the day of Christ Neglect thy selfe for the present and give thy selfe lost for ever sowe now to the flesh and reape corruption 3. The order First the inside spirit and soule and then the body First wash the inside saith our Saviour get faith which is a purifier apprehending Christs righteousnesse for 1. Can wee draw a cleane thing from that which is uncleane Iob 14.4 or sweete fruite from a bitter roote 2. Satan lyeth closest here as a serpent in thickets 3. It is the most compendious way to damme a streame in the fountaine to quench the fire in the sparke else if it live within it will kindle and flame on tinder or tow where the disease begins there must begin the remedie 4. God lookes out of what treasurie good things come if not out of the good treasury of the heart if not from a pure heart if not from faith all is sinne hence the workes of unregenerate men as good in shew and beautifull are rejected because they flow not from a pure fountaine and mites with the heart put to them weigh downe many glorious workes 5. Distinguish thy selfe from the hypocrite he washeth the outside Pilate washeth his hands not his heart as if sinne stucke onely in the fingers ends the harlot wipes her mouth and it was not shee But wee are to know that the Lord is as well angry with intentions and inward impurity as with outward enormities And therefore let us labour to keepe first our spirits and soules and then our bodies unblameable Here we will somewhat largely consider certaine directions for each of them I. Directions for the Spirit First Labour to have a right spirit renewed within thee Psal. 51.10 Now to a right spirit there goe five things 1. Illumination even an heavenly light to discerne and judge aright of things that it may preferre heavenly things before things of earth and out of sound judgement forecast and provide for them first and principally David joynes it with creating a new heart for this is not in nature but a worke of new creating grace The Agent is God alone who gives light to the blinde who takes away the vaile and makes the scales fall from Paules eyes in his conversion The companion is sound conversion 2 Cor. 3.16 the turning of the heart to the Lord and the remooving of the vaile joyned and the signe of it is a base estimation of the world with the profits pleasures and preferments of it the pursuing of which makes most men so blame-worthy in the day of Christ. 2. Poverty of spirit which stands in the sense sorrow shame and hatred of sinne and cannot stand with selfe-wisdome or high-mindednesse or a proud spirit puft up with conceites whom God resists but a contrite spirit is acceptable and the poore in spirit are blessed and blamelesse Matth. 5.3 3. Purity of spirit which is attained by daily bringing in and increasing of the graces of the Spirit as faith love of God sincerity charity mercy meeknesse c. these fruites of the Spirit argue cleannesse of spirit though it were formerly never so foule and blame-worthy Col. 3.12 Decke the minde with graces 4. Spirituall worship Rom. 1.9 Whom I serve in my spirit not bodily formally hypocritically coldly but with my whole heart in sincerity and fervency This fervency is a motion of Gods Spirit inflaming the spirit of the beleever with great love of God and hatred of whatsoever hee hateth And where this spirituall worship stands up in the Spirit downe must Dagon goe and all the idols that men have set up in their hearts downe goes the externall and carnall worship of civill men who what ever they pretend respect not in their spirit the worship and service of God but their owne pleasures ends and praise and that in their most slightly duties 5. The testimony of the Spirit that thou art the child of God Rom. 8.16 This testimony is sure when the Spirit of God renewes our spirits and upon firme and unfailing grounds makes us able to call God Father working sound tranquillity in our conscience through our union with Christ boldnesse and confidence towards God fervent love of God constant obedience with other fruites not common or competent to hypocrites This testimony sealeth up our acceptance yea the inheritance of children The spirit that wants any of these is not a right or renewed spirit Secondly labour as Saint Paul did Acts 24.16 for a good conscience before God and before men To a good conscience are required foure things 1. Clearenesse 2. Clearing 3. Peace 4. Watchfulnesse 1. It must be a cleare or pure conscience 2 Tim. 1.3 This is when the conscience is cleared or purged from naturall impurities which the Apostle calls dead workes This purity is not native as it was in the first Adam but acquisite and obtained by the second Adam for the materiall and meritorious cause of the goodnesse of conscience is the blood of Iesus Christ who by the obedience of his death hath freed us from all guilt and punishment of sinne reconciled us to God and become our peace whereby this and all other faculties are purged through faith in his blood Heb. 9.14 How much more shall the blood of Christ purge our consciences from dead workes The companions of this purity of conscience are two First a frameing of conscience to the rule of the word which is a torch-light for the direction of it for the conscience being the eye of the soule must be lightsome not erronious blinde or doubtfull Secondly a studie to preserve the purity and himselfe unspotted before God and man and no man hath purity of conscience that wanteth this care 2. It must be a clearing conscience taking the Masters part against all accusers It selfe is not blamelesse unlesse it can justly pronounce the Master blamelesse And this is First when it beares witnesse concerning our sinnes 1. That there is no sinne we have committed but we have repented the same 2. There is none committed but wee hate it wee purpose against it and keepe a watch that it be never committed any more Secondly when it witnesseth concerning our persons that we are now righteous and justified by faith in Iesus Christ of uncleane blackmores we are washed and made white in his blood and sonnes of God who of an enemy is become a friend and Father to us Thirdly when it witnesseth concerning our graces that as by the former wee are freed from the guilt of sinne so we are now freed from the power of sinne and are no more servants of unrighteousnesse but now our conscience tells us we are in part sanctified that the evill wee doe wee hate and love the good wee doe not and that in the inner man we delight in the Law of God Fourthly when it witnesseth concerning our course and actions that now they are wrought according to God by the warrant of his word and because he hath commanded so to
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 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 up men to walk after the lusts of their own hearts as is noted of the Gentiles Ephes. 2.3 Secondly the rule chargeth us to affect all things in God and for God nothing above him nothing against him nothing like him Thirdly to feare the departure 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 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 men to be carried along by flatterers who rivet them in their wickednesse by applauding them As Dionisius the Tyrant had flatterers about him who like dogges would licke up his spittle and commend it to him to be as sweete as Nectar Secondly no example can make that good which 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 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 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 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 defective and measurable by the rule Sixthly the onely perfect example of our rule was Iesus 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 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 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 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 the Scripture shewes first that Christianity is no ranging course or a running at randome but a life led by rule Secondly this rule is expresly set downe Phil. 3.16 So farre as we are come let us proceede 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 cloud and of the fire to the Israelites Fourthly it is evill to them that forsake this rule As a sonne 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
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 and 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 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 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 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 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 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 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 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 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 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 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 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
be any more diminished than the very essence of God himselfe can How dare wicked men come unto the hearing of the word professing obedience and listen with such attention as if they would catch the word out of their teachers mouth but their contrary course in all their actions plainly witnesseth that they take no more good nor no more expression of it in their lives than if so many bruit beasts came to Church void of all understanding Certainly if the word be true which they heare and professe either must they be as men dead in their tombes who understand not nor beleeve any thing or mad men that beleeving it runne so wickedly against it 4. How desperately doe numbers resist and repell the true and faithfull word as Iannes and Iambres resisted Moses 2 Tim. 3.8 so be there in every Congregation resisters and adversaries 1 Cor. 16.9 The Apostle Paul having a great and effectuall doore opened yet found many adversaries yea the greater doore open the more adversaries And how can it be other seeing 1. it is the property of truth to beget hatred Never was the Sunne so beset with clouds as this word with enemies and all the reprobates in the world fight against the light as the Priests and people Iewes and Romanes and all persecuted and crucified Christ the faithfull witnesse and teacher of his Church so it is not to be marvelled if true teachers that stand in the roome of Christ meete with adversaries proud and stiffe and implacable wronging them in their names in their meanes devising base and unworthy shifts to binde their owne hands from their good as void of reason as themselves be of conscience and equity But their comfort is which the Lord armed Ieremy with they shall fight and not prevaile for truth is strongest and that shall conquer 2. In sound profession is upright conversation and this also is upheld upon consideration of the Lords faithfulnesse Gen. 17.1 I am God All-sufficient walke before me and be upright hee hath given his word for our safety and welfare in this way and he never broke with his children Be there never so many discouragements persecutions and difficulties in this way of uprightnesse his faithfulnesse and truth shall be thy shield and buckler Psal. 91.4 Vpon the same ground of Gods faithfulnesse wee must lay all our perseverance in the faith so our Apostle in the Text layes his ground of prayer for perseverance upon the faithfulnesse of God and 1 Cor. 1.8 hee doth assure the perseverance of the Saints from the same ground God will strengthen you to the end that ye shall be unblameable unto the day of our Lord Iesus for faithfull is hee by whom ye are called This faithfulnesse of God will answer all objections against perseverance Object Alas I am plunged in the pit of temptation with such foule and violent temptations as I shall never be able to holde out Answ. Now looke upon this faithfulnesse of God waite a while 1 Cor. 10.13 God is faithfull and will not suffer you to be tempted above that ye are able but with every temptation will give an issue Object Alas were I faithfull God would be faithfull enough but I am unfaithfull in the Covenants and start aside continually Answ. But mans unfaithfulnesse cannot make him unfaithfull he hath promised that he will support the Saints and put under his hand that they shall never be removed nor utterly cast downe and mans faithfulnesse is not the cause of his perseverance but Gods faithfulnesse who gives his Spirit that they shall never depart from him they beare not the roote but the roote beares them The seede of God keepes them that they commit not sinne 1 Ioh. 3.9 they preserve not their graces but their graces preserve them they cannot comprehend him hee can comprehend them and by his power preserves them to salvation Object But alas he is so long absent from my soule that I must needes faint Answ. Canst thou not discerne his presence yet behold his faithfulnesse that will not suffer him to be so farre from thee as thou thinkest God is within call if thou pray to him but if thou canst neither call nor pray yet groane and sigh after him for the Lord heares the very sighes of his servants O Lord my sighes are not hid from thee Psal. 38.9 2. If he seeme further off or stay long it is not ad exitium but ad exercitium onely to try thee as a father may try his childe but his love lets him not leade him further into danger than hee will leade him out againe the childes trouble is the fathers crosse and in our trouble hee is troubled Esay 19.5 Object Oh but I finde many potent and politicke enemies in my way Satan sinne and the worlds violence so I feare I may fall short in the end Answ. But Gods faithfulnesse will defend his owne he is a faithfull shepheard and as David will rescue and recover his sheep out of the mouth of the Lion and Beare Psal. 91 4. Hee will defend thee under his wing his faithfulnesse and truth shall be thy shield and buckler In the world yee shall have affliction Iohn 16.33 as sure as on the sea are tossings by huge waves and windes and stormes rising and raging against the passenger insomuch that billowes shall seeme to overwhelme them But be of good comfort I have overcome the world ye shall put safe into the harbour The second Argument confirming the perseverance of the Thessalonians is drawne from the grace bestowed on them already Who hath called you Where for the meaning are these things to be considered 1. What calling is here meant and 2. How the Apostle knew that they were called 3. Who it is that hath called them 1. Quest. What calling is here meant Answ. There is a twofold calling to grace 1. externall 2. internall The first is common to hypocrites reprobates the latter proper to the elect The former is a calling only according to meanes the other according to purpose The one being external brings men into the visible Church By the other being internall men are called into the invisible Church The one is effectuall to salvation we being by it united to Christ the head the other ineffectuall tying us onely to the members The one flowes from election 2 Pet. 1.10 Make your calling and election sure the other doth not Matth. 20.16 For many are called but few are chosen The one brings to illumination of knowledge onely the other to illumination of faith The one brings to be professours of Christ the other to be members of Christ. The one can onely restraine corruption for a time the other changeth the heart and life from evill to good for ever Now our Text meaneth of inward and effectuall calling First because it flowed from election chap. 1.4 Knowing that yee are elect of God Secondly because to them the Gospell was not in word onely but in the