Totum Hominis: OR THE WHOLE DUTY OF A CHRISTIAN Consisting in Faith and good Life. Abridged in certain Sermons expounding PAVL'S Prayer for the Thessalonians, Epist. 2. Chap. 1. Vers. 11, 12. By the late Reverend and Worthy Mr. SAMVEL WALES Minister of the Gospel at Morley in Yorkshire. 1627. The Second Edition. With the occasion of Reprinting it: AS ALSO A Prefatory Epistle from the Lord WHARTON and Sir THOMAS WHARTON his Brother to their Children.  
LONDON, Printed by T. B. for Benjamin Alsop, at the Angel and Bible in the Poultry over against the Counter, 1681.   

THe Reader is to take notice of the Providence, by which the ensuing Treatise, and the Epistle before it came to be reprinted so many years after the first Impression, and the Reason thereof, which was as followeth. The Lord Wharton in Sept. 1674, being at Leedes, and looking on the Pictures in the room, where he dined, among the rest there was one of Mr. Wales the Author of both: A Gentleman there present spoke highly in his commendation, he having been a neighbouring Minister in those parts of great worth and esteem, and said he, he dedicated a Book to your Lordship, which I think I have in my Closet; my Lord not remembering any thing of the said Book or Epistle, was desirous to see it, and finding in the ●●●●●le so honourable a character of his Lordship's Father, he begged the said book. Afterwards finding also the Treatise itself so useful, he communicated the same to his only Brother Sir Thomas Wharton, who both of them thought fit to cause the said Treatise and Epistle to be reprinted, both in respect of the memory of their ever honoured Father, and for the usefulness of the Treatise itself: and they also thought fit to add a few lines of their own to their Children, collecting from that word in the Epistle of the worthy and reverend Author, That the Domestical Precedent of such a Father was for Admonition and Instruction of the said Lord Wharton, that surely it was, and they hope and pray it may be no less admonishing and instructive to all those who come but of the loins of the same holy and worthy Progenitor.   

PHILIP Lord WHARTON, and Sir THOMAS WHARTON, his only Brother, wish Grace and Peace unto their Children, and their children's Children from God the Father, and our Lord Jesus Christ, through the Sanctification of the Holy Ghost.  
Dear Children,  
YOU have been acquainted with the Original of the ensuing Discourse, and the occasion of its Revival at this time: Your especial concernment in it is from the Character and Account given of the Life and Death of your Grandfather (our Father) in the Epistle Dedicatory prefixed unto it: and although we had not the advantage of knowing him ourselves, so as then to have had a sense of the things spoken of him (he being taken away in our tender Age) yet we have a full assurance of the Truth of the Testimony given in the Epistle following unto his Zeal, Wisdom, and Piety.  
The known Reputation and Integrity of the Reverend Author of that Epistle, with the time of his Writing of it, being after the Death of our Father, and its Direction to one of us, than a Child, from whom he could expect no Countenance, nor Reward, do exempt his Testimony from the common Condition of such Epistles and Dedications, even when Written by other good men.  
On this Account we do in the first place commend the Treatise itself unto your diligent perusal, and do leave it as a pledge of our concernment for you in the things contained therein. For being not designed, nor contrived by us, nor the Author for any such end, the Tender of it being made unto you from that hand of Providence, whereof ye have heard, it ought to be had of you in especial regard.  
It is a Treasure in, and unto a Family, to have such a Person as your Grandfather is here truly represented to have been on the Roll of its Progenitors: And we have been taught, that where Sovereign Grace hath made an entrance into any Family, especially in a principal Root of it, it doth not utterly forsake that Family, at least in some of its branches, unless the Covenant, whereby it is administered, be generally neglected or refused.  
On this Occasion it is not improper for us to add, what we each of us know, and can with much comfort Witness of the holy and exemplary Lives and Conversations of our dear Mother, and of each of our Wives from whom ye have respectively issued, on which Account, as the Apostle said of Timothy, that he called to remembrance the unfeigned Faith that dwelled in his Grandmother Lois, and his Mother Eunice, we can truly say the like of your Grandmother, and respective Mothers; and we should rejoice in nothing more, than with the like Confidence to add with the same Apostle concerning you all, that we are persuaded the same Faith dwells in you also, as we hope we can say of some of you.  
It becomes not us to speak any thing unto you of ourselves, nor of our endeavours to transmit this Privilege unforfeited unto you? It is sufficient for us, which we must abide by, that, we have not been wanting in any means of Instruction, which we thought might conduce unto your good and advantage.  
You that are our own Children immediately are most of you in that State, for Age and understanding, as wherein you must answer for yourselves: We therefore leave it in charge with you, that there be not an Intercision of the Administration of the privilege and grace of God's Covenant in, and towards our Family by your Default.  
Your Lot is fallen into Times of great Advantage on the account of the Light of the Knowledge of the Gospel, and of great Disadvantage from the abounding of various Temptations in them; it requires more than ordinary Diligence so to deport yourselves; that you neither suffer for abused mercies, nor fall into a Course of sin upon urgent opportunities.  
Remember also in point of Honour and Interest that no Families are more contemptible in the World, than those, who degenerate from pious Ancestors; for in that case it is, which God himself hath given that express Rule, They that honour me I will honour, and they that despise me shall be lightly esteemed.  
It is but a little while, that we shall be present with you, neither have we much more to do for your advantage, than we have done: Our principal Design now is, to leave an abiding sense with you of this our present Advice. We are not altogether ignorant of what hath been said by others, and of what yet may be said in the way of Advice to Children by Parents, who have a Care of their Temporal and Eternal good. The substance of all that can be spoken in this Case is comprised in the last words of David to Solomon his Son; And thou, Solomon, my Son, know thou the God of thy Father, and serve him with a perfect heart, and a willing mind, for the Lord searcheth all hearts, and understandeth all the Imaginations of the thoughts: if thou seek him he will be found of thee, but if thou forsake him, he will cast thee off for ever. While Solomon followed this advice, it was his Wisdom and Honour, and when he forsook it, it was his Ruin: Nor will they have any better Success, who under the like Admonition in their Circumstances do follow his example in his miscarriages.  
We could use many words with you unto the same purpose, not without Hope, that, although in themselves they should not be more forcible than the words of others, yet with you they would be more effectual, and prevalent, because they are ours. But our present design is only to recommend unto your perusal the ensuing small Treatise, which in its Original and Revival was directed by Divine Providence to the one of us, and thereby to be an Admonition, and means of Instruction unto the whole Family.  
You will not find in it those Allurements of Style and Language, which some in this Age do strive to adorn their Writings with about things Divine. It is the Subject matter of this Book, and upon the account of your special concernment in it, we propose to your Consideration, and that as declared without Rhetorical Ornaments; yet with that Gravity of Speech, and Evidence of Truth, so as to recommend it unto the minds of those, who are sober and modest, and to vindicate it from the contempt of any.  
It doth not belong unto us to pass our Judgement upon, or give a Recommendation unto the particular matters insisted on, it is sufficient unto us, that we are satisfied, that in the whole it may be exceeding useful unto your Souls, as to their Direction in the ordering of your ways with respect unto the Will of God. We could not therefore content ourselves without the Discharge of our Duty, and shall pray for a blessing upon it unto your Advantage, when we shall be here no more.   

TO THE RIGHT HONOURABLE, PHILIP LORD WHARTON, Grace and Glory.  
Right Honourable:  
REmarkable is that passage in the History of Nehemiah: when the poorer sort of the Tekoites laboured stoutly in repairing the Walls of Jerusalem, their Nobles put not their Necks to the work of their Lord. 
Nehem 3.5.  By which we are plainly taught, that when God commandeth, Nobles are no less straight bound to obedience, than inferior persons. Indeed as godliness is profitable unto all things, so the power and practice of Godliness is necessary for all persons of all degrees. The great men of the earth, yea those that are mounted on the highest stair of earthly Majesty, must not think it any disparagement to labour for understanding of the Mysteries of Religion, & to exercise the duties of piety: their places cannot privilege them, their affairs may not excuse them from works of this nature, 
Dut. 17. ●. Psal. ● 1.2, & ●8. 11. & ●1. & 72. ●. 11.  For first, as there is but one God, and one Kingdom of Heaven, so there is but one way leading to that Heaven, which is the way of holiness and righteousness. Whence it follows that the sons of Nobles are no more exempted from the necessity of hearing, reading, confessing, praying, fasting, holy conference, watching over their own ways, and the ways of their houses, and such pious exercises which are main duties, means and helps of holiness, than the poorest man in the world, that if they leave the care of these things to the poorer sort, they shall leave Heaven to them also, and be turned into Topheth, while the poor take the Kingdom by violence. Secondly, the mightiest are but Gods tenants, farmers, stewards, vassals, vassals as well as the meanest, they hold of him whatsoever they have, to their very breath, by homage they so depend upon him, that they cannot subsist one moment without him, their greatness as well as their being is from him, a gift of his providence (for promotion cometh neither from the East, nor from the West, nor from the South, but from God the Judge, who putteth down one, and setteth up another) therefore they own as much love, 
Psal. 75. ●, 7. & ● 13.8. Dan. 4.17.  reverence, thankfulness, obedience to their Creator as others, that is in a word, they ought to be as religious as others. 
Gal. 3.28. Col. 3.11.  For in the spiritual Kingdom of Christ there is not (nor shall there be in the day of wrath, and before the glorious Tribunal of Christ's) any difference betwixt the Prince and the Peasant. Thirdly, Religion and Piety, bringing to Communion with God, and participation of the spiritual sonship, and the divine Nature, ennobles Nobility, sets a Crown upon Earthly Dignity, makes greatness truly honourable: whereas the most glorious greatness without true godliness and goodness, is not only vanity, but baseness in the sight of God, despised therefore by holy Moses (for can any thing be more base, than to command many, and yet willingly to serve the Devil, the worst Master, the vilest Tyrant in the World? besides that in Scripture, not the great but the good, not the high but the holy, are styled the precious, excellent, glorious ones, God's Jewels, worthy persons, Temples of the living God in whom he walks and dwells, Kings born of God, brethren of Christ, the King of Kings, dwelling in Heaven, etc.) and will end in shame and misery, as many testimonies and examples in God's word prove abundantly? Fourthly, where much is given, much is required; where God sows liberally, he looks to reap accordingly. Now great men are most indebted to God's liberality, their heads are anointed with Oil, their cup runs over, they are fed with the finest of the wheat, and satisfied with honey out of the Rock, they enjoy the most precious and delicate portions of the world, and suck the sweetest marrow of God's temporal bounty, they have, or may have if they be not wanting to themselves, better means and more time of building up themselves in godliness, than others. Therefore they have no cloak for their sin yea double guilt lies upon their souls, if receiving most wages, they give the Lord lest glory, least faithful service. They that having most allurements and helps to be good, will not be good, shall be deepest in Hell. Fifthly, fewest great ones are called to grace, as few first born, named in Scripture were vouchsafed the adoption of sons (God delighting to slain the pride of Man's glory, and to spoil him of all matter of boasting, all occasion of putting confidence in carnal privileges) and its harder for great men to be saved, than others; because there are most and strongest bars to keep them from conversion, they are most hardly brought to empty themselves by self-denial, poverty of spirit, mortification, contempt of the world, that they may be fit to enter in at the straight gate, they are exposed to most & greatest temptations and spiritual dangers, as the tall Cedars to strongest blasts, Satan hath many more advantages against them, than meaner persons, they are most subject to be poisoned with pleasures, puffed up with pride, surfeit of prosperity, let lose the reigns to all injustice, violence, cruelty; in a word, to break the bonds of all discipline, promise to themselves impunity, and become incorrigible (while they pour out themselves to all licentiousness) because few dare freely reprove them: (hence, no doubt, sprung that Dutch Proverb, which must be taken with a corn of salt, Princes in Heaven are as scarce as Venison in poor men's Kitchens) therefore they have need to be extraordinary careful of their salvation, and guarded with double diligence, watchfulness, zeal in all religious duties. Lastly, their lives are very exemplary, obvious to public inspection and imitation, many eyes are fixed upon them, their actions are powerful to command, effectual to corrupt inferiors, who are too ready to follow and conform to their courses, and think, if great men live wickedly, they may do the same by authority, Satanknoweth, that by their exorbitances they not only lose their own souls, but draw much company with them to perdition, Examples even of greatest Princes, Kings, Emperors further confirming this point are not wanting. David, though entangled in many wars, besides other encumbrances and employments not a few, spent no small time in communing with God and his own heart, as appears by this, that 140 of the Psalms in probability are of his penning and composing. King Josiah in the vl year (not of his life, as some mistake, but) of his reign, that is in the sixteenth of his life, began to seek after the God of David his father, that is to give himself to the private study of piety; to reading, prayer, and such like exercises. Who more devout than Daniel and Nehemiah, two great Courtiers and Governors? Constantine the Great, besides reading and praying with his family, did every day at set times shut himself in his closet, and there converse with God by solitary Prayer. Alfred King of England spent eight hours (the third part) of every natural day in prayer, study, and writing. These things I have thus discoursed, that your Lordship may see and others acknowledge, I do not without cause offer to your hands and eyes a Treatise, wherein the two main parts of religion, faith and good life, are explained and urged. It pleased your Noble Father, while yet he dwelled in the land of the living, to vouchsafe me, the meanest of God's messengers, that gracious respect, which I could never have expected from so honourable a personage; and your Honour also, in those times to take notice of me. The remembrance of those things hath emboldened me to this Dedication, which otherwise I should never have presumed to attempt. Wherein the Searcher of hearts knoweth I seek and aim at nothing else, but the honouring of his memory who now sleepeth in the Lord, and stirring up your tender mind to the imitation of his virtues. What honest heart ever knew him and did not lament his departure as a public loss, or say, this world which now wants him, was unworthy of him? He was a professed enemy of Popery and Profaneness, a true friend and favourer of all godly and painful teachers, without exception or partiality, receiving their persons and doctrine with such gladness and singular reverence, as I must needs say to me was , and in persons of his rank is rarely seen, ready at all times by his authority, speech, letter to help and encourage them in their holy function? What shall I say of his supported life in the slippery time of youth, his religious care of constant frequenting God's house, not only twice on the Lord's day, but ordinarily on Lecture days, and preparing himself for the use of the Lords Supper, his sincere affection to the holy ways of the Lord, and all that walk in the same, which to any observant eye appeared by many not obscure signs and testimonies? I shall comprehend all if I do but say, by profane great ones, who openly reverenced him, he was secretly twitted for Preciseness and Puritanism. And could the Epilogue of such a life, be any other but a blessed death? Though his sickness was violent, yet how sweetly he comforted himself in the Lord, and having foretold the day of his death rejoiced in spirit from assurance of being with Christ after his dissolution, how graciously, feelingly, powerfully, he poured out his heart in supplication before the Lord, those that were present can witness, and will never forget, and amongst the rest I remember one (an ancient and reverend Minister) who professed to me, that himself was exceedingly affected and refreshed by his prayer, and that he hath seldom heard any Preacher pray more excellently, more divinely. Now (my Lord) why hath the Divine Providence (which doth nothing in vain) sent & set before you such a domestical precedent? Surely, for your admonition and instruction, that you might be warned there by to tread in the same steps, and learn the path of life by example as well as precept. Suffer therefore (I beseech your Honour) the word of exhortation. As God hath made you heir of your father's greatness, so labour to show forth an express image of his graces and godly conversation, and think often you hear his voice thus sounding in your ears (for by his life, being dead, he yet speaketh to you) My son know the God of your father, and serve him with a perfect heart and willing mind,  Macte nova virtute puer, sic itur ad astra, 
By the grace of God I have led you the way, walk as I have walked, that we may meet and enjoy one another in Heaven. Repel with infinite loathing the whisper of those witches, who go about to persuade that (though it's not amiss for Nobles to have a form of godliness, yet) forwardness in Religion is a stain and blemish to Noble blood. Such things are suggested by the father of lies, to rob you of true comfort in this life, and a Crown of glory after death. For I assure your Lordship in the word of truth, as true piety is able to accommodate Noblemen with the best Music (peace of Conscience) the best Counsellor (the wisdom which is from above) the fairest and strongest house (God's protection) the best weapons, defensive, offensive faith and the spirit of prayer) the best attendants (Gods holy Angels) so it will wonderfully adorn and beautify all other excellencies, purchase them more true honour than an external accomplishment, even the honour that cometh from God only, a place and a Name better than of Dukes, Earls, Lords, an everlasting name, that shall never be cut off, and at last put them into the possession of immortality, and eternal life. The father of mercies enrich with all blessings of heaven and earth, the noble and virtuous Lady Philadelphia your mother, keep your Honour from every evil now and ever, season and govern your young years by his holy spirit, that 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 Trial 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 recompense 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 ease and refreshment to them who are now hated and vexed for Christ's sake. And to the end this comfort might sink more deeply and stick more firmly, he digresseth a little into a description of Christ's 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 practice 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, etc.]  
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 your 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 public. 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 desire the good of their sons and daughters?  
Secondly, Their Prayers may greatly help and advantage the People, 1. By diverting threatened and imminent, or removing already inflicted and incumbent Plagues. Moses standing in the 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 Prophet is restored. Two heavy Judgements showed 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, etc. 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 rejoicing.  
First then, many are worthy to be reproved. Some are so full of Satan, that if any of their hearers do but cross or displease them, they break out 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 pouring out spiritual prayers. Many utter words of prayer in public, who are dumb at home all the week long, and trouble not the Lord with one fervent 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) testify 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 suitors 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 forbidden 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. Can we see our Auditors rotting and stinking in the Graves of their ungracious courses, stumbling (or posting 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 stir 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 ourselves 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 wherein he rejoiceth more than if ten thousand royal diadems, all garnished with precious stones, were set upon his head) if we crave it not of God by fervent prayer?  
Thirdly, Hearers must hence learn to crave the help and comfort of their godly Ministers prayers. I doubt not but they far better for them in their persons, children, estate, travels, sickness, seedtime, 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 prayers of God's 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, entreat 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 remembered, Harken to me you men of Shechem, that God may hearken unto you. If thou wouldst 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 entreated 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 practice of this duty at fit times and seasons. So Solomon's servants are said to stand continually before him: 
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 constant 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 day bread for the day: likewise by the example and practice 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 God's blessing on any thing for our good, we cannot be assured that it shall beprofitable or wholesome to us, we may justly fear we shall be brought to Judgement and condemned for every thing we do, take, or use, because we defile it.  
Fourthly, every day we stand in need of many things, belonging both to temporal and spiritual life. We want much knowledge, wisdom, faith, love, fear, etc. 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 wants supplied, fetcheth from Heaven that blessing by which 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. Now Prayer is a necessary help and prop of a godly life, a good means of quickening, seasoning, well-ordering the heart, of winding it up from Earth to Heaven, and of passing through all the parts and businesses of the day, christianly and purely.  
Lastly, we are every day, yea, every hour subject to many dangers, outward in our bodies, families, estates, inward in our Souls, Satan incessantly watcheth all opportunities to do us a displeasure, to strike us to the heart with some fiery dart, to overthrew our go, lays snares for us in the most lawful things: provocations to sin abound every where: how soon are we distempered, dissetled? how hardly brought into good frame again? Now Prayer is our Hedge fencing us, an excellent Weapon by which we drive back Satan, and overcome the evils within or without which encounter us. Have we not need to be daily armed with such a notable help, that so we may stand fast against temptations, walk safely, and hold fast peace with God?  
This Doctrine, if we descend to application, will first reprove Three sorts: 1. Those that Pray not at all, except in the public Assembly, that rise up and lie down daily without 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 will 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 God's 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 God's fear is not in their hearts, so God is not in their houses (for he dwells 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 gnaws, 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 whether ever they knew the necessity, or felt the sweetness of true Prayer Let us fear, lest if we send for, and entertain Prayer but now and then as a stranger, God be strange to us when we would most gladly be acquainted with him. 3. Those that are fallen from their former Conscience and care of practising private prayer, whoseharts' can tell them they are particularly touched, if I do but say there are some amongst us, who in former times were as forward and servant this way as the best, and are now become as careless of praying as the profane. It's easy to show 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 which they were washed; whence 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 fly 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 cain's, spiritual vagabonds, straying and running further and further from God, till you arrive in the land of eternal horror.  
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 faint not. Resolve with thyself, 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 oftener we come, the more we are welcome, 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 ahve no better success in their Earthly Callings and Affairs? They pray not. Whence that we hear Men complain their Houses are infested 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 our 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 persuading 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 persuasion of him that called them.  
Thus much of the circumstance of time. The second point is the motive or cause which induced and stirred up the Apostle thus to pray, and that was his thirst after the salvation of the Thessalonians, or his earnest desire that they might be glorified among other Believers in the day of Judgement. This is implied in the word [Wherefore] as if he should say, And now to the end you may obtain without fail this rich prize of Heavenly happiness, which I have set before you, and towards which you are already marching, that you may be sharers with the rest of the Saints in that admirable glory (mentioned in the former verse) I pray, etc. Here let it be observed, that though the Apostle knew these Thessalonians were entered into that good way which would certainly lead to life eternal, and assured of their full and future glorification, yet he thinks it behoveful and needful to help them forward by Prayers. Out of the which we may collect two instructions.  First, that the best need helps towards Heaven. 
And no marvel. For;  
First, as Man's final happiness, so the means leading to it are included in God's predestination. He that hath ordained certain Men to salvation, hath ordained that by certain means they shall be brought to the knowledge of it, strengthened in the saith and hope of it, upholden in the way to it. For whomsoever God hath prepared glory (I speak of those that are of ripe age in the Church) to them he hath left and commended his sacred. Word, Pastors and Doctors, Sacraments, Prayer, Watchfulness, Fasting, and the like, with express charge to exercise and attend upon these means, while they abide in this Tabernacle. Now if we did not need these things, God would never have appointed them: he that is most wise, doth nothing in vain, nor cloggeth his Children with unnecessary burdens.  
Secondly, not every one that beginneth well, but he that continueth to the end, shall be saved. No Crown without perseverance, back sliding is the way to perdition. Now the best are prone to turn back from following the Lord, or to faint in the way: For the best 1. have weakness in them; 2. meet with many lets encumbering them. 3. The trade of godliness is difficult, irksome, and grievous to the flesh. True it is, 
Isa. 45.24.  the strength by which they stand, is in and from Christ, but conveyed and ministered unto them by the pipes of holy means and ordinances, which himself hath sanctified to that end. In vain do they look to be kept and strengthened by Christ, who wittingly cast away the means by which his strength should be applied to them. These things being so, who seethe not how necessary it is that they who run well, be helped and undershored by spiritual means?  
Thirdly, Satan hath great wrath against those that are taken out of his hands and translated toward the Kingdom of Christ; he labours busily to entangle them in the old servitude, and bring them back into the former bondage. In regard of this wicked one, therefore they have need to be supported, lest the Dragon cast them down from their good beginnings, and so their latter end be worse than their beginning, of which the Devil would be most glad.  
First then, we see the folly of them discovered and checked; who cry down all means, as being of little or no use to them that are in Christ. I know the Man's Name, who compared one com to Christ, unto a Man that having finished his House, lays aside his Tools. How I pray you (judge in yourselves) can those Men, who deny that Scriptures are either guide or rule to a true Christian, who maintains that Ministers ought not to urge & call for repentance, mortification, holy walking; who dislike repetition of Sermons, judge Family-prayer a thing indifferent, dare travel on the Lord's day without scruple, rest contented with a reading Minister, cast away all Books but the Bible, and say plainly. Commentaries do but misled Men, that Treatises directing to lead a godly life will mar Christians: How, I say, can these think, that means and duties are needful? And doth any Man now expect, that by Arguments drawn out of the Word, I should oppose this new Divinity? shall I spend time in showing how this Opinion fights with the experience and practice of David and Daniel, both of them (though Prophets) most precise observers of holy duties and exercises, and one of them bitterly lamenting the want of public means? How it voideth and breaketh many Scriptures, as, Quench not the Spirit, Despise not Prophesying, Stir up the gift of God in thee, Attend at the posts of wisdom, Keep thy Heart above all keeping, Ponder the path of thy feet, Build yourselves on your most holy faith, Search the Scriptures, Whet these things ou thy Children, Hold fast what you have heard, Watch and Pray, Examine your ways, and almost six hundaed such like places? (unless they will give us new senses of these plain Texts, never before heard of) or last, that it carrieth a too too rank favour of Anabaptism and Familism? No, no, the bitter fruits of such lose conceits in the lives of these new Evangelists, cry aloud that the good Spirit is not the Father of them. Behold here a marvellous policy and stratagem of that many-headed Serpent. The greatest part of the world he holds in a secure and dead condition, wherein they came neither for Christ nor means. When he cannot keep Men from means, he persuades and cunningly prevails with many to rest contented in the naked and powerless use of them, abstracted from Christ, and his quickening Spirit, the Life of means. When this plot succeeds not, he will push Men into the contrary extreme, persuading so to hang upon Christ, as they neglect all means; wherein it seems some of the Corinthians faulted. Oh that these Men would consider that which the Devil knows full well, that they who dare abandon and relinquish the means of maintaining Godliness and a good Conscience, will in time cast off all care of godliness and keeping a good Conscience; and he who dare bid farewell to the means of executing God's predestination, is in danger to fulfil his own reprobation.  
Secondly therefore, let us take heed of setting at naught the gracious helps which God offers and affords for bringing us on in our spiritual Journey. Let us lay hold upon them, and apply them with diligence, public, private ordinary, extraordinary. God could save us without them, but will not. We shall never be so strong as not to need these staves, till we appear perfect before him in his holy Mountain. It's as vile presumption and madness to think our Souls can be in good plight, and our spiritual life continued without them, as to hope for a crop where we never sowed, or strength and life without meat and drink. Do we not see that such Christians as use them most, have most grace? Take heed, say not in thy heart, I am sure I shall never fall, I cannot be taken out of the hands of Christ, therefore these outward duties are not needful for me, the Spirit of grace will make no such conclusions. It's the Devil's Logic, not Gods, which teacheth to reason from the certainty of God's grace to the neglect of our own duty. Thus of the former instruction.  
Our second Lesson from the same ground is, that  Godly men's 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 forward the salvation of their brethren. if this were not so, our Saviour would not have taught us to pray, that God's Kingdom of grace and glory, may come to others, as well as ourselves that others as well as ourselves may know and obey the will of God sincerely, cheerfully, 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 Saviour's prayer for the Jews who crucified him, took effect when so many of them were brought to repentance by Peter's 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 prognostics of perfect salvation, as fuller assurance, comfort in afflictions, spiritual establishment, and the like. Yet here we must know (that we may rightly and sound understand the point) that Prayer is not a cause moving God to save those whom before he did not intent 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 intention or remission) but a condition commanded and required in us, which being fulfilled by us, the Lord hath promised to show 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 recompense, as faithful friends, bountiful benefactors, kind parents, dutiful children, loving yoke-fellows. Lend them many hearty prayers, entreat the Lord ser them, that they may be delivered from this present evil world, their eyes enlightened, their sins pardoned, their hearts parged, 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 poured 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 ourselves, 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 mere 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 them forward with happy speed) towards the Celestial Paradise. How are we friends of God's people, if we deny our helping hand to procure 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 out 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 Church's distress and petition for redress? 
Psal. 74.79, 80.  Daniel and Nehemiah, Courtiers both in great favour with the greatest Monarches in the world at that time, how mournfully and earnestly do they entreat for the church then in misery?  
For, First, Reason 1 they are our fellow-members, parts of the same body: if one member suffer or be diseased, will not the rest sympathise, and seek the best relief for it they can? if the head ache, the stomach want meat, the heart be pained, the arm wounded, the foot gouty? will not the tongue (the souls orator) by speaking, the hand by writing crave supply, or remedy? 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 pitiful and dangerous. They stand as God's soldiers, 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 groan under oppression and wrong: have not these need to be eased and helped by our prayers? they are in the furnace of fiery trial. Have not these need of the cooling comfort of our prayers? if they should quail and start back whom the Lord hath now brought into the open field, for the maintenance of his truth, the enemies would insult, Satan be proud of his victory, God's cause in danger to fall to the ground, and many weak ones be discouraged.  
Thirdly, Reason 3 we may do them much good by our prayers. We may knock their persecutors in the head (it hath been observed, that the faithful fight 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'er long: we are subject to the same things they suffer. Suppose we were out of all reach of gunshot, 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, Use 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 worldly 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 somewhat more particularly. We cannot be ignorant how divers 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 ears, 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 howl, 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 joseph? 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 sauced 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 ourselves, 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, Use 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 whom 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 Christ's own Spouse despitefully 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 enlargement and deliverance to his Church; but this freeth not them from blame, who seeming, and calling themselves the Church's chidrens, 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 God's sight of the Church's desolation, as sure as he that looks on, while a true man is robbed and murdered, and calls not for aid, is accessary to the murder. Wherefore let us now begin (if hitherto 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 he arise, have mercy on Zion, and establish Jerusalem, till he tread down her enemies as straw is trodden for the dunghill, and raise up Carpenters, which may fray, and cast down the horns that have scattered Judah, 
Zech. 1.21  that there may be no more a pricking briar to the house of Israel, nor any grieving thorn of all that are round about them, that they may be no more a prey to the heathen, but dwell safely, and none may make them afraid. Let us often set before our eyes their rueful condition, think how many good things they want, which we enjoy; and how little worthy we are to enjoy what they want; labour to be affected with a tender sense of their miseries, that our hearts melting in compassion, may send forth many zealous prayers, the fruit and benefit whereof, they, whom we never knew, never saw, shall undoubtedly feel and reap in one kind or other.  
The fourth point in order, 
Interpretation.  is the ob●ect of Paul's invocation, the Author of the blessings which are afterwards begged, thus described, [our God] that is, the true God, who generally is the God of the whole world, The Lord of all the earth, 
Zeck. 6.5.  the God of the Spirits of all flesh, peculiarly of his own people. Whence let us observe (omitting all others) only this Instruction.  The Lord is in special sort the God of the faithful, Doctrine. 
The godly and true believers, have God to be theirs in a special manner. He is my God, my Father's God, 
Exod. 15.2.  saith Moses, this God is our God for ever and ever, saith the Psalmist. O Lord, thou art my God, saith the Prophet in the name of the Church. The Lord my God shall come saith Zachary, My God shall supply all your needs, saith the Apostle. And many such places there are through out the Scriptures. For,  
First, Reason 1 he hath selected them out of the world, and separated them from other people to be his peculiar people, and embraceth them with such a love, as he extendeth not to all.  
Secondly, Reason 2 he hath confirmed them to himself, by making with them a covenant of life and peace, wherein he promised to be a Father and Husband to them, removing evils, conferring all good things, in this and the future life. So much is comprised in these few words. I will be their God.  
Thirdly, Reason 3 they choose and avouch him to be their God, to whom they give themselves, and yield all hearty and willing service, duty and obedience, as becomes good children and subjects.  
First, Use 1 this serves to control the sauciness and presumption of wicked men, who being the seed of the old serpent, and children of the wicked one, will needs usurp and intrude into the proper right of the righteous, that is, challenge God to be their God, their Father. It can hardly be told, how dishonourable intolerable a wrong these men offer to the Lord: they most indignly debase his excellent Majesty, making him a favourer, Patron, father of naughtiness the companion of Satan, which is most vile impiety, yea blasphemy, should a known strumpet still in all places be calling the King her Husband; would it not be counted impudence worthy to be severely punished by the judges? Let such hear the Lord himself (if yet they will believe him) forbidding him to be so bold with his Name; What hast thou to do to take my Covenant in thy mouth? Yea, plainly telling tthem to their faces, they are not his people, not under mercy, that he is not their God. It's true, even the vilest men in the world have relation to him, and dependence on him, as a Creator and Conserver: but no man can truly call God his by Covenant, till he find in himself, 1. A sweet mourning in secret, for that he hath done him so much wrong, and still can serve him no better. 2. A sensibleness of his dishonour. 3. An earnest striving to give God his heart in all worship.  
Secondly, Use 2 this Doctrine nay comfort the Godly. Fear not, nor be dismayed thou faithful Christian: if he be thy God, who is the God of salvation and justifier of repentant sinners, thou canst not be condemned; if he be thine, who is greater than all, sin shall not hurt thee, nor Satan pluck thee out of his hands. If God be thine, he will keep and care for thee, thou art sure of consolation in calamity, 
Esa. 43.2, 3.  preservation in perils, supply of all wants, his wisdom shall be thy watch, his providence thy portion, his power thy pillar sustaining thee in heaviest afflictions: If God be thine his promises are thine, all those Texts which declare what God is, or will be to his, are as surely thine as if thy name were expressed in them, his Christ is thine, his kingdom is thine, all are thine. If friends fail as the brooks in summer, kinsfolks grow unkind, and old acquaintance stand afar off like strangers, if parents or dear yoke-fellows take their leave and drop down into the dust of death, if earthly stays and comforts, like riches in Solomon, take themselves to their wings and fly away, grieve not thou as others that have no hope, but sing and exult in spirit; seeing God, who is instead of all things, remaineth thy God for ever and ever. Rejoice in the Lord, ye righteous, and be thankful for your happiness; for blessed are the people whose God is Jehovah. This is indeed true felicity to him that hath God for his God, no good shall be wanting, no evil mortal, nothing can make him miserable.  
Thirdly, Use 3 the faithful are here instructed, 1. To rest on the Lord with full confidence of heart, to appropriate him particularly to themselves, boldly to challenge an interest in him. When God hath pleased of his rich grace to become mine, giving himself to me, how can it be presumption to make claim to him as mine, and say as holy ones have ever said, The Lord is my God; from this hold (which indeed is the foundation of all our comfort) the Devil and the Pope would drive us; but we must maintain our title, and never suffer ourselves to be beaten from it, especially in the evil day in distresses and agonies of conscience, imitating our Lord and Master, who when his Father's hand so pressed him; that to his own feeling he had forsaken him, yet cried, My God my God, why hast thou sorsaken me? 2. To go boldly to him in prayer, seeking and ask of him all things needful: speak to him with confidence of acceptance and audience: if he be our God, he will deny us nothing. Should we fear being welcome to our own? I am the Lord their God, and will hear them, saith God in the Prophet Zachary. 3. With erect and undismayed spirits to profess and confess his name before the sons of men. If we call him ours, and here the Apostle tells us, he is not ashamed to be so called, 
Heb. 11 2●.  shall we be ashamed of him, deny him in the world? if we do, are we not well worthy to have our liveries taken from us, and to be turned out of his service, or discarded in the day of his glorious appearing? 4. To be careful of honouring, pleasing, obeying him, Ye shall do my judgements (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 thyself 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 ways 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 thyself, other Lords have dominion over thee, the God that formeth thee, hast thou rejected; for no man can serve two masters.  
Lastly, Use 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, etc. whereof the first is principal the other subordinate, a means conducing and subservient to the former. Let us begin with the former; and first seek out the sense of the words, 
Interpretaiton.  By calling, many understand the glory of God's kingdom, to which the faithful are called. I see no need of flying to so far-fetched a Metorymya, we may well enough take it in the usual sense; either for that gracious and saving benefit of God bestowed on the Elect, which commonly we call effectual calling, or for the state and profession of Christianity, to which they are brought by Gods calling them out of their natural condition; and then the meaning of the other words will be this. We pray, that the Lord will enable you to walk, as becometh those that are 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 of 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 he had said, though you have received a good portion of God's grace, unless he continue to be your strength, and stay, you will fall to such courses, as are unworthy your holy calling. 
Sam. 12.14.  David a Prophet, endued with a large measure of the spirit of sanctification, how did he discredit his religion, by his adultery, murder, counterfeit madness? Peter an Apostle, by lying, swearing, and forswearing, before the enemies of Christ, and by dissembling at Antioch? The like may be said of Noah, Jonah, Samson, 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 Apostasy, 
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 Abraham's bosom.  
Reasons of this Doctrine, Reason 1 may be drawn, First, from the relics 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 Satan's 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 God's 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 policy 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 joints and knees feeble, may easily slip and fall into the mire; so the best Christians being attended with infirmity, whilst they are strangers on earth, are in danger by falling to shame their calling, further than they are supported by God.  
The point thus confirmed, serveth further to admonish the godly of three things.  
First, Use 1 to take notice of our great frailty. Alas, silly weaklings are we, unstable as water, reeds shaken with the wind, if the rock of Israel be not our arm every morning; 
Esa. 33.2.  unable to stand against the left blast of Satan's mouth, the smallest puff of worldly troubles, ready enough, if left to ourselves, to fall as foully, as fearfully, as ever did any, and so cause the Church of God, the religion of God, the calling of Chrstianity to be reproached; the best of us, the strongest amongst us, had we no better keepers than ourselves, would sin like Peter, David, Solomon, Manasses, yea become Judasses', Demasses, alexander's, terrestrial Devils; he that believes not this of himself, is blind and knows not himself. See what small cause we have to be conceited, and confident of our own strength.  
Secondly, Use 2 to fear continually, to be jealous and suspicious of our felves in regard of our great weakness, and with all careful and curious circumspection, to watch over ourselves, that we be not supplanted by sin. Blessed is he that in this sort feareth always; had Peter feared his own infirmity, he had not strayed so grievously. No man is nearer downfall, than he that is furthest from doubting himself. Had we a child, or servant whom we knew desperately bend to hurt himself, or some other, or else in danger, either by reason of some disease to fall into fire and water, or of a bad disposition, to play some lewd, shameful prank, whereby our house might be discredited, would we not still have an eye to him, and command our folks to watch him at every end? the case is our own; our own traitorous hearts conspire against us night and day to work us woe, to lay us naked before the world, like Noah uncovered in his tent, to seduce us into the dirty-paths of sin, that when we have stained our garments, we may be the laughing stock of Devils and wicked men. Oh look we to ourselves that we be not deceived by such a cozening companion: no vigilancy can be too great, in observing and taking heed of this thief, this murderer.  
Thirdly, not to insult over, Use 3 nor to be censorious in judging Christians for their falls. Seest thou one that calls on the name of Christ, do this or that unbeseeming his profession? do not presently condemn him for an hypocrite, nor cease to acknowledge him for a brother, but rather support him in love, and the spirit of meekness, considering thyself, lest thou also be tempted; remembering that thyself, though as famous for faith and sanctity, as any of these Thessalonians, art in danger to do as much, yea more, if the Lord do not lead thee in his truth and righteousness. But let no man mistake me, or deceive himself; I speak of one, who failing in some particular act, is for the main, undefiled in his way; not of a man that follows sin as a trade, and after illumination and admonition, purposeth to go on still in his trespasses. We may as lawfully and certainly judge such an one to be de presenti, a slave of the Devil, one far off the kingdom of God, as call that a crabtree, which beareth crabs or a thorn; which bringeth the fruits of a thorn.  
The second instruction is, Doct. 2 The godly must by all means grace their calling.  
Christian's must so demean themselves both in peace and trouble, as they may honour and credit the Christian-name and profession. For Paul's prayer includes the Thessalonians duty, as if he should say, we knowing and considering, that this is a main thing chief to be looked unto, by you that are believers, worthy the labour of your lives, do constantly beg for you at the hands of God this grace, that he would make you worthy of this calling. The Ephesians are exhorted, to walk worthy of the vocation wherewith they are called. Timothy must teach women to carry themselves, as becometh those that profess godliness. And good reason. For,  
First, Reason 41 in so doing they honour the holy name of God, by causing the doctrine and religion of God to be well-thought and well-spoken of. Whereas by staining their profession, they blemish the glorious name of God. For they open the mouths of the profane, to blame and blaspheme religion, to rail against and curse the Gospel; which things must needs redound to his dishonour: Hence the Lord complaineth of the Jews, that by their idolatrous marriages, they had profaned his holiness, and again, for that they had made his name to be profaned among the Gentiles by their wicked lives. Indeed the doctrine is holy and good, and no way to be charged with the faults of the persons, yet the men of the world judge of the doctrine, the worth and sweetness whereof they know not, by the works and fruits which they see and know; and conclude there is no such holiness, goodness, power in God's School, because no more appears in their lives. Therefore the Apostle would have young women obedient to their own husbands, that the word of God be not blasphemed, and servants faithful to their masters, that they may adorn the doctrine of God our Saviour. See Tit. 2.5, 10. 1 Tim. 6.1.  
Secondly, Reason 2 hereby they may further the conversion of the uncalled. How is that, may some say? I answer, when they shall evidently see, what a broad difference there is betwixt their own lives, and the lives of the godly, they may by God's blessing be convinced, that they are out of the way of life. When their experience shall teach them, that in those whom they have often reviled and condemned, nothing is found worthy to be blamed, they may be brought to feel shame and self-condemning accusation in their own consciences: when they behold such worthy fruits of religion in the lives of others, as even they that will not be good, cannot but commend and admire; they be drawn to some liking of religion, alured to look into it, to inquire and hearken after it, to be acquainted with those that teach and profess it, till at length they be taken in God's net. Whereas by blemishing their profession, they hinder the salvation of others, hearten and harden the wicked in rebellious courses, in hatred or dislike of God's truth (who think they have good cause to hate it, seeing it produceth no better effects in those that follow it) and so drives them further from grace and God's kingdom.  
Thirdly, Reason 3 justice and gratitude requires it. For this calling is honourable, and honoureth us: it makes us of God's household, children of God and the Church, members of the Son of God, setteth before us a kingdom, a crown of erernal glory as the prize for which, the goal to which we must run. Is not this a great dignity? Is not this so worthy a calling, worthy honouring? are we not guilty of horrible unthankfulness, unrighteousness, if we do not honour it all we are able?  
Before we come to application, Quest. it shall not be amiss, for further explication of the point, to answer one question, how do Christians honour or dishonour their calling?  
Sundry ways; Answ. but these are the principal.  
1. They honour it by growing up to an holy dexterity and skilfulness in the trade of Christianity: when they so receive the word, as they increase in knowledge and holiness, labour still more and more to abound and excel in spiritual understanding, maturity of judgement, power and ability to subdue evil and do good. Contrariwise, they disgrace Christianity by nonproficiency, when after much teaching they continue silly punies, babish, ignorant, sticking and stumbling in the very grounds and easiest points of religion, ever learning, and never attaining to any solid, distinct, orderly knowledge of Divinity.  
2. They honour it by steadfast persisting in the holy doctrine they have received against all contrary blasts of vain mouths, when they are so rooted and grounded in the truth, that they are able to stand firm and unmoveable against the enticing words of corrupt Teachers, yea to try their spirits, discover and avoid them. On the contrary, they dishonour it by being reeds and weathercocks in religion, when they hearken unto, and suffer themselves to be seduced by the subtleties of impostors, and glorious shows of counterfeit Angels of light, vomit up again the wholesome doctrine they have taken down, and drink in the lying words of deceitful workmen.  
3. They honour it by an unspotted conversation; when like Zachary and Elizabeth, They walk in all the commandments of the Lord, blameless, and are (as the Philippians are exhorted to be) unblameable, sincere, harmless, without rebuke, shining as lights in the world, that is, so frame their lives, as they cannot justly be accused of any open and gross sin after their calling. They dishonour it, by falling into reproachful and scandalous evils.  
4. They honour it by abounding in fruits of righteousnefs, when they labour to be full of good works, holy, just, profitable actions, ever to be speaking and doing that which is agreeable to the word of grace, and may honour God, edify the inward, or help the outward man in themselves or others, ever to be exercised in one good work or other; in a word, when they endeavour seriously, that their practice may answer their teaching and profession. They dishonour it by barrenness, fruitlesness, careless neglect of good works, when they place religion only or principally in knowing or talking, profess piety, but express it not in their practice, or do not constantly show forth mercy and equity in all their actions, so that the very wicked can tax them for the want of these things.  
5. They honour it by bridling and moderating affections, manifesting Christian meekness (when occasions of being provoked are offered) equanimity, confidence and joy in God, when he takes away good things; or brings evil upon them. They dishonour it, by suffering passions, now stirred by some adverse and ingrateful occurrences, to overflow the banks and break out into unseemly excess, when they can keep no mean or measure in their anger, are fearful above measure, altogether heartless at the approaching of danger, grieve immoderately for losses and crosses. For worldlings, seeing the children of God so impotent, impatient, timorous, dejected, think within themselves, surely there is no such joy in these men's religion, no such power in faith as Preachers would persuade us.  
6. They honour it by union and harmony of hearts and tongues, when they sweetly conspire and are knit together in judgement and affection, as the boards and curtains of the Sanctuary by rings and tenons, minding speaking the same thing, walking by the same rule. They blemish it by mutual jars, wars, dissensions, especially in matters of Religion.  
7. Lastly, they honour it by constancy in religion, when they are called to suffer great things for it: holding on in the way of life, when showers of persecution falling, threaten to drown them: willing and cheerful foregoing the dearest things for the Gospel. They dishonour it by spiritual cowardife and apostasy, starting back from the truth because of the Cross, shrinking away from the love, profession, practice of godliness, lest they should be troubled and persecuted. This makes men think Religion is worth nothing, for which they that know and have professed it, will lose nothing: this makes men say, these love the world and the things of the world, as well as others, for they will yield to any thing, rather than part with living, liberty, life.  
This instruction thus confirmed and opened, ferveth first to reprove many that desire to be counted and called Christians, but answer not their stile. Some, notwithstanding all our preaching, are unexpert in the word of righteousness, in the art of godliness, grow not in knowledge, but stand at a stay like dwarves, and dwell perpetualiy upon that a. b. c. of Religion; which they learned long ago. Some of good age and long standing, have begun to totter and turn after seducing spirits, which promise to open unto them a new way, that they may find rest and peace to their souls, wherein they may walk without a Conscience. Some, for fear of worldly troubles, let good causes fall to the ground. But above all others this point thunders against those, who by their disordered lives, bring shame not only upon themselves, but upon Christianity in general. It's to be lamented, that some by idleness in their callings, pride, unthriftiness, undutifulness to Governors, unfaithfulness in deal, slipperiness in promises, rigour in standing upon and prosecuting their own right to the utmost, discords and such like gross faults, appearing in their lives, give the wicked occasion of condemning our whole brotherhood, 
1 Pet. 2.17.  and make Religion ashamed that ever she knew them, yea blush and hid her face, if they do but look at her, or challenge any acquaintance with her. And do we serve our Religion thus, (Beloved) in which we hope to be saved? Do we look she should comfort us, plead for us, lead us to heavenly glory, and yet we deal with her, as Judas did with Jesus, that is, daily deliver her up to be mocked, scourged, crucified, pierced by the spears and arrows of ungodly men's venomous tongues? Do we not fear, lest if we continue to be a shame to our father's house, exposing it to infamy and obloquy in the world, we be cast out at length as bastards and bond slaves, lest if we be a shame to the Gospel, the Author of the Gospel be ashamed of us in that great day.  
Secondly, Use 2 all that call upon the Name of Christ, and are called after his Name, must hence be spurred and stirred up to answer their calling, especially by an holy and unblameable life. Brethren, let us study every man in his place to be an ornament and credit to Religion. Whatsoever things tend to the honouring of our holy profession, let us think on them and do them, embrace and follow after them: whatsoever things we know, or justly suspect will disparage and bring an aspersion upon our calling, avoid, abhor them. Away with the works of darkness, let them not be seen among us, they are most unseemly, unseasonable in Christians. What a shame is it that those who are called to so great and glorious things, should live like the base scullions of the Devil? aught we not to walk in the fear of our God, because of the reproach of our enemies? that we may give no occasion to the adversary to speak reproachfully? Let us, oh let us strive to be such manner of persons for holy conversation and godliness, that our very lives may proclaim to all men, tha● our hearts, hopes, country, portion is above, not in this world, that in our words and works wicked Men may smell the fragransie, and behold the majesty and glory of Religion to their astonishment, and be compelled to say, these are kindly Christians indeed, worthy the Name they bear, the seed which the Lord hath blessed. 
Esa. 61.9.  Consider I pray you (for I would gladly strike this nail a little further) 1. That profession separated from suitable practice, is a great Enemy of Christ's Kingdom Unreformed Protestants must be content to be ranked among adversaries, as well as Turks and Pagans, and its hard to tell which is most dangerous. For 1. these fight only from without the City of God, and who can look for any better from them, who profess hatred and enmity against the Church? Those living within the bounds and bowels of the Church, put weapons into the hand both of foreign and domestic loes, secretly encourage, strengthen, arm them against Religion, while they seem to be Friends. 2. Neither should external enemies have any power to hurt the Church, if the sins of those that are in the Church, did not provoke the Lord to become her Enemy, to pull down her wall, and give her into the hands of the uncircumcised. 3. The bad lives of Christians are a great hindrance of the Church's increase. For when the Men of the world see them as earthly midded, as covetous, as contentious, and (in a word) in many things as blame worthy as themselves, they applaud and settle themselves with more confidence on the dregs or dunghill of their own cursed condition, as giving sufficient hope of salvation, they think our doctrine, touching the necessity of holiness and universal obedience in them that shall be saved, to be vanity and falsehood, they resolve they need no more repentance than they have (which indeed is none at all) and so come not to Christ that they might have life: whereas a good lise is a good orator, persuading and calling others to goodness, wooing and winning the minds even of rude aliens to an approbation of it, and so preparing them to be further wrought upon by the word of grace. Whence the Apostle Peter exhorteth Wives to subjection from this reason, that such Husbands as obey not the word, may be won by the conversation of the Wives. Were we such Christians as we ought to be (saith an Ancient) such as blessed Paul, there would be no Gentiles (no profane men) left among us. We might draw many worlds to the faith.  
2. A bad life in Christians makes way for corruption in judgement, renouncing of Christ, and the height of wickedness. For 1. God being provoked by men's impounding or imprisoning his truth in unrighteousness, and partial walking in his Commandments, in judgement gives them over to delusions, leaves them to fall into errors and damnable opinions. 2. When men are not what they profess and know they ought to be, it cannot be but they feel themselves often stung, lashed, judged by the word of God and their own Consciences. Wherefore to be rid of this trouble and torment, and get liberty from God's yoke (the strictness whereof they cannot endure) First, they begin to desire (and then labour to persuade themselves) that some things which they have learned may be false, or at least doubtful, not very certain, they invent (or fetch from the Devil's forge) colours, excused defences of that they mean not to amend, wicked and Atheistical conclusions encouraging to continue in their course, till at length the spirit being wearied and departing, they fall to open profaneness, grow extremely impudent and obdurate in sin, and so their latter end be worse than their beginning. Wouldst thou have me speak more plainly? Art thou a Christian in name, but livest not like a Christian? Take heed, thou art in danger to be given over to heresy, to believe Doctrines of Devils, or wholly to forsake the way of righteousness, to return to thy vomit and wallowing in the mire, to become a stinking snuff or vapour in the nostrils of all men, yea sevenfold more the child of hell than when thou didst first begin to profess Christ.  
3. As God expects more duty from his own than others, so their unholy lives disagreeing from their holy calling, kindle his anger, more than the sins of others. He will be sanctified in them that draw near him. You only have I known of all the families of the earth, therefore I will visit you for all your iniquities. He takes it most unkindly to be dishonoured by his own people. He will wink at the wickedness of strangers, when those of his family shall be sure to smart for their disobedience, and worthily. For (as one saith) if Gentiles live filthily, it's not a thing to be wondered at, nor worthy of so deep censure: but for Christians, who enjoy so many glorious favours of God, to live wickedly, is a thing intolerable.  
4. Christians, not Ministers only, should be lights or candles shining and showing to others the way to salvation. If then by the dark and foggy cloud of carnal conversation, we lead them into the pit, how shall we answer our Judge? Dread we not that sentence, Cursed is he that causeth the blind to err in the way? Indeed the wicked who take occasion from our unworthy walking to speak evil of the way of God, or to wander in the way of death, shall perish in their iniquity; but we who give the occasion shall not escape. Truly, when I hear a man thus taxed, Oh such an one is one of these forward fellows, who love Scripture, Prayer, Exercises, and yet he will swagger in some company as well as others, or, he hath so deceived me, that I will take heed how henceforth I trust or entertain under my roof any of that feather, I cannot but say within myself, It were better a millstone were hanged about his neck and be cast into the depth of the Sea, than he should by such un-Gospel-like carriage, and discoloured manners, lay such a stumbling block in the world.  
5. Think with yourselves, what comfort can any man have in that life which fighteth with his profession, in that profession which is controlled by his life, to which his life daily gives the lie, which will certainly be an indictment and witness against him in the great day? If it be a shame for one pretending himself a Grammarian, to speak incongruously, a Musician to play or sing unskilfully, howgreat a shame is it in the sight of God and his holy Angels, for one to profess and make show of Christianity, and yet so grossly 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 aught, 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 loath to leave you, till you were persuaded. I beseech you set your hearts to all these words which I testify 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 practice 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, Go 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 cells 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 fuit, 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 ourselves from the masters we serve; and the Lord grant that whosoever heareth or readeth may be persuaded (or this doctrive 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 God's 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 jess 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 agreeable 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 espy and shun the snares of the tempter, Delivers from every evil work (and consequently preserves from shameful falls 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 soliciting to defection from the faith, or tempting to sin in conversation (suffers them not to affault his children, when, where, with what weapons, with what force and fury they would) or else ministereth 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 battle, and consequently of our winning credit to our calling.  
First then, hast thou escaped many dangerous pitfalls, and quicksands 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 Soldier 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 thyself, 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 God's 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 steadfastness, 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, Use 2 Dost thou desire to honour thy Christian calling by walking as beseems the Gospel? Do for thyself, 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 show such behaviour, as is fitting 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, establish 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 practice, shall be preserved from opprobrious evils.  
The second petition of Paul followeth, wherein such things are begged as mainly and necessarily conduce to the honouring of a Christians calling, especially by undaunted constancy and perseverance in the time of tribulation. The means are two, 1. General. 2 Special.  
The general is, fulfilling all the good pleasure of his goodness. By good pleasure, I understand God's decree and promise of bestowing on his children all spiritual blessings needful for the attainment of eternal glory, or his love and favour now begun to be executed and manifested to the Thessalonians, by effects and real gifts accompanying salvation; this is amplified by the cause. What is the root, fountain, and foundation of this good pleasure? the goodness of God, that is, the kind and gracious nature of God, whereby he is ready to deal bountifully with his creature. The meaning than is, we pray, that the Lord would accomplish and finish all those good things, he hath intended to work in you and for you, that he would give the fullness and perfection of all those graces, wherewith of his mere grace and goodness he hath purposed, promised and already begun to enrich you. The words may admit two other readings and interpretations, for they may be turned [all the wellpleasing of goodness] that is, all that goodness and holiness which is acceptable and wellpleasing to God. And again [All the desire of goodness] that is, all the good and godly desires of your hearts. But this latter sense is barren and not so suitable to the Apostles words and scope, & the former is included in that which we gave in the first place, which I judge to be fullest, most proper, and therefore most worthy to be preferred and followed.  
The instructions to be drawn out of this clause are three.  
First, That all good in man is from the mere goodness of God.  
Whatsoever grace God willeth to and worketh in his children, it flows only from his free grace. God (saith the Apostle) God worketh in us both to will and to do, of his good pleasure. You shall find the Scripture exemplifying this point in particulars, ascribing all the saving benefits of God bestowed on his people, to his grace and good will, election or predestination to life, redemption, remission of sins, justification, acceptation, vocation, revelation of the mystery of the Gospel, and giving of knowledge and wisdom, spiritual vivification, and consequently sanctification, regeneration, comfort and hope after their calling, ability for the faithful discharge of the duties of their callings, deliverance from evil, confirmation and persevetance, glorification. Reason proveth the same.  
First, it's a sure principle in Divinity, Reason 1 the most free will of God (which is all one with his goodness) is the first and supreme cause of all things. If God be not every way the first cause, he hath either an equal, or a superior, and consequently sequently is not God. Nothing therefore doth induce and more him to do good to his creature, but his own goodness. If something without him should move his will, that thing must needs be in nature before him, and more worthy than he, he must depend upon it, and suffer from it, but these things cannot agree to the nature of the first cause. Wherefore either we must confess there is no grace and holiness in man which springeth not from the sole goodness of God, or else deny a most certain Canon of Religion, and spoil God of his nature, and prerogative royal.  
Secondly, Reason 2 man cannot by any desert provoke God to be good and bountiful to him. For 1. while he is unregenerate, there is no goodness in him, nothing truly good can come from him: he is dead in sins, wholly corrupt and abominable; his reason is blind, his heart rebellious, his wisdom enmity to God. 2. The good gifts which are in man justified and renewed, and the exercise of them, cannot (if we will speak properly) be an impulsive provoking cause of Gods augmenting these gifts. Because 1. God purposed in his eternal Council before the world, to bestow or work that increase, and therefore it being an effect of God's will, cannot be a cause of the same. 2. Nothing temporary in man, can be a cause of that which is eternal in God: therefore God was not moved by any thing fore seen in time, to decree this increase. If nothing besides his own goodness, moved him to decree to work it, nothing else moves him actually to work it, else the decree and the execution of it do not agree.  
Thirdly, God is not bound to man, Reason 3 owes him nothing, being an absolute Monarch, who hath most full and free power to do with his own what he list. If he give, his bounty is thereby manifested; if he withhold, he wrongeth none. Now if we cannot possibly by any means make God our debtor, it followeth, that whatsoever good we have or receive, it proceeds from his only kindness.  
First then here are confuted, Use 1 first some false Doctrines of the Papists; As 1. That a sinner not reconciled to God, may by preparatory works of repentance, deserve in some sort justification, which they call the merit of congruity. I am not ignorant how one of the Master-dawbers of Mystical Babylon goes about to salve this point by a favourable interpretation; but if there were no snake in this grass, I marvel why some of great name and note among them (who doubtless understood well enough the tenets of their own times) wished the abolishing and abandoning of it. 2. That Man is able by a power naturally inherent in his will, if it be but helped and wakened by grace, to believe and convert. Indeed they disavow this Opinion (as whoremasters are sometimes ashamed of their bastards, but they must be content, will they nill they, to father it. For the writes of the Jesuits (who in this point are hotly opposed by their own puefellows the Dominicans) witness that besides the outward means, they acknowledge nothing necessary to conversion, but inspiration, illumination, excitation, they require not any supernatural habit or principle infused into the will by which it may be disposed and elevated to produce the act of faith: they make effectual grace to be nothing else, but Gods persuading and calling Men in such a time, place, manner, as he foresees most agreeable to their disposition, inspiring such motions, as he seethe by their freewill they will embrace: yea, some of them ingenuously confess, that the first radical cause of the efficacy of grace is the co-operation of man's will. 3. That men may merit (yea others for them) increase of grace, perseverance and restauration by repentance, when they have fallen. How these Romish Opinions are repugnant to the doctrine in hand, grounded upon the plain words of the Apostle, he is blind that seethe not. Secondly, the doctrine of the Arminians. who maintain that the ground and cause of God's election; is foresight of saith, and perseverance in persons to be elected, that God sends the means of salvation, and offers his grace to this or that people, because he did see and know they would with humble readiness embrace and rightly use that grace and come when he called. 1. These are right bvilders of Babel: Is not this most horrible & most wicked coufusion, to thrust the first cause out of his rank, and seat the second in his room? to subject the Creator (or make him inferior) to his creature? to fetch the first rise or spring of man's salvation from man? It is no less absurd and blasphemous (for aught I can see) to say, Gods will had or needed an external moving cause in ordaining things, than to say his power had or needed an outward help in creating things. The Papists shall rise up in judgement and condemn them, some of whom do affirm roundly (and confirm as sound) that there is no cause in us of God's predestination, that election is altogether free, without prevision of good works. 2. What faith could God foresee in man not half, but wholly dead in trespasses and sins? what power of willing their own conversion in Men of stony hearts, altogether impotent to spiritual good, mancipated to Satan? 3. Lastly, where they say, God bestows means of salvation upon some rather than others, because he seethe they will profit better by them, a purblind Papist will tell them its manifestly false. For if that were the reason, than the Lord should always send his Gospel and Ministers to those that are most towardly and capable, deny them to those who are most hardhearted and rebellious: but we see in Scripture and experience, he often sends them to those that are worse than others, as to Israel a gainsaying people, a people of stiff and steely necks, adamantine hearts, brazen foreheads, 
Ezek. 3.6.7. Matt. 11.21.  more stubborn and inflexible than the Gentiles, than the Tirians and Sidonians.  
Secondly, This must teach us humility. Use 2 We have no cause to be lifted up in pride for any good thing we have or can do. For it's neither from ourselves, nor procured and purchased from God by any worthiness or work of ours. Nothing is our own but evil, let us take nothing to ourselves but shame and confusion. Hast thou honour, riches, children, bodily strength and activity, friends, gifts of nature, graces of the spirit? say with Jacob, these are the riches, the children, the gifts which God hath graciously given me. If thou feelest at any time such thoughts as these arising in thy heart; Because of my sincerity, obedience, hearty and constant praying, I have better children, better success in the world than others, I am preserved and delivered out of dangers wherein others perish, judge them to be the issue of Satan, that father of pride, who persuaded our first parents, and still would all his posterity, to affectate the Divinity, and therefore serve these cockatrice eggs, as they deserve, trample upon them, crush them, east them in the Devil's face, & know that our obedience is not a cause of God's kindness and benignity, but a way or path leading to the taste and feeling of it (God who is faithful having promised that whosoever walk in that way shall find him gracious and bountiful) or a condition pre-required in those that shall taste the fruits of his goodness, which condition (not man by his own power performeth, but) the grace of God worketh and produceth.  
Thirdly, Use 3 This should stir us up to magnify and extol this goodness of God, which giveth us all good things, not only abundantly, but freely. If all the rivulets of blessings, wherewith we are watered, flow from the Sea of his mercy, its meet they should reflow thither by thanksgiving. We should imitate the Marigold, which continually turneth itself to the Sun, from whom it receiveth juice. If we have received great kindness from one, at whose hands we could never have expected or deserved any such thing, how are we affected with it? we cannot easily make an end of commending him, nor satisfy ourselves in thanking him. Oh (say we) such a man is a mirror of good nature. When I was a mere stranger to him, had none to mediate for me, could give him nothing, nor any way pleasure him, of his own accord, out of his own free disposition, he thus and thus befriended me: Oh how am I bound to him, I shall never forget it while I live. How much more (brethren) should the praises of the goodness of our God be ever in our hearts, in our mouths, who loved us when we were enemies, sought us when we strayed like lost sheep, sound us when we sought him not, called us when we resisted him, remembreth us when we forget him, keepeth promise with us most faithfully, when we are unfaithful to him, followeth and ladeth us with his benefits, when we have forfeited all by unthankfulness, undutifulness? how should we awaken our dead hearts to admire and glorify this so free mercy of the Lord, 
2 Sam. 7.21.  and say, for thine own sake, and according to thine own heart (O God) hast thou shown me unworthy wretch, 
Neh. 9.5  less than the least of all thy mercies, all this grace and truth: blessed be thou for ever and ever, and blessed be thy glorious name which is exalted above all blessing and praise.  
Let this suffice to have been spoken of the first lesson: Now secondly, whenas the Apostle prays in this manner for a people excelling many in grace and goodness, in the next place we set down this conclusion.  Doct. 2 Fullness of grace is not given at once, but by degrees. 
God is able enough to replenish his children with all holiness, and lift them from the hell of misery, wherein he finds them, to a state of perfect happiness in a moment: yet he pleaeth to proceed step by step in opening and displaying to them the treasures of his goodness, and not in an instant to pour out upon them all his spiritual riches. Therefore Solomon compares a just man's path to the shining light that shines more and more unto the perfect day. 
Pro. 4.18.  Hence are these Exhortations, as ye have received of us, 
1 Thes. 4.1  how ye ought to walk and please God, so abound more and more, grow in grace, put on the new man, cleanse yourselves from all filthiness of flesh and spirit, and these promises, the righteous shall grow like a Cedar in Lebanon, ye shall grow up as the calves of the stall, and the like. For,  
First, Reason 1 the Lord stoopeth to our infirmity. We are dull in conceiving, slow of heart to believe, like infants, or narrow-mouthed vessels, which receive liquor but by drops. As therefore the loving nurse or mother in feeding, the wise father or schoolmaster in teaching, accommodate themselves to children's weakness, rather considering what and how they are able to take, than striving to pour in all themselves are able to give, whereby life or memory may be overwhelmed: so the Lord in dispensing of his graces, attempters himself and his dealing to the infirm capacity of his servants, imparting them by degrees, because they are not fit to receive them otherwise.  
Secondly, Reason 2 as God in the first creation made and adorned this spacious and specious world, not in a moment, (which to him had been as easy) 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 joined 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 dispatched 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 footsteps of the worker, that is, the sundry wonderful ways 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 thorough so many weaknesses, battles, seas of troubles and temptations, falls and foils, (every of them threatening death) to complete holiness and happiness, than if he had made them perfect at their conversion.  
Thirdly, Reason 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, struggling, 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 acknowledge ourselves to be beggars, 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, Use 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 fanatics, who boast of such a fullness of holiness, that they need no further purging, 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 passed the doctrine of the heart's 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 lest 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 persuade 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 forbidden 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 dismayed, 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, unbelief, 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 fullness. 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, rejoice 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 desire 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. etc.  That they might be filled with all knowledge of God's will, abound more and more in knowledge and in all judgement, be filled with the fruits of righteousness, yea with all the fullness 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 fullness attainable in this life, which appears, because 1. God hath promised to replenish and satiate the hungry soul, to pour his Spirit abundantly on his people, to fill the earth with the knowledge of himself, as the waters cover the sea, to make the parched ground a pool, the thirsty land springs of water, the feeble in the Charch like David in strength, 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 jointly 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, etc.) but of ordinary Christians. Doth not the Apostle give this honourable testimony of the ancient Romans, 
Rom. 15.14.  that he was persuaded they were full of goodness, filled with all knowledge? Of the Corinthians and Ephesians, that they were enriched with all knowledge, utterance, wisdom, 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, fullness 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 sitteth & 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 fullness: this is that we affirm may be found & enjoyed here on earth: which 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, which sentences seemingly contrary, are to be reconciled by the forenamed distinction.  
Secondly, Reason. 2 this fullness 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 Christ's 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 befall him, have, to disquiet his course, damp his joy, disturb his inward peace, or remove him from his steadfastness.  
Thirdly, Reas. 3 the more a man abounds with grace, the more able he will be to glorify God; First, in word, he will be often breaking out into Paul's doxologies. 
Psal. 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 God's business more nimbly, strongly, with more cheerfulness 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, rejoice 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; Use 1 1. Our muddy and base minded worldlings, who thirst indeed after fullness, but of Mammon, of earthly and outward blessings; they desire, but what? To see their corn and wine increased, 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 go 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, busy as Bees in making houses, and banquets, and yet, if a shower fall, or hunger pinch, take themselves to their heels, 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 pebble-stones; or should you see a Merchant undertake a long, painful, perilous, ●●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 man's madness? I tell you before hand the terrors 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 death be turned into a stone, like Nabals, (which is much to be feared) you shall curse yourselves in the dark dungeon of hell, and say, Fie upon us idiots, more brutish than the beasts of the field, we never lived the life of men, or reasonable creatures before God, because in so many years we never began to mind, or do, what we were born to mind and do above all things. In the mean time, I wish you to consider, that he cannot be God's child, who contents himself with God's basest blessings. Did you see one in a Gentleman's kitchen, seeding upon scraps, or the coursest food in the house, you would not doubt to conclude, this is none of the children, but some scullion, or one that belongs not to the family: apply this to yourselves, and you shall find just cause to fear, that you are but vessels of dishonour, slaves, that must not abide in the house for ever.  
2. Profane Protestants are here to be taxed, 
Ezek. 9.9.  who are (or strive to be) full of wickedness, and perverseness, like Jerusalem; of mischief, and subtlety, 
Act. 13.10. Matth. 23.28. Rom. 1.29. Act. 13.45, etc.  like Elimas'; of hypocrisy, and iniquity, as the Pharisees, of all unrighteousness, as the Gentiles; of envy and wrath, as the unbelieving Jews; have mouths full of cursing and deceit, eyes of adultery, tongues of deadly poison, who (in a word) take the high way to be filled with the spirit of Satan. As Abner said to Joab, so I to these, Know you not, that it will be bitterness in the latter end? When for every sugared morsel of sin, which now goes down so pleasantly, you shall receive a double portion of the sour sauce of vengeance? The more you fill yourselves with the liquor of hell, the more will the Lord fill you with the dregs of the wine of his indignation, and dash you like bottles one against another: the more pains you take to fulfil the lusts of the flesh, the more you fill up the measure of your sins; and take heed, lest God accomplish his fury, and fulfil the good pleasure of his justice in your condemnation.  
3. Many of better proficiency are to be censured, who finding in themselves some seeds and elementary rudiments of godliness, let fall the fails of their desires, and sit down well contented. I wish this Corinthian and Laodicean-like fullness, be not a sickness too common among Christians; but I fear too many, not of the worst sort of our hearers, if once they have but thus far profited, in Christianity, that they can thank God they are much reform in mind and life, or persuaded of the truth of their conversion, think themselves rich enough, they have gotten grace sufficient to save their souls, and now they are well-satisfied, they will not trouble themselves to labour for any more. This is to manifest our own consciences being witnesses; we have no questions, we feel no poverty of spirit, we complain of no wants, our secret sighs, and fervent long for grace, are dried up and withered, the temper of our spirits is cold and dead, as the winter season, our affections are grown flat, and frozen, we please ourselves in a conceit or selfsufficiency, and that more holiness, than we have already attained, is superfluous. But brethren, if we be so easily, so quickly satisfied, and glutted with God's dainties (which make true believers more hungry) I testify unto you, we may justly fear, that we never rightly tasted, at least never kindly digested them, but have all this while dreamt, and been deluded by Satan, and consequently, doubt of our conversion. Assure yourselves, when God shall call us to an account (such a time will come, and how soon we know not) we shall have small comfort in looking back, and recounting, what a long rich spiritual seedtime, and harvest, we have enjoyed, wherein manifold means, and opportunities of getting a fair stock of grace, have been plentifully afforded, and we in the mean time, like loitering sons of shame, dallying with God's bounty, and neglecting to redeem the season, have gathered little.  
Secondly, Use 2 if the godly must desire, it followeth, that in the use of all sanctified means, they must labour for the accomplishment of all Gods gracious pleasure in themselves, all gifts accompanying salvation. We must not rest in any measure of holiness, but press after perfection of every grace, and never rest till we see, yea feel poured upon our heads, all the goodness that God hath promised to show his children in this life. Truly, as the heathen King is reported to have wept, when he heard a Philosopher speak of more worlds than one, because himself had not yet conquered one: so it's a thing much to be lamented, that whereas God hath provided for his children, even in this world, such a liberal portion of grace, as might make their lives an heaven upon earth; the most of us enjoy and receive so little: the reason whereof is, because we are not covetous enough, we beg not in good earnest, or else second not our prayers with suitable endeavours, we aim not at a great measure. Alas, that we should be so poor, and have a father so able, so willing to enrich us. I beseech you therefore, if there he any consolation in Christ; if ever you have tasted how good the Lord is, stick not in beginnings, call upon yourselves to strive and endeavour after the highest degree of mortification, and power to resist, and conquer remnants of corruptions, the highest degree of all positive graces, knowledge, faith, love, joy, fear, etc. the highest degree of cheerful and constant obedience, of lively and fruitful walking before the Lord, the highest degree of peace and comfort, of strength, steadfastness, boldness. The means in which we must strive, are 1. A constant attending upon public ordinances (especially the Word preached, and the Lords Supper) which God hath sanctified for perfecting the Saints, and by which he is wont more and more to convey his graces into the souls of those, who use them with pure and prepared hearts. 2. Feeding much upon Christ by application of: he promises, drawing and keeping near him in our spirits, taking all occasions of looking up, and speaking to him, often bringing, and bearing your hearts before him, as husbandmen do the roots of their trees before the Sun: the reason is, because he is not only the fountain of goodness, who makes the spirits of those that delight in approaching to him, and walking with him, watered gardens: but also, that Sun of righteousness, whose sweet and quickening heat, doth enliven, regenerate, renew, impregnate with spiritual graces and fruits, the invisible world of believing souls, and advance the same to persection spiritually, as this visible Sun doth creatures in this visible world naturally: the more communion any one hath with this fountain, this Sun, the more grace he shall be sure to have. 3. Plying God with fervent prayers, springing from spiritual hunger, and deep sense of our own beggary, entreating him by the wind 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, finging, 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 joined as members (if we be believers) is an head full of the holy Ghost, full of grace & truth; if we desire to receive abundantly of his fullness, we must take heed, the nerve of faith, and pipes of God's 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 due 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 showers 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 yourselves, 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 praises 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 yourselves, this is an hard, doctrine, and impossiose. What? we cannot be perfect here; such thoughts are prompted by Satan, to make you lazy, and rob you of your crown. The Apostle Paul was not ignorant of this, yet He forgot 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 complete 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, we 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 Paul's 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 wrapped 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 confider 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 God's 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, God's power: For so I understand those last words [with power] that is, by his own Almighty power, joining them to the word [fulfil] rather than to [faith] which worketh powerfully in believers. The meaning than 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 tells us, they have need to be prayed for, that God would perfect their faith. A cloud of witnesses doth further confirm it. Abraham's faith did limp, and halt a little, when he harkened to the counsel of Sarah, in going in to Hagar, for he consented to the use of unlawful means, for bringing about God's purpose: likewise when through fear, he sained Sarah to be his sister: weakness appeared in Sarahs' saith, when she laughed at the promise of a son: in jacob's, when tidings of Esau's coming did so affright, and distress him, though he had a promise of God's presence and protection in that journey: in david's, when in his haste and fear he said, I am cast out of thy sight, all men are liars, when he feigned himself mad: in Peter's, 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 can. not 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, (I mean in respect of latitude, not intention, 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, we know not all things to be known, we are still ignorant of many things) neither do we see those things which now we know, so fully, clearly, distinctly, as we should, and shall in the life to come. If therefore we know but imperfectly, we must needs trust imperfectly. Experience in ourselves, and other Christians, may partly teach us the necessity of this consequence. Do we not perceive this to be (or have been) one special cause of the failing of our faith, that either we know not this, or that promise, or were not sufficiently acquainted with the saithfulness, and goodness of the promiser, or did not so evidently behold the good things, God had begun in us, as from them we could conclude ourselves to be heirs of the promise?  
Secondly, there are many enemies, which oppugn a Christians faith: from without, Satan by his temptations, sometimes more subtle, sometimes more violent: in his own bosom, carnal wisdom, and reason, natural slowness, or untowardness of heart, to that which is good, inordinate affections and passions (for grace doth not wholly expel, and root out these Canaanites, though it brings, and keeps them under the yoke of the spirit.) Now these sometimes dim the light, of faith, by raising mists, and fogs of objections, and doubts, sometimes cast her into a slumber, sometimes, as it were, by a sudden vehement blow astonish her, and in a word, by many means hinder the efficacy, and working of faith. No marvel therefore, if sometimes the best faith stagger and waver.  
This doctrine confuteth, 1. The Papists, who to the end they may with more probability maintain, and persuade the possibility of fulfilling the Law in this life, teach, that faith and charity are perfect in this life. 2. Some in our Church at home, who hold, that a man never doubts, after he is a true believer. It seems these men think faith to be like certain little bones in man's head, of which the Doctors of nature write, that they are of the same bigness in an old man, and in a child. 3. Our common people, and silly ignorants, who brag their belief is so strong, as nothing can shake it, no company can hurt, no Devil prevail against them, they never sound in themselves any want or weakness of faith, they never disinherited God in all their lives, they can believe as stead fastly as they lift. From their own words, their faith is evinced, to be nothing but an idle sancy; for the child of God seels such craziness in his faith, as wrings from him many deep sighs, bitter cries, dolorous complaints, before his heavenly father who seethe in secret. He, who never groaned under sense and conscience of great infidelity, is yet in the state of infidelity, and death, and hath no more true faith than the Devil.  
But is it possible (may some say) that any man should be so deceived and mistaken, Object. as to persuade himself, he is rich in faith, when he hath none at all?  
I answer, Answ. Yes very easily: For 1. the heart is naturally very full of strong presumption, which these men, because of the ignorance that is in them, not being able to distinguish from saith, do therefore take, and rest in the one, instead of the other. 2. Being full of darkness, destitute of spiritual light, they see not that mighty mass, that sink, that sea of unbelief which is in them; they know not what infidelity is, nor what are the proper symptoms and effects of it; and therefore, though it be continually stirring, yea ruling in them, and breaking out so, as others may discern it, yet they see it not themselves, because they know not them. selves, nor what is in them, as one bodily blind, or going into a dark night without a candle into a room, cannot discern what filth and baggage is in it. 3. All unconverted are in a deep and deadly sleep, (for repentance is called awaking;) therefore we need not think it strange or impossible, they should dream of great riches, when they have nothing; of eating and drinking, while their souls are empty. 4. The Devil will do his best to keep such from doubting, for fear of losing them: for well he knows, that, to doubt one hath gone wrong, is a step to returning, and to fear one's heart is faithless and graceless, a step to believing.  
Secondly, Let the child of God take heed of numbering himself among unbelievers, and concluding that he is void of faith, because sometimes he finds his heart trembling, and shaken with doubtings and fears. Indeed Satan will encounter a Christian with this sophistry; Thou hast experience o● much wavering, thou art not steadfast and rooted in faith therefore thou art not found in the faith: but we must answer the tempter boldly, If this reason be good, all the generation of the just must be condemned, none of which were exempted, and privileged from knowing weaknesses, and failings of faith.  
If it be objected, Object. Christ prayed for every believer, as well as for Peter, that his faith should not fail:  
I answer; Sol. faith may be said to fail, either in regard of habit, when it's utterly lost and extinguished, and this failing doth not, shall not befall a true believer, according to our Saviour's prayer, and the true meaning of it: or in regard of act and operation, when in time of danger, some grievous fall, or temptation, it fainteth, swouneth, worketh not, or but very weakly; and in this sense and manner, the best man's faith may fail, as Peter did (for his denial proceeded from such a cause, as strength or lively powerful working of faith expelleth, viz. predominancy of carnal fear) neither did our Lord Jesus pray that his elect might be preserved from it.  
If it be objected again, Object. Abraham believed without staggering,  
I answer; 1. True, Sol. when God promised Isaac, but it doth not hence follow, that he never at any time staggered. 2. This example teacheth what a strong faith ordinarily can do, and what every Christian should labour to do, but not, that every one, who reacheth not Abraham's measure, is an hypocrite. I speak this for the comfort of true believers, not to nuzzle up any in their doubts; if any man shall hence take occasion to please himself in a floating uncertainty, hanging between hope and fear, and neglecting to try (or labour for more strength of) faith, because he hears the best faith hath weaknesses, he perverts and wrists the word of God to his own destruction.  
But (may some man say) seeing a good Christian may be troubled, Quest. and tossed with doubts, shall not I conclude, I am the child of God, and in an happy case, if I feel doubtings?  
Take heed of this deceit. Answ. A right believer may doubt, and he may doubt that never was believer. The difference between them is this:  
First, The doubts of a wicked man (touching his salvation) are caused, or confirmed by the light and power of God's word rightly divided, and applied, discovering his unfoundness, and so convincing his conscience, that its forced to give sentence against him, and roundly to tell him, he is not qualified like one that shall inherit the promises, and enjoy the salvation of God: they come not from Satan ordinarily; for his custom is (and he knows its for his profit) to apply false comfort to hypocrites, when God hath terrified and wounded them, not to tempt them to unbelief (I mean, still about the matter of their salvation) (except when he gets them at a dead lift, as in the hour of death, or in some great extremity, wherein he hopes to push them headlong into desperation,) because then he should minister occasion of seeking that precious faith, of which himself is as much afraid, as the Lion of fire, and consequently should be divided against himself, his own enemy. But the doubts of a sound Christian come principally from Satan, (yet not without the help of natural ignorance and infidelity, by means whereof he hath great advantage to work) whose policy is, when he cannot keep the child of God from grace, then by aggravating his sin and unworthiness, by extenuating, or hiding from his eyes the good things God hath given him, to hold, and deter him from believing, to make him (if it were possible) wholly to cast away his hope, or else to languish in an heavy uncomfortableness, greatly displeasing, and dishonourable to God. But how may one know that his doubts are from Satan? 1. If after a diligent, privy search in the closet of his soul, he finds such signs of faith, as certainly declare its there present, though the comfort of it be not presently felt and discerned; as namely, a turning of the stream, and bend of the thoughts and affections after heavenly things, an ingenuous and lovely melting of the heart into sorrow, for offending to the Lord, strong desires of honouring and pleasing God, with resolutions of cleaving to (and following) him, though he should never receive comfort from him, an hearty hatred of (joined with a serious strife against) secret hypocrisy, and carnal ends in well-doing, and the like. 2. If he feel, that the spirit in the ministry of the Word fights against his doubts, sweetly persuades and draws him to believe, comforteth and rejoiceth his heart, not beatting and battering down his confidence, (as ordinarily it doth the hypocrites) but bettering and strengthening it: for hereby it appears, that his doubts are the enemies of God's Word and Spirit, and therefore not the echo of the word, nor the just verdict of conscience speaking from the word, but the voice of Satan.  
Secondly, a believer finding doubts in himself, is exceedingly grieved for them, bewails want of Faith, as his greatest misery, willingly accuseth and condemneth himself for these pangs, and qualms of unbelief: as for greatest sins, they are very burdensome to him, chief because they rob God of his glory, and make him less cheerful in rendering unto the Lord praises, and other obedience. But the hypocrites doubts trouble him, and he wisheth to be rid of them, only because they are attended with inward disquietness, terrors, fears of the Lords judgements, not because they are sins against God: whereof this is a sufficient proof, that if he enjoy a kind of peace, and persuasion that he is the Child of God, though his evil heart, full of infidelity, secretly deny or call into question an hundred things in divinity, one after another, he relents not, he is not troubled; tush, these are but flitting motions, nor worthy check or controlment.  
Thirdly, doubts drive a true believer, first, to God by earnest requests, for the discovering and diminishing of his unbelief, strengthening of his faith; then into himself, by a more exact and impartial scrutiny of his own Conscience and estate: they quicken him, unweariedly, and constantly to go forward, in resisting and subduing them, in seeking and lamenting after Christ, and never to sit down, till God have brought his heart into the harbour of a established assurance, till he see, feel, and (as it were) handle eternal life in himself, till he know Christ and all the treasures of grace and glory in Christ, as undoubtedly to be his own as his apparel, money, house, lands, till the Holy Ghost have signed, sealed and delivered the heavenly inheritance in the Court of conscience: in a word, till he have gotten such a faith, as can glory in God, insult over Hell, Death, Devil, Sin, the Curse of the Law, and out-wrestle all difficulties: but the unsound Christian, either builds himself a Castle of imaginary assurance upon the sand of false grounds, or lies under his doubts irrecoverably, giving over seeking before he receive a sound, certain and satisfactory answer from the Lord, either out of sloth or despair of obtaining, or because he hath learned the strongest faith is subject to some faintings, and therefore judgeth it needless to strive any longer, or labour for more faith, seeing that which he hath will serve his turn, and it's no otherwise with him than it is with a true Christian.  
Thirdly, We must hence be admonished, not to disdain or condemn such Christians as sometimes bewray some feebleness of faith, in word or work. Thou seest or hearest thy brother is impatient in affliction, fears poverty, shrinks at the approach of persecution or death, is discouraged by reproaches and slanders, not so zealous and valiant in maintaining God's glory and cause, as it were to be wished, for fear of the wrath of Man, omits some necessary good, defiles himself with the doing of some evil: do not now think or say, such a one is a faithless temporizer; take heed of such judgement, lest thou be judged: seeing the truly faithful have done as much, thou shalt do well to be sparing in thy censures, till thou canst show a perfect faith.  
Fourthly, Use 4 see the reason why sometimes the lives of very godly men are blemished with some faults. Alas, the tree is imperfect, therefore the fruits must needs be so; for nothing can give that it hath not. Though the godly by the grace of God, may be free from notorious sins, yet they cannot obey perfectly, because they believe but in part. Why then do carnal men, if they spy but a spot in a godly man's face, a frailty in his conversation, (though it be but a moat in comparison of their beams) Why do they presently cry out, These that make so much profession are naught, they are naught all of them, they are dissemblers, they are not what they seem, etc. Absurd, unreasonable men, do you expect they should be perfectly holy, when they are but imperfectly faithful? If one of your children have a slow, or unseemly pace, by reason of lameness, or debility in some member, you think he is rather to be pitied than upbraided. If you will not learn to judge mercifully of the godly when they fall, and to impute their slips, rather to the imperfection of their condition, than the hypocrisy of their hearts, and naughtiness of their disposition, you shall but prove yourselves to be haters of your brethren, and he that hates his brother is a murderer, 
1 John 3.15.  and no murderer hath eternal life abiding in him.  
Fifthly, hence we are taught, Use 5 that believers must not trust to the strength of their faith, as is by the power of it alone, they were able to stand against all blasts, resist all temptations: for though it's an excellent grace, yet it's but a creature, and imperfect too; and therefore in sense, and distrust of our own weakness, we have need to cry to God, that he would shield us with his grace, and support both us and our faith by his power.  
Lastly, it follows hence, Use 6 that faith doth not justify by any valour, virtue, dignity of its own: neither as an habit or quality, nor as a work, but as it is a means or instrument of obtaining that for which we are justified: it's not the gift of Faith dwelling in the Heart, nor the act of believing, (as the Novellers teach) but the thing holden and possessed by believing, which is our Righteousness. For that thing, by which we are in proper sense, absolutely, and (as I may say) formally justified, and presented spotless before God, must be perfect, yea expiate infinite guiltiness, answer the Justice of God: but this faith cannot do, because it is imperfect, as we see.  
The second Instruction or Conclusion to be drawn out of these words, is,  
Christians must desire the accomplishment and perfection of Faith above all other Graces. Doct. 2 The reason is, because Faith, of all Graces which exist in us, is the noblest for excellency, and of necessity it hath the preeminence, whether we consider the Glory it brings to God, or Profit to Man.  
First, Reason. 1 no grace exalteth and honoureth God, as faith doth. For 1. In the cause of Justification and Salvation, Faith utterly annihilates man, tramples under foot all the glory of nature, all goodness, all privileges, all works of man, seeks righteousness and life only from God's grace in Christ: when a poor sinner seethe himself a condemned rebel and traitor, feels nothing in himself but darkness; unworthiness, wrath, and death, hath nothing to bring to God but shame and misery; Faith leads him to the Throne of Grace, and makes him bold to beg, and expect pardon in Christ's blood, for no other cause, but because God is gracious; yea, when his many, mighty, ugly sins discourage and terrify him, to cleave still to the free and everlasting goodness of God, acknowledging the Boards mercies infinitely to surpass his iniquities. Thus Faith gives the whole praise of man's salvation to the grace of God. 2. Faith believes God upon his bare word; if God have revealed or promised this or that, though all the world say it cannot be, though reason cannot comprehend how, or why it should be, though many reasons appear why it should not be believed, none at all why it should, but this, that God hath spoken, faith will still all contrary surmises, and subscribe to God's testimony, as more stable, and steadfast, than the foundation of the earth. Thus faith highly honours God's truth. 3. Faith proclaims God to be able to effect whatsoever he hath promised, and believeth, that though a thousand difficulties stand in the way, the overcoming of which, flesh and blood judgeth, not only a thing improbable, but impossible, it's as sure as if it were done already. 
Rom. 4.20, 21.  Thus it gives glory to the power of God. 4. Faith causeth a man denying and renouncing his own judgement, wisdom, will, as foolishness, to bless God, as well when he denies, or takes away, as when he gives; as well for the worst as the best; and to rest persuaded, that the worst estate is the best for him; when God is the Author of it, that poverty is better than abundance; when God will have him poor, restraint than liberty; when God will have him restrained, etc. that it's greatest gain; to lose all things for Christ, that God loves in smiting, heals by wounding, exalts by humbling, thorough the gates of death brings unto life. Thus faith extols the wisdom of God. 5. Faith makes man justify God in all his decrees, judgements, deal, subscribe to the equity of them all, even when he conceives not of them, adore the unsearchableness of them, reverently submit unto them, yea, when they thwart his desires, pronouncing, approving all his ways to be pure, and righteous, when he neither seethe, nor asketh any reason thereof, but Gods will. Is not this a great honour, which faith gives to God's righteousness? 6. It beholds him that is invisible, every where present, persuaded that he seethe and knoweth all things, and so glorifieth him in respect of his omnipresence. In a word, (that I be not too long in multiplying particulars) Faith (if I may so speak) gives unto God his whole Divinity, and of all graces most sanctifies his Name, by acknowledging and confirming, as it were, by seal, all those excellent properties, and perfections, which the Scripture ascribeth to him. Indeed other graces also, as love, fear, joy, and the rest, do honour God, (nor do I mean to rob them of their due praises) but neither primarily, (for the cause and foundation of all that honour is in faith) nor yet in such ample and full manner as faith. Seeing then, nothing is so glorious to God as Faith, and consequently, the more faith any man hath, the more he glorifies God; doth it not stand every Christian in hand, above all graces to labour for perfection of Faith?  
Secondly, Reason. 2 No Grace is more useful, more profitable to man than Faith, whether we consider life spiritual, or natural. For spiritual life; 1. Faith espouseth and conjoineth man to the Son of God, in whom he findeth and obtaineth the dignity or prerogative of Sonship, and justification of life, which things the better they are known, the more they are felt, and sealed up in the Soul by believing, the more is the heart refreshed with unspeakable comforts. 2. Faith purifieth, and sanctifieth; because 1. Being a gift of an holy and heavenly nature, descending from above, it will oppose and fight against corruption, as light expels darkness, heat cold, and antidote poison. 2. Laying hold on Christ, it draweth, and deriveth from him the Fountain, Virtue, and Power, whereby corruption is mastered, and mortified, as a leaden pipe brings water from the spring, wherein vessels are washed and cleansed. 3. Faith is the mother and root of all other holy graces in a Christian, and therefore as faith increaseth, the rest will increase; the more perfect that Faith grows, the nearer the perfection is the whole cluster of heavenly gifts in the children of God; the more a man knows and believes the love of God to him, the more fervently he will love God, the more reverently he will fear him, burn with zeal of his glory, patiently hope, earnestly desire to be with him in heaven, and so of the rest. 3. Faith strengthens, 1. To obey God in leading an holy life, in performing all duties, and doing all the good works he requireth of his people, so as they may please him in all things. 2. To fight against, and foil all spiritual enmity: faith makes a poor soul able to resist the Devil, a spirit of exceeding great power, to stand fast, when he is buffeted by Satan's suggestions, which Adam in innocency could not do, and to overcome whatsoever is evil in the world: faith either wards off the blows, or so heals the wounds received in this battle, that the soul becomes more sound and healthful than before; the Apostle therefore to the Ephesians, arming, and training the spiritual soldier, bids him, Above all, take the shield of faith: Hence it is, that this grace is of all others most assaulted by the Prince of darkness. 3. To persevere and continue in the way of salvation to the end, because it doth seat, and keep believers in the impregnable fort of God's faithfulness, and tower of his Almighty power, wherein the gates of hell cannot prevail against them. In a word, what is said of Sampsons' locks, may be said of faith, a Christians strength lies in it, yet not simply, and for itself, but because it lays hold upon Christ, the rock of Israel, who strengthens his Members to do all things.  
Secondly, for natural life. 1. Faith procureth temporal good things. For God, who is faithful, hath promised to them that fear him, and will subject themselves to his government, following him wholly, like Caleb, even outward and temporal benefits, so far as they may be good for them, and not prejudicial to their spiritual prosperity, or soul-thriving: now a Christian by believing and suing to God in prayer of faith, obtaineth them, and so findeth relief and supply of temporal wants. 2. Faith makes evil tolerable, sweeteneth crosses, enables to endure afflictions, by assuring the believer, that in them God offers himself as a Father, will moderate the stroke, minister sufficient strength, give an happy issue, turn them to his good, by setting before his eyes such a Crown, such a weight of Glory, with which the light and momentany sufferings of this life, are not worthy to be compared. Now (to knit up this reason) if there be such necessity and use of Faith for Justification, Sanctification, corroboration in holy obedience, and in the spiritual warfare; sustentation and consolation in afflictions, and consequently, the greater faith, the more peace, holiness, strength, comfort in afflictions; who seethe not, how needful it is, that every Christian do chief, and above all things, desire the accomplishment of saith.  
This discovers, Use 1 and reproves a great fault in some Christians, who travel and take pains to increase knowledge, sorrow for sin, zeal to subdue and root out hypocrisy, evil thoughts, and lusts, while the care of growing in Faith lies neglected, or is superficially prosecuted, fecondarily attended. Alas! do you not see (my brethren, I speak to such, (whom this point concerns) that this is to begin at a wrong end, as if a man should take Physic, or apply Medicines for Stomach, Eyes, Legs, Arms, and be careless of the Vital Parts, as the Heart and Liver, or look well to the branches of a Plant, and neglect the root. Assure yourselves. the hand of Satan is in this matter, who like a most subtle enemy, when he cannot keep you, now quickened with the life of God, from seeking grace, and working that which is good, labours that you may seek and work preposterously (and so without success or comfort) doing any thing rather than that which chief, and above all things should be done.  
Wherefore Secondly, Use 2 let my counsel be acceptable to you, as you labour to excel in every gvace, so bend, and apply your principal endeavours hither, that you may flourish and a bound in this Cardinal Grace, this Queen-Mother of graces, which gives life to all other virtues and duties: if ever you have tasted the sweetness, and known the worth of Faith, stir up yourselves with an holy contention, to aspire after a plenitude of Faith. Why are we so shaken and disquieted when troubles, yea, rumours of troubles come, so faint-hearted or dead in afflictions, so oppressed, sometimes with fears, or fruitless pensiveness, so burdened, or distracted with want of this or that earthly blessing, so weak in love to God, in resisting our lusts, in holy duties? Why is there not (as indeed there should) such a light of heavenly joy and sanctity in our lives, as might make the men of the world stand wondering at the glory of Christianity? is it not want of this great faith, this strong faith the Scripture commends? Let us trace our own hearts, and search the matter impartially, and we shall find it to be so. We all desire strong bodies, strong houses, firm evidences, and Writings for money or land, and shall we content ourselves with a weak and wavering faith, which will be dashed out of countenance with every doubt; not labour for that steadfast and grounded assurance, which will minister strong consolation? It's a shame for us to be babes in faith, who have so long enjoyed the means of faith. We are now nearer our salvation, than when we first believed, and therefore should lay faster hold upon eternal life. Little do we know what need we shall have of the strongest saith before we die. Suppose we should be freed from outward trials, the Devil will sift and winnow us, and when that time comes, the best of us shall find all the faith we have gotten, little enough. Besides, oh the benefit of a manly and grown faith! It's the crown and glory of a Christianity before Men and Angels, it brings a man to know and enjoy a Heaven upon earth, works for him wonderful things, and incredible to reason; fills the heart with such triumphant and glorious joy in tribulations, as profane men in all their wealth and prosperity never feel, nor can possibly attain, makes him conquer by suffering. Wouldst thou gladly be , humble, patiented, heavenly minded? Let faith have her perfect work, and thou shalt be all these and more. God's yoke shall be sweet and easy to thee, thy corruptions, like David's enemies, shall fall under thy feet, thou shalt chase and put to flight armies of temptations, and lead about the roaring Lion in Triumph, thou shalt behold God more near, and see him more clearly than many others; when thou art weak thou shalt be strong; when thou art poor, thou shalt abound; in darkness thou shalt see light; and in the shadow of death, find life eternal. What could we want, if we wanted not Faith? how happy might we be, if we were rich in Faith? My exhortation therefore, and earnest suit unto all God's people is, and shall be, that they would not only strive to ferret infidelity out of their hearts, and confirm Faith, but seek and reach after the most excellent and eminent degree of Faith, a powerful and victorious Faith, carrying them far above the World in all conditions, and labour by often chewing particular promises, and meditation of their glorious hopes, by praying earnestly with the Apostles, Lord increase our faith, by constant hanging upon the breasts of the Ministry, coming to the word of faith with an eager appetite, receiving it with application, by keeping in memory, and revolving the experience they have had of God's Faithfulness and Mercy, by fellowship with strong and experienced Christians, exercising Faith in all occurrents, and such like holy means; labour I sy, 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 nnd 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 persuade our hearts to the things which belong to our peace.  
Thirdly, I gather hence, Use 3 that God's 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 saith, and extol charity and the works of charity far above it. They teach, that the Scripture, when it hath to deal with men faithful and regenerate, calls not for faith any longer, but urgeth good works: they teach, that true righteousness consisteth principally in charity; that charity only is the form and Queen of virtues, (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; prosound learning indeed, by some of their own men disliked:) they teach, that faith doth out only dispose us unto justification, make us meet to receive grace, and obtain Christ's merits, but charity alone sufficeth it to 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 Ministry, 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 Catholics have, who are notorious Sinners, Murderers, Fornicators, Thiefs, 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 expressly affirmeth love to be greater than faith or hope.  
I answer, Answ. his meaning is, that love is more excellent, not simply and absolurely, 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 only, Love stretcheth her Arms both to God and Man: Faith is profitable only to him that hath it, but Love studies the Edification of the Church, and spurs forward to labour 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 having no other work and employment 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 God's 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. God's 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 God's efficacy; Man himself, though endued with faith, cannot believe when and so much as he pleaseth, it's not in his own power to rest so firmly and steadfastly upon God's promises as he desireth; and therefore cannot perfect his own faith. 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 subtle spiritual Wickednesses cannot be mastered, but by him that is strongest, able to tread down Satan under our feet.  
First, Use 1 Than it follows hence, that much more the beginning, and first working of Faith, is from God's 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, persuade, excite, leaving it still in their power, whether they will believe or no. But the Prophet Esay makes the revelation of God's 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, Use 2 This 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, Use 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 outstretched 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 ourselves so near swooning, 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 seems to me, Use 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, than 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 o● 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 sound Doctrine, (which hath hitherto gone for currant among our Divines, unless in that late Controversy, whether faith or repentance hath precedency, it have received some affront.) Faith is the root, foundation, original of holiness. Doth the root whither when the tree and branches flourish more than ever? 5. In the day of Judgement 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 nor 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, resurrection 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, the 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 orr) who in points of this nature suspecteth his own judgement; as much as any other, and is more desirous to learn than to teach. Lastly, from this instruction its easy 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 God's 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 man's 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 unsolded 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 life and sustentation, natural and spiritual For by him all things were created: 
Col. 1.16.  do subsist, and are upholden by the word of his power, he gives unto every Mun that comes into the World a reasonable soul, he quickens sanctifies the elect, Feeds them with his own flesh and blood, 
1 Cor. 1.2. 2 Co. 5.17.  presenteth, stablisheth, enableth to every good word and work, holds them in his hand, supports them by his grace, as the High Priest the ruins 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? aught 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 blood? Therefore they own themselves wholly to him, and stand obliged to glorify 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, Use 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 hoarding 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 remembered, than if Christ had never been, of all other things this hath never troubled their heads. Well, 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 glorify 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 redemption 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 thiefs 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 robbed him of. 2. Our profane swearers, who tear the glorious name of Christ, or toss his Titles unreverently in their Mouths; these honour him, as the Jews did when they spitted on him. 3. All contemners of Christ's 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 licentiousness.  
Secondly, Use 2 Let all the Lords people study in all things and by all means to glorify 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 show forth his praise, live to his glory. Do not masters look their servants should be a credit to them? The Angels of Heaven have no more noble employment 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, 
Joh. 5.23.  as they honour the Father. If any desire direction for the practice of this most necessary lesson, know that we must glorify 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 showeth in leading us to salvation. 2. By believing against hope and reason, trusting on his grace, and casting ourselves 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 ourselves after the action, an high prising, and earnest thirsting after his glory, far above all our own good, temporal and eternal. 4, By grieving hearty to see, or hear him dishonoured by false worshippers, false teachers, carnal Christians. 5. By often calling upon our hearts to admire and rejoice 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 be 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 ourselves to the direction of his word in all things, enterprizing nothing without leave or warrant from him. 2. By a godly life and fruitfulness in a Christian course. 3. By upholding and setting forward his Gospel to the utmost of his power. For the Gospel is Christ's chariot, wherein he rideth through the world, to conquer his enemies, and gather his Church; if the Gospel run and prevail, his glory is enlarged: if the Gospel be stopped, his glory is hindered. 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 ourselves every day, yea often in the day to call our own hearts to account, and inquire, what glory hath redounded to Christ this day, this hour, from my thoughts, my speeches, my actions, that so far as we find ourselves barren and defective this way, we may take shame to ourselves, and turning our feet into the way of God's testimonies, with renewed 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 hearty 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 constrains him, he knows that God most highly esteems 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 enlargement of his glory in the world, and the communication of that grace to many, by which they may be effectually taught and moved to glorify him.  
Secondly, He loves the souls of men, Reas. 2 and hearty 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 desire, 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, than 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 departed from evil, and shun the society of sinners, snub ad discourage them by threaten, reproaches, commandments, punishments. This is a fearful thing, though men see it not; it's manifest fight 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 yourselves, can he be the child of God, who neither gives him his due honour, nor suffers them that would? As we stand affected to the glovy 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 God's 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 persuade them to swearing, riot, drunkenness, wantonness, revenge, etc. 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 council him to set a fire on his neighbour's 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 satisfy thyself in heaping injuries upon him, and loading him with contumelies? Tell me vile hellhound, do men thus to their friends? Go now, and if thou hast lost all forehead, deny thyself 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, Use 2 by this doctrine we may examine ourselves, 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 comest, the most are no better than walking tombs, moving sepulchres, unmeet for the Lords use and service? Do these things lie nearer thy heart than thy personal crosses and injuries? Canst thou pour out prayers, even as for thine own foul, for those who belonging to God, run forward in wickedness, that they may be reclaimed to glorify him in the day of visitation, and for the called, that they may be made more zealous of his glory, show forth the virtues of him, who hath brought them out of darkness into his marvellous light? Answer me, is it thus with thee? no doubt a portion of Paul's spirit rests upon thee. But if the spiritual condition of others affect thee not, if thy spirit be not stirred, when the Lord Jesus is crucified afresh by Oaths and blasphemies, his Sabbaths polluted, his word despised, if thy heart tells thee thou carest but little what become of God's glory, how often or by whom he be wronged, so thyself be not touched, what become of other men's souls, whether they sink or swim, if these things wring no sighs, no prayers from thee in secret, though thou hast a name to live, thou art dead.  
Thirdly, Use 3 here is matter of instruction. We see here what's the reason why the godly desire and seek the Reformation of sinners. You shall sometimes hear 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 fuming and exclaiming, what hath he to do with use, let him look to himself, he is more busy than needs, he shall not answer for me, etc. 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 show mercy to thy soul: grace hath kindled in his bosom a desire of thy good, forbidden 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 brutish 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, Use 4 to stir us all up, as we would prove ourselves 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 translation into Christ's Kingdom (because till they be truly turned, they can never rightly glorify him, and multitude of subjects is a King's 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 fet 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 future. 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, 
Goe 45.13.  Moses was very great in the sight of Pharoahs' servants, and the people of Egypt, David honourable in saul's house, 
1 Sa. 22.14  Mordecai in the Court of Ahasuerus. 
Est. 8.15.  More secret is when the wicked who openly despise, vilify, 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 God's Servants (Puritan Men call them now adays) in cold blood, or in the evil day desire their prayer, wish to die 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 wherewith they shall be crowned in the life to come when every faithful person shall be clothed 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, Than it follows hence, Use 1 by the rule of contraries, that the end of all such as either oppugn 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 vainglorious men, who leave no stone unmoved, that you may magnify yourselves, whose only study and strife 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 Christ's truth, ways, sincere servants, ponder it betimes, and believe before you feel. Though your excellency mount up to Heaven, and your fame 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 dunghill, or stink of a carcase, and in the day of the Lord, if not in this life, be brought to a shameful ruin, and clothed with ignominy never to be removed.  
Secondly, Use 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 Christ's 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, Use 3 this should admonish and provoke us, if we desire never-fading glory, to be studious and zealous of Christ's glory. He that will neglect himself and all things for honouring Christ, shall never want true honour, though the world think this the high way to shame and dishonour. Here is a lesson for all ambitious spirits, thirsting after renown. Lo this is the path leading to the temple of honour. O ye sons of the mighty, the way to be famous and glorious, is doing homage to the Son of God. Exalt him in your hearts, houses, dominions, and he shall promote you to greatest dignity. Advance him by your Councils swords, Authority, and he shall advance you, yea, make you an eternal excellency. Honour him in his ordinances, ministers, members, and he shall make you high in name, in grace and in honour. 
1 Sam. 7.9.  The zeal of God's house consumed David, and God made him a great name, like unto the name of the greatest men of the earth. Do not think that pomp and Bravery, Wit and Policy, Worldly wealth, preferment, and power of commanding many, sumptuous buildings, stately tombs and monuments, much less cruelty and tyranny, shall immortalize your names: no, no, its blessed conformity to Christ in true spiritual purity, hearty subjection to his government, and downright resolution for his cause, which shall embalm and emblemish your memorial, that children unborn may admire the fragrancy and splendour of them, and at last set upon your head an immarescible crown of glory. Be strong therefore and do it, for if you despise and pollute the Name of the Lord Jesus, know for a certain, that he will expose your names to contempt, and make your memory not. 
De● 9.20.  If you transgress against the Lord, it shall not be for your honour: the seed of evil doers shall never be renowned, the mouth of the Lord hath spoken it.  
The cause of this glory remaineth in the last words, [according to the grace of our God and of the Lord Jesus Christ.] the meaning is, the which glory cometh and shall be bestowed upon you (O Thessalonians) and all other believers, from the free favour and kindness of God, and that unspeakable love of Christ the Mediator, which he shown in giving himself for us, that he might bring us to the glory of the Father, and through whom all the effects of that eternal grace of God are derived and conveyed unto us. Observe hence only this instruction:  
Heavenly glory is from God's mere grace. Ye are saved by grace. Doct. It is your father's good pleasure to give you the kingdom. Where good pleasure signifies the mere loving kindness of God, as a Jesuit confesseth against himself, I suppose. Other places we shall see afterwards. For,  
First, Predestination to glory is merely from grace, (this a Papist will not deny) therefore induction into glory is merely from grace. The consequence is good. For first, no man can properly be said to be freely chosen to a place of dignity, for which he pays sweetly (as we say) which he procureth by his own money. Election to life is not wholly of grace, if collation of life be not wholly from grace. 2. The root is the cause of the several branches that grow out of the stock, as well as of the stock itself. Grace is the root, Predestination the stock, wherefore grace hath no less a stroke in all subsequent benefits, whereof glorification is one, than in predestination.  
Secondly, Life eternal is an inheritance, following adoption, a child's portion, yea such an inheritance, as is assigned by lot, like the several seats of the Tribes of Israel in the land of Canaan, and therefore (as antiquity did hence truly gather) comes not by humane acquisition, but God's gracious disposition and donation.  
Thirdly, Whatsoever is procured for us by Christ, and given us for Christ, is from grace. For that which is the cause of giving Christ, must needs be the cause of giving all the riches of Christ, which cannot be separated from himself, and Christ cannot make an imperfect purchase. But we attain life eternal by and for Christ, he hath procured it for his Members, he is given to them to be their redemption as well as righteousness and sanctification, he is our life, our hope, our hope of glory, through his righteousness we continue to reign in life, by his blood we have liberty to enter into the holiest. Hence we are said here and elsewhere to be saved by the grace of our Lord Jesus Christ. If the purchase be already made by one so sufficient, there remaineth nothing for us to do, but thankfully to receive what the grace of God is ready to bestow.  
Fourthly, Holiness is the beginning of glory, they differ not in kind, but in degree, holiness is glory inchoate, glory is holiness perfected. Now holiness begun in regeneration, is from grace; if Gods grace give the entrance into glory, why not the upshot and consummation?  
It may be objected life eternal is from justice, because purchased by Christ, therefore not grace.  
The most common and received answer is, it's from both in divers respects: From justice, if we look at Christ, because he paid dear for it: from grace in respect of us, who bring nothing to our own salvation. But others say thus: Christ's satisfaction, or the price of redemption which he paid, doth not buy life at the hand of justice, but remove the bar which justice had put into the door of God's storehouse, the which being taken away, grace hath full power to bestow salvation, which before she had not. They explain themselves thus: God out of mere grace appointed some to life. These have defiled themselves with sin; whereupon justice flepping forth, puts a caution into the Court of Mercy, I will and must be satisfied, before Man shall see life and happiness. Christ comes and gives full contentment to justice, whereupon grace may now freely go forward with her dole, and finish the work she had intended and begun. The sum is; Christ's satisfactory obedience doth not put falvation into the hands of Justice to bestow, but enables grace to bestow it, justice not gain saying. Let him that readeth, choose whether of these answers he liketh better, or judge, if he be able, whether is the foundder.  
This fighteth against that devilish doctrine of Papists, which saith, heavenly happiness is not to be expected as an inheritance, but won and procured by our merits, and consequently comes not from grace, but from justice. So that if Paul were alive again, the Italian Idol (I mean the great Bridge-maker of Rome, the Porter of the bottomless pit) would compel him to change his stile, or else anathematise him, and make a bonfire of his bones. Were there no other difference betwixt us and the Romanists, this alone is a sufficient cause why we should abhor them, and damn their Doctrine to the bottom of Hell, unless we will be Traitors to the Grace of God.  
But a Papist will object, it may be both from grace and justice: from grace, because its the grace of Christ which gives power to merit: from justice, because the Apostle saith, The just Judge will in the last day give a crown of Righteousness to all that love him.  
I answer, 1. Their Goliath seems here to stagger; for though sometimes he maintain, that good works do merit eternal life by reason of an inherent dignity, which he endeavours to prove by seven most silly sophisms, yet elsewhere he saith, We attribute not to works such merit, as hath an answerable wages due unto it from Justice: and again, setting aside the promise of God, he is not bound so to accept our works, as to reward them. 2. That place of the Apostle is not to be understood of Justice commutative, or distributive, respecting man's merit, but of God's verity of fidelity, who hath promised this Crown to all that strive lawfully, the faithful fulfilling of which promise is a part of his Justice. For else the Apostle should manifestly contradict himself, as who in other places hath taught most plainly, that grace and debt, grace and man's works (in respect of causation of salvation) can never stand together, that eternal life is a free gift, not wages (they shall never be able to make other construction of Paul's words) yea, such a gift of grace, as is not any way from ourselves (all the wit in the world shall never elude so perspicuous a passage) 3. This will better appear, if we do briefly show, that the Scriptures do not know, but overthrow the doctrine of man's merit, (for themselves cannot deny, but it's a good rule in expounding Scripture, to compare one place with another.) First therefore, the faithful Israelites did not merit the possession of the land of Canaan. 
Deut 9.4, 5, 6. Psal. 44.3.  2. It's impossible man should merit by paying his debt: but whatsoever we do or can do for God in this present world, its debt. 3. They that are but instruments doing all things by a power received from, and continued by another, cannot merit at his hands: but such are we. 4. Can we merit, we might by our works make God a debtor to us: but this may not be granted. My goodness extendeth not to thee, saith David, which phrase is not to be expounded by that, Thy vows are upon me, O God, that is, have made me obliged and indebted to thee. 5. If the best man's best works, cannot endure the strict judgement of the Lord, if the best men shall need mercy in the last day, there is no place for merit. But the first is true. 6. We cannot deserve the least morsel of bread, but must seek it at God's hands like beggars. Lastly, if we must not look to have our Prayers heard and granted, much less Heaven bestowed upon us for our merits. But the first the Scripture teacheth, 
Dan. 9.18.  and Papists confess, and therefore in one of their Missal-prayers, they entreat God not to weigh their merits, but to pardon their offences.  
Secondly, Let us look and trust only to this grace of God in Christ, that we may find salvation, renouncing and disclaiming all meriting causes of salvation, in ourselves and all creatures. Let us never think of challenging any thing at God's hand by desert, much less the Kingdom that cannot be shaken. They that put confidence in their works, are like little children beginning to go by themselves, who, that they may stand more firmly, take fast hold on their own clothes, but alas they are never a whit further from falling: Nay well were it, if it were no worse, but further they forsake their own mercy, and are abolished from Christ. Indeed we must labour, strive, run, fight before we be crowned: but when we have done all, still we are to acknowledge ourselves unprofitable servants, and confess that Heaven is God's free gift, called a reward, not because by our working it is deserved, but because by God graciously promised. Hold this fast, that if Satan object thus unto thee on thy deathbed, How canst thou hope for any part in the Kingdom of God, who art conscious to thyself of so great sins, so many haltings and imperfections, thou mayest have what to answer: indeed (Satan) it were something thou sayest, and might shake me terribly, if I did challenge or expect salvation for my own works, my own preaching, praying, holiness, zeal, serving of God, etc. But I abhor myself, my worthiness is none, my righteousness is spotted, my merit is hell, I depend and rely only on the Lord's mercy, and Christ's purchase, this is my rock and portion for ever. Notwithstanding, this hindereth not, but if Satan assault us another way, we may lawfully look at God's image, graces and works in us, as testimonies of our faith, seals of the truth of our calling, evidences that God's grace hath not been ineffectual in us, and that we are of the number of those to whom salvation is promised.  
FINIS.