first part of their consolation wherein the Apostle taketh notice of their persecutions and troubles praising them for the Graces of God manifested therein The second part followeth taken from the happy issue and consequent which these patient sufferings of theirs did portend These sufferings saith he of yours are an infallible signe or demonstration of the great day of Iudgment wherein the more patiently you haue suffred for the kingdome of God the more you shall be reputed and declared worthy of that kingdome for which you haue suffred What an vnspeakable consolation would the due consideration of this be vnto all that shall suffer for righteousnes sake that the more they suffer the more they may assure themselues of a day of publique hearing before the Lord who will thorowly debate all those iniuries and wrongs that haue bin offred vnto them and that not in a corner but in the face of the world that this iudgement wherein this cause of theirs shall be heard shall be a righteous iudgement not corrupted by bribes and ouer-swaid by partiall affection but proceeding according to the equitie of the cause without respect to the qualitie of Persons that in this iudgment shall be called into question especially their suffrings for the kingdom of God and that which they haue indured for righteousnes sake in obedience to the Gospell that in this iudgement the more it shall appeare that with Patience and Faith they haue suffred for the kingdome of God the more they shall be accounted and reputed worthy thereof in Iesus Christ insomuch as they shall with that praise and glory before the face of their enemies be put into the eternall possession thereof as if they had merited and deserued the same by their suffrings though the greatest suffrings that euer any Christian hath or can indure are in deed and truth in themselues no wayes worthy that glory which shall be bestowed vpon them Rom. 8.18 and it being giuen is an inheritance Matth. 24.3.4 and therefore not of desert What an vnspeakable comfort must this needs be in the midst of all persecutions whatsoeuer when euery particular wrong and iniurie which here a man shall indure for the kingdome of God are so many infallible signes and demonstrations of this iudgment so that the more they suffer and indure at the hands of men and the more the Consistories and Iudgement Seats are shut against them the more cause they haue to be certaine and assured of this iudgement and the more to reioyce in it It would be great consolation vnto a Christian heart and a meanes of much patience and constancie in suffering if he might be assured that his cause should come to indifferent hearing but before men yet there is far more cause of comfort in the certaine assurance of this iudgement and so much the more certaine assurance there is of this by how much the more vncertaintie doubt and despaire there is of the other But this is no matter of Consolation to them that suffer though with neuer such patience and confidence for the fancies and inventions of their owne braines or the superstitious inventions and traditions of men which appertaine to the kingdome of Sathan and Antichrist They which will reap this consolation in their sufferings must look to this that they suffer for the kingdom of God i. for their obedience and subiection vnto the lawes of Christ their Head and King manifested in his word vnto their soules and consciences VERS 6. For it is iust with God to render in like manner affliction to those which afflict you 7. And to you which are afflicted rest with vs FOr the further confirmation of them in the aforesaid comfort he here rendreth a reason why this Patience and Faith of theirs must needs be a manifest signe of the iust iudgement of God aforesaid because saith he it stands with the iustice of God to afflict them that afflict his seruants and to giue rest vnto them which are afflicted for his sake and therefore the more that any do suffer for the kingdome of God and the more that the wicked preuaile ouer them the more certaine and infallible signe it is of that great day So that in this reason he comprehendeth two grounds of the former assertion The first is this That it stands with the equitie and iustice of God to afflict and punish them which molest and trouble his children for righteousnes sake God hath stampt in man who is his owne Image the print of this iustice Can a Prince indure that his Seruant should be abused for doing his will and commandement Will he not take himselfe bound in equitie so far as his authoritie and lawes will stretch to call them into question that shall abuse him If he should carelesly suffer the same would it not be iudged an vniust thing Hath not the righteous God that care of his Seruants that an earthly man hath Is it possible that he that hath written this point of iustice in the brest of man should neglect it in his owne Person and suffer his owne Seruants for obeying his will to be persecuted and wronged and that before his owne face and put it vp Yet we see that for the most part in this life he doth so None more free from iudgement and vengeance then they that persecute Gods Seruants none liue more merily none dye with more ease Why then we must of necessitie conclude that therefore there must come a day of doome wherein they must answer it God must needs be a iust Iudge and therefore the fewer iudgements ouertake the enemies of the Gospell in this life and the more they triumph ouer Gods Seruants the more we must learne to comfort our selues in being so much the more assured and perswaded of this day of iudgement If there were no other cause to be heard but this it stands with Gods iustice to heare the same It would affect and comfort Gods children in their affliction to behold some present iudgement of God or man vpon them which persecute them and it much dismayeth them when they see no hope of helpe either from God or man in this life But this ought to strengthen and comfort them so much the more for this is so much the greater euidence and demonstration that in this great day of iudgement the Lord will render affliction to those which trouble his Seruants This then is the best reuenge that Christians can execute vpon their persecutors euen with faith and patience to suffer persecution and affliction at their hands for the more they suffer the more they binde the Lord in his iustice in this day to iudge and reuenge their cause so that if Christians by dint of sword could subdue all their enemies they haue not therein such iust matter of comfort as in their patient faithfull sufferings The lesse we reuenge the more hath God in iustice bound himselfe to be auenged of them and it is great folly to thinke
are possessed with a furious and reuenging Spirit euen with all rigor and extremitie to seeke their mischiefe and vtter ruine For it is the nature of reuenging mindes to seeke onely the hurt and euill of those which haue prouoked them and the greater and more powerfull they are the more fearefull will the vengeance be which they shall inflict The wrath of a King saith Solomon is as messengers of death and like the roaring of a Lyon what then is the wrath of the King of Kings the Lyon of the Tribe of Iudah Verily if a man were naked in the wildernesse and all the Lyons Lyonesses and their whelps roaring about him ready to teare him in thousands of peeces it were not so fearefull nor so much euillnes to be expected as when this lyon shall roare vpon him and come in such a fierce and furious manner to be auenged of him and the more terrible the auenger shewes himselfe to be the greater vengeance is feared and the lesse hope of mercy If we see one come gnashing his teeth at one and with a furious rage running at him with a naked sword we presume that the vengeance that this man intends to execute is no lesse then death and that the blood of the partie can only quench the flame of his wrath what then will quench the wrath of this Person who comes in flaming fire from heauen with all the powerfull armies of glorious Angels to be auenged of all his enemies If the least offendor had 10000 hearts it were not the blood of them all could quench the fire of this auengers rage against him If it were possible for him then to weepe a Sea of teares yet there would be no hope thereby to mitigate the wrath of this auenger or to moue him to relent when he shall come in such a manner as this to render vengeance then shall the chamber dore be shut and it will be too late for the foolish Virgins to cry Lord Lord open to vs. Mat. 25.11 12. Hence then we are to note That howsoeuer in this life the Lord shewes himselfe a miracle of patience suffering infinite and innumerable indignities and dishonors to be offred both to himselfe and his seruants and howsoeuer the wicked enemies of his Church and Gospell do no more feare his threats in the word then the arrow that a scarcrow threatens to shoot yet when this day shall come they shall finde it verified in him That patience wounded becomes furie so that the more he hath indured and suffred at their hands in this life the more wrath and furie shall breake forth against them in this day This then is the day of the Lords wrath and vengeance and this is it that Gods children are to expect and to rest in hope of They are not to hope expect that God will in this world be auenged of their enemies seeme they neuer so desperate and incurable but thus ought euery good Christian to stand affected towards their persecutors and wickedst enemies to desire their repentance in this life and to rest satisfied with that vengeance that this Iudge will be sure if they repent not in that day to render vnto them And surely they doe not beleeue the truth of this Gospel as they ought to do that are their owne auengers and will not waite this day of the Lord for if they did not either thinke that Christ will not at all reuenge their wrongs or that he will not do it so thorowly and effectually as their enemies deserue or that themselues were more wise and able to auenge their cause then Christ they would not be so hastie and headie as they are in reuenging their owne wrongs But such must know that the lesse patience and faith they haue shewed in those persecutions and wrongs which haue bin offred vnto them and the more they haue broken forth into reuenge of their owne quarrels the more they haue cut off from themselues the comfort of this doctrine for in so doing they haue done so much as lies in them to preuent the Lords vengeance vpon their enimies and to pull it vpon their owne heads in this day insomuch as they haue more cause to feare that the Lord will come in flaming fire to be auenged of them rather then their enimies seeing they in reuenging themselues vpon their enimies contrary to Gods will haue themselues as much prouoked God as their enimies haue in wronging them so that thou canst not doe thine enimie a greater pleasure then to auenge thy selfe vpon him for though thou maist in this day see the Lord auenged of him for the wrongs he hath done thee yet what comfort will that be to thee when thou hast cause to feare that thine enimie also shall see the Lord auenged vpon thee for reuenging thy selfe vpon him If Christians in their hot and vnchristian blood would but meditate of this it could not but be a strong bridle and curbe vnto many violent and outragious distempers that they vse to breake forth into in the wrongs and iniuries that are offred vnto them wherein commonly through the iust iudgement of God they often discouer the very same corruption and wickednes which they reuenge in their enimie to be in a greater measure in themselues and in the same kinde in a higher degree do sinne both against God and their enimie Is any thing more common then for men and women yea Christians yea speciall professors of the Gospell in reuenging the pride the malice the disdaine the contumelious speeches furious acts and deeds of others to discouer greater pride malice disdaine contumelie and furie in their owne words and deeds What Can such comfort themselues in the consideration of this comming of Christ to render vengeance to them that haue wronged them when themselues by this occasion haue shewed themselues as deep offenders against God and their enimie in the same sin Such onely then can reap comfort to themselues in Christs comming to render vengeance vnto whom that praise is due which the Apostle here giues to these Thessalonians i. Such as manifest patience and faith in all their persecutions and afflictions And if those can haue no comfort herein which shall through impatiencie and infidelitie reuenge euident wrongs and iniuries what comfort can they haue that reuenge themselues vpon their neighbours for imaginarie and conceited wrongs for doing no more then they may do yea many times for doing that which they ought to do and which they should haue answered to God if they had not done This vengeance is set forth and declared more specially 1. By the Subiect 2. By the Matter 3. By the Place The Subiect of this vengeance are the Persons vpon whom the Lord will execute the same in that day and they are such as know not God or such as obey not the Gospell of our Lord Iesus Concerning the first God is in himselfe of an infinite and incomprehensible maiestie and therefore cannot perfectly be
himselfe except he by the mouth of his Spirit speake peace vnto their Soules they will still feare that they are out of grace and fauour with God Any fancie or conceit is sufficient to perswade wicked men that they are in grace and at peace with God yea those ordinarily are most conceited of it that are furthest from it But the Apostles wish here is the wish of euery true Christian that they may haue it from God the Father and from Iesus Christ as it were vnder their hand and seale But when may a Christian be said to receiue grace and peace from God c When the Spirit of God in the due vse of Gods holy ordinances doth seale and confirme the same to the soule and conscience of an humbled sinner that groneth vnder the burthen of his sinnes Then doth the Grace and Peace of God come vnto thee from God when the Spirit of God testifies vnto thy spirit in the word in the Sacraments in the Church in the Ministerie c that thou art in grace and fauour with him VERS 3. We ought to thanke God alwaies for you brethren as it is meet THe third part of this Epistle beginning here reaching to the end of the Chapter is spent in Consolation wherein the Apostle labours to hearten and incourage them against the troubles and persecutions which they suffered for their profession thereby the more to strengthen and confirme them in the faith of Iesus Christ. This method is vsually obserued in all letters when men write to them that are in any trouble or affliction after they haue saluted them and before they write of other matters vnto them to comfort them By the way before we come to particulars we may obserue one speciall reason why he wisheth vnto this Church Grace and Peace from God the Father and from Iesus Christ because for God the Father and for Iesus Christs sake they had lost all grace and fauour and peace with men so that the more disgrace and the lesse peace that Christians haue with men for the profession of Iesus Christ the more grace and peace they may expect from God For that which vpon this ground the Spirit of God doth wish vnto a man it will effect The more then that men for Gods cause doe disgrace vs and warre with vs the more God shewes his grace and fauour vnto vs. The first meanes he vseth to comfort them by is by praising and commending them for those graces which in these their trouhles and persecutions they did manifest to be in them vers 3 4. wherein in his owne name and in the name of Timothie and Silvanus he first vnfainedly acknowledgeth that for their sakes they were bound to giue thanks vnto God as long as they liue What a glory was this vnto this Church that these three Worthies should professe and acknowledge thus much vnto them Our lessons hence are these 1. That if we behaue our selues in the house and Church of God as we ought to doe we shall binde all Christians yea the Prophets and Apostles and all the Saints of heauen vnto vs. They shall be indebted vnto God for vs and shall esteeme themselues bound for euer to praise and magnifie his name for vs. And let vs neuer thinke we haue demeaned our selues as we ought to doe in Gods Church vntill we haue giuen iust cause to all the godly that knowes vs especially to our Pastors and Ministers to praise and blesse God for vs and to esteeme themselues eternally indebted vnto God for our sakes But alas most of vs doe so behaue our selues in Gods Church that we giue our Ministers and all religious people cause rather to mourne before the Lord and to complaine vnto him of vs. 2. Let vs from Pauls example of how great note and worth so euer we be in Gods Church learne to esteeme Gods graces in others as blessings vpon our selues and to haue such interest in the fruit of them as to thinke our selues bound and indebted vnto God in all thankfulnes for them as if we our selues had a title to and an interest in them There was not the poorest Christian in Thessalonica but Paul himselfe did thinke himselfe the better for that Grace that was in him We are all members of one mysticall bodie the grace of one member is the honor of another and it is a signe that that man doth not esteeme his brother a fellow-member of the same bodie with him that counts his brothers Graces disgraces vnto him as though his owne graces were eclipsed and lost their lustre through the brightnes of anothers We know that the comelinesse of the hand or foote doth not eclipse but rather adde beauty to the beauty of the face If therefore we iudge our brethren members of the same mysticall bodie of Christ with vs we cannot but esteeme their graces a grace vnto vs and that our selues how bright soeuer do shine so much the more by the beames of their graces and therefore we are bound in a bond of debt vnto God for them as Paul here acknowledgeth But we are most of vs so far from this that we hardly thinke our selues bound to giue God thanks for those gifts and graces that are in our selues we so seldome so coldly so slightly and negligently performe this dutie And as for the graces of others we are the Lord be mercifull vnto vs for the same of this disposition rather to murmure grudge and repine against God for them as though the more he bestowed his graces vpon them the more he did wrong and disgrace vs. Because that your faith groweth exceedingly and the loue of euery one of you one towards another aboundeth This is the reason why Paul Silvanus c acknowledge themselues bound to be thankfull vnto God as is aforesaid wherein is expressed the speciall matter and argument of their praise Their exceeding growth and increase in faith and loue whereby he meanes all religious duties to God and man required either in the Law or Gospell They shewed euery day more and more zeale to Gods glory in making more and more conscience of the Ordinances of God they shewed greater and greater delight in the word the Sacraments the Sabboth the Ministerie Prayer they daily more and more grew in knowledge and manifested more and more the signes and tokens of Repentance and ouer and besides this they were euery day more and more kinde louing and free-hearted one to another one striuing to goe before another not in the duties of Pietie and Religion only but also in louing kindnesse humilitie liberalitie fidelitie curtesie iustice c from such fruits as these doth the Apostle gather the increase and growth of their Faith and Loue. For as Faith and Loue are seene vnto men onely by the works that proceed therefrom so the growth and increase of them is seene by the growth and increase of works Neuer tell me that any groweth in Faith and Loue but he that groweth and
that we can do our enemies more hurt then God can and will if we leaue the reuenge vnto him vnto whom indeed it appertaineth The second ground of the former Assertion is this that as it stands with the iustice of God to punish them that afflict persecute his seruants So it stands no lesse with his iustice to giue vnto his seruants which are troubled and molested rest and quiet of which the lesse hope and assurance there is in this life the more cause there is to assure themselues of it in another life and therefore to expect that day wherein they shall be put into a full and eternall possession thereof It is no such comfort to the soule of an afflicted Christistian to be perswaded that God will render vnto the wicked enemies affliction for affliction more comfort it would bee vnto them to see some signes and tokens of their repentance and forgiuenesse But this is the strength and life of Christian consolation that the more sorrow and trouble that they sustaine for Christs sake and his kingdome the more pledges and demonstrations they haue therein of their owne eternall rest and happinesse for howbeit our sufferings as is formerly declared are farre from meriting any such matter yet it is iust with God to giue them rest and quiet which haue beene content patiently to suffer for his sake no man shall suffer in vaine for Christ but the more he suffereth if hee suffer for the kingdome of Christ the more securitie and assurance hee hath of eternall rest in heauen which all those want which want that grace neuer looke thou to enter into this rest except thou canst with patience and faith indure trouble and disquiet for the kingdome of heauen He sheweth what manner of rest this shal be by way of comparison in these words with vs .i. It shall be such a rest and quiet as is prepared for vs that are Apostles and Euangelists and such as together with vs you shall certainely enioy This must needes increase their consolation exceedingly there are no true Christians but are perswaded the Apostles and Euangelists shall in this great day be in most happy condition neither can they desire to be in better estate wouldst thou then be sure to rest with Paul Siluanus Timothie and the rest of the Apostles and Euangelists thou must learne with patience and in Faith to suffer persecution and tribulation when the Lord shall call thee thereunto for that Faith and Religion which thou hast learned of them for the Lord hath not prepared a higher heauen for them and a lower for vs but we shall rest together with them in the same heauen if together with them we shall suffer in this life for that kingdome which they in the Gospell haue called vs vnto When the Lord Iesus shall bee manifest from heauen with his mightie Angels 8. In flaming fire That the consideration of the day of doome the manifest signes whereof they were to behold in their patient induring of persecution might the more comfort them and strengthen them in their troubles The Apostle concludeth this second part of their consolation with a digression into a description of that day of iudgement euery part whereof containeth great matter of comfort to all the afflicted and persecuted seruants of God and no lesse matter of feare and horror to all their enemies if they had grace to apprehend the same The first part of the description declareth who shall be the Iudge euen our Lord Iesus himselfe in his owne Person euen he who loued his Seruants so dearely that he gaue his life for them yea did vndergo his Fathers wrath for them which was for the time a Hell of Hells vnto him and therefore the more gracious and louing and mercifull he hath shewed himselfe vnto them the more mercilesse and cruell will he in this iudgement shew himselfe vnto their aduersaries Whom could the afflicted Seruants of Christ more desire to sit in iudgement then their owne deare Sauiour for whose sake they haue suffered so many indignities Whom can the enemies of the Gospell more feare then him whom in his Seruants they haue most dishonoured and despighted No doubt but in this day they would rather choose any to be their Iudge then Christ yea they would hope for more fauour and mercy from the Diuels themselues then from him Let vs then if euer the Lord shall exercise vs in the same manner comfort our selues in this That Christ himselfe will in his owne Person in this day come to iudge the cause betwixt vs and our enemies It were great matter of consolation if we were assured but of this That Christ would raise vp some iust man vpon earth to doe it or send a Saint or an Angell from heauen for that purpose but this must needs be an exceeding comfort That Christ in his owne Person will come to sit in iudgement vpon our aduersaries and will not put the matter ouer to Vnder-Commissioners Let vs then take heede lest in our sufferings for Christs sake we breake not out through impatiencie or distrust into any sinne against Christ for this is the greatest aduantage that we can giue to our aduersaries and a signe that we doe not so much suffer how iust soeuer the cause be for Christs sake as for our owne fancie for how can that man say that he suffereth for Christs sake when in his suffring for his sake he will not for his sake forbeare such and such sinnes which Christ forbids Can he in his suffrings comfort himselfe in the consideration of this iudgement when in and by occasion of those sufferings he rebels against the Iudge The second part of the description of the latter day followeth wherein is set forth the glorious manner of Christs comming to iudgement consisting of three parts First he shall manifest himselfe from heauen i. shall appeare to the eyes and senses not onely of the godly but the wicked and they with these eyes of theirs shall behold him comming from the highest heauens in that maiestie and glory wherein he now sitteth at the right hand of his Father and not in that base and contemptible estate wherein he first shewed himselfe when he tooke our nature vpon him So that Christ will sit visibly in iudgement in this day and that in all the sensible glory that may be he shall then shew himselfe in all his maiestie to euery mortall eye then shall the godly behold and see that their trust and confidence in him in the midst of all their greatest afflictions was not in vaine they shall then haue cause to triumph and glory that they haue though through many reproches and contempts serued so honorable and glorious a Lord. How then shall the wicked enemies of Christ hang downe their heads that haue scorned and disdained his Seruants as if they had serued some base and contemptible Master Verily so vile and base is the seruice of Christ in the eyes of some yea and
doth offer vs the least wrong but Christ our Lord doth thereupon binde him by stronger bonds then if he were in fetters or stocks to be forth comming at the great day of Doome and then purposeth to be reuenged on him in the extremest manner euen with eternall destruction from the presence of his face except he truly and vnfainedly repent And is not this inough to content vs Are our hearts so full of rancor and spite that notwithstanding that we know and beleeue thus much yet we cannot be quiet in our mindes except we our selues also flie vpon him that hath wronged vs euilly intreating him in words and deeds Should it not rather pitie vs to consider that for our sake and for that he hath done to vs he should be in danger to be eternally damned in Hell Let this malice be far from all Christian hearts and that it may be far from ours let vs often meditate vpon this first end of Christs comming to iudgement VERS 10. When he shall come to be glorified in his Saints and to be made wonderfull in all them that beleeue IN these words are contained the second end of Christs comming to iudgement which is the glorifying of his Saints The violence of his rage and furie against the wicked doth not make him forget his grace loue to the godly but the more he shall in that day manifest his wrath and furie against the one the more shall his wonderfull grace and loue breake forth towards the other To be glorified in his Saints and to be made wonderfull in them that beleeue is in such a manner to glorifie them that all the world shall wonder and be astonished at that vnspeakable glory wherewith he will glorifie them and in their glory glorifie himselfe But what Will not Christ also be glorified and made wonderfull in the damnation of the wicked Yes out of all question the Lord shall reap wonderfull glory in the vengeance that he shall execute vpon them The wrath of Christ shall be a wonderfull wrath the torments and iudgements inflicted vpon them shall be wonderfull men will then wonder and be astonished with wondering that that God who in this life hath shewed himselfe so patient and gentle vnto sinners should be so exceedingly wroth with them the wicked themselues will wonder at his furie and happily at their owne gracelesse folly in despising the meanes of their owne Saluation the godly shall wonder at the most glorious iustice of God and magnifie him for the same yea the confusion of the wicked in this day shall be one part of that glory whereby the Lord will be made wonderfull in his owne Saints For for their sake the wrongs that they haue offered vnto them shall their iudgement be the heauier but there will be incomparable more cause of glorifying God and of wondring at the glory of his Maiestie in the Saluation of beleeuers for alas the wicked in that day shall haue but their deserts but this is the wonder of wonders that the Lord should bestow such infinite and exceeding glory vpon those that beleeue without the least merit on their part yea when on their owne part they haue deserued the same vengeance that is inflicted vpon the reprobate What a glory must this needs be vnto Christ How shall it fill the mouthes of all the Saints and Angels in heauen with the praises of this God How shall the Saints seeing their owne glory and the glory one of another wonder at their owne glory wonder at the glory one of another and wonder at the incomprehensible loue of God towards them therein How shall the Potentates and great Princes of the earth that haue despised and trampled vnder their feet in this world the poore seruants of Christ now wonder at their glory How shall all the Deuils and damned reprobates to their greater torment wonder and be amased thereat Oh how wonderfull shall the Lord be in this day to all the world in that glory which then he will bestow vpon his despised and contemned Seruants Howsoeuer then the Lord in this world doth glorifie himselfe by many meanes howsoeuer he is glorious and wonderfull not onely in the creation of the world but also in the generall particular gouernment thereof yet in this day he will exceed in glorifying himselfe in by that speciall glorie that he will then bestow vpon his seruants All his glory shal be their glory he will be made glorious wōderful by the reflectiō of that wonderful glory which in that day he wil bestow vpon them But what Persons are they that Christ will bee glorified and made wonderfull in Saints and beleeuers Saints and beleeuers are all one A man cannot be a Saint that is not a true beleeuer and he doth not truely beleeue who doth not so beleeue as that vpon the same he become a Saint A Saint then is he who euen in this life forsaketh his sins and endeuoureth to serue and please God according to his owne will reuealed in the Gospell To beleeue is in that effectuall manner to know and giue credit vnto the doctrine of the Gospell and the promises thereof as that we are willing to yeeld all obedience therein required to God for Christs sake To beleeue is it that makes a Saint To be a Saint manifesteth that a man beleeueth That beliefe is no beliefe that makes not a Saint That Saint is a Deuill that doth not beleeue Will any of vs then beloued be assured whether in that great day we shall be amongst the number of them that Christ will bee glorified in wee must examine our selues whether we be Saints and beleeuers whether we be beleeuing Saints and holy beleeuers doe we giue no credit to the Gospell Doe we wilfully disobey the same Doe we delight in prophanenesse and such like sinnes contrary to the doctrine of the Gospell Cannot the voice of Christ in the Gospel either by threatnings or promises restraine vs from vnholy and vn-saintlike courses from our prophanations of the Sabboth our blaspheming drunkennesse scurrilitie maliciousnesse c. Are we scorners and deriders of them that refraine from our ouer prophane courses Doe we despise and hate and persecute as much as lieth in vs the most effectuall meanes whereby men become Saints and beleeuers If we be such as it is to be feared that some of vs are little better then such the Deuils and damned wretches in hell haue asmuch cause as we to hope that Christ will be glorified and made wonderfull in them Neither can we so long as we remaine such expect that the Lord in this day should any otherwise be glorified and made wonderfull in vs then in the Deuill and all reprobate persons This doctrine being beleeued will be a meanes of much comfort to the afflicted and persecuted Saints of God It is a matter of great humiliation vnto them in such times of persecution to consider how the name of God is dishonoured and
of their owne saluation Truth here is the Gospell so called 1. In regard of the certaintie and infallibilitie of it in comparison whereof all other doctrines religions are error and all other humane truths vanitie and deceite The Gospell will neuer deceiue vs whatsoeuer it promiseth shall certainly come to passe whatsoeuer it affirmeth shall neuer be proued false 2. In regard of the vse of it it is the rule of all sauing truth Whatsoeuer is not ruled and squared thereby in matter of Saluation and Religion is error 3. In regard of the effect and efficacie of it for 1. It is powerfull to discouer and beate downe all error and heresie and vntruth whatsoeuer 2. It is a great and powerfull instrument of God to worke truth and synceritie in the heart And where this truth is not there is nothing but hypocrisie and falshood This Gospell then is Truth it selfe and yet is nothing ordinarily accounted more false witnesse the very liues of Christians and such as professe it To entertaine the loue of this Truth is to entertaine it with loue as 1. To hunger and thirst after it 2. To seek and search after the knowledge of it 3. To giue credit unto it 4. To loue and affect all the meanes whereby it is attained 5. To bestowe cost vpon it 6. To reioyce in it and all those that loue it 7. To cleaue and sticke close to it 8. To defend and maintaine it 9. To growe and increase in it 10. To expect and looke for all happines and saluation in and through it When men therefore 1. Desire it not 2. Neuer seeke after it 3. Giue no credit to it 4. Care not for the meanes 5. Think all cost too much they are at with it 6. Take no pleasure in it 7. Flie from it and forsake it 8. Oppose themselues against it 9. Stand at a stay in it 10. Looke not for saluation by it they are said not to entertaine it Where note by the way 1. That it is not enough to receiue the truth and giue some kinde of entertainment to it but we must giue it louing entertainment if we looke to haue good of it if we desire to be eternally saued by it 2. That not to entertaine the loue of the Gospell and not to accept of the conditions of saluation therein offred is a fearefull signe of one that shall perish More principally we are here to note 1. What is the cause why the Lord will suffer Antichrist so far to preuaile ouer the Christian world to wit for their vnkinde vsage and contempt of the Gospell All despisers therefore of the Gospell that entertaine not the loue of it are in danger to be deceiued by Antichrist and lye open to his sleights and subtleties 2. That the best counterpoyson against Antichrists seducements is to entertaine the truth as was aforesaid The loue vnto the truth shall be more able to preserue vs and arme vs against all the efficacie of his power though he haue the helpe of all the Diuels in Hell then if a man had the greatest learning and knowledge that euer any man had Vers. 11. And therefore shall God send them strong delusion that they should beleeue lies 12. That they might all be damned that beleeued not the truth but delighted in vnrighteousnes IN these words is declared the ground and equitie of the former iudgement wherein consider we two points 1. The iudgement of God vpon such as entertaine not the loue of the truth 2. The cause thereof The iudgement is this God shall send them strong delusions or the efficacie of coosenage as it may be translated that is God will giue them ouer to Satan and Antichrist and will giue them libertie to deceiue and cozen their soules so that there were neuer any so cozened and deluded and abused as they shall be He further amplifieth this iudgement by the effect and the end of it The effect they shall beleeue lies they shall in that manner be cozened that they shall receiue and entertaine as the eternall truth of God most grosse and notorious lies and figments absurd and most palpable vntruths and fables and so beleeue them as no euidence or demonstration of truth shall be able to draw them from the same The end why the Lord doth this that they might be damned being by that meanes drawne with the Deuill and Antichrist into euerlasting perdition The cause of this fearefull Iudgement is twofold 1. Because they beleeued not the truth i. would giue no credit to the word of God and the promises thereof but esteemed them as so many toyes and fables worthy no beleefe or credit 2. Because they tooke pleasure in vnrighteousnes i. tooke such delight and felicitie in those sinnes which by nature they were giuen vnto that rather then they would forsake and forgo them they chose rather to trample all the hope that the Gospell gaue them vnder their feet So affected and well-pleased were they with their naturall corruptions that nothing could bring them out of conceit with them Whence we may learne 1. That Antichrist shall deceiue and delude none further then God giueth speciall commission God hath a speciall guidance and gouernment and direction in the seducements of Antichrist God deludes not but yet sends delusions and if hee send them not they cannot come Hee leaueth the seducer and the seduced togither ordering both of them to the glory of his iustice 2. That the Kingdome of Antichrist consisteth of a companie of cozened and deluded people Therefore the more that men hate to be deceiued and coozened the more let them take heede of that sinne that layeth them open therevnto 3. It is a fearefull signe that God intendeth to damne those whom he suffereth to be so powerfully deluded by Antichrist For whom he meaneth to damne he is wont to giue vp to a reprobate sense that which they are like soone to come to that are so powerfully deluded And thus of the prophecie of Antichrist and of the Apostasie that by his meanes was to be effected before the latter day the branches whereof togither with some particular vses we haue laid open before Now followeth the maine Vse which is this to take heede of this Apostasie and of that Man of Sinne which in the same shall be reuealed Now this that we may the better doe we must learne so far as this Prophecie will helpe vs to finde out 1. Where this Apostasie is 2. Where we may finde this Man of Sinne. First for the finding out of this Apostasie we must consider what properties and notes to discouer the same are laid downe in this prophecie and then see whether they agree to any state or condition of people that either hath bin or yet is in the world For there neede be no question but vnto what state or condition of people so euer these rules shall agree that there this Apostasie is 1. This Apostasie must be a reuolt of Christians from Christ
8.5 Hebr. 2.6 and to Magistrates I haue said Ye are Gods saith the Psalmist Psal. 82.6 This propertie notably in both these respects agreeth to the Pope Concerning the first nothing can be more euident whether you respect the Bishop of Romes claime or his practise He claimes to be in all Christian Dominions throughout the world yea and of the whole world to be the Supreme Head and Gouernour That Emperors and Kings are but his Vassals and Subiects that he hath authoritie to place them in their Thrones and to cast them out againe to absolue their Subiects from that loyaltie and alleageance that they owe and haue sworne to them that he is as the Sunne and the Emperor but as the Moone borrowing all light from him that he is as Gold and the Emperor as Lead that Emperors and Kings are but as Sawes and he as the Sawyer to moue them at his pleasure that the Emperor is but his Sword-bearer and his Creature and the Imperiall Maiestie as much vnder the Popes as the Creature vnder God Concerning practise hath hee not deposed Kings and Emperors hath he not made them kisse his toe hold his stirrop waite bare-foot at his Pallace-gate crowned Kings with his feete made them carry him on their shoulders c Againe he aduanceth himselfe aboue Angels and Diuels For he claimeth to be Lord of all in Heauen in Earth and in Hell One Pope in his Bull for the Iubilee commands the Angels in Heauen to take such soules out of Purgatorie as dye by the way and carry them instantly to Heauen And for his lifting vp of himselfe aboue God himselfe it is as plaine as any other matter It is nothing with him to be another God on Earth The Scriptures that are proper to God or Christ as Esai 60.12 28.16 Psal. 24.1 8.6 Ioh. 10.16 15.5 3.19 Apoc. 5.5 they apply vnto him and he like the proud Man of Sin admits of them Yea this is all too litle He is aboue God and that by his owne claime He can binde where God looseth and lose where he bindeth He can dispense with the Lawes of God with both the Olde and the New Testament His word is of more authoritie then Gods word is And to sinne against his Lawes is after a sort to sinne against the Holy Ghost Lastly this Man of Sinne is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not a wicked onely but a lawles person one that shaketh off all yoke like a sonne of Belial that liueth like an Outlaw that refuseth to be ruled by any law either diuine or humane But who more lawles then he that no law can hold either of God or man That will giue lawes to all but take none of any that not onely claimeth power to breake lawes as he listeth himselfe but can at his pleasure dispense so not with mans law alone but with Gods to that he can make Treasons Murthers and Massacres and the horriblest sins that Gods law condemnes acts pious and meritorious whereby men shall deserue heauen Yea who so lawlesse as he that not onely refuseth himselfe to be ruled by any law but exemteth all his shauelings his principall members from all subiection to lawes and ciuill jurisdiction though the ordinance of God that they may liue as they list in all loosenes and lewdnes without checke or controll And thus we haue shewed both who is the Head of the Apostasie foretold by the Apostle in this place and where both he and it are to be found Vers. 13. But we ought alwayes to giue thanks to God for you Brethren beloued of the Lord. HItherto of the Prophecie concerning the Universall Catholicke Apostasie of Christians from the true Faith and sincere worship of Iesus Christ as it was planted by the Apostles and of that Man of Sinne that next and immediately vnder the Diuell was to be supreme Head and Author thereof A burdensome Prophecie to all that feared God and such a one as could not but make their hearts heauy and possesse their soules with much feare and trembling And therefore the Apostle before he passeth vnto any other matter comforteth this Church he writes vnto and therein laboureth to remoue that feare sorrow which this Prophecie might cast them into In the Consolation 1. He propoundeth the maine argument and matter of their Comfort 2. He maketh speciall Vse thereof The matter or argument is set downe 1. Generally 2. More specially The Effect of the generall Proposition is expressed in the Title he giues vnto them O yee beloued of the Lord as if he had said O my Brethren though the condition of the Christian world shall be fearfull in regard of the power and tyrannie of that Man of Sinne yet you neede not to be dismayed thereat For the Lord loues you most deerely and tenderly and therefore will preserue and keep you from that fearfull Apostasie Whence we note 1. That the more that any Christian man or Church is beloued of the Lord the more afraid they are of this Apostasie and of that Man of Sin and the more they are humbled and grieued to consider the same and the more they shall feare it and desire to be armed and strengthned against it being conscious of their owne weaknes to withstand so great assaults and temptations as also the more they shall mourne and groane vnder the tyrannie and burden of it or of any part or parcell of it the more present will the Spirit of God be to yeeld comfort consolation and spirituall might and strength vnto them as here he is vnto this Church And further the more feelingly that a man shall be perswaded of the loue of God towards him the lesse cause he shall haue to be dismayed and faint-hearted in regard of this Apostasie Art thou one belou'd of the Lord Hadst thou a liuely sense thereof in thy soule Verily though by Prophecie it should be reuealed vnto thee that all thy frends and acquaintance the whole Towne and Realme where thou liuest the whole Kingdome wherein thou art a Subiect should reuolt from Christ to Antichrist yea though thine owne eyes should behold it though thou shouldest see all the faithfull Pastors and Ministers of Christ and amongst them those that haue bin the powerfull instruments of God to bring thee to the sense and loue of God to fall away from Iesus Christ and to receiue the marke and character of the Beast yet in the middest of so fearefull and so lamentable a spectacle thou shalt finde comfort and strength enough to support thee though thou stand alone against all the tempests and stormes that Satan and his Vicar-generall can raise against thee Would we therefore secure our selues against such tempests and brunts Let vs labour to be beloued of the Lord and to get vnto our selues all the signes and tokens thereof that we can For there is none safe from Antichrist but those whom God hides in his owne bowels And if once we feele our selues
vnto them But in the middest of all his furie they shall be safe and hold on their way to heauen though they be oft foyled and ouerthrowne in the way 2. The certainty and assurance of our election is a mighty and powerfull preseruatiue against Antichrists Apostasie It is that that makes the Apostle vrge the certainty thereof vpon this occasion And this is no doubt the maine cause that makes Antichrist and all his wicked limmes such enemies thereunto There is none that comes once to be perswaded of this that he can haue any hope to seduce And mens carelesnes herein to make their election sure is a great cause that many become such Apostataes Let vs therefore labour by all meanes to come to the assurance thereof and then though Antichrist should bring with him Bishopricks Arch-bishopricks Cardinalships Popedomes with him to allure vs from Christ prisons racks gibbets and fires to terrifie and affright vs yet shall he neuer be able to withdraw vs from him The second degree is that God had done this from the beginning This may be taken either for from all eternitie or for from the fall of Adam In the one sense it is taken for the decree it selfe of Election which is eternall in the other for the first act in the execution thereof out of the corrupt masse of all mankinde in Adam It is needles to contend whether sense is truer or more fitteth this place seeing either sufficiently argueth the vnremoueable loue of God towards them and the one cannot bee vnderstood without the other Now the consideration of this also serueth notably to strengthen this Church against the feare of Apostasie For this election of God was not sudden or since their profession of the Faith but it was a matter decreed of God from all eternitie and began to be executed while they were in the loynes of Adam before they had any personall being So that the loue that God beares to his elect and chosen ones is not a sudden and a rash loue like fire in straw and dry thornes that makes vpon the sudden a great crackling and blazeth but is as soone almost out as in But it is an ancient loue an old affection yea a loue and affection as old as himselfe As soone as euer he was and he euer hath bin he loued them And therefore there is no cause to feare that he will suffer Satan or Antichrist so far to preuaile against them that are so aunciently beloued of him Seeing there can be no cause in them or vs now to make the Lord to cease to loue vs but what hath bin present before the Lord when he began to set his loue on vs and would as well haue moued him then to refuse vs as now to reject vs. Note withall by the way 1. That this may serue as a speciall signe of one elect from eternitie that Antichrist is not able to preuaile against him to withdraw him from the sinceritie of his Christian profession 2. That so long as Antichrist preuaileth against any so long litle hope thereof can be had The third degree followeth which consisteth in the meanes that God hath ordained for the attaining of that saluation which from the beginning he hath elected them vnto The Meanes are Inward Outward The first inward meanes of Saluation is Sanctification which is the puritie of the soule from such filth and pollution as it is capable of or a conformitie of our wills vnto Gods reuealed will whereby the image of God is renued againe in vs. He is an holy and sanctified man that is afraid to do any thing that God would not haue him to do yea that he doth but suspect that God will not approue and whose whole studie is how in all things he may please God Whence we may learne 1. That these two Sanctification and Saluation are not seuered in Gods Election but go togither Those whom God in his Election hath decreed to saue he hath also decreed to sanctifie and his Election is not grounded vpon our holinesse but our holinesse vpon his election So that this Sanctification is the very first act and entrance into our Saluation So long as we are in sinne and vnsanctified so long are we in the gates of Hell yea in Hell though in Heauen But when once we begin to be sanctified then are we within heauen-gate we haue one foote as it were ouer the threshold yea though we were locally amongst the damned and amidst all the Diuels in Hell In regard whereof one once said well in my minde though a Papist that he had rather be in hell without sinne then with sinne euen in heauen Now this Sanctification is described by the Author thereof the Spirit of God By the power of that Spirit whereby they were elected to saluation they are also sanctified And this Sanctification is a worke of God as well as Election and not an act of humane power or will Otherwise there were small comfort in this if we were elected to saluation through such a sanctification as were of mans owne will onely For what hope could we then haue to stand forth against all the temptations and assaults of Satan and Antichrist This sanctification therefore is of Gods owne Spirit He is the first mouer in the same Which argueth that there is in this sanctification a diuine efficacie and power indeed such as against which all the gates of Hell are not able to preuaile For it is not a dead or senseles qualitie of the soule but a qualitie that hath a Spirit in it that turnes and moues about all the motions that are in a mans soule And where Gods owne Spirit turnes the wheele one way it passeth the strength of all the Spirits in Hell to turne it an other way So that whosoeuer feeles these motions in him for they are not dead and senseles motions may thereby assure himselfe that he is one of Gods elect and one that though Antichrist should mingle heauen and earth togither yet shall he not be able to preuaile against him to his ruine and confusion Note withall that it being the sanctification of the Spirit man cannot merit thereby For what can man merit with God by that which he hath from the Spirit of God and for which therefore he standeth bound and endebted vnto God The second inward meanes is Faith in the Truth Whether this be first or second in nature I will not stand here to discusse according to the diuers acceptions or degrees of sanctification it may be in nature before or after but in time they are togither There can be no true sanctification of the heart till faith be in the heart nor can there be faith in the heart before there be sanctification there Now this is then when the sanctifying Spirit of God doth in that manner reueale vnto the elect childe of God so much of Gods will as is needfull for him to know and practise for his owne saluation that he assenteth
and further mercies from God ariseth from the consideration of his former fauour and loue toward vs. And that therefore we must labour to get assurance of the one if we desire to haue our faith confirmed and strengthned in the hopefull expectation of the other And thus much of the fourth part of this Epistle THE THIRD CHAPTER Vers. 1. Furthermore Brethren pray for vs that the word of the Lord may haue free passage and be glorified as it is with you THE fift part of this Epistle followeth which is a petition wherin the Apostle becōmeth an earnest suter vnto the Church that he writes vnto And what doth he sue for For their prayers He entreateth them that they would pray for him for Syluanus and Timothy his fellow-labourers And to the end that he might obtaine his desire he calleth vpon them by the name of Brethren as he hath done twise or thrise in this Epistle already Wherein we must not thinke that the Apostle according to the common vsage of this age doth it onely for courtly complement a thing far from the disposition of that Spirit by which he writ this Epistle but he doth vnfainedly desire this office at their hands as a principall fruit of their brotherly loue and affection towards him and as a matter whereby he expecteth a speciall blessing from God Whence we may learne these lessons 1. That it is the dutie of Christian brethren mutually to pray one for an other vnto God their Father Paul he prayes for the Thessalonians and he prayes them to pray for him The brethren in Christ doe mutually merit one an others prayers when they pray one for an other Doe I pray vnto God for thee I haue therein deserued that thou shouldst pray for me The wages of an hired labourer are no more due to him then thy prayers are due vnto me And thou shalt answer at Gods tribunall vpon an action of debt and default of payment if thou answer not the same Though I should not pray for thee yet art thou bound to pray for me the Lord hath laid this law vpon vs to pray euen for them that persecute vs and to blesse them that curse vs How much more are we then to pray for them that pray for vs and to blesse them that blesse vs And as this is a mutuall dutie and debt that one Christian owes to an other so ought all Christians to make that reckoning of this debt as that they should vpon all occasions demand and require it and not remit or forgiue it We can demand our temporall debts and will thinke much to remit a penny in the payment of a great summe But for this spirituall debt we can be content to let it goe and neuer demand it Or if we do at any time demaund it it is but for ceremonie and fashion we care not whither men pay it or no. This shewes beloued that we make no reckoning or account of an others prayers For if we did we would oftner demand them then we do And the rather because the debt is of that nature that the more we vrge the payment thereof the more we fauour the person indebted the more we neglect to vrge the same the more wrong we doe vnto him For there is no prayer that he makes for vs but he obtaines thereby as great a blessing for himselfe as for vs. 2. If we desire that others should pray effectually vnto God for vs let them see that we esteem them as brethren and let vs so demeane our selues towards them as they may esteeme of vs as brethren For howsoeuer the prayers of the faithfull may do good to them that as yet are not brethren in Christ yet is there a more liuely feeling of the efficacie and power of prayer and of the sweet influences of Gods graces obtained by them when professed brethren pray one for an other And onely by their prayers can we looke to get good that are our brethren For otherwise their prayers are an abomination to God and their blessings in themselues but so many curses 3. The prayers of the faithfull are the common goods of the Church And there are none so high and great in fauour with God but they stand in neede of the prayers of others euen of their inferiours Behold here Paul a great Apostle of Iesus Christ that had bin rapt vp into the third heauen and there heard things vnutterable he that had the Spirit of Prophecie and the gift of working miracles and who was in a singular manner illuminate in the mysterie of the Gospell and inspired to be a pen-man of holy Scripture desires the prayers of this poore Church Would that Spirit by which he writ this Epistle haue suffred him so to haue done but that through the same Spirit he had a liuely sense of his owne neede and a confidence that he should be the better blessed by meanes of them and that God would for their sakes shew the more fauour vnto him There are none therefore so low meane in Gods Church but the highest may be beholden to them for their prayers Paul here desires the Thessalonians to speake to and entreat God for him and his fellowes This should teach vs to stir vp this gift in our selues and highly to esteeme the prayers euen of the meanest of Gods seruants For if the Spirit of God taught Paul to make that reckoning of them much more ought we euen the Ministers who as we are many degrees inferiour to Paul so doe we by so many degrees more need the helpe of the prayers of the meanest of Gods people euen we I say that are Ministers do need the prayers of our people and the people need to pray for their Minister yea the meanest of them must learne to be Orators vnto God for him if they looke to reap fruit by his labours And this no doubt is one maine cause that the Lord doth no more blesse our labours vnto you because you neuer pray for vs nay because many of you cannot pray for vs. The Apostle doth not onely in generall require this Churches prayers but he giues them speciall directions concerning the matter of those prayers which he would haue them to make for him Wherein in generall and by the way he teacheth that if Ministers will looke to reap fruit from the prayers of their Churches they must teach and direct them how to pray and informe them in the speciall matter of their prayers We must not onely call vpon men to pray but we must teach them how to pray as both CHRIST and IOHN taught their Disciples It is very fitting and necessarie that Christians should haue directions for prayer yea and for the further helpe of their weaknes set formes of prayer also though they are not to be tied onely vnto them and stinted streitned so as they may not vse any other prayers but according to the practise of our Churches that prescribe and vse set formes
indeed but are not so limited or tied to them but that they may and doe vse other conceiued formes also as occasion is offred contrary to the calumniation of our separating Brownists The speciall matter he directeth them to pray for is 1. a propagation of the Gospell 2. the meanes thereof And 1. That it may haue a free and speedy passage in all places 2. That it may be glorified else where also as it was among them The word here translated free passage and that not vnfitly signifieth a running as it were vpon wheeles So that he would haue them to pray that the Gospell of Christ might haue a swift course and might most speedily by the meanes of him and the rest of the Apostles and Euangelists be caried throughout the world as it were vpon the wheeles of chariots drawne with winged horses Obiect Why this concerneth the Lord himselfe and his owne glory to let his owne word haue a free passage Will he send Embassadors into the world and not giue them safe-conduct when he hath supreme authoritie power to do what he will But must men beg and intreat the Lord that his owne word may haue passage which so much concerneth himselfe For answer hereunto we are to know that the propagation of the Gospell concerneth our good as well as Gods glory And it is for our sins that he doth not make a way for the passage thereof and therefore he looketh that we should stir him vp to giue passage to it by our prayers Whence we may obserue 1. That the faithfull Ministers of God desire and endeuour nothing more then that the Gospell may spred it selfe and may haue prosperous successe in all places So that they do not thinke they haue done their dutie when they preaâ—h when and where a dore is opened vnto them but they desire and vse meanes that the Gospell may be preached where a dore is shut against it yea they count it the greater aduantage vnto them the more the Gospell is propagated And those out of question are the Ministers of Antichrist and not of Christ who labour so much as lies in them to put fetters and shackels vpon the Gospell that it may not so freely haue his course and that stop the passages and wayes thereof And far are they also from Pauls spirit that will not preach at all no not in those places where not onely they haue a free passage and liberty but where they are bound vnto it by the lawes of God and man and by their owne faithfull promise It is a signe that such men make no reckoning of the Lords word or the propagation of it But this is the height of the desire of all faithfull Ministers and people in this life that the Gospell may haue liberty and spread it selfe and haue euery where a free passage without opposition 2. We learne that the prayer of Gods Churches and people is an effectuall meanes for the procuring of the liberty of the Gospell We see how many lets and impediments the Gospell hath how hardly without the losse of some lim or the wrenching of some member it can passe any way the passages are made so streit there are so many ditches cast vp in the way so many secret pits digged c. This the Lord doth to stir vp his people to prayer And no doubt the want of prayer is one maine cause that the Gospell hath no freer passage Neither must men post off this dutie to the Ministers thereof onely but euery Christian how meane so euer must performe it Paul no doubt prayed himselfe for this But he intreateth these Christians also to pray And happily the Lord may heare the prayers of a simple plaine Christian when he neglecteth the prayers of them of greater note yea he may yeeld the rather to the prayers of Paul for the prayers sake of these poore Thessalonians 3. Be the meanes neuer so worthy and excellent yet without Gods speciall assistance the Gospell shall finde impediments enough Paul himselfe a man of admirable endowments whose excellencie one would haue thought might haue broken through all impediments was not able to do it but was faine himselfe to pray and to set others also a worke to pray that the Gospell which he did carry which had so many graces attending vpon it might finde free passage If therefore all the Ministers of the Gospell had each of them as many Graces and Muses attending vpon their ministerie as Paul himselfe had yet they must not looke that the Gospell which they bring should find in all places and amongst all persons present intertainment nay happily the greater gifts the greater opposition If Paul himselfe accompanied with Siluanus and Timothie should cary the Gospell from village to village nay if CHRIST himselfe in his humane nature should preach in our streets and worke neuer so many miracles for the confirmation of the Gospell yet except God ioyne his hand vnto this worke it will finde no passage How doth our Sauiour mourne ouer Ierusalem What fearfull woes doth he denounce against Chorazin Bethsaida and Capernaum where he had often preached for denying passage vnto the Gospell Ministers therefore are not to be discouraged when either the course of their Ministerie is interrupted or the Gospell which they preach is not admitted It was Pauls case it was Christs owne and theirs it would be if they were in thy place They that will not heare thee would not heare Paul or Peter or Christ if they should stand in thy roome The Apostle would not onely haue them pray that the Gospell might haue a free passage that is that it might speedily without any let runne and spread it selfe speedily in all places but secondly that it may be glorified and in that manner glorified as it was amongst the Thessalonians He would not onely haue them to pray that himselfe and other the Apostles might haue liberty to preach the Gospell in all places but also that it might finde glorious entertainment in all places as it found already in many famous and renoumed Cities especially this of Thessalonica It is not enough then that the Gospell hath sounded in our eares that we haue heard wisdome in our streets and gates lifting vp hir voice but we must glorifie and honour it and that according to the patterne of this Church Let vs then breifely consider wherein the glorification of the Gospell consisteth and therein follow the patterne of this Church so far as Paul himselfe giueth testimonie of them in both these Epistles To glorifie the Gospell therefore as these Thessalonians did is 1. To hearken vnto it to receiue and to beleeue it not as the word of man but as it is indeed the word of God so did this Church 1. Thessal 2.13 1.5 2. To be moued and perswaded thereby to forsake our sinnes of what nature soeuer euen our Gods our idolatry This Church left their Idols to serue the liuing God 1. Thess. 1.9 Vers. 2. And
invited There is no doubt but that many in this Church would right willingly and gladly haue spared as we say out of their owne bellies for Paul to haue eaten and yet would not Paul take ought of free cost Yea though it were an vnworthy and an vncourteous behauiour in some cases to offer money for the meate and drinke that we take of others yet ought we to take it with a purpose and desire at least of gratifying them againe and of deseruing it and by how much the lesse we may satisfie them for it in the like kind by so much the more in some spirituall manner be carefull to recompence their gift againe But far are they from Pauls disposition in this case that daily deuour of free cost and for nought other mens bread without any purpose or desire to deserue it they much more who though they receiue it of free cost and without any kind of desert yet receiue it grudgingly and vnthankfully with an euill will And surely this may be a great glory either to a Minister or to any Christian if he can say that he hath not eaten any mans bread for nought And it ought to be a crosse to a godly minde to be driuen by necessitie to take stipend or allowance freely and without desert of any man In regard whereof an ingenuous disposition will choose rather to rest content with slender fare gotten by his owne labour and desert then to liue liberally and plentifully at other mens cost But we wrought with labour and trauell night and day HE proueth hereby that they took not bread of any man for nought because they wrought with labour and trauell night and day that is they earned their liuing by some manuary and mechanicall worke as by tent-making or the like But here it may not without good cause be demaunded if the Apostle had taken allowance for his paines and labour in preaching the Gospell whither he had taken it for nought or no. I answere No in no wise The Apostle Paul himselfe both affirmeth and confirmeth the contrary in the places before alledged But he addeth this ouer and aboue that which before he had said As if he should say we not onely preached the Gospell diligently to you which was enough to merite meate and drinke of you but besides that with our owne hands we earned our liuing and that with toile and trauell Where first obserue we the condition of these holy Apostles how poore and bare and needie they were and destitute euen of the necessaries of this life Gold and siluer I haue none saith Peter to the lame criple He had not so much it seemeth at that time as might serue to giue for an almes to a begger And yet begged he not neither no not so much as in shew for then would not the criple haue asked almes of Iohn and him or hoped of ought from them Though therefore they were not amongst the beadroll of beggers yet they hardly kept out of it At some time they had not so much as a pennie to bestow vpon the poore Yea sometime for pouertie and want were they compelled to put their hands to seruile workes and thereby to maintaine themselues and supplie their owne wants Whom would it not strangely affect and work no small commiseration in to see such great and so famous Doctors and Teachers of the Church toiling and moiling digging and deluing following the plough or the cart or it may be sowing of garments and that with much paine and trauell night and day not for couetise and base desire of gaine but constrained to doe it for meere want and necessitie The condition of the poorest parson or vicar among vs is hardly so hard as theirs was that were iustly esteemed principall Apostles Which may teach vs to be content with our estate and not to murmure against God though we be neuer so worthie and haue beene neuer so liberally brought vp yet if he shal see good to bring vs to that pouertie and penury that we shall bee compelled to worke night and day for our liuing And let vs learne to thanke God if it bee better then so with vs. But far be it from the Ministers of God when they may liue well and maintaine their charge without such labour and trauaile yea when they haue sufficient to keepe themselues and their families not in meane and bare manner but in liberall and plentifull sort to be yet ambitiously minded and ayming at greater matters chopping and changing of Churches a great benefice for a greater and adding benefice to benefice and affecting and aspiring to temporal honors and high places as if they were worthier then Peter and Paul and their gifts greater matters then theirs 2. That it is not a thing vnlawfull for the Minister of the word not contrary to his calling in case of necessitie to labour hard euen night and day in worldly employments They ought indeed so much as in them lies to forbeare and not to entangle themselues in worldly affaires but giue attendance to reading as Paul else where aduiseth But yet if they be oppressed with want it becommeth them to labour as wel as others and it is part of the entaxie or good order that they are tyed vnto 3. We see what other Christians then in want and necessitie much more ought to doe that desire to liue religiously rather labour night and day if they can for their liuing then to eate other mens bread of free cost They must not beg or require to be fed freely by others but labour night and day rather with paine and trauaile as wood cleauers or the like That which seemeth to condemne to hell the life and course of begging fryers whose manner is not to labour but to begge other mens bread 4. The Apostle did not onely for his liuing so labour but that he might liue to preach the Gosspell So 1. Thess. 2.9 Let not therefore pouerty compell vs to leaue our ministrie but when otherwise we cannot conueniently and honestly maintaine our selues let vs euen be content to worke with our hands that we may with the Apostle preach the more Labour then about earthly things is not a sufficient reason to excuse and free vs from the worke and exercise of our ministrie but we must so labour that we may preach And albeit it were easier for the Apostle endowed with such gifts as he was to preach profitably to the people after such distractions as these yet euery Minister that is in any measure fit for this function ought so to be instructed in the mysterie of the Gospell that euen on the sodaine and as the present occasion shall require when necessitie shall require it he may be able in wholesome manner to speake vnto his people Diuines ought not to be worse furnished then Physitians or Lawyers that are able to speake somewhat on a point of their Art propounded if neede be vpon the sodaine because we would not be