of his Spirit To blow upon the garden of our hearts that the spices thereof may flow forth 4. Improving Song 4.16 and blowing up grace by spiritual exercises of reading singing meditation conference private communication of gifts 5. Evacuation purging out by renewed repentance such matter as might cause an oppilation of those passages in which grace should flow unto us for Christ to whom we are joyned as members if we be believers is an head full of the holy Ghost full of grace truth if we defire to receive abundantly of his fulness we must take heed the nerve of faith and pipes of Gods ordinances be not stopped or made ineffectual in us by our worldliness deadness of spirit lusts or some known corruption too indulgently handled 6. Laying our hearts low before the Lord in humiliation and humility For the low valleys because they receive most dew and rain into their bosoms are most fruitful so the humble heart the broken spirit is of all others a subject most capable of the spirit and shall be most plentifully watered with the showres of grace because the God of all grace and goodness hath promised to dwell in such a spirit Do you now see the way Walk in it that you may find rest to your souls Do you know these things Blessed are you if you do them And therefore still suffer the word of exhortation in the use of these means propound this mark to your selves To be filled with the holy Ghost with wisdom and understanding with all riches of full assurance with all might patience and long sufferance with joy and peace in believing to be full of good works of mercy and good fruits of thankfulness and Gods praiset all the day Oh spare no pains for storing up abundance of grace as David said of his children the fruit of the womb happy is the man that hath his quiver full of them so may I much more truly say of the fruits of the spirit happy is the man that hath his heart full of this treasure here only covetousness yea violence is lawful and holy Say not within your selves this is an hard doctrine and impossible What we cannot be perfect here such thoughts are prompted by Satan to make you lazie and rob you of your crown The Apostle Paul was not ignorant of this yet He forgat the things that were behind and stretched himself unto the things before yea laboured if it were possible to attain to the resurrection of the dead So that though we cannot reach an entire and compleat perfection yet we may and must grow still more and more perfect and though our attainments shall never in this life overtake and equal our desires yet as he that shoots at the noon-Sun though he be sure he shall never hit the mark is sure to shoot higher than he that aims at a bush so if we desire and aim at the highest pitch of grace vve shall be sure to outstrip our fellows and attain such a measure as shall make our profession both comfortable to our own souls exemplary to our brethren and glorious in the eyes of strangers And thus much touching this branch of Pauls prayer for though I perceive there is one point more couched in it which have not been handled yet for brevity I will refer and reserve it to be wrapt up as well it may in the conclusion of the next member which now remaineth to be opened wherein a second thing is craved by the Apostle as a necessary and more special means of making them worthy their calling The words are and the work of faith with power where consider 1. The blessing asked which is fulfilling the work of faith By work of faith may either be meant the exercise operations fruits of faith faith stirring acting labouring producing such works as are proper to her or faith as it is Gods work in man the grace or habit of faith wrought by God in our hearts I take this latter sense the difference is not great and this includes the other 2. The efficient cause of it Gods power For so I understand those last words with power that is by his own Almighty power joyning them to the word fulfil rather than to faith which worketh powerfully in believers The meaning then is as if the Apostle had said But above all other graces we make suit unto God for the perfecting of that blessed and singular work of faith which his grace hath begun in you and that by the strength of his own right hand who is omnipotent and all-sufficient The instructions to be gathered from these words follow whereof the first is this The best faith hath wants doct 1 Understand it of faith in the sons of men in this world It s plain in our text The Apostle witnesseth in his former Epistle that this people received the word with much assurance that their faith to Godward was spread abroad in other places In this very Chapter he hath given thanks to God that their faith grew exceedingly yet here he tels us they have need to be prayed for that God would perfect their faith A cloud of witnesses doth further confirm it Abrahams faith did â—imp and halt a little when he hearkned â—o the counsel of Sarah in going in to Hagar for he consented to the use of unlawful means for bringing about Gods purpose likewise when through fear he sained Sarah to be his sister weakness appeared in Sarahs faith when she laughed at the promise of a son in Jacobs vvhen tidings of Esaus coming did so affright and distress him though he had a promise of Gods presence and protection in that journey in Davids when in his haste and fear he said I am câ—st out of thy sight all men are liars when he fained himself mad in Peters when being afraid of his skin in the high Priests hall he denied his Master And no marvel for first if knowledge be imperfect in all Christians confidence cannot be perfect in any How can the heart desire or cleave unto this or that further than the mind apprehends it as true and good I cannot rest upon a man believing he will do this or that for me further than I know him The measure of faith in the will depends upon and sollows the measure of light in the understanding 〈◊〉 mean in respect of latitude not intension or in intrinsecal vigour for otherwise I know there may be great faith where there is but small knowledge as in many Martyrs A man may know more than he believes so do many wicked men in the Church but he cannot believe more than he knows Now its certain that we know but in part for neither do we apprehend the whole object of knowledge that is the whole body of divine truth my meaning is vve know not all things to be known vve are still ignorant of many things neither do we see those things which now we know so fully clearly distinctly as vve should and
application by keeping in memory and revolving the experience they have had of Gods Faithfulness and Mercy by fellowship with strong and experienced Christians exercising Faith in all occurrents and such like holy meanes labor I say that the small grain of Faith which God hath sown in the soil of their Souls may grow up to a tall Tree whose height reacheth unto Heaven full of fair leaves and savoury Fruits yielding shade and shelter to many Blessed is he that heareth and keepeth for he provideth well for his Soul he shall sing when others sorrow stand when others stagger or fall the Lord shall reveal to him the abundance of peace and truth The Lord give us understanding in all things and perswade our hearts to the things which belong to our peace Thirdly I gather hence Vse 3 that Gods word doth warrant Christians to prize prefer respect Faith before all other Gifts which I note to let you see a difference betwixt Apostolical and Apostatical doctrine the spirit of Paul and the spirit of Papists for they depress the dignity of faith and extol charity and the works of charity far above 〈◊〉 They teach that the Scripture when it hath to deal with men faithful and regenerate calls not for faith any longer but urgeth good workes they reach that true righteousness consisteth principally in charity that charity onely is the forme and Queen of vertues even of faith as if one should say the form of justice is temperance an habit distinct from it or motion the form of the spirits in our bodies profound learning indeed by some of their own men disliked they teach that faith doth but only dispose us unto justification make us meet to receive grace and obtain Christs merits but charity alone sufficeth unto justification charity will purge away sin and deliver from the guilt of death eternal Who can endure to see the Daughter lift up above the Mother to hear the hand honoured above the heart But that such Divinity should come from Papists we shall think it less strange if we do but remember two things 1. That the Roman Synagogue is just such a Church as a Carcase is a Man and therefore it was meet she should neglect that grace which is the spring and soul of all piety justice charity What 's fitter for a dead Church maintaining a dead Christ a dead Cross a dead Word dead Sacraments dead Prayer a dead Ministery than a dead justice 2. That the Popish Faith is nothing else but an assent to all such things as the Church propoundeth out of the word written or unwritten which themselves being witnesses many Catholicks have who are notorious Sinners Murtherers Fornicators Thieves Drunkards such a faith I am sure may be in the Devil and therefore good reason they should commend any thing before it If it be objected object that our Apostle expresly affirmeth love to be greater than faith or hope I answer answ his meaning is that love is more excellent not simply and absolutely but in some respectonly that is in regard of the manner of working extent and use towards others for the work of Faith is secret in the heart invisible the work of love manifests to others sensible Faith respects God onely Love stretcheth her Armes both to God and Man Faith is profitable only to him that hath it but Loue studys the Edification of the Church and spurs forward to labor the good of the Members thereof both in Soul and Body which seems by the Context to be the very thing the Apostle intends unless you will expound it thus as some have done that in the life to come there shall be far more frequent constant and illustrious use and exercise of Love because the glorified Saints shall not be troubled in Heaven about holding Faith and Hope as they are in this World but wholly taken up with loving God hauing no other work and imployment during all eternity but to solace and delight themselves in the fruition of his glorious Presence and the society of the blessed Angels We come now to the last instruction which is this The perfecting of faith and all other Gifts in the Elect doct 3 is a work of Gods Almighty power The Power of God accomplisheth the Belief as every other grace of the Godly I join together the general and special from both the clauses which might be handled distinctly Hence is that of the Apostle Ro. 15.13 The God of hope fill you with all peace in believing that ye may abound in hope through the power of the Holy Ghost 2 Pet. 1.3 So elsewhere His divine power giveth us all things pertaining to godliness The truth is God himself must either do it by his own strong hand and mighty arm or it will never be done For First Reas 1 There is no other cause able to produce this effect the means without Gods blessing and spirit breathing in them are but a dead sound and can do nothing both the Ministers labours and the success of them are from Gods efficacy Man himself though indued with faith cannot believe when and so much as he pleaseth it s not in his own power to rest so firmly and stedfastly upon Gods promises as he desireth and therefore cannot perfect his own saith Alas how should he when he cannot make one hair white or black command one ounce of bodily health at his pleasure or add one cubit to his stature Secondly Reas 2 The enemies which oppose the growth of faith and holiness are such as cannot be vanquished but by the power of the Omnipotent Creator natural ignorance and infidelity degrees of spiritual death cannot be expelled but by the Author of life those potent and subtil spiritual Wickednesses cannot be mastered but by him that is strongest able to tread down Satan under our feet First Vse 1 Then it follows hence that much more the beginning and first working of Faith is from Gods powerful efficacy or effectual power For its a greater work to give than to conserve life to kindle or produce fire where none was than to keep it burning when it is kindled If that which is less viz. the consummating of faith much more that which is greater the begetting or infusing of faith must be attributed to the power of God which meets with the Arminians teaching that God doth not by his Almighty Power bring men to believe but only allure perswade excite leaving it still in their power whether they will believe or no. But the Prophet Esay makes the revelation of Gods Arm to be the efficient cause of the belief of the Gospel and our Apostle ascribes the believing of the Ephesians to the same mighty power of God by which he raised Christ Jesus from the dead It were well therefore they would change their minds or correct their Bibles Secondly Vse 2 It is may comfort believers against fear of losing or falling from faith The great God who is strong in power who created all
enterprizing nothing without leave or warrant from him 2. By a godly life and fruitfulness in a Christian course 3. By upholding and setting forward his Gospel to the utmost of his power For the Gospel is Christs chariot wherein he rideth through the world to conquer his enemies and gather his Church if the Gospel run and prevail his glory is inlarged if the Gospel be stopped his glory is hindred 4. By willing undergoing any thing for his sake These are the things which we must remember and do that Christ may be glorified in us in the doing of which we shall not be a little helped by accustoming our selves every day yea often in the day to call our own hearts to account and enquire what glory hath redounded to Christ this day this hour from my thoughts my speeches my actions that so far as we find our selves barren and defective this way we may take shame to our selves and turning our feet into the way of Gods testimonies with râ—â—ewed care and redoubled resolution set upon this greatest and most honourable Work of honouring the Lord. Secondly doct 2 observe that a good Christian desires the Lord may be glorified by others A good man is not content to honour God in his own person but he heartily wisheth and prayeth that others may do it as well as himself So did David Psa 67.3 4. and Paul Eph 3.21 For First Reas 1 The zeal of God burns in his breast the love of Christ constraines him he knows that God most highly esteemes and loves his own glory that this being the last end of all his counsels and works must needs be more worthy and excellent than all creatures in regeneration he puts on the image of God by which he is inclined and enabled to will what God willeth to love what the Lord loveth and in the same manner according to his measure therefore he cannot but desire the inlargement of his glory in the world and the communication of that grace to many by which they may be effectually taught and moved to glorifie him Secondly He loves the souls of men Reas 2 and heartily desires their welfare temporal eternal now he knows that this task of glorifying God is both at tended with much present sweetness and comfort and will certainly bring a most glorious reward life everlasting Wherefore that Christian love of others which the Holy Ghost hath kindled in his heart makes him seriously defire that they may be sharers in so excellent and matchless a gain and consequently join with him in the means leading to it namely the study and care of honouring the Lord. First then this reproves two sorts 1. Those that hinder and deter men from glorifying God such I mean who discerning in others holy forwardness in religion love of godliness and godly persons tenderness of conscience care to depart from evil and shun the society of sinners snub ad discourage them by threatnings reproaches commandments punishments This is a fearful thing though men see it not it s manifest fighting against God and playing the part of Elymas who is therefore called the child of the Devil and an enemy to all righteousness Judge in your selves can he be the child of God who neither gives him his due honour nor suffers then that would As we stand affected to the glouy of God and the means of it so are we affected towards God himself He that cannot endure the light of piety in the life of his child servant kinsman neighbour by which God is glorified would banish God out of the world if it were in his power He that destroys the Temple of God 1 Co. 3.17 him shall God destroy he that quencheth the fire of Gods grace in others shall burn in the fire nevar to be quenched 2. Those that draw or thrust others forward to such courses as dishonour God provoke and perswade them to swearing riot drunkenness wantonness revenge c. for shame let not such men any longer call themselves sons and servants of the living God Should I hear a man in secret conference with another command or councel him to set a fire on his neighbours Corn Barn or Dwelling house might I not safely conclude this is no friend but a very dangerous and bitter enemy of his neighbour Is it not enough that by thy personal sins thou frettest yea breakest the very heart of God every hour except also thou hire and procure helpers as if thou couldst not easily satisfie thy self in heaping injuries upon him and loading him with contumelies Tell me vile hell-hound do men thus to their friends Go now and if thou hast lost all forehead deny thy self to be the Lords enemy I tell thee thou art a flat hater of the holy One of Israel or the Devil is none Secondly Vse 2 by this doctrine we may examine our selves and judge what manner of Christians we are Doth it sting yea cut thee to the heart to see Christ so slenderly known and honoured in the world so many professing him who in their works deny him calling him Lord Lord when by their lives he is blasphemed Doth it grieve thee to see that in every place where thou commest the most are no better than walking tombs moving sepulchers unmeet for the Lords use and service Do these things lye nearer thy heart than thy personal crosses and injuries Canst thou pour out prayen even as for thine own soul for those who belonging to God run forward in wickedness that they may be reclaimed to glorifie him in the day of visitation and for the called that they may be made more zealous of his gloâ—y shew forth the vertues of him who â—ath brought them out of darkness into his â—arvellous light Answer me is it thus â—ith thee no doubt a portion of Pauls â—pirit rests upon thee But if the spiriâ—ual condition of others affect thee â—ot if thy spirit be not stirred when the â—ord Jesus is crucified afresh by Oaths â—nd blasphemies his Sabbaths polluâ—ed his word despised if thy heart tells â—ee thou carest but little what become â—f Gods glory how often or by whom â—e be wronged so thy self be not touâ—hed what become of other mens souls whether they sink or swim if these â—hings wring no sighs no prayeas from â—hee in secret though thou hast a name to â—ve thon art dead Thirdly Vse 3 here is matter of instructiâ—n We see here what 's the reason why â—he godly desire and seek the Reformaâ—â—on of sinners You shall sometimes â—ear a wicked fellow if a servant of God but reach him the helping hand of Christian admonition to pull him out of his sin fall a suming and exclaiming what hath he to do with use let him look to himself he is more busie than needs he shall not answer for me c. But stay a little as David said to Eliab Is there not a cause Thy brother hath received mercy from the Lord and therefore cannot but shew mercy to thy
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
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
fall I cannot be taken out of the hands of Christ therefore these outvvard duties are not needful for me the Spirit of grace vvill make no such conclusions It s the Devils Logick not Gods vvhich teacheth to reason from the certainty of Gods grace to the neglect of our ovvn duty Thus of the former instruction Our second Lesson from the same ground is that Godly Mens Prayers promote the salvation of others The hearty supplications of the faithful put up unto God for their brethren are good means furthering and helping forvvard the salvation of their brethren if this were not so our Saviour would not have taught us to pray that Gods Kingdom of grace and glory may come to others as well as our selves that others as well as our selves may know and obey the will of God sincerely chearfully constantly The Apostle would not have said I know this shall turn to my salvation through your prayers my prayer to God for Israel is that they may be saved the Lord grant that he may find mercy in that day If a man see his brother sin a sin which is not unto death he shall ask and he shall give him life for them that sin not unto death For sometimes the prayers of the godly obtain for others the beginning of actual salvation that is conversion as our Saviours prayer for the Jews who crucified him took effect when so many of them were brought to repentance by Peters first Sermon and Stevens when Paul was converted therefore the Apostle willeth Christians to pray that Heathenish Magistrates may be turned to the Lord and come to the knowledge of the truth sometimes the progress of it that is the continuance and increase of all consequent blessings and gifts which are preparatives forerunners certain prognosticks of perfect salvation as fuller assurance comfort in afflictions spiritual establishment and the like Yet here we must know that we may rightly and soundly understand the point that Prayer is not a cause moving God to save those whom before he did not intend to save or making him more willing to save such whose salvation he formerly willed for Divinity teacheth that the will of God admitteth not intension or remission but a condition commanded and required in us which being fulfilled by us the Lord hath promised to shew and shed abroad upon others that grace which he had purposed before all time to bestow upon them The which doctrine serveth first to teach us what is the best office and greatest good turn we can do to any whom we love or whose kindness we desire to recompence as faithful friends bountiful benefactors kind parents dutiful children loving yoke-fellows Lend them many hearty prayers intreat the Lord for them that they may be delivered from this present evil world their eyes enlightned their sins pardoned their hearts purged their feet guided in the way of peace beg these things for them If thou prevailest in thy suit thou hast done more for them than if thou hadst made them Lords of all that the Iberian Nimrod doth either possess or desire all the Kingdoms of the earth Oh the dignity utility riches of prayer a good man by prayer may do that for his friend which all the wealth and power of the world cannot do The poorest Christian on whom God hath powred the spirit of supplications may be very profitable to the rich helping him to that which all his store cannot purchase For by the Heaven-piercing prayers which ascend daily from the Altar of a pure heart in the Temple of his soul he may be a means of receiving him into everlasting habitations that is of saving his soul Secondly hence we must be stirred up 1. In our daily petitions not only to speak for our selves but to remember also the whole community of them that belong to God wheresoever scattered It s a great fault in Christians not only to omit this duty altogether but to make it as too many do a meer matter of form Indeed our wicked hearts out of sloth or unbelief will be too ready to say Alas wherein can our prayers be profitable to them whose faces and cases are unknown to us But answer them from this Doctrine our prayers may advance the business of their salvation and like a prosperous wind facilitate their course or set themsorward with happy speed towards the Celestial Paradise How are we friends of Gods people if we deny our helping hand to procure them such a benefit as is the furthering of their best preferment 2. To crave the praiers of our Christian brethren We must lightly esteem the intercessions of our godly and religious friends nor think it an idle thing much less condemn it for a Puritanical form of speech to say when we speak or write to them I pray help me with your prayers For the meanest of Believers having received the crying spirit of adoption may be a mean or instrnment of our greatest good by speaking to our common father in our behalf Lastly Vse 3 this instruction breatheth out consolation to such poor souls who because they feel great weakness in themselves and live in places where spiritual meanes are scarce and slender are discouraged and almost despair of attaining salvation Let such know for their comfort that they have part in the prayers of all Saints in all corners of the earth which are ready every day at the throne of grace to speak good for them before the Lord of the whole earth and these prayers cannot be vain and ineffectual but shall like the shoulders of the palsiemans friends in the Gospel bear them into the presence of Christ to be strengthened and healed of their Infirmities support and carry them along in their pilgrimage and minister unto them abundant entrance into the everlasting kingdome of God The third point now followeth v. the persons for whom these ministers pray thus constantly for you saith the text that is for the Thessalonians who at this time were under persecution as appeareth in the fourth verse of this Chapter where the Apostle hath told us that he was glorified of them in the Churches of God because of their patience and faith in all their persecutious and tribulations which they did suffer Whence observe we Doctrine that Christians in their prayers must remember their afflicted Brethren As we must not forget to intercede and call upon God for all his dispersed Israel called uncalled so in special sort we should be mindful of them that travel under tribulation and suffer with Christ or for Christ This duty is included in that general precept remember them that are in bonds The practice of it occurs often in Scripture The sweet Psalmist singeth redeem Israel O God ont of all his troubles that thy beloved may be delivered save with thy right hand and hear me How often do the Faithful in the Psalms complain to God of the Churâ—hes distress and petition for redress Psal 74.79 80. Daniel and Nehemiah
Courtiers both â—n great favour with the greatest Moâ—archs in the world at that time how â—nournfully and earnestly do they inâ—eat for the church then in misery For First Reason 1 they are our fellow-memâ—ers parts of the same body if one â—ember suffer or be diseased will not â—e rest sympathize and seek the best â—elief for it they can if the head ake â—e stomack want meat the heart be â—ained the arme wounded the foot â—outy will not the tongue the souls â—rator by speaking the hand by writing crave supply or reâ—â—dy sure else they were unworthy to have any place in the body or receive life or motion from the head and heart Secondly Reason 2 they greatly need our prayers for their condition is both pityful and dangerous They stand as Gods souldiers in the very heat and heart of the most dangerous battle have not these need to be well backed by our prayers they sigh and groaâ— under oppression and wrong have not these need to be eased and helped by our prayers they are in the furnace oâ— fiery tryal Have not these need of thâ— cooling comfort of our prayers â— they should quail and start back whoâ— the Lord hath now brought into thâ— open field for the maintenance of hâ— truth the enemies would insult Sataâ— be proud of his victory Gods cause â— danger to fall to the ground and maâ— ny weak ones be discouraged Thirdly Reason 3 we may do them muâ— good by our prayers We may knoâ— their persecutors in the head it haâ— been observed that the faithful sighâ— ing against proud and cruel Tyrants with no other weapons but prayers and tears have given them blows after which they could never rise or recover we may move the Lord to give them compassion before those that afflicted them or to raise them up friends and fautors we may obtain for them deliverance as the Church did for Peter or strength to stand invincible under the cross Lastly our own hearts will tell us Reason 4 that were we in their case we would desire and expect this kindness from others We would think them unworthy to be called or accounted our brethren in Christ who hearing of our afflictions would not afford us the help of their prayers Now this is a rule in the royal Law urged also by Christ himself whatsoever ye would that men should do to you do ye even so to them and that which is now their lot may be ours e're long we are subject to the same things they suffer Suppose we were out of all reach of gun-shot yet we are commanded to put our selves in their room and to be affected towards them as if their case were ours as if their afflictions were our own proper burden First then Vse 1 what manner of Christians are those who if they pray at all pray only for themselves many alas too many are of this mind may but they sit and walk in the warm Sun of prosperity sleep in a whole skin line themselves well with wordly wealth suck in the commodities of a fruitful and peaceable land let who will take thought for distressed Churches distressed Christians they will leave that to them who have little else to do To apply this some what more particularly We cannot be ignorant how diverse as dear to God as the best of us are at this day afflicted some pinched and pressed with penury some imprisoned some banished We have heard with our cars our neighbours have told us how some are spoiled of their goods houses children synagogues liberty of worshipping God purely their temple-songs turned into howlings some kept in sore bondage by hard cruel Lords mourning continually and drinking their own tears in abundance by reason of the oppression of the enemy and the avenger some given to be meat to the sword of the furious and sulphurous sons of Babylon who now is grieved for these breaches of Ioseph who lays them to heart the telling or hearing of these things may prove a pang of pity in us for the present but who cries earnestly to God for them who can say his soul bleeds in secret for Zions wounds and thirsts after the peace of her children as if they were his own natural parents and brethren that their miseries lie heavy upon his spirit that he bears them in his heart when he comes to God in prayer give me the man give me the man that I may pronounce him the blessed of the Lord yea one of 10000 who cannot take and find that contentment which otherwise he might and could in his own good fare quiet habitation commodious lodging sweet children to whom the best outward comforts are less pleasant and often sawced with sorrowful sighs because it goes not well with the people and Saints of the Most high Well we may here learn to judge of our selves if our houses our hearts afford no prayers for poor afflicted Christians Zeph. 3.18 if we be not sorrowful for the solemn assembly if the reproach of it be not a burden to us we are as far from a truly Christian disposition as they that are furthest dead lumps in the womb of the Church void of the spirit of Christ unworthy to be reckoned in the mystical body of Christ Secondly Vse 2 let us therefore make conscience of this duty let us never cease to commend unto the Lord his afflicted flock his peeled and persecuted people We ought to lay down our lives for them if God should call us thereunto and shall we be backward to lend them our prayers Is it likely we would spend our blood to do them good for who we will not spend a few tears a little breath a few hearty desires and affectionate suits which we may do without hurt If the Jews in captivity must pray for the peace of heathenish Babylon how much more should the Israel of God for Jerusalem the City of God Is not the Christian Church the Spouse of Christ if we can see Christs own Spouse despightfully used trampled upon wounded and not be troubled not speak a good word for her how dare we say the love of Christ dwelleth in us The Lord no dobut hath just reasons within himself why as yet he sendeth not inlargement and deliverance to his Church but this freeth not them from blame who seeming and calliing themselves the Churches children pray not at all or very coldly for the prosperity of their mother Nay I will say boldly this denying to help the Church against the enemy though they never conspired with the enemy makes them guilty in Gods sight of the Churches desolation as sure as he that looks on while a true man is rob'd and murthered and calls not for aid is accessary to the murther Wherefore let us now begin if hither to we have been supine and careless and continue to be importunate petitioners for the faithful in misery oh let us double our importunity if it be possible giving the Lord no rest till
a Grammarian to speak incongruously a Musitian to play or sing unskilfully how great a shame is it in the sight of God and his holy Angels for one to profess and make shew of Christianity and yet so grosly to fail in observing and obeying the rules of it that his own works condemn him in the gate What a shame is it lastly that those who by their lives ought to condemn the unclean world as Noah did by his obedience and all ought who hope to be assessors or benchers with Christ in judging the world should give the world just cause to condemn their lives I would gladly take off mine hand and make an end but the point holdeth me as if it were loth to leave you till you were perswaded I befeech you set your hearts to all these words which I testifie unto you this day and let them sink down into your ears yea into your souls Let your conversation be such as becometh the Gospel of Christ walk worthy of God who hath called you to his Kingdom and glory that you may by a real demonstration of the power of Religion stop the mouths of foolish and ignorant men who would be barking against Religion by practise and expressions of holiness muzzle or make ashamed the slanderous brood of Antichrist who charge us to deny or contemn inherent holiness Solomon said once Goe to the Pismire so say I Go the little Bees consider their ways and be ashamed of irregular lives of ill composed manners when you see their little cels or hony-combs so artificially and accuratly framed Consider remember often that your Christian calling calls for requires great circumspection watchfulness great purity and uprightness See you not how careful some Men are when they walk or ride in a fair new suit to keep it from spotting So must you your heavenly vocation Speak do nothing but that which beseems your calling and you shall not easily offend in word or work What shall I say no more but this let 's either be such indeed as our names import and report to others or else cast away the names and call our sesves from the masters we serve and the Lord grant that whosoever heareth or readeth may be perswaded or this doctriue may put a sting into his conscience never giving him rest till he resolve to lead the life of a Christian And so I pass on to The third instruction A Christians walking worthy of his calling is from God All ability in believers to grace and adorn their profession is Gods gift Therefore doth the Apostle beg this grace at the hands of God for the Thessalonians And there is good reason for it First no man is of himself sufficient to think much Iess to accomplish that which is good This that great Apostle who was taken up into the third heaven confesseth and confirmeth in himself therefore all the sufficiency of the faithful must needs be from that Father of lights from whom descendeth every good and perfect gift Secondly God gives the first grace whereby they begin both to deny ungodliness to renounce all that spiritual uncleanness of sin which is contrary to their calling and to do those good works to which they are called to bring forth new fruits of holiness and righteousness a greeable to their new calling Thirdly he continues and confirms this grace or gracious work by a subsequent upholds them in their integrity stablisheth their hearts in holiness gives wisdom to espie and shun the snares of the tempter Delivers from every evil work and consequently preserves from shameful fals disgracing their calling waters them as a garden that they may be fruitful in good works which are a comely ornament to their profession Lastly he limiteth or restraineth their adversaries spiritual corporal whether solliciting to defection from the faith or tempting to sin in conversation suffers them not to assault his children when where with what weapons with what force and fury they would or else ministreth strength to withstand and overcome them Now he that curbs or puts to flight the enemies which would draw us to dishonourable acts must needs be the cause of our honourable standing in the day of battel and consequently of our winning credit to our calling First then hast thou escaped many dangerous pit-falls and quick-sands in which others have been overthrown many foul sins of youth of age which have foiled others and defiled both them and their profession Hast thou as a brave Souldier of Jesus Christ warded or repelled those blows of temptation which have brought others on their on knees or driven them from their station Hast thou purchased the name and repute of a worthy Christian by a godly harmless meek sober peaceable conversation gained honour not only to thy self but to the general calling of Christianity and so sent abroad the smell of the ointment of thy graces that others have been thereby induced to speak honourably of Religion for thy sake Be not proud of it its Gods work in thee ascribe the glory of it wholly to him who keeps back his children from evil and confirms them in good without whom we have no stedfastness no power to live well or hold out in good courses but should certainly after we have begun in the spirit end in the flesh It s truly said of an Enemy the least temptation if God forsake us and suffer the Devil to work as powerfully as he can will be intolerable invincible Secondly Vse 2 Dost thou desire to honour thy Christian calling by walking as beseems the Gospel Do for thy self what Paul did for his Thessalonians send every day post to the Court of heaven none other but thine own heart on the winged horse of Prayer Spread thy petition as Hezek his letter before the Lord say unto him Lord as thou hast made me partaker make me also worthy of the heavenly calling give grace that whiles I live I may shew such behaviour as is sitting the honourable condition to which thou hast brought me Let me die rather than I should admit or commit any thing which might impair the reputation of Religion and cause Christianity to find worse entertainment in the world Guide me therefore by thy counsel till thou receive me to glory hold me by thy right hand strengthen me with thine own might turn from me shame and contempt order my steps in thy word and let no iniquity have dominion over thy servant keep my spirit ever waking and watchful against sin stablish my heart in thy fear my feet in the way of thy precepts enable me to continue holy and faithful unto death and lead me in the way everlasting to the land of righteousness This is the way to obtain this excellent grace and he that perseveres earnestly begging it adding thereunto holy endeavours making the matter of his prayer the matter of his practise shall be preserved from opprobrious evils The second petition of Paul followeth wherein such things are
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 bountiful Father and Master Rich to all that call upon him 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 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 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 Psâ—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 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 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 Vse 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 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 peble-stones or should you see a Merchant undertake a long painful perillous â—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 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
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
and are upholden by the word of his power he gives unto every Man that comes into the World a reasonable soul he quickens sanctifies the elect Feeds them with his own flesh and bloud 1 Cor. 1.2 2 Co. 5.17 preserveth stablisheth enableth to every good word and work holds them in his hand supports them by his grace as the High Priest the names of Israel on his shoulders without him we have nothing can do nothing would return to nothing Therefore nothing is more meet than that Christians should wholly addict themselves to his glory Secondly Reas 2 consider the several relations of Christ unto Christians Is he not their Husband Must not all Wives give honour to their Husbands Is he not their King yea the King of glory are not subjects bound to honour their King Is he not their Lord and Master ought nor servants to count their masters worthy all honour Lastly he is their dear Redeemer who willingly disrobed and emptied himself of his regal glory and put on the homely mantle of humane flesh that he might ransom them with the price of his own bloud Therefore they owe themselves wholly to him and stand obliged to glorifie him in soul and body whose they are both in soul and body For to this end saith the Apostle Christ died for them 1 Co. 6.20 that they should not henceforth live to themselves but to him that died for them Hence the living Creatures are brought in saying with a loud voice worthy is the Lamb that was slain to receive honour glory and blessing Thirdly Reas 3 It s no small honour which through Christ is already put upon them and from Christ they expect far greater in the next life They are now partakers of a glorious adoption a glorious shining righteousness glorious graces glorious joys they are called to glory and wait for a richly glorious inheritance an eternal weight of glory to be conferred upon them by Christ Now shall not those that have and look to receive so great glory from Christ endeavour so to live as Christ may have glory from them But alas Vse 1 how few will be able to stand if they be judged by this doctrine How many who call themselves Christians will be found lighter than vanity liars against the truth First many propound to themselves no other end of living here but hoording up riches building their nests on high serving their bellies wallowing in pleasures enjoying honours The glory of Christ their consciences being witnesses is no more thought on or remembred than if Christ had never bin of all other things this hath never troubled their heads Wel if Christ had ever visited these men with the light of life and by his spirit sent joyful tidings of salvation to their spirits it would be otherwise with them Never did man truly know Christ and what Christ hath done for his soul but was much taken up and transported in musing devising desiring to glorifie him Be not deceived if the Lords honour be a stranger in your minds memories intentions endeavours you are in darkness till this present and cannot be assured to your comfort that you have part in the rademption which is in Christ Jesus Secondly do not many live as if they had been made or born to the dishonour of Christ As 1. our idolaters who more stupid than the old Egyptians give the glory of Christ to creatures to their own works to the works of the Painter Carver Baker I fear these grand thieves are long since past shame and grace too Therefore the Lord Jesus requires at their hands the restitution of that honour which most sacrilegiously contrary to his crown and dignity they have robb'd him of 2 Our prophane swearers who tear the glorious name of Christ or ross his Titles unreverently in their Mouths these honour him as the Jews did when they spitted on him 3. All contemners of Christs ordinances and servants who shall one day find that whatsoever is done to things or persons bearing his Name Jesus Christ will take it and revenge it as done to himself 4. All wicked livers whose ungodly works cause that worthy Name by which we are called Jam. 2.7 to be blasphemed in the world We shall sometimes hear them detest and curse both Turk and Pope for persecuting it with the sword when themselves like arrant hypocrites in whom the love of Christ dwelleth not tread it under foot by their cursed and most abominable licentioasness Secondly Vse 2 Let all the Lords people study in all things and by all means to glorifie Christ Jesus Let his honour be dearer to us than all things For this cause were we redeemed †Is 43.21 called quickened that we should shew forth his praise lâ—â—e to his glory Do not masters â—â—ok their servants should be a credit to them The Angels of Heaven have no more noble imployment than to serve and honour the Son of God The Father hath committed to the Son the government of all things That all men might honour the Son as they honour the Father Joh. 5.23 If any desire direction for the practice of this most necessary lesson know that we must glorifie the Name of Christ both inwardly and outwarly Inwardly in spirit and affection 1. By stirring up and cherishing in our minds honourable thoughts of Christ an high esteem of him and his excellency of that incomparable goodness and power which he sheweth in leading us to salvation 2. By believing against hope and reaâ—on trusting on his grace and casting our selves wholly upon him in want of feeling and when all things seem to be against us 3. By intending his honour in every thing making it the mark at which we shoot and if we cannot be so happy as at all times to find that this is the end which before every action first comes to our minds and sensibly moves our wills yet must we strive to find in our selves after the action an high prizing and earnest thirsting after his glory far above all our own good temporal and eternal 4 By grieving heartily to see or hear him dishonoured by false worshippers false teachers carnal Christians 5. By often calling upon our hearts to admire and rejoyce in him more than all other things Outwardly both in word and work In word 1. By ascribing the whole glory of our salvation to him only 2. Speaking of him and using all his Names and Titles with such reverence as beseems so great a Lord. 3. Continual praising him for his mercy and truth towards us for the things he hath wrought daily worketh and will hereafter work for us speaking much good of him before others telling them what a wise powerful bountiful Lord we serve 4. Confessing him boldly before the sons of Men vindicating and maintaining by our Apologies his cause and truth when they are opposed and spoken against In work and conversation 1. By submitting our selves to the direction of his word in all things