turne (excepting their habit) meere secular. Paul refused lawfull maintenance at Corinth, to avoid suspition of mercenary and covetous affection in preaching. Christians in private converse must shew dislike of all appearance of evill.

First, avoid all filthinesse and suspition of it, as is said of Cesars wife, such as are minced oathes, adulterous lookes, needlesse company with pro­fane ones.

Secondly, put no coulours upon sinne, to digest it easier.

Object. I may company with such and such per­sons to winne them.

Answ. Thou art liker to lose thy selfe by ha­zard of infection, if without calling thou frequen­test loose company. 2. Thou art liker to lose than to winn them by intimate familiarity, which is fitter to harden them.

Thirdly, thou art in way to lose thy owne repu­tation; as being a favourer of them and their courses.

Object. But I may weare this and that fashion of apparrell, my heart is humble, and I detest pride.

Answ. If it were so, thou wouldest avoid the shew of evill in overcostlinesse and excesse of attyre, a lowly heart, and a lowly habit goe to­gether.

[Page 156] Object. But we may straine at gnats, and small things are not to be stucke at.

Answ. Little sinnes have great consequents: Secondly, they commonly draw greater after them: Thirdly, many little sinnes proove pon­derous and pernitious: Fourthly, none are little, if the shew of them be not little, as our text im­plyeth.

III. Let us see this:

• 1. In respect of Idolaters.
• 2 In respect of profane persōs

First, Wee must avoid all conformity with Idolaters

• In service.
• In Ceremony.
• In neere society.

First, In service. To be present at idolatrous service, is an appearance, yea a kinde of approba­tion of idolatry: And where all idolatry is for­bidden, all shew and appearance of it is forbidden also. Besides, wee must shew in our appearance our hatred of the very appearance of evill. Quest. May not a man be at idolatrous service, and keepe 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 soule, because they are both his. 1 Cor. 6.20. 2. It is a deniall of Christ, a dissembling of religion, a betraying of truth, where we ought to professe it; an approbation of idolatry, an hardening of the enemy by presence and silence. 3. The very practise condemneth it selfe: The man holds consent of heart evill, then be must hold appearance of consent evill too. 4. It is a reconciling of abhorring natures, light and [Page 157] darknes; God and Belial, the Temple of God, and the Temple of idols. An impossible disioyning of the soule 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 falshood. 5. The justice of God is upon such persons for the pre­sent, if a man give up his body, hee 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 thy selfe be­fore God: therefore that is enough.

Answ. By faith in that place the Apostle meanes a perswasion in things indifferent, and not the doctrine or practise of religion: And the mea­ning is this; If thou beeft in thy selfe perswaded a thing is indifferent, use thy liberty to thy selfe, have faith with thy selfe, 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 keepe our hearts to God.

Answ. The man of God was there, 1. At Gods commandement necessarily. 2. Not to approove their idolatry, but manifestly to improove and exclaime against it. 3. God would have him by [Page 158] an externall signe shew his detestation of idola­try; he was not forbid to pray, but not to eate a morsell of bread there. 4. He did not dissemble with idolaters, but confessed plainly against idolaters. Now all the case is cleane contrary.

Neither doth the example of Naaman (2 King. 5.18.19.) any whit serve their turne: For 1. hee was but in the beginnings of conversion. 2. Hee confesseth it a sinne, and beggeth the Prophets prayer against it. Verba Elisei sunt tantum dimit­tent is abeuntem, non concedentis postulatum. 3. The Prophet approoveth not the fact, but onely dismisseth him with the u­suall kinde of salutation, and promiseth hee will pray that he be not overtaken.

Quest. Whether may we bring a childe to be baptized of a Popish Priest?

Answ. No; it is an appearance of evill: see­ing 1. There is corruption of doctrine. 2. Hatefull and hurtfull Ceremonies. 3. A profession to em­brace that doctrine. Their Church is a false Church, yet here a man professeth that himselfe and his childe are members of it: for Baptisme is a signe of profession. 4. It is an hardening to Gods enemies; for it makes the Papists boast, and say, if our Baptisme be good, why joyne yee 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 doe baptise a child, must he be rebaptised?

Answ. No: there is a difference betweene go­ing to a Priest at first, and new baptisme from one: for baptisme once administred, if the true [Page 159] forme be kept, must not be repeated, though there be no ground to seeke it there, being an offence both to weake and strong.

Secondly, Zeale 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 appar­rell confoundth sexes. Whence the Lord him­self apointed al his own ceremonies, so as in them (as well as in doctrine) there might be set up a wall of partition betweene the Iewes and all ali­ens. 1. The Heathens almost eate nothing but swines flesh, having sacrificed some of the kinde: Gods people of all other must abhorre this, Levit. 21.5. 2. The Heathens reserve portions of their sacrifices: therefore there was a speciall law, ra­ther to burne with fire the residue of the Paschall Lambe, than reserve any whit of it untill next morning, Exod. 12.20. 3. The Heathens make their pates balde, shave the lockes of their beards, and make cuttings in their flesh: therefore Gods people must not doe so. 4. The Heathens set their Temples eastward: therefore God will have his set westward, ad arcendam idololatriam, saith A­quinas, to keepe them from idolatry, 1 ^a. 2 ^ae. qu. 3. Nay some Papists themselves (as Vasquez) say, that God chose the forme of an Arke for the te­stimony of his presence, to be contrary to idola­ters: for never any people did abuse this forme. And, saith hee, hee forbade all images to the Israe­lites, that they might be utterly unlike the Canaa­nites in theirs.

[Page 160]Hence 1. the ancient Christians would not set up lights and bayes at their doores, though for this they were persecuted as enemies to the Em­perour, because the Temples and doores of ido­laters were wont to be thus garnished. 2. Chri­stians refused to celebrate a birth-day, because it was a rite and custome of the Heathens. 3. The Primitive Church could not endure, that any Christian should looke toward Ierusalem pray­ing, because they would avoid all shew of Iuda­isme.

Adde hereunto the ancient Fathers, who in their severall ages avoided all shew and appea­rance of conformity with heretickes in their ex­ternall ceremonies. Tertul. lib. de i­dol. Tertullian will have no lights in the worship of God, because it was mos haere­ticorum, the custome of heretickes; than which what more indifferent? Doth not the example of Paul shew it to be lawfull enough, to continue fasting upon a Saboth day till midnight, to heare the word of God? August. Epist. 86 ad Casulan. yet Augustine thinkes it in his time unlawfull, because the Maniches appoin­ted their fast on the Saboth day.

To omit many things out of Councels, why should the true Church of Christ borrow any of the rites of his enemies, while they abhorre all her rites & fashions? Why should hereticks boast, that the pure spouse of Christ is not able to serve God without their ceremonies? I conclude ther­fore with Tertullian, Nihil dandum i­dol [...], nihil su­mendum ab eo. Tertul. de cor [...]n. milit. Wee must neither give any thing to an Idoll, nor take any thing from an I­doll.

[Page 161] Thirdly, Christians must abstaine from idola­ters in the nearest society, which is marriage; for this hath a manifest appearance of evill: 2 Cor. 6.14. Be not unequally yoked: 2 Iohn 10. Receive not such into thy house: much lesse into thy heart or bosome. Reasons. 1. It plainly appeares, that a man loves other things in such a wife than pie­ty, he never lookes after that. 2. How doth hee marry in the Lord, who marries the Lords ene­mie? 3. What communion can there be in pray­ers, and other holy meanes of strengthening themselves to Godward? 4. It is too true that the Decretalls say, oftentimes the com­pany of the wicked corrupts the good, and much more such as are more prone to evill. Whence the Lord wisheth the Israelites to for­beare marriage with those seven Nations of the Heathens, for feare of seduction, Exod. 23. And if any thinke himselfe stronger than to be sedu­ced, and hope he shall rather win, than be wonne, let him see his folly in Salomon, 1 King. 11. and in Ahab, who was nought of himselfe, but seven times worse because Iezebel provoked him, chap. 16.31.

Object. We have approoved examples of Scrip­ture for such marriages; Salmon with Rahab, Samp­son with the Philistim, Booz with Ruth, Salomon 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 beene, was no hindrance, the case being [Page 162] that of the captives taken in warre, who might be married, Deut. 21. but conditionally, if they betooke them to the true religion, as the ceremo­nies shew, 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 diuine instinct, that there might be occasion taken of reuenge against the Philistims, Iudg. 14.4 Now we must walke by the rule, not by an excep­tion from it. Gal. 6.16. 3. Some it is uncertaine 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 sinfull, and not imitable.

IIII. In civill conversation we must shew our dislike, and avoid the least shew or touch, or ap­pearance of evill, wherewith we are compassed; that though we are for a while to be compossesso­res mundi, possessours of the world together with profane persons, yet we be not compossessores erro­ris, partakers of evill with them; wee must be free from all the smutt and drosse of the world. Therefore a Christians care must be not onely to live free from all filthinesse, but also from all suspition of it, and to walke every way unblame­able. That which is said of Cesars wife, she must be free not onely from the crime of turpitude or dishonesty, but from all shew and suspition of it, must be true of every one of the Spouses of Iesus Christ, who must be like David, hating evill with a perfect hatred. Psal. 139.22.

[Page 163]Thou that wilt not breake out into oathes, nor wallow in drunkennesse, yet wilt be sociable with blasphemers or great swearers, and a companion of drunkards, art not acquitted from shrewd sus­pition and appearance of evill, seeing, As the company is commonly so is the man, like will to like: Tell me where thou hast beene, and I will tell thee what thou hast done. Eph. 5.7. Be not compa­nions with them, but rather reproove them. Thou thy selfe swearest not, it is well; oh but thou repro­vest them not that doe sweare; here thou finnest: thou observest not the Law, if thou doest not pre­serve it.

Thou that saist thou abhorrest adultery, and abhorrest wanton behaviours, but wilt be famili­ar with wanton persons, and frequentest the com­pany of other mens wives, hast not acquitted thy selfe from a strong presumption and appearance of evill.

Thou that saist thou hatest Popery, and art as good a Protestant as any, but mixest thy selfe in company with Papists, canst be pleasant, jocund, and as familiar with them as with any, without admonition or reproofe, yea after some admoni­tions neither forbearest nor forsakest them, gavest too much presumption, and appearance of too much indifferency or want of zeale.

Thou that wilt spit at the mention of the Di­vell, and hatest all agreement with him, but run­nest to the witch, or art familiar with the wizard or inchanter, hast now given and gone beyond the shew and appearance of a maine evill, which [Page 164] easily prevailes not against the childe of God.

Thou that disclaimest covetousnesse, must be carefull to avoid not the sinne onely, 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 floore, and the oxen, and o­ther things of price for the offering to the Lord, in great wisdome refused to take them as a gift, but would buy them, and paid fifty shekels of sil­ver: not onely because he would declare his owne love unto God, by offering his owne and not an­others, but because hee would avoid the shew of covetousnesse; the shew of a free gift from A­raunah did not perswade 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 shew or touch of evill, wee must take heede as well to a­void the appearance of sinne in others as in our selves: for he that thinkes he avoides grosse sinnes in himselfe, hath not done his duty, if any way he communicate in the sinnes of others, which is more than an appearance of evill. 1 Tim. 5.22. Be not partaker of other mens sinnes, keepe thy selfe pure. Neither communicate in the sinne of ano­ther before hand, by counsell, as Caiaphas consen­ted to Christs death; by commandement, as Da­vid against Vriah; by countenance, as Saul kept the garments of them that stoned Steven; by pro­vocation, [Page 165] as Iezebel stirred up Ahabs corrupti­on; or by consent, as the receiver the theefe: Nor abet others sinne after it is done, by flattery or extenuation; by silence, when thou hast a pub­like or private calling to reproove, or by defence or commendation: for hee that any way allow­eth sinne in another, when hee may and ought to restraine him, giveth all men to know how easily hee can (if neede bee) dispense with it in him­selfe.

VI. No man truly hates any vice, Hatred of vice knowne best by practise of the contrary vertue. who pra­ctiseth not the contrary vertue: therefore if wee must avoid and hate all appearance of evill, wee must embrace and encourage all appearance of good: so did Christ in the young man, though a Pharise, a Iusticiary, yet he is said to love him, when he saw some sparkes of grace in him: and they that will be like unto Christ, Matth. 12.20. will not quench the smoking flaxe. Most contrary are they who hate all appearance of good, and likest to the Divell: if any hate the least appearance of evill, they hate such above any other, and shew that their hearts are fired with the very sparkes and flames of hell: for fire from heaven fastens on them whom hea­ven abhorres, and the God of heaven condemnes. How doth this last age of the world dandle in her lappe apparant evill men, while such as hate the appearance of evill, are for this hunted and chased with all the indignities and reproaches, that an age professing the Gospell can reach and devise? Come to a profane man that loues liberty, and likes his sinne, name to him a Papist, a Masse-mon­ger, [Page 166] a merit-monger, an Idolater, he can brooke him well enough. A time-server can well enough away with a Papist. Tell him of a dumbe Mini­ster or an idle Non-resident, he likes him well e­nough, these are good quiet men. Tell him of a Preacher that will boldly reprooue sinne in the pulpit, yet if he be a good fellow, hee is a good Church-man, hee can digest him well enough. But mention one that is faithfull in his Ministery, and strict in his life, hating the very appearance of evill; Oh (saith he) these Puritans I could ne­ver abide, now his spirit is up; and wherefore, but because they hate the sinne which he loues so well? It was once a speech among the Heathens, Oh he is a good honest man, but a Christian: so at this day, hee is a right honest man, but a Puri­tan.

Come to a Papist, and tell him of a profane man that walkes after the flesh, how odious his wayes are, this doth not much trouble him, hee may be a good Catholicke for all that, hee will thinke very charitably of such a one: Like one in Queene MARIES time, taken in adultery in Red-crosse-streete, said, yet I thanke God I am a good Catholicke. Tell him of a man that pro­fesseth enmity to his religion in many Articles of faith, yet if he be not too precise, there is hope of him there may be a reconcilement, at least hee is a wise moderate man, hee will not out-runne himselfe. But tell him of a man that will cleave to the Scripture in all things, both greater and lesse, and will not bee beaten an hayre-breadth [Page 167] out of it, and doth so flie from BABEL ac­cording to the commandement, that hee will touch nothing that seemes uncleane, Hee hates, all appearance of evill; Oh these curious fellowes (saith hee) are not to be suffered or endured: they trouble the Church and Common-wealth Nay wee may wish some of our owne had not learned the Gileaditish language, to preferre the Papists as better men and better subjects, than the faithfull servants of God, and their Sove­raigne, onely because they desire to avoide the least appearance of evill. But whence should this bee, (but out of the hatred of goodnesse,) that they whose hands are yearely almost in some monstrous conspiracie, should bee preferred be­fore such as whose innocency was neuer yet tou­ched?

Well let such as feare God buckle to this precept of the Apostle: because, First, God lookes on such as bowe not their knee to Baal; upon such as touch no uncleane thing, 2 Corinth. 6: and couenanteth to bee their Father. Se­condly, wee cannot touch pitch and not bee de­filed with it. Thirdly, it argues soundnesse of heart in our hatred of sinne, when wee hate not onely capitall crimes which shame us be­fore men, but lesser euills, and such as wicked men cannot hate. Fourthly, sweete shall be the comfort when wee suffer the word to binde us in least things; not suffering us to cast downe our countenance, but couenanting with our eyes, [Page 168] neither to whisper evill of others, much lesse to reproach them, or haue our mouth full of cursing, repressing also even unchaste thoughts, and mentall sinnes before they come to appearances.

THE Apostle here proceedeth to the conclusion of the Epistle, and annexeth a fervent and heavenly prayer to the former precepts. For the Thessalonians might say, you have heaped up a number of excellent precepts together, but how should we that are but flesh and blood, and weake to any thing that is good, performe them? You com­mand much more than we can attaine: You have given us not onely many precepts, but of such nature and strictnesse, as are rather fit for Angels and Saints in heaven, than flesh and blood, weake [Page 170] and fraile creatures on earth; wee must Try all things, hold all and onely that which is good, and abstaine from not evill onely, but all appearance of evill, which seeme to us impossible commande­ments: All which and the like allegations our A­postle meetes withall, and tells them it is his mea­ning indeede, First, that they should ayme at full holinesse, which is conversant in every good du­ty, and shunneth the least sinfull defilement. Se­condly, he sends them out of themselues, to God who can sanctifie them throughout. Thirdly, see­ing he onely can teach them their duties, but can­not goe further to give them grace, and enable them to performe it, he goes to God with them, that by their joynt prayers they might be esta­blished in them, and to sanctifie them through­out: for if God sanctifie you throughout, you shall be able to performe the former duties.

Whence note, that it is the duty of godly Mi­nisters not onely to preach, 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 usuall manner of the Apostles to pray to God for the obtaining of those graces they had exhorted unto.

In this Text, having, chap. 4.3. shewed that this is the will of God, even their sanctification, and hauing laid downe the parts of sanctification in the particulars till this verse: now prayes that according to the precepts they may be wholly sanctified. So Rom. 12.16. hauing exhorted to [Page 171] like mindednesse; in the 15.6. prayeth that they may be like minded. Ephes. 3.14, 15. having ex­horted the Ephesians not to faint at his troubles, he prayes for strength: For this cause (saith hee) I bow my knees unto the Father of our Lord Iesus Christ, that yee may be strengthened by the Spirit in the inner man. And chap. 1.8. hauing shewed how abundant God was toward us in wisdome and understanding, and in opening the mystery of his will, he ceaseth not to pray, verse 17. that God would giue to them the spirit of wisdome and reuelation, that their eyes might be opened. And in the 1 Pet. 5.10. Resist stedfastly in the faith, &c. then prayes, the God of all grace make you per­fect, stablish, strengthen, settle you. And this doubt­lesse the Apostle learned of the Lord Iesus him­sele, whose custome was to teach and instruct in the day-time, and to goe out in the night to pray for a blessing upon his Ministery, Luke 21.35.

1. God is hereby glorified, Reason 1. and acknowledged the father of lights, from whom every good and perfect gift is, Iames 1.17. for now wee depend on him for wisdome, and draw somewhat from his ful­nesse.

2. It is not in man to make his doctrine effe­ctual, he cannot reach the heart, Reas. 2. much lesse renew it. Man may hold forth the light, but God must giue eyes to see it: man may speake to the eare, but God onely can speake to the heart; Paul may plant, and Apollos may water, but God must give the increase, 1 Cor. 3. It is his priuiledge to write his law in the hearts of his people, Ierem. 31. Lydia [Page 172] heard the word from Paul, but not hee but God o­pened her heart, Acts 16.14.

Reas. 3.3. As in all other labours and workes, so much more here, we must doe that which is our part, and leaue God his. The husbandman must plow, and sowe, and plant, and water, but hee must leaue all the successe to God, hee cannot command raine nor blessing. So in this spirituall husbandry Gods seeds-men must doe their worke cheerefully, being co-workers with him, but commend the successe to God; in which sense the Apostle (1 Cor. 3.7) saith, He that plants is nothing, neither he that waters, that is, if hee be compared with that divine action which is all in all; or no­thing without him.

Vse 1.Hereby wee see how necessary it is to begin and end our Ministery and Sermons with prayer to God, who is all our sufficiency. The Apostles begin and end their doctrine and Epistles with prayer; and haue not wee more neede? I know not what pride of selfe-sufficiency, or whether profanesse shut the hearts, and cover the mouthes of many Preachers, who are almost ashamed to pray for this blessing, nay reproach and scorne them which doe: Sure I am, whether he shall doe more good to others by his prayers or preach­ing, I will not determine, but hee shall certainely by his prayers reape more comfort to himselfe. And he that neglects prayer with his preaching, may well be suspected that he more aymes at his owne glory than Gods.

Vse 2.Let people also joyne willingly and conscio­nably [Page 173] in their Ministers prayers, which strive for a blessing upon themselves, and importune God who makes his Sunne 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 waite for all successe from God. It is recorded that Pope Adrian ha­ving built a stately Colledge at Lovaine, did set in golden letters on the gate this poesie, Trajectum plantavit ibi natus, Lovanium rigavit, ibi literas di­dicit: Caesar dedit incrementum, ex praeceptore Car­dinalis factus: One tooke a pen and wrote under, Hic Deus nihil fecit.

Now to the prayer it selfe: 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

1. For full sanctification.

• 1. In generall, sanctifie you throughout.
• 2. In a speciall enumeration of parts, spirit, soule, body.

2. For finall sanctification: untill the comming of our Lord Iesus 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 epithite, but well fitted [Page 174] 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 confirmes their faith, and strengthens their prayers, that so long as they aske nothing but things pertaining to the peace of the Church, and the peace of every mans con­science, the God of peace will surely grant their re­quests. See Rom. 15.13, 14.

2 Secondly, What peace is meant. Peace is threefold:

• 1. Externall.
• 2. Internall.
• 3. Eternall.

1. Externall, which is nothing but an outward prosperity and tranquility in our outward estate; and this is, 1. In the Church, when it hath rest from heresie, schisme, persecution, and tyranny, Acts 9.31. this is called the peace of Ierusalem, which we must pray for, Psal. 122.6. 2. In the Common­wealth, in the peace whereof we have peace, when we are free from civill warre within, and forreine enemies without, Ier. 29.7. 3. In the family, and speciall places where we live, which is a private agreement with all sorts of men, good and bad, so farre as may be: Rom. 12.18. Have peace with all men.

2. Internall, and spirituall, and this is the sweet quiet and comfort of conscience, rising out of our assurance of our attonement with God through Iesus Christ, and out of remission of sinnes by his [Page 175] blood, which peace passeth all understanding, Phil. 4.7. and in which the Apostle placeth the king­dome of God, Rom. 14.17.

3. Eternall, 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 sleepe in our beds, called Rom. 8.6. life and peace.

Our Apostle here aymes especially at the se­cond kinde of peace, which is a steppe and degree to the third.

For the third, why is he called the God of peace? 3 Answ. First, because hee hath the fountaine of peace in himselfe, peace in him is as in a fountaine. Secondly, as the Author and communicatour of all peace unto us in all kindes: As 1. In Church, the peace of Ierusalem must be begged of him, he stills all warres, and maketh all stirrs in the Common­wealth to be husht and gone. And it is hee that makes men dwell together in one house. 2. He is authour, and the God of eternall peace; for e­ternall life is the gift of God. 3. After a speciall manner is he the God of internall peace, the peace of conscience, at which our Text aimeth, which is a quietnesse of minde and conscience through our reconciliation with God. First, because hee sent his Sonne: 1. To merit it for us, when wee lay in the horrour of an accusing conscience; who is therefore called in himselfe ( 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 himselfe. If it be asked, how Christ merited our peace, the Apostle answereth, Ephes. [Page 176] 2.15, 16. He made peace by slaying hatred on the crosse, by his perfect obedience overcomming 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 owne person, Esay 61.1. The spirit of the Lord is upon me, to preach good tidings to the poore, to binde up the broken-hearted, to preach liberty to the captives, &c. And how this Prophe­cie 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 farre off. Object. Why? Christ never preached to the Ephesians. Answ. Yes hee did in the persons of the Apostles, and so now in the Pastors and Ministers of his Church to the 2 end of the world. Secondly, because hee sent his Spirit to apply and seale this peace onely in the hearts of his elect, therefore it is called a fruite of the Spirit, Gal. 5.22. and the Spirit cryes in our hearts, Abba, Father: chap. 4.6. He workes faith in the heart, and so we have peace with God, Rom. 5.1. and bold accesse to the throne of grace, Eph. 3.12. This is that creating Spirit, which creates the fruit of the lippes to be peace, Esay 57.19. Thirdly, because 3 God doth not onely 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 Ierusalem the vi­sion of peace: his Disciples must onely abide a­mong the sonnes of peace, Matth. 10. and much more doth himselfe.

How we are to looke upon God in our prayers. [Page 177] 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 sence of his infinite essence, and power and presence with us confounds us, unlesse the sense of his grace and favour susteine us; and hence our Lord taught us to begin our prayer with this title, Our Father. 3. Our chiefe unhappinesse were to be neare God, if hee be not at peace with us; for our God offended is a con­suming fire.

Then wee must beware of sinne which is the breach of peace betweene God and us; Vse 1. especially before prayer let every one that calls upon the name of the Lord depart from iniquity.

2. Wee must acknowledge our happinesse to consist in our peace with God. Vse 2. Make peace with him, and thou shalt have prosperity, Iob 22.21. If they of Tyrus and Sidon made so much of outward peace, that they by all meanes desired it of He­rod; and if the Iewes having by Felix obtained outward peace and quiet, acknowledged it whol­ly in all places with all thankes: much more should wee for spirituall, 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 speciall suites: Behold him not onely the God of all grace, 1 Pet. 5.10. but of this and that particular grace.

1. To this end the Scripture denominates him [Page 178] from particular vertues, that in the want of any of thē, we may resort to him confidently, as the Scrip­ture stileth him the God of love, the God of pati­ence, the God of hope, the God of all consolation, of wisdome, &c. that in our want of any speciall grace, wee 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 hee hath de­clared himselfe to be.

Doe wee begge the accomplishment of any promise: come to him in the name IEHOVAH, who gives being as to all things so to his pro­mises.

Doe wee pray for any thing, but see many things stand in the way of our good, publike or private: now come to him in the name of EL, a strong God, who can quickly bring mountaines to plaines, and effect by a mighty power whatsoever he will.

Lacke we any blessing, and are destitute of all meanes and comfort; now come to him in the name of of EL-SHADDAI, I am God All-suffi­cient, and that is meanes enough.

Findest thou thy selfe beset with severall wick­ednesses, and armies of wicked Angels in high places, and invironed 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.

[Page 179]Hast thou received any blessing, or promise, now come to him in the name IAH, as wee are commanded, Psal. 135. who is thy good Lord and bountifull benefactour: If the Apostles had neede thus to encourage their prayers, much more wee.

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 goe to the well or fountaine. Iob 22.21. Acquaint thy selfe 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 Iesus Christ.

1. Because God himselfe and our Lord Iesus challenge this peace to be their owne 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. &c. so this peace is called the peace of God, Col. 3.15. Phil. 4.7. as whereof he is the sole Au­thour. For the latter: our Saviour saith to his Disciples, Ioh. 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 owne, having clearely purchased it. Se­condly, his owne to give; men may wish peace, but he can give it: men wish the peace of God or Christ, he gives his owne. Thirdly, hee shew­eth, 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 kinde of peace, but that is a false peace, mine is a true [Page 180] peace. 2. That is a peace in externall things, mine in internall. Difference be­tweene 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 owne; but this is given onely to beleevers, being a fruite of faith, against whom the world bends all her for­ces. 5. That peace is against Gods glory; and in­deede the worlds peace is the keenest warre a­gainst God, the very foment and cherisher of lusts and impiety: This peace is for God and his glory, and a warre against sinne, a cherisher of grace and piety. 6. That peace ends in destructi­on, though men cry peace, peace, &c. This is gi­ven for salvation, and for the fruition of perfect peace.

2. As this peace is onely Gods to give, so is it onely the portion of the children of God, who are called sonnes of peace: this is onely childrens bread, and must not be cast to doggs, Matth. 15.26. And it is a gift of promise, Gal. 6.16. Peace shall be to all the Israel of God. Such onely as have God for their Father, and the Church for their Mother, have right unto this, and that because they be sonnes: Esay 54.13. Much peace shall be to her chil­dren, that is, of the Church: and because they be beleevers, for this peace is the fruite and undivi­ded companion of faith, Rom. 5.3. leaning up­on the mercie of God in Iesus Christ for the par­don of sinne. 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.

[Page 181]The seate and place where this peace resteth, 3 prooves plainly that it is a proper and peculiar gift of God, and that is the heart, soule, and con­science, which none can reach but God himselfe: Col. 3.15. [...], The peace of God must take the chiefe 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 souldiers that come in to ayde an ar­my; so this peace shall bring ayde to the heart, and strengthen it, when Satan, and sinne, 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 soule, I have pardoned thy sinne, but the Lord the party a­gainst whom it is committed, and so pacifie it? Who can worke 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, Vse 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 myre and dyrt: there is no peace to the wicked man, saith my God.

Object. Who have more peace than they? they have outward prosperity and abundance, even [Page 182] what their hearts can wish, and their consciences within are quiet, and they die like lambes, &c.

Answ. 1. Their outward prosperity deserves not the name of peace, it is at the best but a truce with God. 2. They be not inwardly so quiet as they seeme; there is a conscience within that sometime tells them unpleasant tales and tidings. 3. When it is quiet, it is not at peace but benum­med, slumbring, or feared, and shall one day be wakened, and as a wilde beast fly in the face of his master. 4. All this seeming peace, being not in God, but against God, must needes be, 1. un­certaine, as a dreame, Iob 20.5.7. or as the crackling of thornes under a pot, Eccles. 7.6. 2. Vnsound, in the face, not in the heart, In laughter the heart is heavy, Pro. 14.13. or at least hath cause so to be. 3. Miserable in the end: Their Sun must fall at noon, Amos 8.9 their end is woful, yea fulnes of wo: and therefore let us never affect, nor extoll this peace.

This reprooves such as content themselves with a kinde of peace, Vse 2. but contemne God the Authour of true and lasting peace. Many affect peace, but not that which is an effect of Gods mercy in Iesus Christ: whereas the foundation of all true peace is our peace with God through the Prince of peace, Iesus Christ. Many content them­selves to be counted peaceable men, quiet neigh­bours, who never tooke the course to attaine this true peace, which is gotten by sorrow, strife, and warre against sinne; by stirring up the heart to embrace the prom [...]ses of the Gospell, and to be­leeve the truth of Gods word: by going to God [Page 183] in frequent and fervent prayer: by hungring after reconciliation and mercy above all things in the world.

Againe, Vse 3. if thou hast attained this peace of con­science, be thankfull and blesse the God of peace: for since that old Serpent had disturbed the peace of heaven, from which hee was cast downe with his Angels, his next worke was to dissolve the peace on ear [...]h by plucking man from his God: whereby Satan the Authour of all enmity hath corrupted the whole nature of man, and ever since hath watered these seedes, and brought them forward; so as all the sonnes of Adam are chil­dren of wrath, turned naked into the fury of God, and ly under the same as vessels filled with wrath, and the fruites of it, in his soule, minde, consci­ence, will, and all his motions; being at enmi [...]y with God, with his owne happy estate, with all the creatures: And this is our estate of nature, till it pleased God by his Sonne Iesus Christ, (cal­led the Lord of peace) to lay the foundations of our peace in his blood; and to bestow the blessed Spi­rit in the hearts of beleevers, witnessing peace be­tweene God and us; by the which Spirit, now renewing their hearts, they become sonnes of peace, united againe unto God, at agreement in themselves, and in all their faculties; and knit and joynted together among themselves in the unity of the Spirit and the bond of peace.

Quest. My conscience (I thanke God) is quiet and still: but how may I know it to be true and sound peace, that I may rest in it, and be thankfull for it?

[Page 184] Differences between sound and sencelesse 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 1 from the God of peace. A dead peece of flesh, pricke it with a needle, it feeles nothing: So that is a dead conscience, which feeles no sinne, nothing at all: but that is a pacified conscience, which is alive, and indeed feeles sinne, but forgiven, and apprehendeth God not onely offended, but now againe pacified.

2 2. A dead man is quiet enough, makes no noyse, or motion: So a dead conscience may be still; but sound peace of conscience is comforta­ble, and hath joy and refreshing in it, as a man at a feast: it rejoyceth that it hath gotten a sweete glimpse of light and favour from God: it rejoy­ceth in that it hath got a sight of Iesus Christ, and in that happy present condition it hath by him obtained. These are sound causes of peace and quietnesse.

3 3. Sound peace from the God of peace, hath sound fruites and effects as well as sound causes. A con­science may be quiet, because for the present it hath no enemy disturbing it, and no molestation, because the strong man hath carried all away: But a good conscience is therefore peaceable, because it is strong and stirring in temptation, it out­standeth, and hath prevailed against temptati­ons.

4. A bad conscience may be quiet because of 4 the darknesse or senslesnesse of it: for it neither sees nor feares any danger; it sees not the offence [Page 185] of God by sinne, nor feares his wrath and dam­nation though never so justly deserved: But sound peace of conscience sees the offence of a Father, and feareth now transgression more than damna­tion.

5. A sleepy conscience may be so much the 5 more quiet, because it can secure it selfe from the worlds enmity, which hateth nothing but the light: It can avoid persecution, and sleepe secure (as we say) on both sides. But sound peace of conscience sheweth it selfe most in greatest affli­ctions and persecutions, and makes the Saints sing in sorrow, and rejoyce in suffering for the name of Christ, as Paul and Silas in prison, and the A­postles rejoyced that they were counted worthy to suffer for the name of Iesus, Acts 5.41. Here is the peace of Christ himselfe, which, when the world by all meanes, of persecution, and indignities, seeke to interrupt it, (as in our head himselfe) yet none can take it away: whereas light persecution sends packing the peace of hypocrites, who are soone unsettled.

3. If the God of peace have possessed thee with this sweete peace, make much of it, preserve it, Vse 4. do nothing to disturb or forfeit this happy peace, or to provoke God to withdraw it.

Rules of furtherance herein. Meanes of maintaining true peace.

1. Beware of security: peace is maintained by an expectation and preparation for warre. Many are the examples of them, who by a secure peace have lost peace and all. Therfore preserve in thee a feare of not offending God.

[Page 186]2. Beware of falling into any grosse actuall sinne. How did David and Peter disturbe their peace by foule sinnes? And daily experience shewes, that the godly are often by Gods just correction for sinne, sometimes inwardly, some­times outwardly, as men set on a racke; or in an hell of horrours and sorrowe till they undoe by repentance some foule offence: witnesse the 32 and 51 Psalmes: especially presumptuous sinnes prevaile against our peace.

3. Prepare and arme we our selves against temp­tation; for Satan if he cannot hinder us of our in­heritance, will surely give us as little peace in the way as he can; and therefore hee will and doth often terrifie Gods people with hellish temptati­ons, with which he brings them so low, that they see nothing lesse than peace of heart: sometimes they be as men in a swone, who live, and yet know not they doe live. Therefore how had wee need keepe on our armour, to keepe our peace.

4. Doe all duties sincerely and uprightly: Marke and behold the upright man, his end is peace, Psal. 37.37. Be it never so weakely or imper­fectly, yet doe things uprightly; humbly in re­spect of thy selfe, and heartily in respect of God, approving thy selfe 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 spoyling of their goods, Heb. 10.34. and so did our owne Martyrs.

Vse 5.5. This is a comfort for Gods children, as [Page 187] Christ intimates, Ioh. 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 speake of peace which is the onely portion of Gods peo­ple, but alas! who have lesse 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 thinke of my selfe?

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 crosse? 2. Is thy lot and portion other than the Disciples of Christ, or Christ himselfe? had they this outward peace? No, In the world (saith he) yee shall have tribulation, but in mee 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 strengh to deliver thee out of all.

Object. Yea, but were my trialls onely out­ward, from the world, I could rejoyce; but Satan molests me and disquiets the peace of my consci­ence, by such strong and violent temptations as wound my soule; and by such motions and thoughts as seeme to be brought out of the bot­tome of hell.

Answ. 1. Let not thy heart be troubled; thou maist be at peace that Satan is thy enemy, thou art not yet in his power. 2. Thou maist have peace, that thou seest and sorrowest for the uglinesse of these temptations, and outstandest the violence [Page 188] of them: thus they shal be thy exercise, but not thy sinne. 3. Thou hast a God of peace whom thou ser­vest, this God of peace will shortly tread Satan under thy feete, Rom. 16.20.

Object. But neither the world nor the Divell could hurt me without my owne sinne: but that which grieves my heart, my owne sinnes doe dai­ly disturbe my peace, and grow to such a num­ber and strength, that I doubt I shall lose it quite.

Answ. Sinne indeede is the great trouble-house and enemy to peace: But 1. know this to thy comfort, that no sinne shall destroy peace, but that sinne which hath peace. 2. Con­sider that of the Prophet, Esay 54.10. The moun­taines may fall, but Gods 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, then godli­nesse makes not any man unpeaceable, Vse 6. or turbu­lent; though the world condemne the godly as authours of dissention, and the world would be quiet were it not for them. But indeede the cause that they are unpeaceable in the worlds 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 shew themselves sonnes of peace, and shew this worke of God in their love of peace, to which they are called, Col. 3.15. shunning as rockes brawlings, and contentions, and fury, and fiery affections, with all pevish and sowre behaviours. [Page 189] And if for not running with the world, and for standing for the peace of God, they shall bee accounted unpeaceable, the God of peace will justifie them; and they shall take their ene­mies booke of accusation, and binde it on their shoulders, and weare it as a crown on their heads, Iob 31.36, Now to the petition.

• 1. For full sanctification.
• 2. For finall sanctification.

The former is set downe,

• 1. In generall: sanctifie you throughout.
• 2. In speciall enumeration of parts: spirit, soule, and body, blamelesse.

For the meaning of the words, we are to search and finde out foure things.

• 1. What is this sanctification prayed for.
• 2. What it is to be sanctified throughout.
• 3. What be these parts enumerated, spirit, soule, and body.
• 4. How the Christian in all these parts may be kept blamelesse.

For the first: Sanctification is the abolition of our naturall corruption, Description of sanctification. and the renovation of I Gods image in beleevers by the Spirit of God, begun by grace in this life, and perfected by glo­ry in the life to come.

Here wee have foure things to be further ex­plained.

First, the Authour of this grace; God himselfe: 1. Authour. Levit. 20.8. I am the Lord that sanctifieth thee. And [Page 190] especially or more immediatly the Spirit of God, whose peculiar worke it is, 1 Cor. 6.11. and there­fore hee is called the Spirit of sanctification, Rom. 1.4. and it selfe 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 signe and note of the Spirits presence, even as the beames argue the presence of the Sunne.

And good reason: for 1. in the beginning of this worke man is meerely passive: for what can a dead man doe to his owne quickning and rai­sing? Eph. 2.1. 2. Who can repaire nature de­praved, but the Authour of nature? who can bring backe Gods image but he that at first made man in it? This is to be borne of God, and who begets the childe but the father? 3. Our Apostle goes to God for it, from which Ocean all streams come.

2. The Subiect.Secondly, the Subject of this grace; the elect onely: for this worke is peculiar to such as shall attaine 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 wee must know, that sanctification is two­fold: 1. Externall, in outward calling, outward profession of Doctrine, and administration of the Sacraments: the very best of which is generall illumination, and some slight reformation: and this is common to reprobates. 2. Internall, a spe­ciall renovation, or a change of the whole man, [Page 191] raising up the heart to holinesse, by which graci­ous worke the true Christian is separated from all the profane and hypocrites of the world: therefore 1 Pet. 1.2. hee calls the beleevers elect to the sanctification of the Spirit: so as this is a san­ctification appropriate to the elect.

Thirdly, the forme of sanctification: 3. The forme. And that is, 1. in putting off of corrupt qualities. 2. In bringing in new and inherent holinesse, which daily changeth the beleever into the image of God: as Col. 3.10. Seeing yee have put off the old man with his workes, and put on the new man, which is renewed in knowledge, after the image of him that created him. This new quality, created in the hearts of the elect, by the Spirit of God, whereby they can in some measure truly hate and forsake sinne, and truly love the Law of God, with an indeavour to keepe it, is the very being of sancti­fication.

Fourthly, the processe of sanctification: 4. Processe. It is be­gun in grace here, and not perfected till hereafter in glory: Which is added, 1. to distinguish it from justification, which is perfect in one act. 2. To note the toughnesse and strong heart of sinne, which is slowly weakned here, and never here perfectly subdued: for in the most perfect the flesh lusteth against the Spirit, Gal. 5.17. 3. To shew, that the matter of sanctification, is, to be in perpetuall motion, as a living water: Hee that is righteous, must be righteous still, Rev. 22.11. 4. To shew, that sound holinesse never gives over till it attaine perfection; perfection is a fruite of sound­nesse [Page 192] in grace: The way of the righteous shines more and more untill perfect day, Prov. 4.18.

II For the second: What it is to be sanctified throughout.

Answ. 1. These Thessalonians were already san­ctified, and therefore the Apostle prayes, that they might happily proceede to full sanctifica­tion. 2. This full sanctification is partly in this life, partly in the life to come: the Apostle in­tendeth both, the former first as a way to the lat­ter: The through sanctification in this life is the imperfect sanctification of parts, the other is the perfect sanctification in degrees.

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 beleever can truly say with David, that hee hath respect to all the commandements, Psal. 119.6. and 18.22. for all his lawes were before mee, and I did not cast away his commandements from me. 2. In respect of all sinnes: it is a through change from all sinne; not a turning out of one sinne in­to another, nor a turning from all sinnes save one, as Herod; but an hating of all appearance of e­vills, yea of darling and bosome sinnes, yea of right eyes and hands, Matth. 5.29. 3. In respect of all gifts of sanctification, which the Spirit gives in part to every beleever, not onely know­ledge, faith, love, which are eminent, but other inferiour also, as patience, meeknesse, tempe­rance, peace, with every other fruite of sanctifi­cation. 4. In respect of all the parts of the man, in which the Spirit of God putteth forth this no­ble [Page 193] worke: as Cant. 4.1. &c. the Church is de­scribed to be faire in all parts, eyes, hayre, teeth, lippes, temples, &c. the sanctified person must be [...], wholly perfect.

The latter, 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 sinfull flesh. 2. A perfect freedome from all the causes and workes of repentance. 3. Perfect and speciall communion with God, and Christ, and good Angels, and elect men. 4. Perfection of all graces, both in kinde and in measure. 5. A perfect exercising of our graces in glory and happinesse. And all this our Apostle seemes to ayme at in the last words, where he mentions the comming of Christ, in which he shall attaine through and full sanctifi­cation.

For the third: What be these parts mentioned, III spirit, soule, 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 speakes but of two, namely a body and a soule; and Aquinas saith, the spirit and the soule differ, non secundū essentiam, sed potentiam, not in essence, but as divers faculties. O­thers by the spirit understand the whole man re­generate, so farre as hee is opposed to flesh; the man considered not according to the parts of na­ture, but according to the parts of grace: So A­thanasius said, Spiritus est donum quod jam per bap­tismum accepistis, the Spirit is the gift of God re­ceived [Page 294] in baptisme: for, keep this gift (saith he) and both soule and body wil be unblamable. This ex­position is not unfit: yet I take another to be fitter; thus: It is common in Scripture for our better apprehension of our duty to distinguish those fa­culties which God hath put in the soule of man, that we might take notice of the worke of sancti­fication, in the severall faculties. There be two parts of man, a soule and a body. Of the soule there are two noble faculties, under which all the rest are comprehended: 1. the spirit, 2. the will, here called the soule by a Synecdoche of the whole for the part. By spirit in this and all places where the spirit and soule are mentioned together, is meant that noble and eminent faculty of mans soule, called the understanding or minde: the Phi­losophers call it [...], the leader and ru­ler of all other parts and faculties, and the most noble of all. Vnder this is the conscience inclu­ded, which being renewed is called also by the name of Spirit, Rom. 8.16. The spirit witnesseth to our spirits: and Eph. 4.23. Be renewed in the Spirit of your minde.

2. The other superiour faculty, but not so no­ble, is that whereby we doe will, affect, or desire that which wee understand and conceive to bee good. This they call [...], under which is comprehended the will and affections. So these words are used elsewhere, Luke 1.46. My soule doth magnifie the Lord, and my spirit rejoyceth in God my Saviour, 1 Sam. 18.1. The soule of Ionathan was knit to David, that is, his heart, affections, desires.

[Page 195]3. The body is that part of man, which is the house of the soule, consisting of flesh, bones, hu­mours, and the like.

Now then the whole man is sanctified through­out, 1. When the minde, thoughts, cogitations, 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 minde meete together. 3. When the whole body as the soules instrument is in all the members of it obedient, to act and effect good actions, accor­ding to the dictate of right reason, and the com­mand of renewed will; when the members are weapons and servants of righteousnesse: Or more briefly, when the spirit thinkes nothing, the will affects nothing, the body effects nothing contrary to the will of God.

For the fourth. Quest. Here is perfection of IV holinesse indeede! Did ever any, or can ever any attaine to this perfection?

Answ. This question brings us to the ex­plication of the fourth thing in the Text, How a man may be said to be blamelesse in spirit, soule, and body, in this life. Whereto we say: No man ever attained to this unblameable perfection of degrees in this life, except the first Adam in his innocen­cy, and the second Adam, who had sanctificati­on in all parts and degrees: for Paul a most holy man after regeneration confesseth how farre hee [Page 196] was from perfection, Rom. 7. and Phil. 3. But a man regenerate may be said to be blamelesse, and throughly renewed.

1. In respect of his relation with Christ his head, who is made to him sanctification, 1 Cor. 1.30. and in whom hee is perfectly holy and unblame­able: Ezek. 16.14. Thy Beauty was made perfect by my Beauty.

2. In respect of open and grosse crimes, which might impeach the honour of his profession: Dicit sine qu [...]re­la, non sine pec­cato, quod est so­lius Christs. Aquin. so Zachary and Elizabeth walked in Gods ordinances without reproofe, Luk. 1.6. so did Samuel and Iob, and other holy men. For though no man can be without sinne, yet a man may be without crime, when after his conversion hee carries himselfe so uprightly, as he cannot be noted for any reigning sinne before men.

3. In respect of Christian indeavour and in­choation, when the beleever labours and aymes at full sanctification in all his faculties and parts: for sanctification produceth holy motions in the soule, and holy actions in the body. See it

• 1. In the spirit.
• 1. In the soule.

First, the spirit, i. the minde and understanding of a sanctified man is indued with a sound and di­stinct knowledge of heavenly things, and he still indeavours to a further measure: Psal. 119.33, 34. Teach mee, give mee understanding, &c. Matth. 13.11. To you it is given to know the mysteries of the king­dome, not to others. And it is joyned with a spe­ciall faith, applying the promises, which maketh [Page 197] his person and worke acceptable: Ioh. 20.28. My Lord, and my God. Heb. 11.6. Without faith it is impossible to please God.

Vnder the spirit include the conscience, in the purging of which the beleever striveth, and loseth not his labour: For 1. it is a tender conscience, and remorsefull for sinne: 2 Chron. 34.27. Iosiahs heart melted at the reading of the Law. 2. It is calme and peaceable; it blameth not, nor accuseth seth it selfe, but giveth good witnesse, first, that the person may be assured of his reconciliation with God, Rom. 5.12. and 8.36. And secondly, that he walketh with God sincerely: 2 Cor. 1.12. This is our rejoycing, even the testimony of a good con­science, that in simplicity and good sincerity wee have had our conversation in the world. 1 Ioh. 3.21. If our heart condemne us not, we have boldnesse with God.

The second faculty, called the soule here, inclu­deth the will and affections, in both which this worke of sanctification is begunne, and increa­sed.

1. In the will, when being renewed, it is now subject and pliable to God in all things: Rom. 7.18. To will now is present with mee; not onely in doing, but in suffering, as 1 Pet. 4.9. in suffering it can commit the soule to God in well-doing as unto a faithfull Creatour.

2. In the affections: herein is a change, being guided and carried by the minde and will renew­ed. His love is not the olde carnall love, of him­selfe and the world, but a new affection, Love out of a pure heart, a good conscience, and faith unfained, [Page 198] 1 Tim. 1.5. His hatred which was against God and his Saints, is now against the haters of God, and things which God hates, Psal. 139.21. His joy which was sensuall and earthly, is now delightfull in doing the will of God, yea in suffe­ring it, Rom. 5.3. We rejoyce in tribulation. His sor­row which was for worldly losses, crosses, &c. is now for sinne, and for the afflictions of Gods people: His delights which were in carnall profits, pleasures, corne, wine, or prosecuting his lusts, are now in Gods countenance, in Gods Law, in Gods house, in Gods Ordinances, the Word and Sacraments, and in Gods children above all per­sons, as those that are excellent on earth. His desires are answerable: what ever his former desires were, now he desires the presence of God, the pleasing of God, pardon of sinne, softnesse of heart, the con­stant fruition of the meanes of salvation, with a blessed successe of them: Hee desires the prospe­rity of Zion, the salvation of the Israel of God, and the comming of Iesus Christ to his full redemp­tion.

Thus we see how a sanctified man profiteth and prospereth in the whole inner man.

But fire within will breake out, and so will grace which is like fire, and the body shall be a weapon of righteousnesse, his outward actions shall be done in an holy manner, his whole life is changed.

1. For the matter of his actions; Gods word is the rule of them all: Psal. 119.35. Direct me in the path of thy commandements, for therein is my delight. [Page 199] 2. For the manner: they are done, first, in humi­lity, Mich. 6.8. Walke humbly with thy God: Luke 17.10. Say thou art an unprofitable servant. Second­ly, in sincerity, without guile of spirit, Psal. 32.2. Thirdly, with cheerefulnesse, delighting greatly in his commandements, Psal. 112.1. 2 Cor. 9.7. as e­very man wisheth in his heart: The Lord loves a cheerefull giver. Fourthly, with courage and stoutnesse: Dan. 3.17. We are not carefull [...]f this matter, our God whom we serve will deliver us: Acts 4.19. Peter and Iohn said to the Rulers: Whether it be meet to obey God or men, judge yee: Gal. 2.11. I withstood him to his face.

3. For the end: first, hee will approove his heart to God, and lookes not so much to men; for his praise is not of man, but of God. Secondly, Rom. 2. ult. hee desires to please God in that hee 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 beleever may be called unblameable even in this life, is, in Gods ac­count and gracious acceptation. Where himselfe workes and sees such beginnings, proceedings, and indeavours, it is accepted as perfection, by meanes of Christs merit, promise, and intercession. Thus Paul saith, Rom. 7.17. It is not I that doe evill. Whence our Lord pronounceth of his Church, that she is all faire, and that no spot is in her.

5. In respect of that perfect sanctification in all degrees, which is growing unto, and shall attaine [Page 200] in the day of Christs second comming, when every beleever shall be free from all blame and staine, and set into the glorious liberty of the sonnes of God; Voto, fide, pro­missione, arrha­bo [...]e, inchoatione which now they have onely in desire, in in faith, in promise, in an earnest, and inchoation; the Lord mercifully accepting them for that they are growing unto.

And thus we have expounded this worthy pe­tition of the Apostle: The summe and substance whereof is this; that God by his Spirit, who onely can raise the dead in sinne, 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 righ­teousnesse, and holinesse. And because they were already sanctified in part, hee prayeth that they may goe on to through sanctification, both here and hereafter: for the present, that they may at­taine full holinesse, in respect of all sinne which they must forsake, and of the whole law and word which they must set before them, in respect of all gifts, principall and lesse principall, and of all parts and faculties, here expressed to be the spirit, the soule, and body: that thus they may be blame­lesse, in respect of relation with Christ their head, in respect of grosse crimes and reigning sinnes, in respect of Christian inchoation, of the Lords acceptation, and of perfect consummation of whole sanctification at the comming of Iesus Christ.

[Page 201]In that the Apostle prayeth for through sancti­fication, and enumerateth the parts, in which it is, and desireth they may be kept blamelesse in e­very of them, we learne, that

No Christian must content himselfe with the beginnings of holinesse, Doctr. Christians must proceed to full sancti­fication. but must proceede to full sanctification, as vessells of honour, to be full of goodnesse and knowledge, Rom. 15.14. 2 Cor. 7.1. Let us cleanse our selves from all filthinesse of flesh and spirit, and grow up unto full holinesse in the feare of God. 2 Pet. 3.18. Grow in grace, and in the knowledge of our Lord Iesus Christ: Eph. 4.13. In all things grow up into him which is the head. All which places shew, that the whole life of a Christian must be a continuall progresse in san­ctification.

1. Our Text sets downe the orderly procee­ding in this worke: Reason 1. It must begin in the spirit and minde, 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 blamelesse. And further, this care must be nou­rished untill the comming of Iesus Christ, either to the generall or particular judgement. All which shewes, that the highest and most noble parts in man, are corrupt and unholy; and as the Apostle saith, even the minde and conscience is polluted, Titus 1.15. till this new quality be created: for whatsoever is borne of flesh is flesh, Ioh. 3.6. Who can bring a cleane thing out of filthinesse? And therefore our whole life is little enough for the renewing of all these parts so corrupted.

[Page 202] 2.2. Sanctification is but in part in this life: for God would have sinne left in the best; our best duties spotted, and a pricke left in our flesh to buf [...]et, and humble us, who else through the a­bundance of grace, would be proud and lifted up out of measure; and that wee might goe out of our selves to the Lord, and begge the increase of grace and sanctification from him.

Adde hereunto, that the weake measure of grace present is often interrupted, our daily lapses disturbe it, sinne makes daily b [...]eaches in it, Satan incessantly plants his great Ordnance against it; experience shewes how easily we lose both many degrees of it, and all sense of it: and therefore we had neede still to be repairing our selves. A beg­gars coate needes continuall patching. We can­not be rid of our ragges wholly, and therefore we must ever be mending. Souldiers that keepe a fort or hold, looke what batteries and breaches are made by skirmishes and assaul [...]s on the day, they will repaire them in the night, else could they not hold out; no more could we against Sa­tan and our owne corruptions without daily re­paire: 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 continuall act and procee­ding in grace so long as we live; 3. because it is no­thing else but a returne to our first estate and image, to which wee cannot possibly attaine till death. And therefore if wee would proceede to the glory of the Saints, we must proceed in sanc­tification [Page 203] 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 meanes for the perfecting of this his owne worke; 4. by all which if we rise not to full holi­nesse, we shall frustrate him of his end. The ho­ly Scripture is able to make the man of God perfect to every good worke, 2 Tim. 3.15. the holy Mini­stery 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 successe, if wee rightly use them: all these witnesse 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 holinesse; and as those that are planted in the house of God, to be more fruitfull and flou­rishing in our age.

5. The necessity and utility of this practise im­poseth it on all the godly. 5. 1. In respect of the wic­kednesse of their hearts, and a number of beloved and darling sinnes, against which all care, watch­fulnesse and strength is too little. 2. In respect of the steine and soyle of sinne, which is like a crim­son dye, hardly fetched out of those that are the Lords: for when the sting of sinne is gone, and the guilt of sinne is taken away, and washed in the Kings bath, Zech. 13.1. even the fountaine of the blood of the Sonne of God, opened to the house of Iudah and Ierusa­lem for sinne and uncleannesse: yet is there a staine of sinne left, which remaineth to be washed with [Page 204] the fountaine of water, (for Christ came by water and blood) this fountaine of pure water is the grace of sanctification, which is as the flood Iordan to wash the soules leprosie, which stickes faster than Naamans; so as we had neede wash seven times, that is often, yea continually; and yet for all that it shall be with the faces of our soules, as with the faces of our children, the dyrt shall sticke till it be washed off, and being washed, soone growes foule and dyrtie againe. 3. In respect of good duties, wherunto we shal ever be unapt & unready, further than by profiting in sanctification wee are kept in a readinesse: For as a man in fetters and irons cannot doe any service to his Prince, till his fetters be knockt off; so here, our corruptions and lusts are heavier, and presse us downe harder than a thousand chaines; onely the grace of san­ctification unties us, and gives us liberty in good duties. 4. In respect of finall perfection, which is not attained in justification, but by sanctifica­tion▪ It is true, that justification heales the wound, but sanctification shuts the skarre; justification brings pardon, but sanctification brings peace: neither was there ever any justified person, who had received the first fruites, but hee longed for his full harvest in perfect sanctification. Paul him­selfe being justified, presently attained not perfe­ction, but laboured hard towards it, Phil. 3.12. And an inseparable note of a justified person, is, that he longeth, waiteth, and sigheth, to put off all corruption and misery, and to put on fulnesse of grace and glory. Rom. 8.23. We that have recei­ved [Page 205] the first fruites of the Spirit, doe sigh, waiting for the adoption, even the redemption of our body. 2 Cor. 5.4. Wee desire to he cloa [...]hed upon, that mortality might be swallowed up of life: and verse 8. Wee love rather to remoove out of the body, and dwell with the Lord.

This Doctrine thus prooved unto us, serves for the reproofe of sundry sorts of people.

First, those are reprooved, Vse 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 1 of the Gospell, and make a profession a­mong the Saints, as Iudas and Simon Magus, yet his heart and life remaine foule and uncleane. 2. 2 Through sanctification is indeede no such thing, it is entire, as the blood in all veines of the body, so is it in all the powers of the soule, and every part and member of the body. 3. It is not enough to praise a Sermon, or speake well of points in 3 Divinity: for wee heare the Divell speake well sometime of Christ, Marke 1.28. 4. Knowledge 4 is either literall, without reformation, onely en­lightening, or spirituall, enlightening and chan­ging, 2 Cor. 3.18. Therefore deceive not thy selfe, sanctification begins in the understanding and minde, but goes on to renew the thoughts, the desires, affections, speeches and whole life.

Secondly, such are reprooved as thinke civill life to be holinesse, Civility is farre from sanctity. and content themselves with it as sanctification: the world generally embra­ceth this shadow for the body, and this image and [Page 206] livelesse carkasse for the life and being of sancti­fication; betweene which there is as great diffe­rence as betweene a man and an ape.

Differences 6.1. Sanctification orders the whole way, and 1 every steppe of it, by the light of the word: for the image of God is renewed in knowledge, Col. 3.10. Civility goes not so high for the rule, but depends on the reputation of men, and estimation in the world, he would neither be too forward, nor yet of no religion: It is too strict to take the word with us to guide every word, every fashion of ap­parrell, every thought, than which what is more free?

2 2. Sanctification is most conversant, and chief­ly carefull in religious duties which concerne God, and his worship, and his owne salvation: this is the one thing necessary, Luke 10. and the good part, yet will it not be negligent in the workes of his speciall calling. Civility is most in things for the naturall and civill life, there is his spirit, his soule, his body, and all; and yet he must not be an Atheist, he must sometimes doe religious du­ties, but how seldome, or how coldly, tediously, and of custome?

3 3. Sanctification labours against the roote of sinne, kills it in the birth, blasts it in the budde, draines the fountaine, and renewes the spirit of the minde; the eye of it spares no sinne, but a­voides the sinnes of the time, of the trade, his na­turall and darling sinnes, pluckes out eyes, and cuts off hands. Civility makes no great matter of the rooted and originall sinne, it would stoppe [Page 207] some foule issues, but it is loath to meddle with the fountaine; it would not be noted for great sinnes, foule adultery, manifest theft, noted ly­ing, drunkennesse, &c. but some gainfull or plea­surable sinne it cannot be without: and as for smaller sinnes, as idlenesse, vaine talking, evill speaking, gaming, lesser oathes, and the like, hee takes no notice of them, nor is ever humbled for them.

4. Civility may cover sinne, but cures it not; 4 it may wrappe a clout on a wound, but layes no plaister on it: But sanctification is healing as well as cleansing, as was shadowed in the Law, con­cerning leprosie, which was then pronounced to be cured, when the uncleannesse was confessed, and went no further.

5. Sanctification is busie both to stocke up sin, 5 and enlarge the stocke of grace, to get more strength against corruption, more power to obey God in all things; it markes the increase of grace, and is thankfull for it; it conscionably useth meanes of repairing graces decayed; it re­newes daily warre against the reigne of sinne, and riseth to full sanctification in a most glorious vic­tory and conquest over it. Civility lets sinne a­lone, to see if it will die it selfe, it is too pittifull to kill it: It is afraid of too great a stocke of grace, because it is afraid of mortification; it knowes a man cannot dye without paine, no more can the olde man; it observes as little increase as it cares for: it holds it no conquest to get victory over secret lusts, and so continues a willing slave unto them.

[Page 208]6. Sanctification in all the good it doth, & in all 6 the evill it abstaines, hath a pure end, and aymeth to please God, with the displeasure of men, and deniall of his owne corrupt heart, will and affecti­ons. Civility cares more for the offence of such men as in whose favour he would live, than the offence of God, is more strict in mans lawes than Gods; must not displease or deny himselfe, hath more care to be thought good, than to bee good.

And thus wee see, how civill men who seeme to themselves to outrunne others to heaven, are quite out of the way, and never set foote in the path of holinesse that leades to happinesse: A civill man seemes a sheepe of Christ by his fleece, but his liver is rotten.

Thirdly, those are here reprooved, who thinke this Doctrine needlesse, perhaps impossible; they meane not to be Saints till they be dead, and ne­ver looke after full sanctification till they come to heaven; and so they frame their lives as if it were absurd to thinke we could be Saints upon earth. But no Saint on earth, none in heaven, such as shall attaine perfect sanctification in heaven, are described to be such as must be written a­mong the living in Ierusalem, Esay 4.4. Thou must be such a one as must feele the power of the Spi­rit, renewing thy soule, body, and spirit, by which if thou findest not a mastery of all corup­tions, yet thou shalt finde a weakening of them all, and a desire and indeavour to subdue them all, with some successe: so as this full sanctifica­tion [Page 209] shall be thy ayme, and so as it shall come for­ward every day more than other.

Lastly, those are reprooved, who seeme to come to some measure of sanctification, but either fall backe, or rest in these beginnings, caring for no increase in spirituall things. There is no com­fort at all in such standing: for 1. Saving grace is alway growing: 2. As covetous men never think they have golde enough, so Gods children must and doe thinke they have never grace enough.

Therefore let us stirre up our selves to grow up in holinesse; Vse 2. as plants and children naturally grow, so also doe the children of God being planted in his courts.

To helpe us herein we will somewhat at large consider three things.

• 1. Meanes of obtaining a full measure of holi­nesse.
• 2. Markes of one that hath attained it.
• 3. Motives to provoke us thereunto.

The meanes are five.

I. Meditation and sound consideration, Meditation a meanes of ho­linesse. con­cerning, 1. God, 2. thy selfe, 3. grace it selfe.

First, in God thinke 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 it selfe, much more in the sweete practise of sanctification, which hath a happy fruite. 2. Of his promises, 2 Cor. 7.1. Seeing we have these promi­ses, let us cleanse our selves from all filthinesse of flesh and spirit, and grow up unto full holinesse. All the promises are made to the practisers of holinesse: [Page 210] Matth. 5.8. Blessed are the pure in heart. 3. Of his glory, which thou oughtest by all thy endeavour to promote, being the end of thy life, and of thy selfe: but herein especially is our heavenly Fa­ther glorified, when our light shines before men, Matth. 5.16.

2. Of thy selfe. Secondly, in thy selfe consider these things: 1. In thy creation thou receivedst a soule, a body, faculties and sences, with parts and members from him, and in him thou now livest, movest, and hast thy being; and canst thou doe him too much ser­vice in them? Doth any man build an house, but he will looke to dwell in it? Doth any plant an orchard or vineyard, and not looke for usefull fruites to himselfe? Thy selfe art Gods house, thy soule Gods garden, and doth not hee expect not onely fruite of holinesse, Iohn. 15.8. but much fruite? 2. In thy redemption: the end of which was not onely to deliver thee from the condemnation of sinne, but from thy vaine conversation, 1 Pet. 1.18. redemp­tion is not onely from the guilt and punishment, but from the service and corruption of sinne; and sanctification is an inseperable companion of ju­stification. 3. In thy life and present estate: thou art a Christian, and professest Christian religion, which onely prescribes the rule of holy life, whereby thou must walke; thou must life like a Christian, that hast communion with Christ, that walkest in the light as hee is in the light, 1 Iohn 1.5. that hast the Spirit of Christ, which perfecteth daily his owne worke, and beautifieth his owne dwelling. 4. In thy death and future [Page 211] estate: remember thou must die, and onely holi­nesse of heart and life shall attend thy soule, when all things else shall leave it; and without holinesse thou shalt never see God, Heb. 12.14. If death shall leave thee unholy, the last judgement shall so find thee. So therefore live now, as thou maist ever live hereafter.

Thirdly, 3 Of the grace it selfe. meditate on the grace and worke of holinesse it selfe: 1. what a difficult worke it is, and therefore thou must goe seriously about it; oh the worke of mortification is a painefull work, a man cannot die without paine, no more can the olde man; sinne hath a strong heart, and is loath to die: and therefore as to die is no dallying mat­ter, so he that meanes to dally in this businesse, shall never happily proceede in the degrees of ho­linesse. 2. What an excellent worke it is: for here­by we shall be daily partakers of the divine nature, 2 Pet. 1.3. which is not in respect of the nature and essence of God which is incommunicable, but in respect of the most excellent and precious qualities and gifts, bestowed by the Spirit of God on those that are regenerate, wherein we shall be like unto our heavenly Father, and grow up to the similitude of Iesus Christ till he shall be all in all unto us.

II. Meanes of growing to a full measure of holinesse is in our Text, Prayer: First, Praier a means of growth in holinesse. for the grace it selfe, Psal. 51.10. Create in me a cleane heart, O God, and renew a right spirit within me. Secondly, 1 for the increase of the grace, Phil. 1.9. And this I 2 pray, that yee may abound yet more and more in know­ledge [Page 212] and judgement: verse 11. being filled with the fruites of righteousnesse: 1 Thess. 3.13. The Lord make your hearts stable and unblameable in holinesse. 3 Thirdly, for continuance and confirmation in grace: as in the Text. Ephes. 3.14. I bow the knee, that yee may be strengthened by the Spirit in the inner man. Psal. 51.12. Oh stablish me with thy free Spirit. Let it be thy daily prayer, as Davids, Psal. 86.11. O Lord knit my heart unto thee, let thy good Spirit leade mee, even to the land of the living. Fourthly, for a blessing on the meanes of grace: 4 Psal. 119.18. Open mine eyes, that I may see the won­ders of thy Law.

Word and Sa­cramēts means of growth. III. Meanes: An holy use of the word and Sacraments. For the word in generall: Iohn. 15.3. Now you are cleane by the word which I have spoken unto you: and chap. 17.17. Father, sanctifie them in thy truth, thy word is truth. Rom. 1.15. by prea­ching the Gospell the righteousnesse of God is revea­led from faith to faith. Now there be in the word foure things, which specially helpe forward our sanctification. In the word 4 things.

1. The commandements and precepts: Psal. 1 119.4. Thou hast commanded, that wee should keepe thy precepts diligently. These let us see what wee ought to ayme at, and how farre we are off from our duty.

2. The promises and comforts of it: Psal. 19.11. 2 In keeping of them there is great reward. Revel. 20.6. Blessed and happy is hee that hath part in the first resurrection, on such the second death hath no power.

[Page 213]3. The threats and denunciations of judgement 3 that are in it: Revel. 22.15. Without shall be dogges, and enchanters, and whoremongers, and murtherers, and idolaters, and whosoever loveth or maketh lyes. 2 Pet. 3.11. Seeing all these things shall be dissolved, what manner of persons ought we to be in holy conver­sation and godlinesse?

4. The examples that are in it: Heb. 12.1. See­ing 4 we are compassed with such a cloud of witnesses, let us cast off every thing that presseth downe, and the sinne that hangeth fast on us. Examples of holy men will make us trust in God, Psal. 22.4. Our forefathers trusted in thee, and thou didst deliver them: this con­firmeth our confidence. Godly women must shew the holy and hidden man of the heart, as Sarah did, 1 Pet. 3.5.

Observe in the reading or hearing of the word these particulars, for the decay of corruption, and the increase of sanctification.

The Sacraments or visible words helpe forward sanctification, because by baptisme we are borne into the Church, and notably it both represen­teth and sealeth our mortification and quickning, Rom. 6.4. and by the Lords Supper wee are fed and nourished in the grace of the covenant, in faith, love, and comfortable assurance.

IV. Meanes. Godly company. That man goes apace in the grace of sanctification, who is a com­panion (as David) of all them that feare God, Psal. 119.63. Godly compa­ny a meanes of growth, three wayes. Now godly company furthereth sancti­fication 3 wayes: 1. By their instructions and exhortations; 1 Thess. 5.11. Wherefore exhort and [Page 214] edifie one another. One Christian stirres and whets up another by gracious and edifying speech, Eph. 4.29. and the lippes of the wise feede many: as one sticke kindles another, Pro. 13.20. hee that wal­keth with the wise shall be wise: He that is in the Sunne shall be coloured though hee finde it not; and he that sits long in a sweete shoppe, shall car­ry 2 away some smell. 2. By their prayers, making mention one of another, wherein were there not much force, the Apostles would not with such instance every where call for the prayers of meane Christians, that by them they might get increase of holy graces: as here after the Text, 3 verse 25. Pray for us. 3. By their example: we are commanded to marke the upright man, and behold the just, in his proceedings, and end; for this is a notable meanes to stirre up our selves: Psal. 37.37. Heb. 13.7. Remember them which haue the over­sight of you, whose faith follow, considering what hath beene the end of their conuersation. Pro. 2.20. Walke in the way of good men: sort thy selfe with such as fight against the corruptions of the world.

Sanctified af­flictions set forward san­ctification, 5 wayes. V. Meanes. Afflictions and corrections in their holy use: Heb. 12.10. Hee chasteneth us for our profit, that wee may be partakers of his holinesse. Psal. 94.12. Blessed is the man whom thou chastenest, and teachest in thy Law. Dan. 11.25. Some that are of understanding, shall fall, to try others, and purge them, and make them white.

Now afflictions doe set forward sanctification 1 sundry wayes: 1. When they are as touchstones, and set us on the worke of searching and exami­ning [Page 215] our selves: Zeph. 2.1. Search your selves, search (I say) before the decree come forth. Iosephs brethren could finde out a sinne that was unre­pented of many yeares, when they were troubled in Egypt. So when the mariners in the shippe were troubled for Ionas, they went to a narrow search, for whom the trouble was; Ionas his sinne had not beene found out but for the tempest. 2. When 2 they are as bridles, to pull us backe from sinne: Psal. 119.71. Before I was afflicted I went astray, but now I doe keepe thy statutes. Therefore the Prophet Hosea calls afflictions an hedge of thornes set be­fore Ephraim, Hos. 2.6. 3. When they are as Vshers, 3 to teach us many lessons which wee are loath to get, and ready to forget: Psal. 119.71. It is good for me to be afflicted, that I might learne thy statutes: They make a man humble, and fit him to be taught; for God teacheth the humble. Psal. 25.9. And many things which a man will not learne by the vocall word, hee shall be taught by this reall word. 4. 4 When they are as whetstones, to put an edge in our prayers: for in afflictions the worst will seeke God diligently, Esay 26.16. they powred out a prayer, when thy chastening was on them. Hard-hearted Pharaoh, while the plague is upon him, will begge prayers of Moses: Much more will David, feeling the hand of God, and terrour of conscience for his two sinnes upon his repentance exceede himselfe in holy and fervent prayer, Psa. 51.1. and Paul fin­ding the prick in his flesh, will pray the Lord thrice, 2 Cor. 12.8. that is, often and earnestly. 5. When they are as fire, to purifie the golde, and burne up the drosse 5 [Page 216] of their corruptions: 1 Pet. 1.7. Yee are in heavi­nesse through manifold temptations, that the tryall of your faith being much more precious than golde might be found to your glory and praise. Gods flaile pur­geth wheate, and drives away the chaffe: As we doe with our vessells, so doth God with his ves­sells of honour, oyle and soyle them, but all to make them brighter. When is the time for starres to shine but in the darke night? so doe graces in the darkest night of adversity.

Wee see the Meanes: Now wee come to the Markes, whereby wee may know, whether wee grow up to full holinesse or no.

Tryalls of growth in ho­linesse, 5.These Markes are five.

The first is Separation: if wee finde our selves separated from the profane courses of the world, 1. Separation. gathered out of the world, Iohn 17.6. and dedicated to good and holy services: Come out from among them, and separate your selves, 2 Cor. 6.17. saith the Lord, and touch no uncleane thing, and I will receive you. For san­ctification consists in three things: 1. The im­putation of Christs holinesse, who of God is made to us sanctification, 1 Cor. 1.30. His sanctified na­ture healeth our corrupt nature. 2. The infusion of morall holinesse into our natures, peculiar to the elect, a receiving of his fulnesse by meanes of union. 3. Separation from the common cour­ses of the world, unto speciall service; this is made a marke of such as are made partakers of the di­vine nature, to fly the corruption which is in the world through lust, 2 Pet. 1.4. The farther thou get­test thee from the evill fashions of the world, the farther thou proceedest in holinesse.

[Page 217]The second Marke of full holinesse, is, 2. Alteration. an Al­teration and change in thy selfe, both in thy spirit, and soule, and body.

1. The spirit is altered, first, when the minde having a sound and distinct knowledge in hea­venly things, and the light of renewing grace, doth grow brighter and brighter till perfect day. Secondly, when the conscience is tender and peaceable, as we heard before. 2. The soule is al­tered, when the heart, the will and affections are ordered as before. 3. The body is altered, first, in respect of the members, when the same that the flesh most abused, doe most glorifie God in some speciall manner. Zachary by his mouth sinned in distrusting God, therefore so soone as hee could speake, with the same mouth hee glorified him. So the woman, Luke 7. that had abused her eyes, haire, and lippes, to wantonnesse, now takes them from Satan, to wash, and wipe, and kisse her Saviour Christ. So in Bishop Cranmer, that hand that subscribed was first burnt. Se­condly, in respect of the outward fashion there will be a change: if the body have abused meate and drinke for surfetting and drunkennesse, if garments and apparell for pride and wantonnesse, if sports and recreations in excesse or for cove­tousnesse, you shall see even in the outward man a checke of all such excesses, and a manifestation that they be not the men they were before sancti­fication. Thirdly, in respect of the deedes to be done by the body, both for matter, manner, and end, as wee heard before.

[Page 218] 3. Affection to grace knowne by 4 signes.The third Marke of full holinesse, is sound Af­fection and singular love of grace; which affecti­on where it increaseth, holinesse increaseth ac­cordingly. This love and measure of it we may 1 know, 1. By striving not onely to preserve the measure of holinesse received, but to grow daily to the measure that is wanting, accounting that as yet he hath not attained, Phil: 3.12, 13 I count not my self that I have attained, but one thing I do, I presse hard to the marke, &c. Keepe still in thee a thirst after the water of the well of life, and Christ will give it thee freely, Rev. 21.6. A tast of that which is de­licate, makes a man long after his fill. 2. By a dili­gent 2 and constant using the meanes of increase. A worldly man, because hee loves wealth, and money, will take great paines for it, and be labo­rious in the meanes. Now faith purifieth, Acts 15.9. therefore a godly man labours still for the increase of faith: the word sanctifieth, Iohn 17.17. a property of Saints is, they are humbled at his feet to heare his word, Deut. 33.3. see Exod. 19.5, 6. 3 3. When we envie not grace to another, but re­joyce in it, and love it because it is Gods image, Iohn 3.30. Hee must increase, but I must decrease. Moses the more grace himselfe had, the more hee wished to others, Num. 11.29. Enviest thou for my sake? yea I would all Gods people were Prophets. 4. 4 True love of holinesse longeth, and wayteth, and sigheth to put off all the corruption of sinne, and attaine that perfect happinesse, wherein is perfe­ction of holinesse. Rom. 8.23. Wee that have recei­ved the first fruites of the Spirit, sigh in our selves, [Page 219] 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 holinesse increaseth with thy hunger and thirst after it: Never was there so happy an hunger, the more hungry the more full.

The fourth Marke is Detestation, 4. Detestation of evill mani­fest in 6 things or dislike of opposites of holinesse; which as it increaseth, so doth holinesse also. Now this is manifest, 1. In 1 carefull avoiding things which quench, shake, or hinder grace and holinesse: 1 Iohn 5.18. Hee that is begotten of God, keepeth himselfe, and the evill one toucheth him not. 2. By rising into greater dislike 2 of corruption, without seeking base extenuati­ons, as to say, this is a little sinne, or a small sinne; no, every sinne will swell as a toade in his eyes. 3. By crying out on the law of the members rebel­ling 3 against the law of the minde, Rom. 7.23. 4. By complaining of secret and lesser evills, which 4 were never wont to trouble him. 5. By ceasing from particular and beloved sinnes, as Ephraim 5 said to his idols, Get you hence, what have I to doe with you, Hosea 14.8. my house is taken up alrea­dy, here is no roome for you. 6. By the spirit of 6 judgement and burning, Esay 4.4. judging and con­demning sinne. The Spirit keepes an Assize in the soule, pronounceth sentence against corruption, and kindles a fire to burne up those bewitching evills, and a fire of zeale and indignation against them.

Thou growest not in holinesse, who growest not in the measure of hatred of evills, answe­rable [Page 220] to thy former love and liking of them.

5. Disposition to good tryed by 5 signes.The fifth Marke is Disposition to good duties: this is an argument of soundnesse of sanctificati­on. 1. When thou canst ever set the Lord before 1 thee, walking with God, contented and glad to have him witnesse and judge of all, both inward sincerity, and outward innocency. 2. When in 2 all the workes of thy calling thou seekest not so much thine owne things, as the things of Christ, 3 Phil. 2.21. 3. When in the sober use of all Gods creatures thou art led to the contemplation of 4 the Creatour, 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 doe 5 it better. 5. If when thou hast either omitted or slightly performed any good dutie, thou be hum­bled, and so bewailest that which is past, as thou makest it up in duties behinde.

Now if these be the markes of proceeding in sanctification, how rare is this duty? 1. Where is the man that takes up this order of God, that begins this worke at the spirit of the minde, not­withstanding that God being a Spirit begins his chiefe worke in the Spirit, and the law the rule of holinesse being spirituall, especially requireth inward sanctity. Ier. 4.14. O Ierusalem, wash thine heart, first, loathe sinne 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 roote; to seeke to draine a streame, but not meddle with the foun­taine. 2. Where is the man, that having changed [Page 221] his understanding from errour to truth, changeth also his will from evill to good? Here many faile, who see what is good and approove 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 evill which I loved, and all the good which like a swine I trampled under feete, offered in the meanes, I now in some measure imbrace and practise? I was intemperate, now sober; wanton and foule, now chaste and pure; a great swearer, now I tremble at an oath: and so in the rest. One that is a foule monster still, may reforme some things, yea many things, yea most; but to come to through sanctification, casts off many: some are just, not mercifull; some have care of honesty, not of godlinesse; some are bet­ter in some company than in other: Psal. 119.6. few have re­spect to all the commandements. 4. How many be there, who have made some faire offers of begin­ning in the Spirit, but have ended in the flesh? They made men beleeve they had the substance of ho­linesse, and would goe through the businesse, but end in meere ceremony, nay scarce that, but are haters of holinesse. Better it had beene for them that they had never beene inlightened, 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 generall thing proposed, is, Motives to full sanctification. Motives to grow up unto full sanctification.

I. Motive. Consider, that whatsoever thou [Page 222] castest thine eyes upon, it calls upon thee to pro­ceede 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: Iohn 15.8. In this my Father is glorified, that ye bring forth much fruite. If to the Angels, these holy and ministring spirits incessantly expect his charges, and unweariably execute the same: be­sides, they are joyfull witnesses of thy profiting in grace and holinesse: for if they rejoyce at the first peeping of holinesse in thy conversation, how joyfull will they bee when it proceedeth to perfection in conversation? If thou loo­kest round about thee to thy brethren, thou must bee so farre from offending or scandali­zing them, that thou must be ready by all good offices to helpe them, to edifie them, especially by a godly and zealous example: these must behold the shine of thy light, both for the glorifying of God, and their owne direction and encourage­ment; at least thou must be blamelesse 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, Sunne, Moone and stars, beasts, fishes and plants, all these stand and pro­ceede in the service of their Creatour; and all these have a voice by which they continually cry, Hallelujah, Praise yee the Lord, Psal. 148. All these being created and given for our use, call us unto constant thankfulnesse, to uphold his glory who made them for us, as all they doe in their kinde.

[Page 223]If thou lookest [...]thin thy selfe, 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 darknesse, and joy to the upright of heart. If Gods Spirit by thy increase of grace be gladded and cheared, 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 sweete Paradise, in which God is familiar with man, and that ho­ny which (as Augustine saith) is sweete in it selfe, and makes all other things sweete, let them be never so tart or sowre in themselves. Paul in great affliction had a sweete relish, 2 Cor. 1.12. For this is our rejoycing, euen the testimony of our conscience, that in simplicity and godly purenesse wee haue walked. 3. Gods 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 beare much fruite, Iohn 15.8. as a Schoole-master commends them for good schollers, who stand not at a stay, but goe on in learning with di­ligence, climbing to the highest formes. And if God worke in the hearts of his children a delight in those that excell in vertue, Psal. 16, 3. how much more will himselfe delight in them, who the longer they live the more they excell?

Lastly, if thou lookest as low as hell, there thou shalt see the Divells and wicked Angels as busie as bees to promote their kingdome, and to pull all men, yea even thy selfe into their corrup­tion [Page 224] and condemnation: And should not this adde courage to thee to set up the kindome of God with all thy power, every where, but especially in thy selfe.

II. Motive. Consider why God hath elected, called, justified us, whereas he might have left us in our common masse, and passed by us as well as a great part of the world, as good every way as our selves?

Election. First, he hath elected us, that wee 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 Sonne: How and wherein? Answ. Partly in humility, partly in holinesse, that as hee by an humble and holy life went on to his glorie, so must we.

Vocation. Secondly, why or to what hath God called us, but unto holinesse? 1 Thess. 4.7. God hath not cal­led us to uncleannesse, but unto holinesse, yea unto full holinesse, that as obedient children we should resemble our heavenly Father, who is holinesse it selfe: 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 yee holy as I am holy, Levit. 26.6. Now the word (as) signifies not an equality in measure, which we can as little attaine, as a spoon can containe the Ocean; but onely a conformi­ty, or resemblance in our nature renewed and made obedient to the rule. 1. He is throughly ho­ly, without want or sinne: so must thou strive to be. 2. He is holy at all times, in the day, and in [Page 225] the night: so thou must never lay aside thy ho­linesse, neither on the Saboth, nor on the weeke 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 workes, in all his wayes: so must thou in thy words, workes, and whole conversation. Heare this thou that hearest the Gospell, which is Gods voice calling thee to holinesse: Leade henceforth a profane life at thy perill: He that calls thee is holy; Heb. 12, 14. the calling is to holinesse, yea to conformity in his owne holi­nesse: aime at it, else thou shalt never partake of it hereafter.

Thirdly, thy justification tells thee, that Christ dwells in thee by faith, Iustification. 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 olde man is daily put off, and the new man put on daily; where the power of sinne is daily weakened, and the grace of holinesse daily getteth power and strength; for Gods Spirit will not dwell any where, but as the Master of an house, as a ruler and commander: Neither can any attaine the comfort or sense of his justificati­on, but by the undivided companion of it, which is sanctification: and as this growes, so ariseth the measure of sense and comfort of this present happinesse: for he that doth righteousnesse, is righte­ous, saith the Apostle, 1 Iohn 3.7.

III. Motive. Consider what thou art, namely, [Page 226] a Christian: in the very name thou professest com­munion with Christ, and consequently to walke in the light, 1 Ioh. 1.7. as hee is in the light. A Christian must adorne Christian profession by Christian life and conversation. A Christian, called so of Christ, must shew in his whole course, that hee is parta­ker of Christs annoynting, 1 Ioh. 2.20. 1. Shew thy selfe a Christian Prophet, by profiting in the knowledge of God, and instructing others in the same. 2. Shew thy selfe a Christian Priest, who hast received the annoynting, by offering thy selfe an holy, Rom. 12.1. acceptable, living, and reasonable sacrifice. Offer thy prayers, and the sacrifices of prayses, those calves of thy lippes. Offer the sacrifices of almes and mercy; for with such sacrifices God is well pleased, Heb. 13.16. Offer thy life and dearest blood a sweete sacrifice for the chiefe and high Priest of our profession, if God call thee unto the same. 3. Shew thy selfe a Christian King, by raising all thy power against thine enemies, and aduersaries of salvation; by defending and main­taining thy Christian liberty, in which thou art set; by ruling over thy selfe, and keeping a strait hand and authority over thy lusts and affections; make them subjects: by carrying thy selfe as a King, with clemency, meeknesse, liberality, mea­suring and judging every thing according to the Lawes of Christ enacted in the Parliament of heaven. What? a Christian, and an epicure? a Christian swearer? a Christian adulterer? a Chri­stian gamester, lyer, &c. quàm malè conveniunt? how harsh is this to the eare of men, of God much more?

[Page 227] IV. Motive. Consider, that hee that is once truly good, growes from good to better, and so is best at last. Our Saviour plainly prooves, that he who hath the least measure of sound fruite, his fruite shall increase: Ioh. 15.2. Every branch that beareth fruite, the Father purgeth it, that it may beare more fruite. And this is the property of such as are planted in the house of our God, to flourish in his courts, and be more fruitfull in their age, Hosea 6.4. which is cleane against the course of nature, Psal. 92.13. Such therefore as seemed to come on, but within a while their righteousnesse is as the morning dew, or fall backe and wither; who are worst at last, (as evill men must be) were never good. Were they ever good, that are so soone remooved to another Gospell, even in dayes of peace, to whom Christ was preached, of whom professed, into whom they were baptized? or what hath bewitched them to such apostacy? Gal. 3.1. Were they ever good, who in stead of reading, prayer and ser­mons formerly frequented, are growne to cards, dice, drinking, swearing, and a distaste of faith­full Preachers and sermons? Were they ever good that hate goodnesse, or to heare of fulnesse of holinesse, or of their owne idlenesse? Alas empty tubbs! here was never any thing but a sound, no soundnesse at all.

V. Motive. Consider how wee are affected in inferiour things, and shame our selves for want of the like affection for the increase of better things than they. 1. We never thinke our grounds, our orchards, our gardens, our cattell fruitefull [Page 228] enough: If a man have a peece of land that brings forth but a small croppe, he will be at paines and cost to make it more fruitfull: Alas! shall wee have more care of our grounds than of our hearts, to make them fruitfull and yeelding to the laud and praise of the great husbandman? Or thinke we our hearts lesse barren than the worst condi­tioned ground? Let this provoke us, if we have gotten our hearts to bring forth thirty folde, to labour them till they bring sixty fold, and let them not rest there till they yeeld 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 exceede more and more. 2. In the matter of money and wealth: [...]. Aristoph. in Pluto. how doe men be­stirre themselves to adde to their gaines, to make one pound five, and from five to ten, and so adde hundreds, and rise to thousands, sucking profit from every thing insatiably as the horse-leach? How thrifty husbands, 1. forecast to get, and plod to increase their stocke? 2. Carefully save that which is gotten, avoiding expences, & much more excesses? 3. Having got a good portion, yet still desire and seeke more? for hee would have none before him in wealth, if hee had his minde. 4. Lay out part or whole of that he hath, for a greater gaine? Should not wee be now as thrifty for our soules as for our bodies? Is not a stocke of grace better than a stocke of goods? Who but a doting worldling would not thinke wisdome better than wealth, and a graine of ho­linesse better than a talent of earthly happinesse? [Page 229] Is a graine of grace so precious, and is not an eter­nall weight of it worth our sweate and labour? Why doe wee not as thrifty Christians awaken our dull spirits, to forecast with the wise Virgins to get such store of this oyle, as to carry us through to the wedding chamber? Should wee neede to be stirred to save that which wee get so hardly, avoiding the expences, and sinfull exces­ses which eate out our stocke, and prodigally waste our estate in grace? Why stand wee still, having found a little veine of golde, namely of grace much more precious than golde, and not holde on our labour to finde the rich mine which it leadeth unto? Why doe not wee with the wise Merchant resolve to lay out our whole estate for this pearle? Or should wee hide our talent in a napkin, and not lay it out, or employ it, see­ing by use and returne it increaseth? It would grieve a man to see so many good husbands for the world, to be such starke unthrifts for their soules.

VI. Motive. Consider we the meanes that God hath affoorded us for our growth in sanctifica­tion: 1. Gods readinesse and care to fit us for the duty, so as no want is in him: for while hee pleaseth to continue any meanes unto us, hee shewes his readinesse (though wee faile in using the meanes) to bring us to the end; seeing hee supplieth meanes of growth, he is ready in them to adde more grace. This blessed meanes is the sweete liberty of the preaching of the Gospell, by which he offereth to make our hearts of evill [Page 230] good, of good better; he offereth by it not one­ly to worke faith where it is wanting, but to adde 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. Spirituall guides and Pastors: and the example of the godly as a cloud going before us. Why should we frustrate God and our owne soules of the end of so happy meanes? 2. Our owne reckoning and account, which will bee expected answerable to such meanes: Luk. 12.48. To whom more is given, of him shall more be required: so to whom God af­foords more meanes of holinesse, hee expects more fruite of holinesse. Never any Nation, never any Age was before us, no nor neare us, in the glori­ous meanes: Never had our fathers that light, that constant Ministery, those encouragements, those precepts, those many examples which we enjoy: they counted the crummes of our table li­berall fare. To heare the prayers read in English made them weepe for joy. To have a peece of Scripture translated was the hazard of their lives. We reade of some that did give a whole loade of hay for a few chapters of Saint Iames in English. Two or three could not conferre together of any good thing in those tyrannous times, but they might have scaped farre better for felony. Yet oh the holinesse, the honesty, the zeale and grace of those godly men, whose crowne is, that they were as farre afore us in grace as wee are before them in meanes: If ever Age could blush, ours might be it. And as the Land in generall, so this [Page 231] place hath beene before other places in constant and glorious meanes: what our growth is, the world sees, very unanswerable to them, very un­thankfull to God for them. Capernaum needed nothing but Christs great workes to condemne her: Looke upon her, and learne in time to loathe her unthankfulnesse.

OVR Apostle here answereth a se­cret objection that the Thessaloni­ans might make. How should we be blamelesse untill the comming of Christ, seeing we have all Sa­tans power against us, and the vi­olence of the world, and our selves 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 owne priviledge, piety, or power, but from most sure grounds, all seated in God himselfe: and they are three.

1 First, from his faithfulnesse and truth: Hee is faithfull.

2 Secondly, from the effect of his faithfulnesse al­ready begun: Who hath called you.

[Page 333] Thirdly, from the conclusion of his worke be­gun: 3 Who will also doe it: That is, Hee will finish and perfect his gracious worke begun.

The first Argument prooving their perseve­rance, is from the nature of God, Hee is faithfull. Here are two questions:

1. Quest. Why the Apostle mentions Gods faithfulnesse in this place?

Answ. 1. To bring to their mindes the pro­mise of perseverance, and holde it before their eyes: for Gods faithfulnesse ever hath respect unto some promise. Now this promise of perse­verance is in Ier. 32.40. I will put my feare into their hearts, that they may not depart from me: and Hosea 2.19. I will marry thee for ever unto me in faithful­nesse. And in this promise they must seeke their stedfastnesse.

2. To assure them that his prayer for perseve­rance was a prayer of faith, and grounded upon Gods promise; for no other prayer can have ei­ther comfort or assurance. 1 Iohn 5.14. This is the assurance, that if wee aske any thing according to his will, he heareth us. Matth. 21.22. Whatsoever yee aske, if ye beleeve, ye shall obtaine it. And thus hee teacheth both them and us to frame our prayers, if we would speede in our suites, namely to looke at the promise before we pray.

3. To set God before them in such a manner, as they may apprehend him not onely true in himselfe, in his word and promises; but one that will not frustrate the faith and hope of such as waite and depend upon him, but will carry them out to salvation.

[Page 334]2. Quest. How must wee conceive God to be faithfull?

God is said to be faithfull foure wayes. Answ. God is said to bee faithfull foure wayes:

• In himselfe,
• in his decrees,
• in all his wayes and workes,
• in all his words and speeches.

1. Hee is faithfull in himselfe, by an uncreated faithfulnesse and truth it selfe, by one eternall and simple act; Differences between faith­fulnesse in the Creatour, and in the creature, 4. and differeth from all created truth and faithfulnesse, and truth in the creature.

First, because this is the Ocean and full foun­taine, from whence all the faithfulnesse and truth in men and Angells issue and streame.

Secondly, this is the rule and measure of that; and the nearer that their truth comes to this, the more compleate 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 faithfull, but soone changed: Adam by creation was faithfull to his Creatour, but soone changed and departed from it. But the Lords faithfulnesse is unchangeable as himselfe is.

Fourthly, whereas that in the creature is at least comparatively imperfect in part, and weake; in God himselfe it is in most high perfection.

2. He is most faithfull in all his decrees, for the counsells of the Lord must stand, and must cer­tainely be executed, both for manner, and times, and all circumstances as hee hath decreed them: Esay 14.24. The Lord hath sworne, Surely as I [Page 335] have purposed it shall come to passe. See verse 27.

3. Hee is faithfull in all his wayes and workes, which all of them are according to those decrees most holy and righteous. Psal. 145.17. The Lord is righteous in all his wayes, and holy in all his workes. As for example:

Looke on him in the great worke of creation, he is a faithfull Creatour, 1 Pet. 4. ult.

In the worke of redemption, we have a faith­full high Priest in things concerning God, Heb. 2.17. who faithfully performes all his office, both in expiating of our sinnes by one perfect sacrifice in earth, and now interceding before God in hea­ven.

In the great worke of our justification, we be­hold him just and faithfull to forgive our sinnes if wee acknowledge them, 1 Iohn 19. for God is so faith­full that he cannot but justifie beleevers, having said that hee that confesseth his sinnes, and forsaketh them, shall finde mercie, Prov. 28.

In the great worke of protection and preserva­tion of his Church in earth, He is faithfull and true that judgeth and fighteth righteously, Revel. 19.11.

Yea and in heaven, his faithfulnesse upholds their eternall happinesse, 2 Tim. 1.12. I know whom I have beleeved, and hee is able to keepe what I have committed to him against that day.

4. Hee is faithfull in all his words and spee­ches: because,

1. They be the issue of a most faithfull and righteous will, void of all insincerity and unfaith­fulnesse.

[Page 336]2. Never was word uttered by him, but it de­clared both the thing in it self, and as it was in the minde of him the speaker.

3. Every word of his resembles his faithful­nesse. As, first, his commandements are all just, ho­ly, true and pure as hee is; yea the rule of truth and faithfulnesse to us, Psal. 19.9. Secondly, his predictions all of them are faithfully accomplish­ed many thousand yeares after: as, Christs in­carnation in the fulnesse of time: The Scepter de­parting from Iudah, thousands of yeeres after the prediction, Gen. 49.10. Thirdly, his menaces and threatnings are most faithfull and true. The olde world found them so after an hundred and twen­ty yeares warning. Ierusalem overthrowne 40. yeares after our Saviour foretolde, that not a stone should be left on a stone. Fourthly, his pro­mises are most sure of accomplishment, and his faithfulnesse shines in them all. Abraham had a sonne promised in his youth, God accomplished it in his age. Israel had a promise of departing out of Egypt after 400 yeares, and the same night went out with all his armies, Exod. 12.41. Hebr. 10.23. Hee is faithfull that hath promised.

Doct. God most faithfull. God is most faithfull and true. 1 Cor. 1.9. God is faithfull by whom ye are called: 2 Cor. 1.18. God is true, and his word is not yea and nay. Revel. 19.11. He that sits upon the white horse is called faithfull and true.

First, because of his most just and righteous na­ture, Reas. 1. whose most righteous will is the rule of all his wayes, Psal: 145.17. And because himselfe [Page 337] is absolutely holy, yea holinesse it selfe, hee must be holy in all his workes, as a light in whom is no darknesse; from which image of God so soone as the Angels themselves fell, they delighted in lies, falshood, and all unfaithfulnesse.

Secondly, 2 because hee is most perfect and un­changeable in perfection, a nature most simple, in which can be no composition, much lesse contra­riety. Now if the Lord should be unfaithfull, he must be changed from himselfe, and so denie himselfe, which the Apostle saith he cannot doe, and be God.

Thirdly, 3 his most pure and holy affection makes him most faithfull: his love to his children suffers him not to disappoint them in any of his promi­ses; his just conceived displeasure against sinne and sinners suffers not one word of threatning to fall to the ground: his zeale to his owne glory makes him magnifie his truth and faithfulnesse a­bove all things.

Fourthly, all imperfection is removed from him, 4 No imperfecti­on in God to hinder his faithfulnesse. which makes the creature often faile in his purposes and promises: as,

1. Want of wisedome to foresee something, which if it come to passe doth disappoint us, & lay all our plots in the dust. But he is wisdome it selfe, fore­seeing all things, and forecasting all things, and ordering them so, as nothing shall crosse his pur­pose or promise.

2. Weaknesse or impotency may hinder us in effecting that wee verily purposed or promised. But strength is his, nothing can resist him: Is any [Page 338] thing impossible to God? Luke 1.47. no, though he say, a Virgin shall conceive and beare a childe, it must be so, if all created nature say contrary.

3. Distance of place may make us faile of our purpose and promise: wee cannot be present al­wayes where we would and have purposed. But hee is omnipotent, fills both heaven and earth: Whither shall I flie from thy presence? If I ascend into heaven thou art there: if I goe downe into hell, thou art there, &c.

4. Discontinuance in time may hinder our pro­jects and purposes, wee may die before wee can performe our promises. But hee is for ever, and of his yeares there is no end; his owne eternall being gives an everlasting being and truth to his pro­mises.

Vse 1.Is God faithfull? 1. Imitate our heavenly Fa­ther herein, in all our words, workes and wayes, expresse faithfulnesse and truth; seeing wee pro­fesse our selves children of him who is faithfull and just in all his wayes. Let not us by contrary courses disclaime and disgrace him: But,

First, see that all our words be faithfull as his are, Our words must be faith­full as all Gods are, 4 Reas. agreeing with the truth of the thing whereof we speake, and with the truth in our mindes: Be­ware of all lies and falshood in earnest, or in jest. Consider,

1. It is a property of Satans broode to love lies, whereof he is the authour, whose first sinne was, not to stand in the truth: if wee would be like unto God, wee must hate the Divells quali­ties, especially wherein hee is most contrary to God.

[Page 339]2. God hates lying, so as hee rangeth it among most monstrous sinnes, that wee also should so hate it, Revel. 21.8. and 22.11. and fly it as a most hatefull and enormious offence.

3. The stile of a Christian is to be of the truth, being sanctified by the spirit of truth: And a marke of the remnant of Israel, that they speake no lies, Eph. 3.13.

4. The danger: God will destroy all them that speake lies, Psal. 5.6. and not onely keepes them out of the gates of the great Citty, but provides a lake of fire and brimstone for them, for being most unlike God of all men, they shall be cast furthest from him.

Secondly, b [...]ware of slipperinesse in our promi­ses II and covenants: All the promises of God are in Christ yea and amen, 2 Cor. 1.20. our promises also must be yea and amen, firme and faithfull. Alas! that in the dayes of such light, men should be so light and false in promises, so unfaithfull in con­tracts and covenants, that words and bands al­most are but winde, as if mens honest words should be as sure as bands onely in dayes of dark­nesse and superstition; or as if the word of truth had chased away true and faithfull dealing among the professours of it: or as if Christian faith and fidelity could not live together in the same world, nor in the same age. Doth nature teach a man to be ashamed of a verball lie, and doth not grace much more of an actuall?

Thirdly, we must be faithfull in our actions and III wayes, and in both our callings both generall and [Page 340] speciall. Be faithfull in thy profession of godli­nesse, lurke not as an hypocrite among the Saints, carry no treacherous purpose to save thy selfe by denying or betraying the truth; give it thy heart, hand, and tongue, and life, if it require it: beware of a politique profession, never let thy practise disagree from thy profession. Consider, Christ professed a good profession before Pilate, and sealed it with his life and death, 1 Tim. 5.13. and wilt thou so nourish any secret fraud in thy heart contrary to thy profession? and Paul telleth Timothy, hee had made a good profession and a faithfull before many witnesses. And this is a most necessary do­ctrine, we know not how soone we may be called to it, therefore learne it betimes, that we may be like our heavenly Father in faithfulnesse, not one­ly in times of prosperity, but in times of tryall; for a Christian man is that indeede which he is in tryall: let us shew our selves to bee that wee seeme to be.

Then in thy speciall calling be faithfull: Christ was a faithfull high Priest in things concerning God, Heb. 2.17. and Moses was faithfull in all the house of God as a servant, Heb. 3.5. So it is required of every Minister or dispenser of the secrets of God, that hee be faithfull, 1 Cor. 4.1. the steward of Gods house must be faithfull to his Lord, and to his family. It is not great pompous titles that commends a Minister, but his faithfulnesse: Prov. 13.17. A faithfull Messenger is health.

And in thy private calling deale faithfully with all men, and in all things, both great and [Page 341] small; so doth God, who is not the rule onely, but the witnesse and judge: 1 Thess. 4.6. Let no man defraud his brother, God is the avenger of all such things.

4. In friendship be faithfull: God is most faith­full IV to his friends, in prosperity, in adversity, in life, in death. Be faithfull especially in the fel­lowship of the Gospell, specially aiming at holi­nesse as the Lord doth; and to draw thy friend along to heaven with thee, and helpe him out of sinne, else a sorry friend art thou. But how farre we from this, among whom it is so hard to finde a faithfull friend, who in civill things will sticke to a man in adversity? Where is to be found the friendship of David and Ionathan?

Among Heathens we reade of a Daman and Pi­thias, of a Pylades and Orestes, of an Euryalus and Nysus, of an Achates, who was a faithfull friend to Aeneas, and would not leave him in danger. But few such are to be found among Christians, among whom faithfull friendship is degenerated into pollicy and flattery. The Heathens could say that they used not fire or water oftner than friendship; would Christians could say so of faithfull friendship: and yet they seeme to pull the Sunne out of heaven, who would take faith­fulnes from friendship in the lives of men. Would to God that Christians had not forgotten these naturall principles. We all professe our selves to be of the family of Christ, would it were with us as in that, that but one of twelve were unfaith­full to God and their friend. But wee see the [Page 342] contrary too too often.

V 5. In communicating to thy brethren be faith­full, lay out thy Lords talent faithfully, as a wife and faithfull servant, whom the Lord may make ruler over his house, Luk. 12.42. Hast thou much? many talents? be faithfull in much, and thou shalt finde much faithfulnesse in the Lord. Hast thou little? be faithfull in that little, and thy Lord shall make thee ruler over much: when it shall be said, Well done good and faithfull servant, &c. Matth. 25.23.

Oh that men would remember the doome a­gainst the evill servant, Matth. 25.30. Cast the unprofitable servant into utter darknesse. Why was he judged so severely?

1. Because an hypocrite comes among the good servants, and receives some talents.

2. Having his talent, hee hideth it in the earth, earth eates him up and buries him alive.

3. He is unprofitable, hinders his Lord, and makes him a loser, and doth no good to others; all which makes the sentence as just, as severe, and certaine.

Vse 2.2. This faithfulnesse of God is the ground of all true religion, and hereupon must the whole frame and all parts of it be laid.

This appeares in five instances. 1. In all the doctrine of faith. 2. In all the practise of faith. 3. In all the prayers of faith. 4. In all profession of faith. 5. In all perseverance in faith.

I. Al the doctrine of faith is grounded on Gods faithful­nesse. First, we must ground all the doctrine of faith, all, the articles of faith, all our judgement and [Page 343] opinion in matters of faith upon this faithfulnesse of God; and this by holding fast in them all the faithfull word, Titus 1.9. for that onely is the true religion, which is wholly grounded upon his word, who is unchangeable in truth and faithful­nesse.

How could we beleeve all the Articles of faith, which are unconceivable, and impossible to rea­son, if we ground them not upon Gods faithful­nesse in his word? How should we conceive that the heavens and earth were created of nothing? that the Sonne of God should become man? should be borne of a Virgin? should by dying overcome death? by descending into hell should deliver from hell?

How should wee beleeve that our bodies cloa­thed with corruption, and wrapped in deaths gar­ments, should rise againe to eternall life? which Article the Sadduces mocke at? if wee should not apprehend them as the word of him that is faith­full and true?

Contrary hereto, the maine pillars of Popery are set upon the unfaithfull words of men, of Fa­thers, Councels, Traditions, Popes: Whereas, Rom. 3.4. Let God be true, and every man a lyer: Be he Father, or holy Father, further than hee speakes according to the faithfull word. Nay if an Angel from heaven speake otherwise, let him be accursed, Gal. 1.8.

Nay, the Popish Church is so farre from ac­knowledging this faithfulnesse of God in the Scripture; as it never found a greater resister [Page 344] or opposite among the sects, and opposite here­sies in the world: For, bring in either Iewes or Turkes, or any kinde of heretickes more vilify­ing Gods faithfulnesse in the Scripture, and Pa­pists shall not be the worst.

But did ever any of them accuse the Scripture to be a nose of waxe? the authority of it to be no better than Esops Fables, without the Churches determination? to be a leaden and a Lesbian rule? to be a seed-plot of heresies, and they to be heretickes that stand to the voice of the Scrip­tures? Doe not they call the Bible the booke of heretickes? doe they not burne the Scriptures, as sometime did wicked Asa, Antiochus, Maximinus? Have they not burned Christian men for having them? Let any such furious heretickes against Gods faithfull word be brought in if they can: But certainly Papists must carry the bell above all other in the world, for standing opposite to the faithfulnesse of God in the Scripture, and be the most hereticall, as who shut the doore against the truth, according to Chrysostomes rule, Haereti­corum haereticissimi, qui claudunt januas veritati. Chrysost.

II. All our obedi­ence of faith must be groun­ded on Gods faithfulnesse. Secondly, on this ground wee must lay all our practise and obedience of faith: Both in respect of the object of faith, and the manner of mans o­obedience.

1. For the object: We must therefore beleeve the whole word of God, contained in the Law and Gospell, because it is of the nature of God him­selfe, immediatly flowing from that eternall truth [Page 345] and faithfulnesse conceived in the minde of God who is unchangeable. This is the argument of the Scripture: Because by faith we give him the honour of truth, and we set our seale to God that he is faithfull, Ioh. 3.33. And thus he also honours us to give witnesse to his faithfulnesse: and con­trary, not mingling the word with faith, we make him a lyer, (namely, so farre as wee can) because we beleeve not the record that the Father witnes­seth of his Sonne: and this is the ground why we must beleeve the Scripture to be the word of God, because wee doe beleeve it to be true and faithfull as he is faithfull.

2. For the act: because Satan himselfe beleeves historically the Scripture, and acknowledgeth Gods faithfulnesse in it, we must specially apply the parts of the word to our selves.

First, the promises, all which because he is faith­full he will performe to a thousand generations; not onely beleeving them true in themselves, but even to us, else wee deprive our selves of them, seeing he promiseth nothing to unbeleevers. Yea not onely beleeving and applying them; but on the same faithfulnesse of God grounding the hope and expectation of all those promises which thy faith hath already apprehended: For what is it else but this faithfulnesse in God that makes our hope never leave us ashamed? Where had Sarah strength to conceive and bring forth a sonne, being past age, but because shee counted him faithfull that had promised? Hebr. 11.11. That is, she knew that whatsoever God had promised, [Page 346] he would faithfully performe: and Heb. 10.23. Let us keepe fast the profession of our hope, for faithfull is he that hath promised.

Secondly, we must also beleeve his threats, for though he use sometimes lenity and patience to vessels of wrath; yet his faithfulnesse suffers not the least jote of them to be unaccomplished. Zeph. 3.5. The just Lord is in the middest of her, early, even early will he bring forth judgement, and will not faile.

Hath the faithfull Lord covenanted wrath with the sinner? Hearest thou his word let fly plagues as thicke as haile against the transgressours, and thinkest thou to escape? Was his faithfulnesse ne­ver yet impeached, and shall it be so for thee? Hearest thou that a large booke of curses comes flying into the house of the swearer, and darest thou sweare? and into the house of the thiefe, and darest thou be unjust? Surely if God have not lost all his faithfulnesse, thou shalt certainly finde it: this is the act of faith.

3. For the manner of obedience of faith: when the eye of the soule is once lifted up to behold this faithfulnesse of God, it will bestirre it selfe with diligence in well-doing. By this argument the Apostle inciteth the Iewes, Hebr. 6.10. God is not unfaithfull to forget the labour of your love: and Matth. 10.42. The giving of a cup of colde water hath promise of a recompence, and his faithful­nesse will make it good. No just Prince can for­get the faithfull service of his subject: Ahashue­rosh at length remembred Mordecai his good ser­vice: [Page 347] much more will our God who is faithfull. Eccles. 9.15. Wee reade of a poore man who by his wisdome delivered the Citty, but hee was forgotten in that Citty. But God because hee is faithfull is ne­ver so forgetfull of him that doth good in the world.

Vpon this ground we must lay all our prayers of faith; so our Apostle here in the Text: III. All our praiers of faith must bee grounded on Gods faith­fulnesse. for Gods faithfulnesse onely gives us confidence of obtaining our suites. Our owne unfaithfulnesse in the Covenant might choake us in our suites, and stoppe our mouthes, and cover our faces with shame: But it is Gods faithfulnesse that un­dershores us, seeing his promise hath bound him to be found of all them that seeke him truly. Therefore Daniel, 9.16. in the name of the Church having disclaimed all their owne righte­ousnesse, bindeth God from all his displeasure: Lord according to all thy righteousnesse let thy wrath be turned away from thy Citty and Sanctuary. This will answer all the objections wee can make a­gainst our owne prayers.

Object. I am unworthy to pray, or be heard, and my prayer is as unworthy as my selfe.

Answ. True, but Gods faithfulnesse gives worthinesse to both.

Object. But my sinnes hinder good things, they are a partition wall, and stoppe my prayers.

Answ. Begge remission of sinnes, beholde hee is faithfull and just to forgive thee, 1 Iohn 1.9.

Object. I have no comfort of my prayer, nor deserve any.

[Page 348] Answ. Cast thy selfe on this faithfulnesse of God, trust thy selfe with him, Commend thy selfe unto him as to a faithfull Creatour, 1 Pet. 4.19.

Object. But I see no meanes or way of escape or deliverance.

Answ. Pray as David, Psal. 31.1. Deliver me oh Lord according to thy righteousnesse: that is, that faithfulnesse whereby thou defendest thine owne children according to thy promise.

Object. But I see nothing but present death on every side, and am even cast on my death-bed, creeping into the grave.

Answ. Now behold this faithfulnesse and be safe; it will make thee in peace and silence to commit thy selfe wholly to him in life and death: Psal. 31.5. Into thy hand I commit my spirit, for thou hast redeemed me oh Lord God of truth.

IV. All sound pro­fession of faith must be groun­ded on Gods faithfulnesse.Vpon the same ground lay a sound profession of faith. Sound profession stands in two things.

• 1. A constant profession of truth.
• 2. Pure and upright conversation.

To uphold both these, behold Gods faithful­nesse.

Is God so faithfull in his word and promises; let us then boldly confesse, and constantly em­brace his faithfull word. 1. Because it is of the nature of God, truth and faithfulnesse it selfe: Why should wee be ashamed to holde out this faithfull word, as many Politicians be? what neede a man be ashamed of the truth? Remem­ber what Truth hath said, Hee that is ashamed of me in my sayings before men, I will be ashamed of him [Page 349] before my Father and his holy Angels.

2. How dare men fall off from the truth of the Gospell to Popery or profanesse after the know­ledge of it? what change is in the truth, that they should change their mindes and turne from it? Have not we a sure word of the Prophets and Apo­stles, 2 Pet. 1.19. which is as immutable and un­changeable as God himselfe is?

3. How venterously doe men goe on in their sinne, notwithstanding the light of the word, checking their consciences, reprooving their wayes, as if some part of the faithfulnesse of it should be abated to them? Is it not an eternall word that endureth for ever as God doth, of which not one jot can be any more diminished, than the very essence of God himselfe can? How dare wicked men come unto the hearing of the word, professing obedience, and listen with such attention, as if they would catch the word out of their teachers mouth: but their contrary course in all their actions plainly witnesseth, that they take no more good, nor no more expression of it in their lives than if so many bruit beasts came to Church, void of all understanding. Certainly if the word be true which they heare and professe, either must they be as men dead in their tombes, who understand not nor beleeve any thing; or mad men, that beleeving it runne so wickedly a­gainst it.

4. How desperately doe numbers resist and re­pell the true and faithfull word? as Iannes and Iam­bres resisted Moses, 2 Tim. 3.8. so be there in every [Page 350] Congregation resisters and adversaries. 1 Cor. 16.9. The Apostle Paul having a great and effectuall doore opened, yet found many adversaries, yea the greater doore open, the more adversaries. And how can it be other, seeing 1. it is the pro­perty of truth to beget hatred: Never was the Sunne so beset with clouds, as this word with enemies; and all the reprobates in the world fight against the light, as the Priests and people, Iewes and Romanes, and all, persecuted and crucified Christ the faithfull witnesse and teacher of his Church; Revel. 3.19. so it is not to be marvelled if true tea­chers that stand in the roome of Christ meete with adversaries proud and stiffe, and implaca­ble, wronging them in their names, in their meanes, devising base and unworthy shifts to binde their owne hands from their good, as void of reason as themselves be of conscience and e­quity: But their comfort is, (which the Lord armed Ieremy with) they shall fight and not pre­vaile, for truth is strongest, and that shall con­quer.

2. In sound profession is upright conversation, and this also is upheld upon consideration of the Lords faithfulnesse. Gen. 17.1. I am God All-sufficient, walke before me and be upright: hee hath given his word for our safety and welfare in this way, and he never broke with his children. Be there never so many discouragements, persecu­tions and difficulties in this way of uprightnesse, his faithfulnesse and truth shall be thy shield and buckler, Psal. 91.4.

[Page 351]Vpon the same ground of Gods faithfulnesse wee must lay all our perseverance in the faith; V. All our perse­verance in the faith is groun­ded upon Gods faithfulnesse. so our Apostle in the Text layes his ground of prayer for perseverance upon the faithfulnesse of God: and 1 Cor. 1.8. hee doth assure the perseve­rance of the Saints from the same ground: God will strengthen you to the end, that ye shall be unblame­able unto the day of our Lord Iesus, for faithfull is hee by whom ye are called.

This faithfulnesse of God will answer all obje­ctions against perseverance.

Object. Alas! I am plunged in the pit of temp­tation with such foule and violent temptations, as I shall never be able to holde out.

Answ. Now looke upon this faithfulnesse of God, waite a while: 1 Cor. 10.13. God is faithfull, and will not suffer you to be tempted above that ye are able: but with every temptation will give an issue.

Object. Alas! were I faithfull, God would be faithfull enough; but I am unfaithfull in the Co­venants, and start aside continually.

Answ. But mans unfaithfulnesse cannot make him unfaithfull, he hath promised that he will support the Saints, and put under his hand, that they shall never be removed, nor utterly cast downe: and mans faithfulnesse is not the cause of his perseve­rance, but Gods faithfulnesse, who gives his Spi­rit that they shall never depart from him: they beare not the roote, but the roote beares them. The seede of God keepes them that they commit not sinne, 1 Ioh. 3.9. they preserve not their gra­ces, [Page 352] but their graces preserve them; they cannot comprehend him, hee can comprehend them, and by his power preserves them to salvation.

Object. But alas! he is so long absent from my soule, that I must needes faint.

Answ. Canst thou not discerne his presence, yet behold his faithfulnesse that will not suffer him to be so farre from thee as thou thinkest; God is within call if thou pray to him; but if thou canst neither call nor pray, yet groane and sigh after him, for the Lord heares the very sighes of his servants: O Lord, my sighes are not hid from thee, Psal. 38.9.

2. If he seeme further off, or stay long, it is not ad exitium, but ad exercitium, onely to try thee: as a father may try his childe, but his love lets him not leade him further into danger than hee will leade him out againe; the childes trouble is the fathers crosse, and in our trouble hee is troubled, Esay 19.5.

Object. Oh, but I finde many potent and poli­ticke enemies in my way, Satan, sinne, and the worlds violence, so I feare I may fall short in the end.

Answ. But Gods faithfulnesse will defend his owne, he is a faithfull shepheard, and as David, will rescue and recover his sheep out of the mouth of the Lion and Beare. Psal. 91 4. Hee will defend thee under his wing, his faithfulnesse and truth shall be thy shield and buckler. In the world yee shall have af­fliction, Iohn 16.33. as sure as on the sea are tos­sings by huge waves and windes, and stormes [Page 353] rising and raging against the passenger, insomuch that billowes shall seeme to overwhelme them: But be of good comfort, I have overcome the world, ye shall put safe into the harbour.

The second Argument confirming the perse­verance of the Thessalonians, is drawne from the grace bestowed on them already: Who hath called you. Where for the meaning are these things to be considered: 1. What calling is here meant? and 2. How the Apostle knew that they were called? 3. Who it is that hath called them?

1. Quest. What calling is here meant? I

Answ. There is a twofold calling to grace: 1. externall, 2. internall.

The first is common to hypocrites & reprobates: Differences be­tweene effe­ctuall calling and ineffectu­all. the latter proper to the elect. The former is a cal­ling only according to meanes: the other according to purpose. The one being external, brings men into the visible Church: By the other being internall, men are called into the invisible Church. The one is effectuall to salvation, we being by it uni­ted to Christ the head: the other ineffectuall, ty­ing us onely to the members.

The one flowes from election, 2 Pet. 1.10. Make your calling and election sure: the other doth not, Matth. 20.16. For many are called, but few are chosen.

The one brings to illumination of knowledge onely: the other to illumination of faith.

The one brings to be professours of Christ; the other to be members of Christ.

The one can onely restraine corruption for a [Page 354] time: the other changeth the heart and life from evill to good for ever.

Now our Text meaneth of inward and effe­ctuall calling:

First, because it flowed from election, chap. 1.4. Knowing that yee are elect of God.

Secondly, because to them the Gospell was not in word onely, but in the power of the holy Ghost, and in much assurance, whereby they answered the cal­ling, verse 5. and chap. 2.13. they received it not as the word of man, but as it is indeede the word of God.

Thirdly, it is such a calling as must hold out un­blameable. This is a severing of the elect from the world, to become members of Christ by faith, Ioh. 15.19.

II 2 Quest. How knew the Apostle they were chosen, and effectually called? for God onely knowes who are his, 2 Tim. 2.19.

Answ. God onely knowes who are his by himselfe, What way a man may know the calling of another. and from himselfe, but men may also know, to whom he pleaseth to reveale it.

2. God onely knowes who are his ex priori, by seeing and searching the heart, and trying the reines, Ierem. 17.10. But though hee know onely by the roote, men may know by the fruite, Mat. 7.27.

3. God knowes onely by the judgement of certainty, infallibly: but ordinary men can know onely by the judgement of charity.

4. God knoweth his collectively, that is, the whole university of his chosen, and no meere [Page 355] man or creature can in this sence know who are Gods.

Now for the Apostles knowledge of their ef­fectuall calling, know,

First, that the Apostles had a gift Apostolicall, whereby they were enabled sometimes to dis­cerne the finall estates at least of some particular men: but this was by extraordinary revelation. This is not here meant.

Secondly, our Apostle here walketh not onely by the judgement of charity, but of certainty: for he saith not, we hope or charitably conceive, but we know ye are the elect of God, 1 Epist. 1.4.

Thirdly, hee attained this certaine judgement of their effectuall calling by the same ordinary meanes, whereby ordinary men may also be per­swaded of their effectuall calling, and conse­quently of their salvation.

Quest. By what ordinary meanes did the Apo­stle discerne it?

Answ. 1. He saw it in the instrumentall cause of their effectuall calling, and their carriage to­wards the same, chap. 1.5. they were not onely called by the voice of the Gospell, but they an­swered that call, for the Gospell was not to them in word onely, but in power, in the holy Ghost, and in much assurance.

2. He saw it in the effects of the Gospell mani­fest in them; as in their effectuall faith, patience, hope, diligent love, which are assured and infallible tokens of effectuall calling, verse 3. chap. 1.

3. In the sound and sincere affections changed [Page 356] by the Gospell, such as are joy in the holy Ghost, patience in afflictions, yea joy in suffering the afflicti­ons of the Gospell, chap. 1.6.

4. In their Christian and holy conversation, they followed the examples of the Apostles, and set themselves as examples to all that beleeved in Macedonia and Achaia, chap. 1. verse 8.

Now what is it to be a sound Christian, but by faith to be set into the head, and by love into the body of Christ; and by hope into the very fruition of the glory purchased by Christ, from which alone the Apostle concludeth them to be the elect of God, verse 4. chap. 1?

Every Christi­an may and ought to know his owne effe­ctuall calling, 4 Reasons,Now by the same ordinary way may every Christian, yea and ought to know his owne effe­ctuall calling: for else,

First, those exhortations were vaine, 2 Pet. 1.10. 1 Give all diligence to make your calling sure.

2 Secondly, either should we want the Spirit, or the Spirit should be wanting in his office; who is ther­fore given, that by him we might know the things given us of God, 1 Cor. 2.12. one of the first where­of is our effectuall calling.

Thirdly, the change by effectuall calling is so 3 great, as it were strange it should not be discerned; it is a setting of prisoners to libertie, Luke 4.18. Can a man come out of a dungeon of ignorance, infi­delity, and snares of sinne, and be restored to so glorious liberty of the sonnes of God, and not discerne it?

It is the opening of blinde eyes, Acts 26.18. Can a blinde man be restored to sight, and not [Page 357] know it? Iohn 9. One thing I know (saith hee that was blinde) that whereas I was blinde, now I see.

It is the quickening of the dead, and raising of the buried in their graves. Can hee that is dead, cold Lazarus be raised to life after foure dayes, and move, and walke, and doe all the actions of life, and not know it? Can a man be quickened with heavenly life, and move and walke towards heaven, and not know it?

May not a beleever know his owne faith, and thereby his calling, which ever goes with inward calling? Mark. 9.24. Lord I believe, helpe my unbeliefe: hee discerned in himselfe the first mo­tions of conversion and faith.

Fourthly, Can a man have any comfort of any 4 action or duty of Christianity, for which hee wants a calling? how could he assure himselfe of comfort and acceptance in any thing, if he be not sure he is come to Christ, and have yeelded him­selfe to his voice and call?

Quest. But may a man alwayes know the time of his calling and conversion? A man cannot know alwayes the time of his calling, 3 Reas. or may hee know himselfe at all times after to be effectually cal­led?

Answ. 1. Though some may know the very 1 time of their conversion, and answer to Gods call, yet it is folly to be curious to know the day or houre of it. It is all that the Scripture requires, that we may know our selves truly called of Iesus Christ: although we know not precisely the time when.

Neither be foolishly censorious that another [Page 358] is not converted, because he cannot point the ve­ry time of his conversion. I know a tree was planted, because I see it growne, greene and fruit­full, though I know not the time and houre, nor yeare when.

Consider, first, it is often with Gods children as with ours, who are so weake and fraile in the birth, that they know not whether they are born; nor for long time after discerne that they are borne, yet afterwards they come to know their life and birth. And so may Gods childe in the instant of the new birth for weaknesse and impo­tency not know it.

Secondly, the Spirit bloweth where it listeth, but knowest thou the way of the winde, or how the bones grow? Eccles. 11.5. The way of the winde is unknowne in this, that a man cannot justly determine the first moment of the first blast of it: so cannot a man sometimes directly set downe the precise time of his conversion. This freedome of the Spirit allowes him to winde himselfe secretly into our hearts, and to come stealing upon us, sometime without any noyse, as Christ came in upon his Disciples, the doore be­ing shut.

Thirdly, the casting in of this grace into our hearts is compared by Christ, Marke 4.26. to the casting of seede into the ground; so is the king­dome of God: as if a man should cast seede into the ground, & should sleep & rise up, and the seed should spring and grow, but he knowes not how. Which plainly sheweth, that although the Spirit [Page 359] 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 alwayes set downe the precise time of his comming.

2. For the second: Whether a man once cal­led alwayes know his calling?

Answ. In ordinary course a Christian knowes: A man truly called may sometimes not know the cal­ling it selfe, 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 soule as a swooning to the body, 1 wherein a man lives, but knowes not that he is a­liue: nay he will seeme to himselfe and others as quite dead. So a Christian disguised by tempta­tion may implead his owne calling, and yet re­cover well, and come to himselfe againe.

Secondly, after some grosse or grievous sinne, 2 God leaves his owne with terrours of heart to call great things into question: sinne as a boyste­rous storme shakes the foundations, and leaves the sinner as a man in a trance or extacie, stunned and senselesse for the time by some great fall. Now may the Christian doubt of his calling, and of Gods favour, till he have made up his peace againe by repentance. But yet by the cherishing of faith and graces a man may ordinarily retaine the comfortable assurance of his good estate in grace.

The efficient of this calling is God, Hee who calleth.

[Page 360] III 1. Effectuall calling depends upon his purpose, and is called a calling according to purpose, It is God one­ly that can call effectually, 5 Reasons. Rom. 8.28. for as he purposed the end, so also the meanes tending to the end.

2. The power is his, and argues the worke one­ly to be his. It is a worke 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 middest of darknesse, but hee that said, Let there be light, and it was so? But effectuall calling is a translating us out of the power of darknesse into his marvelous light, 1 Pet. 2.9. and the Apostle ascribes it to this power, 2 Corinth. 4.6.

Who can fashion man to his owne image, and repaire that image decayed, but hee that made it at the first? Surely hee onely can in­spire a new life into the face of the soule by ef­fectuall calling that quickeneth the dead, Ephes. 2.1.

3. The meanes is his, even the voice of God in the mouth of his servants: Wisdome cryeth in the streetes, Prov. 28. Hee that [...]eareth you, heareth mee, Luke 10.17.

4. The answer to the meanes is his, and by the worke of his mighty power. Who can make a dead man heare a voice but he? Iohn 5.28. The houre is that the dead shall heare the voice of the Sonne 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 sinne, death, the Divell, the [Page 361] world, hell and condemnation, implies a more mighty power, than all these put together; even that divine and mighty power, that bindes the strong man, and casts him out of his hold.

And whither are wee called? even to the grace of the Gospell, Galat. 1.6. to fellowshippe with Iesus Christ, 1 Cor. 1.9. to an holinesse above the first Adam in innocency, and to the happinesse of the second Adam in the kingdome of glory: and this can onely be the worke of God. 1 Pet. 1.10. The God of all grace who hath called us to his eternall glo­rie: an excellent worke, where is such a work­man.

Hence 1. See what is effectuall calling. It is 1 a powerfull worke of God, calling persons to bee what they were not: of sinners to become Saints, of enemies to become sonnes; as Saul being called to bee 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 followes, that if the Lord call so powerfully, hee leaves it not in our power whether wee will come or no; as the late refined Pelagianisme would perswade us. Who can re­sist an almighty power? which is put forth in effectuall calling: can the creature resist the Cre­atour of it selfe? can the dead resist and not come forth of the grave, at the voice of the Sonne of God?

[Page 362] Labour to feele the mighty po­wer of God in our effectuall calling, by 4 signes.2. We must labour to feele this power of God working in our effectuall calling; not conceiting our calling to be a matter of opinion, or imagina­tion of things absent: but labour to finde the same power in our selves, which raised Christ from the dead.

First, by acknowledging the voice of Christ in the Ministery: Cant. 2.8. It is the voice of my be­loved.

Secondly, by answering the call, as Samuel, Speake Lord, thy servant heareth. Acts 9. Lord, what wouldest thou have mee to doe? Acts 26.19. I was not disobedient to the voice.

Thirdly, by daily separation from the corrupt 3 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.

4 Fourthly, by conjunction with the body of Christ not as wennes, or wooden legges, but as quickened members.

3. Despaire not of others, though farre runne on in their evill: their conversion is but a call of God; it is as easie 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 wofull ruinous condition.

4. For our selves, be thankfull that the Lord hath vouchsafed to call us out of our naturall e­state, to an estate of grace and glory. For a man [Page 363] to give an hand to the maimed, an eye to the blind, were thank-worthy: but to give the hand and eye of faith to a sinner, yea to give life to the dead is another manner of worke. See how the Apostle Peter, 1.1.4. breakes out into the praise of God for this blessing above all other.

All rivers runne into the sea, and all blessing to the full sea of blessing; if wee must blesse him for the least temporall blessing, much more for spirituall and eternall blessings; for blessing us in our soules, blessing us in his Sonne, and in the blessings of the Gospell: here is a rich grace on Gods 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 worke that set it up, Rom. 11.29.

From effectuall calling, Doct. From effectuall calling a Chri­stian may cer­tainly conclude his owne sal­vation. 5 Reasons. a Christian may cer­tainly conclude his owne salvation. Rom. 8.29. Whom hee calleth he justifieth, and whom hee 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 doe it. And why?

1. Because of the nature of this calling. What 1 is it but a drawing of men out of the state of sinne and death, into the state of grace and eternall life? Coloss. 1.13. Who hath delivered us from the power of darknesse, and translated us into the kingdome of his deare Sonne: from kingdome to kingdome, from an eternall state of death to an eternall state of life and glory.

[Page 364] 2 2. Gods eternall love is hidden with himselfe till effectuall calling discover it. And hence it seemes to be called a calling according to purpose, not onely as flowing from it, but also declaring, that whosoever are thus called, God purposeth eternall good to them; and they may know it shall be made good to them, because this pur­pose is infallible, and immutable.

3 3. Effectuall calling is a giving of man by God to Christ to save, Ioh. 6.37. Every one that the Fa­ther giveth unto me, commeth unto me, and him I cast not out. If then thou knowest thou art once given to Christ, thou knowest thy salvation: For this calling of God is without repentance, Rom. 11.29. this gift is never cast away.

4. A man naturally ariseth from the effect to 4 the cause, from the fruite to the roote, from the streame to the fountaine: then in like sort may a man conclude of Gods eternall love by effectuall calling, which is a fruite of that roote, a streame of that fountaine of predestination to eternall life. And whereas wise men may by likely meanes judge of the end, much more may a Christian by the infallible meanes judge of the certaine end, God leading him by this meanes to the princi­pall end, which nothing can frustrate, seeing all things fall out to the best to them that are thus called according to purpose, Rom. 8.28.

5 5. As in the Law, he that had first fruites, might expect the harvest, so he that is effectually called hath begun his salvation already, hee hath begun the heavenly [...]life upon earth: Iohn 3.36. He that [Page 365] beleeveth, hath eternall life, and is translated from death to life. And as the earnest penny confirmes the whole bargaine amongst men, so the earnest of the Spirit gives us assurance of full holinesse, and full happinesse, because he that hath begun a worke of grace in us, will performe and finish it to the day of Christ, Phil. 1.6.

And this reproves not Papists onely who deny that a man may be sure of his salvation without extraordinary revelation: but even Protestants, Vse 1. who resolve never to trouble themselves about it: they will leave all to God, The extreame folly of those that neglect the assurance of their salva­tion, 4 Reas. and will not enter in­to his councell, but rest in a good opinion and un­grounded hope, in which if it happen well, they have well. But what a folly is this?

For, first, What man in any outward title or tenure will content himselfe with uncertainties, if he may be certaine of a good estate? we would hold him a man distracted, that would offer to claime and hold house and land without eviden­ces and conveyances. Is any man richer, because he dreames he is rich? So to dreame of the wealth of grace, enricheth none.

Secondly, What is the use of the whole Gos­pell, but to be Gods embassage, certifying us of his free grace, in electing and saving us? what other use than to bring us peace of conscience through justification of faith? and what peace without assurance? 1 Iohn 5.13. These things have I written unto you that beleeve, that yee may know you have eternall life. So as the end of all Scripture is not onely to know that there is an [Page 366] eternall life, but that beleevers have it.

Thirdly, Why are wee commanded to give all diligence to make our election sure, 2 Pet. 1.10. if it be either needelesse or impossible? When Christ commands us to rejoyce that our names are written in the booke of life, doth he not imply, that a man may know it? and convince us that the want of this joy is by our owne default?

Fourthly, a man neglecting or despising this comfortable assurance, perverts the whole Mi­nistery. Doest thou pray for remission of sinnes, and not beleeve it? thy prayer is a dead carcasse. Doest thou professe in the Creed, thou beleevest remission of thy sinnes, and by not caring to be­leeve it, give the lie to thy profession? Doth the word preached command thee to beleeve in the Lord Iesus Christ, and that thy Redeemer li­veth, who loved thee, and gave himselfe for thee? and wilt thou sticke in an idle conceit, as if it were needlesse to wade into this deepe? Are the Sa­craments but as seales set to blankes without this assurance, and is it yet needlesse? Doth the A­postle say that hee that knowes not that Iesus Christ is in him, is a reprobate, and is it an idle or a needlesse thing to prove it? 2 Cor. 13.5.

Quest. But where may I come to this assu­rance?

Answ. We send not men to poare upon the do­ctrine of predestination, nor to soare up to hea­ven, to pry into Gods councell. But thus. Looke downe into thy selfe, examine if thou beest effe­ctually called; see what God hath done in thee, [Page 367] and so maist thou judge what he will further doe in thee, and for thee.

This is indeede an hard taske, Effectuall 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 plucke from us this com­fort 1 of our lives, both before our calling, cau­sing us either to shut our eare from the voice, or by picking and pulling the seede out of the heart by carnall distractions and objections.

And after our calling, perswading men all is deceitfull or vaine, God is not at peace with them, nor they with him.

2. Most men rest in generall outward calling 2 which is ineffectuall.

3. But chiefly, the likenesse of outward ineffe­ctuall 3 calling unto it makes it harder to be discer­ned. Great simili­tude betweene calling effectu­all and ineffe­ctuall: 5 In­stances.

Quest. Wherein is the likenesse betweene effe­ctuall and ineffectuall calling?

Answ. First, by ineffectuall calling a man may come to the feast, and sit downe at Gods table, 1 as the unworthy guest did, may seeme one of the friends of Christ, may make shew of answer to the call, in respect of outward profession, and conformity to the doctrine; when the heart an­swers not, nor resolves to answer. Deut. 5. The people came to Moses, and said, Whatsoever the Lord commandeth, that will wee doe. But the Lord said, Oh that there were such an heart in them! If the call were denied, or fairely excused and put off, as some of the guests did, this were more discerna­ble. [Page 368] But many come in among true worshippers, and bring in lampes and some oyle, and are the more hardly discerned. Because, as the same Sunne, earth, raine, roote, moisture, brings up the chaffe, as doth the wheat: so the same meanes of word and Sacraments nourish the hypocrite, which doth the sound hearted Christian.

2 Secondly, by ineffectuall calling a man may come to a great measure of knowledge of the word, to consent to the truth of it, may preach it, yea soundly handle it for the conversion and sa­ving of others; may preach it in the name of Christ, that is, for his glory, and by his grace. Many of those that preached in the name of Christ, shall come in the last day and challenge acquaintance of him, to whom he shall say, I never knew you. Nay perhaps those that have built an Arke to save others, as Noahs Carpenters, shall be drowned themselves. Yea more, a man may defend the word, as Iulian, and receive within him the seede of the word, and bring forth some fruites, as the bad ground did, and all this is like effectuall calling.

Thirdly, by ineffectuall calling a man may come 3 to see his sinne, to sorrow and grieve for it, to confesse his sinne, be humbled for it, ashamed of it; to acknowledge his estate to be nought, and preferre the state of the godly before his owne, yea wish and desire to change estates with them, as Balaam.

He may crave pardon of his sinne, desire the prayers of Saints, as Pharaoh and Simon Magus: [Page 369] He may refraine himselfe in many sinnes, as Ha­man. He may fast, and rent his clothes, and lie in sackcloth, as Ahab. He may doe many things at the direction of the word, as Herod for Iohn, and yet be in the gall of bitternesse. And is not this like effectuall calling?

Fourthly, by ineffectuall calling a man may at­taine to some kinde of faith; can beleeve Christ 4 a Saviour; can get a perswasion that Christ re­deemed him; can taste some sweetnesse, as if hee drew vertue from Christ; can rejoyce as in a good estate; as the stony ground received the seede with joy, Luke 8.13. And some that being not onely 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 reade of, denying the Lord that bought them: that is, both in their owne profes­sion and perswasion, and in the charitable judge­ment of others. This is so like effectuall calling, as no man but would thinke them sheepe of Christ, as themselves doe, but are not.

Fifthly, by ineffectuall calling a man may par­take of the Spirit of God, and be in some sort 5 sanctified by the blood of the Covenant, Heb. 10.29. Hee may attaine unto many excellent graces, as joy in hearing, sweete gifts in praying, power in preaching, a kinde of love of God, humility un­der the hand of God, as Ahab; a reverencing of good men, as Herod reverenced Iohn; a seemely externall worship of God; bounty and freenesse to uphold the worship of God, and not sticke at thousands of rammes, and rivers of oyle: Vnto [Page 370] a fiery zeale for the Lord of hoasts, and uphol­ding his worship, as Iehu, who seemed a servant, that could not abide his Masters dishonour; but departed not from the sinnes of his fathers. All which a man would thinke belongs to sound and effectuall calling. This likenesse therefore of the one with the other makes effectuall calling the more hardly discerned.

Now therefore seeing this outward and ineffe­ctuall 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 finde. 3. Seeing it is unprofitable: as what profit had Ismael of his Circumcision, Esau in Isaacks family, or Iudas in Christs family, being profane. 4. See­ing to be in the Church, and not of it, is to de­prive himselfe of the chiefe priviledges of the Church, which is remission of sinnes, and life e­verlasting.

We must therefore labour to finde in our selves such sure markes of effectuall calling, as yet were never found in hypocrites, that wee may be sure our calling is sound and saving, proper to the elect, a note and forerunner of eternall glory.

Markes of effe­ctuall calling. Quest. What are these markes?

Answ. 1. A discerning of the voice of him that 1 calleth: this implies hearing, For hee that heareth not Gods word, is not of God, Ioh. 8.47. But besides hearing,

First, here is a spirit of discretion, putting diffe­rence betweene truth and errour, good and evill: Cant. 2.8. It is the voice of my welbeloved: and Ioh. [Page 371] 10.8. My sheepe heare my voice, and a stranger they will not heare.

Secondly, there is a perswasion of him that cal­leth, Gal. 5.8. which is beyond hearing, called the hearing eare, which hypocrites want.

Thirdly, there is a yeelding unto the perswasion, that it passe not without some such effect as is not to be found in any hypocrite. The faithfull have an oyntment given them, and see Christ in his voice comming every day nearer them than o­ther. 1 Iohn 2.20. It is the voice of my welbeloved: Cant. 2.8. Beholde hee comes leaping over the mountaines, skipping over the hills. See this in some instances.

The Lord pleaseth to speake and utter his voice sundry wayes,

• outwardly, and
• inwardly.

1. Outwardly.

• 1. In the ministery of the word and Sacraments.
• 2. He calleth by the voice of his mercies, and corrections.

2. Inwardly, How an heart effectually cal­led heareth Christs voice uttered sundry wayes. by the still voice of his Spirit to the conscience.

Now wee shall see effectuall calling answers all these.

I. If God speake in the ordinary meanes and Ministery, 1. In the Mini­stery. an heart effectually called heareth the word, not onely to know it, but to be directed by it; not onely to consent to the truth of it, as hy­pocrites and Divels may, but to approve and like it: to receive it not into the eare onely, but into the affection; and not into the affection of joy one­ly, [Page 372] as the hypocrite, but of love, feare, trembling, and the rest: and not into the affections onely, but into the conscience, whereby they let it in further, and allow it a deeper rooting than any hypocrite can doe. And therefore in the one it is an illumi­nation like a blaze, soone extinct againe: in the other it is a cleare light and lampe that carries them along into the bride-chamber. In the one it is like a sodaine flash of lightening, as soone gone as come: in the other it is like the Sun-shine, that shines all the day long for direction and com­fort.

For the parts of the word: the Law and the Gospell.

If God speake in the Law, an heart effectually called heares that voice, Of the Law. not onely to see his sinne, and sorrow for it, which an hypocrite may; but to hate his sinne, 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 bosome sinnes.

Hee heares the voice of God in the Law as a rule of life, not onely to restraine corruption, but to drive him out to sound renovation, and re­formation.

Hee heares 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 onely as Balaam, but in his life; and to apprehend so the end of godlinesse, as he useth the meanes to compasse it: whereas an hypocrite aimes at the end, but either passeth over or slubbers the meanes.

[Page 373]If God speake in the Gospell, 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 soule ready to faint in him: but an hypocrite be­ing not seriously humbled, heares carelesly. The former heares this voice as an instrument of sa­ving faith, by which he beleeves Christ not one­ly a common Saviour, but his in speciall: not to wish onely, and make some offers, but to purchase the pearle what ever it cost: he heares this voice, not to taste onely some sweetnesse of Christ, and the heavenly gift, (which an ineffectuall calling may doe) but to digest it, and live by it.

Ineffectuall calling may enlighten many, may affect many; but this perswades the heart, and ju­stifieth many: Esay 53.11. By his knowledge shall my righteous servant justifie 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 beleeving Christ rather the Saviour of others, than their owne: or if they say their owne, they cannot prove it: but this mingles all with faith, assenteth, and truly appli­eth, and constantly retaines it, when all the o­ther blaze is quite put.

If God speake in the Sacraments, Of the Sacra­ments. hee heares his voice there.

First, in Baptisme, to obey his first call, to be gathered into the Church, as the creatures into the Arke: But with this difference.

Hee heares this voice to be admitted not onely [Page 374] into the externall society of the Church among true beleevers, as Simon Magus may, & Demas, and Iudas, and every uncleane 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 heares the voice effectually, not onely to the washing of his body with water, but to the wash­ing of his soule with the water of regeneration, and first fruites of sanctification. He heares this voice, not onely to make a profession, but an actuall renunciation of Satan, of lusts, of the fa­shion of the world, and to binde himselfe an houshold servant of Christ all his dayes.

Secondly, in the Sacrament of the Supper, hee heares the voice and discernes it, to feede not his body onely with the Lords bread, but his soule with the bread which is the Lord. He heares the voice to renew his Covenant, and set his seale unto it; to eate and drinke worthily the flesh of Christ which is meate indeede, and the blood of Christ which is drinke indeede: and so growes up in the Covenant as a true member of Iesus Christ. He feedes his faith by this Sacrament, the hypocrite feedes his hypocrisie.

Effectuall cal­ling heareth the voice of mercies, how.The second way of Gods externall calling, is by the voice of his mercies and crosses. The heart effectually called heares the voice of his mercy:

1 1. To inflame it selfe with the love of God, but not as hirelings for wages, but as children for himselfe and his goodnesse, Psal. 116.1.

2. To make him cleave to his worship, not [Page 375] outwardly onely, as Cain and the Pharise, but in­wardly and sincerely.

3. To frame him to cheerefull obedience, whereas ineffectuall calling can make men say, Lord, Lord, but they doe not things comman­ded.

4. To make him zealous for religion, and hate corruptions not in others as Iehu, but in himselfe, and that not by a fit, as a burning ague, but with a constant temperate heate against all evill, be­cause of love of good.

5. To make him thankfull to God, and merci­full to men, as God hath beene to him.

Secondly, when the Lord calls by afflictions and 2 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 eare which was sealed. It is the Lord, as saith Eli, and not as Pharaoh, Who is the Lord? Hee heares this voice to make him stoope, and inquire, and hearken further, as Manasseh; and as Paul stricken downe, Lord, what wilt thou have me to doe? Hee heares it to make him feare 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 feare, lest they further offend him. He heares the voice of the Spirit purging and cleansing him by affli­ctions, as by the Lords fanne, and whitening him by this sope of afflictions: Dan. 12.10.

II. The Lord speakes inwardly by a still voice in the heart: Effectuall cal­ling heareth the still voice of the Spirits motions. sometimes by the motions of his Spirit, when the elect heare the voice behinde [Page 376] them saying, this is the way; they heare the voice, cherish and foster the motion, and walke in the way.

Many are the motions of ineffectuall calling, but they are not followed, but either resisted or neglected, and at last utterly quenched.

And checks of their owne spi­rits.Sometimes the Lord speakes by the secret checkes of their owne conscience, which the hy­pocrite by all meanes would choake and stifle: but effectuall calling listens to this voice, to the humbling of the heart, making the sense of one or more grosse sinnes to be as a weight of lead on their hearts to keepe them under; to the shunning of them, and terrifying of them from the like for time to come: so as by sinne, a way is made out of sinne, 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 effectuall calling, namely, the true discerning of every voice and call of God, with a gracious fruite and effect fol­lowing the same.

A second infallible note of effectuall calling, is a manifest and continuall change by this voice; great and wonderfull is the change in a man truly cal­led. 2. Wonderfull is the change in a man truly called. He is not the same man he was before: Gods 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 betweene Lazarus dead and alive is not more, than betweene a man ef­fectually called and uncalled: God hath quic­kened [Page 377] a dead man. Ephes. 2.1. This change will bewray it selfe sundry wayes.

I. In respect of sinne. Before effectuall calling, oh how did he delight and joy in his sinne? 1. In respect of sinne. who was a more busie actour in sinne than he? he could runne to excesse of riot as fast as any; hee was a loving partner and companion of evill men; hee 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 confesse and sorrow for sinne, but not hate it, not leave it. Perhaps some sinister respects might cause him to restraine himselfe as Haman, but to a thorow re­formation he could never attaine.

But now he is called not onely out of the curse and guiltinesse of sinne, but out of the bondage and service of sinne; that now hee serves not in the oldnesse of the letter, but in newnesse of spirit: the more dearely hee loved his lusts, the more deadly hee hates them, as Ammon did Thamar. Now he hates that which he doth. Hee dearely accompts of him now whom God useth as an in­strument to helpe him out of his sinne: so the Iay­lour, Act. 16. He gives his sinnes a passe, and saith as Ephraim to his Idols, Get yee hence: hee loathes his beloved sinnes past, hates the pre­sent, and avoides sinne to come, with all the occa­sions, be they never so secret, gainefull 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, hee could follow it as [Page 378] earnestly as any other: hee gave the world his heart, his hands, his thoughts, his time, his tongue; he minded nothing so much as earth, he savoured nothing but earth, hee spake of no­thing else cheerefully; hee treasured nothing but earthly things, he was unsatiable, unmeasurable, unweariable in gathering earth & earthly things: but now God hath called him out of his owne Country, as Abraham, in which he tooke so great content: he is called out of the world, Iohn 15.19. Now he is become a stranger at home, his heart is estranged from things below, his minde is on things above; godly thoughts and medita­tions begin to take him up; his affections are wea­ned, that now he aimes and desires other wealth than before; his tongue can speake of heavenly things without tediousnesse, hee treasures now in heaven, and will be a gainer by godlinesse. Mat­thew being called forsakes his unlawfull, yea and lawfull gaines for Christ, chap. 2.9. Zacheus at a word speaking, enricheth himselfe by impove­rishing himselfe, and making restitution.

Happy is that man that findes this change in himselfe, that he hath got above the world, that though hee have the world in his hand, yet hee hath cast it out of his heart. Never could this be done by the strength of nature, never worldling attained it.

3. In respect of grace. III. In respect of Graces, which discover themselves, 1. in their kindes, 2. in their sound­nesse, 3. in their growth.

This grace will appeare in setting forth the ver­tues [Page 379] of him that hath called us out of darknesse into his marvelous light, 1 Pet. 2.9. By vertue of this holy calling we are sanctified throughout, as we have heard in the former verse: so as there will appeare,

First, A new life of grace. He that onely lived the life of nature, 1. For their kinds. New life. but starke dead in respect of the life of God, and past all feeling, a carcasse with­out the soule of Gods Spirit, stinking in the grave of corruption; hath now heard a voice of Christ, saying come forth, and now the bands of death are loosed, a new life of grace succeedes, that hee may now say as Christ, Rev. 1. Behold I was dead, but am alive for ever.

2. A new light in the things of God. New light. Hee that was blinde, and could not see one steppe before him to eternall life, hath now his sight restored to him, that he can say with the blind man, One thing I know, that whereas I was blinde, now I see: Iohn 9. the man Iesus hath opened mine eyes. Not his understand­ing onely is restored, but his spirituall senses are quickened, that now he can taste how good God is, he can heare the voice of God, he can savour things of God, can feele the prickes of conscience: and hee whose tongue was tyed from good speech, can now speake of the things of God with understan­ding.

3. Grace will discover it selfe in all new affe­ctions. He that was an hater of God, New affecti­ons. is changed into a deare lover of God; which sincere love is made a manifest note of effectuall calling, Rom. 8.28. such as are called of purpose are said to be [Page 380] such as love God: and this love of God as a sweet perfume rectifies all the other affections, it will expresse it selfe in a studious care to please him in all things, and in a feare of displeasing him.

In a constant delight in his word and ordinan­ces, being his love-letters, in a surpassing joy in all the meanes of our sweete fellowship with him, whom before we shunned as an enemy.

In a love and admiration of his graces where­soever, which are as jewells and pledges of his love.

In an earnest and fervent desire of immediate fellowship with him whom we love best of all.

New motions.4. Grace will bewray it selfe in new motions, which is a new obedience unto the voice discer­ned and beleeved, even in difficult, dangerous, costly, and selfe-denying duties: for alwayes with effectuall calling there goes a power ena­bling the Christian to the fruitfull practise of the doctrine of godlinesse: Acts 3.7. And from the inward obedience of the heart flowes all outward obedience in the life. Ineffectuall calling moves not, or is not from within, but from some exter­nall plummet, or can produce leaves, rather than fruite, or sound fruite; but not much, nor lasting, or in some things, not in all, as Herod. But this moveth and obeyeth sincerely, universally, con­stantly. Thus will grace discover it selfe in all kindes through the whole man.

2. For their soundnesse. Secondly, The graces of effectuall calling dis­cover and distinguish themselves by their sound­nesse. Hypocrites want soundnesse in the com­mon [Page 381] graces they have, and all for want of this change by effectuall calling.

Ineffectuall calling may beget a kinde of love of God, but that is not for himselfe, but for wages; not as children love their father, but as hirelings love a strict master. Whereas true love of God attending effectuall calling, workes feare of offending him, not to be offended by him, de­lights in his presence, in his ordinances, and love-letters, and in his graces, as so many jewels and pledges of his love.

Ineffectuall calling may come to some feare of God, but onely by the spirit of bondage, Rom. 8.15. which true love casts out: as Israel in the Mount feared revenge. But true feare of God saith as Ioseph, Hath my Master done this for me, and shall I doe this?

Ineffectuall calling may attaine some zeale for God, as in Iehu in Ahabs case, but rather against others sinne than his owne; and for durance it is but as a blaze in straw, as his being unsound lasted not. But zeale of effectuall calling hates sinne in another, because it hates his owne first.

Ineffectuall calling may attaine a kinde of love of the brethren, but this is neither ordinary, nor well grounded: it is not for Gods image, and it is rather a reverence of good men, than love of their goodnesse. Herod reverenced Iohn, but lo­ved him not: neither can that love that is so light, and set upon indirect ends and occasi­ons continue, but will be easily changed into deadly hatred, as Herods was.

[Page 382] 3. In their growth. Thirdly, The grace of effectuall calling will distinguish it selfe by the growth of it, and procee­ding in sanctification: Hence it is called an holy calling, 2 Tim. 1.9. both in respect of the authour, the holy Ghost, and of the meanes, the holy word sanctified hereto, and of the effect; because it workes holinesse in heart, and sanctimony in life: But also in regard of the end to which Saints are called, namely, by the degrees of holinesse, to rise to the perfection of it.

A counterfeit may be washed over, and goe for currant, but it wants, 1. weight, 2. sound, 3. substance: so counterfeit sanctification wants three things, that suffer it not to abide the try­all.

1. Vnion with Christ, being onely tyed by a thred of profession, not set or incorporate into him, he hath no substance of Christ in him.

2. Righteousnesse, which flowes from the union with Christ, hee lyes under the guilt of all his sins, Christ carries none of them away: if he be put in the scale as Baltazer, hee shall be found too light, and wanting of his weight.

3. The Spirit of Christ is given onely to sonnes, he dwells not in that house where is onely a base sound of sanctification, in some common gift, onely suppressing open sins, but not inward lusts: whereas effectuall grace, not onely checkes se­cret corruptions, but daily renewes 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 ho­linesse [Page 383] is like the light, clearer and clearer till perfect day. And a man truly called, is like a faire wo­ven stuffe, that weares most shining at the wale and ground, and cannot but be best at last.

I. These are the markes of effectuall calling: 1. Labour to finde these markes. la­bour in them, and take good paines to get them on thee, rest not in a common ungrounded hope, nor grutch the time to minde those things seri­ously. For,

1. What a comfort of heart and refreshment of soule will this be in the day of trouble, Reas. 1. to see Gods covenant sealed upon thee?

2. What a resolution will it breede to con­temne the world, the pleasures and profits? 2 what a Christian courage against afflictions, yea death it selfe, against all motions and commotions in States, in evill dayes, and perillous 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 soule; but it shall be as mount Zion, stable upon sure foun­dations.

4. How sweetely would all Gods ordinances relish and taste, ordained for this end? 4 how firmely should wee holde our end and aime in our eye in all the meanes, beginnings and way of e­ternall life? when we discover daily in our selves assured and infallible markes that wee are in the right way unto it.

II. If we finde our selves by these notes truly 2. Finding thē, be thankfull. [Page 384] and effectually called, be thankfull unto God for this great worke, whereby hee hath laid in thy soule such an infallible assurance of eternall 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 owne; thou shouldest sweare, and drinke, and curse, and revile goodnesse as fast as they, resist the meanes 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 effectuall calling to grace, Rom. 9.23.

3. Pray for con­firmation of them. III. Pray earnestly, that he which hath called thee, would also confirme his owne worke: so Peter, 1.5.10. The God of all grace, who hath called us to his glory in Christ Iesus, make you perfect, sta­blish and confirme you to the end.

And adde watchfulnesse against all such as would againe carry thee away from Christ, and the holy calling. It is the sinne of many, of whom we may marvell so with the Apostle, Gal. 1.6. How soone they are carried to another Gospell, having lost him that called them into the grace of the Gospell. But what was their sinne to the sinne of these in our dayes? For they were, 1. new con­verts, we have had the Gospell as many yeares, as they weekes or dayes. 2. They fell of weak­nesse, wee of wantonnesse, wilfulnesse, even a­gainst the power of the Gospell so long working [Page 385] upon us. 3. They by joyning Circumcision and Christ together, which was formerly Gods sa­cred Ordinance; we by joyning Christ and An­tichrist together, reconciling Christ and Anti­christ together, reconciling light and darknesse together, patching our new garment with olde patches and rags of Romish devotions and super­stitions, and as moles, undermining the grounds of holy truthes, for which the Lord might justly remove his Candlesticke.

The third Argument of the perseverance of the Saints in grace, removes all scruple, taking the whole worke 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 onely able to lay the first stone in this building, is onely able to lay the last: Philip. 1.6. Hee that hath begun the good worke in you, will performe it untill the day of Christ.

2. It is safe for us, that it is in Gods hand to finish our salvation, who hath begun it; for were it put into our hands againe, 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. Gods faithful­nesse preser­veth to salvati­on all that are effectually cal­led, 4 Reas.

Gods faithfulnesse preserves to salvation, who are once effectually called. Rom. 8.30. Whom hee calleth, hee justifieth and glorifieth. Philip. 1.6. I am [Page 386] perswaded that he that hath begun this good worke, will finish it to the day of Christ▪ Heb. 6.9, 10. We are per­swaded of you such things as accompany salvation, for God is not unfaithfull.

Reas. 1.And the reason is drawne from the unchangea­ble perfection of Gods nature, decree, will, and affe­ction to the Saints.

No shadow of change in Gods nature. I. In his nature is no shadow of change, espe­cially in giving his good and perfect gifts, Iames 1.13. and this unchangeable nature suffers him never to forsake this worke of his hands, Psal. 138.8.

Object. God is unchangeable, but I finde many changes in my selfe, such dulnesse, deadnesse, frowardnesse, as if hee should not forsake mee, I feare 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 finall salvation of the Saints, hee is faithfull and unmoveable. 2 Tim. 2.19. The foundation (that is, decree of Gods e­lection) abides sure, it stands on a sure founda­tion, and hath this seale, The Lord knowes who are his.

[Page 387] Object. Yea God knowes, but what is that to us? no man knowes but by extraordinary reve­lation.

Answ. The Apostle addes a twofold impres­sion of this seale in the heart of man, by which he sets his seale to Gods faithfulnesse.

1. Invocation of Gods name. 2. A departing from iniquity, which being fruites of effectuall calling, he knowes himselfe sealed up thereby to salvation.

Object. Stapleton saith, God is faithfull in his decree so long as we be faithfull, and deserve not that he should forsake us.

Answ. This were to make our perseverance depend on our faithfulnesse; whereas our Apostle makes it wholly depend upon Gods.

2. This devise makes Gods faithfulnesse de­pendant upon ours, which is as absolute as his owne unchangeable essence is, and no unfaith­fulnesse of man can make him unfaithfull, 2 Tim. 2.13.

3. This conceit plainly dissolves our Apostles Argument, which he hath so firmely knit toge­ther, God is faithfull, and therefore hee will doe it: and God hath already called, and he will glorifie.

And if wee looke into the Scripture, wherein this faithfulnesse of God manifests it selfe, wee shall see it descrying it selfe in two things, nei­ther of which will suffer his end to be frustrate.

First, in keeping the Saints from evill: 2 Thess. 3.3. The Lord is faithfull, who will stablish you and keepe you from evill. Doth Stapleton still doubt [Page 388] that those that have received true grace shall fall away? see here the faithfulnesse of God puts it out of doubt, for it shall keepe them from all such evills as might frustrate their perseverance.

Secondly, in confirming the Saints in grace re­ceived: Who shall confirme you to the end, that yee may be blamelesse in the day of the Lord Iesus Christ. Papists doubt whether the Saints shall lose their grace, but where then is Gods faithfulnesse, who shall confirme them in grace to the end? This faithfulnesse stirres them up to the meanes, ex­cites them in their dulnesse, raiseth them after their falls, and leades them by the hand to eter­nall life.

Object. The Arminians drawing the same line with these Bellarminians, object, That God in all his decrees implies some conditions; and deales with a man as a physitian doth in restoring a pa­tient: He tells him he will cure him conditional­ly that he follow his directions, keepe good dyet, abstaine from the feeders of his corrupt humour. But,

Answ. There is a difference betweene these Physitians; one cannot rule his patient, but the Lord can and will keepe his patient temperate, his grace shall remove all lets and impediments of cure.

2. Gods promises of perseverance imply con­ditions of holinesse, watchfulnesse, unblameable­nesse: But Gods faithfulnesse enables him to keepe these conditions: Iohn 6.3. Whosoever are given unto Christ, shall be raised up at the last day.

[Page 389] III. In his will God is unchangeable, Nor in his will he hath bound himselfe by his promise and oath to effect the salvation of the heires of life. Heb. 6.17. God being willing to shew to heires of promise the stable­nesse of his counsell, bound himselfe by an oath, that by two immutable things, wherein it is impossible that God should lie, we might have strong consolation.

Object. I finde my will so mutable, and so in­clinable to grosse evills, that I have great cause to feare my falling away.

Answ. But art thou effectually called? then is this will of thine by Gods over-ruling will con­firmed to perseverance unto the end.

IV. For Gods affection to the Saints it is per­petuall: Iohn 13.1. Whom he loved once, Nor in his af­fections. he loveth to the end. Ier. 31. His love it is everlasting love. This love causeth him to keepe 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 drawne from the power of God, which preserves them to salva­tion, 1 Pet. 1.5. His strength is such as none can plucke them out of his hands, The Father is stron­ger than all, Iohn 10. 2 Tim. 1.28. I know he is able to keepe that I commit to him.

Object. I know hee is able too: But will hee keepe me?

Answ. Yes, if thou beest effectually called, this brings thee within compasse of Christs in­tercession, Ioh. 17.14, 15. They are not of the world, I pray that thou shouldest keepe them from evill. Hath [Page 390] Christ prayed his father to keepe thee? certainly then he will keepe thee safe: for he was heard in all things.

Object. God is strong enough I know: but I am weake, Satan is strong against mee, sinne is strong in me, how then may I holde out?

Answ. 1. No mans weaknesse shall disappoint the strength of God, but manifest it rather. 2. No strength of Satan can prevaile against the faith of him that is effectually called: for God is faithfull, 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 Gods eternall love and election: whereas naturall, morall, and many spirituall 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 indeede in themselves changeable, for nothing is simply unchangeable but God himselfe: 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 unmindfull of his [Page 391] promise, which is impossible. Nay Gods strength suffers them not to cast away their gifts.

3. For shaking of the calling, if you speake 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 holdes 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 dyes 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 returnes againe, or dieth any more; so the life of grace in his members, once called out of the grave of sinne, 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 thinke ye.

Object. The prodigall sonne, after a sonne, was dead, and alive againe, a sonne lost, and found againe.

Answ. It is a Parable, and nothing but the maine scope proves any thing.

2. The prodigall is every man lost in Adam, who by creation was the sonne 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 childe was so, both in his fathers opinion, and in his owne seeming: So may the childe of God even after conversion [Page 392] seeme lost and dead, in his owne sence, and o­thers conceit, but is indeede alive and found.

Vse 1. First, This serves for humiliation of us who are so weake and wretched, as having our salva­tion put into our hands, yet cannot keepe it; so many temptations from without, and corruptions frō 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 holde our salvation after our calling, unlesse God holde it for us, and can wee lay holde on it before our effectuall calling? Away with such Pharisaicall and proud conceits of Popery, that all the glory and praise may be ascribed unto him, whose faithfulnesse can and will present us spot­lesse before the presence of his glory at the ap­pearing of Iesus Christ.

Let us cast downe our crownes at the feete of the Lambe, and put off all praise of doing any thing from our selves, and confesse that unlesse the Lord should adde his last worke to the first, all were lost. In naturall life, our selves conferre nothing to our lives or being at first: and after we are, it is Gods care that preserves us: for man lives not by bread onely, but by every word of God. Neither doth mans life stand in abundance, Luke 12.15. Much more in supernaturall life, his worke it is to preserve us, whose will is to save us.

Secondly, it serves for a ground of consolation, in that the authour of all our grace is faithfull and unchangeable, Vse 2. hee beginneth, and accom­plisheth [Page 393] and worketh all our workes for us. He not onely bestoweth a free grace upon his people, but undertakes to preserve and perfect it. And therefore we may,

1. Rely confidently upon this faithfulnesse for all supplies; roule all thy burden upon him, and he will doe it, Psal. 37.5.

2. By prayer of faith importune his faithful­nesse, not to forsake the worke of his owne hands, till hee have finished it. Hereby commit thy whole way unto him, commend thy selfe, thy soule unto him in well-doing, and hee will keepe it, 2 Tim. 1.18.

3. Rest thy selfe undaunted in afflictions, in dangers, and losses, seeing Gods faithfulnesse will keepe thee safe; he will keepe thy salvation for thee: Heaven is reserved for thy childes part, no great matter what other things be lost or en­dangered.

4. Findest thou want of strength in temptation? feelest not thou the joy of thy salvation? groanest thou under the burden of corruption? weaknesse of faith? dulnesse in duties? goe to this faithful­nesse of God, importune him for needfull grace: say to him, Oh, thou that art a faithfull God, thou hast called me, and therefore doe thou doe it, finish and perfect thine owne worke in me.

Thirdly, Vse 3. for a ground of watchfulnesse and care over our selves, that we may not grow either se­cure or idle, and say, If God will keepe us, all is well; for hee keepes his owne by meanes, and keepes none who have not a care to keepe them­selves.

[Page 394] Quest. What are the meanes whereby God will keepe me?

The meanes by which God keepeth us, 4. Answ. 1. Hee finisheth the worke begun by the word, the arme of God which began it. Ob­serve the worke of the word in thee, Keepe the word, Prov. 4.6. and it shall keepe thee: attend the word, for the powerfull preaching of Christ keeps the soule till the day of Christ.

2. By his holy Spirit, who renewes our strength and graces: therefore stirre up the Spirit that is in thee, and cheare him in thy heart, by listening to his motions, and taking his part against thy daily corruptions.

3. By the grace of faith, 1 Pet. 1.5. Yee are kept through faith to salvation. Therefore nourish faith, quicken it, encrease it, walke by faith, live by faith; observe the growth of faith in the power of prayer, and strength in good duties: this is the victory that overcomes the world.

4. By his daily providence, guiding us to such courses and companies, as by which we may not be losers in grace, but gainers; keepe thee in thy wayes, and hee will keepe thee in them, Psal. 91.11. Beware of consenting, much more of deligh­ting in sinne and sinners.

Vse 4. Fourthly, a ground of thankfulnesse for graces received, all which have flowed from Gods faith­fulnesse. Hast thou faith, hope, strength, peace of conscience, or comfortable assurance? ascribe all the glory to God, who hath declared his faithfulnesse in giving, and encreasing, and up­holding the same: whereas every day our weak­nesse [Page 395] and carelesnesse would lose it, every sinne might forfeit it, and every assault of Satan and se­ducers would easily robbe us of it.

Prize this estate in grace, make it sure; a man will be sure of a good title of any thing hee holdes: Rejoyce in it, and in the evidences of it as well as in it selfe.

IN these words the Apostle commendeth a duty of love toward their Ministers; which must expresse it selfe in ear­nest prayers for them. In 1 which words, 1. wee have a loving compellation, Bre­thren: to these onely the duty is directed; for they onely can pray, or can be heard: the wicked mans prayer, because he wants the Spirit, wants faith, is no sonne, none of the brethren, his prayer is abominable.

2 2. The persons commended to their prayers; For us: that is, Paul, Silvanus, Timotheus, chap. 1.1. men of highest place, of most excellent gifts, and of rarest graces, the Ministers of their faith. These chosen vessels and worthy instru­ments request the prayers of inferiour and ordi­nary beleevers.

[Page 397]3. What the things be which they must pray 3 for in their behalfe, The Apostle beggeth pray­ers of inferi­our persons, for 5 things. and these are elsewhere ex­pressed.

First, for gifts and skill in dispensing the myste­ries of the Gospell, that they may speake the word as it ought to be spoken: Ephes. 6.19, 20. And for mee, that utterance might be given, that I may speake boldly as I ought to speake. Did Paul need their prayers for that purpose, and doe not ordi­nary Ministers much more?

Secondly, for liberty and free passage of the Gos­pel in the mouthes of the Ministers, that without let and impediment the Gospel might be preach­ed without interruption or contradiction: 2 Thess. 3.1. Brethren pray for us that the word of God may have free passage. This is called sometime the o­pening of a doore which was shut: Col. 4 3. Pray­ing for us, that God may open to us a doore of utte­rance.

Thirdly, for happy successe and prosperity of their labours in the hearts of the Saints for their gathering. 2 Thess. 3.1. Pray for us, that the word of God may be glorified even as it is with you. Now the Thessalonians had received it in power, and with much assurance. People must pray that by the labour of their Ministers the conversion and salvation of men may be furthered: for Paul may plant, and Apollos may water, but unlesse God give the increase, all is lost, 1 Cor. 3.7.

Fourthly, for the daily sanctification of their persons, that they may by unblameable conver­sation remove the lets and scandalls which might [Page 398] hinder their doctrine, and become examples to their flocke in good life, and in expression of all good workes. So the Apostle, Hebr. 13.18. Pray for us, for we are assured that we have a good conscience in all things desiring to live honestly. As this is an argument, that you should pray for us, being in­nocent and honest men; so pray that wee may so continue.

Fifthly, for the protection and safetie of their per­sons, for their workes sake, against persecuters and enemies. 2 Thess. 3.1. Pray for us, that wee may be delivered from unreasonable men: from absurd wic­ked men, which in all corners rage against Gods standart-bearers, men of corrupt mindes, 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 lyons mouth miraculously by the strength of the pray­ers of the Church made for him, Acts 12.5. and Rom. 15.30, 31. Strive with mee by prayers, that I may be delivered from the disobedient in Iudea.

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 neede of the prayers of the weaker and mea­ner Christians. Paul rapt into the third heaven, and filled with unutterable mysteries, contemnes not, but craves, and earnestly beggs the prayers of the simple Christians, Rom. 15.30. he intreates them earnestly, even for the Lord Iesus 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 farre from [Page 399] perfection in gifts or graces. Paul saw hee had not yet attained, but may receive a daily increase; and therefore stands in neede 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 fraile as o­thers, their prayers are often weake and faint, and neede many hands lifted up for them to streng­then them: even Moses needes Aaron and Hur to susteine him in lifting up his hands; Exod. 17.12. for even his hands may grow heavie.

Men of greatest gifts are in the greatest fight, faire markes for Satan: Reas. 3. Satan will be sure to stand at Iehoshuahs right hand, Zach. 3.1. and will win­now Peter as wheate, Luke 22.31. He knowes if he can cast downe one of these, hee falls not alone, but many are like to fall; and that God is more dishonoured, and the Gospell more disgraced by one of these than many others: and therefore these have most neede to be supported by the prayers of the Saints.

This meetes with men of great and high spi­rits, because of the greatnesse of their parts, Vse 1. they thinke themselves all-sufficient in themselves, rapt into their owne admiration: They have a notable gift of prayer themselves, and what neede they crave the prayers and assistance of others? But suppose thou hadst the sufficiency of an A­postle, [Page 400] nay wert rapt into the third heaven as Paul was: Hadst thou one drop of the grace of humi­lity as he had, thou wouldest descend, and out of sense of thy wants begge the prayers of the mea­nest Christians, and that not coldly or formal­ly, but with earnestnesse and vehemency as hee did.

Vse 2.It teacheth not to despise the meanest Christi­ans, seeing the meanest may be usefull, and thou maist receive a blessing by him sometime, by counsell, or comfort, or example, at least by his prayers.

Vse 3.To incourage poore Christians to pray, seeing here were we see God is no accepter of persons: He will heare as well the Thessalonians for Paul, and Silvanus, and Timothy, as them for the Thes­salonians; he gives as soone 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 my selfe or others.

Answ. Thou prayest not in thy owne wor­thines, 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 vertue or an­swer, from excellency of gifts, but from Gods promise, and from faith and affection in our selves: Not the words but affections, and sighes which may be in men meanly gifted are regarded of God.

[Page 401]2. Thou seest here the Lord so farre from re­fusing thee, as that hee 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 hee that bringeth more words, Rhetoricke, forme and fluence of speech.

And here observe, Doct. 2. Christians 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 roome in the prayers of the Saints. So a number of places afore alledged doe prove: And many reasons presse the duty upon the people.

First, howsoever the Ministery is Gods or­dinance effectuall by his power, Reas. 1. and Ministers as starres 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 recom­pence of their care and paines, and labour in the worke of their salvation; and as a part of the ho­nour that people owe them, as fathers by vertue of the fifth commandement: and in way of re­turne of prayers for prayers. So the Apostle had earnestly prayed for them in the former verse, and now earnestly beggs prayers for them. So Ministers are the peoples mouth to God, they stand in the gappe and breach for them, they by prayers procure blessings on their people; it is equall and just the people should by their pray­ers [Page 402] 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 conveyes his best and most lasting blessings upon us; whom hee hath separated as one of a thou­sand to declare to man his righteousnesse, to be lights to them that sit in darknesse, guides to the blinde, and patternes to the flocke: Ministers by whom the Lord conveyes 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 dutie, lay them­selves under the guilt of many sinnes.

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 Ministery, they sinne against du­tie, that by their prayers strengthen not their Ministers.

2. Every Christian is bound to be an helpe to the truth, 3 Iohn: they plainly detract this helpe, that withhold their prayers from their Pastours, their teachers and maintainers of truth.

3. Every Christian ought to be compassionate to the soules of their brethren, and by all meanes promote the salvation of men: And therefore out of compassion of millions of soules who stand in neede of powerfull preaching, and without vi­sion are like to perish, ought to pray that God would mightily worke with the word in the mouthes of his Ministers, to make it powerfull, to rescue people out of the snare of the Divell.

[Page 403]4. All those people make themselves guilty of the troubles, falls, and ill successe of their Mini­sters, that faile them in this duty of prayer: Thy prayers might have upheld him, or helped them out of trouble, out of frailty.

5. Such as pray not for their Ministers, de­prive themselves of the blessing and happy fruite of that Ministery: the more earnestly people pray for their Pastours, the more assurance of good and happy fruite may they expect from their Ministery, and often of their Ministers them­selves, who are worthily removed from an un­worthy people, that never prized them for their workes sake.

First, This serves to reprove inconsiderate men, Vse I. who by neglect of this duty signe themselves to be out of the communion of Gods people: they care not whether their Minister stand or fall, sink or swimme; leave him to himselfe, take no no­tice of his labours, trialls, sufferings, his person, his worke, his wages is no part of their care: they have no hand lift up for him to God or men, but perhaps both against him.

These are at least inconsiderate. 1. That the blessing and benefit of a good Minister is invalua­ble, and must be begged of all those that must share in the benefit. One of the speciall clauses of the new Covenant is, that God will give Pastors according to his owne heart: and wil he give such a speciall gift to such as prize it not, nor praise him for it?

2. They consider not the weight of the calling, [Page 404] the charge of soules, for which who is sufficient? The rage of Satan and all wicked men against this great worke, never sleeping, but alwayes hinde­ring the free passage of the Gospell, both with o­pen fury and secret devises: The many sharpe as­saults that these leaders of Gods armies against the Prince of darknesse and his forces, are expo­sed unto: often in the forlorne hopes, not onely bestowing their lives and strength in preaching the Gospell; but often being bestowed for it, and die to seale it with their blood. Did they consider this, they would pray in Peters words, Acts 4.29. Lord, grant thy servants that they may speake boldly thy word.

3. They consider not how deepely themselves are interessed in the welfare and happy estate of their Ministers.

Is not the fall of the Minister commonly the ruine of the people? Can the shepheards be smit­ten, and the sheepe not be scattered? Can vision faile, and people not perish? Can a watch-man of a Citty or Castle be corrupted or surprized by the enemy, and the Citty be safe? Or can a man be an agent or accessary in the corrupting and surprizing a Captaine set to keepe a Fort, without treason to his Prince? Even so hee that prayes not for the prosperity of every good Minister, shewes himselfe in enemy to the Church, and no friend to his owne salvation.

II Secondly, To reprove that cursed generation of men, who in stead of praying for the prosperity of the Ministery and Ministers, who being sent [Page 405] of God in mercie, are a principall blessing:

1. They repine and grieve as if some heavie scourge or plague were come upon them; as the Divells did at Christs coming, because they were tormented before their time: It was never merry with them since there was such running and thronging after preaching; now they cannot sit at ease, nor have roome to bring their beds with them: nothing is such a corrasive unto their hearts, as to see Gods blessing, and successe of a godly Ministery; and the people of God flock­ing after his owne Ordinance. This was the dust and daggers in the Pharises and hypocrites in Christ his time, that they could profit nothing, but that the world runne after him, Iohn 12.19.

Oh that such men would seriously consider, that,

1. Whosoever esteeme this excellent blessing a burden, a plague, it shall be so to them: It of­fers it selfe now as a blessing, but shall turne to the most intolerable plague that can befall them; even a witnesse, a bill of inditement aggravating their damnation, burdening them with plagues and curses easelesse and remedilesse.

2. There is not a more proper note of a Divell incarnate, and a man in state of damnation, than to envie and grieve at the grace of God, at the prosperity, successe and growth of the Gospell. The Divells proper sinne, Ye are of your Father the Divell, his workes ye doe. Iohn 8.

3. The time hastens on thee, when in terrours of soule, and agonies of heart, thou shalt wish one [Page 406] Sermon, one word of comfort, and know by the want of the blessing the benefit of it, but perhaps shalt never finde opportunity.

III Thirdly, others in stead of praying for their Ministers, curse them, revile them, slander them, runne to the Rulers every week to disturbe them, as if they were loath to be too farre behinde the Divell, or not to be chiefe instruments in the rui­nating of the Kingdome of Iesus Christ.

Thus those that are bound to pray for their Ministers, that they may be delivered from ab­surd and unreasonable men, are most ready to make a prey and spoile of them.

But doubtlesse they are wicked and gracelesse men, neare to a curse, a wonder their steely hearts feare not some extraordinary judgement, and messenger of Gods wrath every moment. 2 King. 2.24. When little children in their play cursed and reviled the Prophet Elisha, beares came out of the wood and destroyed them: how much lesse can the aged escape, who teach their chil­dren by example to revile and scorne the Pro­phets and servants of God?

IV Fourthly, others will not revile them, but can spy wants and imperfections in them, (as indeede there is in the best) can sit as Iudges on his per­son, cast him off for one weake in gifts, colde in his doctrine, carelesse in his life; and so turne him off: But when did they pray for him, that God would enable him to the worke of his Mi­nistery; that God would bestow the Spirit, to deliver the word so as he might save his owne [Page 307] soule, and them that heare him? And if they faile herein, are they not guilty of all his defects which they complaine of? Surely would they spend as many earnest prayers for him, as they doe words to taxe and disgrace him; who know­eth whether the Lord might not open his heart and mouth for their comfort and profit? And what reason hath the Lord to minister comfort, and benefit by a man, when it is never desired? Thou findest no sweetnesse nor comfort in a Mi­nister, thou prayest for none. How canst thou finde without seeking?

Secondly, for instruction. Seeing our want and sinne heretofore, let us reforme our selves, Vse 2. and provoke our selves to so needfull a duty, daily to commend our Ministers to the grace of God, as Paul and Silas were by the Church, Acts 15.40. The first ground, and to doe it aright,

1. Wee must love them heartily, our pray­er must flow from love: where prayer must be earnest, love must be earnest first; even as the love of fathers begetting us and breeding us up to Christ, 1 Cor. 4. true love and prayer are ever inseparable, it is impossible for a man to love another, and not pray for him. Some say they love their Minister, and like preaching; but as the worldling boasts of false liberality: when didst thou ever pray unto God for him, that hee would be pleased to give him strength and ability, successe, freedome from molestation, [Page 408] 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 Sampson, How canst thou say thou lovest mee, and doest not this thing for mee? How canst thou say thou lovest mee, and keepest this thing from me? even thy prayers, and best wishes.

2. The object must be right, the things prayed for. Many wish well to their Ministers, and much love they shew them, and pray for them, that God would give them good livings two or three, and for meanes of further preferments, to raise them to the fayre of dignities, wish them good Lords and Patrons, and countenance of great men.

Oh, the happinesse of Ministers stands not in these things. A Turke or Heathen can wish all these to their friends; and yet Christians wish no more: These are wishes of carnall men. But pray thou for liberty, spirit, courage, power, faithfulnesse to stand against men and Divels, that by force or subtlety would discourage him from the worke: grace and faithfull dispensation makes an happy Minister. Pray for this, and yet I doubt many Ministers themselves pray more for the o­ther than these.

3. With prayer thou must bring the other companions of love and thankfulnesse. We must not deale by our Ministers as many answer beg­gers, God helpe you, but give them nothing: you must yeeld us not onely good words, and good prayers, but audience, redence, mainte­nance, you must doe that you pray for. It is but [Page 409] hypocrisie to pray in a set forme of prayer for all Bishops, Curates, and all Congregations com­mitted to their charge, if thou doest not set thy hand to thy prayer.

If love set thy mouth on worke to pray for a Ministers prosperity, it will set the hand on work to uphold his person, his comfort, his Ministery, his cheerefulnesse in the worke of the Lord; all thy pretences leave thee but an hypocrite, an e­nemie of righteousnesse, who art hyde-bound, and hand-bound, who valuest not sundry yeares labours of thy Pastour at so many farthings. Hea­thens and Savages would be loath to reject their Idolatrous Priests so farre, but either conscience, or shame, or feare, or company would force some expressions of love to them. But Heathenish Christians, nothing can worke them.