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 [Page 2]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 [Page 4]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 th [...] [Page 5]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 [Page 7]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. [Page 8]2. Can we see our Auditors rotting and stinking in the Graves of their un­gracious courses, stumbling (or poa­sting rather) in the path of perdition, stabbing and wounding themselves con­tinually, and like mad men treasuring up wrath which shall burn themselves in the bottom of hell? Can we see these things and not pity them, and pitying shall we not by prayer seek to help them? 3. Seeing all our speech without the inspiration of the Almigh­ty, can neither call nor keep men in the state of grace, have we not need with the Apostle night and day excee­dingly to pray for them? The conver­ting of a sinner (a work no less diffi­cult than the quickening of one dead) is far above the activity of any means or labour we can use; yea, the power of the Angels of Heaven. A mo­ral dispute of an heathen Philosopher, much more a divine discourse of a Christian Preacher, may stirr up strange pangs and passions, but cannot imprint grace in the soul, no more than turn a stone into flesh. Should [Page 9]we waste our lungs, and weary, yea, wear our tongues with speaking, if God bow not the heart, we spend our strength in vain and for nothing. Now how can we expect or promise to our selves this great blessing, I mean the winning and saving of souls by our doctrine (which a good Pastor thirst­eth after more than any earthly com­modity, and vvherein he rejoyceth more than if ten thousand royal dia­dems, all garnished vvith pretious stones, vvere set upon his head) if vve crave it not of God by servent prayer?

Thirdly, Hearers must hence learn to crave the help and comfort of their godly Ministers prayers. I doubt not but they fare better for them in their persons, children, estate, travels, sick­ness, seed-time, harvest. Its a good and commendable custom to com­mend the afflicted in Congregations to the prayers of the Pastor. Hezekiah see­ing himself and his People in a great and dangerous strait, by messengers in­treateth the Prophet Esay to lift up his prayer for the remnant that were left in [Page 10]the Kingdom of Judah. The Apostle wills the faithful, when any are sick among them, to call for the Elders of the Church, that they may pray over them. If any be so godless, as to de­spise or make light account of the prai­ers of Gods Messengers, not only the godly, but the wicked shall condemn them: For reprobate Pharaoh, when the hand of God presseth him, can say to Moses, intreat the Lord for me; and Simon Magus to Peter, Pray to the Lord for me, that none of these things come upon me. But here let Jothams Counsel be remembred, Hearken to me you men of Shechem, that God may hearken unto you. If thou wouldest have thy Teacher to be a speeding spokesman to God for thee, if either thou desirest or thinkest thou shalt ever need the relief of his prevailing prayers in the day of thy calamity, see that now thou obey from the heart the doctrine he delivers, submit as a good Child to his holy counsels and admonitions. If thou con­tinuest to rebel against the word which he brings from God, it may be as the [Page 11]Lord charged Jeremy not to lift up a cry for the Jews, nor to make any intercession for them, because he was determined not to hear; so he will lock the heart and close the lips of thy Minister that though he would fain speak for thee, he shall find neither words nor affecti­ons of prayer, God shutting the door of prayer against him, because he mea­neth to shut up his mercy from thee, and not to be intreated to do thee good. And this is just, that he who would not hearken when God besought him in his Minister to repent, should not be heard, when by the Minister he sueth to God for favour.

Thus much of the duty. The first thing whereby it is amplified, is the adjunct circumstance of time, when or how often they prayed [always] which is not so to be understood, as if they were continually upon their knees, or did nothing else but pray, without in­termission but the meaning is, that they continued and renewed every day the practise of this duty at fit times and seasons. So Solomons servants are said [Page 12]to stand continually before him: 1 King 10. & and Je­hoiachim, to eat bread continually before the King of Babylon; that is, he had a daily allowance or portion at meal­times. And the daily Sacrifice in the Law is called the continual burnt-offering, because it was constantly re­peated twice a day, that is, offered con­tinually morning and evening, as else­where the Holy Ghost expoundeth himself. Now because Paul and his fellows may and must be considered both as Ministers, and as Christians, hence we observe that,

The servants of God must keep a con­staut course of calling on God day by day. This lesson is taught by the most holy mouth of our Saviour, both in that Parable of the Widow importu­ning the wicked Judge, the scope whereof is to teach that men ought al­ways to pray, and in his pattern of prayer, wherein he directeth us to beg every daybread for the day: likewise by the example and practise of the Saints, [Page 13] David, Daniel, Anna, Paul. The reasons are many and evident.

First, What more equal than that part of every day be given and conse­crated to him, who is the Lord of the day and of all our time? Is it not rea­son we should daily do homage and service to him, by whom we are main­tained and sustained daily; in whose hand are all our days, all our ways? Is it not fit he have a sheaf of his own Field, a Cake of his own Lump? They had a morning and evening sacrifice in the time of the Law shall we, who have greater light than they had, come be­hind them in honouring the Lord? shall we want that truth, whereof they had the shadow?

Secondly, Prayer is a singular means of near and Heavenly communion with God: therein the godly not only seek, but enjoy the face of God, talk familiarly with him. And have we not need every day to maintain this communion, which is the root and fountain of all our comfort, to hold and continue acquaintance and fellow­ship [Page 14]with him, who is our life, strength, best friend? Is it not a shame for Chil­dren, living in house with their Father to pass a day without speaking to him, or looking him in the face?

Thirdly, Prayer sanctifieth to us (that is, obtaineth of God for us a lawful and comfortable use of) all the things and affairs of the day. Without prayer therefore our callings and our labour in them are unclean: whatsoever we enterprise or do, is unclean to us; we cannot expect Gods blessing on any thing for our good, we cannot be assured that it shall be profitable or wholesome to us, vve may justly fear we shall be brought to Judgment and condemned for every thing we do, take, or use, because vve defile it.

Fourthly, every day vve stand in need of many things, belonging both to temporal and spiritual life. We want much knowledge, vvisdom, faith, love, fear, &c. our graces have no less need to be renewed, our souls repaired, than our decaying bodies & bodily strength, by daily food. Now Prayer is that which [Page 15]gets these vvants supplied, fetcheth from Heaven that blessing by vvhich spiritual strength and stature is aug­mented, yea by exercising and stirring up Gods graces in the heart, increaseth them.

Fifthly, We are commanded every day to lead holy lives, to walk as be­cometh Saints, to have our conversation in Heaven, to pass the time of our dwel­ling here in fear, to spend that which re­maineth of our life, not according to the lusts of the flesh, but according to the will of God. Novv Prayer is a necessary help and prop of a godly life, a good means of quickening, seasoning, well-ordering the heart, of vvinding it up from Earth to Heaven, and of passing thorough all the parts and businesses of the day, chri­stianly and purely.

Lastly, vve are every day, yea, every hour subject to many dangers, outward in our bodies, families, estates, inward in our Souls, Satan incessantly vvatcheth all opportunities to do us a displeasure, to strike us to the heart vvith some fiery dart, to overthrovv our goings, lays [Page 16]snares for us in the most lawful things: provocations to sin abound every vvhere: hovv soon are vve distempered, dissetled? hovv hard­ly brought into good frame again? Novv Prayer is our Hedge sencing us, an excellent Weapon by vvhich vve drive back Satan, and over­come the evils vvithin or vvithout vvhich encounter us. Have vve not need to be daily armed vvith such a notable help, that so vve may stand fast against temptations, vvalk safely, and hold fast peace vvith God?

This Doctrine, if vve descend to ap­plication, vvill first reprove Three sorts: 1. Those that Pray not at all, except in the publick Assem­bly, that rise up and lie dovvn daily vvithout request-making to God: urge upon them praying at home, their reply is ready, that's too much purity, they have other things to mind, and vvill leave that burden to the Minister. The Scripture hath [Page 17]long since branded these for Atheists. Not Papists only, but even Gentiles shall condemn them, one of which counselleth his Brother, every Morn­ing and Evening to offer to God pure incense and oblation, that Gods favour may be towards him, and he may have success in his affairs. If amongst us after so long teaching any continue in this sin, let them know, that as Gods fear is not in their hearts, so God is not in their houses (for he dwels where he is worshipped by prayers and prai­ses) the Devil rules all, and unless they repent, the curse of God, as a canker, shall consume them and theirs. 2. Those that pray by fits only, as when Con­science gnawes, fickness binds them to their beds, death threatens, business calls not, or suffer any worldly, any trivial occasion to break off or justle out this duty. Shall I fear to say, this seeking Gods help only in extraordina­ry straits, argueth, that men think they can do well enough ordinarily without his help, and by their own wit, strength, industry, compass their [Page 18]own ends and desires: which a Papist will tell them is Gentilism? Had some of these Men a Neighbour, who would never visit them, but when some urgent necessity did press him, would they not suspect his affections towards them to be cold, and that he cared little for their company? I dare assure them, the Lord judgeth of them, as they of this Neighbour. It may justly be doubt­ed vvhether ever they knew the neces­sity, or felt the sweetness of true Pray­er Let us fear, least if we send for, and entertain Prayer but now and then as a stranger, God be strange to us when we vvould most gladly be acquainted with him. 3. Those that are fallen from their former Conscience and care of practising private prayer, whose harts can tell them they are particularly tou­ched, if I do but say there are some amongst us, vvho in former times were as forward and fervent this way as the best, and are now become as careless of praying as the prophane. Its easie to shevv the reason why they are weary of Prayer; They have banished the [Page 19]holy Ghost, and entertained the un­clean Spirit again, which carries them to swearing, drinking, delighting in bad company, and those abominations from vvhich they were washed; vvhence it is that they have lost both skill and will to call upon God: they are con­demned by their own Mouths, by their own Consciences when they do pray, and therefore dare not call upon God, but flie from his presence. The Lord be merciful unto you, that you sleep not the sleep of death, but may remember whence you are fallen, and come out of the snare of the Devil. I say unto you in the name of the Lord, take heed you be­come not very Cains, spiritual vaga­bonds, straying and running further and further from God, till you arrive in the land of eternal horrour.

Secondly, let all the Servants of God continue their holy care of daily offe­ring the Sacrifice of invocation. Ob­serve the seasons and occasions of pray­er, as thou dost thy Meal-times. Per­severe in Prayer, and saint not. Resolve with thy self, rather to strive to per­form [Page 20]this duty in a better manner and more abundantly, than to break it off and take liberty to neglect it. Brethren, why are we so backward to come unto him, to whom the oftner vve come, the more we are vvelcome, the more importunate, the more acceptable? Whence is it that every Year we see or hear of strange punishments, heavy accidents befalling men, whereby they are brought to misery or untimely death? Is it not hence, that true Prayer is out of request with the most? Whence is it, that many have no better success in their Earthly Callings and Affairs? They pray not. Whence that we hea [...] Men complain their Houses are inse­sted with Spirits? (all such things are not fables and illusions, though many be) There is no Prayer in their Houses. Whence is it that we find not help or more comfort and strength in ou [...] troubles? We pray not. Whence, that many of us are ensnared and over­turned by every temptation? We Pray not. Pray, and thou canst not want any good thing which God can give, un­less [Page 21]the want be better for thee than the possession. In few words, think se­riously of thine own need, and the great gain of Prayer, the danger and hurt of careless and willing neglect of it, how highly it honours God, and I shall not need to use many reasons for perswading thee to assiduity and con­stancy in the performance of it. Far be it from any truly fearing God, to think, a Christian may be as strong and well armed against temptations, as heavenly minded, as able to walk ho­lily and faithfully in his calling, to pre­serve peace and purity of heart, with­out Prayer as with it. They that are thus minded, shall I hope acknowledge be­fore they die (if they belong to God) that this is not the perswasion of him that [...]alled them.

Thus much of the circumstance of [...]ime. The second point is the motive [...]r cause which induced and stirred up [...]he Apostle thus to pray, and that was [...]is thirst after the salvation of the Thes­ [...]alonians, or his earnest desire that they [...]ight be glorified among other Belie­vers [Page 22]in the day of Judgment. This is implied in the word [Wherefore] as if he should say, And now to the end you may obtain without fail this rich prize of Heavenly happiness, which I have set before you, and towards which you are already marching, that you may be sharers with the rest of the Saints in that admirable glory (menti­oned in the former verse) I pray, &c. Here let it be observed, that though the Apostle knew these Thessalonians were entred into that good way which would certainly lead to life eternal, and assured of their full and future glo­rification, yet he thinks it behoveful and needful to help them forward by Prayers. Out of the which we may collect two instructions.

First, that the best need helps towards Heaven.

And no marvel. For;

First, as Mans final happiness, so the means leading to it are included in Gods predestination. He that hath ordained certain Men to salvation, hath ordained that by certain means [Page 23]they shall be brought to the knowledge of it, strengthened in the faith and hope of it, upholden in the way to it. For whomsoever God hath prepared glo­ry (I speak of those that are of ripe age in the Church) to them he hath left and commended his facred Word, Pastors and Doctors, Sacraments, Prayer, Watchfulness, Fasting and the like, with express charge to exer­cise and attend upon these means, while they abide in this Ta [...]ernacle. Now if we did not need these things, God would never have appointed them: he that is most wise, doth nothing in vain, nor cloggeth his Children with unnecessary burdens.

Secondly, not every one that begin­neth well, but he that cominueth to the end, shall be saved. No Crown without perseverance, back sliding is the way to perdition. Now the best are prone to turn back from following the Lord, or to faint in the way: For the best 1. have weakness in them; 2. meet with many lets incumbring them. 3. The trade of godliness is difficult, [Page 24]irk some, and grievous to the flesh. True it is, Isa. 45.24. the strength by which they stand, is in and from Christ, but conveyed and ministred unto them by the pipes of holy means and ordinances, which himself hath sanctified to that end. In vain do they look to be kept and strengthened by Christ, who wittingly cast away the means by which his strength should be applied to them. These things being so, who seeth not how necessary it is that they who run well, be helped and undershored by spiritual means?

Thirdly, Satan hath great wrath a­gainst those that are taken out of his hands and translated toward the Kingdom of Christ; he labours busily to intangle them in the old servitude, and bring them back into the former bondage. In regard of this wicked one, therefore they have need to be supported, lest the Dragon cast them down from their good beginnings, and so their latter end be worse than their beginning, of which the Devil would be most glad.

First then, we see the folly of them [Page 25]discovered and checked; who cry down all means, as being of little or no use to them that are in Christ. I know the Mans Name, who compared one commed to Christ, unto a Man that having finished his House, lays aside his Too's. How I pray you (judge in your selves) can those Men, who deny that Scriptures are either guide or rule to a true Christian, who maintains that Ministers ought not to urge & call for repentance, mortification, holy walk­ing; who dislike repetition of Ser­mons, judge Family-prayer a thing in­different, dare travel on the Lords day without scruple, rest contented with a reading Minister, cast away all Books but the Bible, and say plainly, Com­mentaries do but mislead Men, that Treatises directing to lead a godly life will mar Christians: How, I say, can these think, that means and du­ties are needful? And doth any Man now expect, that by Arguments drawn out of the Word, I should oppose this new Divinity? shall I spend time in shewing how this Opinion fights with [Page 26]the experience and practice of David and Daniel, both of them (though Pro­phets) most precise observers of holy duties and exercises, and one of them bitterly lamenting the want of publick means? How it voideth and breaketh many Scriptures, as, Quench not the Spirit, Despise not Prophecying, Stir up the gift of God in thee, Attend at the posts of wisdom, Keep thy Heart above all keeping, Ponder the path of thy feet, Build your selves on your most holy faith, Search the Scriptures, Whet these things ou thy Children, Hold fast what you have heard, Watch and Pray, Examine your ways, and almost six hundaed such like pla­ces? (unless they will give us new sen­ses of these plain Texts, never before heard of) or lastly, that it carrieth a too too rank favour of Anabaptism and Familism? No, no, the bitter fruits of such loose conceits in the lives of these new Evangelists, cry aloud that the good Spirit is not the Father of them. Behold here a marvellous poli­cy and stratagem of that many-headed Serpent. The greatest part of the world [Page 27]he holds in a secure and dead conditi­on, wherein they came neither for Christ nor means. When he cannot keep Men from means, he perswades and cunningly prevails with many to rest contented in the naked and powerless use of them, abstracted from Christ, and his quickening Spirit, the Life of means. When this plot succeeds not, he will push Men into the contrary ex­tream, perswading so to hang upon Christ, as they neglect all means; where in it seems some of the Corinthi­ans saulted. Oh that these Men would consider that which the D [...]vil knows full well, that they who dare abandon and relinquish the means of maintain­ing Godliness and a good Consci­ence, will in time cast off all care of godliness and keeping a good Consci­ence; and he who dare bid farewell to the means of executing Gods prede­stination, is in danger to fulfil his own reprobation.

Secondly therefore, let us take heed of setting at naught the gracious helps which God offers and affords for bring­ing [Page 28]us on in our spiritual Journey. Let us lay hold upon them, and apply them with diligence, publick, private ordinary, extraordinary. God could save us without them, but will not. We shall never be so strong as not to need these staves, till we appear perfect before him in his holy Mountain. Its as vile presumption and madness to think our Souls can be in good plight, and our spiritual life continued without them, as to hope for a crop vvhere vve never sowed, or strength and life with­out meat and drink. Do vve not see that such Christians as use them most, have most grace? Take heed, say not in thy heart, I am sure I shall never fall, I cannot be taken out of the hands of Christ, therefore these outvvard duties are not needful for me, the Spirit of grace vvill make no such conclusions. Its the Devils Logick, not Gods, vvhich teacheth to reason from the cer­tainty of Gods grace to the neglect of our ovvn duty. Thus of the former instruction.

Our second Lesson from the same ground is, that

The hearty supplications of the faithful put up unto God, for their bre­thren, are good means furthering and helping forvvard the salvation of their brethren. if this were not so, our Sa­viour would not have taught us to pray, that Gods Kingdom of grace and glo­ry, may come to others, as well as our selves that others as well as our selves may know and obey the will of God sincerely, chear­fully, constantly: The Apostle would not have said, I know this shall turn to my salvation through your prayers; my prayer to God for Israel is, that they may be saved, the Lord grant that he may find mercy in that day; If a man see his brother sin a sin which is not unto death, he shall ask and he shall give him life for them that sin not unto death. For sometimes the prayers of the godly obtain for others the beginning of actual salvation, that is, conversion (as our Saviours prayer for the Jews who crucified him, took effect when so many of them were brought to repentance by Peters first [Page 30]Sermon, and Stevens, when Paul was converted; therefore the Apostle wil­leth Christians to pray, that Heathenish Magistrates may be turned to the Lord, and come to the knowledge of the truth) sometimes the progress of it, that is, the continuance and increase of all con­sequent blessings and gifts which are preparatives, forerunners, certain prognosticks of perfect salvation, as fuller assurance, comfort in afflictions, spiritual establishment, and the like. Yet here we must know (that we may rightly and soundly understand the point) that Prayer is not a cause mo­ving God to save those whom before he did not intend to save, or making him more willing to save such, whose salvation he formerly willed, for Divi­nity teacheth, that the will of God ad­mitteth not intension or remission) but a condition commanded and required in us, which being fulfilled by us, the Lord hath promised to shew and shed abroad upon others that grace, which he had purposed before all time, to be­stow upon them.

The which doctrine serveth first to teach us, what is the best office and greatest good turn we can do to any whom we love, or whose kindness we desire to recompence, as faithful friends, bountiful benefactors, kind parents, dutiful children, loving yoke­fellows. Lend them many hearty prayers, intreat the Lord for them, that they may be delivered from this present e­vil world, their eyes enlightned, their sins pardoned, their hearts purged, their feet guided in the way of peace: beg these things for them. If thou prevailest in thy suit, thou hast done more for them, than if thou hadst made them Lords of all that the Iberian Nimrod doth either possess or desire, all the Kingdoms of the earth. Oh the dignity, utility, riches of prayer a good man by prayer may do that for his friend, which all the wealth and power of the world can­not do. The poorest Christian, on whom God hath powred the spirit of supplications, may be very profitable to the rich, helping him to that which all his store cannot purchase. For by [Page 32]the Heaven-piercing prayers, which ascend daily from the Altar of a pure heart in the Temple of his soul, he may be a means of receiving him into everla­sting habitations, that is, of saving his soul.

Secondly, hence we must be stirred up, 1. In our daily petitions, not only to speak for our selves, but to remember also the whole community of them that belong to God wheresoever scat­tered. Its a great fault in Christians, not only to omit this duty altogether, but to make it (as too many do) a meer matter of form. Indeed our wicked hearts out of sloth or unbelief, will be too ready to say, Alas wherein can our prayers be profitable to them, whose faces and cases are unknown to us. But answer them from this Do­ctrine, our prayers may advance the business of their salvation, and like a prosperous wind facilitate their course (or set themsorward with happy speed) towards the Celestial Paradise. How are we friends of Gods people, if we deny our helping hand to procure [Page 33]them such a benefit, as is the furthe­ring of their best preferment. 2. To crave the praiers of our Christian brethren. We must lightly esteem the intercessions of our godly and religi­ous friends, nor think it an idle thing (much less condemn it for a Puri­tanical form of speech) to say when we speak or write to them, I pray help me with your prayers. For the meanest of Believers, having received the cry­ing spirit of adoption, may be a mean or instrnment of our greatest good, by speaking to our common father in our behalf.

Lastly, Ʋse 3 this instruction breatheth out consolation to such poor souls, who because they feel great weakness in themselves, and live in places where spiritual meanes are scarce and slen­der, are discouraged, and almost de­spair of attaining salvation. Let such know for their comfort, that they have part in the prayers of all Saints in all corners of the earth, which are ready every day at the throne of grace to speak good for them before the Lord [Page 34]of the whole earth, and these prayers cannot be vain and ineffectual, but shall like the shoulders of the palsie­mans friends in the Gospel, bear them into the presence of Christ, to be strengthened and healed of their Infir­mities, support and carry them along in their pilgrimage, and minister un­to them abundant entrance into the everlasting kingdome of God.

The third point now followeth, v. the persons for whom these ministers pray thus constantly, [for you] saith the text, that is for the Thessalonians, who at this time were under persecu­tion as appeareth in the fourth verse of this Chapter, where the Apostle hath told us that he was glorified of them in the Churches of God, be­cause of their patience and faith in all their persecutious and tribulati­ons which they did suffer.

Whence observe we, Doctrine. that, Christians in their prayers must remember their affli­cted Brethren. As we must not forget to intercede and call upon God, for all his dispersed Israel, called, uncalled, so [Page 35]in special sort we should be mindful of them that travel under tribulation, and suffer with Christ or for Christ. This duty is included in that general pre­cept, remember them that are in bonds. The practice of it occurs often in Scripture. The sweet Psalmist singeth, redeem Israel O God ont of all his trou­bles, that thy beloved may be delivered, save with thy right hand and hear me. How often do the Faithful in the Psalms complain to God of the Chur­ [...]hes distress and petition for redress? Psal. 74.79, 80. Daniel and Nehemiah, Courtiers both [...]n great favour with the greatest Mo­ [...]archs in the world at that time, how [...]nournfully and earnestly do they in­ [...]eat for the church then in misery?

For, First, Reason 1 they are our fellow-mem­ [...]ers, parts of the same body: if one [...]ember suffer or be diseased, will not [...]e rest sympathize, and seek the best [...]elief for it they can? if the head ake, [...]e stomack want meat, the heart be [...]ained, the arme wounded, the foot [...]outy? will not the tongue (the souls [...]rator) by speaking, the hand by wri­ting [Page 36]crave supply, or re [...]dy? sure, else they were unworthy to have any place in the body, or receive life or motion from the head and heart.

Secondly, Reason 2 they greatly need our prayers; for their condition is both pityful and dangerous. They stand as Gods souldiers, in the very heat and heart of the most dangerous battle: have not these need to be well backed by our prayers? they sigh and groa [...] under oppression and wrong: have not these need to be eased and helped by our prayers? they are in the furnace o [...] fiery tryal. Have not these need of th [...] cooling comfort of our prayers? [...] they should quail and start back who [...] the Lord hath now brought into th [...] open field, for the maintenance of h [...] truth, the enemies would insult, Sata [...] be proud of his victory, Gods cause [...] danger to fall to the ground, and ma [...] ny weak ones be discouraged.

Thirdly, Reason 3 we may do them mu [...] good by our prayers. We may kno [...] their persecutors in the head (it ha [...] been observed, that the faithful sigh [...] ing [Page 37]against proud and cruel Tyrants with no other weapons, but prayers and tears have given them blows, af­ter which they could never rise or re­cover) we may move the Lord to give them compassion, before those that af­flicted them, or to raise them up friends and fautors; we may obtain for them deliverance (as the Church did for Peter) or strength to stand in­vincible under the cross.

Lastly, our own hearts will tell us, Reason 4 that were we in their case, we would desire and expect this kindness from others. We would think them un­worthy to be called or accounted our brethren in Christ, who hearing of our afflictions, would not afford us the help of their prayers, Now this is a rule in the royal Law, urged also by Christ himself, whatsoever ye would that men should do to you, do ye even so to them, and that which is now their lot may be ours e're long: we are subject to the same things they suffer Suppose we were out of all reach of gun-shot, yet we are commanded to put our [Page 38]selves in their room, and to be affect­ed towards them, as if their case were ours, as if their afflictions were our own proper burden.

First then, Vse 1 what manner of Christi­ans are those, who if they pray at all, pray only for themselves? many (alas too many) are of this mind: may but they sit and walk in the warm Sun of prosperity, sleep in a whole skin, line themselves well with wordly wealth, suck in the commodities of a fruitful and peaceable land, let who will take thought for distressed Chur­ches, distressed Christians, they will leave that to them, who have little else to do. To apply this some what more particularly. We cannot be ignorant how diverse as dear to God, as the best of us, are at this day afflicted, some pinched and pressed with penury, some imprisoned, some banished: We have heard with our cars, our neighbours have told us, how some are spoiled of their goods, houses, children, synagogues, liberty of worshipping God purely, their temple-songs turned into howlings, [Page 39]some kept in sore bondage by hard & cruel Lords, mourning continually, and drinking their own tears in abun­dance, by reason of the oppression of the enemy and the avenger: some given to be meat to the sword of the furious, and sul­phurous sons of Babylon, who now is grieved for these breaches of Ioseph? who lays them to heart? the telling or hea­ring of these things may prove a pang of pity in us, for the present, but who cries earnestly to God for them? who can say, his soul bleeds in secret for Zions wounds, and thirsts after the peace of her children, as if they were his own natural parents and brethren? that their miseries lie heavy upon his spirit, that he bears them in his heart, when he comes to God in prayer? give me the man, give me the man (that I may pronounce him the blessed of the Lord, yea one of 10000) who cannot take, and find that contentment, which otherwise he might, and could in his own good fare, quiet habitation, com­modious lodging, sweet children, to whom the best outward comforts are [Page 40]less pleasant, and often sawced with sorrowful sighs, because it goes not well with the people, and Saints of the Most high. Well, we may here learn to judge of our selves, if our houses, our hearts afford no prayers for poor affli­cted Christians, Zeph. 3.18. if we be not sorrowful for the solemn assembly, if the reproach of it be not a burden to us, we are as far from a truly Christian disposition, as they that are furthest, dead lumps in the womb of the Church, void of the spirit of Christ unworthy to be recko­ned in the mystical body of Christ.

Secondly, Vse 2 let us therefore make con­science of this duty: let us never cease to commend unto the Lord his affli­cted flock, his peeled and persecuted people. We ought to lay down our lives for them, if God should call us thereunto; and shall we be backward to lend them our prayers? Is it likely we would spend our blood to do them good, for who we will not spend a few tears, a little breath? a few hear­ty desires and affectionate suits, which we may do without hurt? If the Jews [Page 41]in captivity must pray for the peace of heathenish Babylon; how much more should the Israel of God for Jerusalem the City of God? Is not the Christian Church the Spouse of Christ? if we can see Christs own Spouse despight­fully used, trampled upon, wounded and not be troubled, not speak a good word for her, how dare we say the love of Christ dwelleth in us? The Lord (no dobut) hath just reasons within himself, why as yet he sendeth not inlargement and deliverance to his Church, but this freeth not them from blame, who seeming, and calliing them­selves the Churches children, pray not at all, or very coldly for the prosperi­ty of their mother. Nay, I will say bold­ly, this denying to help the Church a­gainst the enemy, though they never conspired with the enemy, makes them guilty in Gods sight of the Churches desolation, as sure as he that looks on, while a true man is rob'd and murthe­red, and calls not for aid, is accessary to the murther. Wherefore let us now begin (if hither to we have been su­pine [Page 42]and careless) and continue to be importunate petitioners for the faith­ful in misery; oh let us double our importunity (if it be possible) giving the Lord no rest till he arise, have mer­cy on Zion, and stablish Jerusalem, till he tread down her enemies as straw is trod­den for the dunghil, and raise up Carpen­ters, which may fray, and cast down the horns that have scattered Judah,Zech. 1.21that there may be no more a pricking briar to the house of Israel, nor any grieving thorn of all that are round about them, that they may be no more a prey to the heathen, but dwell safely, and none may make them a­fraid. Let us often set before our eyes their rueful condition, think how ma­ny good things they want, which we enjoy; and how little worthy we are to enjoy what they want; labour to be affected with a tender sense of their miseries, that our hearts melting in compassion, may send forth many zea­lous prayers, the fruit and benefit whereof, they, whom we never knew, never saw, shall undoubtedly feel and reap in one kind or other.

The fourth point in order, Interpreta­tion. is the ob­ject of Paul's invocation, the Author of the blessings which are afterwards begged, thus discribed, [our God] that is, the true God, who generally is the God of the whole world, The Lord of all the earth, Zeck. 6.5.the God of the Spirits of all flesh, peculiarly of his own people. Whence let us observe (omitting all others) only this Instru­ction.

The godly and true believers, have God to be theirs in a special manner. He is my God, my Fathers God saith Mo­ses,Exod. 15.2.this God is our God for ever and e­ver, saith the Psalmist. O Lord, thou art my God, saith the Prophet in the name of the Church. The Lord my God shall come saith Zachary, My God shall supply all your needs, saith the Apo­stle. And many such places there are through out the Scriptures. For,

First, Reason 1 he hath selected them out of the world, and separated them from other people to be his peculiar people, and [Page 44]embraceth them with such a love, as he extendeth not to all.

Secondly, Reason 2 he hath confirmed them to himself, by making with them a co­venant of life and peace, wherein he promised to be a Father and Husband to them, removing evils, conferring all good things, in this and the future life. So much is comprised in these few words. I will be their God.

Thirdly, Reason 3 they chuse and avouch him to be their God, to whom they give themselves, and yeild all hearty and willing service, duty and obedience, as becomes good children and subjects.

First, Ʋse 1 this serves to controll the sawciness and presumption of wicked men, who being the seed of the old ser­pent, and children of the wicked one, will needs usurp and intrude into the proper right of the righteous, that is, challenge God to be their God, their Father. It can hardly be told, how dis­honourable intollerable a wrong these men offer to the Lord: they most in­dignly debase his excellent Majesty, making him a favourer, Patron, father [Page 45]of naughtiness the companion of Satan, which is most vile impiety, yea blasphemy, should a known strum­pet still in all places be calling the King her Husband; would it not be counted impudency worthy to be severely punished by the judges? Let such hear the Lord himself (if yet they will believe him) forbidding him to be so bold with his Name; What hast thou to do to take my Covenant in thy mouth? Yea, plainly telling tthem to their faces, they are not his peo­ple, not under mercy, that he is not their God. It's true, even the vilest men in the world have relation to him, and dependence on him, as a Creator and Conserver: but no man can truly call God his by Covenant, till he find in himself, 1. A sweet mourning in se­cret, for that he hath done him so much wrong, and still can serve him no better. 2. A sensibleness of his dis­honour. 3. An earnest striving to give God his heart in all worship.

Secondly, Ʋse 2 this Doctrine nay com­fort the Godly. Fear not, nor be [Page 46]dismayed thou faithful Christian: if he be thy God, who is the God of sal­vation and justifier of repentant sin­ners, thou canst not be condemned; if he be time, who is greater than all, fin shall not hurt thee, nor Satan pluck thee out of his hands. If God be thine, he will keep and care for thee, thou art sure of consolation in cala­mity, Esa. 43.2, 3. preservation in perils, supply of all wants, his wisdome shall be thy watch, his providence thy portion, his power thy pillar sustaining thee in heaviest afflictions: if God be thine his promises are thine, all those Texts which declare what God is, or will be to his, are as surely thine as if thy name were expressed in them, his Christ is thine, his kingdome is thine, all are thine. If friends fail as the brooks in summer, kinsfolks grow unkind, and old acquaintance stand afar off like strangers, if parents or dear yoke­fellows take their leave and drop down into the dust of death, if earthly stays and comforts, like riches in So­lomon, take themselves to their wings [Page 47]and fly away, grieve not thou as others that have no hope, but sing and exult in spirit; seeing God, who is instead of all things, remaineth thy God for ever and ever. Rejoyce in the Lord, ye righte­ous, and be thankful for your happi­ness; for blessed are the people whose God is Jehovah. This is indeed true felicity to him that hath God for his God, no good shall be wanting, no evil mortal, nothing can make him mise­rable.

Thirdly, Ʋse 3 the faithful are here instru­cted, 1. To rest on the Lord with full confidence of heart, to appropriate him particularly to themselves, boldly to challenge an interest in him. When God hath pleased of his rich grace to become mine, giving himself to me, how can it be presumption to make claim to him as mine, and say as holy ones have ever said, The Lord is my God; from this hold (which indeed is the foundation of all our comfort) the Devil and the Pope would drive us; but we must maintain our title, and never suffer our selves to be beaten [Page 48]from it, especialy in the evil day in di­stresses and agonies of conscience, imi­tating our Lord and Master., who when his Fathers hand so pressed him, that to his own feeling he had forsaken him, yet cryed, My God my God, why hast thou sorsaken me? 2. To go boldly to him in praier, seeking and asking of him all things needful: speak to him with confidence of acceptance and audience: if he be our God, he will deny us nothing. Should we fear be­ing welcome to our own? I am the Lord their God, and will hear them, saith God in the Prophet Zachary. 3. With erect and undismayed spirits to pro­fess and confess his name before the sons of men. If we call him ours, and here the Apostle tells us, he is not asha­med to be so called, Heb. 11 20. shall we be ashamed of him, deny him in the world? if we do, are we not well worthy to have our liveries taken from us, and to be turn­ed out of his service, or discarded in the day of his glorious appearing? 4. To be careful of honouring, pleasing, obeying him, Ye shall do my judgements [Page 49](saith the Lord to the people in Levi­ticus) and keep mine ordinances to walk therein. Why? I am the Lord your God.Levit. 18.4.We will serve the Lord, for he is our God, Josh. 24.18. say the people in Joshua. For shame ne­ver profess thy self to be Gods, never call God thine, while thou makest no conscience of obeying him. Art thou a willing servant of sin, more ready to do what thy lusts lead unto, than what God commands? Sin is thy God. Dost thou bestow upon the world, the profits and pleasures of it, that love, fear, joy, delight, strength, time, which God challengeth, and the godly consecrate to him? The world is thy God. Are thy waies such as a­gree far better with the will of the Devil, than with the holy will of God? Dost thou not take far more care and pains for fulfilling the mind of the flesh, and Satan, than doing what God requireth and accepteth? The De­vil is thy God. See now thou hast chosen and made strange gods to thy self, other Lords have dominion over thee, the God that formeth thee, hast thou [Page 50]rejected; for no man can serve two ma­sters.

Lastly, Ʋse 4 hence the Sons of men are admonished, to take heed of persecu­ting (that is wronging) the godly, by word or work; for they belong to one that is higher than the highest, the mighty maker of all things is their master, and hath undertaken to be their Protector; he that toucheth them toucheth the Lord, who hath linked himself to them in an eternal league of amity. If God be theirs, he will certainly take their parts, declare him­self an enemy of their enemies, smite the proudest that afflict them. Make God thy Foe, draw him into the Field against thee, and see how thou spee­dest.

The last and largest branch of our general division now followeth, Resolution. which is the matter of the Apostles prayer. Wherein two things are to be consi­dered; 1. The things craved in the rest of the 11 ver. 2. The end for which he desired and would have God to be­stow them, ver. 12. The things craved [Page 51]for the Thessalonians, the blessings for which Paul prayeth unto God in their behalf, are two: for he intreateth the Lord, 1. That he would make them wor­thy of their calling. 2 That he would fulfil all the good pleasure of his good­ness, &c. whereof the first is principal the other subordinate, a means con­ducing and subservient to the former. Let us begin with the former; and first [...]eek out the sense of the words, Interpreta­iton. By [...]alling, many understand the glory of Gods kingdome, to which the faith­ful are called. I see no need of flying [...]o so far-fetcht a Metonymya, we may well enough take it in the usual sense; [...]ither for that gracious and saving be­ [...]efit of God bestowed on the Elect, which commonly we call effectual call­ [...]ng, or for the state and profession of Ghristianity, to which they are brought [...]y Gods calling them out of their na­ [...]ural condition, and then the mean­ [...]ng of the other words will be this. We pray, that the Lord will enable [...]ou to walk, as becometh those that [...]re the called of God, to direct, and [Page 52]strengthen you, that in nothing you may discredit, but in all things to the very end, honour your Christian-call­ing. Hence we may deduce three con­clusions.

The first, doct. 1 True Christians of themselves would shame their calling.

The faithful, if God do not guide and uphold them, are in danger to ble­mish their profession. For prayer to God for any thing, importeth and pre­supposeth our indigency, and want o [...] the thing prayed for, or else impotency to retain what we have obtained, to perform what is required. The Apo­stles petition implies as much, as if h [...] had said, though you have received [...] good portion of Gods grace, unless h [...] continue to be your strength, and stay you will fall to such courses, as are u [...] worthy your holy calling. Sam. 12.14. David a Pr [...] ­phet, endued with a large measure [...] the spirit of sanctification, how did [...] discredit his religion, by his adulter [...] murther, counterseit madness? Peter a [...] Apostle, by lying, swearing, and s [...] swearing, before the enemies of Chri [...] [Page 53]and by dissembling at Antioch? The like may be said of Noah, Jonah, Sampson, Solomon; for that Solomon was an elect vessel, and is a glorious Saint in hea­ven, I no more doubt, than that he was the Author of Ecclesiastes; for this Book could not be written in the time of his primitive integrity (because he speaks precisely of that as a thing past) nor of his Apostacie, Eccles. 2.8. because a soul turned from God would never have taken pains to draw men from all earthly vanities, which is the scope of that Book) nor breathed out such heavenly precepts, as are here found; and therefore was written by a true pe­nitent, who found God gracious, and was received into Abrahants bosome.

Reasons of this Doctrine, Reason 1 may be drawn, First, from the reliques of o­riginal sin, the root and source of sins, which still hath residency, though not regency in the best; the old leaven is not perfectly purged out, that flesh in which dwells no goodness dwells in those that have most goodness. The holiest souls do necessarily, though unwillingly [Page 54]carry about in their bosoms an here­ditary disease, which inclines them to drowsiness, Rom. 7.11. and neglect of their holy watch. a dangerous deceiver, an ene­my like to Satan, lusting against the spi­rit, rebelling against the Law of their mind, sometimes craftily enticing, sometimes violently haling to those things that are contrary to their calling

Secondly, Reason 2 from Satans opposition, who thrusts sore at them, that he may cast them down from their excellen­cy, out of the hatred he bears both to their Souls which will be wounded? and to Gods Name, which will be ble­mished by their false. Therefore he blows the fire of natural corruption, presents objects, and by them worketh upon the heart, offers wicked company, watcheth where they are weakest, when most unprovided, and accordingly as­saults them; a thousand wiles he useth all the power and policie of his seven heads and ten horns he applieth to the subverting of them.

Thirdly, from the weakness of the new man. True holiness indeed is re­newed [Page 55]in them; but imperfect: their strength is like the strength of a child, now beginning to go, or a man reco­vering of a great sickness; they nei­ther know, believe, nor love perfectly, and therefore can neither avoid evil, nor do good perfectly. Look then, as he whose sight is dim, or joynts and knees feeble, may easily slip and fall into the mire; so the best Christi­ans being attended with infirmity, whil'st they are strangers on earth, are in danger by falling to shame their calling, further than they are support­ed by God.

The point thus confirmed, serveth further to admonish the godly of three things.

First, Ʋse 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 [Page 56]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, Ʋse 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 [Page 57]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, Ʋse 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 [Page 58]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, [Page 59]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 do­ct [...]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 [Page 60] 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 [Page 61]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 [Page 62]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 [Page 63]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 [Page 64]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 [Page 65]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 [Page 66]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 [Page 67]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. Its to be lamented, that some by idleness in their callings, pride, unthriftiness, undutifulness to Governours, unfaith­fulness [Page 68]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, Ʋse 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 bring an aspersion upon our cal­ [...]ing, avoid, abhor them. Away with [...]he works of darkness, let them not [...]e seen among us, they are most un­ [...]eemly, unseasonable in Christians. What a shame is it that those who are [...]alled to so great and glorious things, [...]ould live like the base scullions of the [...]evil? ought we not to walk in the [...]ar of our God, because of the reproach [...]our enemies? that we may give no occa­ [...]on to the adversary to speak reproach­ [...]ully? Let us, oh let us strive to be [...]ch manner of persons for holy con­ [...]rsation and godliness, that our very [Page 70]lives may proclaim to all men, that our hearts, hopes, countrey, portion is above, not in this world, that in our words and works wicked Men may smell the fragransie, and behold the majesty and glory of Religion to their astonishment, and be compelled to say, these are kindly Christians indeed, wor [...] thy the Name they bear, the seed whic [...] the Lord hath blessed. [...] 6 [...].9. Consider I pra [...] you (for I would gladly strike this na [...] a little further) 1. That profession sep [...] rated from sutable practice, is a gre [...] Enemy of Christs Kingdom. Unreform [...] ed Protestants must be content to [...] ranked among adversaries, as well [...] Turks and Pagans, and its hard [...] tell which is most dangerous. For [...] these fight only from without the C [...] [...] God, and who can look for any be [...] [...]er from them, who profess hatred a [...] enmity against the Church? Those [...] [...]ing within the bounds and bowels [...] the Church, put weapons into [...] hand both of forrain and domest soes, seeretly encourage, strength [...] [...]m them against Religion, while t [...] [Page 71]seem to be Friends. 2. Neither should external enemies have any power to hurt the Church, if the sins of those that are in the Church, did not pro­voke the Lord to become her Enemy, to pull down her wall, and give her in­to the hands of the uncircumcised. 3. The bad lives of Christians are a great hindrance of the Churches increase. For when the Men of the world see them as earthly midded, as covetous, as con­tentious, and (in a word) in many things as blame worthy as themselves, they applaud and settle themselves with more confidence on the dregs or dunghil of their own cursed condi­tion, as giving sufficient hope of salva­tion, they think our doctrine, touching the necessity of holiness and universal obedience in them that shall be saved, to be vanity and falshood, they re­solve they need no more repentance than they have (which indeed is none at all) and so come not to Christ that they might have life: vvhereas a good life is a good oratour, perswading and calling others to goodness, wooing and win­ning [Page 72]the minds even of rude aliens to an approbation of it, and so prepa­ring them to be further wrought upon by the word of grace. Whence the Apostle Peter exhorteth Wives to sub­jection from this reason, that such Hus­bands as obey not the word, may be won by the conversation of the Wives. Were we such Christians as we ought to be (saith an Ancient) such as blessed Paul, there would be no Gentiles (no pro­phane men) left among us. We might draw many worlds to the faith.

2. A bad life in Christians makes way for corruption in judgement, re­nouncing of Christ, and the height of wickedness. For 1. God being provo­ked by mens impounding or impriso­ning his truth in unrighteousness, and partial walking in his Commande­ments, in judgement gives them over to delusions, leaves them to fall into er­rors and damnable opinions. 2. When men are not what they profess and know they ought to be, it cannot be but they seel themselves often stung, lashed; judged by the word of [Page 73]God and their own Consciences. Wherefore to be rid of this trouble and torment, and get liberty from Gods yoke (the strictness whereof they cannot endure) First, they begin to desire (and then labour to perswade themselves) that some things which they have learned may be false, or at least doubtful, not very certain, they invent (or fetch from the Devils forge) colours, excused defences of that they mean not to amend, wicked and A­theistical conclusions encouraging to continue in their course, till at length the spirit being wearied and departing, they fall to open prophaneness, grow extremely impudent and obdu­rate in sin, and so their latter end be worse than their beginning. Wouldst thou have me speak more plainly? Art thou a Christian in name, but li­vest not like a Christian? Take heed, thou art in danger to be given over to heresie, to believe Doctrines of Devils, or wholly to forsake the way of righte­ousness, to return to thy vomit and wallowing in the mire, to become a [Page 74]stinking snuff or vapour in the nostrils of all men, yea seven-fold more the child of hell than when thou didst first begin to profess Christ.

3. As God expects more duty from his own than others, so their unholy lives disagreeing from their holy cal­ling, kindle his anger, more than the sins of others. He will be sanctified in them that draw near him. You only have I known of all the families of the earth, therefore I will visit you for all your ini­quities. He takes it most unkindly to be dishonoured by his own people. He will wink at the wickedness of strangers, when those of his family shall be sure to smart for their disobe­dience, and worthily. For (as one saith) if Gentiles live filthily, its not a thing to be wondred at, nor worthy of so deep censure: but for Christians, who enjoy so many glorious favours of God, to live wickedly, is a thing intole­rable.

4. Christians, not Ministers only, should be lights or candles shining and shewing to others the way to salvation. [Page 75]If then by the dark and soggy cloud of carnal conversation, we lead them into the pit, how shall we answer our Judge? Dread we not that sen­tence, Cursed is he that causeth the blind to err in the way? Indeed the wicked who take occasion from our unworthy walking to speak evil of the way of God, or to wander in the way of death, shall perish in their iniquity; but we who give the occasion shall not escape. Truly, when I hear a man thus taxed, Oh such an one is one of these forward fellows, who love Scripture, Prayer, Ex­ercises, and yet he will swagger in some company as well as others, or, he hath so deceived me, that I will take heed how henceforth I trust or entertain under my roof any of that feather, I cannot but say within my self, It were better a milstone were hanged about his neck and be cast into the depth of the Sea, than he should by such un-Gospel-like carriage, and discoloured manners, lay such a stumbling block in the world.

5. Think with your selves, what comfort can any man have in that [Page 76]life which fighteth with his profession, in that profession which is controlled by his life, to which his life daily gives the lie, which will certainly be an in­ditement and witness against him in the great day? If it be a shame for one pretending himself 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 [Page 77]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, [Page 78]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; [Page 70]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 [Page 80]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 [Page 81]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. Its 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, Ʋse 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. [Page 82]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 [Page 83]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 [Page 84]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 well­pleasing 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 [Page 85]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, its 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 [Page 86]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 [Page 87]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, Ʋse 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 [Page 89]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 [Page 90]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, [Page 91]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 [Page 92]in pride for any good thing we have or can do. For its 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 [Page 93]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, Ʋse 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 [...]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, [Page 94]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 u [...] when we were enemies, sought us whe [...] we strayed like lost sheep, found u [...] when we sought him not, called u [...] when we resisted him, remembreth u [...] when we forget him, keepeth promi [...] with us most faithfully, when we are un­faithful to him, followeth and ladet [...] us with his benefits, when we have for feited all by unthankfulness, undutiful­ness? how should we awaken our dea [...] hearts to admire and glorifie this [...] free mercy of the Lord, 2 Sam. 7.21. and say, so [...] thine own sake, and according to thine ow [...] heart (O God) hast thou shewed me u [...] [Page 95]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.

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 [Page 96]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, attempen [...] 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 [Page 97]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 [Page 96] [...] [Page 97] [...] [Page 98]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 [Page 99]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, Ʋse 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, [Page 100]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 [Page 101]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 [Page 102]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 [Page 103]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 the knowledge of himself, as the waters cover the sea, to make the parched ground a pool, the thirsty land springs of water, the feeble in the Church like David instrength, so that they shall mount up with wings like Eagles, run and not be weary, walk and not faint. Now he that promiseth, wanteth nei­ther will nor power to perform his word, being the All-sufficient, a most [Page 104]bountiful Father and Master, Rich to all that call upon him, 1 giving liberally and up­braiding no man, delighting in the pospe­rity of his servants. 2. The Scripture af­fordeth examples of such as have attain­ed it. I speak not of extraordinary per­sons, (such as the Apostles, of whom joyntly it is said, They were filled with the holy Ghost, as the same is affirmed particularly of Peter and Paul, such also as were sundry ministers & believers in that first Church; for example, Steph'n & others with him in Jerusalem, Barnabas, &c.) but of ordinary Christians. Doth not the Apostle give this honourable testimony of the ancient Romanes, Rom. 15.14. that he was perswaded they were full of good­ness, filled with all knowledge? Of the Corinthians and Ephesians, that they were enriched with all knowledge, utterance, wis­dome, prudemce? Now that which God hath promised, and the Saints have re­ceived from him, why should not the godly still desire and hope to obtain? If in any thing this point contradicteth other Scriptures, and the places men­tioned in the former Doctrine; I an­swer, [Page 105]fulness is either absolute, such a perfection as admits no defect, this is reserved for the life to come; or compa­rative, such a measure or degree of grace, as fitteth & falleth into a grown Christian, is answerable to the age of a Father in Christ, which in respect of the weak beginning of young Christians, may be termed fulness: this is that we affirm may be found & enjoyed here on earth:wch thing the Apostle also plain­ly teacheth; for in the very same place where he denies himself to be perfect, he calleth himself & those believers in Phi­lippi, that were of good standing and growth in Christianity, perfect, wch sen­tences seemingly contrary, are to be re­conciled by the fore-named distinction.

Secondly, Reason. 2 this fulness is exceeding comfortable, for it gives strong assu­rance of the special and everlasting love of God. The richer a man grows in grace, the more is his election evi­denced and sealed unto him, (because this is the fountain whence all saving and gracious gifts, as streams do flow) the more he is conformed to [Page 106]Christ, and so ascertained of Christs dwelling in him, the nearer he draws to heaven, and the life of Angels, hath more certain testimonies and pledges of his salvation, and lastly, the less power shall any evil, which can befal him, have, to disquiet his course, damp his joy, disturb his inward peace, or remove him from his stedfastness.

Thirdly, Reas. 3 the more a man abounds with grace, the more able he will be to glorifie God; First, in word, he will be often breaking out into Pauls doxo­logies. Ps [...]l. 63.5. Eph. 5.18, 19. When the soul is satisfied as with marrow and fatness, the mouth will praise God with joyful lips: if the heart be filled with the Spirit, the mouth will be filled with Psalms and spiritual songs of hearty thankfulness. Secondly, in works of o­bedience: 1. Active; As abundance of spirits in the body, makes one more light and lively: so abundance of grace in the heart makes a Christian go a­bout Gods business more nimbly, strongly, with more chearfulness and largeness of heart, more ready to do [Page 107]the good will of God, more fruitful and abundant in all good actions. 2. Pas­sive: As he that is well lined with meat and drink, will best endure winter blasts, and as the body, or any part of it, the fatter it is, the less it is pierced with pinching cold, (whence it is, that in greatest frosts, our eyes never feel cold, because the fatness of the white keeps them warm:) so the richer any one is in grace, he will bear afflictions the more equally, rejoyce in tribulations more sweetly, and like the Elephant, walk most steadily under the greatest load.

Lastly, Reas. 4 the best have some vacuity or emptiness in them, and therefore stand in need of repletion, (for neither doth spiritual light so perfectly possess their minds, nor holiness their wills, that there is not place for increase) and these heavenly graces are of all things in the world incomparably far the best, and worthiest, as being the very image of God, coming from heaven, and fitting for heaven, excelling finest gold, and costliest pearl a thousand [Page 108]times further than these excel the mire in the streets. Is not a large portion of such riches worthy to be desired?

This reproveth three sorts; Ʋse 1 1. Our muddy and base minded wordlings, who thirst indeed after fulness, but of Mammon, of earthly and outward bles­sings; they desire, but what? To see their corn and wine encreased, and God a­bundantly bringing into their hands, even more than heart can wish, to have their bellies filled with his hid treasure, their garners full, affording all manner of store, their bags full of gold and silver, their hearts of food and gladness, that they may be able to say to their souls, with the rich man in the Gospel, Soul, thou hast much good laid up for many years, take thine ease, eat, drink, and be merry; these are the things which the men of this generation admire, this is the on­ly happiness their Souls long to find. As for the gifts of the Spirit, the riches and ornaments of the Soul, which make man an Angel among men, abide with him in death, and goe with him into heaven, they are so far [Page 109]from desiring to be filled with them, that they care not for tasting or being acquainted with them; yea, scarcely once think of them, except when they are forced in hearing a Sermon. Alas silly wood-cocks, whose whole life is in sucking the ground! when you see a company of little children, busie as Bees in making houses, and banquets, and yet, if a shower fall, or hunger pinch, take themselves to their heeles, and seek refuge, or relief elsewhere, do you not laugh at their folly? Should you send your servant to buy in a mar­ket-town, spices, drugs, wines, and such things of special price and use, and he come again laden with clay, or peble­stones; or should you see a Merchant undertake a long, painful, perillous, [...]stly voyage into the remotest parts of the world, and return at length fraught with sand, vile earth, or such baggage, as either he could not carry out of the ship with him, or if he did, would not profit him; would ye not stand amazed at the mans madness? I tell you before hand the terrours of [Page 110]death shall open your eyes to see, and confess the case to be your own: that is, that all the study, thought, care of your whole life, hath been consumed in heaping up goods, which can do you no good in the day of wrath: or else, if your hearts in death be turned into a stone, like Nabals, (which is much to be feared) you shall curse your selves in the dark dungeon of hell, and say, Fie upon us idiots, more brutish than the beasts of the field, we never lived the life of men, or reasonable creatures before God, because in so many years we never began to mind, or do, what we were born to mind and do above all things. In the mean time, I wish you to consider, that he cannot be Gods child, who contents himself with Gods basest blessings. Did you see one in a Gentlemans kitchin, feeding upon scraps, or the coursest food in the house, you would not doubt to con­clude, this is none of the children, but some scullion, or one that be­longs not to the family: apply this to your selves, and you shall find just [Page 111]cause to fear, that you are but vessels of dishonour, slaves, that must not abide in the house for ever.

2. Prophane Protestants are here to be taxed, Ezek. 9.9. who are (or strive to be) full of wickedness, and perverseness, like Je­rusalem; of mischief, and subtilty, Act. 13.10. Matth. 23.28. Rom. 1.29. Act. 13.45, &c. like E­limas; of hypocrisie, and iniquity, as the Pharisees, af all unrighteousness, as the Gentiles; of envy and wrath, as the un­believing Jews; have mouths full of cursing and deceit, eyes of adultery, tongues of deadly poyson, who (in a word) take the high way to be filled with the spirit of Satan. As Abner said to Joab, so I to these, Know you not, that it will be bitterness in the latter end? When for every sugred morsel of sin, which now goes down so pleasantly, you shall receive a double portion of the sowre sauce of vengeance? The more you fill your selves with the liquor of hell, the more will the Lord fill you with the dregs of the wine of his indigna­tion, and dash you like bottles one a­gainst another: the more pains you take to fulfil the lusts of the flesh, the [Page 112]more you fill up the measure of your sins; and take heed, lest God accomplish his fury, and fulfil the good pleasure of his justice in your condemnation.

3. Many of better proficiency are to be censured, who finding in themselves some seeds and elementary rudiments of godliness, let fall the sails of their desires, and sit down well contented, I wish this Corinthian and Laodicean-like fulness, be not a sickness too common among Christians; but I fear too ma­ny, not of the worst sort of our hearers, if once they have but thus far profited, in Christianity, that they can thank God they are much reformed in mind and life, or perswaded of the truth of their conversion, think themselves rich enough, they have gotten grace suffi­cient to save their souls, and now they are well-satisfied, they will not trouble themselves to labour for any more. This is to manifest our own consci­ences being witnesses; we have no questions, we feel no poverty of spirit, we complain of no wants, our secret sighs, and fervent longings for grace, [Page 113]are dried up and withered, the temper of our spirits is cold and dead, as the winter season, our affections are grown flat, and frozen, we please our selves in a conceit or self-sufficiency, and that more holiness, than we have already attained, is superfluous. But brethren, if we be so easily, so quickly satisfied, and glutted with Gods dain­ties (which make true believers more hungry) I testifie unto you, we may justly fear, that we never rightly tasted, at least never kindly digested them, but have all this while dreamed, and been deluded by Satan, and consequently, doubt of our conversion. Assure your selves, when God shall call us to an ac­count (such a time will come, and how soon we know not) we shall have small comfort in looking back, and recounting, what a long rich spiritual seed-time, and harvest, we have enjoy­ed, wherein manifold means, and op­portunities of getting a fair stock of grace, have been plentifully afforded, and we in the mean time, like loitering sons of shame, dallying with Gods [Page 114]bounty, and neglecting to redeem the season, have gathered little.

Secondly, Ʋse 2 if the godly must desire, it followeth, that in the use of all sancti­fied means, they must labour for the accomplishment of all Gods gracious pleasure in themselves, all gifts accom­panying salvation? We must not rest in any measure of holiness, but press after persection of every grace, and ne­ver rest till we see, yea feel powred upon our heads, all the goodness that God hath promised to shew his chil­dren in this life. Truly, as the heathen King is reported to have wept, when he heard a Philosopher speak of more worlds than one, because himself had not yet conquered one: so its a thing much to be lamented, that whereas God hath provided for his children, e­ven in this world, such a liberal por­tion of grace, as might make their lives an heaven upon earth; the most of us enjoy and receive so little: the reason whereof is, because we are not cove­tous enough, we beg not in good ear­nest, or else second not our prayers [Page 115]with suitable endeanours, we aim not at a great measure. Alas, that we should be so poor, and have a father so able, so willing to enrich us. I beseech you therefore, if there be any consolation in Christ; if ever you have tasted how good the Lord is, stick not in begiunings, call upon your selves to strive and en­deavour after the highest degree of mortification, and power to resist, and conquer remnants of corruptions, the highest degree of all positive graces, knowledge, faith, love, joy, fear, &c. the highest degree of chearful and constant obedience, of lively and fruit­ful walking before the Lord, the high­est degree of peace and comfort, of strength, stedsastness, boldness. The means in which we must strive, are 1. A constant attending upon publick ordinances (especially the Word prea­ched, and the Lords Supper) which God hath sanctified for perfecting the Saints, and by which he is wont more and more to convey his graces into the souls of those, who use them with pure and prepared hearts. 2. Feeding much [Page 116]upon Christ by application of he pro­mises, drawing and keeping near him in our spirits, taking all occasions of looking up, and speaking to him, often bringing, and baring your hearts be­fore him, as husbandmen do the roots of their trees before the Sun: the rea­son is, because he is not onely the foun­tain of goodness, who makes the spirits of those that delight in approaching to him, and walking with him, watered gardens: but also, that Sun of righte­ousness, whose sweet and quickening heat, doth enliven, regenerate, renew, impregnate with spiritual graces and fruits, the invisible world of believing souls, and advance the same to perfe­ction spiritually, as this visible Sun, doth creatures in this visible world na­turally: the more communion any one hath with this fountain, this Sun, the more grace he shall be sure to have. 3. Plying God with fervent prayers, springing from spiritual hun­ger, and deep sense of our own beg­gery, intreating him by the wind of his Spirit, To blow upon the garden of our [Page 117]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 [Page 118]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 [Page 119]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, [Page 120]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 [Page 121] [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. Its 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 [...]imp, and halt a little, when he hearkned [...]o the counsel of Sarah, in going in to [Page 122] 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 c [...]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, [Page 123]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 shall in the life to come. If therefore we know but imperfectly, we must needs trust imperfectly. Experience in our selves, and other Christians, may partly teach us the necessity of this con­sequence. Do we not perceive this to be (or have been) one special cause of the failing of our faith, that either vve know not this, or that promise, or were not sufficiently acquainted with the faithfulness, and goodness of the pro­miser, [Page 124]or did not so evidently behold the good things, God had begun in us, as from them we could conclude our selves to be heirs of the promise?

Secondly, there are many enemies, which oppugn a Christians faith: from without, Satan by his temptations, sometimes more subtil, sometimes more violent: in his own bosom, car­nal vvisdom, and reason, natural slowness, or untowardness of heart, to that which is good, inordinate affe­ctions and passions (for grace doth not wholly expel, and root out these Cana­anites, though it brings, and keeps them under the yoke of the spirit.) Novv these sometimes dim the light, of faith, by raising mists, and fogs of objections, and doubts, sometimes cast her into a slumber, sometimes, as it vvere, by a sudden vehement blow asto­nish her, and in a vvord, by many means hinder the efficacy, and work­ing of faith. No marvel therefore, if sometimes the best faith stagger and waver.

This doctrine confuteth, 1. The Pa­pists, [Page 125]vvho to the end they may vvith more probability maintain, and per­swade the possibility of fulfilling the Law in this life, teach, that faith and charity are perfect in this life. 2. Some in our Church at home, vvho hold, that a man never doubts, after he is a true believer. It seems these men think faith to be like certain little bones in mans head, of vvhich the Doctors of nature vvrite, that they are of the same bigness in an old man, and in a child. 3. Our common people, and silly ignorants, vvho brag their belief is so strong, as nothing can shake it, no company can hurt, no Devil prevail against them, they never sound in themselves any want or vveakness of faith, they never distrusted God in all their lives, they can believe as stedfastly as they lift. From their own vvords, their faith is evinced, to be nothing but an idle sancy; for the child of God seels such craziness in his faith, as vvrings from him many deep sighs, bitter cries, dolorous complaints, before his heavenly father who seeth in secret. [Page 126]He, who never groaned under sence and conscience of great infidelity, is yet in the state of infidelity, and death, and hath no more true faith than the Devil.

But is it possible (may some say) that any man should be so deceived and mistaken, object. as to perswade himself, he is rich in faith, vvhen he hath none at all?

I answer, answ. Yes very easily: For 1. the heart is naturally very full of strong presumption, vvhich these men, because of the ignorance that is in them, not being able to distinguish from saith, do therefore take, and rest in the one, in­stead of the other. 2. Being full of dark­ness, destitute of spiritual light, they see not that mighty mass, that sink, that sea of unbelief vvhich is in them; they knovv not what infidelity is, nor what are the proper symptomes and effects of it; and therefore, though it be con­tinually stirring, yea ruling in them, and breaking out so, as others may dis­cern it, yet they see it not them­selves, because they know not them­selves, [Page 127]nor what is in them, as one bo­dily blind, or going into a dark night without a candle into a room, cannot discern what filth and baggage is [...]n it. 3. All unconverted are in a deep and deadly sleep, (for repentance is called awaking;) therefore we need not think it strange or impossible, they should dream of great riches, when they have nothing; of eating and drin­king, while their souls are empty. 4. The Devil will do his best to keep such from doubting, for fear of losing them: for well he knows, that, to doubt one hath gone wrong, is a step to returning, and to fear ones heart is faithless and graceless, a step to belie­ving.

Secondly, Let the child of God take heed of numbring himself among un­believers, and concluding that he is void of faith, because sometimes he finds his heart trembling, and shaken with doubtings and fears. Indeed Satan will encounter a Christian with this so­phistry; Thou hast experience o [...] much wavering, thou art not stedfast and [Page 128]rooted in faith therefore thou art not found in the faith: but vve must ansvver the tempter boldly, If this reason be good, all the generation of the just must be condemned, none of vvhich vvere exemp­ted, and priviledged from knovving vveaknesses, and failings of faith.

If it be objected, object. Christ prayed for every believer, as vvell as for Peter, that his faith should not fail:

I ansvver; sol. faith may be said to fail, either in regard of habit, vvhen its ut­terly lost and extinguished, and this fai­ling doth not, shall not befall a true be­liever, according to our Saviours prayer, and the true meaning of it: or in regard of act and operation, vvhen in time of danger, some grievous fall, or temptation, it fainteth, svvouneth, vvorketh not, or but very vveakly; and in this sense and manner, the best mans faith may fail, as Peters did (for his de­nial proceeded from such a cause, as strength or lively povverful vvorking of faith expelleth, viz. predominancy of carnal fear) neither did our Lord Jesus pray that his elect might be pre­served from it.

If it be objected again, object. Abraham be­lieved without staggering,

I answer; 1. True, sol. when God pro­mised Isaac, but it doth not hence fol­low, that he never at any time stagger­ed. 2. This example teacheth what a strong faith ordinarily can do, and what every Christian should labour to do, but not, that every one, who reacheth not Abrahams measure, is an hypocrite. I speak this for the comfort of true be­lievers, not to nuzzle up any in their doubts; if any man shall hence take oc­casion to please himself in a floating uncertainty, hanging between hope and fear, and neglecting to try (or labour for more strength of) faith, because he hears the best faith hath weaknesses, he perverts and wrests the word of God to his own destruction.

But (may some man say) seeing a good Christian may be troubled, quest. and tossed with doubts, shall not I con­clude, I am the child of God, and in an happy case, if I feel doubtings?

Take heed of this deceit. answ. A right be­liever may doubt, and he may doubt [Page 130]that never was believer. The difference between them is this:

First, 1 The doubts of a wicked man (touching his salvation) are caused, or confirmed by the light and power of Gods word rightly divided, and appli­ed, discovering his unsoundness, and so convincing his conscience, that its forced to give sentence against him, and roundly to tell him, he is not quali­fred like one that shall inherit the pro­mises, and enjoy the salvation of God: they come not from Satan ordinarily; for his custom is (and he knows its for his profit) to apply false comfort to hypocrites, when God hath terrified and wounded them, not to tempt them to unbelief (I mean, still about the mat­ter of their salvation) (except when he gets them at a dead lift, as in the hour of death, or in some great extremity, wherein he hopes to push them head­long into desperation,) because then he should minister occasion of seeking that precious faith, of which himself is as much afraid, as the Lion of fire, and consequently should be divided against [Page 131]himself, his own enemy. But the doubts of a sound Christian come principal­ly from Satan, (yet not without the help of natural ignorance and infide­lity, by means whereof he hath great advantage to work) whose policy is, when he cannot keep the child of God from grace, then by aggrava­ting his sin and unworthiness, by exte­nuating, or hiding from his eyes the good things God hath given him, to hold, and deter him from beleiving, to make him (if it were possible) wholly to cast away his hope, or else to languish in an heavy uncomfortableness, great­ly displeasing, and dishonourable to God. But how may one know that his doubts are from Satan? 1. If after a di­ligent, privy search in the closet of his soul, he finds such signs of faith, as certainly declare its there present, though the comfort of it be not pre­sently felt and discerned; as namely, a turning of the streame, and bent of the thoughts and affections after heavenly things, an ingenuous and lovely melt­ing of the heart into sorrow, for offend­ing [Page 132]to the Lord, strong desires of ho­nouring and pleasing God, with resolu­tions of cleaving to (and following) him, though he should never receive comfort from him, an hearty hatred of (joyned with a serious strife against) se­cret hypocrisie, and carnal ends in well­doing, and the like. 2. If he feel, that the spirit in the ministry of the Word fights against his doubts, sweetly per­swades and draws him to believe, com­forteth and rejoyceth his heart, not beatting and battering down his confi­dence, (as ordinarily it doth the hypo­crites) but bettering and strengthening it: for hereby it appears, that his doubts are the enemies of Gods Word and Spirit, and therefore not the eccho of the word, nor the just verdict of con­science speaking from the word, but the voice of Satan.

Secondly, 2 a believer finding doubts in himself, is exceedingly grieved for them, bewails want of Faith, as his greatest misery, willingly accuseth and condemneth himself for these pangs, and qualms of unbelief: as for great­est [Page 133]sins, they are very burthensome to him, chiefly because they rob God of his glory, and make him less cheerful in rendring unto the Lord praises, and other obedience. But the hypocrites doubts trouble him, and he wisheth to be rid of them, only because they are attended with inward disquietness, terrours, fears of the Lords judgments, not because they are sins against God: whereof this is a sufflcient proof, that if he enjoy a kind of peace, and per­swasion that he is the Child of God, though his evil heart, full of infidelity, secretly deny or call into question an hundred things in divinity, one after another, he relents not, he is not troubled; tush, these are but flitting motions, nor worthy check or controle­ment.

Thirdly, 3 doubts drive a true belie­ver, first, to God by earnest requests, for the discovering and diminishing of his unbelief, strengthening of his faith; then into himself, by a more exact and impartial scrutiny of his own Consci­ence and estate: they quicken him, un­weariedly, [Page 134]and constantly to go for­ward, in resisting and subduing them, in seeking and lamenting after Christ, and never to sit down, till God have brought his heart into the harbour of a stablished assurance, till he see, feel, and (as it were) handle eternal life in himself, till he know Christ and all the treasures of grace and glory in Christ, as undoubtedly to be his own, as his ap­parel, money, house, lands, till the Holy Ghost have signed, sealed and delivered the heavenly inheritance in the Court of conscience: in a word, till he have gotten such a faith, as can glory in God, insult over Hell, Death, Devil, Sin, the Curse of the Law, and out­wrestle all difficulties: but the unsound Christian, either builds himself a Castle of imaginary assurance upon the sand of false grounds, or lies under his doubts irrecoverably, giving over seek­ing before he receive a sound, cer­tain and satisfactory answer from the Lord, either out of sloth or despair of obtaining, or because he hath lear­ned the strongest faith is subject to [Page 135]some faintings, and therefore judgeth it needless to strive any longer, or labour for more faith, seeing that which he hath will serve his turn, and its no other­wise with him than it is with a true Christian.

Thirdly, We must hence be admoni­shed, not to disdain or condemn such Christians as sometimes bewray some feebleness of faith, in word or work. Thou seest or hearest thy brother is im­patient in affliction, fears poverty, shrinks at the approach of persecution or death, is discouraged by reproaches and slanders, not so zealous and valiant in maintaining Gods glory and cause, as it were to be wished, for fear of the wrath of Man, omits some necessary good, defiles himself with the doing of some evil: do not now think or say, such a one is a faithless temporizer; take heed of such judgment, lest thou be judg­ed: seeing the truly faithful have done as much, thou shalt do well to be sparing in thy censures, till thou canst shew a persect faith.

Fourthly, Ʋse 4 see the reason why some­times the lives of very godly men are blemished with some faults. Alas, the tree is imperfect, therefore the fruits must needs be so; for nothing can give that it hath not. Though the godly by the grace of God, may be free from no­torious sins, yet they cannot obey per­fectly, because they believe but in part. Why then do carnal men, if they spie but a spot in a godly mans face, a frail­ty in his conversation, (though it be but a moat in comparison of their beams) Why do they presently cry out, These that make so much pro­fession are naught, they are naught all of them, they are dissemblers, they are not what they seem, &c. Absurd, unreasonable men, do you expect they should be perfectly holy, when they are but imperfectly faithful? If one of your children have a slow, or un­seemly pace, by reason of lameness, or debility in some member, you think he is rather to be pitied than upbraid­ed. If you will not learn to judge mercifully of the godly when they fall, [Page 137]and to impute their slips, rather to the imperfection of their condition, than the hypocrisie of their hearts, and naughtiness of their disposition, you shall but prove your selves to be haters of your brethren, and he that hates his brother is a murtherer, 1 John 3.15.and no murtherer hath eternal life abiding in him.

Fifthly, hence we are taught, Ʋse 5 that believers must not trust to the strength of 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, Ʋse 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: its not [Page 138]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 [Page 139]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, [Page 140]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, [Page 141]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, [Page 142]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, [Page 143]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 [Page 144]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, a spirit of ex­ceeding great power, to stand fast, when he is buffeted by Satans sugge­stions, which Adam in innocency could not do, and to overcome whatsoever is evil in the world: faith either wards off the blows, or so heals the wounds received in this battel, that the soul becomes more sound and healthful than before; the Apostle therefore to the Ephesians, arming, and training the spiritual souldier, bids him, Above all, take the shield of faith: Hence it is, that this grace is of all others most assaulted by the Prince of darkness. 3. To per­severe and continue in the way of sal­vation to the end, because it doth seat, and keep believers in the impregna­ble fort of Gods faithfulness, and tower of his Almighty power, wherein the gates of hell cannot prevail against them. In a word, what is said of Samp­sons locks, may be said of saith, a Chri­stians [Page 145]strength lies in it, yet not simply, and for it self, but because it lays hold upon Christ, the rock of Israel, who strengthens his Members to do all things.

Secondly, for natural life. 1. Faith procureth temporal good things. For God, who is faithful, hath promised to them that fear him, and will subject themselves to his government, follow­ing him wholly, like Caleb, even outward and temporal benefits, so far as they may be good for them, and not preju­dicial to their spiritual prosperity, or soul-thriving: now a Christian by be­lieving a [...]suing to God in prayer of faith, obtaineth them, and so findeth relief and supply of temporal wants. 2. Faith makes evils tolerable, swee­teneth crosses, enables to endure affli­ctions, by assuring the believer, that in them God offers himself as a Father, will moderate the stroke, minister suffi­cient strength, give an happy issue, turn them to his good, by setting be­fore his eyes such a Crown, such a weight of Glory, with which the light [Page 144] [...] [Page 145] [...] [Page 146]and momentany sufferings of this life, are not worthy to be compared. Now (to knit up this reason) if there be such necessi­ty and use of Faith for Justification, Sanctification, corroboration in holy obedience, and in the spiritual warfare; sustentation and consolation in afflicti­ons, and consequently, the greater faith, the more peace, holiness, strength, com­fort in afflictions; who seeth not, how needful it is, that every Christian do chiefly, and above all things, desire the accomplishment of faith.

This discovers, Ʋse 1 and reproves a great fault in some Christians, who travel and take pains to increase [...]owredge, forrow for sin, zeal to subdue and root out hypocrisie, evil thoughts, and lusts, while the care of growing in Faith lies neglected, or is superficially prose­cuted, secondarily attended. Alas! do you not see (my brethren, I speak to such, (whom this point concerns) that this is to begin at a wrong end, as if a man should take Physick, or apply Medicines for Stomach, Eyes, Legs, Armes, and be careless of the Vital [Page 147]Parts, as the Heart and Liver, or look well to the branches of a Plant, and neglect the root. Assure your selves, the hand of Satan is in this matter, who like a most subtil enemy, when he can­not keep you, now quickned with the life of God, from seeking grace, and working that which is good, labors that you may seek and work preposte­rously (and so without success or com­fort) doing any thing rather than that which chiefly, and above all things should be done.

Wherefore Secondly, Ʋse 2 let my coun­sel be acceptable to you, as you labor to excel in every gvace, so bend, and apply your principal endeavours hi­ther, that you may flourish and abound in this Cardinal Grace, this Queen-Mother of graces, which gives life to all other vertues and duties: if ever you have tasted the sweetness, and known the worth of Faith, stir up your selves with an holy contention, to aspire after a plenitude of Faith. Why are we so sha­ken and disquieted when troubles, yea, rumors of troubles come, so faint-hearted [Page 148]hearted or dead in afflictions, so op­pressed, sometimes with fears, or fruitless pensiveness, so burthned, or distracted with want of this or that earthly blessing, so weak in love to God, in resisting our lusts, in holy du­ties? Why is there not (as indeed there should) such a light of heavenly joy and sanctity in our lives, as might make the men of the world stand wondring at the glory of Christianity? is it not want of this great faith, this strong faith the Scripture commends? Let us trace our own hearts, and search the matter im­partially, and we shall find it to be so. We all desire strong bodies, strong houses, firm evidences, and Writings for money or land, and shall we con­tent our selues with a weak and wave­ring faith, which will be dasht out of countenance with every doubt; not labour for that stedfast and grounded assurance, which will minister strong consolation? Its a shame for us to be babes in saith, who have so long enjoy­ed the means of faith. We are now nearer our salvation, than when we [Page 149]first believed, and therefore should lay faster hold upon eternal life. Little do we know what need we shall have of the strongest saith before we die. Sup­pose we should be freed from outward trials, the Devil will sist and winnow us, and when that time comes, the best of us shall find all the faith we have gotten, little enough. Besides, o [...] the benefit of a manly and grown faith! Its the crown and glory of a Christi­anity before Men and Angels, it brings a man to know and enjoy a Heaven up­on earth, works for him wonderful things, and incredible to reason; fills the heart with such triumphant and glorious joy in tribulations, as pro­phane men in all their wealth and pro­sperity never feel, nor can possibly at­tain, makes him conquer by suffering. Wouldst thou gladly be broken-hear­ted, humble, patient, heavenly min­ded? Let faith have her perfect work, and thou shalt be all these and more. Gods yoke shall be sweet and easie to thee, thy corruptions, like Davids ene­mies, shall fall under thy feet, thou shalt [Page 150]chase and put to flight armies of temp­tations, and lead about the roaring [...]on in Triumph, thou shalt behold God more neer, and see him more clearly than many others; when thou art weak thou shalt be strong; when thou art poor, thou shalt abound; in darkness thou shalt see light; and in the sheadow of death, find life eter­nal. What could we want, if we wan­ted not Faith? how happy might we be, if we were rich in Faith? My exhor­tation therefore, and earnest suit unto all Gods people is, and shall be, that they would not only strive to ferret in­fidelity out of their hearts, and confirm Faith, but seek and reach after the most excellent and eminent degree of Faith, a powerful and victorious Faith, carrying them far above the World in all con­ditions, and labour by often chewing particular promises, and meditation of their glorious hopes, by praying ear­nestly with the Apostles, Lord increase our faith, by constant hanging upon the breasts of the Ministry, coming to the word of faith with an eager appetise, [Page 151]receiving it with 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, Ʋse 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 [Page 152]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 [Page 153]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 [Page 155]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 [Page 156]from Gods efficacy; Man himself, though indued with faith, cannot believe when and so much as he pleaseth, its 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, Ʋse 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 [Page 157]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, Ʋse 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 these things, bringeth out their host by number, and calleth all by their names, by the great­ness [Page 158]of his might, who can do what he will, and hinder what he pleaseth, who never fainteth nor is weary, hath under­taken to finish their faith by that effect­ual working whereby he is able to subdue all things to himself. As soon shall God fail, as the Faith of the Elect utterly fail: till the Almighty be overcome, they can never perish.

Thirdly, Ʋse 3 Believers who complain of weakness of faith, are here taught to follow the Lord with importunate and earnest requests, that he would by his out-stretched Arm, uphold them in believing to the end, and accomplish their faith by the same power whereby he first brought them to Faith. Do we sometimes feel our selves so near swouning, that we are ready with Da­vid to cry out, My flesh and my heart faileth me? let us cry unto Jesus, the Author and Finisher of Faith, Heb. 12.2. that he would strengthen us, and perfect that which he hath wrought in us; Let us look up unto him, Joel. 3.16. Ps. 68.35. who is the strength of the children of Israel, who gives strength to his people, power to them that are [Page 159]faint, and to them that have no might increaseth strength, let us lay hold upon his strength, who is the God of all Power, the rock of our hearts, and of our faith, the worker of all our works in us and for us, who is able to do exceeding a­bundantly above all that we ask or think, according to the power that wor­keth in us, to him be glory for ever and ever, Amen.

Fourthly, It seemes to me, Ʋse 4 we may rightly conclude from this point, that Faith shall not cease in the life to come. For that which God will accomplish, shall not be abolished: else God should perfect and accomplish a most excel­lent Habit in vain and to no purpose, which standeth not with his Wisdom. Because the assertion may seem strange and new (though indeed it hath worthy Authors) these reasons may further confirm it.

1. Were it not harsh and absurd to say the glorified Saints have no confi­dence in God?

[Page 160]2. No Man can doubt that the spi­rits of just and perfect Men now in Heaven, do believe and wait for the redemption of their bodies; therefore faith and sight are not so opposed, as they cannot stand together

3. If there shall be a word in Hea­ven, then faith; but there shall be a word, not this written or printed Bi­ble, but the substance of that Doctrine which is contained in the Bible, and consequently, all those Promises which speak of the Eternity of that glorious Estate reserved for Believers in Hea­ven, shall be written in their hearts, So that if any ask, what use shall there be of Faith, when now they enjoy the Lords promised Salvation. I Answer, they shall believe, that God will per­petuat and continue those joys and plea­sures, that blessed condition to them for ever and ever.

4. I suppose this is found Doct­rine, (which hath hitherto gone for currant among our Divines, unless [...] that late Controversie, whether fai [...] or repentance hath precedency, [...] [Page 161]have received some affront.) Faith is the root, foundation, original of ho­liness. Doth the root wither when the tree and branches flourish more than ever? 5. In the day of Judgment the Lord shall pronounce all the sins of the righteous eternally forgiven, & the sen­tence of absolution & remission shall be openly and fully declared and confirm­ed, as Divines teach. Shall they not be­lieve what Christ speaketh? 6. Why may we not say, that as the godly in this world believe things past, as the creation, the incarnation, death, resurection of Christ, so shall they in the life to come. These arguments sway me to this opinion, as most probable, that Faith in God is an eternal gift, abiding in the Heavens, tho some Operations of it shall cease in Heaven, whereof there shall be no num­ber. The matter is not of such weight, that I would contend with any man a­bout it. Let the Prophet judge, and in­struct him better (if he err) who in points of this nature suspecteth his own judgment, as much as any other, and is more desirous to learn than to teach. [Page 162]Lastly, from this instruction its easie to gather, that we must seek unto, and rest upon God, as well for the finishing as beginning of our salvation. Should the beginning be Gods work, the ac­complishment ours, so wise an Apostle would not have spent, nor by his own example taught us to spend so many prayers for it. This is to be marked as meeting with the Papists: they will have God lay the foundation of mans salvation by Predestination, redemp­tion, free remission of sins: but after­wards they will not be much beholden to him: they can now perfect the buil­ding themselves, for they can merit in­crease of justice and eternal life, so that in effect they say to God, as a man sometimes to his neighbour, when he would have this or that work done, do but set me in, and I shall do well enough. But that doctrine which suf­fereth us not with the Apostle to pray while we live, Lord accomplish in us, weak and worthless Vessels, by thine own power, the work of faith, and all the good pleasure of thy goodness, is [Page 163]not from heaven but from men and the Devil. Hitherto we have unfolded the special requests which the Apostle made unto God for the Thessalonians: There now remaineth only the end why or for which he thus intercedeth with God, and moveth him for the forenamed blessings, and its double; 1. Principal, respecting Christ. 2. Sub­ordinate, respecting the Thessalonians themselves.

The former is set down in these words, [that the name of our Lord Jesus Christ may be glorified in you] that is, that Christ himself by this means may be honoured in you; and by you in this present world. As if he should say, I do the rather beg these things for you, be­cause they mainly tend to the promo­ting of the glory of Christ among the sons of men, which thing I am sure your souls earnestly wish and desire.

Observe from these words to instru­ctions.

First, doct. 1 that the scope of Christians must be the glorifying of Christ. The Apostle testifieth of himself in another place, [Page 164]that he desired nothing more than that Christ might be magnified in his frail body, Phil. 1.20.whether by life or death; and professeth, that he made this the only end of his life, the mark at which he aimed in his whole Ministry, all his actions and passions, to bring glory to Christ. For so I expound those words, for to me to live is Christ, and generally, of all true believers he saith elsewhere, Whether we live we live unto the Lord, or whether we die, we die unto the Lord. And good reason, For

First, Reas. 1 Christ is the Author both of their being and conservation. From him they have I se and sustentation, na­tural and spiritual. Col. 1.16. For by him all things were created: do subsist, 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: [Page 165]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 [Page 166]brought in, saying with a loud voice, worthy is the Lamb that was slain, to re­ceive honour, glory and blessing.

Thirdly, Reas. 3 Its 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, Ʋse 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 [Page 167](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 [Page 168]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, Ʋse. 2 Let all the Lords people [Page 169]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 l [...]e to his glory. Do not masters [...]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 rea­ [...]on, trusting on his grace, and casting our selves wholly upon him, in want [Page 170]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 [Page 171]much good of him before others, tel­ling them what a wise, powerful, bountiful Lord we serve. 4. Confes­sing him boldly before the sons of Men, vindicating and maintaining by our A­pologies his cause and truth when they are opposed and spoken against. In work and conversation; 1. By submit­ting our selves to the direction of his word in all things, enterprizing no­thing without leave or warrant from him. 2. By a godly life and fruitfulness in a Christian course. 3. By upholding and setting forward his Gospel to the utmost of his power. For the Gospel is Christs chariot, wherein he rideth through the world, to conquer his ene­mies, and gather his Church; if the Gospel run and prevail, his glory is inlarged: if the Gospel be stopped, his glory is hindred. 4. By willing un­dergoing any thing for his sake. These are the things which we must remember and do, that Christ may be glorified in us; in the doing of which we shall not be a little helped, by accustoming our selves every day, yea often in the day [Page 172]to call our own hearts to account, and enquire, what glory hath redounded to Christ this day, this hour, from my thoughts, my speeches, my actions, that so far as we find our selves bar­ren and defective this way, we may take shame to our selves, and turning our feet into the way of Gods testimonies, with r [...]ewed care, and redoubled re­solution, set upon this greatest and most honourable Work of honouring the Lord.

Secondly, doct. 2 observe, that a good Chri­stian desires the Lord may be glorified by others. A good man is not content to honour God in his own person, but he heartily wisheth, and prayeth that others may do it as well as himself. So did David, Psa. 67.3, 4. and Paul, Eph, 3.21. For,

First, Reas. 1 The zeal of God burns in his breast, the love of Christ constraines him, he knows that God most highly esteemes and loves his own glory, that this being the last end of all his counsels and works, must needs be more worthy and excellent than all [Page 173]creatures; in regeneration he puts on the image of God, by which he is in­clined and enabled to will what God willeth, to love what the Lord loveth, and in the same manner, (according to his measure) therefore he cannot but desire the inlargement of his glory in the world, and the communication of that grace to many, by which they may be effectually taught and moved to glo­rifie him.

Secondly, He loves the souls of men, Reas. 2 and heartily desires their welfare, tem­poral, eternal, now he knows that this task of glorifying God, is both at, tended with much present sweetness and comfort, and will certainly bring a most glorious reward, life everlasting, Wherefore that Christian love of o­thers, which the Holy Ghost hath kind­led in his heart, makes him seriously de­fire, that they may be sharers in so ex­cellent and matchless a gain; and con­sequently join with him in the means leading to it, namely, the study and care of honouring the Lord.

First, then this reproves two sorts; 1. Those that hinder and deter men from glorifying God, such I mean, who discerning in others holy for­wardness in religion, love of godli­ness and godly persons, tenderness of conscience, care to depart from evil, and shun the society of sinners, snub ad discourage them by threatnings, re­proaches, commandments, punish­ments. This is a fearful thing, though men see it not; its manifest fighting a­gainst God, and playing the part of E­lymas, who is therefore called the child of the Devil, and an enemy to all righteous­ness. Judge in your selves, can he be the child of God, who neither gives him his due honour, nor suffers then that would? As we stand affected to the glouy of God, and the means of it, so are we affected towards God himself. He that cannot endure the light of pie­ty in the life of his child, servant, kins­man, neighbour, by which God is glo­rified, would banish God out of the world, if it were in his power. He that [Page 175]destroys the Temple of God,1 Co. 3.17.him shall God destroy: he that quencheth the fire of Gods grace in others, shall burn in the fire nevar to be quenched. 2. Those that draw or thrust others forward to such courses, as dishonour God, pro­voke and perswade them to swearing, riot, drunkenness, wantonness, re­venge, &c. for shame let not such men any longer call themselves sons and servants of the living God. Should I hear a man in secret conference with another, command or councel him to set a fire on his neighbours Corn Barn or Dwelling house, might I not safely conclude, this is no friend, but a very dangerous and bitter enemy of his neighbour? Is it not e­nough that by thy personal sins thou frettest, yea breakest the very heart of God every hour, except also thou hire and procure helpers, as if thou couldst not easily satisfie thy self in heaping injuries upon him, and loading him with contumelies? Tell me vile hell-hound, do men thus to [Page 174] [...] [Page 175] [...] [Page 176]their friends? Go now, and if thou hast lost all forehead, deny thy self to be the Lords enemy. I tell thee thou art a flat hater of the holy One of Israel, or the Devil is none.

Secondly, Ʋse 2 by this doctrine we may examine our selves, and judge what manner of Christians we are. Doth it sting, yea cut thee to the heart, to see Christ so slenderly known and honou­red in the world, so many professing him, who in their works deny him, calling him, Lord, Lord, when by their lives he is blasphemed? Doth it grieve thee to see, that in every place where thou commest, the most are no better than walking tombs, moving sepul­chers, unmeet for the Lords use and service? Do these things lye nearer thy heart than thy personal crosses and injuries? Canst thou pour out prayen, even as for thine own soul, for those who belonging to God, run forward in wickedness, that they may be re­claimed to glorifie him in the day of vi­sitation, and for the called, that they [Page 177]may be made more zealous of his glo­ [...]y, shew forth the vertues of him, who [...]ath brought them out of darkness into his [...]arvellous light? Answer me, is it thus [...]ith thee? no doubt a portion of Pauls [...]pirit rests upon thee. But if the spiri­ [...]ual condition of others affect thee [...]ot, if thy spirit be not stirred, when the [...]ord Jesus is crucified afresh by Oaths [...]nd blasphemies, his Sabbaths pollu­ [...]ed, his word despised, if thy heart tells [...]ee thou carest but little what become [...]f Gods glory, how often or by whom [...]e be wronged, so thy self be not tou­ [...]hed, what become of other mens souls, whether they sink or swim, if these [...]hings wring no sighs, no prayeas from [...]hee in secret, though thou hast a name to [...]ve, thon art dead.

Thirdly, Ʋse 3 here is matter of instructi­ [...]n. We see here whats the reason why [...]he godly desire and seek the Reforma­ [...]on of sinners. You shall sometimes [...]ear a wicked fellow, if a servant of God, but reach him the helping hand of Christian admonition, to pull him [Page 178]out of his sin, fall a suming and exclai­ming, what hath he to do with use, let him look to himself, he is more busie than needs, he shall not answer for me, &c. But stay a little, as David said to Eliab, Is there not a cause? Thy bro­ther hath received mercy from the Lord, and therefore cannot but shew mercy to thy soul: grace hath kindled in his bosom a desire of thy good, for­bid him not to speak, when the Lord hath bidden him. He knows that as God is by thy sin dishonoured, so by thy repentance he would be greatly ho­noured, and that if Christ have not glo­ry now by thy conversion and obedi­ence, he will get himself glory in thy confusion. Hence it is that he calleth upon thee to renounce the works of the flesh. Canst thou blame him? Is it not a bruitish part to be angry with him that would gladly have thy company to heaven? if thou stormest against those, who wish thee in as hap­py a case as their own souls; what wilt thou do to thine enemies?

This serveth lastly for exhortation, Ʋse 4 to stir us all up, as we would prove our selves right Christians, by all good means within our power to endeavour, that others may set forth the Lords glory. Let us begin with those that are under our charge, or nearest unto us, and then extend our care to such as oc­casionally we converse and meet with, teaching them who and what a one God is, and what he requireth of us, that we may honour him, warning them of such things by which he is or might be dishonoured in them, labouring their conversion and transtation into Christs Kingdom (because till they be truly turned, they can never rightly glorifie him, and multitude of subjects is a Kings glory) at least restraining them from open profanation of his name. How do the followers of noble Perso­nages bestir themselves that their Lords may have honourable respect in every place where they come? What child desires not to see his father very wealthy? The Lord give us such minds [Page 180]and hearts toward our heavenly father

The second end respecting the Thes­salonians followeth, which is 1 propoun­ded, 2 amplified from the cause of it, propounded thus, [and ye in him] that is, and ye thus living to his glory, may be glorified in and through the Lord Jesus.

Observe hence only one instruction, that,

They which glory in Christ, doct. shall he glo­rified by and with Christ, Rom. 8, 17, 2 Tim. 2.12. For first, God is a bounti­ful rewarder of all diligent and faith­ful servants of his most beloved Son. Secondly, the members must follow and be conformed to the head. Now Christ the head of believers first glorified his fa­ther upon earth, and was afterward glo­rified with that glory which he had with the father before the world. Therefore the faithful shall go the same way, that is, after they have finished their course of obedience, in doing and suf­fering to the glory of Christ, they shall be received into the glory of Christ and the Father, Thirdly, in [Page 181]glorifying the godly, Christ glorifi­eth himself. Relatives mutually give and receive honour. The nobility, beauty, bravery, discretion of a wife is an honour to the husband, and the glory of the spouse of Christ, shall set forth and illustrate the glory of Christ.

If any ask, quest. what is this glory which the Lord bestows upon his Saints that ho­nour him.

I answer: answ. Its either present or su­ture. Present in this world, a preamble to that which shall follow in the next, is either more open and manifest, or more hidden and secret. More manifest, is when God gives them some great and famous deliverance, or lifts them from a base and mean condition, to places of dignity, or makes them to be highly reverenced and had in precious esteem, even amongst those who are of a diffe­rent religion, and contrary disposition. Joseph had great glory in the Egyptian Court, Ge. 45.13. Moses was very great in the sight of Pharoahs servants, and the people of Egypt, David honourable in Sauls house, 1 Sa. 22.14[Page 182]Mordecai in the Court of Ahasuerus. Est. 8.15. More secret is when the wicked who openly despise, vilisie, condemn the god­ly, are forced inwardly to justify them, and to feel their own consciences tel­ling them, that they, or no people in the world are in an happy estate, and in the way of life. Whence it is that some­times we have known Mockers and professed Enemies of Gods Servants (Puritans Men call them now adays) in cold bloud, or in the evil day desire their prayer, wish to dy their death, and commit to their trust most impor­tant businesses. For the spirit of glo­ry rests upon them, which causeth the face to shine, and imprints that Majesty in the countenance or conversation, which makes their persons no less ve­nerable and terrible to those that hate them, than amiable to those that love them. Future is that where with they shall be crowned in the life to come when every saithful persou shall be cloathed in soul and body from top to toe, with such glory as shall cause ad­miration [Page 183]in men and Angels, and dwell for ever with most glorious company, in a most glorious Mansion, of which particulars I think it not fit to treat largely in this place, it shall suffice brief­ly to have, named them, because I hasten to an end.

First, Then it follows hence, Vse 1 by the rule of contraries, that the end of all such as either oppugne the glory of Christ, or wholly neglecting it, hunt and hawk after the glory of the World, shall be shame and confusion. Think on this, ye proud vain-glorious men, who leave no stone unmoved, that you may magnifie your selves, whose only study and strise is to climb to the height of earthly greatness, but if the name of Christ lie inglorious in the dust, will not wag a tongue, stir a hand or foot to lift it up. Think on this ye persecu­tors of Christs truth, ways, sincere ser­vants, ponder it betimes, and believe before you feel. Though your excellency mount up to Heaven, and your same reach unto the ends of the Earth, [Page 184]though all mouths should bless you, all tongues extol you to the skies, and all knees bow unto you yet shall you pe­rish like your own dung leave your names as a curse, which religious posterity shall abhor and detest as the smoke of a dunghil, or stink of a carcase, and in the day of the Lord, if not in this life, be brought to a shameful ruine, and clothed with ignominy never to be re­moved.

Secondly, Vse 2 This must comfort us a­gainst the shame of the world, and en­courage us patiently to bear the re­proach of Christ. Are we scoffed at, re­viled, slandered by wicked tongues, o­verwhelmed with calumnies and indig­nities, because we are zealous for the Lord Jesus, and do the things are plea­sing in his sight? remember the time will come, when Christ shall abolish our shame, and deck us with his own glory, when both our persons & names, shall shine as the Sun in his brightness. Do the children of this world disgrace us? Christ will honour us. Do we lose [Page 185]our credit with men for submitting to Christs Laws? We shall recover it with advantage, when Christ shall ad­mit us to society in his own happiness, to eat, to drink and reign with him in his kingdom.

Lastly, Vse 3 this should admonish and provoke us, if we desire never-fading glory, to be studious and zealous of Christs glory. He that will neglect himself and all things for honouring Christ, shall neuer want true honour, tho the world think this the high way to shame and dishonour. Here is a les­son for all ambitious spirits, thirsting af­ter renown. Lo this is the path lea­ding to the temple of honour. O ye sons of the mighty, the way to be samous and glorious, is doing homage to the Son of God. Ex [...]t him in your hearts, houses, dominious, and he shall promote you to greatest dignity. Advance him by your Councils swords, Authority, and he shall advance you, yea, make you an eternal excellency. Honour him in his ordinances, mini­sters, [Page 186]members, and he shall mak you high in name, in grace and in ho­nour. 1 Sam. 7.9. The zeal of Gods house consumed David, and God made him a great name, like unto the name of the greatest men of the earth. Do not think that pomp and Bravery, Wit and Policy, Worldly wealth, preferment, and power of com­manding many, sumptuous buildings, stately tombes and monuments, much less cruelty and tyranny, shall immor­talize your names: no, no, its blessed consormity to Christ in true spiritual purity, hearty subjection to his govern­ment, and down right resolution for his cause, which shall embalm and em­blemish your memorials, that children unborn may admire the fragrancy and splendor of them, and at last set upon your head an immarescible crown of glory. Be strong therefore and do it, for if you despise and pollute the Name of the Lord Jesus, know for a certain, that he will expose your names to contempt, and make your memory rot. De. 29.20.If you transgress against the [Page 187]Lord, it shall not be for your honour: the seed of evil doers shall never be renowned, the mouth of the Lord hath spoken it.

The cause of this glory remaineth in the last words, [according to the grace of our God and of the Lord Jesus Christ.] [...]he meaning is, the which glory cometh [...]nd shall be bestowed upon you (O Thessalonians) and all other believers, from the free favour and kindness of God, and that unspeakable love of Christ the Mediator, which he shewed in giving himself for us, that he might bring us to the glory of the Father, and through whom all the effects of that eternal grace of God are derived and conveyed into us. Observe hence only this instruction:

Heavenly glory is from Gods meer grace. Ye are saved by grace. Doct. It is your fa­thers good pleasure to give you the king­dom. Where good pleasure signifies the meer loving kindness of God, as a Jesuite confesseth against himself, I sup­pose. Other places we shall see after­wards. For,

First, Predestination to glory is meerly from grace, (this a Papist will not deny) therefore induction into glory is meer­ly from grace. The consequence is good. For first, no man can properly be said to be freely chosen to a place of dignity, for which he pays sweetly (as we say) which he procureth by his own mony. Election to life is not whol­ly of grace, if collation of life be not wholly from grace. 2. The root is the cause of the several branches that grow out of the stock, as well as of the stock it self. Grace is the root, Predestination the stock, wherefore grace hath no less a stroke in all subsequent benefits, whereof glorification is one, than in pre­destination.

Secondly, Life eternal is an inheri­tance, following adoption, a childs portion, yea such an inheritance, as is assigned by lot, like the several seats of the Tri [...]es of Israel in the land of Ca­ [...]aan, and therefore (as antiquity did hence truly gather) comes not by numane acquisition, but Gods gracious disposition and donation.

Thirdly, Whatsoever is procured for us by Christ, and given us for Christ, is from grace. For that which is the cause of giving Christ, must needs be the cause of giving all the riches of Christ, which cannot be separated from [...]imself, and Christ cannot make an im­ [...]erfect purchase. But we attain life [...] ­ [...]ernal by and for Christ, he hath procu­ [...]ed it for his Members, he is given to [...]hem to be their redemption as well as [...]ighteousness and sanctification, he is our [...]fe, our hope, our hope of glory, through is righteousness we continue to reign in [...]fe, by his bloud we have liberty to enter to the holiest. Hence we are said here [...]d elsewhere to be saved by the grace of [...] Lord Jesus Christ. If the purcha [...]e [...] already made by one so sufficient, [...]ere remaineth nothing for us to do, [...]t thankfully to receive what the grace God is ready to bestow.

Fourthly, Holiness is the beginning glory, they differ not in kind, but [...]egree, holiness is glory inchoate, [...]ry is holiness perfected. Now holi­ness [Page 190]begun in regeneration, is from grace; if Gods grace give the entrance into glory, why not the upshot and con­summation?

It may be objected, life eternal is from jnstice, because purchased by Christ, there­fore not grace.

The most common and received an­swer is, its from both in divers respect [...] From justice, if we look at Christ, be­cause he payed dear for it: from grace in respect of us, who bring nothing [...] our own salvation. But others say thus [...] Christs satisfaction, or the price of re­demption which he paid, doth not be­life at the hand of justice, but remo [...] the bar which justice had put into th [...] door of Gods storehouse, the whi [...] being taken away, grace hath full po [...] er to bestow salvation, which before [...] had not. They explain themsel [...] thus: God out of meer grace a [...] pointed some to life. These ha [...] defiled themselves with sin; whe [...] [Page 191]upon justice stepping forth, puts a caution into the Court of Mercy, I will and must be satisfied, before Man shall see life and happiness. Christ comes and gives full contentment to justice, whereupon grace may now freely go forward with her dole, and finish the work she had intended and begun- The summe is; Christs satis­factory obedience doth not put sal­vation into the hands of Justice to bestow, but enables grace to bestow it, justice not gain saying. Let him that readeth, chuse whether of these answers he liketh better, or judge, if he be able, whether is the found­der.

This fighteth against that devilish doctrine of Papists, which saith, hea­venly happiness is not to be expected as an inheritance, but won and pro­cured by our merits, and consequently comes not from grace, but from ju­stice. [Page 192]So that if Paul were alive again, the Italian Idol (I mean the great Bridge-maker of Rome, the Porter of the bottomless pit) would compel him to change his stile, or else anathe­matize him, and make a bon-fire of his bones. Were there no other difference betwixt us and the Romanists, this a­lone is a sufficient cause why we should abhor them, and damn their Doct­rine to the bottome of Hell, unless we will be Traitors to the Grace of God.

But a Papist will object, it may be both from grace and justice: from grace, because its the grace of 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 Goli [...]h seems here to stagger, for tho sometimes he main­tain, that good works do merit e­ternal life by reason of an inherent dig­ [...]ity, which he endeavours to prove by [Page 193]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, [...]uch a gift of grace, as is not any way from our selves (all the wit in the world shall never clude so perspicu­ [...]us a passage) 3. This will better [Page 194]appear, if we do briefly shew, that the Scriptures do not know, but o­verthrow the doctrine of mans merit, (for themselves cannot deny, but its 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. 4 [...].3. 2. Its 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 [Page 195]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 [Page 196]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 [Page 197]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.