AN EXPOSITION with Notes vpon the first EPISTLE to the Thessalonians By WILLIAM SCLATER D. D. and Minister of the Word of God at Pitmister in Sommerset LONDON Printed by W. Stansby for Iohn Parker and are to be sold at his shop in Pauls Church yard at the signe of the Ball. 1619. TO THE RIGHT HONORABLE THE LORD STANHOPE BARON OF HARINGDON ONE OF his Maiesties most Honorable Priuie Councell c. Mercie and Peace bee multiplyed RIght Honorable and my very good Lord Sensibly hee spake and fittingly to his times who wayling said Nusquam inueni requiem nisi in libro claustro Mentior if my Soule accord him not A window too soone I opened it as Noah to his Doue to see if yet the billowes of the ancient Deluge were calmed if in some eminent Mountayne shee might find a place to settle on And behold all swelling with the surges of Ambition or soyled with the slime of Luxurie and basest Auarice no place safe where shee may pitch her foote Blessed be that God that giues the hand to receiue her backe into the Arke O munde immunde said Saint Austine in his holy indignation How fastens our purest substance on thy pollutions why seekes it rest in that whose composition is of tumults 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that haue begunne by Grace to retire my minde from the tumultuous hurly-burlies it is tossed withall And now with Agur I pray * Pro. 30.8 Lord feede me with foode conuenient for me my Tuguriolum my little Sheepe-cote affoording retired priuacie shall yeeld more tranquillitie then the See of him that would be stiled Monarch of the Catholique Church Right Noble Lord fallor or doth your heart applaud vs that hauing more then suruiewed what euer contentment the Royallest Court could affoord and spent the better dayes in seruice to the State at length makes choice of priuacie as safest harbour for old Age. Whether trow I doe you more pitie men launching into that Euripus or praise God for your owne safe arriuall Thanks be to God that hath safe rendred you to your selfe and taught you to make deuotion the taske of your Age. a Eccl. 12.13 Hoc est omnis Homo To feare God and keepe his Commandements Continue herein I dare promise your conscience more tranquillitie your person more honour then all the Courts of the world can affoord you Still let your soule be enamoured on the beautie of the Lords house Still make your Closet a Temple wherein the praises of God may sound day and night Haec via ad magni Regis Palatium To vrge perseuerance and progresse in sanctitie is the bent of this Scripture thought probably the first of the New Testament 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hold fast what you haue receiued Hee is faithfull that hath promised to giue you the Crowne of Life Exiguum est quod restat To faile in the last Act is not so shamefull as discomfortable sith wee know who said * Psal 92.14 Old Age must be more fruitfull If to these intentions my poore paynes may be vsefull to your Lordship and the Church of God I haue what I seeke for other things prouidebit Deus To whose gracious guidance and blessing I humbly betake your Lordship and rest Your Lordships Chaplaine readie to be commanded WILLIAM SCLATER From Pitmister in Sommerset SEPTEMB 29. 1618. To the Reader CHristian Reader a Debter I acknowledge my selfe to the Church by calling moreouer by promise but conditionate so be it I might know what acceptance my first fruits found with the Church of God Such I now heare not without my thankfulnesse to God as farre exceedes expectation or desert The delay of the remainder hath had these causes First that late intelligence Secondly other vnceasing paynes Thirdly the Nausea of some at home whom no Sermon pleaseth longer then it is in hearing nor otherwise then it is extant in their owne broken and sometimes senslesse Notes Fourthly and now that flagellum studiosorum Calculus Renum vexing ad maciem ad stuporem which hath made me welmost a meere Peripateticke in my studies For poore me only it is sinfull to hope or accept abilities so much as may afford an Amanuensis to take my Dictates Scilicet God nayles vs where he first seates vs. Howbeit my succisiue houres if sicknesse or presenter paynes afford any I promise to be wholly imployed that way Meane while if anyes thirst be as that of him in his flight he may perhaps in these Homilies ad populum finde what to thirst may afford if not sweetnesse yet sauour Praying helpe of thy prayers I rest Thine in the LORD WILLIAM SCLATER AN EXPOSITION VPON THE FIRST EPISTLE of PAVL to the THESSALONIANS 1. THESSAL 1.1 PAVL and SILVANVS and TIMOTHEVS vnto the Church of the Thessalonians which is in God the Father and in the Lord Iesus Christ Grace be vnto you and peace from God our Father and the Lord Iesus Christ THe Inscription of the Epistle wherein are first the persons sending Secondly the persons to whom its sent Thirdly the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or greeting The persons sending are Paul Siluanus and Timotheus In the Epistles to this Church it is obseruable that the Apostle prefixeth his name without any Title of dignitie or office In others dignifies his person with some Title of respect an Apostle or a Seruant of God or both Interpreters enquire reason of it and thus resolue Some impute it to his modestie and desire to winne his Associates some equalitie of respect some to his prudence and care to auoid scandall that might arise amongst Nouices from shew of arrogancie some to this that perhaps they were not pestered with false apostles as other Churches amongst whom he needed to auow his calling whether one or other is not much materiall to inquire neither occurres any thing of speciall notice except this That it is sometimes lawfull for a Minister to vse those Titles of honour and reuerence wherewith God hath graced him sometimes more conuenient the assuming should be forborne PAVL where he sees the authoritie and fruit of his Ministerie hazarded by denyall of his Titles insists largely in auowing of them as to a 1. Cor. 9.1 Gal. 4. 2. Corinthians and Galatians and where he sees concealement more conuenient to auoid shew of vaine glorie he omits them The like is requisite for vs. There are people so idlely affected with Titles of dignitie that the same Truth hath more or lesse authoritie with them according to difference of persons in these respects that propound it There are men of another straine so vtterly distasting all Titles in a Minister that the mention of them on any occasion is censured of vaine glorie and the doctrine it selfe so much the lesse regarded It is some part of a Ministers prudence in these trifles to see what is most conuenient for the peoples edification Ministers I haue knowne of reuerend parts for learning and conscience whose whole Ministerie hath
beene therefore despicable amongst Idiotes because nor Birth nor Vniuersitie degrees haue commended them to the world so idlely are silly people carryed away with trifles yet when gold is offered them their care is not great how base the person is that brings it Nor should it be much materiall by whom Gods Word is brought vnto vs whether by Isaiah as some thinke a Prophet b Rabbi Salomon apud Lyram Hieron in Prolog ad Isaiam of the bloud Royall or by Amos from c Amos 1.1 amongst the Heardmen of Tekoa His Associates are Siluanus and Timothy Siluanus seemes the same with Silas who d Act. 17.4 ioyned his paynes with Paul in first preaching to this people Timothy had also his imployment there not without profit for their confirmation Quest It is here inquired how associated to Paul whether as ioynt Authours in inditing the Epistle Answ It no where appeares that they had diuine inspiration as Apostles and Prophets or were chosen by Gods Spirit to pen Scripture rather thinke them mentioned as Approuers of the Doctrines and Exhortations here deliuered Quest Was not Pauls authoritie sufficient to commend them to Gods Church Answ Sufficient no doubt in it selfe yet inasmuch as the reuerence of these two was great in the Church of Thessalonica Paul ioynes them vnto him that by all meanes he might procure respect to his doctrine Obser It is lawfull then to vse humana subsidia humane helpes for aduantage of the Truth c Act. 15.23 The Apostles and Elders and Brethren goe ioyntly in the decrees at Ierusalem that by vniuersall consent Gods people might be more swayed to obedience Very f Act. 17.28 Iames 1.17 Heathens testimonies are not refused by Apostles to aduantage the Truth Vse Like course is warranted to vs where we may see Gods Truth may thereby get aduantage What if the name of a Father or some later Writer be sometimes heard in the Pulpit what preiudice receiues the Scripture thereby I neuer liked that thicke heaping of Fathers sentences in popular Sermons It sauours too much of ostentation and tends little or nothing to edification much lesse can I approue their allegation as of Authours so authentique as to impose on vs a necessitie of beleeuing because they so teach yet are there Times and Places and Respects wherein their mention may be of some auayle for Truth First As with some men who knowes not but their Names more sway then the Names of Prophets and Apostles What if in that case we deliuer the same Truths vnder other Names condescending so farre to their infirmitie for a while g August cont epist Fundamenti cap. 5. Sayth S. Austen I had not beleeued the Gospel had not the Authoritie of the Church swayed with me It was his Introduction to Faith afterwards h Ioh. 4.42 as Samaritans he beleeues vpon firmer grounds If by vs they be vsed as Introductions for a time I see not what impeachment it is to credit of Scriptures Secondly We cannot be ignorant how vsuall the imputation of Noueltie is to reuiued Truths i Mar. 1.27 What new Doctrine is this say the people in Christs time Admiring his Miracles say ours denying the Truth for shew of Noueltie In such case if wee shew the Succession lineall of our Faith and Practice and so take that Cauill from the Ignorant me thinkes the Truth still gets aduantage Thirdly And heare we not oft how we goe alone and delight in singularitie Why may wee not remoue that Imputation by shewing content of Churche Ancient and Moderne Fourthly There are extant in Fathers Expositions and Doctrines of Scripture in termes so significant as better occurre not to our most serious Meditations why it should bee vnlawfull to vtter them in termes of the Authors rather then our owne I know not k August cont dua◠Epist Pelag ad Bonifac. lib. 4. cap. 8. Ad Curam nostram existimo pertinere non solùm Scripturas Sanctas Canonicas aduersus cos testes adhibere Verumetiam de Sanctorum literis qui eas ante nos famà celeberrimâ ingenti gloriâ tractauerunt aliqua documenta proferre non quo Canonicis libris à nobis vllius disputatoris aquetur authoritas sed vt sciant a nobis rectam antiquitùs fundatam Catholicam fideus aduersus recentem Pelagianorum haereticorum praesumptionem perniciemque defendi l Polan Praefat in Hoseam Patres allego non tanquam principium probandi dogmata Ecclesiae nec tanquam Iudices sed vt testes duntaxat consensus in doctrinâ interpretatione Scripturarum vtsi ex meis verbis quod sentio dico quispiam non assequatur ex Patrum verbis intelligat The persons to whom the Epistle is directed are next intimated and described To the Church of the Thessalonians The Citie whence the inhabitants haue their name is famously knowne to haue beene the Metropolis or Mother-Citie of Macedonia anciently called Thermae Suidas new-built by Philip King of Macedonie after his conquest of Thessalie for Monument of which Victorie it was so reedified and enlarged and obtayned that name Euen now a famous Emporie for Indian Merchandise Maginus in Geograph but subiect to the Dominion and Idolatrie of Turkes knowne by the name of Saloniki In this Citie God was pleased by the Ministerie of Paul and Silas to collect a Church the Historie see Act. 17. noting the Tumults raysed against them by the Iewes such that Paul was forced for safetie of his person to flye to m Act. 17.10 Beraea and the Saints that gaue him entertainment especially n Ver. 5. Iason scarce found securitie in their owne houses yet there God pleased to collect him a Church Obser So true is it That where God will gather him a Church no opposition of Men or Deuils can hinder it Yea oft Experience hath shewed where haue beene most violent Oppositions Gods Word hath most mightily grown and preuayled At Ephesus what Tumults were raysed by o Act. 19.23 24 25. c. DEMETRIVS and the Crafts-men yet a more worthie Church wee scarce find amongst them of Asia The Apostle mentioning it by occasion sayth There was opened p 1. Cor. 16.9 a great Doore and effectuall great occasion of doing much good but many aduersaries Like read wee of q Act. 18.16 Corinth Yea in the Court of Nero vnder the nose of that bloudie Tyrant in r Philip. 4.22 CaeSARS household was a Church collected And generally it hath beene obserued in Places and Times where Gods Truth hath beene most opposed by Persecutions it hath most preuayled that the Church may say of it selfe as Ioseph The Lord hath made me fruitfull in the Land of my affliction That made Tertullian insult ouer the crueltie of Tyrants and after a sort exasperate it ſ Tertullian in Apologet. ad Calcem Cruciate torquete damnate atterite nos Exquisitior quaeque crudelitas vestra illecebra est magis sectae
is spred abroad that is the fame of their faith so gloriously manifesting it selfe by the fruits in their life That though the gift of Faith be not immediately seene yet makes it selfe euident by the fruits of it Else Iames had neuer said e Iam. 2.18 Shew me thy Faith by thy works Suppose then these First f Act. 15.9 Conuersion Secondly g Rom. 10.10 Confession Thirdly h Gal. 5.6 Compassion c. Conceiue it thus vnderstood First of Faith confirmed Secondly out of temptation Thirdly in some fruit or other Of Ioseph yet a Nouice we find fayling in the point of confession but haue reasons to thinke his heart was in gracious measure purified his life reformed while temptation was vpon him of feare to be i Ioh. 12.42 cast out of the Synagogue much weaknesse hee bewrayes Temptation once ouerblowne and Faith confirmed hee shewes k Ioh. 19.39 more courage for Christ then the chiefe of his Apostles How then may we presume they haue Faith in whom appeare fruits of nothing but grossest Infidelitie Timorousnesse shall I say to professe his Name whom they boast to beleeue in that might be imputed to the weakenesse and infirmitie of Faith but crueltie towards Gods children yea to the children of their owne bowels so insatiable addicted to intemperate Bowzing Luxurious wantonnesse all Vncleannesse that amongst Infidell Pagans is to be seene more care l 1. Tim. 5.8 to prouide for Families more conscience to depart from euill Faith PAVL tells vs m Gal. 5.6 works by loue The Councell at Ierusalem n Act. 15.9 purifieth the heart Behold in these Boasters such a faith as neither feares God nor reuerenceth Man nor goes so farre as ciuilitie or light of Nature to purge the outward life from grosse and notorious sinnes Shew vs thy Faith by thy works or neuer make vaunt of Faith in thy heart that by no outward euidence thou canst approue to the Church of God So that we need not to speake any thing It seemes then Pauls course was where he came to commend the faith and sanctitie of the people amongst whom his Ministerie had beene effectuall Teaching vs that there is place in our Ministery for commendation as well as for reproofe or exhortation PAVLS Epistles abound with Prayses of the Churches to whom hee writes and amplifications of their commendation by all circumstances See 2. Cor. 8.2 3 4 5. The great Shepheard of the sheepe the Arch Doctor of the Church omits not the o Apoc. 2. 3. due prayse of the Churches whom he sharplyest reprooues First It is an allurement tempered to the inclination of Nature led with nothing more kindly then with cōmendation how did Paul wind himselfe into the heart of Agrippa by this meanes and drew him p Act. 26 27 28 almost to bee a Christian See also Philip. 4.8 Secondly It drawes on others q 2. Cor. 9.2 to emulation of like practice through holy ambitiō of like praise in Gods Church Thirdly There is somthing herein that redounds to the glory and prayse of God Commend Faith in Charitie Obedience what commendest thou but Gods Workes in his Children In this kind ye may obserue men faulting both wayes First by flattery and vndue prayse where is nothing prayse-worthy as also by forbearing reproofe of palpablest sinnes Hieronym aduers Pelagian lib. 1. Pelagians by Hieromes report directing a Minister his carriage to the people propound him this rule Seruus Dei nihil amarum de suo debet ore proferre sed semper quod dulce suaue est A practice saith Hierome fitter for Heretikes then for the Lords Prophets by such suauiloquentia and r Rom. 16.18 faire speeches Heretikes are went to deceiue the hearts of the simple There is a time saith Paul instructing Titus to ſ Tit. 1.13 reprooue sharply and so t 1. Tim. 5.20 that others also may feare Secondly There is another fault on the other hand in like sort to be auoyded it is too much querulousnesse for want of nothing many times but what in this life cannot be attayned exact perfection In so much that euery little blemish in the people ouer-cloudes their many vertuous parts that no notice is taken of them to commend them The great God of Heauen that God of pure eyes more readily takes notice of the least good thing to commend and reward it then of smaller sinnes to reprooue and punish them The u 1. Reg. 14.13 little goodnesse found in ABIIAH amongst all the sonnes of Ieroboam the Lord passeth not without mention and recompense VERS 9.10 For they themselues shew of vs what manner of entring in we had vnto you and how yee turned to God from Idols to serue the liuing and true God And to wait for his Sonne from heauen whom he raysed from the dead euen Iesus which deliuered vs from the wrath to come THE words haue this summe they specifie the euidences which the Churches followed in giuing to Thessalonians commendation of faith they were two speciall fruits and effects of faith First conuersion Secondly expectation and patient wayting for Christ to come from Heauen Their connexion is plaine with the last clause of the Verse foregoing we need say nothing in your prayse for they preuent our commendation Their entrance into this Church vnderstand their first preaching of the Gospell and the successe thereof Obser The points of notice are these First Conuersion is an inseparable attendant and fruit of sauing faith No fruit of Faith sayth a new-fangled Teacher but an antecedent and preparatiue thereto Repentance goes before Faith What meane you by Repentance what by Faith what prioritie or precedence vnderstand you in Nature or Time The mans loue to play with ambiguities laughes at the rule Qui bene distinguit bene docet Thus conceiue First all Repentance presupposeth some Faith Secondly some Repentance goes before some Faith Thirdly sauing Faith is in Nature before sauing Repentance Of the first Euen legall contrition which is this mans Repentance though absurdly he define it a sight of our misery presupposeth some faith who mournes or is cast down with the terrors of the Almightie that beleeues not the sentence true pronounced in the Law and applyed to him The people of Niniue beleeued God x Ion. 3.5 then humbled themselues in sacke-cloth and ashes Of the second This Repentance goes before faith iustifying that is before perswasion of Gods loue in the pardon of our personall sinnes Yea hath place in many that perish in euerlasting despayre as wee haue instance in Cain and y Mat. 27.3 Iudas c. But if you speake of sauing Repentance Repentance as Paul cals it z 2. Cor. 7.10 to saluation neuer to be repented of you must then vnderstand that the gifts of Faith and Repentance are simul tempore neyther afore or after other the acts and exercise of the gifts may you distinguish a prioritie of Nature which belongs to Faith
this ceremonie of greeting So must euery action euen of common life haue a rellish of holinesse Not Greetings nor those of common courtesie excepted Hence Paul is so carefull to order our ordinary communication apparell and such like outward things u Col. 4.6 Our speech must be gracious our apparell such as x 1. Tim. 2.9 10 becomes those that professe the Gospel Our people haue pent vp holinesse all in Temples Holinesse becomes Gods house There sit they with greatest demurenesse as those y Ezech. 33.31 32. Hypocrites before EZECHIEL Their ordinary speech is spent I would I might say onely in impertinencies and vanitie and not in filthinesse rayling c. are fit for nothing but to z 1. Cor. 15.33 corrupt good manners except also to manifest the a Mat. 12.35 ill treasure of the heart out of whose abundance the mouth speaketh b Ephe. 5.3 Is this seemely for Saints Common courtesies Paul desires to bee seasoned with holinesse Their kisse of loue and peace must truely signifie what it makes shew of that neither trecherie nor crueltie nor lust may insinuate it selfe into such a Symbolum of holy loue VERS 27. I charge you by the Lord that this Epistle be read to all the holy brethren THe fift part of the conclusion conteyning charge for publishing this Epistle to the notice of that whole Church Wherein considerable are first the manner of propounding with adiuration Secondly the matter or substance of the charge that this Epistle bee read Thirdly and that to all the holy Brethren The forme or manner is with adiuration I adiure you The word in common vse signifies one of the two First either to impose an oath as when Abraham adiured his seruant to obey his directions in chusing a wife for his sonne Isaac Secondly or else to charge with denuntiation of Gods vengeance except what is so imposed be performed As when the high Priest adiures our Sauiour to tell whether he were that Christ In which kind adiurations we finde none in vse of Gods seruants saue when some duety of weight is charged vpon the adiured Thus it is here vsed and occasions vs to notice of how great necessitie and vse to Gods people is the reading of Scriptures in the Congregation Such that Paul adiures to performance of it If any would limit it to this Epistle onely because so run the termes Let him know First that all Scriptures haue the same Author are of same vse to the Church of God Secondly that like charge is giuen elsewhere c Col. 4.16 for other Scriptures Thirdly It is probably thought this was the first Scripture of the New Testament excepting onely that briefe Epistle sent from d Act. 15.32 the Councill at Ierusalem It may be for this the charge is specially giuen that the Churches might know they were to receiue with like faith and reuerence the Scriptures of the New as of the Old Testament The conclusion we shal easily make good for the generall Cōsidering First the vse of the Church in al ages e Nehe. 8.8 To Iewish Church NEHEMIAH giues testimony for his time we make no questiō but after-times cōtinued it Iosephus against APPION In vnaquaque Septimanâ ad legē audiēdā cōueniunt vniuersi Euery weeke they all come together to heare the Law The fruit of it he addes that they could as easily render it as their names Nostrorū quilibet de legibus interrogatus faciliùs quà m nomen suum recitat Compare Act. 15.21 To after-times Stories giue witnes Socrates of the Church at Alexandria Once or twice a weeke the Scriptures are read in the assembly interpreted by the teachers So necessary they thought it that at length they ordained an order of Readers who had to that function their solemne Consecration So was Iulian after the Apostata ordained a reader in the Church at Nicomedia Secondly no maruell the first vse and secondly power of it being so great and behoofefull to the Church of God First f Phil. 1.10 For discerning things that differ and triall of Doctrines taught by the Teachers to which end Esay calls to the Law and Testimony Beraeans practised it not without commendation Secondly the peoples better acquaintance with the letter of Scripture language of the holy Ghost Which how much auaile brings it to vnderstanding of what is deliuered by their Teachers Wheras by their carelesse attendance to publike and priuate reading the most vsuall termes of Scripture wherein the mystery of saluation is deliuered are vnto them as the termes of some strange and forraigne language Secondly the power of it is exceeding great First to worke knowledge a comfortable measure whereof may be by reading attained so hath God in things necessary demitted himselfe to the g Prou. 18.9 capacity of the meanest Secondly To confirme faith when thereby we see the Doctrine of the Teacher h Act. 17.11 approued by Scripture Thirdly yea often hath it prooued a strong preparatiue to sauing faith and conuersion as to Austine was the obeying of that voyce from heauen Tolle lege To Iunius the reading of S. Iohns Gospell Fourthly A maruellous power it hath to excite quicken Grace quelled in the heart as in Iosiah the reading of the Law i 2. King 22.20 what remorce and compunction wrought it And of his Epistle Paul testifies it thus wrought in Corinthians k 2. Cor. 7.8 9. Godly sorrow to repentance Of such necessity and auaile to Gods people is the naked reading of Scriptures in the Congregation And it instructs vs to beware how in our Iudgement or practice we vilifie this so holy and wholsome an Ordinance of God It is as much Gods Ordniance that Scriptures bee read as that they be interpreted and applyed to the people The policie of Satan would here be noticed Gladly hee would make vs all prophane Anabaptists to contemne all Gods Ordinances Thereof when hee sees vs scrupulous some one he permits to admire that the rest may be despicable in our eyes Prayer amongst Romanists wee see halfe idolized Preaching too prophanely scoffed at In our people reuerence of the Sacrament no lesse then superstitious of other Ordinances prophanest contempt Reading there are that most magnifie There are of another straine desirous to turne our whole Lyturgie after the French Scomme into a meere preach Know we not these all are holy Ordinances of God necessarie vsefull powerfull to their ends assigned of them all may wee not say as Paul of superiour Powers They m Rom. 13.1 2. are ordayned of God and they that contemne shall receiue their condemnation who except preiudice or vnpreparednesse haue fore-stalled his profit hath not felt Gods Spirit by reading to enlighten admonish excite mortifie c or can thinke God hath in vaine with such adiuration inioyned it to those that are Guides of the Congregations I say as our Sauiour of the Commandements n Mat. 5.19 Who so contemnes the least
call God Father The vsuall Epithite of Christians There are Ministers that are not Brethren Ministers that are not Labourers Labourers that are not Fellow-labourers Fellow-labourers but not in the Gospell of Christ all these was Timothie and that was his great commendation First are there in place of Ministers men that neuer knew in experience the life and power of Pietie or Christianitie wee may well thinke such vnable to teach Christ whom themselues yet neuer learnd The Apostle feares to haue n 1. Tim. 3.7 a Nouice admitted to the Office it were some part of our happinesse if we saw not men of very offensiue liues intruding into the function Secondly Ministers not Labourers such the Lord plaints the shepherds of Israel o Jsai 56.10 to be giuen to sleeping to p Ezech. 34.2 feed themselues and not the Flocke Thirdly Labourers but not Fellow-labourers whose glorie is to be singular their life is in vaine iangling men q 1. Tim. 6.5 that dote about questions breeding strife rather then godly edifying Fourthly there are that ioyne labours but not in the Gospell Papists boast much of their vnitie and consent in Doctrine be it as great as may be while it is against the Gospell it is no note of the Church euen in hell is vnitie r Matt. 12.25 Satan is not diuided against himselfe All these holy properties concurred in TIMOTHY Ministers thus qualified are Gods great blessing vnto any people Consider them seuerally First necessarie qualitie in a complete Minister is pietie and experience in Christianitie Reasons prooue it First hereon depends in great part his fitnesse to teach Gods wayes vnto his people A man that will soundly teach conuersion to another ſ Psal 51.13 it behooueth him first haue experience of it in himselfe Hee that will soundly comfort t 2. Cor. 1.4 must himselfe haue tasted Gods consolations In other matters of speculation and moralitie vnexperienced men may speake plausibly these they vtter as some strange language that speake not from experience Secondly a Ministers duetie is not only to teach but to be an u 1. Pet. 5.3 example to the Flocke There are two senses giuen vs as helpes of learning Sight and Hearing the one makes benefit by Doctrine the other by Example Thirdly and hereon depends much what x Mar. 6.20 our authoritie with the people Secondly Paynfulnesse so runnes the Precept Be y 2. Tim. 4.2 instant in season out of season so was practice of Saints ISAI z Isai 49.4 wearied himselfe and spent his strength And the saying is wee should be as Candles spending our selues to giue light to others Thirdly Loue of vnitie and studie of it Singularitie and turbulencie must bee as farre as any thing from the courses of a Minister It it noted of Heretikes they were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 loued a 2. Pet. 2.10 to sing their owne Song to goe in a strayne of their owne beyond the ordinary And Paul plaints of doting Questionists that delighted in studying cases and pestering mens minds with Quiddities of no moment for edification b Ro. 16.17 18 marke such and auoyd them they serue not the Lord Iesus but their owne bellies Fourthly Consent in the truth that it may be true of them as of PAVL c 2. Cor. 13.8 They can doe nothing against the truth but for it Such Ministers Such Labourers d Mat. 9.38 pray GOD to thrust forth into his Haruest These are the e Ier. 3.15 Pastors after Gods owne heart that shall feed you with knowledge and vnderstanding c. Lacke they honestie be they neuer so learned or laborious First besides that with Aliens they doe more hurt by euill example then good by their Doctrine Secondly perhaps with the wisest they impayre the authoritie and power of their teaching Thirdly at least you want one helpe in the way to Heauen when they finger out the way but foot it not as Guides by their example Haue they honestie but labour not Mentior if I thinke not their show of honestie doth more harme with the people whiles they are idle or ignorant then the prophanenes of others Doe they labour but dissent what doe they but distract the people and bring them into a Maze not knowing which way to take Consent they in errour The more poysonfull and banefull grow they to the peoples soules It shall therefore behooue you to pray for Ministers that may bee Timothees indeed Brethren Labourers Fellow-labourers in the Gospell of Christ Bernard in Cant. Serm. 30. Such Ministers are worth Gold worthy to eate Gold saith BERNARD Da mihi alterum TIMOTHEVM ego cibo eum si vis etiam auro poto balsamo To stablish and comfort you concerning your faith The end of sending Great f Cap. 1.3 6 7. commendations PAVL hath giuen to this peoples faith effectuall couragious exemplary it was yet to this people so eminent in faith Timothy is sent to establish and comfort them as concerning their faith Thence learne we There is not the strongest in faith but needes confirmation none so couragious but needs comfort Therefore Abraham the Mirrour of Faith priuie to his weaknesse submits to the g Rom. 4 11. vse of Circumcision receiues that signe as a seale that is a meanes to confirme his perswasion of iustification Hieron Petrus mergitur meretur audire modicae fidei c. Si in illo modica fides in quo magna sit nescio See also Rom. 1.12 Luke 17. Weigh but the many mighty Oppugners of this Grace of God he that seemes to himselfe strongest will not question the necessitie of confirmation if not for his present yet for his possible wauerings These they are First Satans incursions This grace he desires especially by h Luke 22.31 winnowing to shake out of our hearts To tell how violently hee assaults Gods Children seemes needlesse setting before them their past sinnes their present infirmities affrighting with feare of Hell and terrors of Iudgement c. If those things haue not befalne vs they may befall vs. It will be too late to seeke armour in the Day of Conflict Secondly The Worlds onsets First By Persecutions from Aliens wherein how hard it is for our infirmitie to hold out let the fearefull fals of Gods great Saints those many caueats and comforts giuen for encouragement and our frailtie naturall teach vs. Secondly Seducement by Heretikes those mysticall Heretikes especially the Ministers of Antichrist armed with all the power and policie of Satan Thirdly Apostasie of Hypocrites hereat how many stagger when they see men so eminent in knowledge and outward acts of Pietie Turne backe from the holy Commandement one of the two is presently suggested either themselues are no better then they or Gods promise of perseuerance is vncertaine Fourthly Scandalous fals of Gods Seruants making many wauer and grow suspicious lest they through like weaknesse fall into like extremities Thirdly Our
of these Ordinances and teacheth men so he shall bee called least in the Kingdome of Heauen The persons to whom by reading it must bee imparted are all the Brethren that whole Church of God The inference mee thinkes is current That to knowledge of Laickes God wil haue Scriptures communicated First So for the Law is the charge to reade and o Deut. 6.6 7 8.9 rehearse the words thereof in the audience of Iewish children To p Deut. 17.18 19. the King must bee transcribed a Copie of the Law that by daily reading and meditation therein hee may learne to feare the Lord. Secondly To Saints of the New Testament commendation is in that behalfe giuen Peter to them that attended to Propheticall Scriptures q 2. Pet. 1.19 Yee doe well PAVL records two Timothies prayse That of r 2. Tim. 3.15 a childe little he had knowne the Scriptures CHRYSOSTOME ad Colos 3.16 Audite Seculares Comparate vobis Biblia Animae Pharmaca Augustine to Volusian vrgeth studie of Scriptures vpon learned and vnlearned assuring them that therein the Lord speakes Ad cor indoctorum pariter ac doctorum Sparing infinite testimonies consider Reasons First Duties required of the people such as without Scripture-knowledge they cannot performe First ſ 1. Iohn 4.1 Tryall of Spirits Secondly t 1. Pet. 3.15 Making Apologie for the Faith Thirdly u Rom. 12.2 Proouing in all things what that good and acceptable will of the Lord is Secondly Ends of writing belong to the people such are First x Rom. 15.4 Instruction Secondly Consolation Thirdly Necessity of their knowledge cōcernes them First They are the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of that Couenant which God made with man Secondly People also are called to the y Eph. 6.13 17 spirituall warfare and haue need of this Armour The more accursed is that practice of Rome seizing Scriptures to the Clergie as their priuiledge and prerogatiue interdicting the people acquaintance with them The questions betweene vs are two First Whether Scriptures must bee permitted to Laickes in a knowne Tongue Secondly Whether their publike reading must be in a Language vnderstood of the people To the first they answere Their Prohibition is not absolute to all Laickes To men that can soberly vse them faculty being obtayned of the Ordinarie Scriptures are permitted in a knowne Tongue Whether they should promiscuously lye open to all the Laity is the question But at no hand may they be publikely read in a vulgar Tongue Contra. First Mee thinkes the state of the Church Christian should not seeme any whit inferiour to that of Iewes if to Iewes their reading was promiscuously not permitted only but inioyned why not rather to people Christian Secondly To people is that Iniunction vniuersall That the z Col. 3.16 17. Word of God dwell in them plenteously Will they say perhaps in a strange Tongue What meanes the Precept subioyned of teaching and admonishing one another Thirdly What else was Gods ayme in that gift of Tongues what time he meant to set open to Gentiles the doore of Faith but that a Act. 2.8 11. euery one might heare in that Tongue wherein he was borne the wonderfull workes of God Fourthly And to what purpose was that paines of Ancients translating Scriptures into vulgar Languages as Hieromes into the Dalmatian Chrysostome into the Armenian Tongue Vulphilas into the Language of Gothes In Bedes time were extant Translations into sixe seuerall Languages for the vse of the people of this Iland Vainly except to people also their vse was freely intended And that especially their publike reading in the Assemblies should bee in a Language vnderstood of the people euinceth First the charge giuen for reading this Epistle in the Tongue wherein it was written the Natiue Language of Thessalonians Secondly The custome of the Iewish Church Thirdly The ground of the Apostle That all be done b 1. Cor. 14.26 to edifying Fourthly The end of reading that the people may learne to feare the Lord. Fifthly Practice of ancient Church Christian recorded by their owne Lyra and Caietane Let all Gods people be exhorted sith God hath pleased so euery way graciously to tender vs the knowledge of himselfe to make vse of his bountie Count we it our shame to be strangers in the Doctrines and Language of the Scripture Reasons perswading their daily studie First Here onely is reuealed the sauing knowledge of God in Iesus Christ there is no other Learning that c 2. Tim. 3.15 can make vs wise to saluation God hath indeed by the Creatures made knowne himselfe to the World so that whoso runnes may reade in them the Maiestie Power Wisedome Goodnesse of the Creatour Howbeit by all d 1. Cor. 1.21 the Wisedome that shines in the Creatures the wisest Heathens could not know God aright but perished euerlastingly in ignorance of the Mediatour All they could thence learne was but what might e Rom. 1.20 make them inexcusable But here haue wee reuealed and made knowne vnto vs the way to life f Rom. 1.17 The righteousnesse of God from Faith to Faith Secondly No other knowledge was euer able First to conuert the Soule or Secondly comfort the Conscience distressed LACTANTIVS comparing the Word of God with Philosophie and the best Morall Precepts tending to reforme the life shewes excellently by confessions of the chiefe Masters of manners amongst the Heathen how vnable their Morall Wisedome was to kill and subdue corruption insomuch that after all their strictest Discipline and hardest labour they are forced to confesse plus valere Naturam And that after strength wasted in studie of Philosophie neyther themselues nor others are made better if Naturall Propensions oppose their Precepts All their wisedome where it most preuayles Non exscindit vitia sed abscondit But the few Precepts of the Word of God so alter and change the whole man and that in a moment that wee can scarce know him to be the same Da mihi virum qui sit iracundus maledicus effraenatus c. paucissimis Dei verbis tam placidum quà m ouem reddam c. So still is it the priuiledge of the Word of God g Psal 19.7 to conuert the Soule Secondly To settle the Minde and Conscience in a state of tranquillity and peace the trauell of wisest Heathen was great yet all in vaine whiles they were ignorant of him whom Scripture alone reueales to * 1. Tim. 2.5 bee the Mediatour betwixt God and man the man Christ Iesus the h Isai 9.6 Prince of our pease Author of reconciling sinners to the Maiestie of God To draw towards conclusion marueilous hath beene Gods mercy to vs in this behalfe aboue that he vouchsafed to former ages Amongst Iewes vnder Antiochus it was made Capitall to haue the Booke of the Law No lesse dangerous to our forefathers in dayes of Poperie to be familiar with the Scripture more mercifully hath the Lord dealt with vs graunting meanes of