Christ which gives power to merit from justice because the Apostle saith The just Judge will in the last day give a crown of Righteousness to all that love him I answer 1. Their Goliâ—h seems here to stagger for tho sometimes he maintain that good works do merit eternal life by reason of an inherent digâ—ity which he endeavours to prove by seven most silly sophismes yet elsewhere he saith We attribute not to works such merit as hath an answerable wages due unto it from Justice and again setting aside the promise of God he is not bound so to accept our works as to reward them 2. That place of the Apostle is not to be understood of Justice commutative or distributive respecting mans merit but of Gods verity or fidelity who hath promised this Crown to all that strive lawfully the faithful fulfilling of which promise is a part of his Justice For else the Apostle should manifestly contradict himself as who in other places hath taught most plainly that grace and debt grace and mans works in respect of causation of salvation can never stand together that eternal life is a free gift not wages they shall never be able to make other construction of Pauls words yea â—uch a gift of grace as is not any way from our selves all the wit in the world shall never clude so perspicuâ—us a passage 3. This will better appear if we do briefly shew that the Scriptures do not know but overthrow the doctrine of mans merit for themselves cannot deny but it s a good rule in expounding Scripture to compare one place with another First therefore the faithful Israelites did not merit the possession of the land of Canaan Deut 9.4 5 6. Psal 4â— 3 2. It s impossible man should merit by paying his debt but whatsoever we do or can do for God in this present world its debt 3. They that are but instruments doing all things by a power received from and continued by another cannot merit at his hands but such are we 4. Could we merit we might by our works make God a debtor to us but this may not be granted My goodness extendeth not to thee saith David which phrase is not to be expounded by that Thy vows are upon me O God that is have made me obliged and indebted to thee 5. If the best mans best works cannot endure the strict judgment of the Lord if the best men shall need mercy in the last day there is no place for merit But the first is true 6. We cannot deserve the least morsel of bread but must seek it at Gods hands like beggars Lastly if we must not look to have our Prayers heard and granted much less Heaven bestowed upon us for our merits But the first the Scripture teacheth Dan. 9.18 and Papists confess and therefore in one of their Missal-prayers they intreat God not to weigh their merits but to pardon their offences Secondly Let us look and trust only to this grace of God in Christ that we may find salvation renouncing and disclaiming all meriting causes of salvation in our selves and all creatures Let us never think of challenging any thing at Gods hand by desert much less the Kingdom that cannot be shaken They that put confidence in their works are like little children beginning to go by themselves who that they may stand more firmly take fast hold on their own clothes but alas they are never a whit further from falling Nay well were it if it were no worse but further they forsake their own mercy and are abolished from Christ Indeed we must labour strive run sight before we be crowned but when we have done all still we are to acknowledge our selves unprofitable servants and confess that Heaven is Gods free gift called a reward not because by our working it is deserved but because by God graciously promised Hold this fast that if Satan object thus unto thee on thy death-bed How canst thou hope for any part in the Kingdom of God who art conscious to thy self of so great sins so many haltings and imperfections thou mayest have what to answer indeed Satan it were something thou fayst and might shake me terribly if I did challenge or expect salvation for my own works my own preaching praying holiness zeal serving of God c. But I abhor my self my worthiness is none my righteousness is spotted my merit is hell 〈◊〉 depend aad rely only on the Lords mercy and Christs purchase this is my rock and portion for ever Notwithstanding this hindreth not but if Satan assault us another way we may lawfully look at Gods image graces and works in us as testimonies of our faith seals of the truth of our calling evidences that Gods grace hath not been ineffectual in us and that we are of the number of those to whom salvation is promised FINIS
confirmed serveth further to admonish the godly of three things First Vse 1 to take notice of our great frailty Alas silly weaklings are we unstable as water reeds shaken with the wind if the rock of Israel be not our arme every morning Esa 33.2 unable to stand against the lest blast of Satans mouth the smallest puff of wordly troubles ready enough if left to our selves to fall as foully as fearfully as ever did any and so cause the Church of God the religion of God the calling of Chrstianity to be reproached the best of us the strongest amongst us had we no better keepers than our selves would sin like Peter David Solomon Manasses yea become Judasses Demasses Alexanders terrestial Devils he that believes not this of himself is blind and knows not himself See what small cause we have to be conceited and confident of our own strength Secondly Vse 2 to fear continually to be jealous and suspicious of our felves in regard of our great weakness and with all careful and curious circumspection to watch over our selves that we be not supplanted by sin Blessed is he that in this sort feareth allwaies had Peter feared his own infirmity he had not strayed so grievously No man is nearer downfall than he that is furthest from doubting himself Had we a child or servant whom we knew desperately bent to hurt himself or some other or else in danger either by reason of some disease to fall into fire and water or of a bad disposition to play some lewd shameful pranck whereby our house might be discredited would we not still have an eye to him and command our folks to watch him at every end the case is our own our own traiterous hearts conspire against us night and day to work us woe to lay us naked before the world like Noah uncovered in his tent to seduce us into the dirty-paths of sin that when we have stained our garments we may be the laughing stock of Devils and wicked men Oh look we to our selves that we be not deceived by such a cozening companion no vigilancie can be too great in observing and taking heed of this thief this murtherer Thirdly not to insult over Vse 3 nor to be censorious in judging Christians for their falls Seest thou one that calls on the name of Christ do this or that unbeseeming his profession do not presently condemn him for an hypocrite nor cease to acknowledge him for a brother but rather support him in love and the spirit of meekness considering thy self lest thou also be tempted remembring that thy self though as famous for faith and sanctitie as any of these Thessalonians art in danger to do as much yea more if the Lord do not lead thee in his truth and righteousness But let no man mistake me or deceive himself I speak of one who failing in some particular act is for the main undefiled in his way not of a man that follows sin as a trade and after illumination and admonition purposeth to go on still in his trespasses We may as lawfully and certainly judge such an one to be de presenti a slave of the Devil one far off the kingdom of God as call that a crab-tree which beareth crabs or a thorn which bringeth the fruits of a thorn The second instruction is doct 2 The godly must by all means grace their calling Christians must so demean themselves both in peace and trouble as they may honour and credit the Christian-name and profession For Paul's prayer includes the Thessalonians duty as if he should say we knowing and considering that this is a main thing chiefly to be looked unto by you that are believers worthy the labour of your lives do constantly beg for you at the hands of God this grace that he would make you worthy of this calling The Ephesians are exhorted to walk worthy of the vocation wherewith they are called Timothy must teach women to carry themselves as becommeth those that profess godliness And good reason For First Reason 41 in so doing they honour the holy name of God by causing the doctâ—ine and religion of God to be well-thought and well-spoken of Whereas by staining their profession they blemish the glorious name of God For they open the mouths of the prophane to blame and blaspheme religion to rail against and curse the Gospel which things must needs redound to his dishonour Hence the Lord complaineth of the Jews that by their idolatrous mariages they had prophaned his holiness and again for that they had made his name to be prophaned among the Gentiles by their wicked lives Indeed the doctrine is holy and good and no way to be charged with the faults of the persons yet the men of the world judge of the doctrine the worth and sweetness whereof they know not by the works and fruits which they see and know and conclude there is no such holiness goodness power in Gods School because no more appears in their lives Therefore the Apostle would have young women obedient to their own husbands that the word of God be not blasphemed and servants faithful to their masters that they may adorn the doctrine of God our Saviour See Tit. 2.5 10. 1 Tim. 6.1 Secondly Reason 2 hereby they may further the conversion of the uncalled How is that may some say I answer when they shall evidently see what a broad difference there is betwixt their own lives and the lives of the godly they may by Gods blessing be convinced that they are out of the way of life When their experience shall teach them that in those whom they have often reviled and condemned nothing is found worthy to be blamed they may be brought to feel shame and self-condemning accusation in their own consciences when they behold such worthy fruits of religion in the lives of others as even they that will not be good cannot but commend and admire they be drawn to some liking of religion allured to look into it to enquire and hearken after it to be acquainted with those that teach and profess it till at length they be taken in Gods net Whereas by blemishing their profession they hinder the salvation of others hearten and harden the wicked in rebellious courses in hatred or dislike of Gods truth who think they have good cause to hate it seeing it produceth no better effects in those that follow it and so drives them further from grace and Gods kingdome Thirdly Reson 3 justice and gratitude requires it For this calling is honourable and honoureth us it makes us of Gods houshold children of God and the Church members of the Son of God setteth before us a kingdome a crown of eternal glory as the prize for which the goal to which we must runne Is not this a great dignity Is not this so worthy a calling worthy honouring are we not guilty of horrible unthankfulness unrighteousness if we do not honour it all we are able Before we come to application
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
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
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.
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
begged as mainly and necessarily conduce to the honouring of a Christians calling especially by undaunted constancy and perseverance in the time of tribulation Themeans are two 1. General 2 Special The general is fulfilling all the good pleasure of his goodness By good pleasure I understand Gods decree and promise of bestowing on his children all spiritual blessings needful for the attainment of eternal glory or his love and favour now begun to be executed and manifested to the Thessalonians by effects and real gifts accompanying salvation this is amplified by the cause What is the root fountain and foundation of this good pleasure the goodness of God that is the kind and gracious nature of God whereby he is ready to deal bountifully with his creature The meaning then is we pray that the Lord would accomplish and finish all those good things he hath intended to work in you and for you that he would give the fulness and perfection of all those graces wherewith of his meer grace and goodness he hath purposed promised and already begun to enrich you The words may admit two other readings and interpretations for they may be turned all the well-pleasing of goodness that is all that goodness and holiness which is acceptable and well-pleasing to God And again All the desire of goodness that is all the good and godly desires of your hearts But this latter sense is barren and not so suitable to the Apostles words and scope the former is included in that which we gave in the first place which I judge to be fullest most proper and therefore most worthy to be preferred and followed The instructions to be drawn out of this clause are three First That all good in man is from the meer goodness of God Whatsoever grace God willeth to and worketh in his children it flows only from his free grace God saith the Apostle God worketh in us both to will and to do of his good pleasure You shall find the Scripture exemplifying this point in particulars ascribing all the saving benefits of God bestowed on his people to his grace and good will election or predestination to life redemption remission of sins justification acceptation vocation revelation of the mystery of the Gospel and giving of knowledge and wisdom spiritual vivification and consequently sanctification regeneration comfort and hope after their calling ability for the faithful discharge of the duties of their callings deliverance from evil confirmation and persevetance glorification Reason proveth the same First it s a sure principle in Divinity Reason 1 the most free will of God which is all one with his goodness is the first and supreme cause of all things If God be not every way the first cause he hath either an equal or a superior and consequently is not God Nothing therefore doth induce and move him to do good to his creature but his own goodness If something without him should move his will that thing must needs be in nature before him and more worthy than he he must depend upon it and suffer from it but these things cannot agree to the nature of the first cause Wherefore either we must confess there is no grace and holiness in man which springeth not from the sole goodness of God or else deny a most certain Canon of Religion and spoil God of his nature and prerogative royal Secondly Reason 2 man cannot by any desert provoke God to be good and bountiful to him For 1. while he is unregenerate there is no goodness in him nothing truly good can come from him he is dead in sins wholly corrupt and abominable his reason is blind his heart rebellious his wisdom enmity to God 2. The good gifts which are in man justified and renewed and the exercise of them cannot if we will speak properly be an impulsive provoking cause of Gods augmenting these gifts Because 1. God purposed in his eternal Councel before the world to bestow or work that increase and therefore it being an effect of Gods will cannot be a cause of the same 2. Nothing temporary in man can be a cause of that which is eternal in God therefore God was not moved by any thing fore-seen in time to decree this increase If nothing besides his own goodness moved him to decree to work it nothing else moves him actually to work it else the decree and the execution of it do not agree Thirdly God is not bound to man Reason 3 owes him nothing being an absolute Monarch who hath most full and free power to do with his own what he list If he give his bounty is thereby manifested if he withhold he wrongeth none Now if we cannot possibly by any means make God our debtor it followeth that whatsoever good we have or receive it proceeds from his only kindness First then here are confuted Vse 1 first some false Doctrines of the Papists As 1. That a sinner not reconciled to God may by preparatory works of repentance deserve in some sort justification which they call the merit of congruity I am not ignorant how one of the Master-dawbers of Mystical Babylon goes about to salve this point by a favourable interpretation but if there were no snake in this grass I marvel why some of great name and note among them who doubtless understood well enough the tenets of their own times vvished the abolishing and abandoning of it 2. That Man is able by a power naturally inherent in his will if it be but helped and vvakened by grace to believe and convert Indeed they disavovv this Opinion as whoremasters are sometimes ashamed of their bastards but they must be content will they nill they to father it For the vvritings of the Jesuits who in this point are hotly opposed by their own pue-fellows the Dominicans witness that besides the outward means they acknowledge nothing necessary to conversion but inspiration illumination excitation they require not any super-natural habit or principle insused into the will by which it may be disposed and elevated to produce the act of faith they make effectual grace to be nothing else but Gods perswading and calling Men in such a time place manner as he foresees most agreeable to their disposition inspiring such motions as he seeth by their free-will they will embrace yea some of them ingenuously confess that the first radical cause of the efficacy of grace is the co-operation of mans will 3. That men may merit yea others for them increase of grace perseverance and restauration by repentance when they have fallen How these Romish Opinions are repugnant to the doctrine in hand grounded upon the plain words of the Apostle he is blind that seeth not Secondly the doctrine of the Arminians who maintain that the ground and cause of Gods election is foresight of saith and perseverance in persons to be elected that God sends the means of salvation and offers his grace to this or that people because he did see and know they would with humble
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
of his Spirit To blow upon the garden of our hearts that the spices thereof may flow forth 4. Improving Song 4.16 and blowing up grace by spiritual exercises of reading singing meditation conference private communication of gifts 5. Evacuation purging out by renewed repentance such matter as might cause an oppilation of those passages in which grace should flow unto us for Christ to whom we are joyned as members if we be believers is an head full of the holy Ghost full of grace truth if we defire to receive abundantly of his fulness we must take heed the nerve of faith and pipes of Gods ordinances be not stopped or made ineffectual in us by our worldliness deadness of spirit lusts or some known corruption too indulgently handled 6. Laying our hearts low before the Lord in humiliation and humility For the low valleys because they receive most dew and rain into their bosoms are most fruitful so the humble heart the broken spirit is of all others a subject most capable of the spirit and shall be most plentifully watered with the showres of grace because the God of all grace and goodness hath promised to dwell in such a spirit Do you now see the way Walk in it that you may find rest to your souls Do you know these things Blessed are you if you do them And therefore still suffer the word of exhortation in the use of these means propound this mark to your selves To be filled with the holy Ghost with wisdom and understanding with all riches of full assurance with all might patience and long sufferance with joy and peace in believing to be full of good works of mercy and good fruits of thankfulness and Gods praiset all the day Oh spare no pains for storing up abundance of grace as David said of his children the fruit of the womb happy is the man that hath his quiver full of them so may I much more truly say of the fruits of the spirit happy is the man that hath his heart full of this treasure here only covetousness yea violence is lawful and holy Say not within your selves this is an hard doctrine and impossible What we cannot be perfect here such thoughts are prompted by Satan to make you lazie and rob you of your crown The Apostle Paul was not ignorant of this yet He forgat the things that were behind and stretched himself unto the things before yea laboured if it were possible to attain to the resurrection of the dead So that though we cannot reach an entire and compleat perfection yet we may and must grow still more and more perfect and though our attainments shall never in this life overtake and equal our desires yet as he that shoots at the noon-Sun though he be sure he shall never hit the mark is sure to shoot higher than he that aims at a bush so if we desire and aim at the highest pitch of grace vve shall be sure to outstrip our fellows and attain such a measure as shall make our profession both comfortable to our own souls exemplary to our brethren and glorious in the eyes of strangers And thus much touching this branch of Pauls prayer for though I perceive there is one point more couched in it which have not been handled yet for brevity I will refer and reserve it to be wrapt up as well it may in the conclusion of the next member which now remaineth to be opened wherein a second thing is craved by the Apostle as a necessary and more special means of making them worthy their calling The words are and the work of faith with power where consider 1. The blessing asked which is fulfilling the work of faith By work of faith may either be meant the exercise operations fruits of faith faith stirring acting labouring producing such works as are proper to her or faith as it is Gods work in man the grace or habit of faith wrought by God in our hearts I take this latter sense the difference is not great and this includes the other 2. The efficient cause of it Gods power For so I understand those last words with power that is by his own Almighty power joyning them to the word fulfil rather than to faith which worketh powerfully in believers The meaning then is as if the Apostle had said But above all other graces we make suit unto God for the perfecting of that blessed and singular work of faith which his grace hath begun in you and that by the strength of his own right hand who is omnipotent and all-sufficient The instructions to be gathered from these words follow whereof the first is this The best faith hath wants doct 1 Understand it of faith in the sons of men in this world It s plain in our text The Apostle witnesseth in his former Epistle that this people received the word with much assurance that their faith to Godward was spread abroad in other places In this very Chapter he hath given thanks to God that their faith grew exceedingly yet here he tels us they have need to be prayed for that God would perfect their faith A cloud of witnesses doth further confirm it Abrahams faith did â—imp and halt a little when he hearkned â—o the counsel of Sarah in going in to Hagar for he consented to the use of unlawful means for bringing about Gods purpose likewise when through fear he sained Sarah to be his sister weakness appeared in Sarahs faith when she laughed at the promise of a son in Jacobs vvhen tidings of Esaus coming did so affright and distress him though he had a promise of Gods presence and protection in that journey in Davids when in his haste and fear he said I am câ—st out of thy sight all men are liars when he fained himself mad in Peters when being afraid of his skin in the high Priests hall he denied his Master And no marvel for first if knowledge be imperfect in all Christians confidence cannot be perfect in any How can the heart desire or cleave unto this or that further than the mind apprehends it as true and good I cannot rest upon a man believing he will do this or that for me further than I know him The measure of faith in the will depends upon and sollows the measure of light in the understanding 〈◊〉 mean in respect of latitude not intension or in intrinsecal vigour for otherwise I know there may be great faith where there is but small knowledge as in many Martyrs A man may know more than he believes so do many wicked men in the Church but he cannot believe more than he knows Now its certain that we know but in part for neither do we apprehend the whole object of knowledge that is the whole body of divine truth my meaning is vve know not all things to be known vve are still ignorant of many things neither do we see those things which now we know so fully clearly distinctly as vve should and
application by keeping in memory and revolving the experience they have had of Gods Faithfulness and Mercy by fellowship with strong and experienced Christians exercising Faith in all occurrents and such like holy meanes labor I say that the small grain of Faith which God hath sown in the soil of their Souls may grow up to a tall Tree whose height reacheth unto Heaven full of fair leaves and savoury Fruits yielding shade and shelter to many Blessed is he that heareth and keepeth for he provideth well for his Soul he shall sing when others sorrow stand when others stagger or fall the Lord shall reveal to him the abundance of peace and truth The Lord give us understanding in all things and perswade our hearts to the things which belong to our peace Thirdly I gather hence Vse 3 that Gods word doth warrant Christians to prize prefer respect Faith before all other Gifts which I note to let you see a difference betwixt Apostolical and Apostatical doctrine the spirit of Paul and the spirit of Papists for they depress the dignity of faith and extol charity and the works of charity far above 〈◊〉 They teach that the Scripture when it hath to deal with men faithful and regenerate calls not for faith any longer but urgeth good workes they reach that true righteousness consisteth principally in charity that charity onely is the forme and Queen of vertues even of faith as if one should say the form of justice is temperance an habit distinct from it or motion the form of the spirits in our bodies profound learning indeed by some of their own men disliked they teach that faith doth but only dispose us unto justification make us meet to receive grace and obtain Christs merits but charity alone sufficeth unto justification charity will purge away sin and deliver from the guilt of death eternal Who can endure to see the Daughter lift up above the Mother to hear the hand honoured above the heart But that such Divinity should come from Papists we shall think it less strange if we do but remember two things 1. That the Roman Synagogue is just such a Church as a Carcase is a Man and therefore it was meet she should neglect that grace which is the spring and soul of all piety justice charity What 's fitter for a dead Church maintaining a dead Christ a dead Cross a dead Word dead Sacraments dead Prayer a dead Ministery than a dead justice 2. That the Popish Faith is nothing else but an assent to all such things as the Church propoundeth out of the word written or unwritten which themselves being witnesses many Catholicks have who are notorious Sinners Murtherers Fornicators Thieves Drunkards such a faith I am sure may be in the Devil and therefore good reason they should commend any thing before it If it be objected object that our Apostle expresly affirmeth love to be greater than faith or hope I answer answ his meaning is that love is more excellent not simply and absolutely but in some respectonly that is in regard of the manner of working extent and use towards others for the work of Faith is secret in the heart invisible the work of love manifests to others sensible Faith respects God onely Love stretcheth her Armes both to God and Man Faith is profitable only to him that hath it but Loue studys the Edification of the Church and spurs forward to labor the good of the Members thereof both in Soul and Body which seems by the Context to be the very thing the Apostle intends unless you will expound it thus as some have done that in the life to come there shall be far more frequent constant and illustrious use and exercise of Love because the glorified Saints shall not be troubled in Heaven about holding Faith and Hope as they are in this World but wholly taken up with loving God hauing no other work and imployment during all eternity but to solace and delight themselves in the fruition of his glorious Presence and the society of the blessed Angels We come now to the last instruction which is this The perfecting of faith and all other Gifts in the Elect doct 3 is a work of Gods Almighty power The Power of God accomplisheth the Belief as every other grace of the Godly I join together the general and special from both the clauses which might be handled distinctly Hence is that of the Apostle Ro. 15.13 The God of hope fill you with all peace in believing that ye may abound in hope through the power of the Holy Ghost 2 Pet. 1.3 So elsewhere His divine power giveth us all things pertaining to godliness The truth is God himself must either do it by his own strong hand and mighty arm or it will never be done For First Reas 1 There is no other cause able to produce this effect the means without Gods blessing and spirit breathing in them are but a dead sound and can do nothing both the Ministers labours and the success of them are from Gods efficacy Man himself though indued with faith cannot believe when and so much as he pleaseth it s not in his own power to rest so firmly and stedfastly upon Gods promises as he desireth and therefore cannot perfect his own saith Alas how should he when he cannot make one hair white or black command one ounce of bodily health at his pleasure or add one cubit to his stature Secondly Reas 2 The enemies which oppose the growth of faith and holiness are such as cannot be vanquished but by the power of the Omnipotent Creator natural ignorance and infidelity degrees of spiritual death cannot be expelled but by the Author of life those potent and subtil spiritual Wickednesses cannot be mastered but by him that is strongest able to tread down Satan under our feet First Vse 1 Then it follows hence that much more the beginning and first working of Faith is from Gods powerful efficacy or effectual power For its a greater work to give than to conserve life to kindle or produce fire where none was than to keep it burning when it is kindled If that which is less viz. the consummating of faith much more that which is greater the begetting or infusing of faith must be attributed to the power of God which meets with the Arminians teaching that God doth not by his Almighty Power bring men to believe but only allure perswade excite leaving it still in their power whether they will believe or no. But the Prophet Esay makes the revelation of Gods Arm to be the efficient cause of the belief of the Gospel and our Apostle ascribes the believing of the Ephesians to the same mighty power of God by which he raised Christ Jesus from the dead It were well therefore they would change their minds or correct their Bibles Secondly Vse 2 It is may comfort believers against fear of losing or falling from faith The great God who is strong in power who created all
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