Lectures Upon the Epistles to the Thessalonians, Part 2 · Lecture 3
THE THIRD LEC…TVRE VPONUPON THE SECOND EPISTLE OF PAVL TO THE THESSALONIANS.
…. THESSA. CHAP. 1. verſ▪ 10. 11. 12.
10 When he ſhall come to be glorified in his Saints, and to be made marueilous in all them that beleue (becauſe our teſtimony towaryou was beleeued) in that day.
11 Wherefore, vve alſo pray alvvayes for you, that our God may make you vvorthie of his calling, and fulfill all the good pleaſure of his goodnes, and the vvorke of ſaith vvith povver.
12 That the name of the Lord Ieſus Chriſt may be glorified in you, … in him, according to the grace of our god, & of the Lord Ieſus Chriſt▪
THE laſt day ye heard (brethren) the purpoſe of the Apoſtle in this place was to comforte the Theſſalonians againſt the affliction…s vvhere-vvith for the tyme they vvere exerciſed. The firſt and the cheefeſt argument of conſolation vvas taine from that juſt jugdement of God when he commes: for the afflictions that the godly and innocent ſuffers in this lyfe for the name of Ieſus Chriſt, are as a mirror vvherein we may ſee the Lord Ieſus comming to judgment, to take vengence on the afflicters, and to render and to giuegive reſt … his own. The Apoſtle taking occaſion of this argument, points out the Lord Ieſus comming to judge the world. He notes the place from which he ſhall come, an Heauen aboue all theſe viſible Heauens; he notes the companie where-with in his comming he ſhall he accompanied. Firſt the Angels of his power enarmed with the power of the Iudge the Lord Ieſus to execute his juſt judgement. The next company is a flamming fire; This fire at the comming of the Lord Ieſus ſhall burne vp the Heauen, ſhall melt the elements, ſhall burne vp this earth, and all the workes that is in it, as Peter declares in his 2. Epiſtle chap. 3. and at laſt ſhall conſume and deuore the wicked, and that euerlaſtingly, euer burning without end. When he hes painted out the Lords comming to judge the world, he ſubjoynes the effects that ſhall follow vponupon his comming and judgement. The firſt effect is, he ſhall inflict vengence to them who in this world knew not God, and would not obey the Goſpell of our Lord Ieſus Chriſt. And after this, he deſcryues this vengence more particularlie, it ſhall be an vtter deſtruction, ſo that they ſhall neuer get vp their head againe, and this deſtruction ſhall be endleſſe; a death without a death, the ſoreſt death that euer man died; the cauſe of the perdition ſhall be the face and angry countenance of the Iudge, his face ſhall be as fire, and they ſhal be as waxe, the heate of his face ſhall melt them as the fire melts the waxe: the cauſe of the eternitie of their perdition ſhall be the glorie of his power, his power ſhall neuer hauehave an end, and therefore their paine, anguiſhe and perdition ſhall neuer hauehave an end. The power ſhall euer holde them ſtill in a torment, and ſo this vvraith euerlaſting ſhall ſeaſe and feede vponupon them for euermore. And ſo they ſhall euer be doing and neuer be dead.
Now, in this text, we hauehave the ſecond effect, that, ſhall follow on the comming of the Lord to his judgement. The firſt effect concerned the wicked. This effect concernes the godly. To come to the wordes, ſhortlie. He ſayes, When he ſhall come to be glorified in his Saintes. The meaning is, this vengence of perdition euerlaſting ſhall be inflicted on the rebels of God and Chriſt, at that tyme, when he ſhall come to glorifie his owne, the Saintes, that in their glory and lyfe euerlaſting he may be glorified himſelfe.Chief end of Chriſts cōming▪ is, to glorifie the ſoules. This is the meaning, ſhortly. Now, if ye will marke the firſt wordes, When he ſhall come. Ye may ſee, that, the firſt and cheefe end of the comming of the Lord Ieſus to judgement, is, not the wrack of the reprobate, but, his cheefe end in his comming to judgement ſhall be, the glorifying of his owne, that in their glorie, he may be glorified for euer. The order of the giuing out of their doome and ſentence of lyfe and death at that day makes this maſter pla…ne. Read the order of the giuing foorth of this ſentence in the 25. chap. of Matthevv verſ. 34. &c. Ioh… 5. cha. 29. verſ. The ſentence ſhall be giuen firſt to the godly, and the Lord ſhall ſay firſt to them ere he open his mouth to the other, Come ye bleſſed of my Father and … that kingdome that is prepared for …. Then when that ſentence is paſt he ſhall draw the godly to be aſſeſſours to him, and with their conſent and approbation in a maner he ſhal come to the doome of the reprobat▪ and ſhal ſay, Dep… from me to the deuill and his A…gels. Iohn. 5. chap. verſ. 28▪ 29▪ The houre ſhall come, vvhen all that are in the graues ſhall heare his voice, and they ſhall come forth, that hauehave do…e good to the reſurrec… ▪ of life, but, they that hauehave done euill, to the reſurrection of condemnation This his order of proceeding ſhowes that the cheefe end of Chriſts comming is the glorifying of his owne. The cauſe is, becauſe in the glorifying of his elect cheefly ſhall God be glorified. And ſeeing the Lord, cheefly reſpects his owne glory, therefore, the firſt reſpect he ſhall hauehave in judging, ſhall not be▪ to puniſh the wicked▪ (for, …e ſhall caſt them by his hand, as dogges) but, to glorifie his owne.
To goe forward in the words. When he ſhall come to be glorified in his Saintes. That is to ſay, when he ſhall come, firſt, to glorifie his Saints▪ and ſo, conſequently, to glorify himſelf▪ For, he cannot be glorifyed in his Saintes, except he glorifie them firſt. And therefore, it muſt be vnderſtood, that he muſt glorifie them, that in their glorie, he may be glorified. Now, marke. As the firſt and cheefe end of the comming of the Lord to judgement ſhall be the glorifying of his Saintes: So, the cheefe meane, whereby the Lord ſhall be glorified ſhall not be the damnation of the reprobate, but▪ it ſhall be the lyfe and ſaluation of the godlie becauſe in the godly at that day ſhall be manifeſted to the whole world, the goodneſſe of the Lord Ieſus, his mercy, his omnipotent power: in one word, his Majeſtie and his glory, cheefly ſhal be manifeſted in them. So, that, the whole world, when they ſee them ſtand vp, as it were, in a ſhout ſhall cry, Glorie, glorie, glorie be to the Lambe, that ſits on the Throne, when they ſhall ſee the elect ſo ſhining in glorie, they ſhall bruſt forth, in crying, glorie, glorie, glorie, and nothing ſhall be heard but glorie euer more. Theſe are the thinges, we ſhall once ſee and heare, either to our euerlaſting glorie, or to our euerlaſting deſtruction. It is true, the Lord Ieſus that day ſhall be glorified alſo, in the damnation of the reprobat, and that, in his juſtice. Ye read, in the 14. of Exod. I ſhal be glorified in Pharao and his armie, in powring out a vengence on them, I ſhall drowne them. But, yet, the juſtice God, the juſtice of Chriſt ſerues not ſo much to his glorie, as his merciemercy does. And it is a greater matter, yea and more glorie ſhall come to him by the ſauing of one ſoule at that day, nor by the condemning of an hundreth. Came Chriſt Ieſus in the world, for this end cheeflie, that, God ſhould be glorified in his juſtice? No. Chriſt came and the Goſpell of mercy is giuen vsus, that, men and Angels in that day ſhould glorifie God, cheeflie in his merciemercy.
Now, to goe forward. And to be made marueilous in all them that beleeue. This is, in effect that ſame, which he ſpok of before, euen, the glorifying of God; for, it is one thing, the Lord to be glorified, and to wonder at him. The meaning is, ſhortly. When he ſhall come. Firſt, he ſhal make the faithful wonderful, in the ſight of the world, and then, in their wonderfulnes, all the world ſhall wonder at him, who hes made them wonderfull. Now, marke. The Lord Ieſus, in Eſay 9. chap. 6. verſ. among all the names he gets there, he is called the vvonderfull and the maruellous one. Now, this name, in effect ſhal ſhow the ſelfcheefly in that day of judgement: for, cheefly in that day Chriſt ſhall be wonderful, and all the world ſhall wonder at him. It is but a litle wondring we hauehave here.Chriſt, at his comming, vvō derfull. Ye know, wondring preſuppones nouelties, things of exceeding great importance. Then, it muſt followe, that, the Lord Ieſus at that day ſhall be reueiled to the world in ſuch a wonderful glory, at neuer man, nor Angel ſaw yet… it ſhal be ſuch a glory, as neuer eye ſaw, ear heard, or, once entered into the hart of man, as the Apoſtle …aies, 1. Cor. 2. chap. 9. verſ. They who ſaw him …ani…ed in a vyle habite, judged, condemned, ſcourged, and crucified vnderunder Pontius Pilat, they ſhall wonder, when they ſhall ſee that Lord (whom they thoght once ſo vile) raiſed vp and exalted to ſuch a ſublimity and hight of glory. Pilat, then, ſhal wonder; the Prieſts ſhall wonder, they, that with their wicked hand… crucified him ſhall wonder at that day. And in one word, there ſhall be nothing in that day in Heauen and earth but a wondering at the Lord Ieſus Chriſt and his Saintes glorified. Ye ſee here next the cheefe mean that ſhall make the Lord wonderful, to be the wonderfulneſſe of the glorie of his Saintes and elect, whom in that day he ſhall make wonderfull. The world ſhall looke in and wonder at them, and then they ſhall looke to the Iudge and wonder at him. Then in that day they who hes beleued in Ieſus in this life (looke what faith brings with it) ſhall be bleſſed and made glorious: For firſt theſe faithfull ſhall be made ſo maruelous in glory that they ſhall aſtoniſh the whole world: I tell thee more, when thou ſhalt be ſo tranſlated, when thy vyle bodie ſhall be ſo changed, thou ſhalt wonder at thy ſelfe: for the eare hath not heard, the eye hath not ſeene, &c. that wonderfull glorie which then thou ſhalt enjoy. As for the wicked of the world the troublers and afflicters of the godly, when they ſhall looke to any one of the glorious elect, they ſhall weepe and wonder. This is ſet downe in the 5. chapter of the booke of wiſdome, albeit Apocrypha. Firſt they ſhall mourne and weepe, when they ſhall ſee the glorie of the godly, and ſay, O we fooles and ſenſles bodies, eſteemed we not the life of theſe godly in the world a miſerable lyfe? Then they ſhall come on with wondering, How is this that this vyle bodie ſo ſhynes, and that he is ſo exalted? So they ſhall both mourne at this ſight and wonder, and vveeping and vvondering they ſhall count themſelues to hauehave bene fooles and ſenſles bodies. The Lord giuegive vsus grace to ſeeke that true wiſdome in tyme. For certainly that true wiſdome is eſteemed fooliſhneſſe in this world, and he that would be wiſe, let him be a foole firſt, he ſhall neuer be counted wiſe that day, except he hauehave bene a foole firſt, and humbled vnderunder this fooliſh preaching of the Goſpell. It is true, the condemnation of the reprobate ſhall be a meane to make the world wonder, and to make the Iudge wonderfull. O, the paines that ſhall be inflicted on the reprobate ſhall be wonderfull, and they ſhall be ſet vp as ſpectacles of ſhame at that day, and the godly ſhall wonder at their ſhame and confuſion. O, wonderfull ſhall that weightineſſe of judgement be! they ſhall wonder that euer there ſhould be ſuch a wraith in God, they ſhall wonder that euer the arme of God ſhould be ſo heauy vponupon them. O, Hell is lighted now (will they ſay) the wraith of God is lighted now! O, what a maſſe and weight of wraith is this that we ſee now! Men will now leape here and there, and make litle count of the weightineſſe of the Lords hand, and ſecurely contemne threatnings and judgement; but in that day, to their euerlaſting woe they ſhall finde it the heauieſt thing that euer was: for by the weight of it, they ſhall be ſo preſſed downe that they ſhall neuer be able to preaſe vp againe. Alas, what a dead ſenſleſneſſe is this of men in this world that they regarde neither Heauen no… Hell, liuing like beaſtes and not as men! Lord waken vsus in tyme to acknowledge theſe thinges.
Now to goe forward. Who are theſe that ſhall be made wonderfull, that in them the Lord Ieſus may be made wonderfull? In one word, He calles them, beleeuers, a baſe and ſimple ſtyle among vsus. He called them before Saintes, holy ones; and now he commes to the ground of their holineſſe, and calles it faith. It will not be a faire, honeſt, ciuile dealing with our neighbour that will doe the turne, albeit many men thinks ſo. No, but faith in Chriſt muſt be the ground; any man that in any meaſure hes had a ſenſe and feeling of that lyfe, he will finde in his experience he can not hauehave hope or aſſurance of lyfe in the faireſt outwarde dealing that euer men did, except he finde his hart ſetled on God, and his anchor caſten on Chriſt. This is the onelyonly cauſe of thy ſaluation, faith in Chriſt. As for all thy good workes, they are onelyonly effects and tokens that thou haſt that faith in Chriſt, which will doe the turne, and is the onelyonly cauſe of thy ſaluation. O, bleſſed for euer is that hart that hes faith keeped, let neuer thy remembrance be off it. What euer thou thinke, or ſpeake, keepe it; haſt thou it? be aſſured of thy ſaluation; lackeſt thou it? doe all thou can, thou ſhalt die. Seeke euer to hauehave Chriſt in thy hart, And ſeeing, we who are now liuing may die in one moment, Lord, if we ſhould not ſeeke earneſtly to hauehave Chriſt dwelling in our harts! It is onelyonly his merites that ſaues vsus.
In the next wordes he defines them that he calles beleeuers, and pointing them out, he ſayes not, they that beleeues in Ieſus Chriſt, but they vvho in this lyfe hes beleeued my teſtimony, the Goſpell teached by me, by my fellow…ſeruants, by the reſt of the Apoſtles and Paſtors. So, take vp the nature of this faith and be not …egyled with it. It is not faith in Chriſt barely, but faith in Chriſt preached. By whom? by a ſelie bodie. What was Paul? a ſelie bodie. So looke neuer for lyfe nor ſaluation in that great day, except thou humble thy ſelfe vnderunder the fooliſhe preaching (as men thinkes it) and beleeue the fooliſhe teaching of the Goſpell. Thou ſhalt neuer come to grace and ſaluation except thou humble thy ſelfe vnderunder this preaching, which thou, by nature and in thy judgement, thinkes fooliſhe. If thou beleue not in this, take thee this doome, neuer ſhalt thou be juſtified in that great day.
Now to come to the laſt words in the verſe. In that day. There is an Emphaſis in this word, that day, the Lord ſhall be glorified in the godly, in the glory of his owne, in that day. It is true, brethren, at this time, in this ſame moment, the Lord Ieſus is glorified, and the Saints and faithful hes their own glory. But the glory of Ieſus and his Saintes is not in that fulneſſe which ſhall be at that day. Thou ſeeſt him now, as it were, in a mirrour darklie, he is comming behind thee, and thou art looking in a glas, but at that day thou ſhalt ſee him face to face with theſe bodily eyes, thou ſeeſt him now in glorie▪ but in that day thou ſhalt ſee him in a ſurpaſſing and exceeding great glorie. It is euen ſo with the Saints. We are the Sonnes of God now, we are glorious now; but in that day we ſhall hauehave another kinde of glorie. The Apoſtle Iohn 1. Epiſtle. 13 chap. 2. verſe, ſayes, Dearly beloued, vve are the Sonnes of God novv, but it appeares not vvhat vve ſhall be. The very ſight of him ſhall tranſforme vsus. So that day in the 2. chap. to the Rom. 1. verſe, is called the day of manifeſtation, all things ſhall be manifeſted. Glorie, righteouſnes, Heauen, Hel, and all hid now. But in that day all ſhall be brought forth to that light, and be manifeſted. The Heauen ſhall be opened to ſee that glorie in it, the Hell to ſee that darkneſſe and ſhame in it. The Sun ſhall ſhine then moſt clearly, right ſhall then appeare right in the own garment of righteouſneſſe; wrong ſhall be ſeene to be wrong; ſinne ſhall appeare in the own cullour, euerie one ſhall ſee it perfitely, all things ſhall be maid manifeſt.
Now, in the next verſe to the end of the chapter, the Apoſtle, to conquiſe to himſelfe the beneuolence and good lyking of the Theſſalonians (why ſhould not the teacher hauehave the good wil of his people whom he teaches) lets them ſee, all that he does is for their cauſe. Wherefore, ſayes he, vve alſo pray alvvaies for you, that our God may make you vvorthy of this calling, &c. Well this ſets out this part▪ of the Miniſter, as he teaches life to the people, So, let his prayer be euer to God, to helpe them forward to that lyfe and glorie he ſpeakes of. This for his part. Then, ye ſee againe,Prayer a meane to lyfe. among all the meanes of bringing men to lyfe, Prayer is one. Thy ovvne prayer, the prayer of the Paſtour for thee. I call it the meane, not the cauſe: for, thy ovvne prayer vvill neuer merite Heauen, albeit thou pray continuallie, and be of that opinion, that thy prayer vvill merite Heauen, vaine art thou, thou ſhalt neuer get it. Yet, the Lord hes appointed prayer as a meane to further men and wemen to Heauen. If thou neglect thy duetie, thou ſhalt neuer come to Heauen. The Lord raiſe vsus out of this beaſtlines and ſenſleſnes that makes vsus ſo vnwilling to pray. Men will riſe in the morning and go to bed at night without one motion of praier; but if thou continue ſo, thou ſhalt neuer come to Heauen: for, mark the Lords doing. As the Lord hes ordained thee for life, ſo, he hes ordained thee a midway, wherby he bids thee go forward to li…e. If thou take not the ſtraight way the Lord hes giuen thee, but tak… … by rode of thy own, thou ſhalt neuer come to Heauen. What ſhould keep Chriſt with vsus, but only this praier? what ſhould ſanctifie al the ſpeaches of our mouth, actions of our hands, but this continuall praying? The remembring of this life ſhould ſtir vsus vp to prayer: for it is and ſhall be found the way to that life.
But to come to the matter of his praier. He ſaies, for this cauſe we pray for you, That, God vvould make you vvorthy of his calling. By this calling he meanes life euerlaſting, by the meane he vnderſtandes the end: for, he takes not the word calling properly, but he takes it for the end of our calling, which is life euerlaſting. Then, ye ſee, he craues this life and glory at the handes of God. Then,Life euerlasting the gift of God. learn. This life euerlaſting is the onelyonly gift of God, thou haſt it not by nature in thy owne ſelfe, it muſt be giuen thee, as a free gift of God, or, thou ſhalt neuer get it. Further, I ſee one, or, two meanes, whereby we muſt come to this life, ſet down heere. Before thou come to that lyfe, thou muſt hauehave a calling to it, albeit thou would reaue a kingdome here, by tirannie, yet, thou ſhalt not come to this kingdome, except thou hauehave a former calling to it. And when haſt thou this calling? When this ſame word of the Goſpell ſoundes in thy eare,… and thou beleueſt in it. If thou lay not to thy eare here, thou ſhalt neuer be called; and lackeſt thou that calling by the word, thou ſhalt neuer get life euerlaſting. Then, the other thing, I ſee here, that goes before life and glorie, is a vvorthineſſe, a dignitie, ere thou enter in that kingdome, thou muſt hauehave a worthineſſe. Who will chooſe a man to an earthly kingdome without dignitie and worthines? Therefore, he ſayes, that he vvould make you vvorthie. O, but vnderſtand, it is not my worthineſſe, nor thy worthineſſe, inherent in me, or, thee. No, it is that worthineſſe of Chriſt Ieſus, that muſt be imputed to vsus. Chriſts worthineſſe muſt be imputed to vsus, and we clad with it. When ye heare this word worthines in the Scripture, take it neuer to be an inherent worthineſſe in thee, or, in me, but the worthineſſe of that onelyonly worthie one, Chriſt the Lord, made ours, by faith.
Then to the words following. He pointes out more clearelie this lyfe euerlaſting, and ſayes, That he vvould fulfill all his good pleaſure. Which good pleaſure? Which commes of his gentlenes and goodneſſe. Then he addes. And that he would fulfill. What? a vvorke. Whereof? of faith. After what maner? vvith povver and might. Then there muſt be a power, or, elſe, faith will not be fulfilled. Now to returne to eueryevery word. That he vvould fulfill Marke then. Lyfe euerlaſting, glorie euerlaſting is the accompliſhment of a thing begun, of the decree going before, of lyfe euerlaſting. Firſt, there muſt be an entrie to it, there muſt be a be…ginning going before, and then, life euerlaſting commes on, as fulfilling of the thing going before. What is the thing that goes before? It is his good pleaſure. By his good pleaſure is vnderſtood the decree of lyfe, that was giuen out from all eternitie, concerning his owne. So, lyfe euerlaſting is but the accompliſhment of a decree, that was made in that glorious kingdome of Heauen before the world was made. Thy life beginnes at a decree that neuer had a beginning and ends in a glorie that neuer ſhall hauehave an end. He calles it not ſimplie a good pleaſure, but all his good pleaſure, whereby he meanes here an ample thing. He meanes with the decree of lyfe, all the meanes that ſerues to bring vsus to lyfe. There is not one meane to lyfe but all muſt come of this decree. Art thou called in tyme? it commes of a decree. Rom 8. 28. Art thou juſtified? it commes of a decree? Prayeſt thou? it commes of a decree. Nothing commes to thee in the mid-way of thy journey, but all commes of a decree. What euer commes, whether it be proſperitie, or, aduerſitie, thinke no…, it commes by chance, but, it is a meane, that the Lord hes ordeined from all eternitie to bring thee to lyfe euerlaſting. 1. Pet. 2. 21. So, lyfe euerlaſting proceeds of a decree from all eternitie. He calles it the good pleaſure of his goodneſſe. By this word goodneſſe he deſignes the cauſe of this eternal decree, not to be any thing, which God foreſaw in vsus, but his owne onelyonly goodneſſe, and that, to the end he may hauehave all the praiſe of our ſaluation. Read Epheſ. 1. 5. 6. 9. Yet, there muſt be another thing, ere one get lyfe. What is it? He calles it a vvorke, that hes a beginning. The worke, that muſt be accompliſhed hes a beginning, and then, it ends and reſolues in lyfe. And what is the worke? Faith in Ieſus Chriſt. What is lyfe euerlaſting then?… but, the accompliſhment of this faith, that we hauehave in this God: Faith is this building, that goes vp continuallie. Iohn chap. 6. verſe 29. When the Iewes glories in their workes, Chriſt ſayes, This is the vvorke of God, that ye beleeue in me. This is the building, that muſt be builded, euen, Faith. Thou muſt euer be building this faith, this day, one ſtone, to morrowe againe, another, vntill thou come to the toppe ſtone, which is glorie and lyfe eternall. Paul ſayes 2. Timoth. chap 4. verſ. 7. 8. I hauehave gone forward in this building, I hauehave keeped the fay…h; novv, the crovvne of righteouſneſſe is laid vp for me. Then life euerlaſting is the crowne of faith, without faith, nor crowne. Who can crowne thee, except thou hauehave faith? It is faith, that, muſt be crowned. Lookeſt thou to be crowned, and in the mean-time, haſt thou no faith? thou deceaues thy ſelfe. Therefore, ſeeke euer faith in Chriſt, or, elſe, ſeeke neuer to get that crowne. Then, he ſayes, vvith povver. This muſt be done with power, or, elſe, it ſhall neuer be done. All the Monarchs of the world, and all the Angels ſhall not be able to lift vp this crowne, to ſet it on thy head, It muſt be onelyonly the infinite power of Chriſt, that muſt lift…vp that crowne and ſet it on thy …ead, after thou haſt gone forward in that worke and come to the end. It is ſaid Phill. 3. chap. 21. verſe, When the Lord ſhall come, this vyle body ſhall be tranſformed and made lyke that glorious body of Chriſt. What is the meane? Throgh the effectualneſſe of his povver, vvhereby he is able to ſubdevv all things, the deuill, ſin and death that would hold thee aback from that glorie. There muſt be power in the Lord, to kil ſin, Hell, and to ouercome the deuill and all thy enemies. And the Lord by his power muſt giuegive thee power ouer all, before thou be made conforme to him.
Now, to come to the laſt verſe. He ſets downe the laſt end of his praying. That the name of the Lord Ieſus Chriſt may be glorified in you, and ye in him. Then, the cheefe reſpect he hes, in praying, is, not their glory, but, Gods… glory. Howbeit he would hauehave the Theſſalonians to be ſaued, yet, that is not his laſt end, but, al their ſaluation is, that, God may be glorified in them. The end of his praying is, that, God may be glorified in them; becauſe our glory ſhould rend to the glory of God. Now, mark one rule in praying. When we pray for life, either to our ſelues, or, to others, let not our mindes be ſo much ſet on our and their glorie and ſaluation, as,Gods' gglory cheefly to bee requyred, in our praier. that, the God of glory may be glorified, and ſay, Lord, I ſeeke glory and ſaluation, that in my glorifying and ſaluation, thou mayeſt be glorified; and ſo, let euer that glory of God be more pretious and deare to vsus, nor all the glorie and life can come to vsus. And they that gets grace to pray this waies, they may be aſſured, they ſhall be glorified for euer. So, renounce all, Heauen it ſelf, our joy, our glory, and our inheritance in Heauen, to the end, that, he, to whom all glory pertaines may be glorified. This did Moſes and Paul, they craued to be …athema, that, God might be glorified. And this ſhould be the deſire of eueryevery man, ſeeke, if it were thy owne condemnation, rather, ere God, who created thee be not glorified; prefer Gods glory to thy owne ſaluation. Lord giuegive vsus this zeale to his glorie. What ſhall the end be? Troweſt thou to loſe any thing by ſo doing. No, looke what God ſaies to Moſes, Exod. 32. chap. 33. verſe, when Moſes deſired to be ſcraped out of the booke of life. No, the Lord ſayes, Moſes, thou, who ſo earneſtly deſired my glory, I will glorifie thee, and will ſcrape them out, that deſerues to be ſcraped out. Then, the way, to come to life eternall, is, to renounce thy ſelf, to ſeek onelyonly, that, thy God may be glorified. O, the joy, that is in the hart, when we find that zeale, that we can prefer Gods glory, to our own ſaluation. That joy ſurpaſſes all joy, that euer was.
He addes to another thing, to this, He ſaies, That he may be glorified in you and ye in him. Learne, there is no peece of glorie, that, Chriſt gets, but it redounds to his elect. Is he glorified in thee? that ſame glory commes back againe to thee and glorifies thee. I ſhall tell you how it ſtands. Firſt, thy lyfe and glory, that ye call euerlaſting lyfe, is nothing but, a faire glance, that ſtrikes from the glorious face of Ieſus Chriſt as ye ſee the Sunne ſhining on a man, makes him to ſhine: So, thy glory and lyfe is as a verie glance,… that ſtrikes from the glorious countenance of Chriſt, as the glance of the Sun ſtriking on a black body makes that body glance: ô, much more will the beames of the face of Chriſt beating on thee, make thee to ſhine. What was the ſhining of the face of Moſes, that made the people afraied, but, a glance of the face of God. Then, when the glory of God hes firſt ſhined on vsus, we ſhine; and then, our ſhining again with a reflex goes back to that Son of righteouſneſſe, it came from, and he of new ſhine… againe on vsus, in a fairer ſhining▪ nor before. Now, in this mutuall reflex and ſhining,yea, and the … Chriſt is both the beginning and the ending: the ſhining begins at him and ends at him. And therefore, it is ſaid Rom. 11. chap. 36. verſe, For, of him, and throgh him, and for him, are all things: to him be glory for euer. Now, what ſhall be the cauſe of this glorie of ours? He ſets it downe in theſe words, according to the grace of our God and of the Lord Ieſus Chriſt. Grace is the cauſe of our ſhining. Grace from the Father, grace from the Sonne. Then, there is nothing, but grace, there ſhall be nothing, but, grace in Heauen, grace in earth; no merite in this earth, no merite in Heauen: No merite in this earth, but, Ieſus merite, no merite in Heauen, but, onelyonly grace, grace and mercy in earth: all ſtanding here and in Heauen is only by grace. And ſo, the cauſe of our euerlaſting ſtanding is euerlaſting grace, the onelyonly grace of God, in Chriſt. To whom, with the Father and the holy Spirit, be all glory for euer.
AMEN