Selected quad for the lemma: lord_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
lord_n	abundance_n	peace_n	zion_n	29	3	8.7394	4	false

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A11010	Lectures vpon the first and second Epistles of Paul to the Thessalonians: preached by that faithfull seruant of God M. Robert Rollock, some-tyme minister of the Euangell of Iesus Christ, and rector of the Colledge in Edinburgh	Rollock, Robert, 1555?-1599.; Charteris, Henry, 1565-1628.; Arthur, William, fl. 1606-1619.; Rollock, Robert, 1555?-1599. In Epistolam Pauli Apostoli ad Thessalonicenses priorem commentarius. aut	1606 (1606)	STC 21281; ESTC S116171	462,033	538

of glorie There is not a Monarch that prydes himself in honourable styles and names that is comparable with the great Creator the Lord of the world yea set them altogether all are nothing in comparison with him because all are his all grace power and dominion in Heauen and earth is his and therfore look by how many graces his Majestie hes spread it selfe through Heauen and earth look how many graces he hes in his hand to giue so many seuerall and honourable styles may he receiue there is no end of his glory nor no end of his Names from his wisdome he is called the Lord of wisdome from his justice the Lord of justice from his mercy the Lord of mercy from his peace the Lord of peace from his glory the Lord of glory Now to goe forward Tvvo properties of peace 1. It is euerlasting There are two properties giuen to this peace The first It is for euer alvvayes it is not for a tyme onely but for all tymes It is not for this lyfe onely but for the lyfe to come This worldly peace serues but for this lyfe onely but the peace of Iesus Christ serues for the lyfe euerlasting The peace of God is not peace in prosperitie onely but in aduersitie also It is not peace in life onely but in death also And therefore Symen in his song when he had seene Iesus he sayes Novv Lord 〈…〉 depart in peace Luke 2. 29. the seruant of God as he liued in great peace so also departed in peace so this peace lastes for euer And therefore Esay 9. 7. when he hes called him the Prince of peace he sayes the largenesse of his dominion and increase of his 〈◊〉 at and peace shall haue no end his kingdome is an endles kingdome and there is an endles peace in that kingdome I called this peace our blessednesse Now this is the nature of blessednesse it cannot be bounded within any tearms if it be true selicitie bound it not compasse it not within a yeere within twentie yeeres or within a thousand yea within ten thousand yeeres for the nature of true blessednesse is euerlasting And therefore ye see worldly men that places their happinesse in worldly peace will dreame an eternity and perpetuitie to that peace of theirs that neither they nor their peace will haue an end That rich man in the Gospel Luke 12. 19. said to his soule Liue at ease eate and drinke and take thy pastime thou hast store laid vp for many yeeres trow ye not but he thought to liue for euer and thought that that aboundance should abyde with him for euer and so faires it with all worldlings they dreame a rest and peace for euer but the end will proue that they wer dreaming all their dayes Therefore Lord set our harts on that peace of Iesus Christ that lastes for euer This is then the first propertie of this peace of his It lasts for euer The second propertie of it is It is 〈…〉 of vvay It is peace in all respects not in one respect onely nor in some respects onely 2. It is in al respects but in euery respect I shall make this plaine The peace of Iesus Christ is peace in respect of God when our soules standes in friendship with him when we are reconceiled to him by the bloud of Iesus as it is said Rom 5. 1. Being iustified by faith vve haue peace tovvards God Then it is peace in respect of our selues an euill conscience is an euill enemie when thou stryuest not against thy owne affections but satisfies them then thy conscience will let thee get little rest it will ay be accusing thee but when once this peace of Iesus be giuen thee so that thou beginst to be regenerate and to lead an holy and sanctified lyfe then thy conscience rests and thou beginst to enjoy a joyfull peace in thy soule Philipp 4. 7. The peace of God that passes all vnderstanding preserue your harts and myndes in Christ Iesus and Col. 3. 15. Let the peace of God rule in your harts And againe it is peace in respect of the creatures of God with Angels in Heauen with men on earth man is enemie to man by nature then hauing this peace thou art at peace with Heauen and earth man and Angell for all are enemes to thee so long as thou art outwith Iesus Christ we are enemies to them all and they all to vs but being in Christ all things are reconciled to vs in heauen and earth Ephes 1. 10. Col. 1. 20. so in all respects it is peace Looke how many sortes of enimities was as many sortes of peace must be we are enemies to God to our owne conscience to Angels and men yea and that that is most conjoyned to vs by nature be it bloude asfinitie or any other bond if there be no more but nature there is nothing but enimitie the conjunction of man and woman if there be no more but their natural bond is enimity the parents and the children without this spirituall peace of Iesus are at enimitie So looke how many sorts of enimitie there is there are as many sorts of peace and our blessednesse standes in this peace Now looke the nature of it As blessednesse must indure for euer so our blessednes must be perfite If thou hast that peace of Iesus thou must haue it in all respects if thou hast peace with God thou hast peace with all men so far as lyes in thee Rom 12. 18. otherwise thou hast no true peace with God Men oft-tymes beguyles themselues I will haue peace with God will he say and yet I shal be this man or that mans enemie I shall slay him folie folie if thou glorie in debate with man and does not that lyes into thy power to be at peace with all men thou shalt haue no peace with God that thing which the Lord joynes seuere not thou the Lords peace is with al if thou seuere it and pryde thee in enimitie with any thou shalt not haue peace with God nor with thy self What peace hes a murtherer with God or with his owne conscience Aske at him I demand thee ô murtherer knew thou what that peace of God meanes when that bloudie affection raged and caried thee to bloude Thou lookest for friendship with God folie thou art neither at friendship with God nor his Angels nor none of his creatures It is a wonder that the Heauens falles not on thee The earth is thy enemy and it is a vvonder that it swallows thee not vp for al that bloud that thou hast shed on it but once it shall present it to thy damnation if thou repent not This far concerning prayer for peace I goe to the next words The Lord be vvith you all He goes to a deeper ground Before he wished the grace of the Lord Iesus to them Novv he vvishes the Lord himselfe to them the presence of Iesus Christ in his ovvn person not onely that he shall

chosen vessels when Iesus came the world was full of men and wemen to be safe ther was neuer so many before his cōming I wote not if euer there was so manie since and that was it that Christ meaned when he said The haruest is great but the laborer are fevv Therefore pray ye the Lord of the haruest to send out laborer● to his Wyne-yarde Matth. 9. 37. It is a wounder to heare howe hastilie at one preaching so manie thovvsandes were conuerted Reade the Acts of the Apostles the second and third chapters ye vvill vvonder at the zeale loue patience and joye of them Brethren this vvas the beginning and infancy of the Church but since that number hes begun to be drawne in narrow bounds in processe of time these Thessalonians who are now so praised by the Apostle they are so drawne in that vve heare it not told that Christ is professed among them So it was in the beginning heere amongst vs after the reformation when papistrie was put avvay it vvas a vvonder to see how men and vvemen did thring in and vvere glad to indure great labour and suffer afflictions for the Religion So no question but that reformation fell when the Lord had manie rype to be called in this land But I vvill speake my opinion I thinke in these dayes the number of the faithfull be dravvne in and except the Lord say it they shall grow fewer and peece peece they shall go away Now when all the elect shal be gathered in to the last person then the Lord Iesus shall come and put an end to this vvorld and I trow it shal not be long to it To returne So manie Thessalonians as manie patternes of grace to Macedonia Achaia I aske a question ere I leaue this Receiued the Macedonians Achaians anye hurt by this superioritie and prefement the Thessalonians had ouer them they vvere casten behind the Thessalonians before were the Macedonians hurt therby No the grace that God giues to a man if he vse it rightly neuer hurts another man but furthers him ouer comes he me in this grace I am nothing impared in that because he is a patterne to me whom I should follovv in that grace runnes he before me he should vvalken mee vp to follow and runne after for this is one meane among all the rest of the meanes the Lord vses to dravv vs forvvard in the course of grace for we are slovv in running euerie one of vs by nature is inclyned to sluggishnes ay looking ouer our shoulder to stay our course as Lots vvife did Therefore the Lord hes appointed this meane to draw thee forward he wil set out one behinde thee long after thee and vvill cause him to come by thy eare vvith all speedines and runne out before hee to prouoke thee to emulatiō so thou sholdest say This man began after me I was in faith before him he hes outrunne me it is shame to me so thou should take thee to thy foote run otherwise thou hast no part with the runners in this rinke So did he with the Iewes they were all lingring at the comming of Christ the Gētiles comes out after them and runnes by them that they might be prouoked to follow so that both Iew and Gentile might run on together to that But which is Christ Rom. 11. Now to the next verse The words are plaine He makes this more cleare to wit That they were examples to them of Macedonia Achaia And he sayes For from you sounded out the vvord of the Lord not in Macedonia and Achaia onelie Euen as at the beginning this blessed Gospell sounded out from Zion for they that preached it came from Zion which is Ierusalem and spread it abroad through the vvhole world So from the Thessalonians the word sounded out spread to Macedonia Achaia Who wer these that sounded the vvord to Macedonia Novv certainlie it appeares vvell euen trauelling men so journers passingers marchants traffiquers that had trauelling in Macedonia as men that vvould go out of Edinburgh to other parts of this Realme so from Macedonia to Achaia These men as they so journed they so journed not vvith close mouthes but they euer sounded as Heraulds and Trumpettars sounding and vvhere euer they found occasion they spake of Christ and of that grace vvhich vvas in him to them that knevv him not So that they had conference euer of spiritual things Then ye who trauels frō toun to town from Country to Country ye haue your lesson here ye should not trauell with a close mouth all your speach should not be of marchandice and traffique but of some grace ye haue gotten at home disperse and speake of it Ye thinke of duetie ye shold seek your aduantage marchandice the Lord hes bound your consciences as it wer with bondes to speake oppen the grace of god going to places wher there is fredome to speak the Lord bids you speak he bids you be lamps lights to blind people where euer ye resort for besides all other meanes the Lord hes appointed this as a mean to win soules to Christ that ye who trauailes and haue heard of grace should communicate that grace and haue conference thereof to all persones where ye come that you may vvinne your poore brother sister that haue not heard of it Alas our consciences may accuse vs verie sore for the neglect of our duetie herein And I trow because vvhen men are abroad trauailing they trauaile with close mouthes neuer speaking of the grace they got at home the Lorde hes begun to close the mouthes of the preachers of grace in this Towne heere He goes forward in the next part of the verse and he amplifies this grace of the Thessalonians Not onelie hes the vvorde soūded to Macedonia but he sayes your faith also vvhich is tovvards God is spread abroad in all quarters So that the Apostle trauailed to no part but the brute of their faith met him The brute of a man will go farther nor his voice vvil be heard Thou then shouldst take heade to thy name and fame and trauaile to get a a good fame for I tell thee as thy presence is either good or bad to them that see thee and vvith vvhom thou art conuersant so is thy fame to them that see thee not If thou die bearing the name of a good man thy name doth good to the posteritie but if thou die an euill man thy euill name destroyes manie Woe to them therefore that leaues an euill name behinde them especiallie if they be in high places and amongst all the rest of the meanes God vses to enlarge Christs Kingdome with and to bring men to Heauen as the presence of a man and his voice is one mean so the name and fame of the grace of God in a man is an other meane Take head to thy name and fame for either it shall turne to thy

seuere them that should be joined as it is the worke of God to joine them together Now let vs goe to the last part of this text containing a weightie reason first of his desire and next of his purpose to come to them These are the wordes For vvhat is our h●pe ioy vvhat is crovvne of my glorying There is the question and demand The answere of it is Are not ye in the presence of our Lord Iesus at his comming Then he doubles it yea sayes he yee are my ioy and my glorie and so he endes Where a mans hope is there is the thinge he hopes and lookes for where his joye and crowne and glorie is there he would be that is to say where his bless●●● is there wold he be No● Paul vvold say Ye Thessalonians are my hope my joy my crown of the which I glorie therefore I woulde be with you There is the force of the argument Now the style of the language would be marked for the same Spirite that dytes the matter dytes the style and spirituall matter craues a Spirituall style 1. Cor. 2. 13. The holie spirite of Iesus must be the speaker as wel as the dyter His language ryses vp by degree by degree the lowest degree is in the vvord hope the next degree is in the word joy the last and hiest degree is in the vvord crowne vvhereby is meaned a most high and excellent glorie This learnes vs this lesson Heauen would haue an high style that crowne would haue an hie style the grace of Iesus Christ woulde haue an hie style when it is spoken of And brethren if Heauen be in the heart as it is in the mouth and if glorie be in the heart as it is in the mouth and if the Crovvne of glorie be in the heart as it is in the mouth the mouth vvill euer be readie to speake of grace of joye and of glorie in a glorious style for it is true Of the abound●nce of the heart the mouth speaketh And I vvould demaund of you what is the occasion that men doe speake so couldlie and careleslie of the Lord of glorie and so baselie of so glorious thinges as of heauen and of the joye thereinto Alas the occasion is the vvant of sense in the heart the heart is not filled with such thinges and therefore an emptie heart an emptie mouth if thy hear be full of vanitie thy mouth vvill be full of vanitie and euanish in painting out of vanitie for looke as thou art disposed in heart in like manner shalt thou bee disposed in mouthe Therefore seeke to haue thy heart furnished fullie vvith the Spirite of Iesus No man sayes the Apostle can call Iesus Lord but by the Spirite 1. Epist Corin. 〈◊〉 12. 3. Yee more Speaking of this joye he passes vp by degrees The lowest is hope then he comes to an higher my ●oy then the highest is 〈…〉 on their glorie The greatest glorie in the earth is a crowne and when a man is crowned in the earth he can be no higher But there is the difference The crowne in the earth is corruptible but the crowne of heauen is incorruptible It is of this crown of heauen he speaks Yet not these three degrees for I marke this passing vp by degrees in sundry 〈◊〉 parts for when the Apostle begi●●nes to speake of Iesus he can be satisfie himselfe in vvords and 〈…〉 Praying i● God 〈◊〉 yee may 〈◊〉 sayes hee vvhat is the● hope of his calling there is the first step he stands not there he goes vp to see what the 〈…〉 his glorie what glorie of his 〈…〉 〈◊〉 among his saints this is the second degree yet he stands not there and vvhat is that excellent greatnes of his power according to the efficacie of his strong strength There he stands Brethren these are not vvords but this rising vp tels vs the hight of the glory of heauē is wonderful that thou mayest attaine to it thou must rise to it by degrees that is thou must passe from sense to sense from grace to grace from light to light from oye to joye from glorie to glorie as the Apostle speakes 2. Corinth 3. 18. So long as thou liuest thou must finde this climming of thy heart sensiblie that thou growest in joye and that thou hast more joye this yeere then before and so striue continually vntil thou come to the point euer striuing for perfection in this lyfe which shall be compleat when we shall see our Lord Iesus Christ Now he calles it the crowne of glorying that is that makes him to glorie in God who crownes him Brethren when the heart is filled with glorie in Iesus christ the mouth shall not be dumbe but it shall oppin and vtter that passing joy and the persone shall euer glorie in him vvho hes set that crowne on him O that infinite glorie and rejoysing that shall be in that glorious Majestie now we tyre searcelie are we begun to glorie in him but the heart beginnes as soone to tyre but then there shall be no tyring nor wearying the voice shall neuer cease but glorie in that Creator for euer and ever Byde in patience while ye attaine vnto this glorie and in all troubles let the hope of this glorie comfort thee Rom. 5. 2. For there is nothing that abydes but this glorie col Now if hope made vs to rejoyce how much more present sight present joy and the crovvne put on our heads vvill make vs to rejoyce and vvith gladnesse and loude voyce to praise him who ●●es crowned vs for euer In the latter end of the verse he makes an answer to his owne demand are not ye sayes he c. He calles the Church ●is●oy and his crowne not that properlie his blessednesse was in them for onelie Iesus Christ is called our hope our joy our glorie and crowne Onelie Iesus Christ is our lyfe onelie Christ is our solace he hes no companion but he calles them his hope and joy in an other sense Because they wer the meane and matter wherby he attained to the joy solace and crowne which is in Iesus Christ It is then an improper fashion of speaking for the people in whom our ministrie is effectuall to saluation is the meane whereby we shal be glorified in the Heauen Marke this speaking of the matter of his joy He speakes not of his Apostleship and sayes not it is the meane of my joy but he sayes the blessing giuen me in my Apostleship in sauing you is the meane of my joy Faithfull discharge of a calling a mater of ioy The matter of thy joy in the lyfe to come and of thy crowne where-with thou shalt be crowned in Heauen it is not so much a calling if it were the calling of a King it will not be that that wil make thee be crowned in Heauen no it must be the faithfull discharge of thy calling toward them with whom thou hast adoe Art thou a King the faithfull

him from our nature thou drawest down a plague in stead of a blessing Then joyne all together in prayer Pray to God the Father and the Son manifested in our nature and looke in vnto God the Father throgh the Sonne Then he prayes to the Father and to the Sonne What seekes he In the first part of his praier he seeks that his iourney should be directed to the. Thessalonians Prouerb cha 16. vers 9. The heart of man vvill dispone his ovvne vvay but God vvill direct his steps Man will say I will byde heere to morrow and there other morrovv and he vvill be at the fire side and no thought of God who hes the journey in his hand Man dispones his waies but God directs them Without God when thou hast taken all thy purposes thou hast not a foote to lift to doe them and if he giue thee leaue to lift thy foote vvithout him and not knovving him thou shalt not be able to set down thy foote in the hie way a curse shall be on thee and thou shalt runne and ride to destruction and either thou shalt goe back or else goe to this side or that side and not in the right vvay Brethren vvaite ye not what ye haue to doe When thou takest any journey in hand thou wilt not come to the doore so soone in the morning but the Deuill vvill meete thee and if Gods Angell doe not conuoye thee the Deuill vvill conuoy thee Alas haue ye adoe vvith fleshe and bloode onelie vvill ye not looke to him vvho is working aboue All this telles vs that we should hang on that holie will God which is the rule of all our doing Paul sayes Romanes 15. 32. I vvould be at you if by any meane the vvill of God vvill permit Men vses this prophainnes●e in speaking as Iames sayes 4. 13. 24. I vvill goe to 〈◊〉 and buy and sell c. But he sayes to the what art thou doing hast thou thy journey in thy owne hand thy lyfe is vncertaine I say farther then Iames. Suppose thou liue vvhat if he giue thee not legges to trauell with and suppose he giue thee legges what if he curse thy journey and send Satan in the way All this learnes vs to haue God before vs and depend vpon him and to speake with houes ●f it please God I vvill doe this or that Alwayes I submit my selfe to his holie vvill knovving that vvhether I goe or byde all shall be to my well and comfort Hang on God for there is no prosperous succes except thou striue to haue an hart lifted vp to God in all thy doinges For all this vvorld vvill vanishe avvay but to him who depends on God what euer falles out al comes for the best This is the rule of the Apostle Now the second part of the Prayer is Seing he can not come to them as he vvould he prayes to God the Father and to the Sonne the Lord Iesus Christ that those thinges he could not get done by his prefence the Lord wil do them in his absencer that is That the Lord vvold make them abound in loue and charitie first among them selues and then among all men The example he giues is euen as I loued you Then when thou canst not get that which first thou wouldst haue leaue not off to pray for the next best There are many that when they pray for any thing and cannot get it they leaue off all praying No but vvhen thou canst not get that first thing thou prayest for pray for the second it may be if thou get not the first thou shalt get the second and well is the soule that gets any peece of grace So vvhen one thing failes thee Loue the gift of god o●ely seeke an other and neuer leaue off suting Then he prayes for loue and charitie Alas for loue and charitie in this age fare well loue thou hast gone away out of Scotland There is a vaine name of faith among vs he beleeues and she beleeues but loue vvhich is the true vvitnesse of faith is gone Fare vvell loue These are the latter dayes all loue is dead But to the purpose Ye see that he begges loue from God to them Then it must follovve of necessitie As faith is the free gift onelie and grovves not in our foull stinking nature so loue and charitie is the gift of God and growes not in nature Thy loue by nature is a foull stincking selfe loue thou hast that rooted in thy heart thou wilt hate God and all the world for that loue and if thou ●akest a shovve of loue to any vvho is conjoyned to thee all it for thy selfe and not for Christ Thou wilt loue thy vvyfe and children but not for Christ but for thy selfe No sinceritie in that loue The Papist will say God commands vs to loue therefore it is in our owne hand to loue or not to loue Is this a faire argument But I reasone by the contraire out of this place Paul begges loue at God to them therefore it followes well loue is the gift of God onelie For if it were in nature whereto should I aske it from God Marke one rule It is a foolish thing to measure the commaund of God by the strength of nature and the strength of nature by the command of God and to reason God hes bidden me doe this therefore I haue free-vvill vvithin my selfe to doe it this reasoning will deceiue thee The Lord when he commaunds thee who stands in that Couenant made with vs in Christ with the verie command by his Spirite he workes in thy heart aboue nature the same thing he commaunds thee he workes that loue that he commaunds thee O the greatnesse of this loue of God Say Lord doe that thing in me thou bidst me doe bid me doe nothing Lord but that vvhich thou vvorkest in me for I can doe nothing without thee The Lord open mens eyes to see this The next thing is the measure of loue that he askes of God He seekes not loue in a small measure he seeks not little loue but aboundant loue Seeke euer these spirituall giftes in as great measure as thou canst seeke aboundance for thou canst not seek so much with thy mouth Measure of loue nor conceiue so much in thy heart as the Lord is able to giue thee His hand is larger nor thy heart and so be greedie of those spirituall graces and neuer leaue off to seeke or to begge till thou findst thy heart running ouer vvith grace full of loue full of knovvledge and light Paul to the Coloss 3. 16. prayes that the Lord would fill them vvith knovvledge Looke Ephes. 3. 10. 20. Col. 1. 9. For our perfection standes in abundance our glorie standes in fulnesse and our fulnesse goes forward degree by degree There is nothing in this life but a growing in faith in knowledge c we are neuer filled with loue knowledge c. but we must grow peece and peece

vntill we see the Lord face to face and then we shall get saciety then we shall be filled when God who is loue himselfe shall be all in all thinges And therefore grovv euer get a peece of grouth this day another peece to morrovve and so day by day grovv vntill thy heart be filled vvith the grace of Christ As thou increasest in knovvledge so thou must increase in loue for these must be joined together knowledge and loue Knowledge is in the mynde and loue in the heart Ye see how pleasant it is to see the Sunne but the light of the mynde whereby we see the Sunne of glorie is more excellent it is the light that commeth from the Lord. Then joyne thereto the loue in the heart these tvvo should ansvvere other in proportion Growest thou in knovvledge of the vvay of Christ looke thou grovv in loue to God and man othervvayes I say thy knovvledge shall not auaile thee and the greater knowledge without loue grow there-with the greater damnation Now whom should they loue Loue euerie one among your selues loue next all men in the vvorld Loue all mankinde Ye are Christians loue together mutuallie Be ye among the Heathen loue them too who knows not Christ loue the Domestickes of faith but loue the strangers too loue the members of the bodie of Christ but loue them also vvho are out vvith the bodie but in a different maner The words lets vs see the loue of the domestick is mutuall As thou louest me so I loue thee as the hand loues the foote so the foote loues the hand So among the members of Christs bodie there is a mutuall loue The band of loue goes from my hart to thee and comes again from thy hart to me but it is otherwaies with the loue that reaches out beyond the body to strangers it is but a single loue going from my hart and not returning againe from them I loue him but he loues not me I loue the Iew but he loues not me I loue the Turke but he loues not me because he is not conjoined in a body with me we should loue them to saluation Then learne we should not be narrovv hearted in loue Say not I loue not him because he loues not me if Christ had done so vvhen thou vvas an enemie it had not beene well with thee He loued thee being his enemie Loue them then vvho hates thee and them vvho would slay thee I will not giue a penny for thy loue if thou loue them onely vvho loues thee And this telles that thou art a member of the bodie when thy loue reaches out with the bodie to others As Christ loues his enemie so thou if thou be of Christs bodie vvill loue thy enemie Alas the canker of our nature against loue If thou striue not to loue thy enemie and to get that rancor of thy nature slaine slaine shalt thou be Steuin when the Ievves vvere stoning him to death sayes Lord let it not be laid to their charge Act. 7. 60. Therefore as thou wouldst haue thy soule safe loue thy enemie He layes downe his owne ensample as I doe you He vses this commonlie when he bids them doe any thing I craue nothing but that ye should resemble me I loue you loue ye others There is a lesson Thou vvho vvilt bid anie other doe well doe vvell thy selfe vvilt thou bid me loue loue then first thy selfe and loue all men A Pastor vvho vvould teach his flock to loue let him shovv loue first in his life and actions himselfe othervvaies he shall not haue grace in his vvords let him cast himselfe to be full of loue and then his vvords shall edifie Let him euer seeke an hartie loue to their saluation and craue loue to them at the hands of the Father and Christ Iesus his Sonne To vvhom vvith the holie Spirite be all praise for novv and for euermore AMEN THE XIII LECTVRE VPON THE FIRST EPISTLE OF PAVL TO THE THESSALONIANS 1. THESSA CHAP. 3. vers 13. 13 To make your hearts stable and vnblameable in holinesse before God euen our Father at the comming of our Lord Iesus Christ vvith all his Saints 1. THESSA CHAP. 4. vers 1. 2. 3. 1 And furthermore vve beseech you brethren and exhort you in the Lord Iesus that ye increase more and more as ye haue receiued of vs hovv ye ought to vvalke and to please God 2 For ye knovv vvhat commaundements vve gaue vnto you by the Lord Iesus 3 For this is the vvill of God euen your sanctification and that ye should absteine from for●ication IN the wordes going before ye heard brethren the Apostle makes mention to the Thessalonians of that earnest prayer he vsed to God for them that once it would please God to graunt him a prosperous journey to them He fell out immediatly in a prayer The prayer containes thre parts the first part is that God the Father and the Lord Iesus vvould direct his vvay tovvardes them The second part is that how euer it should fall out vvhether he should come to them or not at Gods pleasure yet that they shoulde abound in loue euery one tovvardes another and not that onelie but in loue to all men yea tovvarde their ver●e enemies Now shortly to come to our text In the last verse of this chapter ye haue the third head of his prayer he beseeches God to giue them holinesse holinesse in generall all kinde of holinesse As he prayed before that they might abound in loue and charitie vvhich is a part of holinesse So novv he prayes they should haue all sort of holinesse Thereafter in the chapter following he falles out in precepts of good maners and holie lyfe and conuersation and this he follovves out to the end of the Epistle sauing onely by the vvay he casts in one or tvvo informations resoluing them of certaine doubtes the first concerning the mourning for the dead the second concerning the day of Iudgement and the comming of the Lord Iesus Novv to returne He prayes for holinesse to them And vvhat should this holinesse doe To make your hearts sayes he stable and vnblameable before God And at vvhat tyme especiallie at the comming of the Lord Iesus Christ In vvhat companie should they be established with holinesse They alone No but vvith all his Saints in that happie societie of the Church of God and the Saintes There is the effect shortlie of this thirtienth verse Then brethren marke It is holinesse not a fashion of holinesse in outvvard behauiour Holines stablishes our harts before God but vvithin the heart of a man or vvoman that makes them stand vp in the presence of God that establishes them without feare terrour or trembling when they stand before the. Tribunall of a terrible Iudge Where there is no holinesse no sinceritie of heart in man but an heart filled vvith foull affections full of vncleannesse and filthinesse there the heart dare not present the selfe before the face of