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 haue here Christ at his comming vvoÌ„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 yetâ— it shal be such a glory as neuer eye saw ear heard or once entered into the hart of man as the Apostle â—aies 1. Cor. 2. chap. 9. vers They who saw him â—â—aniâ—ed in a vyle habite judged condemned scourged and crucified vnder 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 handâ— 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 haue bene fooles and sensles bodies The Lord giue vs 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 haue bene a foole first and humbled vnder 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 vpon 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 noâ— Hell liuing like beastes and not as men Lord waken vs 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 vs. 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 haue 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 onely cause of thy saluation faith in Christ As for all thy good workes they are onely effects and tokens that thou hast that faith in Christ which will doe the turne and is the onely 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 haue Christ in thy hart And seeing we who are now liuing may die in one moment Lord if we should not seeke earnestly to haue Christ dwelling in our harts It is onely his merites that saues vs. 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 fellowâ—seruants by the rest of the Apostles and Pastors So take vp the nature of this faith and be not â—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 vnder the foolishe preaching as men thinkes it and beleeue the foolishe teaching of the Gospell Thou shalt
with a crosse on the backe of it for thou shalt not brooke it without a crosse Therefore maruaile not at this affliction for it is a meruaile that the Gospell should haue remainde so long without affliction in Scotland and all this affliction in Scotland is nothing in respect of other parts where affliction is And therefore if we brooke this Gospell looke for greater afflictions then these for who hes striuen yet to the blood for the libertie of the Gospell Now in the last words with the affliction he joynes the holy Spirite Anâ—â—oy sayes he of the holie Spirite Ye receyued the Gospell with affliction and with affliction ye receyued joy of the holie Spirite Ioy of the holie Spirite ioined vvith affliction Looke how surelie affliction is the companion of the Gospell as surelie is the joy of the Spirite the companion of affliction and this is most sure that the affliction of the Gospell is most joyfull aboue all other things in the world A man that suffers as an euill doer a man that suffers for theft a murtherer that suffers for murther an adulterer for adulterie he hes no joye in suffering he is ashamed and hangs dovvne his head because the querrell for which he suffers bringes an euill conscience theft bringes an euill conscience murther bringes an euill conscience adulterie brings an euill conscience therfore he hes no joy in suffering It is true a man that is to be execute for his his euill deedes in his execution will rejoyce but marke the ground It is it not the euill cause that bringes that joy but it is the assurance of the remission of sinnes in Christ that bringes the joy the euill turne bringes euer an horror of conscience but vvhen one suffers for Christ and the Gospels sake there is joye and comfort and they that hes suffered for Christs sake in suffering haue greater joy in the spirite nor euer they had in the fulnesse of their pleasures in the world Peter in his first Epist 1. 8. sayes In the midst of their suffring they suffred joyfully when there is a good conscience when men suffer for Iesus sake there was neuer joye comparable to that joy it is such a joye as vvill swalow vp al paine terror Experience of this we haue in manie godlie Martyres not that affliction brings joy with it for it is naturall to the affliction to worke sorrow and griefe but it is the good conscience that makes joye and the good conscience comes of the good cause When the conscience sayes Thou art suffering for Christ that suffered for thee and be assured after suffering thou shalt be glorified ô the joye that that man shall finde The Lord giues euerie man joye that suffers any thinge lesse or more for Christ the furnisher of the joye is the Spirite who will not suffer anie persone to beare anie thing for Christ but he will giue comfort and joy therein Brethren ye heare it commonlie said It is the cause or the querrell and not the paine that makes the martyre the paine the torment were they neuer so greuous will not make a man a martyre the ground is the good cause quarrel that they suffer for the Gospel Christ But I say farther if there be no more nor the cause or the querrell that makes not martyrdome if when thou art suffering for Iesus sake thou hast no joy no patience no faith and tolerance no joye in the holie Spirite and reioyse more in suffering and bonds nor he that goes free it is no martyrdome Ioyne me joye and the good cause vvith patience in torment all three together these make a Martyre Peter sets downe the rules of suffring saying Let no man suffer as a murtherer as a theefe as an euill doer or as a busie bodie in other mens matters Then he subjoynes If anie man suffer as a christian for a good cause let him not be ashamed therein but let him glorifie God 1. Epist 4. 15. 16. As in the I. Cha V. 8. he sayes They haue in suffering for a good cause a ioy â—â—speakable and glorious So here he forbids them to be ashamed in suffering but to reioyce and glorifie God who hes called them to that honour for this is the highest honour of all to suffer for Christ as the Apostles did Marke all these grounds These examples and rules commending suffering are not set downe in vaine and let none thinke to be a christian and to be exeemed from suffering Away with them who will say they will preach and receiue the word gladlie in calmnes but they will haue nothing to do with suffering but I say if thou prepare thee not for suffering after so long a calmnesse of the Gospell the end shall prooue that thou shalt curse the time that euer thou heard the Gospell Therfore in purpose let vs prepare our selues to suffer that nothing come to vs vnawares and let vs say when we rise here I am readie if it please thee ô Lord to lay any thing on me for the Gospell ere euening Lord giue me grace not to be ashamed but to suffer in joy my life is not heere but my life must be laid down And wel is him can be this way prepared and lookes for greater affliction for no doubt after so great calmnesse affliction must follow and all our suffering is but childrens play yet The Lord prepare vs for it and make vs readie when he pleases to visite vs. To this God be all praise for euer Amen THE THRIDE LECTVRE VPON THE FIRST EPISTLE OF PAVL TO THE THESSALONIANS 1. THESSA CHAP. 1. vers 7. 8. 9. 7 So that ye vvere as ensamples to all that beleeue in Macedonia and Achaia 8 For from you sounded out the vvorde of the Lord not in Macedonia and in Achaia onelie but your faith also vvhich is tovvarde God spread abroad in all quarters that vve neede not to speake any thing 9 For they themselues shevv of vs vvhat maner of entring in vve had vnto you and hovv ye turned to God from idols IN this part of this Epistle which presentlie we haue in hand ye haue heard brethren the Apostle rejoyses together with the Thessalonians for those graces of God which he vnderstood and knew to be in them geuing God thanks therefore rendering him the whole glorie thereof The graces wer as ye heard namely first their effectuall faith secondlie their laborious loue and charity thirdly their patient hope Then he comes to the ground of all these graces their election which was from all eternitie vttering an assurance of their election and of the chusing of them before the world was made The grounds of his assurance of their eternal election wer two the first in himself the second in the Thessalonians the ground in himselfe was that grace of God that libertie that power which he had in preaching Christ when he came among them which assured him the Lord had his chosen amongst theÌ„ The ground
more easely sustaind No he assures them that it behoues them through many afflictions to enter in the kingdome of heauen Act. 14. 22. Euerie one who liues godlie shall suffer 2. Timoth. 3. 12. The Apostle so warnes them that when the people are warned the affliction shoulde not come vnto them vnarmed but that when they see it they should say I looked euer for affliction Now welcome affliction He that is prepared for it and knowes perfitelie affliction wil follow the gospel he wil tak it in his aimes say welcome affliction and he wil receiue it with such patience as the tongue of man can not report and where patience is joyned with affliction it is but halfe affliction but a man who lyes sighting and waltring in trouble ô that man hes double disease Therefore brethren since it is that we must suffer either in one measure or other let not the things of this worlde make vs forget that we are appointed to suffer but when prosperitie comes let vs say this world will decay thou art mounted vp this day thou may be casten down the morne thou art whole this day thou may be sicke the morne and so I will not be deceyued with anie thing but will prepair me for aduersitie The Lord prepair vs for it for Christs sake To this Christ the Father and the holie Spirite be all praise and honour now and euer THE ELEVENTH LECTVRE VPON THE FIRST EPISTLE OF PAVL TO THE THESSALONIANS 1. THESSA CHAP. 3. vers 5. 6. 7. 8. 5 Euen for this cause vvhen I could no longer forheare I sent him that I might knovve of your faith lest the tempter had tempted you in any sort and that our labour had bene in vaine 6 But novv lately vvhen Timotheus came from you vnto vs and brought vs good tidings of your faith and loue and that ye haue good remembrance of vs alvvayes desiring to see vs as vve also doe you 7 Therefore brethren vve had consolation in you in all our affliction and necessitie through your faith 8 For novv are vve aliue if ye stand fast in the Lord. IN the beginning of this chapter Brethren the Apostle Paul telles of the purpose he did take to send Timothie to the Thessalonians to establishe them in the faith and to exhort them and of the accomplishment of that purpose that as he tooke purpose to send Timothie to them so he sent him And this was one of the Arguments whereby he excuses him selfe for that hee did not come to them himselfe being impeaded by Sathan The next he could do was to send that brother Timothie who was a faithfull man in the ministrie of the Lord and therfore they should haue him excused Then thereafter ye heard he fell out in a short exhortation exhorting them to beare patientlie those afflictions and crosses that they suffer in this life The first argument vvas from the appointment of God God had so appointed from all eternitie that they should suffer therefore seeing that necessitie was imposed on them why shold they not bear the burden pauentlie The second argument was from his fore warning of them of the troubles for the Gospels sake There is nothing come but that I did forewarne you of therefore when they are come what rests but that ye should beare them patientlie Now leauing that which we spok the last day vpon the text preceeding I come to this present text The Apostle in the fift verse of this chapter returnes again to that which he spoke concerning Timothie and the sending of him to the Thessalonians In the next verse he hes a narratiue of Timothie his returning againe and of that good report he made in his returning of the Thessalonians of their faith loue and remembrance they had of Paul After that in the verse following he showes what effect that report of Timothie wrought in him it brought to him joye and consolation notwithstanding of all his affliction he was in for the present The reasone is giuen because we liue when ye stand in the faith your perseuerance is our life and therefore what maruell if vve rejoice in your faith And thereafter he vtters that he can not thanke God eneugh for that grace they had gotten of God Now to come back againe The text containes a plaine narratiue Wherefore saies he vvhen I could no longer forbeare I sent Timothie to you Of this vve spoke the last day in the beginning of the chapter and therfore vve goe forward The end is set down wherefore he sent Timothie to vnderstand of your faith That is of your perseueeing of your abiding and of your standing in that faith yee haue receyued This is an other end from that which vvas before Before he sent Timothie to establish and to comfort them nowe he sends Timothie to vnderstand of their faith and perseuerance No matter albeit there be sundrie ends wherefore he sent Timothie one for their cause to establishe them an other for his owne cause that hee him selfe might vnderstand of their perâ—euerance in faith and might haue joye in the report of their perseuerance therein So ye see the Apostle brethren is euer carefull of this Church at Thessalonica planted and begun by him there So that in the beginning he vvas carefull to lowe the seede of the vvorde amongst them to conuert them and turne them to the faith of Christ When he hes done this he leaues not off his care but that vvorke he had begunne he is carefull that it bee brought to some perfection in Christe So that he leaues behinde him this lesson vnto all pastors and vnto all that trauaile in that calling The care of the Pastor 〈◊〉 his stock shold be instant to haue a continuall care ouer the people that are committed to them to haue a care of their perseuerance and continuance in faith to the end It is not enengh to raise them vp once and to set them on their feete and thereafter to plucke away his hand from them and to let them stand as it were them allone but hee must striue to holde them vp as he hes laide the foundation of faith so he must build vpon that foundation continuallie so far as lies in him while the building be ended He is an euil workman that wil lay the foundation of an house then leape away he is an euill teacher that will found any people on faith and then goes away and leaues them Brethren the beginning of faith is by the 〈…〉 way this ministrie there shall be no foundation on 〈…〉 persseuerance in saith is by this ministry take it avvay 〈…〉 once founded shall fall dovvne againe 〈…〉 〈◊〉 preaching of the Gospel 〈…〉 of God from the Congregations and leaue 〈…〉 your owne reaching meditation thogh ye be 〈…〉 shall ye all your reading and meditation shall not holde you vp for that is the onelie meane whereby perseuerance in faith is effectuate without the which thou shalt not perseuere in
a man might see one jote In a word he that is in Heauen translated out of this darknesse of nature he woulde haue all in Heauen with him And by the contrair He that is yet in darknesse and so in Hell he would haue all with him So looke what condition the man is of he would haue all lyke to him Therefore I will neuer thinke well of men that impeades the progresse of the Gospell of Christ they argue what is within them for were this loue of the light within their hearts for all this worlde would they not hinder the progresse of the Gospel Alas ye shall finde this ouer true in the end woe woe to them that hinders the planting of the Gospell Alas if there were this loue of the light in their hearts there would not be so many churches vnplanted so many soules fuffred to perishe Now I draw to an end When he hes set down these six points of their dittay whereof the least is worthie damnation for what judgement must light on the slayers of the Lord of the Prophets and Apostles He sets down the end of all that euer they should I fill out their sinnes As though he said they are euer exercised this vvay to this end that the measure of their sins should be filled out and then the judgement should ouertake them This is the end of the counsell of God They had an other end But to make this plaine all things fall out to man by measure vvhole the fulnes come All thinges that fall as it vvere out of Heauen out of the counsell of God vpon men fall in a measure and in a quantitie The grace of God in Iesus Christ is giuon in a measure to euerie one Ephesâ— 4. 7. The afflictions of the godlie is giuen in a measure and peece and peece this measure is filled out vntill it come to the heape and then the affliction shall cease The filling of them did begin at the creation and Abell felt them first and euer since the measure of them hes beene incressing vntill it came to Iesus and he tooke an heauier vveight of affliction vpon him nor euer was before him Yet the measure of the afflictions of the Church is not filled out In comes the Apostles and they get their part after them comes the Pastores and they get their part and enerie persone that is in Christ gets his part and so euerie one hes his ovvne burdene So long as the world shall stand this measure shall be in filling out when it shall be full the world shall fail and the pillers of it shall be cutted and an end shall be put to all teares Reuel 21. 4. This measure is long in filling It did begin soone it must be 〈◊〉 out sayes 〈…〉 1. Epist 5. 9. So euerie one hes his owne part Likewise some goe by a measure and since the beginning this measure hes beene in filling euerie age hes casten to their their owne part It is not one age that hath â—â—lled vp the measure of sinne but euerie generation hes casten to the ovvne part to fill vp sinne and in this age euerie one is bearing their arme-fall and burdene of sinne he vvith murther the with harlotrie and he with oppression and persecution and he comes in with blasphemie yet the cup is not full and the measure of sinne shall not be filled vp so long as the worlde doeth stand When the father dies the sonne will liue to fill out this measure he makes his testament yet the sin is not filled vp but the thing he could not doe himselfe he bids his sonne do it and he will say to his sonne Sonne I could not get this man slaine nor this euill deed nor that euill deed ouertaken if I had liued I should haue done this or that doe thou therefore that I coulde not do So doe the Iewes and therefore the Lord sayes Fill out the measure of your fathers sinnes Matt. 23. 32. Now when this measure is full the vvorld shall take an end and all shall fall down but vvoe is the sinner and vvell is the godlie for the sinner shall be destroyed for euer and the afflicted bodie shall finde saluation Take head There are none that knovve when this measure shall be filled out but he who in his vnsearchable counsell hes appointed this measure of sinne that is God I know it not thou knovvest it not and therefore it is ouer presiumptuous a thing when thou seest a man iâ— sin to say this man hath filled the measure of sinne for it may be the Lord will let him hue to commit greater sinne And in deed it is a vvonder to consider the patience of God in suffering of sinne and so it is called the riâ—hes of the â—enignitie of God Rom. 2. 4. And this should learne vs patience to sit still and abyde Gods leasure and glorifie him Farther this vvould be marked heere there are sundrie measures of sinne one of all the wicked that euer vvas is or shall be to the end an other is of any certaine nation or countie as of the Ievves heere the thrid is of the particulare persone vvhereof Paul speakes Act. 3. 10. And in lyke manner vve may consider the same measure of grace There is now the dittay Will ye heare the doome the vvrath of God is come on them to the vtmost As he would say the vvrath of God ouertooke them long since It holdes on and shall holde on vntill it bring them to a miserable end There is the doome and judgement It is set dovvne as a cause of the filling vp of their sinne ProportioÌ„ betvvene vvraith sinne because the wrath of God leaues them not When once Gods wrath begins to light on a bodie that bodie will neuer doe a good turne but sinne on still vntill in end the vvrath light on him and beaâ—e â—ut all his bâ—aines And againe when once God beginnes to looke on a creature vvith a fauourable eye that creature will be exercised in vvell doing for it is the mercifull face of God that makes the man to doe vvell And for this cause it is said that God hated Esau and therefore he neuer did a goode turne and againe he loued Iacob and therefore hee did all to pleasure his God All serues to this end that men and vvemen should seeke to stand in the fauour of God seeke tokens of his loue And on the other part seeke to be free of the vvrath of God for if it possesse thee thou shalt doe nothing but sinne vnder it and as thou sinnest vvraith after vvraith shall follovv on thee vntill it come to an height and then it shall be heaped on thee to thy euerlasting destruction vvhen thou art crying peace peace the vvrath of God vvill come on tumbling on thee as a Mountaine as vvas seene on these Ievves fourtie yeeres after this Novv to end The Lord giue vs euer grace to seeke to be vnder his fauourable
concerning those vvho are at sleepe That is I vvoulde not haue you ignorant of their estate vvhat is their estate while they lye in graue vvhat their estate shall be thereafter Of these and such things I vvould not haue you ignorant Now the lesson is easie There are none of vs but in some measure vve shoulde knowe what is the estate of them who are dead vvhat is their estate in the graue vvhat shall be their estate after the graue It appertaines to euerie Christian to know the estate of the dead in some measure as well as it pertaines to them to know the estate of the liuing not passing the reuelation that the Lord hes made therin Dreame not anie estate to the dead knovve no more of it nor it pleases God to reueale nor desire to know no more The Papistes passes in curiositie and can not be satisfied with the Lords reuelation but let vs be content with the reuelation of the Lord vntill that great reuelation come Alwaies it pertaines to vs in some measure to knovve the estate of the departed IgnoraÌ„ce brings sorrovv and knovvledg ioy Ignorance brings a great deale of sorrow vvith it The effects of ignorance in things vve should know are displeasure and sorrow Knowledge of the things vve should know and especially of the estate of those departed this life brings joy consolation Ignorance made Iacob excessiuelie to mourne for his sonne Ioseph without anie cause thinking he was dead when he was aliue Being fred from his ignorance and knowing the estate of his son and that he was aliue he found joy and consolation So light and knowledge brings joy The blinde opinion of this dreame of Purgatorie that the Papists hes inuented hes brought exceeding great displeasure to many To thinke that the soule lovvsed from the bodie should be tormented in Purgatorie ere it enter in glorie But men being fred from this ignorance and knowing assuredly that the soule immediatlie after it seueres from the bodie passes to eternall joy men and vvemen knovving this in the pointe of death no question they are exceeding glad Then brethren to speake it againe Ignorance brings great displeasure knowledge bringes joy when vve knowe the estate of thinges as they are indeed then there is joy Therefore the Apostle sayes That ye 〈◊〉 not as others vvho hes no hope That is as the Gentiles An ignorant and hopelesse bodie who hes no hope of the resurrection who knowes nothing of the resurrection and therefore hopes not for it his mourning and sorrowe will be excessiue This is the meaning of the Apostle Ignorance bringes 〈◊〉 in death it makes a man hopelesse not to hope for a lyfe after this lyfe nor for a resurrection to lyfe and being 〈◊〉 what joy can he haue a bodie dying without hope no 〈◊〉 if thou bee not in hope when thou art dying all the world shall not make thee to rejoyce By the contrair ye heare by the Apostle knowledge bringes hope for hope is the effect of knowledge and hope bringes joy and comfort in the houre of death None euer yet died in the hope of that glorious resurrection but in the houre of death they rejoyced with joy vnspeakable The joy that hope bringes being grounded on knowledge is wonderfull It will not be conteined in the heart but the mouth will open and glory in the joy it apprehendes throgh the hope of the resurrection in Iesus Christ The Apostle Rom. chap. 5. verse 2. saies We rejoyce vnder the hope of the glory of God I meane not brethren that that knowledge that workes hope and that hope that workes joy will take away from a man altogether all displeasure all heauinesse all mourning in the departure of our friendes and them we loue well No it will nor nor should not doe that There is no grace of God in Iesus that puts out any naturall affection none will take away either naturall joy or displeasure no faith and hope will not doe it but it makes that naturall affection sanctified and puts it in order Our dolour which by nature is immoderate it moderates hope will bring with it a measure knoweledge will bring with it a measure and faith which is the fountaine of all graces will bring with it a measure In a word Faith hope and knowledge will temper and mingle the affection of displeasure which is bitter with the affection of joy and make a sweete temperature in that bodie so that the bodie that hes knowledge and hope when it is mourning fastest it will haue greatest joy Beware of your mourning and looke that it be neuer altogether without some joy Sobst thou sighst thou vnspeakablie Looke that thy â—ighs be mingled with joy vnspeakable Will ye haue my counsell Let neuer joy be the alone but let euer joy be tempered with sorrow Haue not srrow the alone but let it 〈◊〉 be mingled with some joy So long as thou liuest thou art naturallie inclined to sinne and sinne procures sorrow And therfore so long as sinne dwelles in thy bodie let euer thy joy be tempered with sorow but let neuer thy sorow for sinne be it alone but tempered with some joy in the mercie of God This shoulde be the estate of a christian in laughing forget not sin but sorow for it be not vvanton vnder the burden of sin Againe in mourning let joy be for the mercie of Christ to vs. The Apostle sayes 1. Thess 5. 16. Reioice euer yea euen when thou art mourning for there is matter of eternall joy offered in Christ and therfore rejoice vvith a sanctified and with an holie joye This is the first lesson Then brethren I gather on the vvords of the Apostle As the Gentiles vvho haue no hope of resurrection where there is no hope there is no comfort vvhere a mans hope is bounded within the compasse of this life and reaches not out beyond the same there is no comfort make him king of all the worlde if his hope be onelie on the kingdomes of this earth if he hope not for that heauenlie kingdome Want of hope doth bring dispaire in death to be an inheritour there he hes no joye nor comfort I meane that solide joye and comfort vvhich the world neuer ministers to men Al the kingdoms in the earth will neuer minister to thee solide joy comfort consolation Novv brethren this is the estate of the Gentiles Paul Ephes 2. 12. speaking of their estate sayes they liued in the world without God aliants from the Common-well of Israell from the Church of God strangers from the couenants of promise without hope without God in the world and so hopelesse coÌ„fortlesse I can not say that euer any Gentile that liued as a Gentile what euer was their ranke on the earth that euer they had any comfort all these Monarches that liued without grace in the world I can not say that in the midst of their triumph greatest glory they had any comfort much lesse
praise for euer AMEN THE XXVI LECTVRE VPON THE FIRST EPISTLE OF PAVL TO THE THESSALONIANS 1. THESSA CHAP. 5. vers 20. 21. 22. 23. 20 Despise not prophecying 21 Try all things and keepe that vvhich is good 22 Abstaine from all appearance of euill 23 Novv the very God of peace sanctifie you throughout and I pray God that your vvhole spirit and soule and body may be keept blamelesse vnto the comming of our Lord Iesus Christ. IN this parte of this Epistle brethren there are certaine exhortations and precepts so linked together that the next is ay the cause and meane of the former He beganne at Patience in suffering and not randering euill for euill but recompencing good for euill Then he came to joy Rejoyce euermore Ioy is the meane and cause of Patience from joy he came to Prayer in asking that which we neede at the hands of God and in thanking him for the grace and benefite receyned Prayer is the meane that interteines joy in the hart from Prayer he came to the Spirit the holy Spirit of God who is the worker of all these graces in our hart The Spirit workes Patience the Spirit it workes Ioy the same Spirit 〈◊〉 vp the hart to Prayer and to thankfulnesse This Spirite the worker of all grace in the hart should not be quenched by leauing off of well doing or by doing euill for both these two quenches the Spirit Now â—hortly to come to ouâ— purpose In the first verse vve we haue read presentlie He commes to the meane whereby the Spirit of Christ the worker of all graces with vs especiallie is interâ—ind in the soule and hart of a man and woman And he saies Despise not Prophecying The thing he recommends is Prophecying To make the words plaine to you By Prophecying here I vnderstand not the foretelling of things to come as there was raised vp from tyme to tyme Prophetes in the Church of God that fortold either wel or wâ— that was to fal on the church in the own time this prophecying was not such foretelling of things to come it is no other thing in this place but the opening vp of the Scripture and so this word Prophecying is taine in the 1. Cor. 14. chap. throghout all that chap. But he that Prophecyes sayes he he speakes to men to edifing to exhortation and consolation That is he applyes the word of God to the present vse for the tyme So that if a man needes to be edified he edifies to be comforted he comfortes to be exhorted the exhortes So then to make the words plaine ` Despise not Prophecying It is asmuch as he would say despise not the preaching of the word despise not this ministrie whose calling is to preach this word Now brethren ye see heere among all the meanes whereby the Spirit of Christ is enterteinde in the hart of a man the Apostle makes a choise in this place of preaching hearing the word of God set downe in the Scripture opened vp and applyed to the right vse Certainelie this is to the great commendation of this same visible ministrie and of this teaching of the word in the presence of the congregation and people of God Shall I tell you There is such a necessity of the preaching of this word for as base as it semes to men that if it be not holden vp farewell the Spirit of Iesus Christ If it be not there shall not be in the earth a visible Church for the word preached is the slandart that is holden vp on high to the world that men and women that would be safe may goe in vnder it and make vp a Church Take me away this slandart where shall men goe to who shall knowe the Church So take me away this outward preaching of the word vnto the which men should resort to seeke saluation no Church Will men goe to experience I shall but touch it there is but ouer great experience of this in this Countrey this day Abstaine 〈◊〉 hearing of the word let it be of negligence or of malice yet thou shalt in proces of time feele thy hart voyde of all sense and feeling of God thou shalt lose thy eyes thy light and sight of God thou shalt lose the sight of lyfe and Heauen if that thou doe it in contempt and malice thou shalt grow as prophane as a prophaine dog and wallow in all kinde of wickednesse and euill deed after euill deed shall fal out in thy hand Looke to the great men of this land What is the cause he is such a murtherer Onely the contempt of this word preached What is the cause he is such an adulterer only the contempt of the word I cannot tell if there be any great mens houses at least there is verie few but thou may see the contempt of this word hes heaped judgement on judgement on them Ye who wold read of Prophecying which is the opening vp of the word in the face of the Church of God and who would read of the powerfull working of it in the hart of men read 1. Cor. chap. 14. verse 1. Seeke after spirituall things but specially after Prophecying And in that same chapter 24. verse by supposition he lets vs see by comparison betweene Prophecying and strange language what prophecying works When a man is teaching the word then commes in at the doore an infidle that hes no vnderstanding he layes to his eare and heares and he hears himself rebuked incontinent his conscience wakens and lets him see the filth that is within him So the poore man hauing his conscience wakned he falles down on his face and seeks mercy and then he will be mooued to make a confession and say It cannot be but this man hes the Spirit of God that maks my sin so manifest to me it cannot be the spirit of man but it must be the power of God whereby he speakes I will not insist Brethren I shall summe vp to you in few words the diuersitie of the disposition of men coÌ„cerning this word of God Al is not alike disposed Diuersity of mens disposition concerning the vvord toward the Spirit and the word which two things onely saues men There are some that cares neyther for the Spirit nor the word such 〈…〉 dogges atheists men liuing without God in the world speake of a Spirit to them they will scorne it a prophane bodie that hes not the Spirit the name of a spirit is but a scorne vnto him tell him of spirituall lyfe he will laugh an heedfull laughter Lykevvise speake to him of the vvord and tell that saluation must be by the word the prophaine dog vvill laugh and scorne at it These are the vvorst men in the world There is another sort that clames to a Spirit They will acknovvledge the Spirite of God but vvhen it commes to the vvord of God they vvil feuere so the vvord from the Spirit as though the vvord had nothing adoe vvith the Spirit nor the Spirit vvith the
meddle not vvith it doe neuer thing vvith a doubting conscience And therefore I say to thee if thou doubt of the verie least thing that is good if thy conscience be not perswaded it is good doe it notâ— I say to thee it is better to doe the thing that is euill and haue a persvvasion in thy conscience that it is good nor to doe the thing that in it selfe is good if thy conscience thinke it euill If thou doe against thy conscience it is euer euill Doe neuer against conscience What euer is not of faith it is sinne if thou be not perswaded in conscience it is good if it vvere neuer so good it is sin to thee So if there lyes any suspition in thy hart of the doctrine that it is not altogether sound abstaine from it and meddle not vvith it As for other things any thing in the vvorld that hes appearance of euill Appearance of euill to be eshevved suppose it be not euill yet if it appeare to be euill touch it not meddle not with it If thy conscience tell thee this is sin on paine of thy lyfe doe it not Fight neuer with thy conscience what euer thou fight with suppose it be euill informed for it is sin If it seeme to thee to be euill meddle not with it More if it seeme to be euill to others namely to those that the Apostle calles vveake ones albeit thou be persvvaded of thy christian liberty yet for their sake that thou make them not doe contrare their conscience abstaine abstaine for their sake albeit not for thy owne sake from these things may offend their conscience as meate drinke c. Iude in his Epistle verse 23. goes further in this and sayes and hate euen the garment spotted by the flesh that is the outward coat that is spotted with sin touch not once the coat of sin Lay not thy finger to the outward slugh of it for it wil spot thee if thou lay thy finger on it Then brethren take it vp in one word Ye see here how ware men shold be of sin thou art bound to abstaine from it yea to hate and detest the very appearance of it the mowe of it let be the inward body of it Thou sinst when thou layest thy finger end on the coat of it Alas then how sinst thou when at all thy senses thou drinkst it in as it were water The murtherer drinks in bloud as it were water the harlote drinkes in harlotrie at all his senses as it were water If it be euill to allow of the appearance of it how great euill is it to take the whole bodie of sin in thy arme and lay it with pleasure to thy hart Neuer man will take thing so sweetly in their armes as men will take this viper of sin in their hart A murtherer can neuer be satiat with bloud an harlot can neuer be satiat with harlotrie A blasphemer can neuer be satiat vvith blaspheming Ye that would doe no euill the common word is doe no euill like abstaine from the hew and collour of it touch it not once let be to embrace or suffer it to reigne in thee Now brethren to go forward to that which followes In the last verse we haue red heâ— concludes the whole exhortations of this Epistle with a prayer to God I shal be short in it Novv saies he the God of peace sanctifie you throughout I pray God that ye may be keept in soule and bodie in sanctification to Christ Exhortation concluded vvith praier that is the effect of the words All his exhortation is to holinesse and sanctification For that is the generall he laid downe in the 4. chap. 3. vers This is the vvill of God euen your sanctification Now in the conclusion what does he He prayes What prayes he That the Lord would grant them that same thing he was exhorting them to He was exhorting them to sanctification and he praies God to giue them sanctification This is the Apostles fashion in other places to the Ephes 3. chap. 13. verse He beseches them to stand constant in the faith of Christ and faint not for his tribulation And then he subjoynes For this cause I hovv mykrees to the Father of our Lord Iesus Christ that ye grovv not faint So he exhortes them to constancie and he prayes God to giue them it Paul and the rest of the Apostles neuer exhorted any Church to sanctification to any good thing as though it had lyen in the handes of the people and Church to haue done it But in the meane tyme while he exhortes them he was perswadod that it behoued God to giue them grace to doe it and that it lay in the hands of God onely whether they should do it or not do it And therefore when he exhortes them to doe any thing he addes praier I beseech God to giue you the grace to do it The Papists thinks it lyes in the hands of a mans selfe to doe godd they euer extoll free will Fy â—n them it lyes not in the powâ—r of fleshe and bloud to do any thing that is acceptable to God No it is a poisonable doctrin and this vanity they gather vpon these preceptes and exhortations If say they there were no power in mans hand why should the Lord commandâ— it is vanity to command that which cannot be done I answere in one word This is a foolish conclusion if there were no more but this that the Apostle sayes first it is the vvill of God your sanctification Then he subjoynes I pray to God that he vvould giue you the graâ—e of sanctification as if he would say I bid you not as though inlay in your owne hands but I pray to God that he would worke it It showes the vanity of this conclusion Now to the wordes Whom to prayes he To the God of peace The God of peace sayes he sanctifie your soules Read all the Canonicall scriptures ye shall neuer finde that any of the ould fathers directed their prayers to any Saints either to Abraham Isaac or Iacob or to any other holy men or Angels But this by the way In all the praiers of the ould fathers and all the Psalmes there is neuer a prayer but to God onely Now how styles he him He calles him the God of peace The God who is the Author and giuer of all peace Peace What peace is this Euen the peace that he calles The peace of God that passes all vnderstanding that guardes your harts and myndes in Christ Iesus Philipp 4. chap. 7. verse No other thing but that same peace of the conscience when we are surely perswaded that all our sinnes are freely remitted vnto vs in the bloud of Christ and that through him we shall get glorie for euer Then if we haue this peace we will be quyetnesse in all the miseries of this world Then end of all grace is peace Iustification ends in peace our calling and predestination from
Constantinople Constantine 〈◊〉 being Pope of Rome at that tyme. Iohn in his first Epistle chapter 2. verse 18. sayes that the Antichrist is to come Then he subjoynes euen novv there are many Antichrists By the many Antichrists Iohn meanes these forerunners little Antichrists false Prophets and little Heretikes vvho vvere forerunners to prepare the vvay to this great Antichrist the monstrous beast of Rome against his comming By the Antichrist that vvas to come he vnderstandes the great Antichrist the head of the Apostasie the mid-man betvveene the Dragon and the Antichristian kingdome and the Church Reuelation chap. 13. verse 16. Novv to goe forvvard to the description of the Antichrist 〈◊〉 it follovves He is first descryued from his nature Secondlie from his properties Description of the antichrist And thirdly from his actions and effectes he bringes in the vvorld vvhen he commes Marke it This is a Prophecie not of the little false Prophets but of the great Anchrist and false Prophet that 〈◊〉 at Rome What is he of nature His nature A man like vnto other men of nature not a deuill nor substance of a deuill but he is of an humane and manlie substance Some thought that the Antichrist should be the deuill or a beast it is but solie He is not a beast of nature but he is called in the Reuelation a beast for his beastlinesse and for his filthinesse O how capable is the nature of man of euill if God giue it ouer to be guyded by the deuill Then what maner of man is he His properties The first propertie the Antichrist hes he is a man of sin He calles himselfe the seruant of the seruants of God No but he is a slaue to sinne his meate and drinke is sinne The second propertie he is the Sonne of perdition destinate from all eternitie to Hell and euerlasting damnation Peter in his second Epistle chap. 2. verse 3. sayes Long agoe his damnation is not idle or his destruction sleepes not but wakes He gettes this style that Iudas gettes in the 17. chapter of Iohn 12. verse the sonne of perdition adjudged to perdition from all eternitie in the secreete counsell of God These two properties standes well together the man of sinne addicted to sinne destinate to perdition The second is the ground cause of the firste For hee whom God from all eternitie destinates to perdition that man will neuer doe a good turne Nothing will come from his mouth hart or hand c. but all sinne Alas when we looke and see men who can doe nothing but sinne sinne in the house sitting eating drinking and in the field euer sinning what shall we speake of them who does so if they take not vp another course ere this lyfe be ended but they are men from all eternitie destinate for Helles fire Let euery man try himselfe Alas if thou looked to thy bloudie hart and hand thou would thinke thou had little warrand of thy salâ—ation Now this for his nature and properties Now to his actions and doinges What doing shall he haue The first action His actions He shall oppone himselfe against all that shall be called God and shall be vvorshipped This is the first action a plaine opposition to all thinges that keepes the name of God His first action and is worshipped in Heauen and earth He shall oppone him against all powers and magistrats and against all thinges that caries the name of a magistrat whether they be Princes or Emperors on the earth or in Heauen God and his Christ and from this opposition he is called an aduersary as the deuill is As the deuil is called Satan that is an aduersar so shall he get the name of an aduersar And he is called Antichrist that is an aduersar to Christ Now let vs see who must be this man I make my reason He that oppones himselfe to euery thing that hes the name of God or is worshipped either in Heuen or earth that man of necessity must be this Antichrist this is the action that properly is competent to that person Who is this man then look about al nations if ye can take vp such a man Who is it in Europ or out of Europ that oppones himselfe to Iesus Christ the Lord in doctrin first in life and conuersation next I tell you if ye finde such a man he is the Antichrist Now I shall tell you some points of Christs doctrine wher-vnto this aduersar oppones himselfe that by them ye may find out Pope the antichrist who is this Antichrist The Lord Iesus saies and teaches Thou shalt adore the Lord thy God onely and him onely shalt thou serue What man of this world is it that commes in and saies No thou shalt not worship him onely worship Angels worship men the soules of men departed this life worship Images dead mens bones called relicts do reuerence to graues and aboue all thou shalt giue that worship that is due to God only to that breadie God in the Masse Who does this and teaches it Is there any so ignorant that knows him not Againe Christ forbids to worship God with such worship as men hes inuented to worship him with men traditions inuentions Who is he that saies he must be worshipped by infinit traditions which are out with the book of the Scripture and many against the booke of the Scripture and bids serue him according to a rable of vyle traditions inuented by the brane of man Yet more Christ sayes this Scripture the olde and new Testament is perfite it is sufficient to make the man of God perfite it conteines all thinges necessarie to our saluation Who is he that sayes it is confused difficle mutilate manked the mother of all Heresies Who sayes this Looke ouer to Rome who but the Pope Woe to him and all his adherents Yet further Christ sayes I am the onely Mediatour betweene God and man Who is he that sayes No there must be many moe intercessours and mediatours Is it not the Pope Christ sayes Iustification is onely by true faith in me Who sayes No no thy merite and goode workes must be a parte of thy saluation and thou must deserue it Is it not the Pope Christ requyres of vs a sure confidence that in his bloude our sinnes are for giuen and that thereby we shall be safe and get lyfe euerlasting Who sayes it is an high presumption to beleeue so firmely and biddes thee doubt whether thou shalt get lyfe or not Is it not the Pope Christ sayes it is impossible to fulfill the Law of God Who sayes it is possible to fulfill iâ— is it not the Pope A plaine contradiction Christ sayes the onely price of remission of sinne is my bloud Who sayes I shall giue thee Indulgences and pardones for thy sinnes is it not the Pope Christ commanded to minister the Sacrament or the Supper vnder both the kindes Who sayes the bread may suffice the laikes let the
sufficient probation of this out of the 9. chap. of Iohn 16 verse When Christ had giuen sight to the man that was blinde the Pharisies made inquisition of the man they fell in altercation amongst themselues the one halfe reproaching him the other halfe defending him and they say If he vvere a sinner that is a deceiuer he could not vvorke vvonders but he hes wroght this wonder therefore we conclude he is not a deceiuer And the man himselfe who got sight reasons after this maner verse 33. This man hes wroght a wondeâ— in me therefore he is no deceiuer Then ye will aske What miracles are these that the Antichrist vvorkes in the vvorld I answere Either they are onely delusions nothing in substance onely juglerie deceiuing of the senses of men or if there be any thing in effect if there be any solide work in them they are done because they are natural they are not done against nature O but they seeme vvonderfull to vsâ— I ansvvere The olde serpent knovves nature and the force of it better nor vve doe and he knovves the second causes and sundry thing in nature that neuer Physition tooke vp Againe he hes a slight in vvorking which we cannot take vp and therefore knowing the nature of things and hauing slight in vvorking vve thinke the things that are done so to be wonder albeit in effect they be no wonders So in one vvord Satan neuer vvrought one true miracle but either they haue bene delusions or else vvorkes agreeing vvith nature vvhich vve thinke to be vvonders because the causes of them are vnknovvne to vs. Novv Markes of the Antichrist 1. False miracles brethren there is one marke of the Antichrist that Paul foretelles shall be vvhen he is reueiled Men shall knovv him by this marke He shall vvorke false wonders and miracles Now let vs seeke where is this man that glories most in the vvorld in working wonders when al ordinare wonders by God hes ceased Whether is he in the East or West Who is he that sayes miracles and vvonders is a true marke of the true Church so that if vvonders be not vvrought in it it cannot be the true Church Is it the Turke No. Who is he that vvith fiue vvordes Hoc est enim corpus meum vvill make daily such a vvonderfull transsubstantiation of bread in the flesh of Christ and of vvine in the bloud of Christ and sacrifice him ouer againe Who is he that bragges of vvonders vvrought at dead mens graues Who is he that will make you trow that dead and dumble stocks and stones Images set vp in Temples will laugh whiles weep whiles speake to you vvhiles cast a glance to you And last to come to one thing for a thousand thinges in this purpose is nothing alwaies the Lord keep vs from the sight of this Who is he that tels a wonderfull taile of our ladie of Laurete Maria Lauretana so called from the Mount Laurete that her Idoll being in Galilea without the hands of men by the Angels was lifted vp from Galilie and set downe in Italie where she is worshipped with multitude of pilgrimes out of all countries offering to her pretious jewels and she is worshipped this day as the Idols among the Gentiles were worshipped Ye may knowe and if it pleased God to open mens eyes none needed to doubt who it is Is it any other but the Pope of Rome It is he that is the Antichrist and if he be not the Antichrist there neuer was nor shall be an Antichrist in the world Now I goe forward to the next meane whereby he shall be effectuall in them who perishes The next meane is doctrine He calles it the deceiuablenesse of all vnrighteousnesse This vnrighteousnesse is false doctrine 2. false doctrine it is doctrine in substance but false doctrine then in cullour it is fraud and deceiuablenesse a false cullour it hes a cullour of the doctrine of Christ but a cullour onely So the Minister of Christ is powerfull in the elect by doctrine and the word preached So the Antichrist is powerfull by doctrine in these that perishes and are in the Antichristian Church so that he preases to be like Christs true Ministers in this pointe But as in miracles he is false so in teaching doctrine he is false There is another marke whereby we shall knowe him As false miracles was one marke so false doctrine doctrine of deceite is another marke Who is he that propones such doctrine as this that first is false and next hes a faire cullour that deceiues the world who will speake fairely of Christ his work his nature his substance his incarnation and pretends his glorie in all thinges and yet mingled with falshood and all to deceiâ—e the world Is it the Turke No I tell you what the Turkes is he is a man that oppones himselfe to Iesus Christ and his doctrine directlie not fainedlie but openlie so he is not the Antichrist The Antichrist is fained the Antichrist vnder the pretence of the name of Christ oppones himselfe to Christ Then againe the doctrine of the Turkes is not culloured but is opposite in plaine tearmes to the doctrine of Christ So neither can the Turke â—e the Antichrist nor the doctrine of the Turke â—e such a doctrine he speaks hereof Then who is the Antichrist and who is it that propones this Antichristian doctrine Who is it that takes the name of Christ and calles himselfe Christs friend and showes a cullour of Christs doctrine Alas that men should be so blinded in such a light as it were in malice to put their finger in their owne eyes and when the Lord hes set him vp that all the world may see him rather ere they should see him they would put out their owne eyes But albeit they should close their eyes neuer so fast that they should not see him yet this word of Iesus shall cry it in their eares and conuince their consciences nill they will they that that beast of Rome the Pope is the Antichrist Now to go forward and to come to these in whom the Antichrist shall be effectuall when he shall be reueiled and in whom now he is effectuall by false wonders first and next by doctrine by fraude In these sayes he vvho perishes he shall be powerfull in these who perishes Who are they That long agoe were ordeined to damnation destinate in Gods counsell from all eternitie to damnation Paul 9. Rom. verse 22. calles them vessels of vvrath made and formed as a potter will make a pot to dishonor So are they ordeined to destruction before all eternitie Paul calles them Ephes chap. 2. verse 2. the children of disobedience antichrist effectuall in them vvho are ordeined to perdition This we haue to rejoice in the effectualnesse of the Antichrist is bounded it is not said that he shall be effectuall in all men No God forbid but his power is bounded it shall onely be effectuall to
not thou laborest to get thy ovvn liuing He answers no I haue just right to tak for my preaching I writ not this as if I had no authority but this I haue done when I might haue taâ—e of you yet I tooke not to learne you to labour and to shame them that are among you idle bodies that vvorkes not for their liuing Novv yee see heere in the persons of the Thessalonians hovv readie men are and hes beene at all tymes to thinke that a Minister of the vvord hes no right to these temporall things as to eate to drink 1. Cor. 9. 4. to mary a vvife to take a stipende Any man hes a good right to all these thinges but a Minister they inuy that Minister should get so much as this common aire They come forward from thinking and speaking they come to doing Scotland proues this euidently eneugh by violence by cauillation of lavves by one vvay or other they wil reaue these temporall things from them that the Lord hes set in his seruice a minister hes no right to personage nor vicarage nor teindes What hes the Minister adoe vvith them they haue no right to them Hes not my Lord or the laird or vvhat he is a Charter of them But Paul sayes if any man hes right I haue right And I say a Minister hes as good right to these things as any Earle lord laird or vvhat euer man he be hes to his heritage but the ground of this is men knovves not what life is what the kingdome of Heauen is albeit they will prattle much of it Now this ministrie is the ministrie of the Spirit and of the righteousnesse of Iesus Christ And therefore all vvordes of these things are but vvinde to them and they thinke a man that traueiles in this calling is but an idle man they count of no exercise but that that is in these earthly thinges O Lord that heauy count that shall be in that glorious appearance of Iesus Christ in that terrible day Then this reafe and violence shall appeare to be reafe and violence indeed Then no vvordes no cullour of Lavve shall be an excuse to thee More yet on Pauls parte marke hovv readie good men should be vvhether they be Ministers or others to giue ouer their rightes vvhich they may most justlie challenge Paul gaue ouer his right hovvbeit he might haue taken a stipende Yet least it should seeme to common people that Ministers had no right or title to take by their labours he meetes it and vvill not prejudge the right of the ministrie that should follovve but he telles he had authoritie to take Thou mayest vpon good occasions leaue thy right some-tymes but looke it be not to the hurt of thy brother looke thou impare not his right by giuing ouer thy right othervvise thou hast no sinceritie in thy doing for if thou hurt him there is no sinceritie in thee Novv in the end of the verse he telles the cause vvherefore he gaue ouer his right To be an ensample sayes he to you to follovve vs. Brethren the thing that the Lord craues of euerie one of vs is that vve stand vp to be a good ensample to others euerie one is bound to this duetie for vve are not borne to our selues onely and it is hard to vvinne to this and before a man attaine to this he must suffer many thinges he must suffer many injuries and vvronges he must passe from his right oft-tymes and that that he hes just title to he must let it goe So vve that vve may be ensamples of vvell doing must suffer many thinges and doe many thinges Ye see a meane heere set dovvne to moue idle bodies to labour it is set dovvne in Pauls doing Paul needed not to vvorke onely preaching might haue done his turne but to moue idle men there among the Thessalonians to vvorke he vvould vvorke So the lesson is It is requisite that euen honest men that hes no necessitie to put their ovvne hands to vvorke put to their handes to vvorke to moue seruants men and vvemen that hes no other moyen to liue by but by vvorking to doe their duetie As for ensample A master of an house vvho hes such seruants as vvill not put their hands to vvorke let him go before his seruants in vvorke that thereby they may be ashamed Now to come to the last verse He sets dovvne another argument to moue these idle Thessalonians to vvorke The argument going before vvas gentle tane from his ovvne ensample but this argument is straite forbidding all that vvill not vvorke to eate He that vvill not vvorke let him not eate Workst thou not Paul inhibits thee to eat This leanes on a grueat equitie What trow ye eating be God hes ordeined it to be the rewarde of labour and working Thou getst thy dinner thy supper meate and drinke as a rewarde of thy worke thou hast no other allowance of dinner nor supper but as a rewarde of thy worke Then must it not followe he workes not therefore he must not eate O ye will say that is very strait if men and wemen eat not they will die But I say die as they will the Lord vouchafes not a nip on them except they worke Yet notwithstanding of this great number of men gets meate and liues albeit they worke not as in Edinburgh this day and Scotland ye know is full of such folke that neuer puts their hand to worke and yet they eate Yet I shal tell you their estate Let not an idle man thinke he is well when he eates and workes not for the curse of God is lying vpon him a miserable estate Would to God that men would weigh this that the curse of God is on these men and al is accursed to them their cloathes their bed and all they haue For if this be true that the blessing of God is on the labourer Psal 128. 2. Prou. 10. 4. and vpon him that eates the frutes of his labours it must follow that he that eats when he labours not the cursse of God is on him So idle bodies haue no matter of vaunting and rejoycing when they eate and they who wins their liuing with the sweate of their browes hes the blessing of God with them Indeed his blessing is not seene by thee now and ye cannot distinguish now a blessing from a curssing Ye see here oft-times it is aswell with the idle bodie as with the bodie that workes for Gods blessing and curse is not well seene here by men but in that day it shal be showen euidently and this labour is a meane to bring vs to that lyfe that Christ by his bloud hes bought to vs. The rewarde of a seruant that labours faithfully and that beleues in Iesus Christ shall be glorie Ephes 6. 8 Now as this inhibition concernes Idle bodies that they eate not so it concernes them that labours that they foster nor idlenesse in any bodie for that is to foster them