shall die for hunger and plaine want of grace and we shall not onely lose this lyfe present but a better life life euerlasting The next part of Praier is thanksgiuing we spoke the last day of seeking Now this day first in this text we haue red we haue to speak of thanksgiuing which we should rander to God The wordes are In all thinges giue thankes for this is the vvill of God When he hes said pray continuallie immediatlie he subjoynes in all thinges giue thankes Marke it So he joynes these two together Sec. part of prayer thanksgiuing Prayer or asking at God and then thanking of him Brethren I see not onely in this present text these two thinges Prayer and thankesgiuing joyned together but in sundrie other places Philippi chap. 4. verse 6. Be not carefull for any thing but in euerie thing let your requestes bee shovven foorth to God by prayer and supplication vvith thankesgiuing To the Colossians 4 chap. 2. verse Continue sayes he in prayer and vvatching vvith thankesgiuing there they are conjoyned Seking thanksgiuing euer ioined together the one of these should not be seuered from the other Prayer should not be seuered from thanksgiuing thanksgiuing should not be seuered from prayer The neede and necessity we haue in this world that mooues vs to prayer is not so great but euer there is matter of thanksgiuing to God for the graces that is giuen euery moment of our lyfe day and night For there are none of vs but we haue experimented in some measure the bountifulnesse of our louing God who dare say otherwaies but in the greatest strate that euer he was in he â—and by experience of the mercy of God a measure of grace for reliefe Alas if it wer no more but this grace in thy need to get grace to seek grace it is a speciall grace thou art oblist to thanke God for that grace thou getst to beg grace Againe the blessing and mercy of God is neuer showen on vs in such aboundance in this world but in the me and 〈◊〉 thou hast neede and mister and in the most floorishing estate thou art in thou standest in neede The greatest Monarch that is in his greatest floorishing he standes in neede and therefore as he hes cause to thanke that God that hes exalted him so hes he cause to be a begger to seeke more For there is a Kingdome that is aboue all Kingdomes a glorie aboue all this glorie riches aboue all these riches a pleasure aboue all earthlie pleasure so as long as thou art not come to this hight yet beg for none shall come to that hight neyther King nor Monarch shall come there but by continuall begging Ye see Dauid in his Psalmes he prayes and askes when he is in neede and in his necessitie But at that same very tyme he also thankes Ye see he will begin a Psalme with great heauinesse of hart but ere he come to the end ye will see in that same Psalme how he will rejoce and with joy he will thanke Then looke Paul in the beginning of all his Epistles he commonly sayes I thank God for you but what more are ye in such estate that I need not pray for you No. Therefore he subjoynes euer praying for you As he would say as I am thanking God for you so I am a begger for you Brethren learne to pray by example of these old fathers who were better learned nor we When thou seekest any thing at God thanke him also there is not a more forcible argument to God to mooue God to graunt any thing nor to thanke him I cannot knowe what tune a prayer can haue without thanking For effectuall prayer cannot be vvithout thanking To let you see this in one word Read Rom. chap. 8. verse 36. and there ye shall finde that the Spirit of Iesus interceedes for vs. Well if the Spirit of Iesus raise vp in the hart sighes and furnishes thee prayer it shall not be without thanksgiuing And if thy prayer be any thing worth it must come from the Spirite of God Many vvill make a forme of prayer but vvithout the Spirite it is but praâ—ling and therefore their prayer is abhoâ—â—nable Therefore enter neuer to prayer but aske the Spirite of Iesus to pray with It is impossible to man to open his mouth to pray feruentlie except the Lord open it by his Spirite Dauid say in his 51. Psalme verse 15. Lord open thou my mouth and then I shall preache thy praise And Paul to the Corinthians sayes None can name the name of Iesus and call him Lord but by the holie Ghost 1. Cor. 12. chap. 2. vers if the Spirit open not thy mouth thou may bable of that glorious name but to speake of it to thy comfort and as thou should doe without the Spirite teach thee it is impossible Now to returne to the matter If the prayer be any thing worth if the Spirit of Iesus request for vs with sighes vnspeakable then impossible it is but God must answere thee The Spirit of 〈…〉 neuer seeke any thing at God without effect If the Spirite 〈◊〉 prayer to thee it is impossible but thou must resaue an answere Rom. chap. 8. vers 26. it is said The spirt interceeds vvith sighes vnspeakable And the Lord knovves the meaning of his ovvne spirite A man sighes not so soone with the Spirite of God but as soone is the sigh conueyed vp to the presence of God And to speake it plaine the sigh touches not the hart of man so soone but as soone it touches the hart of God so of necessitie he must receiue an answere The very prayer makes a way and accesse to the presence of God And brethren all the joy in this world is in that sight and presence of God Thou neuer knew what joy was that neuer got a sight of God in Christ Then what must joy bring out Prayer to God gets Gods presence the presence bringes joy What must joy bring out Of necessitie an hart that rejoyces must burst out in thankfulnesse If the hart rejoyce the mouth must be opened to thanke Go to experience Your harts was neuer touched with joy but either hart or mouth bursted out in thanking Ioy cannot be without thanking and the proper effect of joy it thankfulnesse Then ye see neither should these two Prayer and thankfulnesse be seuered one from another neither can they be seuered It may be our Spirit will make vs pray and vtter not thankes-giuing but all that is partling and vttering of griefe and not prayer but the Spirit of God prayes not without thanking God and againe he thankes not without prayer Now to go forward I haue made you see how these two goes together But to come neerer the purpose We said whatsoeuer forte of prayer it be whether it be asking or thanking it serues to bring out joy all tendes to joy for in joy is our blessednesse I â—ould you the last day the blessednesse
This he sayes to tell vs that consolation is gotten by praier look the necessity of prayer If there be no prayer at no tyme there is no consolation that man that cannot pray to God and beg comfort at his hand that manifest neuer spirituall consolation in his hart Goe to experience I pose thee in thy conscience felt thou euer comfort without prayer No if there be not prayer to God thou shalt haue no comfort and more if there be not continuance in prayer thou shalt get no continuance in consolation Leauest thou off prayer looke whether consolation will leaue thy hart or not Leauest thou off in prayer to meditate on Iesus Christ I pose the whether the consolation in the hart leaues thee or not Againe striuest thou to keepe that presence of Iesus Christ by prayer and in all thy exercises castes a blenke to Iesus Christ be not so exercised that thou forget Iesus Christ hast thou thy eyes euer on Iesus by prayer and meditation wilt thou not finde a joy and swetnes in thy hart such as thou cannot be able to expres Againe when thou art so fixt on the things in this world yea euen in thy lawfull exercise for in thy lownry thou cannot haue an eye to God that thou cannot get a peece of thy hart to God it may be that thou haue a carnall and false joy but true joy and comfort hast thou not Well then brethren that peace and consolation flowes of prayer and earnest meditation in Iesus Therefore as the Apostle sayes Philip. 4. 6. 7. Be not solist for any thing but in euerything let thy requests be shovven forth to God and that by all maner of prayer and supplication and supponing thou get not the wordly releefe I shall tell thee what thou shalt finde the peace of God that passes all vnderstanding shall stand about thee as a guard and what lakest thou if thou hast that peace and tranquillity of thy soule And what hast thou if thou lakest this peace Now fy on al if thou lake this guarde of Gods peace if thou wert a king or Monarch abounding in riches pleasure and honour what shall all auaile thee So he drawes consolation from God by prayer And as it is sure that euery thing that liues hes the being and continuance of God So it is as sure that that person that is disposed to pray keepes and shall keepe the comfortable presence and peace of God that passes all vnderstanding Therefore the Lord dispose our harts to pray that by praier we may keepe some meditation and presence of Iesus Christ in our harts Kings will leaue their kingdomes Lords their lordshippes and euerie man will leaue this world and all that is vvithin it but vvoe to that man vvhom God leaues when the world leaues him The next thing he prayes for is that the Lord would establish them Praier for perseuerance as we say settle them and make them firme and stable not changing and wagging as the busse wagges and so inconstant in their religion but that they be settled Ye heard wherein stood our perseuerance It stood in holding a fast grippe of the Apostles doctrine the trueth of God Now here I finde more He prayes to God and Iesus Christ that they would establishe them that is hold a grippe of them So that in our perseuering there must be two things of necessitie The one is thy hand must be festned or else thou wilt fall for there was neuer one that had not his hart festned vpon the trueth of Iesus Christ by holding a grip of it but he fell downe to Hell The other thing The Lord must hold a grippe of thee or else thou cannot be able to keepe thy grip so thou must grippe and God must grip thee thou must stand on a fundation which is Iesus Christ and the Lord God himself must hold thee on thy fundation for otherwise thy feet will slip off the ground So euer say Lord hold me on this ground and fundation or else I wil not be able to stand one moment Now then to come to the fundations whereon we must stand and whereon the Lord must establish vs they are these first euerie vvord of this trueth and next euerie good vvorke Ye may see there are two fundations heere whereon thou must stand for he that would stand to the end must haue his feete set a spar-waies he must not stand on a slippery place nor on one foote onely but he must haue a sure ground and must stand on both his feete and euery foot must haue the own ground-stone to stand on and the first ground is the Gospell of Iesus Christ Therefore first lift thy right foot and set it on the trueth of God the Gospell of Iesus The next ground is holinesse of life and good works flowing from the former then take thy left foote and set it on holinesse of lyfe and euery good worke and then both thy feete stands sure I shal make this plaine There are two things in man the hart and the hand The man that would stand must haue hart and hand both fastned The hart must be first fastned and locked on the Gospell of Christ Iesus and that by the lock and bond of faith and next the hand must be fastned too and it must grip first to euerie good turne thinke it not eneugh to haue thy hart exercised If thy hand be idle or doing euill for if thy hand be not well exercised it shall be doing euil keepe these two fast then thy hart on the word of God and thy hand on euery good worke and then firmely shalt thou stand These two are so joyned together that they cannot be seuered for if thou six thy hart on the Gospell of Iesus Christ of necessity thy hand shall be exercised in well doing keepst thou one of them thou keepst both losest thou one of these two thou losest both for it shall passe thy power to haue a good turne in thy hand if thou want the Gospell of Christ Iesus in thy hart As by the contrare hant euill doing and then come to heare the Gospell in despyte of thy hart thou shalt not get the Gospell within thy hart but thou shalt want Christ Therefore as thou would keepe one keepe both and striue to fasten thy hart and hand on both and I shall assure thee in the name of Iesus Christ that he wil hold his hand to thee and stand shalt thou fast to the end vntill thou be put out of all danger For when once thou art brought to the mark and comes to the rinkes end then thou shalt be out of all feare and danger For there is no defection in Heauen no falling nor stumbling there but an euerlasting stabilitie when this mirrour is away and we shal see our Sauiour Iesus face to face Therefore as the Apostle praies for stabilities to these Thessalonians Euen so I beseech Iesus Christ and God the father to keepe vs on
them the presence of the Lord himselfe to be with them all Last he salutes them and the effect of the saluatation is a prayer for them The grace of our Lord Iesus be with you all Amen So all consistes in prayer Then learne He beganne this Epistle with prayer and salutation throughout the whole Epistle prayer is mingled Now in the end he multiplies prayer What meanes this Euen this that in vaine is all doctrine exhortation admonition and precept whatsomouer all preaching is nothing except the Lord by his Spirit worke inwardlie in the harts of the hearers all is nothing but vvinde except he moue their affections Now the way to obtaine this inward and secreete operation of the holy Spirite is oft-tymes to turne to God by prayer beseeching him to be povverfull and to joyne his Spirite vvith the vvord and to joyne vvorking vvith speaking And therefore hovv oft so euer we teach and ye hear the hart and eye should be lifted vp and set vpon him who hes keeped Spirit and power in his owne hand to giue as he pleases No man can giue you it neither the Preachour nor no Angell can giue you it It is onely in the hand of God and Iesus Christ to giue thee Spirite and povver and to joyne vvorking vvith speaking And therefore the eye in preaching should euer be set on Christ The Pastour should pray and haue his hart aboue to dravve dovvne grace to himselfe and the people that the vvord spoken may be effectuall in the hart othervvise preaching and all hearing is in vaine Now to come to the words The first thing he prayes for and wishes is peace The Lord of peace sayes he giue you peace for euer and euery vvay The thing then he wishes is peace that is quyetnes rest and tranquillity concord agreement all these words expresses the meaning of the word Peace The contrare is vnquyetnes What peace is dissention c. This Peace is the blessednes felicity happy estate of Christs kingdome which is his Church both in earth and Heauen And all the graces we haue in Iesus Christ tends to this end that his subjects may liue in peace quyetnesse and joy for euer and that shall be the end when we are in Heauen peace and joy for euer Ye see the happy estate of a worldly kingdome what is it When men liues in rest and enjoyes peace and quyetnes that is the happines of a worldly knigdom therefore in the 1. Timot. 2. 2. he commaundes prayer to be made for all men For Kings and superiour povvers To what end Euen to this same end that vve may liue a peaceable and quyet lyfe Euen so the blessed and happie estate of Christs kingdome is an heauenlie peace concord and quyetnesse And therefore Rom. 14. 17. he makes this peace to be essentiall to the kingdome of God that he defines it by this peace saying The kingdom of God is righteousnes peace and ioy in the holy Ghost This Heauenly peace is onely in Christs kingdome in his Church in Heauen and earth And the subjects of the kingdome of Iesus Christ are onely they that enjoyes this peace here and after this life for euer for without the Church of Christ there is no true peace If thou be no subject in his kingdome thou hast no rest no true peace for there is no true peace for the vvicked sayes the Prophet Esay 57. 21. If thou be of that number that is without the kingdome of Christ no peace for thee and the end shall proue thou hadst neuer true peace in this world Now to go forward He craues that it may be giuen to them Then Peace the gift of god it is a gift Heauenly peace is the gift of God thou hast it not by nature None is borne with peace but with warre and inimitie by nature all are borne with dissention strife and debate there is no heauenly peace by nature And the whole lyfe naturall what is it but a continuance in war debate and strife first against God next with thy selfe and thy owne conscience And againe a strife against the Angels in Heauen and men on earth and all the creatures of God thou art an enemie to them and they vnto thee vntill the tyme thou attaine to that new birth in Iesus Christ and then by vertue of that birth thou getst this heauenly and spirituall peace for then thou beginst to liue at peace first with God himselfe and next with the Angels in Heauen and men in earth and with all his creatures So looke how needfull it is for thee to haue regeneration for if thou want it thou shalt be at war for euer thou shalt haue no peace But how getst thou it It is a gift And who shold giue it The Lord of peace The giuer of it must be the Lord with dominion and power with command And as vnder his Lordship other things must be so peace must be at his command either to giue it or hold it Now who is this Lord that hes this power of peace and war Who is he that sayes All povver is giuen to me in heauen and earth Matt. 2â— 18. This Lord is Iesus Christ And therefore ere euer he came in this world and tooke on him our nature Esay 9. 6. he styles him the Prince of peace And Paul Ephes 2. 14 styles him peace it â—elfe he is our peace-maker And in Iohn 14. 27. Christ speaking to his Apostles takes on him to be the giuer of peace and sayes My peace I leaue to you and giues you So this Lord of peace is the Lord Iesus Christ who hes in his handes all grace and glorie in Heauen and in earth Yet to goe forward The lords style ansvver able to the grace 〈◊〉 praier Why is it that he makes a choise of this style rather then of any other Certainely this style he receiues here agrees with the petition and thing asked at his hands peace is craued he is styled the Lord of peace what euer we aske of Christ it should be in faith that he hes power to giue it aske iâ— thou peace aske it not but in an assurance that it is in his hand and that he is able to giue it Now this assurance that all is in his hand it cannot be better vttered then by the Name and style we giue him askest thou wisdome say Lord of wisdome giue wisdome askest thou peace say Lord of peace giue me peace askest thou mercie say Lord of mercy giue me mercy So the name and style we giue to the Lord when we craue ought at his hands should be answerable to the grace and mercy we aske for then we vtter our faith and assurance that he hes such a grace and power to giue vs. This hes bene the forme of Pauls prayer and of godly men of old and should be imitate by vs. The Lord hes many styles he is called the Lord of peace mercy and justice the Lord
The Sonne must not bee forgote heere because all grace is geuen in him by the Father in such sorte that if any man will seeke grace without Christ hee shall neuer get it Therefore he who would haue grace let him seeke it at God through Christ that he may receyue it of that fulnesse that is in the Sonne The Iew that will seeke to the Father without the Sonne shall neuer see grace Whom to is this grace and peace wished to the Church at Thessalonica Wherefore Marke this ground Because this Church is ingraft in the Father and in the Sonne by faith Then first I see here there is no grace but from the Father and the sonne and therefore there no wishing of grace to man or woman but from the Father and the sonne who are the fontaine of all grace Againe I see grace mercie and peace pertaines to none but to so many as are in this happie conjunction with the Father and the Son Art thou in the Father Art thou in the son ingraft in him by a liuelie faith Then grace pertaines to thee mercie and peace pertaines to thee Art thou out of him and not ingraft in him by faith Let men wish welfare and peace to thee as they will no grace mercie nor peace pertaines to thee By grace peace is vnderstood whatsoeuer blessings of God that followes on that conjunction and vnion that is with God the Father and the Son Iesus Christ As for exemple Remission of sins Iustification before the Tribunall of God Regeneration clensing of this foull nature peace joy in the holie Ghost life euerlasting all flowes from this conjunction and therfore it must follow that to him who is out of this conjunction with the Father and the Sonne there is no remission of sinnes if thou be not vnited to the Father and the Sonne by faith no saluation no regeneration no life euerlasting no peace for thee all thy peace is false peace and thou shalt curse the tyme that euer thou had that peace Then it must follow that this forme of salutation pertaines not to the Iew this day who is out of this conjunction neither I nor no man can say to the Iew this day Peace and grace to thee from God the Father and from Christ Iesus his Sonne neither pertaines it to the Turke or Pagane who are out of this vnion with God and Christ by faith More then this it will not be the name of any thing that will do the turne there are many that taks vpon them the name of a christian so will seeme to be in the vnion with the Father and the Sonne that in heart haue no conjunction with them But I say to thee it will not be the outwarde conjunction with them in the name of a Christian it will not be the wishing of good dayes and good euenings that wil do thee good except thou find thy hart bound vp in that blessed vnion with the Father and the Sonne Iesus Christ Marke an other thing Learne heere a forme of an effectuall and pithie salutation that the godlie should vse first when the godlie salutes as Paul Siluanus and Timothie when they wishe any thing to thee what wish they Not any thing thou deserues if thou were neuer so holie but free grace without any merite as Paul heere doth then againe they wish it from them that hes this grace in their handes from the Father and the Sonne And last they wishe it to them who stands in the vnion and conjunction with the Father and the Sonne for this vnion will draw down the droppes of grace from the Heauen from Iesus that is full of all grace Therefore Brethren these salutations of the Heathen Gentiles and of prophaine men now are nothing worth they were neuer of valure I will not giue a pennie for Cicero his salutem dicit nor Plato his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because in wishing well they knew not what they wished they called it welfare well doing they knew not grace nor the free mercie of God they knew not God the fountaine of all grace nor Christ his Son from whom all grace flowes they knew not a Church nor the conjunction of the bodie or the members with the head so their salutations were of no value Euen so it is this day with prophaine men who knowes not God nor Christ nor the Church nor knowes not his conjunction their salutations are not worthie a stray all their good dayes and good euenings are deare of right noght for their salutations are only prophaine words and when they are blessing with their mouthes they are cursing in their hearts Now brethren to goe fordward to the next part which containes this congratulation rejoysing together with the Thessalonians for those graces of God which were bestowed on them Ye se the words We giue God alvvayes thanks for you making mention of you in our prayers In this congratulation he rejoyses together with them for the graces the Lord hath showne on them in rejoysing for the graces showne on them he forgets not God the geuer of all grace but in rejoysing with them he glorifies God thanks him for them and so acknowledges al the graces that were in the Thessalonians to flow out of this fountaine he acknowledges their faith their charitie their hope not to come of themselues but to be of God and therefore in rejoysing with them hee geues God the glorie of all the graces that was in them Why should wee not congratulate and rejoise for the graces of God we se in others we are bound to doe it Thou art oblisht to rejoise with him that rejoyses for the graces of God geuen him as if they were geuen to thy selfe Paul sayes Reioyce vvith them that reioyses mourne vvith them that mournes Rom. 12. 15. Wee are bounde when wee see the grace of God in anie people or nation to commend it in them for it is said trewlie vvhen grace or vertew is commended it growes But looke that thy rejoysing thy commendation of men for the grace thou sees in them be to the end that thou may glorifie God who is the Author and fountaine of all the grace looke that in commending of men if it were all the Monarchs in the earth on paine of thy lyfe thou forget not God Looke first vp to the geuer and then to him who hath receyued say not Sir or my Lord I commend you for your good witte and gouernance I commend you for your man-hood and wisdome The flattering Gentiles that knew not God sayes so but thou who art a Christian speake not so to any man but say I giue thanks to God who is the fountaine of all grace for the grace he hes geuen to thee thou hast no good grace no wisdom no manhood c. but that which God the Author of grace hes geuen thee as euer thou would see the glorie of that God who euer thou be haue thy eye first of
God it is a quickning grace to him it is a viuifying of him if he be in dolour and distiesse it is a walkning of him Therefore looke what aduantage thou gettest through loue Art thou a pastor thou shalt get life Art thou one of the people if thou loue thou shalt get life to and thy loue shall euer report to thee a joye in thy greatest dolour If thou be departing off this life and hast beene a faithfull pastor the report of the standing of thy flocke shall comfort thee if thou be one of the people thou shalt euer haue comfort for the grace of any member of the Church reported to thee shall bring joy to thee But the man who hes nothinge but inuie can haue no joye hee knowes not what this spirituall joye meanes Therefore as thou wouldst liue in joye and consolation striue to be louing charitable and tender hearted to euerie one in whome thou â—eest the graces of God and so thou shalt get infinite matter of joy thou shalt get peace heere and life euerlasting hereafter The Lorde for his great mercies sake bring vs to this life through Christ To whom be all praise and honour for euer Amen THE TWELFTH LECTVRE VPON THE FIRST EPISTLE OF PAVL TO THE THESSALONIANS 1. THESSA CHAP. 3. vers 9. 10. 11. 12. 9 For vvhat thanks can vve recompense to God againe for you for all the ioy vvherevvith vve reioyce for your sakes before our God 10 Night day praying exceedinglie that vve might see your face and might accomplish that vvhich is lacking iâ— your faith 11 Novv God himselfe euen our Father and our Lord Iesus Christ guide our iourney vnto you 12 And the Lord increase you and make you abound in loue one tovvard an other and tovvard all men as vve doe tovvard you IN the Text immediatlie going before welbeloued in Christ wee heard of the sending forth of Timothie to the Thessalonians we heard of his returning and what tidings he brought hee reported to Paul of the Thessalonians concerning their faith and perseuerance in faith concerning their loue and particularlie of that remembrance they had of Paul who had founded them in the faith of Christ in his absence desiring most earnestly to haue his presence againe Last ye heard what effect these tidings reported by Timothie vvrought in Paul they wrought consolation and joy notwithstanding all the afflictions and miserie he lay in in Athens for the present Now brethren to come to the text vve haue in hand In this text he does two things first he showes vvhat thanksgiuing he gaue to God for them and for all that joye he had conceiued of the glad newes he heard of them he showes how earnest instant he was in prayer for them crauing day and night that hee might see them face to face notwithstaÌ„ding that report he heard of them by Timothie Then in the secound part of the text he falles out in a prayer continewing to the end of the chapter first beseeching God the Father and the Lord Iesus Christ to direct his journey toward them next desiring God to increase them and make them to abound in loue euerie one toward an other and toward all men in the worlde thridlie beseeching God that he would establish their hearts before him in all holinesse at the comming of Iesus Christ with his Sancts There is the effect of the text shortlie Novv to returne and to speake of the first part he shovves his thanks-giuing and prayer to God for them He sayes For vvhat thanks can vve recompense to God againe for you for all the ioy vvherevvith vve reioyce for your sakes before our God I can not get a heart would he say to thanke my God for it Ioy in the hart burstes out in thanksgiuing as I shoulde doe The text is verie plaine So the doctrine is easie First heere vve see vvhen the heart of any man conceaues a spirituall joy for the grace of God eyther bestowed on him selfe or vpon others it is not able to conteine that joy but it must breake out and it must open the mouth to giue thankes and praise to the Lord for of the abâ—ndance of the heart the mouth must speake If the heart 〈…〉 be it good or euill the harâ— must opened mouth and 〈…〉 must speake either good or euill Then the second thing â— be marked in this text is wâ—eÌ„ the joy of the hart opens the mouth to vtter thankes what euer be the 〈◊〉 and meane of joy the first thanks that are giuen will not be giuen to it especially Paul heere giues not the glorie of this joy to the Thessalonians but the mouth will be opened to glorifie the author of all grace and joy which is God for without him there is no grace neither haue we our selues any grace neither hes any other any grace in him selfe Thankesgiuing to God only and without God there is no joy except he worke the joy there can be no joy in the heart Yea albeit the grace be giuen yet if he giue not a new grace to worke joy in the heart for the grace there can be no joy And therefore the mouth when it is opened to praise glorifie first of al it shold be opened to glorifie him who is the giuer of all honour the instrument as the instrument honour the Minister as the Minister but let the author worker of al haue the glory thanks Then thridlie mark In a maner he complaines that he can not get a mouth to thanke God sufficientlie for all that grace they had receiued and joy he had receiued and gotten through their graces Marke then our thanking and glorifying of God for the grace receiued and joy conceiued in heart it is not answerable in greatnes to the grace nor to the joy receiued For will ye coÌ„pare these two together the grace of God and thy thankfulnes for it the grace of God passes thy thankfulnes yea the verie joy that we haue in heart for the grace bestowed on vs or others will be greater nor the thankfulnesse can be and the tongue of man is not able to vtter all that joy conceiued nor to thank God sufficientlie for it Peter 1. Epist 1. 8. he calles it a joy vnspeakable The joy the faithfull heart will conceiue is an vnspeakable joy So Paul of the sighs of the godly Rom. 8. 28. The mouth of man is not so wyde nor so capable of grace as the heart is I meane of the regenerate man If the spirit of Iesus dwel in the heart all the tongues of men and Angels can not be able to tell nor expresse the thousand part of that joy the hart wil haue in Gods grace for all that ioy saies he vvhat thanks shall â— giue to God As he wold say my mouth can not get words to vtter thanks to God the author for the graces receiued and joy that is conceiued there throgh Now farther we haue to learne in the wordes
No it is not eneugh but it must abide with thee ay vntill thy breath go out and vntil thou giuest vp the last gaspe thou hast ay neede of the gospell Therefore the Apostle in that place he limites the time vvhile ye come altogether to the vnitie of the faith and vnto the perfite man in Christ When commest thou to that perfite man Not so long as life is in thy lippe So thou hast need of the ministrie so long as thou liuest But in deede when all thy senses goe away when speaking and hearing go away then the ministrie leaues thee thou feellest a sense of these things that thou heardst before but if thou lay not to thine eare to heare in time thou shalt neuer see them Brethren ye will wonder at this earnest desyre he had to see them Might not the sending of Timothie and wryting of this Epistle satisfie him No he thinkes he can not doe them that goode that he would vntill he see them and speake them and that for this purpose to fill out then faith Well brethren when once Sathan gets a seuering of the pastor from the people it is hard to get them together againe Do what Paul could do he could not meete with these Thessalonians For he sayes Sathan held him away when he would haue bene at them Then ye see the remedie against Sathan to stay his course is prayer and instant prayer night and day Presence of the Pastor verie povverful But to the purpose There is much in the presence of him who hes the grace of God in him for augmenting the faith and grace of God in men his message will do much but his presence will do more the lyuelie voice of man vvill be more effectuall nor the written word will be his presence will edifie more nor his letter And so it is no small matter to haue the presence of a man that is gratious Paul knew this well and therefore he is so instant in praying to haue their presence If the Lord hes chosen out a man to win soules there is nothing in that man but it will edifie his tongue his eye his behauiour his countenance all will edifie and further men to Christ Novv in the second part of this text he falles out in a prayer There are thre parts thereof The first part is that yet God the Father and the Lord Iesus should direct his journey tovvard them that he would giue him that grace to see them and haue that mutuall presence Then when he is speaking of the prayer he vsed to God looke what fell out Showing them he vsed to pray instantlie for them in the meane tyme he leaues off this narratiue and he bursts out in prayer to God There is a sodaine change Now take head If that earnestnesse and feruencie to pray be in the heart the least occasion in the world wil walken it vp and make a man hold vp his hands and fall on his knees immediatlie The verie name of ardent prayer vvill raise him vp to prayer for as of the aboundance of the heart the mouth speakes so the words in the mouth will walken the heart if there be anie spark of grace in it and the hart being walkned the mouth will fall out immediatly to prayer Looke to thy heart mouth both Looke that thy heart be filled with God looke that godly speaches be in thy mouth for certainlie as thou speakest so thou vvalknest the heart speake well a good affection will rise in thy hart speak euil a foul affection wil rise in thy hart and thy words shall be as bellowes to blow vp thine owne heart and the hearts of them that knovv the sinne and vncleannesse To the purpose he prayed to whom To God the Father To whom next To Iesus Christ the Lord. He giues them both their owne styles Christ hes bought vs vvith his bloude and so hee is our Lord and wee his seruanes And the Apostle sayes For this cause is Christ risen againe that he should haue 〈◊〉 ouer all creatures Rom. 14. 9. Nowe brethren marke their styles more narrowlie and shortlie God is a name of majestie but Father is a name of loue Paul vses to set downe the majestie of God vvith loue to cause vs to imbrace it This style the Lord is a style of superioritie dominion The style then that Paul vses telles you what disposition was in his heart in praying he spoke to a Majestie he spoke to a Lord therefore reuerence was in his heart He spoke to a louing father Disposition of the heart in prayer therefore loue and homelines was in his heart This telles vs vvhat disposition shoulde be in our hearts is when vve speake to God In prayer thy heart shoulde be disposed with feare and reuerence with loue and homelines Reuerence and feare would not be allone for then it were a seruile feare Loue and homelines woulde not be allone for then thou wouldst grow in contempt So joyne together homelines and feare loue and reuerence and then in exceeding sweetnes shall follow And this was 〈◊〉 fashion and the fashion of all the godlie fathers and this should be our fashion in prayer Looke the persones he directs his prayer not to prayes not to the father allone nor to the Sonne 〈◊〉 allone he prayes God the Father 〈◊〉 Iesus Christ 〈◊〉 Lord. What showes this to vs If there were no other place in the Scripture yet this declares â—â—sufficientlie vnto vs Iesus the mediator is equal with God the father else 〈◊〉 had neuer prayed to him joyned him with that glorious Majestie of the Father Now to open this more plainelie to you The Father and the Sonne are one in nature essence and substance next as they are one in nature Iesus eternall God so both their doing is but one that that the father does the sonne does and that that the sonne does the father does also In Iohn he sayes My Father vvorkes to this day and I vvorke vvith him Iohn 5. 17. Farther the Father vvorkes with the Sonne when he is incarnate cled with our nature and Iesus Christ God and man being in our nature workes together with the Father and the Father giues vs all the graces out of the fleshlie hand of Christ the man all the goodnesse that flovves to thee it flowes through the vaile of the man-hood of Christ Looke their thou seuere not Christ and his Father and look that all thy duetie thou doest to them be a common duetie beleeuest thou in the one beleeue in the other Ioh. 14. 1. Praiest thou to the one pray to the other seruest thou and glorifies thou onâ— glorifie and serue both together honor euer the Father and the Son together for if thou seuer the Sonne from the Father or the nature of the man from the Sonne Father nor Son shall doe thee no good For when thou praiest to the Father seuering him from Christ as the Iewes do or to Iesus seuering
part of the text The Apostle Paul not onely in this place joines these three together but also in the 4. chap. to the Philipp ye shall finde the same three precepts joined together howbeit not in this order he beginnes there Patience ioye and praier ioined together at joy and he sayes reioice in the Lord alvvaies againe I say reioice then he commes to patience in suffering wrong let your patient minde let your moderation be knovvne 〈◊〉 all men for the Lord is at hand And last he commes to prayer and saies be not carefull for any thing but in all things let your requests be shovvne to God in prayer and thankes-giuing Then he commes to peace of conscience again and the peace of God vvhich passes all vnderstanding shall preserue your harts c. These three are joined together The precept of patience joy and prayer because these three graces of God patience joy and prayer are vnseparable euerie one of them joined vnseparably with another tak one away thou shalt not get the other tak praier away thou shalt not haue joy take joy away thou shalt not get patience in suffering So these three are so vnseparably lined together that if they be not altogether in the hart of a man none of them can be in the hart and if one be in the hart all shall be in it Howbeit patience be set down first here yet it is not the first grace praier is first joy next and then patience for praier first bringes joy then this heauenlie joy being broght forth and entertainde by praier it bringes patience in suffering troubles Now brethren what shal we mak of this ere we come to the words Only this the graces of God which are parts of our new-birth called Regeneration are so inseparably locked together that they cannot be seuered and therefore he that would haue any one of them let him seeke them al he that would haue patience let him seeke joy and he that would haue joy let him seeke praier let him seeke them altogether either seeke them all and get them all in some measure or it shall passe thy power to keepe any one of them either keepe all or want all this is their nature ye saw neuer a chaine so linked together as these graces of regeneration are linked It may be that a man haue the outward showe of a grace but indeed it shall passe his power to haue a true grace except he haue the whole graces of this new-birth in some measure Many will seeme to suffer wrong and yet they will not haue the joy of the holy Spirit but they that wants the joy of the Spirit albeit they seeme to suffer many wrongs yet they are but hypocrites Therefore seeke one seeke all want one want all either haue all or want all But to come to the text and speake of this joy Reioice sayes the Apostle euermore True rejoicing or joy is that joy that entertaines patience in suffering Goe to experience and try it There is none of vs that hes tasted of this heauenlie joy but we will finde by experience it raise vp the hart of man and woman aboue all these thinges earthlie in some measure It raises vp the hart to an higher kingdome nor all the kingdomes in this earth this heauenly joy raises vs vp to the kingdome of God This kingdome of God saies the Apostle Rom. chap 14. vers 17. Is peace and ioy in the holie Ghost So that they who hes this joy are in another kingdome as far aboue these earthly kingdomes as the heauen is aboue the earth and by this joy they are lifted vp to heauen and being vp there they look downe to all these things on the earth the troubles afflictions and persecutions as thogh they were nothing and thinkes them nothing joy being in the hart it swallowes vp the heauiest displeasure that can be looke this by experience A little measure of it in the hart will swalow vp sadnesse suffering of wrongs and injuries in this world This world is but a world of suffering In the 5. chapter of the Acts verse 41. ye see the Disciples of Christ after his ascension are drawen in before the Councell there they are scourged manassed and threatned that they should not speake in the name of Christ But what doe they when they are dimitted They go away with joy is there matter of joy heere they are beatten scourged and boasted yet they goe away with joy reioicing that they vvere counted vvorthiâ— to suffer for Christs sake Brethren if joy had not swallowed vp sadnesse the Apostles had not rejoyced Reade the Psalmes of Dauid He beginnes with such a sadnesse in many of them all that he would appeare to be in Hell and ere the Psalme be ended ye will see that he burstes out with exceeding great thankfulnes This meanes that there was a joy and an exceeding great heauines in the hart and there was a battell betwixt them and in the end joy got the victorie and swallowed vp sadnesse But now what is this joy that he meanes of when he saies Reioyce euermoâ— It is no other thing but that which he calles in the fourth chapter to the Philippians Description of â—oy The peace of God that passes all vnderstanding standing about the hart as a guard And to speake the trueth of this it is the end and crowne of all the graces of God in Iesus Christ it is that end whereto all the graces of God tends and when they come there they go no further Wherfore came Christ in the world but that we should haue peace and joy in conscience Wherefore died he that we should haue joy Wherefore rose he that we should haue joy in his resurrection Wherfore are we all called to be Christians that we shold rejoice Wherefore are our sins remitted onely to rejoyce This is the end of all joy What is Heauen but joy What is life euerlasting but joy vnspeakable What is glorie but joy Paul joynes these two together joy and the crowne of glorie 1. Thess chap. 2. vers 19. Therefore in one word what is true happines nothing but joy joy in God throgh Iesus Christ What is any thing vnder Heauen without joy in the hart If a man haue all the world and all the honour and riches of the world except he haue joy in them what auaill they So joy is the blessednesse of men and women And therefore when the Apostle bids vs rejoice euermore what craues he but that we should prease euer forward to our blessednes and Heauen begin thy blessednes here or thou shalt neuer get blessednes hereafter Life euerlasting begins here in a measure of joy that is not persite and ends in the next life in glory which shall be perfited Yet brethren the nature of joy would be better seene and knowen that men be not deceiued with it The joy that is craued of what kinde is it There are sundrie kindes of joy Is it a
of man is in rejoycing in God So that he who hes not that spirituall joy hes no blessednesse if they had al the world Then we see prayer bringes joy asking bringes joy so also vve see thanking bringes joy thanking of God rises on joy thanking of God ends in joy thanking of God standes in the midst Prayer will begin with sorrow and it ends in joy vpon this joy commes thanking vpon thanking commes joy againe So all endes in joy Would ye haue this out of the Scripture in that 4. Philipp verse 7. drawes not Paul that peace of God that passes all vnderstanding our of prayer and thanksgiuing In all things let your requests be shovvâ—n to God vvith prayer and supplication vvith thankesgiuing Then he subjoines when ye haue prayed and thanked that peace sayes he that passes all vnderstanding shall guard your mindes in Christ. Then peace rises on these two groundes prayer and thanksgiuing to God So thanking brings joy asvvell as prayer To go forward in the words Thank him sayes he in all things As he would say in all thinges that are incident and falles out in the world thanke him As all is matter of joy Prosperity and aduersitie vvell vvoe life death so let all be matter of thanking what euer he sends thanke him Is it a great matter to thanke him in prosperitie when thinges goes well with thee But I say thou hast not the grace of thanksgiuing except thou can thanke him asvvell in aduersitie as prosperity asvvell in death as in life Then I see these three thinges joy prayer and thanking they haue a common propertie which is continuance without intermission in all maner of thinges in prosperitie in aduersitie in well in woe in life in death rejoyce euermore in prosperitie in aduersitie in well in woe in life in death pray euer And last in prosperitie in aduersitie in vvell in vvoe in life in death in all thinges thanke him Will ye go through them As for joy thy estate can not be so euill in the world if thou be in Christ but thou hast matter of ioy Then againe vvere thy estate in this vvorld neuer so good yet thou hast neede to pray for so long as thou remainst here thou getst not all graces And last if thy estate vvere neuer so miserable yet if thou haue a grip of Christ thou hast matter to thanke God Then if this be true hes not the Apostle said well Reioyce euermore Then pray continually then in all thinges giue thankes to God Let not therefore these thinges be vvords onely but practise them in lyfe There is none of vs but vve haue matter to practise our ioy Who are in such a misery but they haue some matter of ioy yea there are none of vs but we haue cause to vse all these preceptes Rejoice euermore pray continually and in all things giue thankes Now to come to the reason in the next wordes For this is the vvill of God In all thinges in prosperitie in aduersitie thanke him Wherefore Because it is Gods will that ye should thanke him aswell in aduersitie as in prosperitie in death aswell as in life it is his will rest on his will Yet brethren to speake one vvord of this vvill I haue spoken of it sundrie tymes before I say and the Scripture sayes The onely light of this vvorld is Gods vvill Gods vvil the onely thinge to be knovvn the only rule of our actions And I say the onely knowledge and wisdome that a man can haue in this vvorld is to knovve vvhat is Gods vvill Fy on all the knowledge and vvisdome of men in this world if they knowe not this He will start vp and he will be called a vvise man All the Philosophers vvould be counted vvise men but vvhich of all the Philosophers did knovve vvhat vvas Gods vvill And these tvvo partes of his vvill is speciallie â—oulds vs in the Scripturel First vvhat vve should doe that vve may serue him And then vvhat he vvill doe with vs. A vaine Philosopher hee knovves much of nature but knovves he the vvill of God Knovves he it not Then he is a plaine foole Knovves he these thinges Then he is a vvyse man Paul to the Ephesians chap. 5. verse 17. Be not fooles but vnderstand vvhat is the vvill of God Then wherein standes wisdome To knowe what is the will of God Who is the foole He that knowes not what is the will of God Who knowes Gods will is wise and the end shall proue it Then as the onely true knowledge and wisdome in this world is to know Gods will so the onely 〈◊〉 and square of our life in the world is the rule of Godds will There are two thinges we haue to seeke knowledge and action Would thou haue knowledge Know Gods will Would thou haue action and do any thing that would merite any commendation Do according to Gods will The rule of all actions that is truely commendable in Gods sight is his will for that man who hes the commendation of God is onely the man that should be commended do any thing because God hes willed thee to do it go not to thy own will for thou do thy wil maners not being agreable with Gods wil shall lead thee to Hel. Then do nothing but according to Gods will First know what is Gods wil and then do nothing for al the world but that which is agreable thereto If thou doest thy own will or the will of any man looke that it be conformable to Gods will and so do it otherwaies not and then do it because it is the will of God and not because it is the will of man Then see ye not how graue an argument the Apostle sets downe knowing it is Gods will that we should thank him ay should we not repose on his will It is Gods vvill vvhich is the onely light and rule of all actiones Whosoeuer knowes his will they haue a faire light in all their actiones A man will neuer wander wrong who hes such a light before his eyes If thou see that it be Gods vvill that thou goe through wildernesse through darknesse yea through Hel obey his will and take journey and I promise thee thou shalt finde the fairest outgait that euer was Count not of the way if thou haue the light of the will of God before It is not possible that Hell shall preuaile against that bodie that settes the selfe to pleasure God Well is him that sets himselfe to pleasure him who is Lord ouer all and who onely is able to pleasure vs all The world shall not pleasure thee if God pleasure the not What matter to displease all the world if we set our selues to please him Marke further he sayes It is the vvill of God tovvardes you This is a speciall will that concornes all Christians not a generall will concerning the world but a speciall will concerning you that are Christians vvho hes giuen your names
cannot loue him except he loue vs first 1. Iohn 4. 19. There is none that loues him but he that hes the sense of Gods loue in his hart furnished by the Spirit of God O the joy and consolation in the hart when it findes the Lords hart powred out on it And without this sense of Gods loue towardes thee fy on thee if thou wert a king for all thy kingdomes if thou wert ruler ouer all fy on thy glorie and pleasure for all the things vnder Heauen may well minister to thee a false joy and peace in thy hart but they shall neuer giue thee the true joy for there is no true joy but through the sense of the loue of God in thy hart So there is the first gift and argument whereby he assure these Thessalonians that the thinges he askes for them shall be graunted to them without all doubt The next argument is And hes giuen vs consolation eternall In this word he summes vp all the blessinges giuen to man in Iesus Christ in tyme The secoÌ„d is eternall coÌ„solatioÌ„ our effectuall calling our justification through his righteousnesse forgiuenesse of sinnes and an acceptation in his fauor our sanctification by his Spirit the resurrection of the bodie and life eternal in glorie al these we haue in him to whom Paul maks this prayer So all the blessinges of God commes and meetes in the hart of man as in a centre they end all in consolation our effectual calling ends in consolation our justifying ends in consolation Therefore sayes Paul Rom 5. 1. Being iustified by faith vve haue peace tovvard God Then in one word As all blessing beginnes at the hart of God and at that loue he powres our on vs so al blessing ends in our hart The beginning is Gods the end is ours and our end is this that peace that passes all vnderstanding This loue of God is as a floode through the which slowes downe all these blessinges bestowed on vs which are as as many springs and conduits comming from that great and vnspeakable loue of God and entering once in vpon our harts wakens vp an infinite and vnspeakable joy in vs For from once that waâ—eâ— of the loue of God touch the hart there flowes such a consolation as is vnspeakable The Lord of Heauen giue euery one earnestnesse to seeke this consolation for it is the arlespenny of these euerlasting joyes which once we shall haue in Heauen throgh Iesus Christ He calles it eternall because it is a fontaine that neuer is stopped it neuer goes dry but euer runnes when the fountaine euer â—â—mes the riuer that runnes from it will neuer goe dry And therefore when that fountaine of loue in the hart of God commes in thy hart thy consolation must laste for euer his loue running down in thy hart makes thy joy euerlasting The thinges of this world when thou gettest them will waken vp some joy in thy hart but that joy which thou hast the day thou wilt want to morrow for it is not permanent but as for that joy which proceeds of the loue of God it hes no end it is eternall and therefore they that will seeke consolation in Iesus shal neuer haue an end of joy Indeed sometymes this our joy seemes to be troubled heere because it is compassed with many crosses and afflictions but the Lord from tyme to tyme makes our joy sensible and wakens it vp in vs and when thou shalt be in Heauen thou shalt haue an endles consolation without any vicissitude or alteration for euer Seek then I pray you for this loue of God as ye wold be euerlastinglie blessed with this joy vnalterable Now the third benefite is good hope He calles it good because it is of the best thing The third good hope that euer was that is it is of that cheefe felicitie for vvhat is it vve hope for Euen that consummation of our cheefe and euerlasting felicitie vvith our God vve hope for that possession of the glorie of our Lord Iesus and therefore it is not vvithout reason that it is called good hope Wherefrom flowes it Euen as consolation flowes from loue so hope flowes from consolation Rom. 15. 4. and consolation is as an arlespenny that God puttes in thy hand that thou shalt get theÌ„ full payment of the whole summe And therefore it wakens vp thy hart to hope so that when I get a peece of consolation I am induced to hope certainely that that Lord that hes giuen me that arlespenny shal not leaue me till he fil my hart with the fulnesse of consolation for the saciety and full contentment is not till we see Christ face to face and vntill this tyme we must liue by hope In end he sayes all these thinges are by grace Loue is by grace consolation is by grace hope is by grace that is of the free fauour of God without any desert or merite on mans part And it is vvell vvith vs that it is noâ— so that all is of free grace vvithout out merite for if any blessing of God hang vpon a mans merite vpon his doing and deseruing alas vveak vvould this ground be and there vvould not be one day but vve should fall from the grace If it 〈◊〉 depended on me I vvould lose it euerie moment of the day So the ground of thiâ— suretie and stabilitie of Gods blessinges is onely in God euen his free grace and loue When the Lord regardes thee not for ought that is in thee but lookes to himselfe then thou hast stedfastnesse by the grace of God as ye may collect of the 4. chap. to the Rom. verse 16. Therefore it is by faith that it might come by grace and the promise might be sure to all the seede If the inheritance hang vpon thy stinking vvorkes for thou fylest the vvorkes of the holy Spirit in thee thou shouldst neuer see Heauen And thou that vvilt stick by such a ground and say Heauen and saluation depends on thy vvorks thou shalt find thy selfe frustrate in that day and shall not attaine to that inheritance that thou looked for for there is no blessing of God in Christ but that that hangs vpon the free fauor and mercy of God to vs in Iesus Christ All the vvorld shall not louse this ground In the last verse vve haue the thinges he prayes for to these Thessalonians I pray the Lord Iesus Christ and God euen our Father that they would comfort your harts The next establishe you in euerie vvord of the trueth and euerie good vvorke Praier for consolation These are the tvvo thinges he prayes for consolation and perseuerance in well doing Hes he not said before that God the father had giuen them eternall consolation what is the crause then he praies for it as though they had not gotten it He sayes he hes giuen vs eternall consolation and now he sayes I pray the Lord Iesus that he would comfort you How can these two stand Mark brethren
establish you ye are not of this number that fall away for the Lord he is faithfull and according to his promise he shall make you stand for euer Now here he followes out his precepts and in the first verse red we haue a generall exhortation to obedience to be giuen to all the directions vvarnings and admonitions that he had giuen them before as if he should say What euer I haue bidden you in the name of Christ doe ye it all and begin not onely but also perseuere vnto the end Brethren this christian calling that we are placed into craues a doing and practise not a thinking or speaking onely so that all our religion be in our tongue No put to thy hand and doe as thou would showe thy selfe a christian for a christian man would be a doer all men must be doing and set on an action but not euery way for it is better for some men to sit idle and to be sleeping when they are most exercised The doing requyred of a christian should be by a rule not wauering but as ye see a lyne drawen by a rule or square so euer the action of a man should be by a rule euen straight direct not crooked declyning to this side or that side We learne of these words what is the rule whereby the actions of a christian should be ruled The doctrine of the Apostles is the rule of our actions It is the doctrine of the Apostles of Iesus Christ doe as Paul Peter and the rest of the Apostles hes bidden thee doe and I shall warrand thee prease to direct thy actions according to that rule for he that heares the doctrine of the Apostles and followes not their direction refuses to giue obedience to Christ himselfe Now the forme of proponing of this matter is to be marked He sayes not doe as I command you to do but he mitigates the command and casts in a motiue to moue them to doe as he bade them He sayes I am persvvaded I haue a sure confidence that ye will doe as I bid you and so he vtters the good opinion he had of them that they did well and would continue in well doing vnto the end So the Pastor hes his lesson It becommes a Pastour or teacher when he sees a good meaning of his flock euer to thinke the best of them yea to conceyue a perswasion but in the Lord that they shall continue in well doing vnto the end And againe in the other part it is very meete that the flock vnderstand that the Pastour counts and esteemes well of them for vvhen the flock conceyues that the Pastour hes a good estimation of them it is no small motiue and incouragement to them to go forward in well doing for when the childe thinkes his father hes a good opinion of him and that he shall come to grace it is an incouragement to go forward in wel doing Euen so it is with the Pastor and the people for if the flock think that their Pastor hes not a good opinion of them it is the verie vvay to discourage them and to cause them goe backvvard So men should be verie ware least they should hurt others Another thing heere is to be marked He sayes We are persvvaded in the Lord not in you for asvvell as vve count of you our considence is not in you for then ye and we should both be beguiled so he hes not a confidence in them albeit vve haue a confidence of them that they should doe well for these are different for if confidence be in a man it is asmuch as to ascryue all power and glorie of vvell doing to man himselfe and so to depryue God of his glorie As by the contrare to put al confidence in the Lord it is to ascryue all glory to God that giues the strength to man to doe well The generall is Why should we not haue confidence of men and be well perswaded that they will doe well but beware while thou hopest they will doe well that thou hurt not the glory of God by giuing the glorie of their well doing to man If he wer the best on earth giue him not the praise of a jote of the power of well doing but giue it to God alone that all the glory may be Gods Let al the glory returne to him from whom all graces came This for the first verse I haue red The next precept conteined in the next verse is more particulare and conteines a speciall thing The Lord sayes he guide your harts to the loue of God and the vvaiting for of Christ. The summe is this Set your harts vpon the loue of God that is one And vpon the patient hope of Jesus Christ and his comming that is another There is the effect of the words So first he recommends to them the loue of God and then the patient looking for of Iesus Christ and their saluation which shall be accomplished when he commes in his glory Now mark the forme and maner after the which he giues out this precept He turnes this precept in a praier this is wisdome in which he beseeches the Lord to direct their harts to the loue of God first and next to the patient hope of Christs comming Mark this forme By this turning of a precept in a prayer he wold teach vs this far that these commands that are giuen in the Scripture these precepts exhortations directions and admonitions imports not that there is any power or free-will in man or woman to obey or to doe that that is commanded and exhorted or to do any part of it This is the doctrine of the aduersares when they heare of any precept or exhortation in the Scripture then incontinent conclude they there is a free-will in man to doe that that is commanded No free-will in man to do good otherwise it were in vaine the command giuen if the Lord giue not free-will to do it wherfore commands he but the Lord knowes how this followes for by turning this precept into a prayer we are taught that albeit man be commanded and exhorted to doe such and such things yet all power of wel doing depends onely on the Lord And therefore oft ye shall finde either the precept turned in a praier or else with precept praier conjoined And therefore when we are commanded and admonished to doe any good in that same instant our hart should be raised to God to desire strength at him thou shold say Lord giue me the strēgth to do as thou commandst me When I admonish and exhort thee to set thy hart to loue and feare God is it in thy power so to doe speaks thy conscience so to thee If it say that it is in thy power thy conscience beguiles thee that conceit is a plain illusion And therfore seeing it lyes not in thy power to do when thou art exhorted let thy refuge be to the Lord and say Lord as thou bidst me loue thee so
giue me grace to loue thee as thou bidst me hope so worke thou hope in me otherwise I will neuer be answerable to thy command Now to the words I pray God to direct your harts to the loue of God Ye see here wherfore he praies not for their mouth or tonge nor for their eies nor for none of these outward members but his prayer is for their harts that the Lord would direct their harts What meanes this To wit that the directer the guider and ruler of all these outward members of the eyes tongue and mouth of the hand and foote is the hart she sittes in the midst and guides all so that if she her selfe be first well guyded ruled and disposed it shall be well with all the members of thy bodie she shall guide thy tongue and brydle thy mouth in speaking and guide thy hand in doing it shall be well with thy eyes and eares she shall not suffer thee to looke or heare wrong and so well is the person that hes a well guyded hart and well disposed mynde For then as for the outward members they shal be all made wapons of righteousnesse to serue God but if the hart be euill disposed but if it be backward and peruerse as it is of nature there shal not be so much as the least member of the bodie but al shal goe the wrong way thy foote shall goe to mischieefe a murtherers hart stirres his foote to murther thy hand shall be a wapon of vnrighteousnesse to fight against God thy eye shall be looking to euill and likewise all the rest all shall be set to do wickednesse And therefore as the hart craues heere prayer for guiding of it so euery part of the bodie craues prayer for it As the Apostle prayes so let vs pray Lord guide my hart my hand my foote No the least member craues prayer but begin at the first stirrer the hart and say Lord guide my hart that all the rest of my members may followe her Alas the neglect of this prayer to God that he would guide the hart makes the hart a foule stinking puddle There is no stinking flewer to the stinke of a foule hart ô if thou felt it that thou might detest it If it be not purged thou shalt neuer see the face of God if thou ly still in the filth of thy hart and euery day in thy hart contract some further filth remember I forewarne thee the intolerable judgement of God shall be heaped on thy head as thou heapest filth vpon filth Now what craues he to their harts I pray the Lord sayes he to direct your harts The word in the owne language signifies a straightning as it wer an euen lyne for brethren consider the hart of man as it is disposed by nature and by this foule birth of ours all within vs is foule without that renuing Spirit of Iesus Christ it comes in this world crooked manshart crooked by nature and bowed in as a crooked tree bowed away from God to the deuill from al good things to all euil and mischiefe It is backward that is the terme that the Scripture giues it euery man is borne vvith a backvvard hart bowed downward from God And therefore what thing should thou craue to the hart what should thou aske for it It is not euen eneugh no so long as thou liuest there shall be ay a crooke in it What should thou pray for it then Euen this Lord make it euen put this peruersnesse out of it for so long as it bydes in this backvvardnesse it is not possible but thy vvraith must be on it Then pray for two things to thy hart First to mak straight thy crooked hart and say Lord I finde my hart crooked vvithin me bovving avvay from thee Lord put in day holy Spirit in it and straighten it And againe because it is impossible so long as I liue that I can attaine vnto an hart altogether straight Lord hyde the crookes of my hart with that mantle of the righteousnesse of Christ Trovvest thou that thou could stand one moment before that Majestie that cannot looke on a crooke except thy crook were couered with that mantle of the righteousnesse of Iesus Christ Therefore our prayer should be Lord let Christ my Mediator euer stand betweene me and thee to hold off thy wraith and fire of thy countenance Now folovves in the end of the verse tvvo pointes vnto the vvhich the hart should be directed manshart should be directed to tvvo things 1. the loue of God The thing that is made straight must be directed to a pointe The first pointe whereinto the hart must be directed is the loue of God the next is the patient avvaiting for of Christ. To speake of the first The hart as it is bowed and alienated from euerie good thing so first it is bowed from God and his loue be assured as thou art borne thou louest not God No thy nature inclines to hate him so deadlie that thou hast no vvill nor pleasure once to thinke of him the hart abhortes by nature the verie cogitation of him and faine vvould thou haue that conscience that aduerises thee of him to be pulled avvay Many vvould be quyte of their conscience that is euer sounding to them of God thou would giue a kingdome if thou had it to be quite of it And as thou wold not think of him by nature so thou vvould neuer heare of him there is such a naturall hatred against God in the hart of man for all are borne as it were with their face away from God and their backs turned to God and the longer thou liuest the farther thou runnest from him except by his Spirit he turne thee and say to thee turne thee and looke on my face And therefore the first thing we should pray for should be Lord turne my hart to thee to loue thee and set it on thee This is the praier of the Apostle and it should be our prayer night and day What thing canst thou loue with any joy or delectation if thou first loue not God Will the Husband loue the wife if he loue not God first fy on thee and thy loue both for thy loue vvill be turned in hatred and thou vvilt cursse thy vvyfe and thy children if thou louest not God first and then them in God for this cause This is the first pointe vnto the which the hart should be directed Now the next pointe he calles Patience that is a patient hope Of vvhom Of Iesus Christ that is of his comming and consequently of thy euerlasting saluation that shall be reueiled at his comming 2. Patient avvaiting for Christ Brethren it is craued that the hart of man be set beyond any thing in this lyfe I tell thee thy hart must be directed farther nor any grace thou can get in this lyfe farther nor faith nor the loue of God vvhich is the preciousest thing thou can haue thy hart must be set on things