bring an aspersion upon our calâ—ing avoid abhor them Away with â—he works of darkness let them not â—e seen among us they are most unâ—eemly unseasonable in Christians What a shame is it that those who are â—alled to so great and glorious things â—ould live like the base scullions of the â—evil ought we not to walk in the â—ar of our God because of the reproach â—our enemies that we may give no occaâ—on to the adversary to speak reproachâ—ully Let us oh let us strive to be â—ch manner of persons for holy conâ—rsation and godliness that our very lives may proclaim to all men that our hearts hopes countrey portion is above not in this world that in our words and works wicked Men may smell the fragransie and behold the majesty and glory of Religion to their astonishment and be compelled to say these are kindly Christians indeed worâ— thy the Name they bear the seed whicâ— the Lord hath blessed 〈◊〉 6â— 9 Consider I praâ— you for I would gladly strike this naâ— a little further 1. That profession sepâ— rated from sutable practice is a greâ— Enemy of Christs Kingdom Unreformâ— ed Protestants must be content to 〈◊〉 ranked among adversaries as well 〈◊〉 Turks and Pagans and its hard 〈◊〉 tell which is most dangerous For 〈◊〉 these fight only from without the Câ—â—â— God and who can look for any beâ—â—er from them who profess hatred aâ— enmity against the Church Those 〈◊〉 â—ing within the bounds and bowelsâ— the Church put weapons into 〈◊〉 hand both of forrain and domest soes seeretly encourage strengthâ—â—â—m them against Religion while tâ— seem to be Friends 2. Neither should external enemies have any power to hurt the Church if the sins of those that are in the Church did not provoke the Lord to become her Enemy to pull down her wall and give her into the hands of the uncircumcised 3. The bad lives of Christians are a great hindrance of the Churches increase For when the Men of the world see them as earthly midded as covetous as contentious and in a word in many things as blame worthy as themselves they applaud and settle themselves with more confidence on the dregs or dunghil of their own cursed condition as giving sufficient hope of salvation they think our doctrine touching the necessity of holiness and universal obedience in them that shall be saved to be vanity and falshood they resolve they need no more repentance than they have which indeed is none at all and so come not to Christ that they might have life vvhereas a good life is a good oratour perswading and calling others to goodness wooing and winning the minds even of rude aliens to an approbation of it and so preparing them to be further wrought upon by the word of grace Whence the Apostle Peter exhorteth Wives to subjection from this reason that such Husbands as obey not the word may be won by the conversation of the Wives Were we such Christians as we ought to be saith an Ancient such as blessed Paul there would be no Gentiles no prophane men left among us We might draw many worlds to the faith 2. A bad life in Christians makes way for corruption in judgement renouncing of Christ and the height of wickedness For 1. God being provoked by mens impounding or imprisoning his truth in unrighteousness and partial walking in his Commandements in judgement gives them over to delusions leaves them to fall into errors and damnable opinions 2. When men are not what they profess and know they ought to be it cannot be but they seel themselves often stung lashed judged by the word of God and their own Consciences Wherefore to be rid of this trouble and torment and get liberty from Gods yoke the strictness whereof they cannot endure First they begin to desire and then labour to perswade themselves that some things which they have learned may be false or at least doubtful not very certain they invent or fetch from the Devils forge colours excused defences of that they mean not to amend wicked and Atheistical conclusions encouraging to continue in their course till at length the spirit being wearied and departing they fall to open prophaneness grow extremely impudent and obdurate in sin and so their latter end be worse than their beginning Wouldst thou have me speak more plainly Art thou a Christian in name but livest not like a Christian Take heed thou art in danger to be given over to heresie to believe Doctrines of Devils or wholly to forsake the way of righteousness to return to thy vomit and wallowing in the mire to become a stinking snuff or vapour in the nostrils of all men yea seven-fold more the child of hell than when thou didst first begin to profess Christ 3. As God expects more duty from his own than others so their unholy lives disagreeing from their holy calling kindle his anger more than the sins of others He will be sanctified in them that draw near him You only have I known of all the families of the earth therefore I will visit you for all your iniquities He takes it most unkindly to be dishonoured by his own people He will wink at the wickedness of strangers when those of his family shall be sure to smart for their disobedience and worthily For as one saith if Gentiles live filthily it s not a thing to be wondred at nor worthy of so deep censure but for Christians who enjoy so many glorious favours of God to live wickedly is a thing intolerable 4. Christians not Ministers only should be lights or candles shining and shewing to others the way to salvation If then by the dark and soggy cloud of carnal conversation we lead them into the pit how shall we answer our Judge Dread we not that sentence Cursed is he that causeth the blind to err in the way Indeed the wicked who take occasion from our unworthy walking to speak evil of the way of God or to wander in the way of death shall perish in their iniquity but we who give the occasion shall not escape Truly when I hear a man thus taxed Oh such an one is one of these forward fellows who love Scripture Prayer Exercises and yet he will swagger in some company as well as others or he hath so deceived me that I will take heed how henceforth I trust or entertain under my roof any of that feather I cannot but say within my self It were better a milstone were hanged about his neck and be cast into the depth of the Sea than he should by such un-Gospel-like carriage and discoloured manners lay such a stumbling block in the world 5. Think with your selves what comfort can any man have in that life which fighteth with his profession in that profession which is controlled by his life to which his life daily gives the lie which will certainly be an inditement and witness against him in the great day If it be a shame for one pretending himself
quest it shall not be amiss for further explication of the point to answer one question how do Christians honour or dishonour their calling Sundry waies answ but these are the principal 1. They honour it by growing up to an holy dexterity and skilfulness in the trade of Christianity when they so receiue the word as they encrease in knowledge and holiness labour still more and more to abound and excell in spiritual understanding maturity of judgement power and ability to subdue evil and do good Contrariwise they disgrace Christianity by non-proficiency when after much teaching they continue silly punies babish ignorant sticking and stumbling in the very grounds and easiest points of religion ever learning and never attaining to any solid distinct orderly knowledge of Diuinity 2. They honour it by stedfast persisting in the holy doctrine they have received against all contrary blasts of vain mouths when they are so rooted and grounded in the truth that they are able to stand firme and unmoveable against the enticing words of corrupt Teachers yea to trie their spirits discover and avoid them On the contrary they dishonour it by being reeds and weathercocks in religion when they hearken unto and suffer themselves to be seduced by the subtilties of impostors and glorious shews of counterfeit Angels of light vomit up again the wholesom doctrine they have taken down and drink in the lying words of deceitful workmen 3. They honour it by an unspotted conversation when like Zachary and Elizabeth They walk in all the commandments of the Lord blameless and are as the Philippians are exhorted to be unblameable sincere harmless without rebuke shining as lights in the world that is so frame their lives as they cannot justly be accused of any open and gross sin after their calling They dishonour it by falling into reproachful and scandalous evils 4. They honour it by abounding in fruits of righteousness when they labour to be full of good works holy just profitable actions ever to be speaking and doing that which is agreeable to the word of grace and may honour God edesie the inward or help the outward man in themselves or others ever to be exercised in one good work or other in a word when they endeavour seriously that their practise may answer their teaching and profession They dishonour it by barrenness fruitlesness careless neglect of good works when they place religion only or principally in knowing or talking profess piety but express it not in their practise or do not constantly shew forth mercy and equity in all their actions so that the very wicked can tax them for the want of these things 5. They honour it by bridling and moderating affections manifesting Christian meekness when occasions of being provoked are offered equanimity confidence and joy in God when he takes away good things or brings evil upon them They dishonour it by suffering passions now stirred by some adverse and ingratesul occurrences to overflow the banks and break out into unseemly excess when they can keep no mean or measure in their anger are fearful above measure altogether heartless at the approaching of danger grieve immoderately for losses and crosses For worldlings seeing the children of God so impotent impatient timorous dejected think within themselves surely there is no such joy in these mens religion no such power in faith as Preachers would perswade us 6. They honour it by union and harmony of hearts and tongues when they sweetly conspire and are knit together in judgement and affection as the boards and curtains of the Sanctuary by rings and tenons minding speaking the same thing walking by the same rule They blemish it by mutual jars vvars dissentions especially in matters of Religion 7. Lastly they honour it by constancy in religion vvhen they are called to suffer great things for it holding on in the way of life when showres of persecution falling threaten to drown them willing and chearful forgoing the dearest things for the Gospel They dishonour it by spiritual cowardise and apostasie starting back from the truth because of the Cross shrinking away from the love profession practice of godliness left they should be troubled and persecuted This makes men think Religion is worth nothing for which they that know and have professed it will lose nothing this makes men say these love the world and the things of the world as well as others for they will yield to any thing rather than part with living liberty life This instruction thus confirmed and opened ferveth first to reprove many that desire to be counted and called Christians but answer not their stile Some notwithstanding all our preaching are unexpert in the word of righteousness in the art of godliness grow not in knowledge but stand at a stay like dwarfes and dwel perpetualiy upon that a. b. c. of Religion which they learned long ago Some of good age and long standing have begun to totter and turn after seducing spirits which promise to open unto them a new way that they may find rest and peace to their souls wherein they may walk without a Conscience Some for fear of worldly troubles let good causes fall to the ground But above all others this point thunders against those who by their disordered lives bring shame not only upon themselves but upon Christianity in general It s to be lamented that some by idleness in their callings pride unthriftiness undutifulness to Governours unfaithfulness in dealings slipperiness in promises rigor in standing upon and prosecuting their own right to the utmost discords and such like gross faults appearing in their lives give the wicked occasion of condemning our whole brotherhood 1 Pet. 2.17 and make Religion ashamed that ever she knew them yea blush and hide her face if they do but look at her or challenge any acquaintance with her And do we serve our Religion thus Beloved in which we hope to be saved Do we look she should comfort us plead for us lead us to heavenly glory and yet we deal with her as Judas did with Jesus that is daily deliver her up to be mocked scourged crucified pierced by the spears and arrows of ungodly mens venomous tongues Do we not fear lest if we continue to be a shame to our fathers house exposing it to infamy and obloquie in the world we be cast out at length as bastards and bond slaves lest if we be a shame to the Gospel the Author of the Gospel be ashamed of us in that great day Secondly Vse 2 all that call upon the Name of Christ and are called after his Name must hence be spurred and stirred up to answer their calling especially by an holy and unblameable life Brethren let us study every man in his place to be an ornament and credit to Religion Whatsoever things tend to the honouring of our holy profession let us think on them and do them embrace and follow after them whatsoever things we know or justly suspect will disparage and
these things bringeth out their host by number and calleth all by their names by the greatness of his might who can do what he will and hinder what he pleaseth who never fainteth nor is weary hath undertaken to finish their faith by that effectual working whereby he is able to subdue all things to himself As soon shall God fail as the Faith of the Elect utterly fail till the Almighty be overcome they can never perish Thirdly Vse 3 Believers who complain of weakness of faith are here taught to follow the Lord with importunate and earnest requests that he would by his out-stretched Arm uphold them in believing to the end and accomplish their faith by the same power whereby he first brought them to Faith Do we sometimes feel our selves so near swouning that we are ready with David to cry out My flesh and my heart faileth me let us cry unto Jesus the Author and Finisher of Faith Heb. 12.2 that he would strengthen us and perfect that which he hath wrought in us Let us look up unto him Joel 3.16 Ps 68.35 who is the strength of the children of Israel who gives strength to his people power to them that are faint and to them that have no might increaseth strength let us lay hold upon his strength who is the God of all Power the rock of our hearts and of our faith the worker of all our works in us and for us who is able to do exceeding abundantly above all that we ask or think according to the power that worketh in us to him be glory for ever and ever Amen Fourthly It seemes to me Vse 4 we may rightly conclude from this point that Faith shall not cease in the life to come For that which God will accomplish shall not be abolished else God should perfect and accomplish a most excellent Habit in vain and to no purpose which standeth not with his Wisdom Because the assertion may seem strange and new though indeed it hath worthy Authors these reasons may further confirm it 1. Were it not harsh and absurd to say the glorified Saints have no confidence in God 2. No Man can doubt that the spirits of just and perfect Men now in Heaven do believe and wait for the redemption of their bodies therefore faith and sight are not so opposed as they cannot stand together 3. If there shall be a word in Heaven then faith but there shall be a word not this written or printed Bible but the substance of that Doctrine which is contained in the Bible and consequently all those Promises which speak of the Eternity of that glorious Estate reserved for Believers in Heaven shall be written in their hearts So that if any ask what use shall there be of Faith when now they enjoy the Lords promised Salvation I Answer they shall believe that God will perpetuat and continue those joys and pleasures that blessed condition to them for ever and ever 4. I suppose this is found Doctrine which hath hitherto gone for currant among our Divines unless 〈◊〉 that late Controversie whether fai◠or repentance hath precedency ◠have received some affront Faith is the root foundation original of holiness Doth the root wither when the tree and branches flourish more than ever 5. In the day of Judgment the Lord shall pronounce all the sins of the righteous eternally forgiven the sentence of absolution remission shall be openly and fully declared and confirmed as Divines teach Shall they not believe what Christ speaketh 6. Why may we not say that as the godly in this world believe things past as the creation the incarnation death resurection of Christ so shall they in the life to come These arguments sway me to this opinion as most probable that Faith in God is an eternal gift abiding in the Heavens tho some Operations of it shall cease in Heaven whereof there shall be no number The matter is not of such weight that I would contend with any man about it Let the Prophet judge and instruct him better if he err who in points of this nature suspecteth his own judgment as much as any other and is more desirous to learn than to teach Lastly from this instruction its easie to gather that we must seek unto and rest upon God as well for the finishing as beginning of our salvation Should the beginning be Gods work the accomplishment ours so wise an Apostle would not have spent nor by his own example taught us to spend so many prayers for it This is to be marked as meeting with the Papists they will have God lay the foundation of mans salvation by Predestination redemption free remission of sins but afterwards they will not be much beholden to him they can now perfect the building themselves for they can merit increase of justice and eternal life so that in effect they say to God as a man sometimes to his neighbour when he would have this or that work done do but set me in and I shall do well enough But that doctrine which suffereth us not with the Apostle to pray while we live Lord accomplish in us weak and worthless Vessels by thine own power the work of faith and all the good pleasure of thy goodness is not from heaven but from men and the Devil Hitherto we have unfolded the special requests which the Apostle made unto God for the Thessalonians There now remaineth only the end why or for which he thus intercedeth with God and moveth him for the forenamed blessings and its double 1. Principal respecting Christ 2. Subordinate respecting the Thessalonians themselves The former is set down in these words that the name of our Lord Jesus Christ may be glorified in you that is that Christ himself by this means may be honoured in you and by you in this present world As if he should say I do the rather beg these things for you because they mainly tend to the promoting of the glory of Christ among the sons of men which thing I am sure your souls earnestly wish and desire Observe from these words to instructions First doct 1 that the scope of Christians must be the glorifying of Christ The Apostle testifieth of himself in another place that he desired nothing more than that Christ might be magnified in his frail body Phil. 1.20 whether by life or death and professeth that he made this the only end of his life the mark at which he aimed in his whole Ministry all his actions and passions to bring glory to Christ For so I expound those words for to me to live is Christ and generally of all true believers he saith elsewhere Whether we live we live unto the Lord or whether we die we die unto the Lord. And good reason For First Reas 1 Christ is the Author both of their being and conservation From him they have I se and sustentation natural and spiritual Col. 1.16 For by him all things were created do subsist
Totum Hominis OR THE VVHOLE DUTY OF A CHRISTIAN Consisting in Faith and good Life Abridged in certain Sermons expounding PAUL'S Prayer for the Thessalonians Epist 2. Chap. 1. Vers 11 12. By SAMUEL WALES Minister of the Gospel at Morley in York-shire EPHES. 6.16 Above all take the Shield of Faith 2 PET. 3.18 Grow in grace and in the knowledge of our Lord Jesus Aug. de Civit. Dei lib. 16. cap. 1. They that glory in the Christian Name and yet live wickedly are like unto Cham for they shew forth Christs death by Profession and dishonour it by lewd Conversation LONDON Printed by T.B. For Benjamin Alsop at the George at the lower end of Cornhill over against the 〈…〉 Stâ—â—kâ—-Market 168â— THe Reader is to take notice of the Providence by which the ensuing Treatise and the Epistle before it came to be reprinted so many years after the first Impression and the Reason thereof which was as followeth The Lord Wharton in Sept. 1674 being at Leedes and looking on the Pictures in the room where he dined among the rest there was one of Mr. Wales the Author of both A Gentleman there present spoke highly in his commendation he having been a neighbouring Minister in those parts of great worth and esteem and said he he dedicated a Book to your Lordship which I think I have in my Closet my Lord not remembring any thing of the said Book or Epistle was desirous 〈…〉 so honourable a character of his Lordships Father he begged the said book Afterwards finding also the Treatise it self so useful he communicated the same to his onely Brother Sir Thomas Wharton who both of them thought fit to cause the said Treatise and Epistle to be reprinted both in respect of the memory of their ever honoured Father and for the usefulness of the Treatise it self and they also thought fit to add a few lines of their own to their Children collecting from that word in the Epistle of the worthy and reverend Author That the Domestical Precedent of such a Father was for Admonition and Instruction of the said Lord Wharton that surely it was and they hope and pray it may be no less admonishing and instructive to all those who come out of the loines of the same holy and worthy Progenitor PHILIP Lord WHARTON and Sir THOMAS WHARTON his only Brother wish Grace and Peace unto their Children and their Childrens Children from God the Father and our Lord Jesus Christ through the Sanctification of the Holy Ghost Dear Children YOU have been acquainted with the Original of the ensuing Discourse and the occasion of its Revival at this time Your especial concernment in it is from the Character and Account given of the Life and Death of your Grand-Father our Father in the Epistle Dedicatory prefixed unto it and although we had not the advantage of knowing him our selves so as then to have had a sense of the things spoken of him he being taken away in our tender Age yet we have a full assurance of the Truth of the Testimony given in the Epistle following unto his Zeal Wisdome and Piety The known Reputation and Integrity of the Reverend Author of that Epistle with the time of his Writing of it being after the Death of our Father and its Direction to one of us then a Child from whom he could expect no Countenance nor Reward do exempt his Testimony from the common Condition of such Epistles and Dedications even when Written by other good men On this Account we do in the first place commend the Treatise it self unto your dillgent perusal and do leave it as a pledge of our concernment for you in the things contained therein For being not designed nor contrived by us nor the Author for any such end the Tender of it being made unto you from that hand of Providence whereof ye have heard it ought to be had of you in especial regard It is a Treasure in and unto a Family to have such a Person as your Grand-father is here truly represented to have been on the Roll of its Progenitors And we have been taught that where Soveraign Grace hath made an entrance into any Family especially in a principal Root of it it doth not utterly forsake that Family at least in some of its branches unless the Covenant whereby it is administred be generally neglected or refused On this Occasion it is not improper for us to add what we each of us know and can with much comfort Witness of the holy and exemplary Lives and Conversations of our dear Mother and of each of our Wives from whom ye have respectively issued on which Account as the Apostle said of Timothy that be called to remembrance the unfeigned Faith that dwelt in his Grandmother Lois and his Mother Eunice we can truly say the like of your Grand-mother and respective Mothers and we should rejoyce in nothing more than with the like Confidence to add with the same Apostle concerning you all that we are perswaded the same Faith dwells in you also as we hope we can say of some of you It becomes not us to speak any thing unto you of our selves nor of our endeavours to transmit this Priviledge unforfeited unto you It is sufficient for us which we must abide by that we have not been wanting in any means of Instruction which we thought might conduce unto your good and advantage You that are our own Children immediately are most of you in that State for Age and understanding as wherein you must answer for your selves We therefore leave it in charge with you that there be not an Intercision of the Administration of the priviledge and grace of Gods Covenant in and towards our Family by your Default Your Lot is fallen into Times of great Advantage on the account of the Light of the Knowledge of the Gospel and of great Disadvantage from the abounding of various Temptations in them it requires more then ordinary Diligence so to deport your selves that you neither suffer for abused mercies nor fall into a Course of sin upon urgent opportunities Remember also in point of Honour and Interest that no Families are more contemptible in the World than those who degenerate from pious Ancestors for in that case it is which God himself hath given that express Rule They that honour me I will honour and they that despise me shall be lightly esteemed It is but a little while that we shall be present with you neither have we much more to do for your advantage than we have done Our principal Design now is to leave an abiding sense with you of this our present Advice We are not altogether ignorant of what hath been said by others and of what yet may be said in the way of Advice to Children by Parents who have a Care of their Temporal and Eternal good The substance of all that can be spoken in this Case is comprized in the last words of David to Solomon his Son And
spiritual dangers as the tal Cedars to strongest blasts Satan hath many more advantages against them than meaner persons they are most subject to be poisoned with pleasures puffed up with pride surfet of prosperity let loose the reigns to all injustice violence cruelty in a word to break the bonds of all discipline promise to themselves impunity and become incorrigible while they powre out themselves to all licentiousness because few dare freely reprove them hence no doubt sprung that Dutch Proverb which must be taken with a corn of salt Princes in Heaven are as scarce as Venison in poor mens Kitchins therefore they have need to be extraordinary careful of their salvation and guarded with double diligence watchfulness zeal in all religious duties Lastly their lives are very exemplary obvious to publick inspection and imitation many eyes are fixed upon them their actions are powerful to command effectual to corrupt inferiours who are too ready to follow and conform to their courses and think if great men live wickedly they may do the same by authority Satanknoweth that by their exorbitances they not only lose their own souls but draw much company with them to perdition Examples even of greatest Princes Kings Emperours further confirming this point are not wanting David though entangled in many wars besides other incumbrances and employments not a few spent no small time in communing with God and his own heart as appears by this that 140 of the Psalms in probability are of his penning and composing King Josiah in the eigth year not of his life as some mistake but of his reign that is in the sixteenth of his life began to seek after the God of David his father that is to give himself to the private study of piety to reading prayer and such like exercises Who more devout than Daniel and Nehemiah two great Courtiers and Governours Constantine the Great besides reading and praying with his family did every day at set times shut himself in his closet and there converse with God by solitary Prayer Alfred King of England spent eight hours the third part of every natural day in prayer study and writing These things I have thus discoursed that your Lordship may see and others acknowledge I do not without cause offer to your hands and eyes a Treatise wherein the two main parts of religion faith and good life are explained and urged It pleased your Noble Father while yet he dwelt in the land of the living to vouchsafe me the meanest of Gods messengers that gracious respect which I could never have expected from so honourable a personage and your Honour also in those times to take notice of me The remembrance of those things hath emboldened me to this Dedication which otherwise I should never have presumed to attempt Wherein the Searcher of hearts knoweth I seek and aim at nothing else but the honouring of his memory who now sleepeth in the Lord and stirring up your tender mind to the imitation of his vertues What honest heart ever knew him and did not lament his departure as a publick loss or say this world which now wants him was unworthy of him He was a professed enemy of Popery and Prophaneness a true friend and favourer of all godly and painful teachers without exception or partiality receiving their persons and doctrine with such gladness and singular reverence as I must needs say to me was vvonderful and in persons of his ranck is rarely seen ready at all times by his authority speech letter to help and encourage them in their holy function What shall I say of his supported life in the slippery time of youth his religious care of constant frequenting Gods house not only twice on the Lords day but ordinarily on Lecture days and preparing himself for the use of the Lords Supper his sincere affection to the holy ways of the Lord and all that walk in the same which to any observant eye appeared by many not obscure signs and testimonies I shall comprehend all if I do but say by profane great ones who openly reverenced him he was secretly twitted for Preciseness and Puritanism And could the Epilogue of such a life be any other but a blessed death Though his sickness was violent yet how sweetly he comforted himself in the Lord and having foretold the day of his death rejoyced in spirit from assurance of being with Christ after his dissolution how graciously feelingly powerfully he powred out his heart in supplication before the Lord those that were present can witness and will never forget and amongst the rest I remember one an ancient and reverend Minister who professed to me that himself was exceedingly affected and refreshed by his prayer and that he hath seldom heard any Preacher pray more excellently more divinely Novv my Lord vvhy hath the Divine Providence which doth nothing in vain sent set before you such a domestical precedent Surely for your admonition and instruction that you might be warned thereby to tread in the same steps and learn the path of life by example as well as precept Suffer therefore I beseech your Honor the word of exhortation As God hath made you heir of your fathers greatness so labour to shew forth an express image of his graces and godly conversation and think often you hear his voice thus sounding in your ears for by his life being dead he yet speaketh to you My son know the God of your father and serve him with a perfect heart and willing mind Macte nova virtute puer sic itur ad astra By the grace of God I have led you the way walk as I have walked that we may meet and enjoy one another in Heaven Repel with infinite loathing the whisperings of those witches who go about to perswade that though it s not amiss for Nobles to have a form of godliness yet forwardness in Religion is a stain and blemish to Noble bloud Such things are suggested by the father of lies to rob you of true comfort in this life and a Crown of glory after death For I assure your Lordship in the word of truth as true piety is able to accommodate Noblemen with the best Musick peace of Conscience the best Counsellor the wisdom which is from above the fairest and strongest house Gods protection the best weapons defensive offensive faith and the spirit of prayer the best attendants Gods holy Angels so it will wonderfully adorn and beautifie all other excellencies purchase them more true honour than an external accomplishment even the honour that cometh from God only a place and a Name better than of Dukes Earles Lords an everlasting name that shall never be cut off and at last put them into the possession of immortality and eternal life The father of mercies inrich with all blessings of heaven and earth the noble and vertuous Lady Philadelphia your mother keep your Honour from every evil now and ever season and govern your young years by his holy spirit that
as you increase in days and stature so you may increase in all sanctifying gifts and in favour with God and men flourishing in the Courts of our God as those that are planted in the house of the Lord and bringeth forth more fruit in old age to the glory of his blessed name Amen and Amen from his heart saith To your Honour most addicted SAMUEL WALES Apr. 30. 1627. 2 Thess 1. v. 11 12. 11. Wherefore we also pray always for you that our God would make you worthy of this calling and fulfil all the good pleasure of his goodness and the work of faith with power 12. That the Name of our Lord Jesus Christ may be glorified in you and ye in him according to the grace of our God and the Lord Jesus Christ. THE scope of the Apostle in this Chapter is to refresh with the cool water of consolation the faithful Thessalonians now in the fiery Tryal of Tribulation and with Cordials of lively Comforts to confirm their spirits macerated and steeped in afflictions His chief Argument is taken from that righteous recompence of reward which the just Judge of all the world will give in the day of his appearing endless trouble and torment to them that have here troubled and tormented the godly eternal case and refreshment to them who are now hated and vexed for Christs sake And to the end this comfort might sink more deeply and stick more firmly he digresseth a little into a description of Christs coming to Judgement opening as it were the very Heavens and representing him to their eyes with all his glory These two Verses now contain the conclusion of this consolation the sum whereof is a commemoration of the Apostles Christian care and religious practise of carrying the names of these Thessalonians continually before the Lord in holy petition and making suit for them that they might hold out in this noble but painful race and warfare which was indeed the scope of his consolation In them we may consider 1. The act or duty simply propounded 2. The amplification of it 1. From the adjunct circumstance of time when or how often he did exercise it 2. From the moving cause included in the first word Wherefore 3. From the subject or persons for whom the afflicted Thessalonians 4. From the object or person to whom our God 5. From the matter of the prayer that he would make you worthy c. Let us begin with the first The act or duty performed by Paul and two other holy men of God Sylvanus and Timotheus is prayer we also pray that is we do not only give thanks to God for you comfort and teach you the way of salvation both by preaching and writing but moreover we make earnest requests to God in yoor behalf Our lesson hence is Ministers must pray for their People Teachers of the Church must add prayers for the Church to all their other labours prayers I mean both private and publick The sons of Aaron are commanded to bless the Children of Israel Num. 6.23 Deut. 33.10 1 Sam. 12.23 Jer. 18.20 to put incense before the Lord a type of holy prayers Samuel calls the neglect of this duty a sin against God The Prophet Jeremy professeth he had stood before the Lord to speak good for his hearers and to turn away his wrath from them Nothing is more plain or frequent in all the Epistles almost of all the Apostles And good reason For First They are spiritual Fathers of their Congregations and therefore should have paternal affections in them which cannot but send forth Prayers for their Children Will not natural Parents earnestly wish and defire the good of their sons and daughters Secondly Their Prayers may greatly help and advantage the People 1. By diverting threatned and imminent or removing already inflicted and incumbent Plagues Moses standing in thâ— breach turned away the Lords wrath from rebellious Israel and saved them from deserved destruction Psal 106.23 The withered hand of that wicked Jeroboam at the Prayer of the Propher is restored Two heavy Judgements shewed in Vision to the Prophet Amos prepared for Israel at his intercession were stayed at least for a season Read Amos 7.1.2 3 c. 2. By procuring or pulling down from Heaven many blessings upon them spiritual and corporal Elias prayed saith the Apostle James and the Heaven gave rain and the Earth brought forth her fruit If the prayers of private Christians may prevail with God for healing those that are sick in soul or body shall we think the requests of his faithful Messengers who come nearer unto him will do nothing But especially their Prayers may obtain of God that blessed success and fruit of their Ministerial travels in the conversion and sanctification of their hearers than which nothing can be more profitable for the People and which is the Crown of the Ministers rejoycing First then many are worthy to be reproved Some are so sull of Satan that if any of their hearers do but cross or displease them they break our into black and bitter cursing instead of blessing wishing Gods Plagues and vengeance may fall upon them Some are so ignorant they cannot pray some so profane they care not for praying either for themselves or others they have more skill of swearing and swaggering than powring out spiritual prayers Many utter words of prayer in publick who are dumb at home all the week long and trouble not the Lord with one servent and savoury request for the spiritual welfare of the souls of their people I fear when the great Shepherd the Prince of Pastors shall appear these will appear and be found unfaithful Shepherds For as that Christian who never prays for himself but in the Church is convinced to pray only for fashion so that Preacher who never prays for his sheep but in the Pulpit may justly be thought to pray of custom rather than from conscience and zealous desire of their salvation and he that prays of custom only will I warrant him by cold and careless teaching except the wind of praise drive his Mill testifie to the world that he cares not much who carry away their souls so he have their fleeces Secondly therefore let all that are set over Congregations in the Lord provoke themselves to this duty I mean to be as well instant suiters for them to the Lord as constant instructers of them from the mouth of the Lord. Let every faithful Steward of Christ say with Samuel God forbid I should cease praying for the people of God committed to my charge For 1. If we bear them in our hearts 2 Cor. 7.3 as Paul did his Corinthians Philippians if we earnestly long after and love them in the bowels of Christ Jesus as the same Paul did the same Philippians Phil. 1.7 8. and what are we but hirelings if we do not we cannot but remember and mention them to God in our daily prayers as Paul did all the Churches 2.
Can we see our Auditors rotting and stinking in the Graves of their ungracious courses stumbling or poasting rather in the path of perdition stabbing and wounding themselves continually and like mad men treasuring up wrath which shall burn themselves in the bottom of hell Can we see these things and not pity them and pitying shall we not by prayer seek to help them 3. Seeing all our speech without the inspiration of the Almighty can neither call nor keep men in the state of grace have we not need with the Apostle night and day exceedingly to pray for them The converting of a sinner a work no less difficult than the quickening of one dead is far above the activity of any means or labour we can use yea the power of the Angels of Heaven A moral dispute of an heathen Philosopher much more a divine discourse of a Christian Preacher may stirr up strange pangs and passions but cannot imprint grace in the soul no more than turn a stone into flesh Should we waste our lungs and weary yea wear our tongues with speaking if God bow not the heart we spend our strength in vain and for nothing Now how can we expect or promise to our selves this great blessing I mean the winning and saving of souls by our doctrine which a good Pastor thirsteth after more than any earthly commodity and vvherein he rejoyceth more than if ten thousand royal diadems all garnished vvith pretious stones vvere set upon his head if vve crave it not of God by servent prayer Thirdly Hearers must hence learn to crave the help and comfort of their godly Ministers prayers I doubt not but they fare better for them in their persons children estate travels sickness seed-time harvest It s a good and commendable custom to commend the afflicted in Congregations to the prayers of the Pastor Hezekiah seeing himself and his People in a great and dangerous strait by messengers intreateth the Prophet Esay to lift up his prayer for the remnant that were left in the Kingdom of Judah The Apostle wills the faithful when any are sick among them to call for the Elders of the Church that they may pray over them If any be so godless as to despise or make light account of the praiers of Gods Messengers not only the godly but the wicked shall condemn them For reprobate Pharaoh when the hand of God presseth him can say to Moses intreat the Lord for me and Simon Magus to Peter Pray to the Lord for me that none of these things come upon me But here let Jothams Counsel be remembred Hearken to me you men of Shechem that God may hearken unto you If thou wouldest have thy Teacher to be a speeding spokesman to God for thee if either thou desirest or thinkest thou shalt ever need the relief of his prevailing prayers in the day of thy calamity see that now thou obey from the heart the doctrine he delivers submit as a good Child to his holy counsels and admonitions If thou continuest to rebel against the word which he brings from God it may be as the Lord charged Jeremy not to lift up a cry for the Jews nor to make any intercession for them because he was determined not to hear so he will lock the heart and close the lips of thy Minister that though he would fain speak for thee he shall find neither words nor affections of prayer God shutting the door of prayer against him because he meaneth to shut up his mercy from thee and not to be intreated to do thee good And this is just that he who would not hearken when God besought him in his Minister to repent should not be heard when by the Minister he sueth to God for favour Thus much of the duty The first thing whereby it is amplified is the adjunct circumstance of time when or how often they prayed always which is not so to be understood as if they were continually upon their knees or did nothing else but pray without intermission but the meaning is that they continued and renewed every day the practise of this duty at fit times and seasons So Solomons servants are said to stand continually before him 1 King 10. and Jehoiachim to eat bread continually before the King of Babylon that is he had a daily allowance or portion at meal-times And the daily Sacrifice in the Law is called the continual burnt-offering because it was constantly repeated twice a day that is offered continually morning and evening as elsewhere the Holy Ghost expoundeth himself Now because Paul and his fellows may and must be considered both as Ministers and as Christians hence we observe that Christians must daily exercise themselves in Prayer The servants of God must keep a constaut course of calling on God day by day This lesson is taught by the most holy mouth of our Saviour both in that Parable of the Widow importuning the wicked Judge the scope whereof is to teach that men ought always to pray and in his pattern of prayer wherein he directeth us to beg every daybread for the day likewise by the example and practise of the Saints David Daniel Anna Paul The reasons are many and evident First What more equal than that part of every day be given and consecrated to him who is the Lord of the day and of all our time Is it not reason we should daily do homage and service to him by whom we are maintained and sustained daily in whose hand are all our days all our ways Is it not fit he have a sheaf of his own Field a Cake of his own Lump They had a morning and evening sacrifice in the time of the Law shall we who have greater light than they had come behind them in honouring the Lord shall we want that truth whereof they had the shadow Secondly Prayer is a singular means of near and Heavenly communion with God therein the godly not only seek but enjoy the face of God talk familiarly with him And have we not need every day to maintain this communion which is the root and fountain of all our comfort to hold and continue acquaintance and fellowship with him who is our life strength best friend Is it not a shame for Children living in house with their Father to pass a day without speaking to him or looking him in the face Thirdly Prayer sanctifieth to us that is obtaineth of God for us a lawful and comfortable use of all the things and affairs of the day Without prayer therefore our callings and our labour in them are unclean whatsoever we enterprise or do is unclean to us we cannot expect Gods blessing on any thing for our good we cannot be assured that it shall be profitable or wholesome to us vve may justly fear we shall be brought to Judgment and condemned for every thing we do take or use because vve defile it Fourthly every day vve stand in need of many things belonging both to temporal and
fall I cannot be taken out of the hands of Christ therefore these outvvard duties are not needful for me the Spirit of grace vvill make no such conclusions It s the Devils Logick not Gods vvhich teacheth to reason from the certainty of Gods grace to the neglect of our ovvn duty Thus of the former instruction Our second Lesson from the same ground is that Godly Mens Prayers promote the salvation of others The hearty supplications of the faithful put up unto God for their brethren are good means furthering and helping forvvard the salvation of their brethren if this were not so our Saviour would not have taught us to pray that Gods Kingdom of grace and glory may come to others as well as our selves that others as well as our selves may know and obey the will of God sincerely chearfully constantly The Apostle would not have said I know this shall turn to my salvation through your prayers my prayer to God for Israel is that they may be saved the Lord grant that he may find mercy in that day If a man see his brother sin a sin which is not unto death he shall ask and he shall give him life for them that sin not unto death For sometimes the prayers of the godly obtain for others the beginning of actual salvation that is conversion as our Saviours prayer for the Jews who crucified him took effect when so many of them were brought to repentance by Peters first Sermon and Stevens when Paul was converted therefore the Apostle willeth Christians to pray that Heathenish Magistrates may be turned to the Lord and come to the knowledge of the truth sometimes the progress of it that is the continuance and increase of all consequent blessings and gifts which are preparatives forerunners certain prognosticks of perfect salvation as fuller assurance comfort in afflictions spiritual establishment and the like Yet here we must know that we may rightly and soundly understand the point that Prayer is not a cause moving God to save those whom before he did not intend to save or making him more willing to save such whose salvation he formerly willed for Divinity teacheth that the will of God admitteth not intension or remission but a condition commanded and required in us which being fulfilled by us the Lord hath promised to shew and shed abroad upon others that grace which he had purposed before all time to bestow upon them The which doctrine serveth first to teach us what is the best office and greatest good turn we can do to any whom we love or whose kindness we desire to recompence as faithful friends bountiful benefactors kind parents dutiful children loving yoke-fellows Lend them many hearty prayers intreat the Lord for them that they may be delivered from this present evil world their eyes enlightned their sins pardoned their hearts purged their feet guided in the way of peace beg these things for them If thou prevailest in thy suit thou hast done more for them than if thou hadst made them Lords of all that the Iberian Nimrod doth either possess or desire all the Kingdoms of the earth Oh the dignity utility riches of prayer a good man by prayer may do that for his friend which all the wealth and power of the world cannot do The poorest Christian on whom God hath powred the spirit of supplications may be very profitable to the rich helping him to that which all his store cannot purchase For by the Heaven-piercing prayers which ascend daily from the Altar of a pure heart in the Temple of his soul he may be a means of receiving him into everlasting habitations that is of saving his soul Secondly hence we must be stirred up 1. In our daily petitions not only to speak for our selves but to remember also the whole community of them that belong to God wheresoever scattered It s a great fault in Christians not only to omit this duty altogether but to make it as too many do a meer matter of form Indeed our wicked hearts out of sloth or unbelief will be too ready to say Alas wherein can our prayers be profitable to them whose faces and cases are unknown to us But answer them from this Doctrine our prayers may advance the business of their salvation and like a prosperous wind facilitate their course or set themsorward with happy speed towards the Celestial Paradise How are we friends of Gods people if we deny our helping hand to procure them such a benefit as is the furthering of their best preferment 2. To crave the praiers of our Christian brethren We must lightly esteem the intercessions of our godly and religious friends nor think it an idle thing much less condemn it for a Puritanical form of speech to say when we speak or write to them I pray help me with your prayers For the meanest of Believers having received the crying spirit of adoption may be a mean or instrnment of our greatest good by speaking to our common father in our behalf Lastly Vse 3 this instruction breatheth out consolation to such poor souls who because they feel great weakness in themselves and live in places where spiritual meanes are scarce and slender are discouraged and almost despair of attaining salvation Let such know for their comfort that they have part in the prayers of all Saints in all corners of the earth which are ready every day at the throne of grace to speak good for them before the Lord of the whole earth and these prayers cannot be vain and ineffectual but shall like the shoulders of the palsiemans friends in the Gospel bear them into the presence of Christ to be strengthened and healed of their Infirmities support and carry them along in their pilgrimage and minister unto them abundant entrance into the everlasting kingdome of God The third point now followeth v. the persons for whom these ministers pray thus constantly for you saith the text that is for the Thessalonians who at this time were under persecution as appeareth in the fourth verse of this Chapter where the Apostle hath told us that he was glorified of them in the Churches of God because of their patience and faith in all their persecutious and tribulations which they did suffer Whence observe we Doctrine that Christians in their prayers must remember their afflicted Brethren As we must not forget to intercede and call upon God for all his dispersed Israel called uncalled so in special sort we should be mindful of them that travel under tribulation and suffer with Christ or for Christ This duty is included in that general precept remember them that are in bonds The practice of it occurs often in Scripture The sweet Psalmist singeth redeem Israel O God ont of all his troubles that thy beloved may be delivered save with thy right hand and hear me How often do the Faithful in the Psalms complain to God of the Churâ—hes distress and petition for redress Psal 74.79 80. Daniel and Nehemiah
Courtiers both â—n great favour with the greatest Moâ—archs in the world at that time how â—nournfully and earnestly do they inâ—eat for the church then in misery For First Reason 1 they are our fellow-memâ—ers parts of the same body if one â—ember suffer or be diseased will not â—e rest sympathize and seek the best â—elief for it they can if the head ake â—e stomack want meat the heart be â—ained the arme wounded the foot â—outy will not the tongue the souls â—rator by speaking the hand by writing crave supply or reâ—â—dy sure else they were unworthy to have any place in the body or receive life or motion from the head and heart Secondly Reason 2 they greatly need our prayers for their condition is both pityful and dangerous They stand as Gods souldiers in the very heat and heart of the most dangerous battle have not these need to be well backed by our prayers they sigh and groaâ— under oppression and wrong have not these need to be eased and helped by our prayers they are in the furnace oâ— fiery tryal Have not these need of thâ— cooling comfort of our prayers â— they should quail and start back whoâ— the Lord hath now brought into thâ— open field for the maintenance of hâ— truth the enemies would insult Sataâ— be proud of his victory Gods cause â— danger to fall to the ground and maâ— ny weak ones be discouraged Thirdly Reason 3 we may do them muâ— good by our prayers We may knoâ— their persecutors in the head it haâ— been observed that the faithful sighâ— ing against proud and cruel Tyrants with no other weapons but prayers and tears have given them blows after which they could never rise or recover we may move the Lord to give them compassion before those that afflicted them or to raise them up friends and fautors we may obtain for them deliverance as the Church did for Peter or strength to stand invincible under the cross Lastly our own hearts will tell us Reason 4 that were we in their case we would desire and expect this kindness from others We would think them unworthy to be called or accounted our brethren in Christ who hearing of our afflictions would not afford us the help of their prayers Now this is a rule in the royal Law urged also by Christ himself whatsoever ye would that men should do to you do ye even so to them and that which is now their lot may be ours e're long we are subject to the same things they suffer Suppose we were out of all reach of gun-shot yet we are commanded to put our selves in their room and to be affected towards them as if their case were ours as if their afflictions were our own proper burden First then Vse 1 what manner of Christians are those who if they pray at all pray only for themselves many alas too many are of this mind may but they sit and walk in the warm Sun of prosperity sleep in a whole skin line themselves well with wordly wealth suck in the commodities of a fruitful and peaceable land let who will take thought for distressed Churches distressed Christians they will leave that to them who have little else to do To apply this some what more particularly We cannot be ignorant how diverse as dear to God as the best of us are at this day afflicted some pinched and pressed with penury some imprisoned some banished We have heard with our cars our neighbours have told us how some are spoiled of their goods houses children synagogues liberty of worshipping God purely their temple-songs turned into howlings some kept in sore bondage by hard cruel Lords mourning continually and drinking their own tears in abundance by reason of the oppression of the enemy and the avenger some given to be meat to the sword of the furious and sulphurous sons of Babylon who now is grieved for these breaches of Ioseph who lays them to heart the telling or hearing of these things may prove a pang of pity in us for the present but who cries earnestly to God for them who can say his soul bleeds in secret for Zions wounds and thirsts after the peace of her children as if they were his own natural parents and brethren that their miseries lie heavy upon his spirit that he bears them in his heart when he comes to God in prayer give me the man give me the man that I may pronounce him the blessed of the Lord yea one of 10000 who cannot take and find that contentment which otherwise he might and could in his own good fare quiet habitation commodious lodging sweet children to whom the best outward comforts are less pleasant and often sawced with sorrowful sighs because it goes not well with the people and Saints of the Most high Well we may here learn to judge of our selves if our houses our hearts afford no prayers for poor afflicted Christians Zeph. 3.18 if we be not sorrowful for the solemn assembly if the reproach of it be not a burden to us we are as far from a truly Christian disposition as they that are furthest dead lumps in the womb of the Church void of the spirit of Christ unworthy to be reckoned in the mystical body of Christ Secondly Vse 2 let us therefore make conscience of this duty let us never cease to commend unto the Lord his afflicted flock his peeled and persecuted people We ought to lay down our lives for them if God should call us thereunto and shall we be backward to lend them our prayers Is it likely we would spend our blood to do them good for who we will not spend a few tears a little breath a few hearty desires and affectionate suits which we may do without hurt If the Jews in captivity must pray for the peace of heathenish Babylon how much more should the Israel of God for Jerusalem the City of God Is not the Christian Church the Spouse of Christ if we can see Christs own Spouse despightfully used trampled upon wounded and not be troubled not speak a good word for her how dare we say the love of Christ dwelleth in us The Lord no dobut hath just reasons within himself why as yet he sendeth not inlargement and deliverance to his Church but this freeth not them from blame who seeming and calliing themselves the Churches children pray not at all or very coldly for the prosperity of their mother Nay I will say boldly this denying to help the Church against the enemy though they never conspired with the enemy makes them guilty in Gods sight of the Churches desolation as sure as he that looks on while a true man is rob'd and murthered and calls not for aid is accessary to the murther Wherefore let us now begin if hither to we have been supine and careless and continue to be importunate petitioners for the faithful in misery oh let us double our importunity if it be possible giving the Lord no rest till
he arise have mercy on Zion and stablish Jerusalem till he tread down her enemies as straw is trodden for the dunghil and raise up Carpenters which may fray and cast down the horns that have scattered Judah Zech. 1.21 that there may be no more a pricking briar to the house of Israel nor any grieving thorn of all that are round about them that they may be no more a prey to the heathen but dwell safely and none may make them afraid Let us often set before our eyes their rueful condition think how many good things they want which we enjoy and how little worthy we are to enjoy what they want labour to be affected with a tender sense of their miseries that our hearts melting in compassion may send forth many zealous prayers the fruit and benefit whereof they whom we never knew never saw shall undoubtedly feel and reap in one kind or other The fourth point in order Interpretation is the object of Paul's invocation the Author of the blessings which are afterwards begged thus discribed our God that is the true God who generally is the God of the whole world The Lord of all the earth Zeck 6.5 the God of the Spirits of all flesh peculiarly of his own people Whence let us observe omitting all others only this Instruction The Lord is in special sort the God of the faithful Doctrine The godly and true believers have God to be theirs in a special manner He is my God my Fathers God saith Moses Exod. 15.2 this God is our God for ever and ever saith the Psalmist O Lord thou art my God saith the Prophet in the name of the Church The Lord my God shall come saith Zachary My God shall supply all your needs saith the Apostle And many such places there are through out the Scriptures For First Reason 1 he hath selected them out of the world and separated them from other people to be his peculiar people and embraceth them with such a love as he extendeth not to all Secondly Reason 2 he hath confirmed them to himself by making with them a covenant of life and peace wherein he promised to be a Father and Husband to them removing evils conferring all good things in this and the future life So much is comprised in these few words I will be their God Thirdly Reason 3 they chuse and avouch him to be their God to whom they give themselves and yeild all hearty and willing service duty and obedience as becomes good children and subjects First Vse 1 this serves to controll the sawciness and presumption of wicked men who being the seed of the old serpent and children of the wicked one will needs usurp and intrude into the proper right of the righteous that is challenge God to be their God their Father It can hardly be told how dishonourable intollerable a wrong these men offer to the Lord they most indignly debase his excellent Majesty making him a favourer Patron father of naughtiness the companion of Satan which is most vile impiety yea blasphemy should a known strumpet still in all places be calling the King her Husband would it not be counted impudency worthy to be severely punished by the judges Let such hear the Lord himself if yet they will believe him forbidding him to be so bold with his Name What hast thou to do to take my Covenant in thy mouth Yea plainly telling tthem to their faces they are not his people not under mercy that he is not their God It 's true even the vilest men in the world have relation to him and dependence on him as a Creator and Conserver but no man can truly call God his by Covenant till he find in himself 1. A sweet mourning in secret for that he hath done him so much wrong and still can serve him no better 2. A sensibleness of his dishonour 3. An earnest striving to give God his heart in all worship Secondly Vse 2 this Doctrine nay comfort the Godly Fear not nor be dismayed thou faithful Christian if he be thy God who is the God of salvation and justifier of repentant sinners thou canst not be condemned if he be time who is greater than all fin shall not hurt thee nor Satan pluck thee out of his hands If God be thine he will keep and care for thee thou art sure of consolation in calamity Esa 43.2 3. preservation in perils supply of all wants his wisdome shall be thy watch his providence thy portion his power thy pillar sustaining thee in heaviest afflictions if God be thine his promises are thine all those Texts which declare what God is or will be to his are as surely thine as if thy name were expressed in them his Christ is thine his kingdome is thine all are thine If friends fail as the brooks in summer kinsfolks grow unkind and old acquaintance stand afar off like strangers if parents or dear yoke-fellows take their leave and drop down into the dust of death if earthly stays and comforts like riches in Solomon take themselves to their wings and fly away grieve not thou as others that have no hope but sing and exult in spirit seeing God who is instead of all things remaineth thy God for ever and ever Rejoyce in the Lord ye righteous and be thankful for your happiness for blessed are the people whose God is Jehovah This is indeed true felicity to him that hath God for his God no good shall be wanting no evil mortal nothing can make him miserable Thirdly Vse 3 the faithful are here instructed 1. To rest on the Lord with full confidence of heart to appropriate him particularly to themselves boldly to challenge an interest in him When God hath pleased of his rich grace to become mine giving himself to me how can it be presumption to make claim to him as mine and say as holy ones have ever said The Lord is my God from this hold which indeed is the foundation of all our comfort the Devil and the Pope would drive us but we must maintain our title and never suffer our selves to be beaten from it especialy in the evil day in distresses and agonies of conscience imitating our Lord and Master who when his Fathers hand so pressed him that to his own feeling he had forsaken him yet cryed My God my God why hast thou sorsaken me 2. To go boldly to him in praier seeking and asking of him all things needful speak to him with confidence of acceptance and audience if he be our God he will deny us nothing Should we fear being welcome to our own I am the Lord their God and will hear them saith God in the Prophet Zachary 3. With erect and undismayed spirits to profess and confess his name before the sons of men If we call him ours and here the Apostle tells us he is not ashamed to be so called Heb. 11 20. shall we be ashamed of him deny him in the world if
we do are we not well worthy to have our liveries taken from us and to be turned out of his service or discarded in the day of his glorious appearing 4. To be careful of honouring pleasing obeying him Ye shall do my judgements saith the Lord to the people in Leviticus and keep mine ordinances to walk therein Why I am the Lord your God Levit. 18.4 We will serve the Lord for he is our God Josh 24.18 say the people in Joshua For shame never profess thy self to be Gods never call God thine while thou makest no conscience of obeying him Art thou a willing servant of sin more ready to do what thy lusts lead unto than what God commands Sin is thy God Dost thou bestow upon the world the profits and pleasures of it that love fear joy delight strength time which God challengeth and the godly consecrate to him The world is thy God Are thy waies such as agree far better with the will of the Devil than with the holy will of God Dost thou not take far more care and pains for fulfilling the mind of the flesh and Satan than doing what God requireth and accepteth The Devil is thy God See now thou hast chosen and made strange gods to thy self other Lords have dominion over thee the God that formeth thee hast thou rejected for no man can serve two masters Lastly Vse 4 hence the Sons of men are admonished to take heed of persecuting that is wronging the godly by word or work for they belong to one that is higher than the highest the mighty maker of all things is their master and hath undertaken to be their Protector he that toucheth them toucheth the Lord who hath linked himself to them in an eternal league of amity If God be theirs he will certainly take their parts declare himself an enemy of their enemies smite the proudest that afflict them Make God thy Foe draw him into the Field against thee and see how thou speedest The last and largest branch of our general division now followeth Resolution which is the matter of the Apostles prayer Wherein two things are to be considered 1. The things craved in the rest of the 11 ver 2. The end for which he desired and would have God to bestow them ver 12. The things craved for the Thessalonians the blessings for which Paul prayeth unto God in their behalf are two for he intreateth the Lord 1. That he would make them worthy of their calling 2 That he would fulfil all the good pleasure of his goodness c. whereof the first is principal the other subordinate a means conducing and subservient to the former Let us begin with the former and first â—eek out the sense of the words Interpretaiton By â—alling many understand the glory of Gods kingdome to which the faithful are called I see no need of flying â—o so far-fetcht a Metonymya we may well enough take it in the usual sense â—ither for that gracious and saving beâ—efit of God bestowed on the Elect which commonly we call effectual callâ—ng or for the state and profession of Ghristianity to which they are brought â—y Gods calling them out of their naâ—ural condition and then the meanâ—ng of the other words will be this We pray that the Lord will enable â—ou to walk as becometh those that â—re the called of God to direct and strengthen you that in nothing you may discredit but in all things to the very end honour your Christian-calling Hence we may deduce three conclusions The first doct 1 True Christians of themselves would shame their calling The faithful if God do not guide and uphold them are in danger to blemish their profession For prayer to God for any thing importeth and presupposeth our indigency and want oâ— the thing prayed for or else impotency to retain what we have obtained to perform what is required The Apostles petition implies as much as if hâ— had said though you have received â— good portion of Gods grace unless hâ— continue to be your strength and stay you will fall to such courses as are uâ— worthy your holy calling Sam. 12.14 David a Prâ—phet endued with a large measure â— the spirit of sanctification how did â— discredit his religion by his adulterâ— murther counterseit madness Peter aâ— Apostle by lying swearing and sâ— swearing before the enemies of Chriâ— and by dissembling at Antioch The like may be said of Noah Jonah Sampson Solomon for that Solomon was an elect vessel and is a glorious Saint in heaven I no more doubt than that he was the Author of Ecclesiastes for this Book could not be written in the time of his primitive integrity because he speaks precisely of that as a thing past nor of his Apostacie Eccles 2.8 because a soul turned from God would never have taken pains to draw men from all earthly vanities which is the scope of that Book nor breathed out such heavenly precepts as are here found and therefore was written by a true penitent who found God gracious and was received into Abrahants bosome Reasons of this Doctrine Reason 1 may be drawn First from the reliques of original sin the root and source of sins which still hath residency though not regency in the best the old leaven is not perfectly purged out that flesh in which dwells no goodness dwells in those that have most goodness The holiest souls do necessarily though unwillingly carry about in their bosoms an hereditary disease which inclines them to drowsiness Rom. 7.11 and neglect of their holy watch a dangerous deceiver an enemy like to Satan lusting against the spirit rebelling against the Law of their mind sometimes craftily enticing sometimes violently haling to those things that are contrary to their calling Secondly Reason 2 from Satans opposition who thrusts sore at them that he may cast them down from their excellency out of the hatred he bears both to their Souls which will be wounded and to Gods Name which will be blemished by their false Therefore he blows the fire of natural corruption presents objects and by them worketh upon the heart offers wicked company watcheth where they are weakest when most unprovided and accordingly assaults them a thousand wiles he useth all the power and policie of his seven heads and ten horns he applieth to the subverting of them Thirdly from the weakness of the new man True holiness indeed is renewed in them but imperfect their strength is like the strength of a child now beginning to go or a man recovering of a great sickness they neither know believe nor love perfectly and therefore can neither avoid evil nor do good perfectly Look then as he whose sight is dim or joynts and knees feeble may easily slip and fall into the mire so the best Christians being attended with infirmity whil'st they are strangers on earth are in danger by falling to shame their calling further than they are supported by God The point thus
a Grammarian to speak incongruously a Musitian to play or sing unskilfully how great a shame is it in the sight of God and his holy Angels for one to profess and make shew of Christianity and yet so grosly to fail in observing and obeying the rules of it that his own works condemn him in the gate What a shame is it lastly that those who by their lives ought to condemn the unclean world as Noah did by his obedience and all ought who hope to be assessors or benchers with Christ in judging the world should give the world just cause to condemn their lives I would gladly take off mine hand and make an end but the point holdeth me as if it were loth to leave you till you were perswaded I befeech you set your hearts to all these words which I testifie unto you this day and let them sink down into your ears yea into your souls Let your conversation be such as becometh the Gospel of Christ walk worthy of God who hath called you to his Kingdom and glory that you may by a real demonstration of the power of Religion stop the mouths of foolish and ignorant men who would be barking against Religion by practise and expressions of holiness muzzle or make ashamed the slanderous brood of Antichrist who charge us to deny or contemn inherent holiness Solomon said once Goe to the Pismire so say I Go the little Bees consider their ways and be ashamed of irregular lives of ill composed manners when you see their little cels or hony-combs so artificially and accuratly framed Consider remember often that your Christian calling calls for requires great circumspection watchfulness great purity and uprightness See you not how careful some Men are when they walk or ride in a fair new suit to keep it from spotting So must you your heavenly vocation Speak do nothing but that which beseems your calling and you shall not easily offend in word or work What shall I say no more but this let 's either be such indeed as our names import and report to others or else cast away the names and call our sesves from the masters we serve and the Lord grant that whosoever heareth or readeth may be perswaded or this doctriue may put a sting into his conscience never giving him rest till he resolve to lead the life of a Christian And so I pass on to The third instruction A Christians walking worthy of his calling is from God All ability in believers to grace and adorn their profession is Gods gift Therefore doth the Apostle beg this grace at the hands of God for the Thessalonians And there is good reason for it First no man is of himself sufficient to think much Iess to accomplish that which is good This that great Apostle who was taken up into the third heaven confesseth and confirmeth in himself therefore all the sufficiency of the faithful must needs be from that Father of lights from whom descendeth every good and perfect gift Secondly God gives the first grace whereby they begin both to deny ungodliness to renounce all that spiritual uncleanness of sin which is contrary to their calling and to do those good works to which they are called to bring forth new fruits of holiness and righteousness a greeable to their new calling Thirdly he continues and confirms this grace or gracious work by a subsequent upholds them in their integrity stablisheth their hearts in holiness gives wisdom to espie and shun the snares of the tempter Delivers from every evil work and consequently preserves from shameful fals disgracing their calling waters them as a garden that they may be fruitful in good works which are a comely ornament to their profession Lastly he limiteth or restraineth their adversaries spiritual corporal whether solliciting to defection from the faith or tempting to sin in conversation suffers them not to assault his children when where with what weapons with what force and fury they would or else ministreth strength to withstand and overcome them Now he that curbs or puts to flight the enemies which would draw us to dishonourable acts must needs be the cause of our honourable standing in the day of battel and consequently of our winning credit to our calling First then hast thou escaped many dangerous pit-falls and quick-sands in which others have been overthrown many foul sins of youth of age which have foiled others and defiled both them and their profession Hast thou as a brave Souldier of Jesus Christ warded or repelled those blows of temptation which have brought others on their on knees or driven them from their station Hast thou purchased the name and repute of a worthy Christian by a godly harmless meek sober peaceable conversation gained honour not only to thy self but to the general calling of Christianity and so sent abroad the smell of the ointment of thy graces that others have been thereby induced to speak honourably of Religion for thy sake Be not proud of it its Gods work in thee ascribe the glory of it wholly to him who keeps back his children from evil and confirms them in good without whom we have no stedfastness no power to live well or hold out in good courses but should certainly after we have begun in the spirit end in the flesh It s truly said of an Enemy the least temptation if God forsake us and suffer the Devil to work as powerfully as he can will be intolerable invincible Secondly Vse 2 Dost thou desire to honour thy Christian calling by walking as beseems the Gospel Do for thy self what Paul did for his Thessalonians send every day post to the Court of heaven none other but thine own heart on the winged horse of Prayer Spread thy petition as Hezek his letter before the Lord say unto him Lord as thou hast made me partaker make me also worthy of the heavenly calling give grace that whiles I live I may shew such behaviour as is sitting the honourable condition to which thou hast brought me Let me die rather than I should admit or commit any thing which might impair the reputation of Religion and cause Christianity to find worse entertainment in the world Guide me therefore by thy counsel till thou receive me to glory hold me by thy right hand strengthen me with thine own might turn from me shame and contempt order my steps in thy word and let no iniquity have dominion over thy servant keep my spirit ever waking and watchful against sin stablish my heart in thy fear my feet in the way of thy precepts enable me to continue holy and faithful unto death and lead me in the way everlasting to the land of righteousness This is the way to obtain this excellent grace and he that perseveres earnestly begging it adding thereunto holy endeavours making the matter of his prayer the matter of his practise shall be preserved from opprobrious evils The second petition of Paul followeth wherein such things are
death be turned into a stone like Nabals which is much to be feared you shall curse your selves in the dark dungeon of hell and say Fie upon us idiots more brutish than the beasts of the field we never lived the life of men or reasonable creatures before God because in so many years we never began to mind or do what we were born to mind and do above all things In the mean time I wish you to consider that he cannot be Gods child who contents himself with Gods basest blessings Did you see one in a Gentlemans kitchin feeding upon scraps or the coursest food in the house you would not doubt to conclude this is none of the children but some scullion or one that belongs not to the family apply this to your selves and you shall find just cause to fear that you are but vessels of dishonour slaves that must not abide in the house for ever 2. Prophane Protestants are here to be taxed Ezek. 9.9 who are or strive to be full of wickedness and perverseness like Jerusalem of mischief and subtilty Act. 13.10 Matth. 23.28 Rom. 1.29 Act. 13.45 c. like Elimas of hypocrisie and iniquity as the Pharisees af all unrighteousness as the Gentiles of envy and wrath as the unbelieving Jews have mouths full of cursing and deceit eyes of adultery tongues of deadly poyson who in a word take the high way to be filled with the spirit of Satan As Abner said to Joab so I to these Know you not that it will be bitterness in the latter end When for every sugred morsel of sin which now goes down so pleasantly you shall receive a double portion of the sowre sauce of vengeance The more you fill your selves with the liquor of hell the more will the Lord fill you with the dregs of the wine of his indignation and dash you like bottles one against another the more pains you take to fulfil the lusts of the flesh the more you fill up the measure of your sins and take heed lest God accomplish his fury and fulfil the good pleasure of his justice in your condemnation 3. Many of better proficiency are to be censured who finding in themselves some seeds and elementary rudiments of godliness let fall the sails of their desires and sit down well contented I wish this Corinthian and Laodicean-like fulness be not a sickness too common among Christians but I fear too many not of the worst sort of our hearers if once they have but thus far profited in Christianity that they can thank God they are much reformed in mind and life or perswaded of the truth of their conversion think themselves rich enough they have gotten grace sufficient to save their souls and now they are well-satisfied they will not trouble themselves to labour for any more This is to manifest our own consciences being witnesses we have no questions we feel no poverty of spirit we complain of no wants our secret sighs and fervent longings for grace are dried up and withered the temper of our spirits is cold and dead as the winter season our affections are grown flat and frozen we please our selves in a conceit or self-sufficiency and that more holiness than we have already attained is superfluous But brethren if we be so easily so quickly satisfied and glutted with Gods dainties which make true believers more hungry I testifie unto you we may justly fear that we never rightly tasted at least never kindly digested them but have all this while dreamed and been deluded by Satan and consequently doubt of our conversion Assure your selves when God shall call us to an account such a time will come and how soon we know not we shall have small comfort in looking back and recounting what a long rich spiritual seed-time and harvest we have enjoyed wherein manifold means and opportunities of getting a fair stock of grace have been plentifully afforded and we in the mean time like loitering sons of shame dallying with Gods bounty and neglecting to redeem the season have gathered little Secondly Vse 2 if the godly must desire it followeth that in the use of all sanctified means they must labour for the accomplishment of all Gods gracious pleasure in themselves all gifts accompanying salvation We must not rest in any measure of holiness but press after persection of every grace and never rest till we see yea feel powred upon our heads all the goodness that God hath promised to shew his children in this life Truly as the heathen King is reported to have wept when he heard a Philosopher speak of more worlds than one because himself had not yet conquered one so it s a thing much to be lamented that whereas God hath provided for his children even in this world such a liberal portion of grace as might make their lives an heaven upon earth the most of us enjoy and receive so little the reason whereof is because we are not covetous enough we beg not in good earnest or else second not our prayers with suitable endeanours we aim not at a great measure Alas that we should be so poor and have a father so able so willing to enrich us I beseech you therefore if there be any consolation in Christ if ever you have tasted how good the Lord is stick not in begiunings call upon your selves to strive and endeavour after the highest degree of mortification and power to resist and conquer remnants of corruptions the highest degree of all positive graces knowledge faith love joy fear c. the highest degree of chearful and constant obedience of lively and fruitful walking before the Lord the highest degree of peace and comfort of strength stedsastness boldness The means in which we must strive are 1. A constant attending upon publick ordinances especially the Word preached and the Lords Supper which God hath sanctified for perfecting the Saints and by which he is wont more and more to convey his graces into the souls of those who use them with pure and prepared hearts 2. Feeding much upon Christ by application of he promises drawing and keeping near him in our spirits taking all occasions of looking up and speaking to him often bringing and baring your hearts before him as husbandmen do the roots of their trees before the Sun the reason is because he is not onely the fountain of goodness who makes the spirits of those that delight in approaching to him and walking with him watered gardens but also that Sun of righteousness whose sweet and quickening heat doth enliven regenerate renew impregnate with spiritual graces and fruits the invisible world of believing souls and advance the same to perfection spiritually as this visible Sun doth creatures in this visible world naturally the more communion any one hath with this fountain this Sun the more grace he shall be sure to have 3. Plying God with fervent prayers springing from spiritual hunger and deep sense of our own beggery intreating him by the wind
their faith as is by the power of it alone they were able to stand against all blasts resist all temptations for though it 's an excellent grace yet it 's but a creature and imperfect too and therefore in sense and distrust of our own weakness we have need to cry to God that he would shield us with his grace and support both us and our faith by his power Lastly it follows hence Vse 6 that faith doth not justifie by any valour vertue dignity of its own neither as an habit or quality nor as a work but as it is a means or instrument of obtaining that for which we are justified it s not the gift of Faith dwelling in the Heart nor the act of believing as the Novellers teach but the thing holden and possessed by believing which is our Righteousness For that thing by which we are in proper sense absolutely and as I may say formally justified and presented spotless before God must be perfect yea expiate infinite guiltiness answer the Justice of God but this faith cannot do because it is imperfect as we see The second Instruction or Conclusion to be drawn out of these words is Christians must desire the accomplishment and perfection of Faith above all other Graces doct 2 The reason is because Faith of all Graces which exist in us is the noblest for excellency and of necessity it hath the preeminence whether we consider the Glory it brings to God or Profit to Man First Reason 1 no grace exalteth and honoureth God as faith doth For 1. In the cause of Justification and Salvation Faith utterly annihilates man tramples under foot all the glory of nature all goodness all privileges all works of man seeks righteousness and life onely from Gods grace in Christ when a poor sinner seeth himself a condemned rebel and traitour feels nothing in himself but darkness unworthiness wrath and death hath nothing to bring to God but shame and misery Faith leads him to the Throne of Grace and makes him bold to beg and expect pardon in Christs blood for no other cause but because God is gracious yea when his many mighty ugly sins discourage and terrifie him to cleave still to the free and everlasting goodness of God acknowledging the Lords mercies infinitely to surpass his iniquities Thus Faith gives the whole praise of mans salvation to the grace of God 2. Faith believes God upon his bare word if God have revealed or promised this or that though all the world say it cannot be though reason cannot comprehend how or why it should be though many reasons appear why it should not be beleeved none at all why it should but this that God hath spoken faith will still all contrary surmises and subscribe to Gods testimony as more stable and stedfast than the foundation of the earth Thus faith highly honours Gods truth 3. Faith proclaims God to be able to effect whatsoever he hath promised and believeth that though a thousand difficulties stand in the way the overcoming of which flesh and blood judgeth not only a thing improbable but impossible it 's as sure as if it were done already Rom. 4.20 21. Thus it gives glory to the power of God 4. Faith causeth a man denying and renouncing his own judgment wisdom will as foolishness to bless God as well when he denies or takes away as when he gives as well for the worst as the best and to rest perswaded that the worst estate is the best for him when God is the Author of it that poverty is better than abundance when God will have him poor restraint than liberty when God will have him restrained c. that it 's greatest gain to lose all things for Christ that God loves in smiting heals by wounding exalts by humbling thorow the gates of death brings unto life Thus faith extols the wisdom of God 5. Faith makes man justifie God in all his decrees judgements dealings subscribe to the equity of them all even when he conceives not of them adore the unsearchableness of them reverently submit unto them yea when they thwart his desires pronouncing approving all his ways to be pure and righteous when he neither seeth nor asketh any reason thereof but Gods will Is not this a great honour which faith gives to Gods righteousness 6. It beholds him that is invisible every where present perswaded that he seeth and knoweth all things and so glorifieth him in respect of his omnipresence In a word that I be not too long in multiplying particulars Faith if I may so speak gives unto God his whole Divinity and of all graces most sanctifies his Name by acknowledging and confirming as it were by seal all those excellent properties and perfections which the Scripture ascribeth to him Indeed other graces also as love fear joy and the rest do honour God nor do I mean to rob them of their due praises but neither primarily for the cause and foundation of all that honour is in faith nor yet in such ample and full manner as faith Seeing then nothing is so glorious to God as Faith and consequently the more faith any man hath the more he glorifies God doth it not stand every Christian in hand above all graces to labour for perfection of Faith Secondly Reason 2 No Grace is more useful more profitable to man than Faith whether we consider life spiritual or natural For spiritual life 1. Faith espouseth and conjoyneth man to the Son of God in whom he findeth and obtaineth the dignity or prerogative of Son-ship and justification of life which things the better they are known the more they are felt and sealed up in the Soul by believing the more is the heart refreshed with unspeakable comforts 2. Faith purifieth and sanctifieth because 1. Being a gift of an holy and heavenly nature descending from above it will oppose and fight against corruption as light expels darkness heat cold and antidote poison 2. Laying hold on Christ it draweth and deriveth from him the Fountain Vertue and Power whereby corruption is mastered and mortified as a leaden pipe brings water from the spring wherein vessels are washed and cleansed 3. Faith is the mother and root of all other holy graces in a Christian and therefore as faith increaseth the rest will increase the more perfect that Faith grows the nearer the persection is the whole cluster of heavenly gifts in the children of God the more a man knows and believes the love of God to him the more fervently he will love God the more reverently he will fear him burn with zeal of his glory patiently hope earnestly desire to be with him in heaven and so of the rest 3. Faith strengthens 1. To obey God in leading an holy life in performing all duties and doing all the good works he requireth of his people so as they may please him in all things 2. To fight against and foil all spiritual enmity faith makes a poor soul able to resist the Devil
and are upholden by the word of his power he gives unto every Man that comes into the World a reasonable soul he quickens sanctifies the elect Feeds them with his own flesh and bloud 1 Cor. 1.2 2 Co. 5.17 preserveth stablisheth enableth to every good word and work holds them in his hand supports them by his grace as the High Priest the names of Israel on his shoulders without him we have nothing can do nothing would return to nothing Therefore nothing is more meet than that Christians should wholly addict themselves to his glory Secondly Reas 2 consider the several relations of Christ unto Christians Is he not their Husband Must not all Wives give honour to their Husbands Is he not their King yea the King of glory are not subjects bound to honour their King Is he not their Lord and Master ought nor servants to count their masters worthy all honour Lastly he is their dear Redeemer who willingly disrobed and emptied himself of his regal glory and put on the homely mantle of humane flesh that he might ransom them with the price of his own bloud Therefore they owe themselves wholly to him and stand obliged to glorifie him in soul and body whose they are both in soul and body For to this end saith the Apostle Christ died for them 1 Co. 6.20 that they should not henceforth live to themselves but to him that died for them Hence the living Creatures are brought in saying with a loud voice worthy is the Lamb that was slain to receive honour glory and blessing Thirdly Reas 3 It s no small honour which through Christ is already put upon them and from Christ they expect far greater in the next life They are now partakers of a glorious adoption a glorious shining righteousness glorious graces glorious joys they are called to glory and wait for a richly glorious inheritance an eternal weight of glory to be conferred upon them by Christ Now shall not those that have and look to receive so great glory from Christ endeavour so to live as Christ may have glory from them But alas Vse 1 how few will be able to stand if they be judged by this doctrine How many who call themselves Christians will be found lighter than vanity liars against the truth First many propound to themselves no other end of living here but hoording up riches building their nests on high serving their bellies wallowing in pleasures enjoying honours The glory of Christ their consciences being witnesses is no more thought on or remembred than if Christ had never bin of all other things this hath never troubled their heads Wel if Christ had ever visited these men with the light of life and by his spirit sent joyful tidings of salvation to their spirits it would be otherwise with them Never did man truly know Christ and what Christ hath done for his soul but was much taken up and transported in musing devising desiring to glorifie him Be not deceived if the Lords honour be a stranger in your minds memories intentions endeavours you are in darkness till this present and cannot be assured to your comfort that you have part in the rademption which is in Christ Jesus Secondly do not many live as if they had been made or born to the dishonour of Christ As 1. our idolaters who more stupid than the old Egyptians give the glory of Christ to creatures to their own works to the works of the Painter Carver Baker I fear these grand thieves are long since past shame and grace too Therefore the Lord Jesus requires at their hands the restitution of that honour which most sacrilegiously contrary to his crown and dignity they have robb'd him of 2 Our prophane swearers who tear the glorious name of Christ or ross his Titles unreverently in their Mouths these honour him as the Jews did when they spitted on him 3. All contemners of Christs ordinances and servants who shall one day find that whatsoever is done to things or persons bearing his Name Jesus Christ will take it and revenge it as done to himself 4. All wicked livers whose ungodly works cause that worthy Name by which we are called Jam. 2.7 to be blasphemed in the world We shall sometimes hear them detest and curse both Turk and Pope for persecuting it with the sword when themselves like arrant hypocrites in whom the love of Christ dwelleth not tread it under foot by their cursed and most abominable licentioasness Secondly Vse 2 Let all the Lords people study in all things and by all means to glorifie Christ Jesus Let his honour be dearer to us than all things For this cause were we redeemed †Is 43.21 called quickened that we should shew forth his praise lâ—â—e to his glory Do not masters â—â—ok their servants should be a credit to them The Angels of Heaven have no more noble imployment than to serve and honour the Son of God The Father hath committed to the Son the government of all things That all men might honour the Son as they honour the Father Joh. 5.23 If any desire direction for the practice of this most necessary lesson know that we must glorifie the Name of Christ both inwardly and outwarly Inwardly in spirit and affection 1. By stirring up and cherishing in our minds honourable thoughts of Christ an high esteem of him and his excellency of that incomparable goodness and power which he sheweth in leading us to salvation 2. By believing against hope and reaâ—on trusting on his grace and casting our selves wholly upon him in want of feeling and when all things seem to be against us 3. By intending his honour in every thing making it the mark at which we shoot and if we cannot be so happy as at all times to find that this is the end which before every action first comes to our minds and sensibly moves our wills yet must we strive to find in our selves after the action an high prizing and earnest thirsting after his glory far above all our own good temporal and eternal 4 By grieving heartily to see or hear him dishonoured by false worshippers false teachers carnal Christians 5. By often calling upon our hearts to admire and rejoyce in him more than all other things Outwardly both in word and work In word 1. By ascribing the whole glory of our salvation to him only 2. Speaking of him and using all his Names and Titles with such reverence as beseems so great a Lord. 3. Continual praising him for his mercy and truth towards us for the things he hath wrought daily worketh and will hereafter work for us speaking much good of him before others telling them what a wise powerful bountiful Lord we serve 4. Confessing him boldly before the sons of Men vindicating and maintaining by our Apologies his cause and truth when they are opposed and spoken against In work and conversation 1. By submitting our selves to the direction of his word in all things
enterprizing nothing without leave or warrant from him 2. By a godly life and fruitfulness in a Christian course 3. By upholding and setting forward his Gospel to the utmost of his power For the Gospel is Christs chariot wherein he rideth through the world to conquer his enemies and gather his Church if the Gospel run and prevail his glory is inlarged if the Gospel be stopped his glory is hindred 4. By willing undergoing any thing for his sake These are the things which we must remember and do that Christ may be glorified in us in the doing of which we shall not be a little helped by accustoming our selves every day yea often in the day to call our own hearts to account and enquire what glory hath redounded to Christ this day this hour from my thoughts my speeches my actions that so far as we find our selves barren and defective this way we may take shame to our selves and turning our feet into the way of Gods testimonies with râ—â—ewed care and redoubled resolution set upon this greatest and most honourable Work of honouring the Lord. Secondly doct 2 observe that a good Christian desires the Lord may be glorified by others A good man is not content to honour God in his own person but he heartily wisheth and prayeth that others may do it as well as himself So did David Psa 67.3 4. and Paul Eph 3.21 For First Reas 1 The zeal of God burns in his breast the love of Christ constraines him he knows that God most highly esteemes and loves his own glory that this being the last end of all his counsels and works must needs be more worthy and excellent than all creatures in regeneration he puts on the image of God by which he is inclined and enabled to will what God willeth to love what the Lord loveth and in the same manner according to his measure therefore he cannot but desire the inlargement of his glory in the world and the communication of that grace to many by which they may be effectually taught and moved to glorifie him Secondly He loves the souls of men Reas 2 and heartily desires their welfare temporal eternal now he knows that this task of glorifying God is both at tended with much present sweetness and comfort and will certainly bring a most glorious reward life everlasting Wherefore that Christian love of others which the Holy Ghost hath kindled in his heart makes him seriously defire that they may be sharers in so excellent and matchless a gain and consequently join with him in the means leading to it namely the study and care of honouring the Lord. First then this reproves two sorts 1. Those that hinder and deter men from glorifying God such I mean who discerning in others holy forwardness in religion love of godliness and godly persons tenderness of conscience care to depart from evil and shun the society of sinners snub ad discourage them by threatnings reproaches commandments punishments This is a fearful thing though men see it not it s manifest fighting against God and playing the part of Elymas who is therefore called the child of the Devil and an enemy to all righteousness Judge in your selves can he be the child of God who neither gives him his due honour nor suffers then that would As we stand affected to the glouy of God and the means of it so are we affected towards God himself He that cannot endure the light of piety in the life of his child servant kinsman neighbour by which God is glorified would banish God out of the world if it were in his power He that destroys the Temple of God 1 Co. 3.17 him shall God destroy he that quencheth the fire of Gods grace in others shall burn in the fire nevar to be quenched 2. Those that draw or thrust others forward to such courses as dishonour God provoke and perswade them to swearing riot drunkenness wantonness revenge c. for shame let not such men any longer call themselves sons and servants of the living God Should I hear a man in secret conference with another command or councel him to set a fire on his neighbours Corn Barn or Dwelling house might I not safely conclude this is no friend but a very dangerous and bitter enemy of his neighbour Is it not enough that by thy personal sins thou frettest yea breakest the very heart of God every hour except also thou hire and procure helpers as if thou couldst not easily satisfie thy self in heaping injuries upon him and loading him with contumelies Tell me vile hell-hound do men thus to their friends Go now and if thou hast lost all forehead deny thy self to be the Lords enemy I tell thee thou art a flat hater of the holy One of Israel or the Devil is none Secondly Vse 2 by this doctrine we may examine our selves and judge what manner of Christians we are Doth it sting yea cut thee to the heart to see Christ so slenderly known and honoured in the world so many professing him who in their works deny him calling him Lord Lord when by their lives he is blasphemed Doth it grieve thee to see that in every place where thou commest the most are no better than walking tombs moving sepulchers unmeet for the Lords use and service Do these things lye nearer thy heart than thy personal crosses and injuries Canst thou pour out prayen even as for thine own soul for those who belonging to God run forward in wickedness that they may be reclaimed to glorifie him in the day of visitation and for the called that they may be made more zealous of his gloâ—y shew forth the vertues of him who â—ath brought them out of darkness into his â—arvellous light Answer me is it thus â—ith thee no doubt a portion of Pauls â—pirit rests upon thee But if the spiriâ—ual condition of others affect thee â—ot if thy spirit be not stirred when the â—ord Jesus is crucified afresh by Oaths â—nd blasphemies his Sabbaths polluâ—ed his word despised if thy heart tells â—ee thou carest but little what become â—f Gods glory how often or by whom â—e be wronged so thy self be not touâ—hed what become of other mens souls whether they sink or swim if these â—hings wring no sighs no prayeas from â—hee in secret though thou hast a name to â—ve thon art dead Thirdly Vse 3 here is matter of instructiâ—n We see here what 's the reason why â—he godly desire and seek the Reformaâ—â—on of sinners You shall sometimes â—ear a wicked fellow if a servant of God but reach him the helping hand of Christian admonition to pull him out of his sin fall a suming and exclaiming what hath he to do with use let him look to himself he is more busie than needs he shall not answer for me c. But stay a little as David said to Eliab Is there not a cause Thy brother hath received mercy from the Lord and therefore cannot but shew mercy to thy
soul grace hath kindled in his bosom a desire of thy good forbid him not to speak when the Lord hath bidden him He knows that as God is by thy sin dishonoured so by thy repentance he would be greatly honoured and that if Christ have not glory now by thy conversion and obedience he will get himself glory in thy confusion Hence it is that he calleth upon thee to renounce the works of the flesh Canst thou blame him Is it not a bruitish part to be angry with him that would gladly have thy company to heaven if thou stormest against those who wish thee in as happy a case as their own souls what wilt thou do to thine enemies This serveth lastly for exhortation Vse 4 to stir us all up as we would prove our selves right Christians by all good means within our power to endeavour that others may set forth the Lords glory Let us begin with those that are under our charge or nearest unto us and then extend our care to such as occasionally we converse and meet with teaching them who and what a one God is and what he requireth of us that we may honour him warning them of such things by which he is or might be dishonoured in them labouring their conversion and transtation into Christs Kingdom because till they be truly turned they can never rightly glorifie him and multitude of subjects is a Kings glory at least restraining them from open profanation of his name How do the followers of noble Personages bestir themselves that their Lords may have honourable respect in every place where they come What child desires not to see his father very wealthy The Lord give us such minds and hearts toward our heavenly father The second end respecting the Thessalonians followeth which is 1 propounded 2 amplified from the cause of it propounded thus and ye in him that is and ye thus living to his glory may be glorified in and through the Lord Jesus Observe hence only one instruction that They which glory in Christ doct shall he glorified by and with Christ Rom. 8 17 2 Tim. 2.12 For first God is a bountiful rewarder of all diligent and faithful servants of his most beloved Son Secondly the members must follow and be conformed to the head Now Christ the head of believers first glorified his father upon earth and was afterward glorified with that glory which he had with the father before the world Therefore the faithful shall go the same way that is after they have finished their course of obedience in doing and suffering to the glory of Christ they shall be received into the glory of Christ and the Father Thirdly in glorifying the godly Christ glorifieth himself Relatives mutually give and receive honour The nobility beauty bravery discretion of a wife is an honour to the husband and the glory of the spouse of Christ shall set forth and illustrate the glory of Christ If any ask quest what is this glory which the Lord bestows upon his Saints that honour him I answer answ It s either present or suture Present in this world a preamble to that which shall follow in the next is either more open and manifest or more hidden and secret More manifest is when God gives them some great and famous deliverance or lifts them from a base and mean condition to places of dignity or makes them to be highly reverenced and had in precious esteem even amongst those who are of a different religion and contrary disposition Joseph had great glory in the Egyptian Court Ge. 45.13 Moses was very great in the sight of Pharoahs servants and the people of Egypt David honourable in Sauls house 1 Sa. 22.14 Mordecai in the Court of Ahasuerus Est 8.15 More secret is when the wicked who openly despise vilisie condemn the godly are forced inwardly to justify them and to feel their own consciences telling them that they or no people in the world are in an happy estate and in the way of life Whence it is that sometimes we have known Mockers and professed Enemies of Gods Servants Puritans Men call them now adays in cold bloud or in the evil day desire their prayer wish to dy their death and commit to their trust most important businesses For the spirit of glory rests upon them which causeth the face to shine and imprints that Majesty in the countenance or conversation which makes their persons no less venerable and terrible to those that hate them than amiable to those that love them Future is that where with they shall be crowned in the life to come when every saithful persou shall be cloathed in soul and body from top to toe with such glory as shall cause admiration in men and Angels and dwell for ever with most glorious company in a most glorious Mansion of which particulars I think it not fit to treat largely in this place it shall suffice briefly to have named them because I hasten to an end First Then it follows hence Vse 1 by the rule of contraries that the end of all such as either oppugne the glory of Christ or wholly neglecting it hunt and hawk after the glory of the World shall be shame and confusion Think on this ye proud vain-glorious men who leave no stone unmoved that you may magnifie your selves whose only study and strise is to climb to the height of earthly greatness but if the name of Christ lie inglorious in the dust will not wag a tongue stir a hand or foot to lift it up Think on this ye persecutors of Christs truth ways sincere servants ponder it betimes and believe before you feel Though your excellency mount up to Heaven and your same reach unto the ends of the Earth though all mouths should bless you all tongues extol you to the skies and all knees bow unto you yet shall you perish like your own dung leave your names as a curse which religious posterity shall abhor and detest as the smoke of a dunghil or stink of a carcase and in the day of the Lord if not in this life be brought to a shameful ruine and clothed with ignominy never to be removed Secondly Vse 2 This must comfort us against the shame of the world and encourage us patiently to bear the reproach of Christ Are we scoffed at reviled slandered by wicked tongues overwhelmed with calumnies and indignities because we are zealous for the Lord Jesus and do the things are pleasing in his sight remember the time will come when Christ shall abolish our shame and deck us with his own glory when both our persons names shall shine as the Sun in his brightness Do the children of this world disgrace us Christ will honour us Do we lose our credit with men for submitting to Christs Laws We shall recover it with advantage when Christ shall admit us to society in his own happiness to eat to drink and reign with him in his kingdom Lastly Vse 3 this should
admonish and provoke us if we desire never-fading glory to be studious and zealous of Christs glory He that will neglect himself and all things for honouring Christ shall neuer want true honour tho the world think this the high way to shame and dishonour Here is a lesson for all ambitious spirits thirsting after renown Lo this is the path leading to the temple of honour O ye sons of the mighty the way to be samous and glorious is doing homage to the Son of God Exâ—t him in your hearts houses dominious and he shall promote you to greatest dignity Advance him by your Councils swords Authority and he shall advance you yea make you an eternal excellency Honour him in his ordinances ministers members and he shall mak you high in name in grace and in honour 1 Sam. 7.9 The zeal of Gods house consumed David and God made him a great name like unto the name of the greatest men of the earth Do not think that pomp and Bravery Wit and Policy Worldly wealth preferment and power of commanding many sumptuous buildings stately tombes and monuments much less cruelty and tyranny shall immortalize your names no no its blessed consormity to Christ in true spiritual purity hearty subjection to his government and down right resolution for his cause which shall embalm and emblemish your memorials that children unborn may admire the fragrancy and splendor of them and at last set upon your head an immarescible crown of glory Be strong therefore and do it for if you despise and pollute the Name of the Lord Jesus know for a certain that he will expose your names to contempt and make your memory rot De. 29.20 If you transgress against the Lord it shall not be for your honour the seed of evil doers shall never be renowned the mouth of the Lord hath spoken it The cause of this glory remaineth in the last words according to the grace of our God and of the Lord Jesus Christ â—he meaning is the which glory cometh â—nd shall be bestowed upon you O Thessalonians and all other believers from the free favour and kindness of God and that unspeakable love of Christ the Mediator which he shewed in giving himself for us that he might bring us to the glory of the Father and through whom all the effects of that eternal grace of God are derived and conveyed into us Observe hence only this instruction Heavenly glory is from Gods meer grace Ye are saved by grace Doct. It is your fathers good pleasure to give you the kingdom Where good pleasure signifies the meer loving kindness of God as a Jesuite confesseth against himself I suppose Other places we shall see afterwards For First Predestination to glory is meerly from grace this a Papist will not deny therefore induction into glory is meerly from grace The consequence is good For first no man can properly be said to be freely chosen to a place of dignity for which he pays sweetly as we say which he procureth by his own mony Election to life is not wholly of grace if collation of life be not wholly from grace 2. The root is the cause of the several branches that grow out of the stock as well as of the stock it self Grace is the root Predestination the stock wherefore grace hath no less a stroke in all subsequent benefits whereof glorification is one than in predestination Secondly Life eternal is an inheritance following adoption a childs portion yea such an inheritance as is assigned by lot like the several seats of the Triâ—es of Israel in the land of Caâ—aan and therefore as antiquity did hence truly gather comes not by numane acquisition but Gods gracious disposition and donation Thirdly Whatsoever is procured for us by Christ and given us for Christ is from grace For that which is the cause of giving Christ must needs be the cause of giving all the riches of Christ which cannot be separated from â—imself and Christ cannot make an imâ—erfect purchase But we attain life â—â—ernal by and for Christ he hath procuâ—ed it for his Members he is given to â—hem to be their redemption as well as â—ighteousness and sanctification he is our â—fe our hope our hope of glory through is righteousness we continue to reign in â—fe by his bloud we have liberty to enter to the holiest Hence we are said here â—d elsewhere to be saved by the grace of 〈◊〉 Lord Jesus Christ If the purchaâ—e 〈◊〉 already made by one so sufficient â—ere remaineth nothing for us to do â—t thankfully to receive what the grace God is ready to bestow Fourthly Holiness is the beginning glory they differ not in kind but â—egree holiness is glory inchoate â—ry is holiness perfected Now holiness begun in regeneration is from grace if Gods grace give the entrance into glory why not the upshot and consummation It may be objected life eternal is from jnstice because purchased by Christ therefore not grace The most common and received answer is it s from both in divers respectâ— From justice if we look at Christ because he payed dear for it from grace in respect of us who bring nothing â— our own salvation But others say thusâ— Christs satisfaction or the price of redemption which he paid doth not belife at the hand of justice but remoâ— the bar which justice had put into thâ— door of Gods storehouse the whiâ— being taken away grace hath full poâ— er to bestow salvation which before â— had not They explain themselâ— thus God out of meer grace aâ—pointed some to life These haâ— defiled themselves with sin wheâ— upon justice stepping forth puts a caution into the Court of Mercy I will and must be satisfied before Man shall see life and happiness Christ comes and gives full contentment to justice whereupon grace may now freely go forward with her dole and finish the work she had intended and begun The summe is Christs satisfactory obedience doth not put salvation into the hands of Justice to bestow but enables grace to bestow it justice not gain saying Let him that readeth chuse whether of these answers he liketh better or judge if he be able whether is the foundder This fighteth against that devilish doctrine of Papists which saith heavenly happiness is not to be expected as an inheritance but won and procured by our merits and consequently comes not from grace but from justice So that if Paul were alive again the Italian Idol I mean the great Bridge-maker of Rome the Porter of the bottomless pit would compel him to change his stile or else anathematize him and make a bon-fire of his bones Were there no other difference betwixt us and the Romanists this alone is a sufficient cause why we should abhor them and damn their Doctrine to the bottome of Hell unless we will be Traitors to the Grace of God But a Papist will object it may be both from grace and justice from grace because its the grace of
thou Solomon my Son know thou the God of thy Father and serve him with a perfect heart and a willing mind for the Lord searcheth all hearts and understandeth all the Imaginations of the thoughts if thou seek him he will he found of thee but if thou forsake him he will cast thee off for ever While Solomon followed this advice it was his Wisdome and Honour and when he forsook it it was his Ruine Nor will they have any better Success who under the like Admonition in their Circumstances do follow his example in his miscarriages We could use many words with you unto the same purpose not without Hope that although in themselves they should not be more forcible than the words of others yet with you they would be more effectual and prevalent because they are ours But our present design is onely to recommend unto your perusal the ensuing small Treatise which in its Original and Revival was directed by Divine Providence to the one of us and thereby to be an Admonition and means of Instruction unto the whole Family You will not find in it those Allurements of Style and Language which some in this Age do strive to adorn their Writings with about things Divine It is the Subject matter of this Book and upon the account of your special concernment in it we propose to your Consideration and that as declared without Rhetorical Ornaments yet with that Gravity of Speech and Evidence of Truth so as to recommend it unto the minds of those who are sober and modest and to vindicate it from the contempt of any It doth not belong unto us to pass our Judgement upon or give a Recommendation unto the particular matters insisted on it is sufficient unto us that we are satisfied that in the whole it may be exceeding useful unto your Souls as to their Direction in the ordering of your ways with respect unto the Will of God We could not therefore content our selves without the Discharge of our Duty and shall pray for a blessing upon it unto your Advantage when we shall be here no more TO THE RIGHT HONOURABLE PHILIP LORD WHARTON Grace and Glory Right Honourable REmarkable is that passage in the History of Nehemiah when the poorer sort of the Tekoites laboured stoutly in repairing the Walls of Jerusalem their Nobles put not their Necks to the work of their Lord. Nehem. 3.5 By which we are plainly taught that when God commandeth Nobles are no less straitly bound to obedience than inferiour persons Indeed as godliness is profitable unto all things so the power and practice of Godliness is necessary for all persons of all degrees The great men of the earth yea those that are mounted on the highest stair of earthly Majesty must not think it any disparagement to labour for understanding of the Mysteries of Religion to exercise the duties of piety their places cannot priviledge them their affairs may not excuse them from works of this nature Deut. 17. â—9 Psal 19.1 2 148.11 â— 11 72. â—0 11. For first as there is but one God and one Kingdom of Heaven so there is but one way leading to that Heaven which is the way of holiness and righteousness Whence it follows that the sons of Nobles are no more exempted from the necessity of hearing reading confessing praying fasting holy conference watching over their own ways and the ways of their houses and such pious exercises which are main duties means and helps of holiness than the poorest man in the world that if they leave the care of these things to the poorer sort they shall leave Heaven to them also and be turned into Topheth while the poor take the Kingdom by violence Secondly the mightiest are but Gods tenants farmers stewards vassals vassels as well as the meanest they hold of him whatsoever they have to their very breath by homage they so depend upon him that they cannot subsist one moment without him their greatness as well as their being is from him a gift of his providence for promotion cometh neither from the East nor from the VVest nor from the South but from God the Judge who putteth down one and setteth up another therefore they owe as much love Psal 75.6 7. 113.8 Dan. 4.17 reverence thankfulness obedience to their Creator as others that is in a word they ought to be as religious as others Gal. 3.28 Col. 3.11 For in the spiritual Kingdom of Christ there is not nor shall there be in the day of wrath and before the glorious Tribunal of Christs any difference betwixt the Prince and the Pesant Thirdly Religion and Piety bringing to Communion with God and participation of the spiritual sonship and the divine Nature ennobles Nobility sets a Crown upon Earthly Dignity makes greatness truly honourable whereas the most glorious greatness without true godliness and goodness is not only vanity but baseness in the sight of God despised therefore by holy Moses for can any thing be more base than to command many and yet willingly to serve the Devil the worst Master the vilest Tyrant in the VVorld besides that in Scripture not the great but the good not the high but the holy are stiled the precious excellent glorious ones Gods Jewels worthy persons Temples of the living God in whom he walks and dwells Kings born of God brethren of Christ the King of Kings dwelling in Heaven c. and will end in shame and misery as many testimonies and examples in Gods word prove abundantly Fourthly where much is given much is required where God sowes liberally he looks to reap accordingly Now great men are most indebted to Gods liberality their heads are anointed with Oil their cup runs over they are fed with the finest of the wheat and satisfied with honey out of the Rock they enjoy the most precious and delicate portions of the world and suck the sweetest marrow of Gods temporal bounty they have or may have if they be not wanting to themselves better means and more time of building up themselves in godliness than others Therefore they have no cloak for their sin yea double guilt lies upon their souls if receiving most wages they give the Lord least glory least faithful service They that having most allurements and helps to be good will not be good shall be deepest in Hell Fifthly fewest great ones are called to grace as few first born named in Scripture were vouchsafed the adoption of sons God delighting to stain the pride of Mans glory and to spoil him of all matter of boasting all occasion of putting confidence in carnal priviledges and its harder for great men to be saved than others because there are most and strongest bars to keep them from conversion they are most hardly brought to empty themselves by self-denial poverty of spirit mortification contempt of the world that they may be fit to enter in at the strait gate they are exposed to most greatest temptations and
readiness embrace and rightly use that grace and come when he called 1. These are right builders of Babel Is not this most horrible most wicked confusion to thrust the first cause out of his rank and seat the second in his room to subject the Creator or make him inferiour to his creature to fetch the first rise or spring of mans salvation from man It is no less absurd and blasphemous for ought I can see to say Gods will had or needed an external moving cause in ordaining things than to say his power had or needed an outward help in creating things The Papists shall rise up in judgement and condemn them some of whom do affirm roundly and confirm as soundly that there is no cause in us of Gods predestination that election is altogether free without prevision of good works 2. What faith could God fore-see in man not half but wholly dead in trespasses and sins what power of willing their own conversion in Men of stony hearts altogether impotent to spiritual good mancipated to Satan 3. Lastly where they say God bestows means of salvation upon some rather than others because he seeth they will profit better by them a pur-blind Papist will tell them its manifestly false For if that were the reason then the Lord should always send his Gospel and Ministers to those that are most towardly and capable deny them to those who are most hard hearted and rebellious but we see in Scripture and experience he often sends them to those that are worse than others as to Israel a gain-saying people a people of stiff and steely necks adamantine hearts brazen fore-heads Ezek. 3.6 7. Matt. 11.21 more stubborn and inflexible than the Gentiles than the Tirians and Sidonians Secondly This must teach us humility Vse 2 We have no cause to be lifted up in pride for any good thing we have or can do For it s neither from our selves nor procured and purehased from God by any worthiness or work of ours Nothing is our own but evil let us take nothing to our selves but shame and confusion Hast thou honour riches children bodily strength and activity friends gifts of nature graces of the spirit say with Jacob these are the riches the children the gifts which God hath graciously given me If thou feelest at any time such thoughts as these arising in thy heart Because of my sincerity obedience hearty and constant praying I have better children better success in the world than others I am preserved and delivered out of dangers wherein others perish judge them to be the issue of Satan that father of pride who perswaded our first parents and still would all his posterity to affectate the Divinity and therefore serve these cockatrice eggs as they deserve trample upon them crush them east them in the Devils face know that our obedience is not a cause of Gods kindness and benignity but a way or path leading to the taste and feeling of it God who is faithful having promised that whosoever walk in that way shall find him gracious and bountiful or a condition pre-required in those that shall taste the fruits of his goodness which condition not man by his own power performeth but the grace of God worketh and produceth Thirdly Vse 3 This should stir us up to magnifie and extol this goodness of God which giveth us all good things not onely abundantly but freely If all the rivelets of blessings wherewith we are watered flow from the Sea of his mercy its meet they should â—eslow thither by thanksgiving We should imitate the Marigold vvhich continually turneth it self to the Sun from whom it receiveth juyce If we have received great kindness from one at whose hands vve could never have expected or deserved any such thing how are vve affected with it vve cannot easily make an end of commending him nor satisfie our selves in thanking him Oh say we such a man is a mirrour of good nature When I was a meer stranger to him had none to mediate for me could give him nothing nor any way pleasure him of his own accord out of his own free disposition he thus and thus befriended me Oh how am I bound to him I shall never forget it while I live How much more brethren should the praises of the goodness of our God be ever in our hearts in our mouths who loved uâ— when we were enemies sought us wheâ— we strayed like lost sheep found uâ— when we sought him not called uâ— when we resisted him remembreth uâ— when we forget him keepeth promiâ— with us most faithfully when we are unfaithful to him followeth and ladetâ— us with his benefits when we have for feited all by unthankfulness undutifulness how should we awaken our deaâ— hearts to admire and glorifie this â— free mercy of the Lord 2 Sam. 7.21 and say soâ— thine own sake and according to thine owâ— heart O God hast thou shewed me uâ— worthy wretch Neh. 9 5 less than the least of all thy mercies all this grace and truth blessed be thou for ever and ever and blessed be thy glorious name which is exalted above all blessing and praise Let this suffice to have been spoken of the first lesson Now secondly vvhenas the Apostle prays in this manner for a people excelling many in grace and goodness in the next place we set down this conclusion Fulness of grace is not given at once doct 2 but by degrees God is able enough to replenish his children with all holiness and lift them from the hell of misery wherein he finds them to a state of perfect happiness in a moment yet he pleaeth to proceed step by step in opening and displaying to them the treasures of his goodness and not in an instant to powre out upon them all his spiritual riches Therefore Salomon compares a just mans path to the shining light that shines more and more unto the perfect day Pro. 4.18 Hence are these Exhortations as ye have received of us 1 Thes 4.1 how ye ought to walk and please God so abound more and more grow in grace put on the new man cleanse your selves from all filthiness of flesh and spirit and these promises the righteous shall grow like a Cedar in Lebanon ye shall grow up as the calves of the stall and the like For First Reason 1 the Lord stoopeth to ourinfirmity We are dull in conceiving slow of heart to belieue like infants or narrow-mouthed vessels which receive liquor but by drops As therefore the loving nurse or mother in feeding the wise father or school-master in teaching accommodate themselves to childrens vveakness rather considering vvhat and how they are able to take than striving to powre in all themselves are able to give whereby life or memory may be over-whelmed so the Lord in dispensing of his graces attempenâ— himself and his dealing to the infirm capacity of his servants imparting them by degrees because they are not fit to receive them otherwise
Secondly Reason 2 as God in the first creation made and adorned this spacious and specious world not in a moment which to him had been as easie but successively in six days space partly that man might learn by his example to take more time leisurely and distinctly to meditate of his works partly to help man the better to conceive of his workmanship and in what order the parts of the building were joyned together whence many profitable considerations arise whereof this is not the least the admirable power of the builder appears in causing light and day before there was any Sun grass before rain and the like which we should not have seen if all had been dispatcht in an instant so in the reparation of the world he perfects sanctification in his children gradually by little and little that he may lead them to a more distinct and punctual notice-taking of all his graces in themselves and the foot-steps of the worker that is the sundry wonderful waies and passages of his providence and administration in the perfecting of them Whence they gather much sweet experimental knowledge that he may give occasion more fully to observe deeply ponder and highly praise his wisdom and power which shine forth more conspicuous and illustrious in his making a small grain of grace to prevail against a world of corruption and bringing them thorow so many weaknesses battels seas of troubles and temptations falls and foiles every of them threatning death to compleat holiness and happiness than if he had made them perfect at their conversion Thirdly Reas 3 the Lord will have his children wrestle for a time in a state of imperfection that he may train them up in humility Let them see their own impotency and that all their strength is in him and from him quicken them to pray and earnestly desire the coming of the kingdom of glory teach them to ascribe their salvation wholly to him duly to value and esteem his graces the want whereof hath so pinched them the keeping and increase whereof costs them no small care strugling and contention Our first father received all his portion at once an exceeding great stock of grace but he quickly forgetting both God and himself spent it and proved a bankrupt Wherefore our heavenly Father thinks fit to give us ours by little and little that we may know and all the days of our life acknowledg our selves to be beggers depend upon him for a continual subministration of new grace learn better to husband and improve that little which he hath put into our hands First Vse 1 this Doctrine confutes all those that dream of perfection attainable in a short moment As 1. Papists teaching that in Baptism the soul is made inherently as pure spotless glorious as the Sun and grace infused by which a man is made able to fulfil the Law Alas no marvel men roave strangely speak absurdly and ignorantly of the state of grace and the saving workings of the holy Ghost when they have no experience of these things in themselves 2. Familists and such like fanaticks who boast of such a fulness of holiness that they need no further purging ging who if their confident affirmations may be believed have so much joy that they need or desire no more in heaven brag that they are past the doctrine of the hearts deceitfulness never crave pardon of sin and deridingly tell them that do they have their pardon on their back acknowledge no use of the Law after justification feel no need of preaching prayer Sabbaths use these things rather least they should give offence than for any necessity professing to the same purpose this to be their opinion that the new man may be so strong as it shall not need any means and to this height they are mounted in a few months I might truly say days even by hearing one or two Sermons Well we need no other argument if we be wise to perswade us to stop our ears against such erroneous spirits but this that they boast of and arrogate to themselves the possession of such things as Paul the greatest of the Apostles had not attained many years after his conversion not many before his death as appears by his complaint to the Romans his confession to the Philippians Secondly this must comfort and stay those righteous souls who are much dejected because they find much corruption and great want of grace in themselves I forbid them not to deplore and grieve for their spiritual defects not to seek to the fountain for supply and perfecting his work in them only I exhort them not to be dismaied nor to conclude they have no grace because they have not the measure they desire Thy case is the common case of all the godly not one of them but hath his wants to complain of not one of them but feeleth in himself much emptiness great weakness of holiness much ignorance vanity unbeliefe hardness deadness inordinacy of affections nay evil motions and inclinations yea the better any man is the more he discerneth and groaneth under these things and confesseth himself far short of perfect fulness Look not the Lord should deal otherwise with thee than with all the sons he brings to glory Be content therefore first to be a babe in Christ for so thou must before thou canst be a tall man be content that the seeds of grace do first poorly peep up and sprout in the mould of thy heart which in time will grow to be great herbs and fill the whole garden If thou wert recovering of a great sickness though health should return very slowly wouldst thou not be glad and praise the Author of life Do here in like manner rejoyce and bless God that thou art begotten again and come into the new World of new Creatures though thou wantest much of that strength which some have attained The third instruction is doct 3 Christians should defire a full measure of all graces or spiritual gifts That which Paul beggeth for his Thessalonians every believer ought to desire for himself but Paul desireth that God would accomplish in them all good things needful for their salvation This is further confirmed in those places in which the Apostle prays or testifies that he prayed for them to whom he writes Ephes 3.19 c. That they might be filled with all knowledge of Gods will abound more and more in knowledge and in all judgment be filled with the fruits of righteousness yea with all the fulness of God made perfect in every good work to do his will those places also which exhort to such things as Be ye perfect even as your Father which is in heaven is perfect be ye filled with the Spirit and such like And good reason For first Reas 1 there is a certain fulness attainable in this life which appeares because 1. God hath promised to replenish and satiate the hungry soul to poure his Spirit abundantly on his people to fill the earth with