as you increase in days and stature so you may increase in all sanctifying gifts and in favour with God and men flourishing in the Courts of our God as those that are planted in the house of the Lord and bringeth forth more fruit in old age to the glory of his blessed name Amen and Amen from his heart saith To your Honour most addicted SAMUEL WALES Apr. 30. 1627. 2 Thess 1. v. 11 12. 11. Wherefore we also pray always for you that our God would make you worthy of this calling and fulfil all the good pleasure of his goodness and the work of faith with power 12. That the Name of our Lord Jesus Christ may be glorified in you and ye in him according to the grace of our God and the Lord Jesus Christ. THE scope of the Apostle in this Chapter is to refresh with the cool water of consolation the faithful Thessalonians now in the fiery Tryal of Tribulation and with Cordials of lively Comforts to confirm their spirits macerated and steeped in afflictions His chief Argument is taken from that righteous recompence of reward which the just Judge of all the world will give in the day of his appearing endless trouble and torment to them that have here troubled and tormented the godly eternal case and refreshment to them who are now hated and vexed for Christs sake And to the end this comfort might sink more deeply and stick more firmly he digresseth a little into a description of Christs coming to Judgement opening as it were the very Heavens and representing him to their eyes with all his glory These two Verses now contain the conclusion of this consolation the sum whereof is a commemoration of the Apostles Christian care and religious practise of carrying the names of these Thessalonians continually before the Lord in holy petition and making suit for them that they might hold out in this noble but painful race and warfare which was indeed the scope of his consolation In them we may consider 1. The act or duty simply propounded 2. The amplification of it 1. From the adjunct circumstance of time when or how often he did exercise it 2. From the moving cause included in the first word Wherefore 3. From the subject or persons for whom the afflicted Thessalonians 4. From the object or person to whom our God 5. From the matter of the prayer that he would make you worthy c. Let us begin with the first The act or duty performed by Paul and two other holy men of God Sylvanus and Timotheus is prayer we also pray that is we do not only give thanks to God for you comfort and teach you the way of salvation both by preaching and writing but moreover we make earnest requests to God in yoor behalf Our lesson hence is Ministers must pray for their People Teachers of the Church must add prayers for the Church to all their other labours prayers I mean both private and publick The sons of Aaron are commanded to bless the Children of Israel Num. 6.23 Deut. 33.10 1 Sam. 12.23 Jer. 18.20 to put incense before the Lord a type of holy prayers Samuel calls the neglect of this duty a sin against God The Prophet Jeremy professeth he had stood before the Lord to speak good for his hearers and to turn away his wrath from them Nothing is more plain or frequent in all the Epistles almost of all the Apostles And good reason For First They are spiritual Fathers of their Congregations and therefore should have paternal affections in them which cannot but send forth Prayers for their Children Will not natural Parents earnestly wish and defire the good of their sons and daughters Secondly Their Prayers may greatly help and advantage the People 1. By diverting threatned and imminent or removing already inflicted and incumbent Plagues Moses standing in thâ— breach turned away the Lords wrath from rebellious Israel and saved them from deserved destruction Psal 106.23 The withered hand of that wicked Jeroboam at the Prayer of the Propher is restored Two heavy Judgements shewed in Vision to the Prophet Amos prepared for Israel at his intercession were stayed at least for a season Read Amos 7.1.2 3 c. 2. By procuring or pulling down from Heaven many blessings upon them spiritual and corporal Elias prayed saith the Apostle James and the Heaven gave rain and the Earth brought forth her fruit If the prayers of private Christians may prevail with God for healing those that are sick in soul or body shall we think the requests of his faithful Messengers who come nearer unto him will do nothing But especially their Prayers may obtain of God that blessed success and fruit of their Ministerial travels in the conversion and sanctification of their hearers than which nothing can be more profitable for the People and which is the Crown of the Ministers rejoycing First then many are worthy to be reproved Some are so sull of Satan that if any of their hearers do but cross or displease them they break our into black and bitter cursing instead of blessing wishing Gods Plagues and vengeance may fall upon them Some are so ignorant they cannot pray some so profane they care not for praying either for themselves or others they have more skill of swearing and swaggering than powring out spiritual prayers Many utter words of prayer in publick who are dumb at home all the week long and trouble not the Lord with one servent and savoury request for the spiritual welfare of the souls of their people I fear when the great Shepherd the Prince of Pastors shall appear these will appear and be found unfaithful Shepherds For as that Christian who never prays for himself but in the Church is convinced to pray only for fashion so that Preacher who never prays for his sheep but in the Pulpit may justly be thought to pray of custom rather than from conscience and zealous desire of their salvation and he that prays of custom only will I warrant him by cold and careless teaching except the wind of praise drive his Mill testifie to the world that he cares not much who carry away their souls so he have their fleeces Secondly therefore let all that are set over Congregations in the Lord provoke themselves to this duty I mean to be as well instant suiters for them to the Lord as constant instructers of them from the mouth of the Lord. Let every faithful Steward of Christ say with Samuel God forbid I should cease praying for the people of God committed to my charge For 1. If we bear them in our hearts 2 Cor. 7.3 as Paul did his Corinthians Philippians if we earnestly long after and love them in the bowels of Christ Jesus as the same Paul did the same Philippians Phil. 1.7 8. and what are we but hirelings if we do not we cannot but remember and mention them to God in our daily prayers as Paul did all the Churches 2.
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 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 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 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 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 It s easie to shevv the reason why they are weary of Prayer They have banished the 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 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 heaâ— 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 ouâ— 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 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
Can we see our Auditors rotting and stinking in the Graves of their ungracious courses stumbling or poasting rather in the path of perdition stabbing and wounding themselves continually and like mad men treasuring up wrath which shall burn themselves in the bottom of hell Can we see these things and not pity them and pitying shall we not by prayer seek to help them 3. Seeing all our speech without the inspiration of the Almighty can neither call nor keep men in the state of grace have we not need with the Apostle night and day exceedingly to pray for them The converting of a sinner a work no less difficult than the quickening of one dead is far above the activity of any means or labour we can use yea the power of the Angels of Heaven A moral dispute of an heathen Philosopher much more a divine discourse of a Christian Preacher may stirr up strange pangs and passions but cannot imprint grace in the soul no more than turn a stone into flesh Should we waste our lungs and weary yea wear our tongues with speaking if God bow not the heart we spend our strength in vain and for nothing Now how can we expect or promise to our selves this great blessing I mean the winning and saving of souls by our doctrine which a good Pastor thirsteth after more than any earthly commodity and vvherein he rejoyceth more than if ten thousand royal diadems all garnished vvith pretious stones vvere set upon his head if vve crave it not of God by servent prayer Thirdly Hearers must hence learn to crave the help and comfort of their godly Ministers prayers I doubt not but they fare better for them in their persons children estate travels sickness seed-time harvest It s a good and commendable custom to commend the afflicted in Congregations to the prayers of the Pastor Hezekiah seeing himself and his People in a great and dangerous strait by messengers intreateth the Prophet Esay to lift up his prayer for the remnant that were left in the Kingdom of Judah The Apostle wills the faithful when any are sick among them to call for the Elders of the Church that they may pray over them If any be so godless as to despise or make light account of the praiers of Gods Messengers not only the godly but the wicked shall condemn them For reprobate Pharaoh when the hand of God presseth him can say to Moses intreat the Lord for me and Simon Magus to Peter Pray to the Lord for me that none of these things come upon me But here let Jothams Counsel be remembred Hearken to me you men of Shechem that God may hearken unto you If thou wouldest have thy Teacher to be a speeding spokesman to God for thee if either thou desirest or thinkest thou shalt ever need the relief of his prevailing prayers in the day of thy calamity see that now thou obey from the heart the doctrine he delivers submit as a good Child to his holy counsels and admonitions If thou continuest to rebel against the word which he brings from God it may be as the Lord charged Jeremy not to lift up a cry for the Jews nor to make any intercession for them because he was determined not to hear so he will lock the heart and close the lips of thy Minister that though he would fain speak for thee he shall find neither words nor affections of prayer God shutting the door of prayer against him because he meaneth to shut up his mercy from thee and not to be intreated to do thee good And this is just that he who would not hearken when God besought him in his Minister to repent should not be heard when by the Minister he sueth to God for favour Thus much of the duty The first thing whereby it is amplified is the adjunct circumstance of time when or how often they prayed always which is not so to be understood as if they were continually upon their knees or did nothing else but pray without intermission but the meaning is that they continued and renewed every day the practise of this duty at fit times and seasons So Solomons servants are said to stand continually before him 1 King 10. and Jehoiachim to eat bread continually before the King of Babylon that is he had a daily allowance or portion at meal-times And the daily Sacrifice in the Law is called the continual burnt-offering because it was constantly repeated twice a day that is offered continually morning and evening as elsewhere the Holy Ghost expoundeth himself Now because Paul and his fellows may and must be considered both as Ministers and as Christians hence we observe that Christians must daily exercise themselves in Prayer The servants of God must keep a constaut course of calling on God day by day This lesson is taught by the most holy mouth of our Saviour both in that Parable of the Widow importuning the wicked Judge the scope whereof is to teach that men ought always to pray and in his pattern of prayer wherein he directeth us to beg every daybread for the day likewise by the example and practise of the Saints David Daniel Anna Paul The reasons are many and evident First What more equal than that part of every day be given and consecrated to him who is the Lord of the day and of all our time Is it not reason we should daily do homage and service to him by whom we are maintained and sustained daily in whose hand are all our days all our ways Is it not fit he have a sheaf of his own Field a Cake of his own Lump They had a morning and evening sacrifice in the time of the Law shall we who have greater light than they had come behind them in honouring the Lord shall we want that truth whereof they had the shadow Secondly Prayer is a singular means of near and Heavenly communion with God therein the godly not only seek but enjoy the face of God talk familiarly with him And have we not need every day to maintain this communion which is the root and fountain of all our comfort to hold and continue acquaintance and fellowship with him who is our life strength best friend Is it not a shame for Children living in house with their Father to pass a day without speaking to him or looking him in the face Thirdly Prayer sanctifieth to us that is obtaineth of God for us a lawful and comfortable use of all the things and affairs of the day Without prayer therefore our callings and our labour in them are unclean whatsoever we enterprise or do is unclean to us we cannot expect Gods blessing on any thing for our good we cannot be assured that it shall be profitable or wholesome to us vve may justly fear we shall be brought to Judgment and condemned for every thing we do take or use because vve defile it Fourthly every day vve stand in need of many things belonging both to temporal and
we do are we not well worthy to have our liveries taken from us and to be turned out of his service or discarded in the day of his glorious appearing 4. To be careful of honouring pleasing obeying him Ye shall do my judgements saith the Lord to the people in Leviticus and keep mine ordinances to walk therein Why I am the Lord your God Levit. 18.4 We will serve the Lord for he is our God Josh 24.18 say the people in Joshua For shame never profess thy self to be Gods never call God thine while thou makest no conscience of obeying him Art thou a willing servant of sin more ready to do what thy lusts lead unto than what God commands Sin is thy God Dost thou bestow upon the world the profits and pleasures of it that love fear joy delight strength time which God challengeth and the godly consecrate to him The world is thy God Are thy waies such as agree far better with the will of the Devil than with the holy will of God Dost thou not take far more care and pains for fulfilling the mind of the flesh and Satan than doing what God requireth and accepteth The Devil is thy God See now thou hast chosen and made strange gods to thy self other Lords have dominion over thee the God that formeth thee hast thou rejected for no man can serve two masters Lastly Vse 4 hence the Sons of men are admonished to take heed of persecuting that is wronging the godly by word or work for they belong to one that is higher than the highest the mighty maker of all things is their master and hath undertaken to be their Protector he that toucheth them toucheth the Lord who hath linked himself to them in an eternal league of amity If God be theirs he will certainly take their parts declare himself an enemy of their enemies smite the proudest that afflict them Make God thy Foe draw him into the Field against thee and see how thou speedest The last and largest branch of our general division now followeth Resolution which is the matter of the Apostles prayer Wherein two things are to be considered 1. The things craved in the rest of the 11 ver 2. The end for which he desired and would have God to bestow them ver 12. The things craved for the Thessalonians the blessings for which Paul prayeth unto God in their behalf are two for he intreateth the Lord 1. That he would make them worthy of their calling 2 That he would fulfil all the good pleasure of his goodness c. whereof the first is principal the other subordinate a means conducing and subservient to the former Let us begin with the former and first â—eek out the sense of the words Interpretaiton By â—alling many understand the glory of Gods kingdome to which the faithful are called I see no need of flying â—o so far-fetcht a Metonymya we may well enough take it in the usual sense â—ither for that gracious and saving beâ—efit of God bestowed on the Elect which commonly we call effectual callâ—ng or for the state and profession of Ghristianity to which they are brought â—y Gods calling them out of their naâ—ural condition and then the meanâ—ng of the other words will be this We pray that the Lord will enable â—ou to walk as becometh those that â—re the called of God to direct and strengthen you that in nothing you may discredit but in all things to the very end honour your Christian-calling Hence we may deduce three conclusions The first doct 1 True Christians of themselves would shame their calling The faithful if God do not guide and uphold them are in danger to blemish their profession For prayer to God for any thing importeth and presupposeth our indigency and want oâ— the thing prayed for or else impotency to retain what we have obtained to perform what is required The Apostles petition implies as much as if hâ— had said though you have received â— good portion of Gods grace unless hâ— continue to be your strength and stay you will fall to such courses as are uâ— worthy your holy calling Sam. 12.14 David a Prâ—phet endued with a large measure â— the spirit of sanctification how did â— discredit his religion by his adulterâ— murther counterseit madness Peter aâ— Apostle by lying swearing and sâ— swearing before the enemies of Chriâ— and by dissembling at Antioch The like may be said of Noah Jonah Sampson Solomon for that Solomon was an elect vessel and is a glorious Saint in heaven I no more doubt than that he was the Author of Ecclesiastes for this Book could not be written in the time of his primitive integrity because he speaks precisely of that as a thing past nor of his Apostacie Eccles 2.8 because a soul turned from God would never have taken pains to draw men from all earthly vanities which is the scope of that Book nor breathed out such heavenly precepts as are here found and therefore was written by a true penitent who found God gracious and was received into Abrahants bosome Reasons of this Doctrine Reason 1 may be drawn First from the reliques of original sin the root and source of sins which still hath residency though not regency in the best the old leaven is not perfectly purged out that flesh in which dwells no goodness dwells in those that have most goodness The holiest souls do necessarily though unwillingly carry about in their bosoms an hereditary disease which inclines them to drowsiness Rom. 7.11 and neglect of their holy watch a dangerous deceiver an enemy like to Satan lusting against the spirit rebelling against the Law of their mind sometimes craftily enticing sometimes violently haling to those things that are contrary to their calling Secondly Reason 2 from Satans opposition who thrusts sore at them that he may cast them down from their excellency out of the hatred he bears both to their Souls which will be wounded and to Gods Name which will be blemished by their false Therefore he blows the fire of natural corruption presents objects and by them worketh upon the heart offers wicked company watcheth where they are weakest when most unprovided and accordingly assaults them a thousand wiles he useth all the power and policie of his seven heads and ten horns he applieth to the subverting of them Thirdly from the weakness of the new man True holiness indeed is renewed in them but imperfect their strength is like the strength of a child now beginning to go or a man recovering of a great sickness they neither know believe nor love perfectly and therefore can neither avoid evil nor do good perfectly Look then as he whose sight is dim or joynts and knees feeble may easily slip and fall into the mire so the best Christians being attended with infirmity whil'st they are strangers on earth are in danger by falling to shame their calling further than they are supported by God The point thus
Secondly Reason 2 as God in the first creation made and adorned this spacious and specious world not in a moment which to him had been as easie but successively in six days space partly that man might learn by his example to take more time leisurely and distinctly to meditate of his works partly to help man the better to conceive of his workmanship and in what order the parts of the building were joyned together whence many profitable considerations arise whereof this is not the least the admirable power of the builder appears in causing light and day before there was any Sun grass before rain and the like which we should not have seen if all had been dispatcht in an instant so in the reparation of the world he perfects sanctification in his children gradually by little and little that he may lead them to a more distinct and punctual notice-taking of all his graces in themselves and the foot-steps of the worker that is the sundry wonderful waies and passages of his providence and administration in the perfecting of them Whence they gather much sweet experimental knowledge that he may give occasion more fully to observe deeply ponder and highly praise his wisdom and power which shine forth more conspicuous and illustrious in his making a small grain of grace to prevail against a world of corruption and bringing them thorow so many weaknesses battels seas of troubles and temptations falls and foiles every of them threatning death to compleat holiness and happiness than if he had made them perfect at their conversion Thirdly Reas 3 the Lord will have his children wrestle for a time in a state of imperfection that he may train them up in humility Let them see their own impotency and that all their strength is in him and from him quicken them to pray and earnestly desire the coming of the kingdom of glory teach them to ascribe their salvation wholly to him duly to value and esteem his graces the want whereof hath so pinched them the keeping and increase whereof costs them no small care strugling and contention Our first father received all his portion at once an exceeding great stock of grace but he quickly forgetting both God and himself spent it and proved a bankrupt Wherefore our heavenly Father thinks fit to give us ours by little and little that we may know and all the days of our life acknowledg our selves to be beggers depend upon him for a continual subministration of new grace learn better to husband and improve that little which he hath put into our hands First Vse 1 this Doctrine confutes all those that dream of perfection attainable in a short moment As 1. Papists teaching that in Baptism the soul is made inherently as pure spotless glorious as the Sun and grace infused by which a man is made able to fulfil the Law Alas no marvel men roave strangely speak absurdly and ignorantly of the state of grace and the saving workings of the holy Ghost when they have no experience of these things in themselves 2. Familists and such like fanaticks who boast of such a fulness of holiness that they need no further purging ging who if their confident affirmations may be believed have so much joy that they need or desire no more in heaven brag that they are past the doctrine of the hearts deceitfulness never crave pardon of sin and deridingly tell them that do they have their pardon on their back acknowledge no use of the Law after justification feel no need of preaching prayer Sabbaths use these things rather least they should give offence than for any necessity professing to the same purpose this to be their opinion that the new man may be so strong as it shall not need any means and to this height they are mounted in a few months I might truly say days even by hearing one or two Sermons Well we need no other argument if we be wise to perswade us to stop our ears against such erroneous spirits but this that they boast of and arrogate to themselves the possession of such things as Paul the greatest of the Apostles had not attained many years after his conversion not many before his death as appears by his complaint to the Romans his confession to the Philippians Secondly this must comfort and stay those righteous souls who are much dejected because they find much corruption and great want of grace in themselves I forbid them not to deplore and grieve for their spiritual defects not to seek to the fountain for supply and perfecting his work in them only I exhort them not to be dismaied nor to conclude they have no grace because they have not the measure they desire Thy case is the common case of all the godly not one of them but hath his wants to complain of not one of them but feeleth in himself much emptiness great weakness of holiness much ignorance vanity unbeliefe hardness deadness inordinacy of affections nay evil motions and inclinations yea the better any man is the more he discerneth and groaneth under these things and confesseth himself far short of perfect fulness Look not the Lord should deal otherwise with thee than with all the sons he brings to glory Be content therefore first to be a babe in Christ for so thou must before thou canst be a tall man be content that the seeds of grace do first poorly peep up and sprout in the mould of thy heart which in time will grow to be great herbs and fill the whole garden If thou wert recovering of a great sickness though health should return very slowly wouldst thou not be glad and praise the Author of life Do here in like manner rejoyce and bless God that thou art begotten again and come into the new World of new Creatures though thou wantest much of that strength which some have attained The third instruction is doct 3 Christians should defire a full measure of all graces or spiritual gifts That which Paul beggeth for his Thessalonians every believer ought to desire for himself but Paul desireth that God would accomplish in them all good things needful for their salvation This is further confirmed in those places in which the Apostle prays or testifies that he prayed for them to whom he writes Ephes 3.19 c. That they might be filled with all knowledge of Gods will abound more and more in knowledge and in all judgment be filled with the fruits of righteousness yea with all the fulness of God made perfect in every good work to do his will those places also which exhort to such things as Be ye perfect even as your Father which is in heaven is perfect be ye filled with the Spirit and such like And good reason For first Reas 1 there is a certain fulness attainable in this life which appeares because 1. God hath promised to replenish and satiate the hungry soul to poure his Spirit abundantly on his people to fill the earth with
application by keeping in memory and revolving the experience they have had of Gods Faithfulness and Mercy by fellowship with strong and experienced Christians exercising Faith in all occurrents and such like holy meanes labor I say that the small grain of Faith which God hath sown in the soil of their Souls may grow up to a tall Tree whose height reacheth unto Heaven full of fair leaves and savoury Fruits yielding shade and shelter to many Blessed is he that heareth and keepeth for he provideth well for his Soul he shall sing when others sorrow stand when others stagger or fall the Lord shall reveal to him the abundance of peace and truth The Lord give us understanding in all things and perswade our hearts to the things which belong to our peace Thirdly I gather hence Vse 3 that Gods word doth warrant Christians to prize prefer respect Faith before all other Gifts which I note to let you see a difference betwixt Apostolical and Apostatical doctrine the spirit of Paul and the spirit of Papists for they depress the dignity of faith and extol charity and the works of charity far above 〈◊〉 They teach that the Scripture when it hath to deal with men faithful and regenerate calls not for faith any longer but urgeth good workes they reach that true righteousness consisteth principally in charity that charity onely is the forme and Queen of vertues even of faith as if one should say the form of justice is temperance an habit distinct from it or motion the form of the spirits in our bodies profound learning indeed by some of their own men disliked they teach that faith doth but only dispose us unto justification make us meet to receive grace and obtain Christs merits but charity alone sufficeth unto justification charity will purge away sin and deliver from the guilt of death eternal Who can endure to see the Daughter lift up above the Mother to hear the hand honoured above the heart But that such Divinity should come from Papists we shall think it less strange if we do but remember two things 1. That the Roman Synagogue is just such a Church as a Carcase is a Man and therefore it was meet she should neglect that grace which is the spring and soul of all piety justice charity What 's fitter for a dead Church maintaining a dead Christ a dead Cross a dead Word dead Sacraments dead Prayer a dead Ministery than a dead justice 2. That the Popish Faith is nothing else but an assent to all such things as the Church propoundeth out of the word written or unwritten which themselves being witnesses many Catholicks have who are notorious Sinners Murtherers Fornicators Thieves Drunkards such a faith I am sure may be in the Devil and therefore good reason they should commend any thing before it If it be objected object that our Apostle expresly affirmeth love to be greater than faith or hope I answer answ his meaning is that love is more excellent not simply and absolutely but in some respectonly that is in regard of the manner of working extent and use towards others for the work of Faith is secret in the heart invisible the work of love manifests to others sensible Faith respects God onely Love stretcheth her Armes both to God and Man Faith is profitable only to him that hath it but Loue studys the Edification of the Church and spurs forward to labor the good of the Members thereof both in Soul and Body which seems by the Context to be the very thing the Apostle intends unless you will expound it thus as some have done that in the life to come there shall be far more frequent constant and illustrious use and exercise of Love because the glorified Saints shall not be troubled in Heaven about holding Faith and Hope as they are in this World but wholly taken up with loving God hauing no other work and imployment during all eternity but to solace and delight themselves in the fruition of his glorious Presence and the society of the blessed Angels We come now to the last instruction which is this The perfecting of faith and all other Gifts in the Elect doct 3 is a work of Gods Almighty power The Power of God accomplisheth the Belief as every other grace of the Godly I join together the general and special from both the clauses which might be handled distinctly Hence is that of the Apostle Ro. 15.13 The God of hope fill you with all peace in believing that ye may abound in hope through the power of the Holy Ghost 2 Pet. 1.3 So elsewhere His divine power giveth us all things pertaining to godliness The truth is God himself must either do it by his own strong hand and mighty arm or it will never be done For First Reas 1 There is no other cause able to produce this effect the means without Gods blessing and spirit breathing in them are but a dead sound and can do nothing both the Ministers labours and the success of them are from Gods efficacy Man himself though indued with faith cannot believe when and so much as he pleaseth it s not in his own power to rest so firmly and stedfastly upon Gods promises as he desireth and therefore cannot perfect his own saith Alas how should he when he cannot make one hair white or black command one ounce of bodily health at his pleasure or add one cubit to his stature Secondly Reas 2 The enemies which oppose the growth of faith and holiness are such as cannot be vanquished but by the power of the Omnipotent Creator natural ignorance and infidelity degrees of spiritual death cannot be expelled but by the Author of life those potent and subtil spiritual Wickednesses cannot be mastered but by him that is strongest able to tread down Satan under our feet First Vse 1 Then it follows hence that much more the beginning and first working of Faith is from Gods powerful efficacy or effectual power For its a greater work to give than to conserve life to kindle or produce fire where none was than to keep it burning when it is kindled If that which is less viz. the consummating of faith much more that which is greater the begetting or infusing of faith must be attributed to the power of God which meets with the Arminians teaching that God doth not by his Almighty Power bring men to believe but only allure perswade excite leaving it still in their power whether they will believe or no. But the Prophet Esay makes the revelation of Gods Arm to be the efficient cause of the belief of the Gospel and our Apostle ascribes the believing of the Ephesians to the same mighty power of God by which he raised Christ Jesus from the dead It were well therefore they would change their minds or correct their Bibles Secondly Vse 2 It is may comfort believers against fear of losing or falling from faith The great God who is strong in power who created all
these things bringeth out their host by number and calleth all by their names by the greatness of his might who can do what he will and hinder what he pleaseth who never fainteth nor is weary hath undertaken to finish their faith by that effectual working whereby he is able to subdue all things to himself As soon shall God fail as the Faith of the Elect utterly fail till the Almighty be overcome they can never perish Thirdly Vse 3 Believers who complain of weakness of faith are here taught to follow the Lord with importunate and earnest requests that he would by his out-stretched Arm uphold them in believing to the end and accomplish their faith by the same power whereby he first brought them to Faith Do we sometimes feel our selves so near swouning that we are ready with David to cry out My flesh and my heart faileth me let us cry unto Jesus the Author and Finisher of Faith Heb. 12.2 that he would strengthen us and perfect that which he hath wrought in us Let us look up unto him Joel 3.16 Ps 68.35 who is the strength of the children of Israel who gives strength to his people power to them that are faint and to them that have no might increaseth strength let us lay hold upon his strength who is the God of all Power the rock of our hearts and of our faith the worker of all our works in us and for us who is able to do exceeding abundantly above all that we ask or think according to the power that worketh in us to him be glory for ever and ever Amen Fourthly It seemes to me Vse 4 we may rightly conclude from this point that Faith shall not cease in the life to come For that which God will accomplish shall not be abolished else God should perfect and accomplish a most excellent Habit in vain and to no purpose which standeth not with his Wisdom Because the assertion may seem strange and new though indeed it hath worthy Authors these reasons may further confirm it 1. Were it not harsh and absurd to say the glorified Saints have no confidence in God 2. No Man can doubt that the spirits of just and perfect Men now in Heaven do believe and wait for the redemption of their bodies therefore faith and sight are not so opposed as they cannot stand together 3. If there shall be a word in Heaven then faith but there shall be a word not this written or printed Bible but the substance of that Doctrine which is contained in the Bible and consequently all those Promises which speak of the Eternity of that glorious Estate reserved for Believers in Heaven shall be written in their hearts So that if any ask what use shall there be of Faith when now they enjoy the Lords promised Salvation I Answer they shall believe that God will perpetuat and continue those joys and pleasures that blessed condition to them for ever and ever 4. I suppose this is found Doctrine which hath hitherto gone for currant among our Divines unless 〈◊〉 that late Controversie whether fai◠or repentance hath precedency ◠have received some affront Faith is the root foundation original of holiness Doth the root wither when the tree and branches flourish more than ever 5. In the day of Judgment the Lord shall pronounce all the sins of the righteous eternally forgiven the sentence of absolution remission shall be openly and fully declared and confirmed as Divines teach Shall they not believe what Christ speaketh 6. Why may we not say that as the godly in this world believe things past as the creation the incarnation death resurection of Christ so shall they in the life to come These arguments sway me to this opinion as most probable that Faith in God is an eternal gift abiding in the Heavens tho some Operations of it shall cease in Heaven whereof there shall be no number The matter is not of such weight that I would contend with any man about it Let the Prophet judge and instruct him better if he err who in points of this nature suspecteth his own judgment as much as any other and is more desirous to learn than to teach Lastly from this instruction its easie to gather that we must seek unto and rest upon God as well for the finishing as beginning of our salvation Should the beginning be Gods work the accomplishment ours so wise an Apostle would not have spent nor by his own example taught us to spend so many prayers for it This is to be marked as meeting with the Papists they will have God lay the foundation of mans salvation by Predestination redemption free remission of sins but afterwards they will not be much beholden to him they can now perfect the building themselves for they can merit increase of justice and eternal life so that in effect they say to God as a man sometimes to his neighbour when he would have this or that work done do but set me in and I shall do well enough But that doctrine which suffereth us not with the Apostle to pray while we live Lord accomplish in us weak and worthless Vessels by thine own power the work of faith and all the good pleasure of thy goodness is not from heaven but from men and the Devil Hitherto we have unfolded the special requests which the Apostle made unto God for the Thessalonians There now remaineth only the end why or for which he thus intercedeth with God and moveth him for the forenamed blessings and its double 1. Principal respecting Christ 2. Subordinate respecting the Thessalonians themselves The former is set down in these words that the name of our Lord Jesus Christ may be glorified in you that is that Christ himself by this means may be honoured in you and by you in this present world As if he should say I do the rather beg these things for you because they mainly tend to the promoting of the glory of Christ among the sons of men which thing I am sure your souls earnestly wish and desire Observe from these words to instructions First doct 1 that the scope of Christians must be the glorifying of Christ The Apostle testifieth of himself in another place that he desired nothing more than that Christ might be magnified in his frail body Phil. 1.20 whether by life or death and professeth that he made this the only end of his life the mark at which he aimed in his whole Ministry all his actions and passions to bring glory to Christ For so I expound those words for to me to live is Christ and generally of all true believers he saith elsewhere Whether we live we live unto the Lord or whether we die we die unto the Lord. And good reason For First Reas 1 Christ is the Author both of their being and conservation From him they have I se and sustentation natural and spiritual Col. 1.16 For by him all things were created do subsist
soul grace hath kindled in his bosom a desire of thy good forbid him not to speak when the Lord hath bidden him He knows that as God is by thy sin dishonoured so by thy repentance he would be greatly honoured and that if Christ have not glory now by thy conversion and obedience he will get himself glory in thy confusion Hence it is that he calleth upon thee to renounce the works of the flesh Canst thou blame him Is it not a bruitish part to be angry with him that would gladly have thy company to heaven if thou stormest against those who wish thee in as happy a case as their own souls what wilt thou do to thine enemies This serveth lastly for exhortation Vse 4 to stir us all up as we would prove our selves right Christians by all good means within our power to endeavour that others may set forth the Lords glory Let us begin with those that are under our charge or nearest unto us and then extend our care to such as occasionally we converse and meet with teaching them who and what a one God is and what he requireth of us that we may honour him warning them of such things by which he is or might be dishonoured in them labouring their conversion and transtation into Christs Kingdom because till they be truly turned they can never rightly glorifie him and multitude of subjects is a Kings glory at least restraining them from open profanation of his name How do the followers of noble Personages bestir themselves that their Lords may have honourable respect in every place where they come What child desires not to see his father very wealthy The Lord give us such minds and hearts toward our heavenly father The second end respecting the Thessalonians followeth which is 1 propounded 2 amplified from the cause of it propounded thus and ye in him that is and ye thus living to his glory may be glorified in and through the Lord Jesus Observe hence only one instruction that They which glory in Christ doct shall he glorified by and with Christ Rom. 8 17 2 Tim. 2.12 For first God is a bountiful rewarder of all diligent and faithful servants of his most beloved Son Secondly the members must follow and be conformed to the head Now Christ the head of believers first glorified his father upon earth and was afterward glorified with that glory which he had with the father before the world Therefore the faithful shall go the same way that is after they have finished their course of obedience in doing and suffering to the glory of Christ they shall be received into the glory of Christ and the Father Thirdly in glorifying the godly Christ glorifieth himself Relatives mutually give and receive honour The nobility beauty bravery discretion of a wife is an honour to the husband and the glory of the spouse of Christ shall set forth and illustrate the glory of Christ If any ask quest what is this glory which the Lord bestows upon his Saints that honour him I answer answ It s either present or suture Present in this world a preamble to that which shall follow in the next is either more open and manifest or more hidden and secret More manifest is when God gives them some great and famous deliverance or lifts them from a base and mean condition to places of dignity or makes them to be highly reverenced and had in precious esteem even amongst those who are of a different religion and contrary disposition Joseph had great glory in the Egyptian Court Ge. 45.13 Moses was very great in the sight of Pharoahs servants and the people of Egypt David honourable in Sauls house 1 Sa. 22.14 Mordecai in the Court of Ahasuerus Est 8.15 More secret is when the wicked who openly despise vilisie condemn the godly are forced inwardly to justify them and to feel their own consciences telling them that they or no people in the world are in an happy estate and in the way of life Whence it is that sometimes we have known Mockers and professed Enemies of Gods Servants Puritans Men call them now adays in cold bloud or in the evil day desire their prayer wish to dy their death and commit to their trust most important businesses For the spirit of glory rests upon them which causeth the face to shine and imprints that Majesty in the countenance or conversation which makes their persons no less venerable and terrible to those that hate them than amiable to those that love them Future is that where with they shall be crowned in the life to come when every saithful persou shall be cloathed in soul and body from top to toe with such glory as shall cause admiration in men and Angels and dwell for ever with most glorious company in a most glorious Mansion of which particulars I think it not fit to treat largely in this place it shall suffice briefly to have named them because I hasten to an end First Then it follows hence Vse 1 by the rule of contraries that the end of all such as either oppugne the glory of Christ or wholly neglecting it hunt and hawk after the glory of the World shall be shame and confusion Think on this ye proud vain-glorious men who leave no stone unmoved that you may magnifie your selves whose only study and strise is to climb to the height of earthly greatness but if the name of Christ lie inglorious in the dust will not wag a tongue stir a hand or foot to lift it up Think on this ye persecutors of Christs truth ways sincere servants ponder it betimes and believe before you feel Though your excellency mount up to Heaven and your same reach unto the ends of the Earth though all mouths should bless you all tongues extol you to the skies and all knees bow unto you yet shall you perish like your own dung leave your names as a curse which religious posterity shall abhor and detest as the smoke of a dunghil or stink of a carcase and in the day of the Lord if not in this life be brought to a shameful ruine and clothed with ignominy never to be removed Secondly Vse 2 This must comfort us against the shame of the world and encourage us patiently to bear the reproach of Christ Are we scoffed at reviled slandered by wicked tongues overwhelmed with calumnies and indignities because we are zealous for the Lord Jesus and do the things are pleasing in his sight remember the time will come when Christ shall abolish our shame and deck us with his own glory when both our persons names shall shine as the Sun in his brightness Do the children of this world disgrace us Christ will honour us Do we lose our credit with men for submitting to Christs Laws We shall recover it with advantage when Christ shall admit us to society in his own happiness to eat to drink and reign with him in his kingdom Lastly Vse 3 this should