East or West South or North Where then should we cast our eye Neither to the East West South nor North nor to any part of this earth but cast thy eye vpward to Heauen Iesus is in Heauen and he shall come from Heauen he is not in the earth and therefore ye see in him that hopes as the hart breakes vpward so will the eye looke vpward the hand the head will be raised vpward as Christ sayeth lift vp your heads Luke 21. 28. so his behauiour will tell thee from whence Christ shall come And againe thy behauiour wil tell that thou hast no hope when thou tends altogether downewards thy face euer towards the earth thy hart moyling in the earth when any man sees al thy care and minde onelie vpon the earth he may say this bodie hes no hope he lookes not for the returning of the sonne of God Then followes Whom he raised from the death meaning the sonne of God the Father raised him I will not insist but so farre onelie as the text will beare me Beleeue that Iesus is raised from the dead and that he is in heauen beleue the thing done past and then hope that he shall come againe first be a beleeuer and then hope he that hopes for a thing to come must be a beleeuer of the thing by gone Fasten thy beleef on the things bygone that Christ died was buried and rose vp by the power of God and ascended to the heauen beleeuing all these things by gone hope shall take hold on things to come but if thou beleeue not these things bygone thou shalt neuer hope that Christ shal come againe to thy deliuerie All these things bygone goe before the thing to come he hes told all the articles of the beleefe ere he come to this cōming of Christ againe therfore thou must beleue these things bygone ere thou hope for Christs cōming Then he brings in a descriptiō of the son of God from his name a Sauior from his office a deliuerer a sauior must be a deliuerer his name bears his office for Iesus must be a sauior of men There are two things joined together Christs comming and our eternall deliuerie when he came first in the world he began with deliuerie and by his death redeemed vs when hee shall come againe he wil make an end of our deliuery there shal be no more sin death Our deliuerie dependes on Christs comming trouble or sorow So al our deliuerie depends so on christs cōming that if he return not we shal neuer be fully deliuered by the contrair Iesus returning of necessitie thou must get a full deliuerance They that looke for deliuerie there is the order of hope their hope is euer first in the comming of Christ vpon the which their deliuerance dependes then in the seconde rowme they looke for their deliuerance They are fooles that look first to be deliuered that is a backward order therefore say I hope Iesus shall come againe and then say I hope to be deliuered ye see in the Reuelation the cry of him who lookes for saluation is Come Lord Iesus Reuel 22. 20. The meaning is When vve desire Christ to come we desire the performance of our deliuerance when we desire Doomes-day vve desire the perfection of our eternall deliuerie and it will not be vntill that day if thou be founde in Iesus thy deliuerance shall then come in the full accomplishment thereof Now from what should he deliuer vs From the vvraith to come Christ deliueres vs from the vvrath to come That is from all paine and vexation All the terrors hell that shall follow on the wrath of that great God that shal be reuealed in that great day for that effectuall wrath of God shall strike in that great day are called the vvrath to come No doubt the Apostle by this word would stirre vp our mindes to looke for a greater wrath then euer was seene in this world there was neuer since the first day to the last such a wrath of God seene in the world as shall be seene in that last day The Lordes vvrath hes bene vttered oft times in great measure since the beginning as in that great deludge in the burning of Sodome and Gomorrha with fire and brimstone in the particulare destruction of manie people and sundrie nations but all is nothing to that great wrath all is but play in respect of that last wrath And therefore they are fooles who measures the greatnesse of the wrath of God by the selie momentaneall afflictions that is laid on men and wemen in this earth Some thinkes God can not powre a greater wrathe nor when he casts a man in great sicknesse when he causes one to be rugged in sunder one part from an other when he causes one to be burnt with fire and foolishe wretches will say What can God doe more to me Knowest thou not that there is an euerlasting wrath in God or euer it light on thee it shal make each member shake in sunder when thou sees it comming down on thee thou shalt cry Mountaines and Hilles fall downe on me and couer me from the wrathe of the Lambe Reuel 6. 16. Againe mercie is not to be measured by the mercie we get heere it is a blasphemie to thinke that God hes no greater mercie to shovv on thee nor he shows here So the greatest affliction that can fall on vs heere is nothing in respect of that last wrath Therefore that last day is called 2. Rom. vers 5. the day of vvrathe There was no day before called the day of wrathe Now brethren as the greatest wrath shall be powred out that day so the greatest mercie shall be showne to the godlie that day And they who shal be founde vnder the couert of the wings of this Iesus the Sauiour wrath shall passe by them but they who shall not be found vnder his winges the wrath shall tumble on them Alas if we could consider this Learne to seek Iesus in tyme. The way to find Iesus a couerture in that day it must not be to beginne then thou wilt not get him then if thou got him not before thinke not to cry then Iesus couer mee but the waye to make Christ a couertour to thee must be in this lyfe beleeue in him heere beleeue that he came into the worlde to releeue thee from this great wrathe that day beleeue that he died for thee rose againe for thee and hope that he shall come againe to that eternall deliuerance Misse not this hope Paul to Timothie 2. Epist 4. 8. speaking of that crown of righteousnesse he shall receyue he communicates that crown with others but who are they they that hopes for his comming If thou in some measure hunger not and thirst not for his comming in this life looke not to be couered by him hereafter grone therefore and thirst for Iesus in some measure that he may keepe thee in that great
part to sinceritie in hearing it will be a great stay to the worke Now into the next verse when he hes remoued from him the opinion of all kinde of vnsinceritie and hes purged himself thereof either in doctrine affection or in manner of delyuerie He sets downe the contrair to wit the sinceritie he vsed in doctrine The sinceritie he vsed was this that he spake how spake he Not as they doe who are set to please men but to please God There is the sinceritie in speaking he had not men before his eyes he respected not the pleasure of men but in speaking and preaching his God was before his eye and his heart was set to please God Sinceritie in preaching and hearing is to be measured by the end that thou respects in doing thereof for if God and his glorie be not before thy eyes as the Butte wherat thou shootes albeit that which thou doest and speakest had neuer so faire a face yet al is vnsincere and vncleane The thing I marke heere speciallie is a Pastor that stryues to be sincere in speaking and preaching must set himselfe to please some in his speaking but heere a caueat to be keeped in the persone whom thou studies to please either by doing or by speaking this is all the weight of the matter if thy heart be set in speaking preaching and doing to please men and to satisfie the humours of men first of all if that be the butte thou shootes at because this man likes of this speaking therefore I wil speake this if this speaking please this woman therefore I will speake this If that be the end of thy speaking all thy speaking is vnceritie flattery if thou seeke to pleasure any creature if it were the Angels let be a man all thy pleasant talke is but vaine talke and flatterie I deny not but men may be pleasured to Rom. 12. 18. but looke that thy butte be not to please men of what estate so euer they be but onelie to please God First please God and in God please them then thou can not go wrong If men and wemen what rank so euer they be of can not be pleased in God and will not let God haue the first place then please thou God and anger all the world If thou studies to please any persone onelie in God in speaking and doing there can be nothing there but sinceritie A sure rule a man can neuer faile in setting his heart to please God in thoght word and deed The Lord giue vs vpright hearts to study to please our God and then all creatures onelie in him Now he layes down a good ground why in his preaching he stryued to please his God it was not without a good cause and the ground is God pleased him first why should he not indeuour himself to do all things to please him againe render him the lyke duetie But as vve saieth he vvere allovved of God in such sort that the Gospell should be committed vnto vs so vve speake That is that he hes placed vs in this calling made vs Apostles who wer vnworthie bodies of one who was vnable of such a calling hes made vs able as it hes pleased him so to please me and as he hes allowed of me who was altogether vnworthie my speaking shall be to please him There was neuer a Minister that euer receiued grace for that calling at the hands of men neither at king nor subject but onlie at Gods hand and therefore let him studie to please not men but God who geues him al graces and if men can not be pleased in God let him not studie to please theÌ„ Now to speake of this allowance there is a difference betwene the allowance of men when they allow of men and God when he allowes of men man allowes of man because he sees some good qualities in him which qualities he neuer gaue him for God gaue him them But when God allowes of man he allowes not for any good thing he sees in him to moue him to allow of him but al the allowing of God is of fre grace all is according to the good pleasure of his will Gods allovvance of free grace he allowes not of man because he is able to do good but because God allowes of him therfore he is made meet and able to do good when God choised thee before all eternitie to glorie what saw he in thee The Apostle saieth He predestinate vs in himselfe Eph. 1. 5. Of his own fre loue he called vs to grace Before he called vs to grace what saw he in vs to moue him to make vs partakers of his grace He saw matter of hell and damnation in vs. And therfore his allowance of vs was not for any grace was in vs if he had allowed of vs conforme to that which was in vs he would haue shot vs with his hand to hel for euer So when he calles one to be a Minister and teacher of the Gospell allowes he of him because he hes a grace before hand No the best Minister that is chosen he hes no more grace by nature to this holy function nor the vildest sinner in the world So it is the allowance of God himselfe that makes man meet to that office so this allowance of God was in himself no matter thereof in Paul matter contrarie to grace was in him he was a blasphemer 1. Tim. 1. 12. Paul had neuer bene an Apostle but an impe of the Deuill if God had not allowed of him first The note is Gods free loue binds vs to plese him the vndeserued loue of God when he allowes of vs when he calles vs to faith or places vs in any calling if it were a King in his calling either in Church or common-wel bindes oblishes vs to spende our liues in that calling that God may be pleased If euer thing bound thee this vndeserued lyking God had of thee who first lyked thee when thou was full of â—inne bindes thee to set thy heart to please God for thy blessednesse joy and felicitie is to please him and he that studies not to please him knew neuer what joy was Alas if we coulde apprehend our owne miserie before Gods allowance of vs We are not placed so soone in any calling but immediatlie we conceate vvith our selues that God hes seene in vs something worthie of it and then againe if we could apprehend that free mercy of God after the sight of our own vnworthines then we would set our hearts to pleasure him For neuer apprehending our miserie and Gods mercie and free calling we set our selues in our calling to please men and our owne foull affections The Lorde waken vs for appearantlie the tyme of tryall drawes neere we haue beene vnthankfull for the vndeserued graces of God bestowed on vs. Therefore he is begun to draw them from vs and lets vs follow our own affections Now next In what thing striues Paul to please God
glorie of God in Christ he takes it and puts it not in veshelles of siluer and golde no but in a veshell of earth 2. Corinth 4. 7. and all this is that the vvorlde shoulde not esteeme the treasure according to the veshell Therefore the Lorde will put in a veshell of claye the treasure that is Heauen in Christ Now will ye see mans famous wisdome When he heares the vvord comming out of this base and infirme man he sayes the veshell is nothing worth it is made of clay it serues for no purpose a sillie fellow from whence came he therefore this word that is in his mouth it can not be the word of God would euer he haue put so pretious a thing in so vylde a veshell O rebellious man that is euer contrarie to God in all thinges and speciallie in the Gospell Experience teaches vs of the enimitie that the wicked men in this Realme caries in their heart against God and his Ministers they will not let God be wise in his wisdome he hes in his Ministerie but they will be wiser Well fight on his wisdome will winne the fielde and thou wilt lose it to thy euerlasting destruction Now to goe forward He casteth in a parenthesis saying As it is in deed the vvord of God Ye esteemed it not as the word of men but of God as it is in deed Receyue it as ye please account it Gods vvorde or mans as ye please it is and shall abyde Gods vvord and thy mouth in the end shall be shutte vp so that thou shalt not vtter one vvord if thou account anie otherwise of it So vvhat euer be the opinion of men in the vvorlde and their speaches their saying or gainesaying alters nothing Th' instrument neither adds nor diminishes the glorie of the vvord The vvord of Iesus abydes and shall abyde the true vvord and shall retaine the ovvne authoritie and glorie thy vvordes vvill neuer be able to make any change No brethren the mouth of man for as infirme and gracelesse as it is will not be able to impare a jot of the glorie of that God and by the contrair put it in the mouth of neuer so glorious a creature if it wer in the mouth of an Angell nothing will be added to the glorie of it it is powerfull in the selfe the creature will not be able to make any alteration In deed it will honour the mouth when it is put in the mouth of a man it will make him honourable but he can not honour it if he were neuer so noble or eloquent Set vp a king to preache trow ye he will honour the Gospell no but he shall get honour by the preaching of it No if it were all the Angels of Heauen that would preache this glorious Gospell they can not giue it honour but they are honoured by it And when the Angels came and cryed to men this word of God they got a singulare honour Paul to the Galat. chap. 4. vers 14. sayes ye receiued me as an Angell of God yea as Christ Iesus Wherefore was this for Pauls ovvne presence no but for the word of God in his mouth which made him to be accounted as an Angell of God Neuer man shall be able to ad any honour to the word or diminishe the honour thereof Now blessed is he who gets this grace to deliuer this word with an earnest zeale to glorifie God and Christ by preaching thereof Now in the end of the verse He thinkes it not eneugh to call it the word of God but he giues a proofe of it The vvord of God vvher euer it be Pâ—â—er of the vvord will euer prooue it selfe to be the vvord of God it can not be idle it must be quicke and effectuall in the hearer it must vvorke liuelie it vvill pearce lyke a tvvo edged svvord and therefore it is said vvhich also vvorketh in you that beleeue Hovvbeit it vvas vttered by an infirme man yet the vveakenesse of the persone hinderes not the povverfull operation of the vvorde It vvill not be the mouth of the speaker that vvill holde back povver from the vvord of God But vvhen the Lord puts his vvord in his mouth and sayes I will put my vvord in thy mouth go thy vvay if all the world had said the contrare that vvord shal be powerfull Well is that man in whose mouth this word is put and vvell is that people that hes a man in vvhose mouth the Lord hes put his word the basnesse and infirmitie of the man will not be able to hinder the povver thereof If the Lorde once put his vvorde in his mouth it is so vvonderfull a thing Set vp eloquent Dememosthenes diuine Plato facunde Cicero c. vvho vvere like as manie vvonders in the vvorld let them come in vvith their eloquence they shal not haue such operation in the harts of men as a sillie fellow and simple of speache shall haue vvhen he speakes the vvord in the name of the Lord. And if there vvas euer a vvorke in the vvorlde maruellous that vvorke vvhich the Minister by the Spirite and vvorde of God workes is most maruelous For to regenerate a man vvho vvas once dead it is not a mans tongue his eloquence his instancie that can doe it but onelie that powerfull and blessed vvord of God that all glorie and praise of his povverfull operation may be giuen to his Majestie Marke a word farther He sayes not that workes in euerie one of you but he sayes in you vvho beleeues In the 1. chap. Rom. vers 16. The Gospell is called the povver of God to saluation to them that beleeues In the first to the Corinthians chap. 1 vers 24. It is the povver and vvisdome of God to them that hes that effectuall calling and hes gotten the heart oppinned to take head and drinke in the worde onelie in these is the worde of God effectuall to saluation Brethren it is true it is offered with power to the vnbeleeuers as well as to the beleeuers but this is the difference If thou hast not an heart hand to take it when it is offred to thee with power thou shalt neuer receiue its thou wantst power to receiue it but there is power in the word very sufficient vnto saluation Alas how manie heare the vvord with their heart so hardened that the word strikes on their hart as an hammer on the studdie The hardnes of thy heart beats it backe againe so that it is not powerfull to thee My counsell is except thou preasse to haue thy heart mollified and crauest at God to mollifie it hear not the word or I le assure thee the more thou hearest the more thou vvilt be hardened Manie make a showe of hearing the Lord and the Laird will come and sit in their daskes and heare the worde and will come forth without anie profite because their hearts were not attentiue to heare Ieast not with the word it shall eyther saue thee
due time to learne to be prepared for suffering for Christs cause The Lord giue vs grace that we may suffer patientlie that he may be glorified in our suffering To this God be glorie and praise for euer AMEN THE EIGHT LECTVRE VPON THE FIRST EPISTLE OF PAVL TO THE THESSALONIANS 1. THESSA CHAP. 2. vers 15. 16. 15 Who both killed the Lord Iesus and their ovvne Prophets and haue persecuted vs and God they please not and are contrary to all meÌ„ 16 And forbid vs to preach vnto the Gentiles that they might be saued to fulfil their sinnes alvvaies for the vvrath of God is come on them to the vtmost IN this rejoysing of the Apostle Paull together with the Thessalonians for the graces of God that were bestowed vpon them ye haue heard brethren the Apost thanked God instantlie for that meeting he founde in them when he preached to to them exhorted comforted besought them to walke as worthie of that God that had called them to his kingdome and glorie Their meeting was they heard him and not onelie they heard him but they receiued the thing they heard and not onelie receiued it but in heart embraced it and laide it vp as a treasure and the seede of life and immortalitie they imbraced it not as the word of man but as the word of God as it is indeede and not onelie imbraced they it as the word of God but in life and conuersation vttered it it was effectual in their life He proued this because they were followers of the Church in Iudea conuerted to Iesus Christ The speciall thing wherein they followed them was that euen as these Churches were troubled by their owne Countrie the Iewes euen so they that were conuerted at Thessalonica were troubled not by forrainers but by their oâ—ne Citizens Not to repeat any thing we spak the last day but to go to the text red In this text the Apostle hauing spoken of these Iewes malicious and obstinate doing wherby they euer impeaded the progresse of the Gospell of Christ and hindered mans saluation scattring themselues among the Gentiles throgh al the â—â—â—mane Prouinces and when anie of the Apostles came stirring vp insurrection and not suffring the Gospell to haue place so farre as they might stop it Therefore he digresses heere and aggâ—eages the sinne of these malicious Iewes making vp a dittay against them and therafter he giues out the doome and pronounces the sentence of wraith and condemnation against them And therefore to returne and to oppen vp euerie sentence They haue slaine sayes he the Lord Iesus There is the first point of their dittay These men the Iewes that trouble the Church of Christ in Iudea are they that haue slaine the Lord Iesus himself They haue in their extreame persecution slaine and crucified to the death the Lord of glory 1. Cor. 2. 8. That is they haue dispatched him not after a common manner but after a most cruell and shamefull manner by a cruell sore and shamefull death Whom haue they slaine the Lord of glorie and honourable personage all the glorie of God is dwels in him as it wer Who is this by name It is Iesus the Sauior of the world euerie word aggreages their fault There is the first point of their dittay The first crime laid to their charge is the crucifying of the Lord Iesus Christ this is the thing he begins at there are mo pointes of dittay laid against them but he beginnes at this the persecution of the Lord himself Persecution beginnes not at the bodie nor at the members of the bodie Persecution begins at the head of the Church nor at the seruants but it beginnes at the head the Lord Iesus him selfe if not in action in deede yet in intention in the malice and hatred of the heart The Prophetes in deede were slaine and persecuted in action and died before the Lorde Iesus came in the world but these same men that slew the Prophets with their hand ere they slew the Prophets they slew the Lord of the Prophets the Lord Iesus in their hearts because that all the Prophets that were slaine were his seruants sent before him that was to come Now to come forward The second thing is They slevv the Lord Iesus they slew the Lord of glorie that in his slaughter so farre as in them lyes the worlde should be slaine for they that vvoulde slay Iesus vvould slay all men so farre as lyes in them and they slay him after a most cruell and shamefull manner The greater grace the greater the persecution Brethren this is the ingyne and nature of persecutors the worthier the personage be who is persecuted the greater grace of God be in him the greater glorie and innocencie be in him the greater will be the extremitie of their persecution None of the Prophets of olde were so extremelie persecuted as the Lord Iesus was neither yet the Apostles that followed him were so persecuted as he was and all because of the greatnesse of the glorie of his personage If ye will search the grounde of this it must no question come of great blindnes for if men savv vvell the grace and the glorie of God that is in the persones of them that are persecuted for all the vvorlde they durst not persecute them And therefore he sayes in the 1. Corinth 2. chap. 8. verse If they had knovvne they had not crucified the Lord of glorie No if the glorie of the Church were seene vvicked men durst not stirre her There is yet a greater and an higher ground The malice of the heart comes in and blindes and putteth out the eye of the minde Eph. 4. 18. Throgh ignorance sayes Paul that comes through the hardnes of the heart for this is the nature of the hardnes of the heart to hate the light and to delite in darknes which is enemie to the light of God All our pleasure is in darknes by nature and so it is caried against the light and the first thing it does it puts out the light of the minde yea euen the very natural light and so when the heart is blinded it caries him against all light and chieflie against the light of God and the Lorde of light him selfe And this is the vvorke of this faâ—e nature of man so highlie accounted of by the Philosophers Seeke therefore to shutte out of thy heart this maliciousnes that blindes it or else thou shalt be blind folde throvvne down to hell The thride thing to be marked heere is When he is laying out this persecution before the Thessalonians he is comforting theÌ„ that wer afflicted Haue they not slain your Lord c. what vvounder is it hovvbeit they persecute you Brethren all the affliction is not layde vpon one man hovvbeit he get his burdene heauie enough Comfort through Christes persecutioÌ„ The Lord hes measured to euerie one his owne part and he vvho is afflicted should looke ouer his shulder and see who
see him why should not our desire be to see him wherefore should all this feare be of this latter day seeing thou wilt neuer be established in heart nor get thy full glorie vntil his comming at that day thy blessednesse shall be perfite there I finde in the Scripture the perfection of all graces differred vntill that time Ye shall finde no grace PerfectioÌ„ of al graces differred til the â—utter day but the perfection thereof is remitted vntill that day Paul in the same Epistle 2. chap. 19. vers My joy is in the sight of God and of Iesus Christ at his comming He gets not perfection of joy vntill he come And therefore he will not promise to the Thessalonians their joy vntill that day no perfection of grace mercie and peace vntill God put an end to sinne to death and wickednesse Looke then if we should long for that latter day we looke heere and there for this thing and that thing but who lookes for that comming of the Lord Alas if we knevv vvhat grace and joy Christs comming brought to vs vve vvould looke for nothing so much as for his comming We are earthlie and therefore all our lookes are for earthlie thinges we are not spirituall and so we cannot looke for that spirituall grace The Lord prepare vs to looke for and desire that glorious comming All these earthlie thinges goes away Heauen onelie abydes What foolishnesse is this seeing we are subject to mortality that we should set our hearts on this world our dwelling must not be here but in Heauen in endliesse joy Seeke it earnestly therefore Novv in the end of this verse he telles vs in vvhat company and with whom we shal be established in holinesse before God thou shalt not be holy thy selfe alone thou shalt not be an a per se in holinesse doe as thou wilt either shalt thou be in a societie in a companie vvith many more nor thou All graces in the societie of the sants or else thou shalt neuer be holie nor see the face of God This is plaine Either thou shalt be in the Church which is the communion of the Saintes of God or else thou shalt neuer see Gods presence He will leape out of it at this side and he at that side but if thou come not in again in that same societie yea and to the number of this church and of the Saintes that professes Christ this day in Scotland thou shalt neuer see Gods face All blessinges grace mercie and peace euerlasting before God is in the companie of the Church that professe the truth and puritie of the Gospell of Christ not in the company of them who will take the name of a Church or that false Church the Romane Church So let him vvho vvill stand vvith holinesse in the number of the Saintes seuere from Babylon or else he shall be partaker of the judgement So brethren to come againe ye shall not read in the Scripture of any grace giuen to any man but ye shall finde that it is giuen to him as a member of that bodie as one of the Saintes in the societie of the Saintes In the first to the Ephesians verse 18. speaking of the riches of the glorie of the inheritance of Heauen he sayes thou shalt neuer get it but among the Saintes Then againe he sayes chap. 3. vers 18. Who shall vnderstand the loue and charitie of God None but they that are in the societie of the Saintes No light mercie nor knowledge of God but to them that stands knit vp as members in the bodye of Christ ye see cut off a member of the body and cast it away no sap can follow from the body to it So if thou be cut off from the number of the Saintes vvho are the Church of God thou shalt neuer get any grace of Christ Now to the next chapter In the fourth and fift chapters followes the last part of this Epistle containing the doctrine of maners exhorting to holinesse of lyfe and godlinesse But to the wordes He sayes And furthermore As he would say all is not tolde I will tell that which rests which is the doctrine of maners precepts of godlie lyfe and conuersation When we haue teached all the yeere ouer when we haue tolde you the doctrine of justification sanctification c. so long as there is no speaking of a godly lyfe and conuersation and so long as we haue not tolde you how ye should lead your lyfe there is euer something behinde vnspoken of Neuer a full and perfite preaching wher there is nothing spoken of a good or of an euill lyfe and conuersation For there is such a necessitie laid on men and wemen in this world that all serues for nothing except they liue a good holy life Thy profession of loue righteousnesse mercie all the rest is but vanitie and winde if thy conuersation toward thy neighbour be not aunswerable to thy profession it is a shame to thee to speake of Christ of holinesse of righteousnesse of life euerlasting except thou liue conforme thereto And therefore ye shall neuer read any Epistle of Paul but euer vvhen he hes spoken of faith justification c. then in the end he subjoynes precepts charging vs to liue a godlie lyfe And more then this Trow ye in the end at Christs comming to judgement that the pretence of faith or righteousnes will be sufficient to thy eternal saluation No but we must liue holie for al the blessinges of God in Christ tends to this end that we may liue holie yea this is the end of election it selfe Ephes 1. 4. Paul sayes We are chosen from all eternitie that we should be holie Then we should liue soberlie and justlie with our neighbour Tit. 2. 12. And therefore either cast avvay profession of Christianitie and heare neuer a word of faith righteousnesse c. or else striue to liue conforme thereto This in generall Now to the wordes I beseech and exhort you and that in the Lord Iesus Christ What exhorts he that they increase more and more in godlie lyfe and conuersation As for the forme of your going forward I haue tolde you the forme hovv ye should vvalke in this world walke conformable thereto The words would be well marked I beseech and exhort you sayes he in the Lord Iesus He might haue well said I command you as wrytting to Philemon vers 8. 9. he sayes When I might command thee in the name of Iesus yet rather for loues sake I pray thee Loue turnes the command in a prayer All doctrin that comes from any person must come of loue or else it is deare of the hearing Now he showes his loue in speaking for the wordes comes from the heart and so among al the rest of the wayes whereby he vtters the loue he had in his heart this is one when precept and commaund is turned ouer to requeesting When he may commaund he will not but he turnes it ouer and
day be not in vaine wordes Heauen and lyfe euerlasting is not in wordes but looke that it be fectfull in the heart and that of the aboundance of the heart the mouth speake Before thou speake feele it in thy heart and then speake So sayes Paul 2. Cor. chap. 4. verse 13. I beleeue I shall ryse and therefore I speake to you And Dauid sayes I beleeue and therefore I spake Psal 116. 10. And say I pray God that I beleeue all these thinges that I speake to you The Lord giue euerie one of vs grace that we may beleeue all these thinges of Christes comming and of the glorious resurrection For vvithout Faith and Hope of these thinges no comfort no lyfe The Lord giue vs Faith and Hope vntill he bring vs to the full sight and fruition of these thinges throgh Christ To whom with the Father and the holie Spirite be all honour and praise for euer and euer AMEN THE XIX LECTVRE VPON THE FIRST EPISTLE OF PAVL TO THE THESSALONIANS 1. THESSA CHAP. 5. vers 1. 2. 3. 1 But of the tymes and seasons brethren ye haue no neede that I vvrite vnto you 2 For ye your selues knovve perfectly that the day of the Lord shall come euen as a thiefe in the night 3 For vvhen they shall say Peace and safetie then shall come vpon them sudden destruction as the trauaile vpon a vvoman vvith childe and they shall not escape IN the text immediatlie going before ye haue heard brethren of the comming of the Lord Iesus the Iudge of the world in that day appointed to judge the quicke and the dead Of the resurrection of the dead especially of the chosen that shal be dead before that day of the changing of them that shall be found liuing that day by vertue of the resurrection of Christ and of the lyfe glorie and joy that they shall enjoy after they are rest vp in the clouds They shall be with him for euer Now to come to this text we haue in hand The Thessalonians hearing and vnderstanding that the Lord will come from heauen Iesus will come and judge the world might haue moued the question to the Apostle about the tyme of his comming when he will come what yeer what day what houre what time generally shall we looke for him The Apostle meetes this and answers It is not needfull brethrer that I vvrit vnto you of the times and seasons for ye yourselues knovv perfectly that the comming of the Lord shall be as a thâ—efe in the night And therefore why should I goe calculat dayes and yeeres to you seeing that the Lord shall come at vnwares and on a suddainty the world shal not wit vntil he come And he proues this in the next verse from the effect of his comming They who shall be found in a deadlie securitie sleeping they shall be striken sodainly For vvhen they shall say Peace and safetie then shall come vpon them sodaine destruction as the trauaile vpon a vvoman vvith chylde and they shall not escape And vpon that followes an exhortation to vigilance Now to come to the words of the text I need not vvrit to you saies the Apostle concerning times and seasons It is not needfull would he say it is not expedient it is not profitable to you yea more it pertaines not to you to know it As the Lord saies Act. 1. 7. when the Disciples a litle before his ascension was curious to know the times he saies It is not expedient to you to knovv the tymes and the seasons the Lord hes in his 〈◊〉 By times is meant all times lesse or more whether it be the time of an houre a day a weeke yeere or any greater tyme. It pertaines not to you to knowe anie tyme of Christes comming yea to knowe in what age of the worlde let be the moneth weeke yeere or day it shall be It pertaines not to you to knowe any definite or certaine tyme. The next word is 〈…〉 It meanes a more strait and particular tyme when things commes to passe according to the Lords preseryued tyme in his counsell the artickle of tyme God hes appointed to it There is nothing the Lord hes appointed but it shall fâ—ll out in that same moment and artickle of tyme. Now would ye know what meanes these seasons I vnderstand by them the morning noon-tide euening In the 1. chap. Act. It is not for you saies Christ to knovv tymes and seasons vvhich the Lord â—es put in his ovvn povvers Ye should not know the time of his comming whether he come in the morning euen tyde midnight or cock-â—â—â—w So the answere the Apostle makes is ye should not be curious about the time of Christs comming asking for daies weeks months yeers it is not for you to know this Now to marke something for I vvill not goe deeplie in this matter We learne of the text immediatly going before There is nothing vnder the Sunne more sure not this that Christ vvill come Certainty of Christs comming This is a thing that euerie one of vs is bound to knowe that Christ will come and sit in judgement and put an end to all thinges in this worlde And this is an artickle of our Creed From thence he vvill come to iudge the quick and the dead If thou beleeue not that Artickle howbeit thou beleeue all the rest of the Artickles thy faith is nothing Then the second thing I marke of this is the curiositie of the Thessalonians This curiositie hes beene in all ages that when any man heard tell that the Lord Iesus is to come againe and to judge the world and to put an end to all thinges in all ages there hes risen vp men curious to vnderstand the tyme and to searche when he shall come The Apostles begouth this Curiositie in searching the tyme of Christes comming repressed for immediatlie before the ascension of our Lord they vttered this curiositie asking the tymes and seasons of his comming againe But incontinent their curiositie is snibbed and repressed by the Lord Act. 1. 7. From that tyme men hes neuer left off to be curious of these tymes and seasons Men hes beene curious to lay an account if Christes comming shall be in this yeere in this age yea men in our age hes done this but all is vanitie Now thirdly I note on Pauls part and his answere to them Men should not search in curiouslie anent the tyme of Christes comming Men should not seeke the moneth day yeere nor age that perteines not to them There is great difference betweene the first comming of Christ and his second comming As to the first comming it was the will of the Lord that the tyme of his comming should be knowne to the world And therefore he reuealed the yeere of his comming to the olde Prophetes As ye may see 9 Daniell And as Peter telles 1. Epist chap. 1. verse 10. They searched in to the very tyme of this comming and they did nothing
the thirde verse the Apostle giues the reason of the sodaintie of the comming of that day as a thief in the night For vvhen they shall cry Peace Peace c. As he woulde say The effect shall shovve it byde vntill he come The sodaine destruction at his comming shall shovve his sodaine comming When they shall say peace c. and say all is well shut the doores and be merie then on a sodaintie the destruction shall ouertake them Then I see that the death that men shall die at Christes comming shall bee a sodaine death Who euer shall die at Christes comming shall die sodainlie A great difference betweene this death which vve die novv and that death which shall be at Christs comming When men now dies they get leasure to die There is patience in God there is leuitie and long suffering for when we see we are on death-bed neuer to liue againe then he drawes vs to repentance and he wil not sodainlie strike vs to death but giues vs tyme to amend and turne to him A murtherer he will take him and cast him in prison and vvill let him aâ—yde there to see if hee vvill repent So there is patience now But in the day of judgement there shall be no lenitie nor patience And if thou be a reprobate thou shalt not haue grace nor tyme to say Lord be mercifull to me for er thou end the word when thou beginst to speak thou shalt be striken And what means this Euen that this is the acceptable day the day of Gods patience and long suffering Repent therefore Sit not the tyme for certanilie wilt thou sit the tyme vntill that comming no patience no grace no repentance but a change shall be in the twinckling of an eye The Lord when he giues vs tyme to repent giues vs grace also to repent Thinke it a great blessing when the Lord layes thee in paine that he giues thee that tyme to repent and make vauntage of it Now the wordes woulde be marked For vvhen they shall say peace then shall come on them sodaine destruction In the chapter going before the first death was called a sleepe yea the reprobate when he is striken it is called a sleepe and where sleeping is there is a waking againe But the second death is commonlie called destruction an vtter wreak and destruction and no death In the 2. Epist Thessal chap. 1. verse 9. Paul speaking of Christes comming to judgement and paine of the reprobate he castes to a propertie to this worde and calles it an euerlasting destruction Heere he calles it a sodaine hastie destruction How can these two stand Well eneugh for in the comming of Christ it shall be sodaine and yet albeit the comming be sodaine the destruction shall be endlesse and not sodaine Well were them if they were beastes for so soone as the branes of a beast are beaten out then the wreak of it is done But the reprobate shall ay be deing and neuer be dead ay wreaked and neuer an end of their wreaking What matter if at the end of ten thousand yeeres there could be an end of their destruction Paul in that place giues a reason of that endlesse destruction There is none of vs but we should vnderstand this Seeke the cause from the judge and striker The cause is not so much in the man striken as in him who strikes who is infinite And therefore the paine is infinite As for exemple Let a King or Monarch take a man torment him and yet holde his lyfe in Burne him and boyle him with â—yle yet that paine shall end Let him pull the skin off him doe what torment he can to him yet that paine shall end For neuer a Monarch yet could keepe a man in endlesse paine they may well pyne folke but that paine shall haue an end all the judges power is bounded and limited and therefore he must haue an end in his tormenting But the Lord is infâ—â—t And therefore he may torment in pain euerlastingly Al torment here is but childs play in respect of the heauy judgements of God what matter to fall in mans hands their wraith and power is nothing in respect of that infinite wraith of God who punishes without an end of paine Hell is not so light a thing as men trowes That terrible day is not as men beleeues Therefore in vvhose handes that euer thou cast thy selfe cast not thy selfe in the handes of an angrie God No rather chuse to die ten thousand tymes ere thou fall in the handes of an angrie God If thou knew the torments of Hell tho would be afrayed So the thing especiallie we should care for in this lyfe is euer to seeke to stand in friendship with him to be war of his wraith and rather take on thee the wraith of the whole world Now he notes the tyme when this sodaine destruction shall fall When they shall be saying Peace and safetie at this tyme scarcely shal he haue ended the word when the strok shal light We reade of Belshazzar Daniell 5. 5. who was prophaning the veshels of the Lords house and crying peace but he had not spoken the word when all his joints seuered and the hand writting on the wall afrayed him In the wordes marke tvvo things First on whom shall this sodain destruction fall secondly what tyme should this destruction be Then vvho is it on vvhom this sodaine destruction falles The vvord beares men and wemen making mirth in this earth without the care of God or man The thiefe when he breakes in in a house in the night vvho is it in the house he oppresses If there be a bodie that is founde sleeping he vvill cutte his throte but if there be anie waking and on his guarde that man vvill escape the thiefe So the Lord when he shall come and will compasse the whole vvorlde as it were in a spanne whom vvill he oppresse sodainelie Him vvhom he findes sleeping in the senslesse bed of securitie vvithout thought eyther of God or of the Deuill such a man the throate of him shall be cutted and hee vvill be casten in Hell incontinent But vvho shall be safe They who are watching and praying lying also in a securitie but in a spiritual securitie hauing an assurance of Gods grace and mercie to them Their throate shall not be cutted But when is it that the bodie sleeping in a deadlie securitie shall be destroyed Euen when they are in the highest degree of securitie Degrees of security Of this sleeping and securitie there are degrees The best that liues is not altogether fred from this sinne but there is some that glories in their sinne The murtherer glories in his murther and he will say He hes slaine one to me but I haue slaine three to him for it The whore glories in whoredome Then in the meane-tyme when he is on the hight of his sleepe eating and drinking then he is in the entresse to hell and when he is tumbling
avvay this word and prophecying euen this word preached take me away the ministrie Meanâ— to 〈◊〉 the spirit in spyte of thy hart the Spirite shall die out The world would faine haue this word away but this is a maine violence done to Iesus to put the light of Iesus out of the hart O Lord vvhat count shall there be at that great day for the contempt of this word But is there no more to be had but the hearing of this word to enterteine the Spirit of Iesus Yea. It will not be the hearing only that wil hold in the Spirit Thy lyfe must be answerable to the word Thou must feede him with holy motions and thoughts within the hart feede him with holy speaches in the mouth Paul Ephesians 4. chap. 29. verse speaking of certaine vyces to be contempned he meanes planely that rotten talke puts out the Spirit Last he is fed within the soule with holy actions that holds in the light of Iesus Spirit As the oile holds in the fire take away these materials the Spirit shall die within thee The other meane to put him out is not onely to draw away from him the matter he feeds on but to giue him as it were poison to feede on An harlot poysons him with an harlatrous hart A murtherer with a bloudie hart A blasphemer with a blasphemous hart we poyson him with foull thoughts in the hart foull speaches in the mouth wicked actions in the hands this is water to put out the fire Then brethren learne one lesson As euery one should take heed to the graces of the Spirit to keepe patience joy prayer and thankfulnesse continually these are the graces of the spirit So specially and before all we should take heed to the workâ— of all the holy Ghost that dwels in our soules as a temple Take heed how thou treatst him what enterteinment thou giuest him looke that thou treat him well doe euery thing thou thinkest may pleasure him absteine from all thinges may offend him Set thy hart to please him and let thy pleasure be in pleasing him and pray euer Lord if thou hast giuen me thy Spirit giue me grace to enterteine him that I anger him not Lord giue me grace to doe all thinges to please him to doe nothing to offend him Alas if a honourable man would come in thy house and take a nights ludging thou would looke diligently that all the house and family were in good order So hold thy bodie and soule in reuerence and order for the holy Spirits sake that dwels in thee othervvaies he vvll not ludge with thee Murtherer fyle not thy hands vvith bloud if thou vvould haue him to dvvel vvith thee Paul sayes 1. Cor. chap. 6. verse 19. 20. The Lord hes boght thee out of the deuils hands out of thy ovvne hands for thou vvould lose both thy soule and thy body if it vvere in thy hand He hes boght thee with the bloud of the immaculat Lambe and to this purpose to be a ludging of the holy Spirit to dwell in He is speaking to harlots he sayes Thou art not thy ovvn Thou art boght vvith a pryce God hes boght thee with the bloud of Christ to be a temple of the holy Spirit Where the Spirit ludges there is the Father and the Son the whol Trinitie So in effect the man boght with the bloud of Christ is a ludging to the Trinitie the Father Son and holy Ghost Alas if thou could looke to this for all the world thou would not destroy that ludging of God If once this trueth of God could sinke in mens harts for all the world they would not quenche this Spirit and defyle this temple of God Alas the blindnesse of men vvho knovves not vvhat estate they stand in for vvant of sight and attention for want of regarding of the trueth we go to Hell And if euer thing was to be deplored in this world this is to be deplored that the Spirit of God is abused when he commes to sanctifie men and wemen he gets villanie and wrong done to him they wold pollute him when he commes to sanctify them Indeed he is disludged of his ludging These murtherers takes him by violence as it were and with their hands puts him out of their hart by the shoulders God keepe vs from the sin against the holy Ghost Goe thou on this way ay conteâ—ning the Spirit thou shalt enter in this sin vvhich shall neuer be for giuen thee in this life nor in the lyfe to come Now to speake of the way how we may know that we haue this Spirit These things cannot be told by words thou must go to experience and there is none of you that hes had a taste of the sweetnesse of the Spirit but ye will feill him dwell in you if ye haue him thou wilt knowe him aswell as euer thou knew any guest that ludged with thee for he brings with him such a faire light such a lyfe and joy c. that thou may easily know him He commes in joy in prayer in thanks-giuing thou wilt knowe him in these but thou wilt finde him in experience if thou growest in his seruice to honour and reuerence him as he dwels in thee To treat him as thou wouldst treat a honorable man that ludges with thee he will dwell with thee but if thou be â—â—uggish in these things thou wilt finde he will draw himselfe to a nuke of thy soule as it were for a tyme thou wilt find him cease from his working of regeneration within thee if thou cease to enterteine him by praier godlines in hart holy speaches in the mouth holy actions in the hand he will ly closse within thee for a time and do nothing And then if the man be godly he will be â—ad and sory For no ioy in the godly but when he feeles the Spirit within him Now if when he is not well 〈◊〉 he depart How much more when we striue as it were to poyson him when we bring vp euill motions in spite of him when we fall out in euill language in mouth euill deeds in the hand shall he withdraw himselfe and depart so that we will finde no sense of joy When a man failes to harlotrie he smores the Spirit As for exemple Dauid if euer man felt the Spirit of Iesus in him he felt him yet when he fell to adulterie and murther the spirit lay so closse in him that he found him not Then he wakens and sayes I haue bene sleeping I find not the joy that I was wont and so he saies Restore to me thy spirit again Psa 51. verse 12. Would he haue said restore except he had found the Spirit of God which he had before withdrawen in working within him What shall I say No joy nor rest without this Spirit be enterteinde within vs. The Lord giue vs grace to enterteine him in soule and bodie in holy speaches thoughts and deeds To this Lord be glorie and
judges is oft-tymes so blinded that he sees not the thing that is just for he will take vp the thing that is vnjust to be just and the thing that is just to be vnjust Then againe supponing by the light of the minde he see the thing that is just yet there is such a peruersnesse in his will and affection that in spyte of the light of the mynde he will peruert justice that thing he knowes to be just he will call it vnjust And the thing he knowes to be vnjust he will call it just But it is not so with God for first he by that infinite judgement in him sees that thing that is just to be just nothing can begyle him at the verie first looke he vvill knovve that vvhich is just And then againe vvhen he sees it to be just there is such an vprightnesse in him that he vvill decerne it to be just Then brethren it is vvell vvith vs that our lyfe and death dependes not on men vpon their judgement their speaking it is vvell vvith vs that our saluation and condemnation depends not on their blind and corrupt affection but on him that sees euery thing as it is and judges justlie There is the ground of our saluation Novv to goe forvvarde The effect of his justice vvhat is it The just Iudge sitting in his judgement seate he renders to euerie man their ovvne his justice standes in distribution He renders to the troublers by the saw called Lex talionis euen such thing as they did to wit trouble But to the godly he giues rest joy and comfort for euer What should he render to the afflicters but affliction To the troublers but tribulation againe So what euer man does he gettes the lyke repayed to him againe in his hand God readers infinite trouble to the afflicters of the godlie afflictes he he shall be afflicted trouble he he shall be troubled if all the world had said the contrare Indeed it is true brethren the affliction that he receiues albeit it be alyke in qualitie for affliction is euer like affliction yet looke to the quantitie of that trouble the troublers shall receyue It is incomparable in quantitie for in quantitie it shall be infinite All that which they may do to the godly is but finit and hes and end But that affliction where-with they shall be repayed home againe is infinite And therefore read the Rom. chap. 2. vers 8. 9. where Paul telles of that rendring alike at that great day he cannot get words sufficiently to expresse their affliction They shall get indignation then wraith they shall be opprest with tribulation anguish and shall be casten in the presse of affliction Whereto should we speake of this Can any words expresse it No all the words of the Angels of Heauen and men in the earth cannot expresse the affliction they shall be afflicted with in that day Indeed the afflictions the godly sustaines here may be suffered but the affliction the wicked shall suffer at that day shal be intolerable Now ye may say how can this stand with Gods justice to repay a thing infinite for a finite thing to render infinite affliction for finite affliction to render the paines of Hell for a short temporall paine I answer God in repaying wrong to them that hes done wrong lookes not so much to the wrong that one man does to another as to the wrong done to his owne Majesty that is infinite Thou oppressest thy neighbour thou troublest a brother The Lord when he commes to judge he looks not so much to the wrong thou hast done to thy neighbour or to thy brother as to the wrong done to himselfe He respects the wrong done to him who is infinite and therefore thou shalt be repayed with an infinite paine This is Gods justice Then againe Neuer a man that did wrong and that hes tane pleasure to do wrong did euer the wrong nor was able to doe so great wrong as he would haue done if he had gotten his will fulfilled in doing wrong there would neuer be an end of his wrong If the trouber had his vvill in troubling no end of his trouble If the murtherer had his vvill in murthering his bloodie svvord vvould neuer be put vp but he vvould euer be murthering he vvould be euer oppressing And therefore God in his judgment lookes not so much to the thing thou doest to the stroke of thy hand to the word of thy mouth as he looks to the thoght and will of thy mynde It hes no end of euill The Lord for thy endlesse euill vvill in hart vvill render thee an endlesse paine This much for the first rendering The second rendring is the rendring to the godly according to Gods justice What renders God to the godly Not as he did to the wicked affliction for affliction trouble for trouble but by the contrare vvhere they vvere afflicted lying tread dovvne in the presse of affliction then the Lord shall louse their bondes and take the oppressours and vvrap them in the same bondes and tread them vnder his feete So the second sort of rendering God renders infinite glory to the godly afflicted is rendering not alyke to alyke but a thing that is vnlyke rendering to the afflicted relaxation for euer Brethren there is no comparison betvveene the afflictions of the godlie and that vvhich the Lord shall render to them for their affliction That vvhich the godlie suffers is but a meane and small thing It is not vvorthie to be spoken of to be rent on the Raoks to be burnt quick for the name of Iesus is not vvorthie to be spoken of in respect of that wonderfull glorie we shall possesse The Apostle in that second chap. to the Romans 10. verse cannot get words to expresse their glory which they shall enjoy at that latter day Honour and glory that passes all the ignominie that can be in the world a thousand stages immortalitie thou shalt neuer die againe lyfe and lyfe that is without end peace and joy euerlasting There is no comparison In the 2. Corinth chap. 4. verse 17. Paul calles the afflictions of the godlie the momentaneall lightnesse of affliction they are first light then their afflictions lastes but for a moment Yet sayes he they shall vvorke to you an euerlasting vveight of glorie and glorie that is excellentlie excellent he cannot get vvordes to expresse it The glorie is in quantitie a vveight in tyme it is euerlasting in dignitie it is excellentlie excellent Whereto shall I speake it All the tongues that is in Heauen and earth is not able to expresse that glorie as it is vvorthie to be spoken of For in the 1. Epist to the Corinth chap. 2. verse 7. it is said These thinges hes not entered in the hart of man that the Lord hes prepared for them that loue him And who are they if not they who suffers for him This much for the rendring both to the one and the
other according to the just nature of God Now in the end he addes to this word vvith vs. He shall render relaxation to you and to me also I am troubled as you are And therefore I hope for the same deliuerance and relaxation that I promise to you Promise nothing to the people but the thing thou thinkest to get a parte of thy selfe Promise no resurrection except thou thinkest to get a parte thereof But the thing I marke is this I see all grace and glorie is in a societie vvith the Saintes resurrection lyfe euerlasting is vvith the godlie For as there is a communion vvith the Saintes in afflictiones 1. Peter chap. 5. verse 9. so there is a communion with the Saintes in rest in grace and glorie Ephes chap. 3. verse 14. 1. Thessa chap. 3. verse 13. And this thing we may take vp euer in this Apostle he speakes of no grace but euer together vvith the Saintes all is in one conjunction Let none therefore prease to come to Heauen but in this conjunction Thou wilt leape from the Church but I assure thee leape as thou wilt and think to come to Heauen without that societie thou shalt neuer come to Heauen thou shalt neuer get relaxation but in this society Thinke it no small matter to be of the number of the godly thou shalt neuer be glorified in that latter day if thou be not one of that nomber Then marke another thing He sayes they shall get relaxation with him Then it followes that he was afflicted with them Who gettes rest but they who are troubled Who will come to Heauen None but they who for Christs sake on the earth hes suffered some affliction either within or without No look not that a man will come sleeping to Heauen Heauen is a relaxation out of bondes who can be lowsed but they who haue â—ene bound This may learne vs to take in patience to be bound to be euill spoken of and to suffer either one thing or other for the hope of that lyfe euerlasting Novv to goe forvvarde in the text follovving ye haue a short but a pithie description of the Lord Iesus comming to judgement to render and repay When shall this rendring be When shall affliction be rendered to the afflicters and relaxation to the bound and troubled When our Lord Iesus Christ shall come to iudge the vvorld Not till then There is the dyet nothing but patience vntill then Thou art ouer sudden Thou would haue the Lord rendering to thee rest and to thy enemie trouble at the first moment Thou would haue him to put thee in Heauen at the first hand and thy enemies in Hell at an instant No byde till the tyme of the manifestation come Tyme of rendring Then the tyme of rendering is the tyme of manifestation of light it is the day of light of such a light as was neuer in the world for while Christ come all is hid Heauen is hid Hell is hid Right is hid wrong is hid damnation is hid saluation is hid lyfe hid death hid godlie men is hid reprobate men hid all hid till Christ come to judgment 1. Iohn chap 3. verse 2. When Christ shall come he shall be first reuealed from Heauen an infinite light shall come from Heauen accompanying that glorious Majestie Then Hell shall be seene Heauen shall be seene faire and broad lyfe shall be seene death shall be seene all shall appeare then as they are So byde still a whyle and byde in patience thou who would haue relaxation and thy bondes shall be loused in patience byde till that tyme. Thou that would see afflicters afflictedâ—ly still in patience for in that moment when thou shal see the Lord comming from Heauen thou shalt see an end of all these thinges such rendring as euer thou would haue desyred So nothing but patience Now marke the style the Lord gettes in this reuelation and comming He is called The Lord A style of glorie a name of power So the Lord in his comming and manifestation shall be manifested lyke a Lord and in a surpassing power ouer quick and dead Rom. chap. 14. verse 9. He died and rose againe that he might be Lord both of the quick and the dead Then againe he is called Iesus that is a Sauiour as he shall be manifested at that day as a Lord so shall he be manifested as a sweete Sauior Iesus to the just and godly of this world So then his appearance shall be as a Lord and Sauior to the comfort of his elect and as a Lord in power to the destruction of the wicked Now to goe forward I shall not be â—urâ—ous but shall open onely the wordes The Lords comming and reuealing himselfe as Lord and as Iesus the Sauior is descriued and set out in an high glorie Christ shal come froÌ„ heauen His reuelation shall first be from the Heauen That word Heauen is not put in lightly He is reuealled not from the earth or from any low part No Monarchs that euer reuealled themselues in the world came downe yet from Heauen The Lords reuelation when he shall show himselfe to the world shal be from the Heauen The Heauen now is a vaile casten in betweene our eyes and the Lord. So that we cannot see him but at that day the Lord of glorie shall break downe throâ—gh the vaile and come down to the aire to be seene by vs. Now if ye wil aske what an Heauen this is Paul 4. chap. to the Ephes vers 9. 10. saies he was caried to an heauen aboue aâ— theâ—e heauens which we see And therefore these Heauens from the which the Lord shal appeare is a place aboue He shall break throgh all these Heauens while he offer himself to be seene in the clouds Then this comming from Heauen lets vs see he shall come to his in glory The greater glorie the greater comfort to vs the greater discomfort to the wicked the greater feare and trembling to the reprobate Take heed to this ye who takes pleasure in sin what feare and terror shall ouertake you in that day So this is the first part Now in the next wordes he is desâ—ryued from his companie that shall conuoy him Angelles shal accoÌ„pany Iesus in his coÌ„ming The Lord in his second comming he shal not come his alone in the first comming he came in the world basely like a poore man accompanied with no glorious traine The Lord was made poore that thou should be made rich the Lord took vpon him igâ—â—miny that thou shold get glory Now in the second comming he shall be gloriously aâ—companied No neuer Monarch was so accompanied when they came to their kingdom as the Lord Iesus shal They shal woÌ„der that he going in his first comming in the world so poorely should haue such glory The first company he shal come with shall be Angels the gloriousest creatures that euer was not one or two but millions of Angels principalities and powers Iude
thy hart but a contempt of the Gospel of the preachers of the Gospell But boast as thou wilt of the knowledge of Christ thou shalt finde if thou be impenitent in this pointe vengence shall light on thee Rebels to the Gospell and preaching thereof in earth rebels to Christ in the Heauen Think not when thou hungerst the Gospell out of the land by drawing away in thy â—lookes all the thing the Gospel should be sustained on that thou knowest God and Iesus Christ What matter of the hungring of the bodies of men in respect of the Gospell When thou closest the mouth of men so that for hunger they are not able to preach say not thou knowest Christ and loues the Gospell thou liest falslie WheÌ„ throgh thy gredines thou art an hinderer to the ministrie whom the Lord thrusts out to be dispensators of the foode to the soules of men thou hungerst the Gospell When thou doest this say not thou louest Christ Thou wilt say in that great day Lord where saw we thee hungring where saw we thee naked c. But the Lord then shall say What euer thou did to the Ministers of the Gospell thou did it to me thou stayed the planting and progresse of the Gospell throgh thy auarice O sacrilegious Abbot Bishop and Priour and the rest of that rable and ô ye rauening woolfes that deuoures the teinds to the prejudice of the plantation of this ministry and Gospel to the hungring of innumerable soules Look to this matter and tak vp your selues that the Lord meete you not in vengence looke to this at this tyme and with draw not the moyen whereby this Gospell may be propagated in the world I speak no more of this matter One day will show the trueth of these things Yet ere I leaue the words Marke further He is speaking of the godlie that were persecuted and he brings in the Lord Iesus rendring and yet he sayes not he shall render vengence to them that afflicted and troubled the godlie he speaks not of them that were afflicted But he sayes to them vvho obeyed not the Gospell of the Lord Iesus So he touches the groundes persecution and troubling of the saints rises euer on this ground rebellion to God rebellion to Christ no persecuter but a rebell to God a contemner of the Gospel of Christ be is a contemner of God and Christ And in the meane-tyme with this he comforts the persecuted Thessalonians they shall not escape trouble who hes troubled you because the Lord hes his entrest And therefore assure theâ— if there were no other thing but this rebelling against God and Christ of necessitie vengence must follow Trouble euer rises of misknowledge of God What matter of men in afflicting men they â—rebell against God and that rebelling shall not escape punishment Now in the next words he commes more particularly to the vengence To scaâ—se of these thinges oueâ— far it is but vaine curiositie Therefore it is expedient in these things to â—old fast the plaine words that we alter not to the one side nor to the other Curious spirites hes spoken much of this matter without any grounds It might haue bene asked What can this vengence be He answers and calles iâ— a perdition Then he cals it euerlasting perdition and wrack of the creature There are sundry sorts of vengences all vengences are not the vtter wrack of the creature for many men after punishment will get vp their heads againe and come throgh but after this punishment vtter wrack and perdition shall follow A beast when it dies and is feld it is wracked but looke the nature of this wrack it shall be euerlasting a wrack without an end a death without a death a death that shall neuer haue an end ay dying and neuer dead So first it shall be perdition and an vtter wrack and then neuer shall haue an end The hoâ—ling and vtter cry of the reprobat in Hell â— how dolorous is it But what matter of the extremity of it if it had an end but alas extremity without end of pain how dolorous is it Many wil neuer know this till they be shot in Hel Heauen and Hel is thoght mocking Many wil neuer know there is an Hel vntil they feele it in experience The Lord waken vs that once we may think of this Alas there is such a stupiditie in the hart of man that he can neuer beleue this So there the vengence a perdition and an endlesse perdition Now in one word He resolues this particular vengence in the own grounds there is first a perdition then an eternity of perdition In the next words he lets you see the groundes first of perdition and then of the eternitie thereof As to the perdition it selfe He sayes it commes from the face of God The wicked shall not see so soone the face of Iesus Christ the Iudge at that day but as soone they shall melt away as the waxe at the fire and as ye see the matter of melting is in the waxe it self so the matter of the melting of the wicked shall be in themselues But what matter if it had an end And therefore next he layes downe the ground of â—rernitie â—aine from the glory of the power of the infinite Iudge The power of the glorious Iudge is eternall infinit and endles the power of man hes an end He is a mighty monarch to day but to morrow euanishes his power lasts not But the power of the lord Iesus shal neuer hauean end and from once he begin to puâ— the finger of his power on the soule of the wicked they shall neuer be free of vengence It is a terrible thing to faâ—in the hands of an angry God from once he grip thee his hand shal neuer louse his power indures euer and therefore shall thy paine indure euer So ye that will thinke an endlesse paine cannot be lift vp your eyes and consider the eternitie of his power and infinitnes of God and then ye may see the great and euerlasting vengence that he hes to be poâ—red on the wicked and great and euerlasting mercy on them that pertaines to him in Christ The Lord giue vs eyes to see it euen for his Christs sake To whom with the Father and the holy Spirit be praise for euer AMEN THE THIRD LECâ—TVRE VPON THE SECOND EPISTLE OF PAVL TO THE THESSALONIANS â— THESSA CHAP. 1. vers 10. 11. 12. 10 When he shall come to be glorified in his Saints and to be made marueilous in all them that beleue because our testimony towaryou was beleeued in that day 11 Wherefore vve also pray alvvayes for you that our God may make you vvorthie of his calling and fulfill all the good pleasure of his goodnes and the vvorke of saith vvith povver 12 That the name of the Lord Iesus Christ may be glorified in you 〈◊〉 in him according to the grace of our god of the Lord Iesus Christ THE last day ye heard brethren
and the 〈◊〉 Christ is both the beginning and the ending the shining begins at him and ends at him And therefore it is said Rom. 11. chap. 36. verse For of him and throgh him and for him are all things to him be glory for euer Now what shall be the cause of this glorie of ours He sets it downe in these words according to the grace of our God and of the Lord Iesus Christ Grace is the cause of our shining Grace from the Father grace from the Sonne Then there is nothing but grace there shall be nothing but grace in Heauen grace in earth no merite in this earth no merite in Heauen No merite in this earth but Iesus merite no merite in Heauen but onely grace grace and mercy in earth all standing here and in Heauen is only by grace And so the cause of our euerlasting standing is euerlasting grace the onely grace of God in Christ To whom with the Father and the holy Spirit be all glory for euer AMEN THE FOVRTH LECTVRE VPON THE SECOND EPISTLE OF PAVL TO THE THESSALONIANS 2. THESSA CHAP. 2. vers 1. 2. 3. 1 NOW vve beseech you brethren by the comming of our Lord Iesus Christ and by our assembling vnto him 2 That ye be not suddenly mooued from your mynde nor troubled neithr by spirit nor by vvord nor by letter as it were from vs aâ— though the day of Christ vvere at hand 3 Let no man deceiue you by any meanes IN the chapter preceding ye haue heard brethren first of the saluation of the Apostle wherein he wishes to the Thessalonians grace from God the Father and from the Lord Iesus Christ Then we came to his preface wherein he rejoices and giues thanks to God for the increase of grace of faith of loue they had receiued And thirdly we came to that consolation that he ministers to them against the affliction and trouble vnder the which they lay for the faith of Christ Now to come to this chapter In it the Apostle first admonishes the Thessalonians that they giue not eare to deceiuers and false teachers who would perswade them that the comming of the Lord Iesus was at hand and thereafter â—e enters in a refutation of this pointe of false doctrine and heresie Now to make this more plaine The occasion as it appeares of that which the Apostle wrytes in this chapter is this In his first Epistle written to them and fourth chapter thereof he spoke concerning the second comming of the Lord Iesus 〈…〉 and beside other thinges as we may read there he specifies these wordes We sayes he vvhich liue and are remaining in the comming of the Lord shall be caught vp in the cloudes vvith them vvho are departed this lyfe after their resurrection The Thessalonians reading this incontinent concludes Christ shall come ere euer we die we shall be found on lyfe at his comming and we shall be reâ—t vp in the aire to meete the Lord in the cloudes vvith them who are departed Now in this meane-tyme the deuill is busie to confirme them in this error and therefore he raises vp deceyuers and false teachers that went about to perswade them of the trueth of this as though it had beene true that they should be liuing at the Lords comming These false teachers alledged for them partlie the reuelation of the Spirite of God partlie a tradition of Paul which both were false Therefore the Apostle vnderstanding this tooke occasion to vvryte this Epistle and especiallie this second chapter wherein he admonishes or rather effectuouslie requestes them that they suffered not themselues to be deceiued as though the comming of the Lord were at hand and thereafter falles out in a refutation of this error To returne to the wordes In the wordes we haue read in the first verse we haue the earnest request of the Apostle together with an obtestation adjuring them with all grauitie by the comming of the Lord Iesus by the assembling of the elect to him at his comming that they should not suffer themselues so to be deceyued as though the comming of the Lord were at hand Now to insist in this first verse Novv vve beseech you sayes he by the comming of the Lord Iesus Christ and by our assembling vnto him The words bears a great obtestation wherein he straites them vnder the paine of lyfe and death that as euer they wold look to haue joy in Christs comming and to communicat with his glory they shold not suffer themselues to be deceiued Then brethren ye see in requesting and that in lenity he obtests and adjures them in grauity and in some seuerity He joines and tempers two contrare things together sweetnesse and lenity on the one part sowrenes and seuerity on the other part First he dravves them on and intreates them vvillinglie to obey that vvhich he requyres of them and then againe in a maner violentlie he pulles them He both leades and dravves Requesting in lâ—â—â—tie he leades them obtesting in seuerine he dravves them as it vvere violentlie Commonlie ye shall finde he vses this forme of requesting In the 2. Epist to the Cor. 10. chap. 1. verse 〈◊〉 I Paul myselfe beseech you by the meeknesse and gentlenesse of our Lord Iesus Christ. There ye haue the request vvith an adjuring and charging of them Novv brethren take these tvvo take lenitie vvith seueritie together they vvill haue a great force in the hearers to bring them forvvard sunder them none of them vvill be so effectuall lenitie the alone hes lesse force seueritie the alone is ouer sharpe It will destroy more nor vvin bind them together they haue a great power In the 2. Epistle to Timothie 4. chap. 2. verse 〈…〉 there is â—eueritie and againe exhort vvith all 〈◊〉 suffring and 〈◊〉 there is meeknesse Looke that these two be not seuered This was the Apostles maner of doing and thus forme â—e vses bindes euerie one of vs that speakes in the Church of God to the end of the world to vse the lyke Yet to insist in the vvordes I beseech you by the comming of the Lord Iesus Christ and by our assembling vnto him Ye see tvvo thinges heere vvhereby he adjures them to obey his request The first is the coâ—â—â—ing of Christ The second is our assembling to him at his comming Then it fellowes that seeing he obtesâ—s by these two thinges that we should not doubt but the Lord Iesus will come and when he commes that we shall assemble vnto him for all obtestations are made by things which are counted vndoubted trueths The things whereby any man objures and obtests another man should be sure grounds Now the Apostle obtests them by these two things Therefore we should not doubt but these two are true Christs secâ—nd comming to the cause of our assembling vnto him that Christ shall come and we shall assemble vnto him Yet compare these two together the first is the cause his comming the second is the effect our assembling vnto him
marueilous hardnesse to win thinges that ye thinke be easie to be done and againe an easinesse to come to thinges which ye thinke hard All tends to this that we may know all is decreed by the secreet and effectuall prouidence of God In the beginning of the next verse we haue the effect that shall fall out vpon this prophecie when once he that withholds the 〈◊〉 out of the way that is the Romane Emperour which is termed heere as a man by reason of a kingdome many Caesars but yet one kingdome Theâ— sayes he that vvicked man shall be reueiled that great Antichrist shall be reueiled As for the small Antichrists that were forerunners of the great he speakes not of them then this great Antichrist shall show himself in power to the world he is called a lawlesse man and who cannot be subject to a law Who is that He that craues an absolute power And who craues an absolute power if not that beast of Rome Who breakes and makes lawes as he pleases Gods law mens law Read the history of him So ye haue heere the reueiling of him his comming to his greatnesse To make this plaine When was it that the great Antichrist came for this prophecie is of him and this reueiling is to be vnderstood of him When came he to this perfection When was he first reueiled I shew you before in the dayes of the Apostles the Antichrist beganne and lurked vnto the six hundreth and three yeere of our Lord and a great part of that time lurked in Rome he was not yet in greatnesse well then his greatnesse beganne in the six hundreth and three yeere of God as the Histories notes And vpon what decasion Grovving reueiling of the antichrist One Photas an adulterer a parricide and wicked man alwayes when he had slaine his master 〈…〉 Emperour and so had become odious to the people to 〈◊〉 to him the fauour of the people he would showe himselfe beneficial to the Church he pronounces Bonifacius the third and his successors after him there is the Antichrist to be Popes to be supreâ—me and 〈◊〉 Bishops of the whole earth which styles 〈◊〉 his predecessor so much abhorred Then in the six hundreth and seauen yeere in a Sinod all counsell holden 〈◊〉 Rome vnder the same Boâ—â—facius the third this priuiledge to be vniuersal Bishops of the world is ratified to the Bishoppes of Rome A little after this see how this growes in a counsell holden in Africa vnder the Emperour Constantine the nephevv of Heraclius Theodorus the Bishoppe of Rome gettes this style and these tytles sent to him Domino Apostolico culmini sublimato sancto patrum patri Theodoro Papae summo omnium praesulum principâ— Synodus Africana That is vnto the Lord lifted vp on high to the Apostolicall seate the holy father of fathers the most high Prince of all Prelats Theodore the Pope writes the Synode of Africa And yet he is not come to his height till in the 666. yeere of the Lord which number in the reuelation of Iohny 18. is called the number of a man that is an explicable number easie to be counted with men In this yeere he commes to the height of his perfection as that prophecy of Iohn tels and experience teaches Who makes him vp and perfites him Euen he who should haue holden him downe the Emperour of Constantinople Constantinus Prorogatius Barbarus Vitilianus being Bishop of Rome for the time he makes vp the beast He sets him vp on the top of his honour Then brethren the Roman Bishoppe who was before but a legate to the Roman Emperour he is set downe in his soueranitie subject to no mortall man vnder the Heauen Then commes in al abominations all corruptions all vices and among all the rest in commes the Masse and it is determined that it should be celebrate in the Latine tongue in all the world The Antichrist in this 666. yeere commes to the height of height he cannot come higher Now brethren to end this matter Heare a little of his downe going againe As the Apostle heere prophecyed of his climming vp to the height of the ladder so to comforte the Church of God in all ages he prophecyes of his destruction Whom sayes he the Lord shall consume vvith the breath of his mouth and shall abolish vvith the brightnesse of his comming There are two parts here of his decaying The first part is his consuming the next part is his abolishing His consuming is with a slownes for as he came not incontinent to his height so he decayes not incontinent long ere he decay he consumes away as a body consuming and then â—e endes at a sudden Who consumes him Who abolishes him Who but the Lord Iesus Christ He it is who shal consume the Antichrist Maâ—er of coÌ„suming of the antichrist To speake of his consuming Where-with melts he him away with the breath of his mouth that is by the preaching of the Gospell and that by the poore Ministers who are despised in the world He makes his Ministers breath and blow on the beast and this breath of the Ministers consumes the beast When began this consuming of him Euen soone after he came to his height Ye heard of one Iohn W. ckleâ—ff in anno 1383. he blew on the beast Iohn Husse Ierome de Praga in Bohemia albeit he was burnt and the beast got the mastrie of him yet he consumed the beast Ye heard of Luther in Germanie his name shall not be buried Melanthon Zuinglius Oeâ—olampadius men of worthie memorie and then good Iohn Caluin in France Viretus Farellus they blew in their tyme on the beast What shall I say To be short so many faithfull men as the Lord raises vp in the ministry they are as many slayers of the beast with their breaths Now learne one thing When the Antichrist is come to his height who goes too to beate the beast downe from his height Is it the Emperour is it this king or that king No no word of them Is it any power in this world No it is the Lord Iesus He will haue the honour of the wreack of the Antichrist And therfore as it were in his owne person he will enter in combat with the beast Now what armour vses he Commes he on with this wordly armour gunnes and gainzies I aske of thee No no thing is spoken of them but a breathing and blowing is told of Iesus Christ blovves on the beast and consumes him vvith the breath of his mouth The word of the Gospell is the armour he vses that same armour the beast abuses to hold vp his kingdome vvithall the Lord takes out of his â—and and slayes him vvith What instruments vses he to this turne He takes not Angelles from the Heauen to breath on him No but sillie simple bodies some out of the beasts owne bodie some otherwaies raised vp to blow on the beast Marke all these circumstances They all let you see that in
execute justice vpon this ingrate world for the contempt of the light of the Gospell The Pope is Gods burrio whom God sendes for to plague this ingrate world for the contempt of the Gospell of Iesus Christ When this great vniuersal apostasie began the great Antichrist was sent by God to be the worker of it And brethren what trow ye is the cause of this trouble sent in our Church this day This high contempt of the light of the Gospel hes beene the cause and if we continue in this contempt troubles shall not leaue off This same Antichrist the Pope by his supposts shall make adoe amongst vs the Lord shall send an auenger to plague the soules of men that will not beleeue the Gospell Another thing marke here He sayes not that God shall suffer him and suffer strong illusions to be wrought by him but he sayes he shall send them he shal be an efficient a doer and a principall directer of this turne Then ye will aske Is God the author of euill I answere there are two sortes of euill there is one euill that they call the euill of a fault there is another euill that is called the euill of punishment according to that saying of the Prophet There is not one euill in the cittie that is there is no punishment in the cittie that the Lord doeth nor As to the euill of a fault in sinne he is not the author and worker of it but suffers it to be wrought by euill men And as to the other the Lord is the author of it as that saying of the Prophet before vttered by me witnesseth And therefore Hell as it is a punishment is ordeined by the Lord and so this place is to be vnderstood Who hardned the hart of Pharao Who giues vp men to a reprobate mind Is it not the Lord to punish their sinnes But I will not insist in this matter Lastly I note in this place that this plague the Apostle speaks of here is a blinding and deceiuing of the minde There are two powers of the soule the minde and the hart This plague is especially the plague of the minde I shall make this cleare to you There are two sortes of lightes in the minde there is a naturall light wherewith we are borne and ther is a supernaturall light which we get by the word and Spirit of Christ Now there is such a conjunction betweene these two that if a man when the supernaturall light is offered from Heauen refuse and contemne it looke what will follow The Lord from the Heauen in his just judgement shall pluck from him the naturall knowledge and set him vp blind in thinges naturall and common he shall pluck the common sense from him that is he shall render him ouer to a reprobate mynd without al judgement and discretion What shall follow then Then like a mad man he shall run here and there to fin he shall passe ouer the bounds of common honesty he shall leape ouer all the lawes of the second table he shall be a rebell to God and man he shall be a murtherer and a theefe and he shall follow all concupiscence in the world and as for the first Table which is concerning godlines he sets himself against He will be an Idolater an Heretike an Athist a man of no religion and all this commes of a reprobate mynde which is procured of Gods just judgement because that spirituall light was so contemned that he would not suffer it to be conjoyned with that naturall light Therefore when we see these lightmynded men and these that will be counted Lords and Peeres in the Land repyne to this glorious light of the Gospell take vp the judgement of God that lightes vpon them The Lord suffers them to passe the bounds of common honestie they are wrapped vp in a reprobat sense Count no more of them then of madde men whom the Lord in justice shall confound for euer No if they were here I would say they were mad men running headlong vnder the vengence of God to destruction The Lord giue them eyes to see this and harts to vnderstand that they may be reclaimed from this fearce wrath of the Lord. They want both naturall wit and supernaturall for he that will not suffer this light of the Gospell to be conjoyned with this natural light he hes no wit at all he is a madde bodie he will not care to doe whatsoeuer euill he may both to himselfe and others The Lord saue vs from this sort of men In the verse that followes first we haue the effect that ensues vpon this sinne of beleeuing of lies vpon the first sinne the contemning of the trueth followes the next sin of beleeuing errors and lies vpon this sin againe followes judgement and indignation that they may be condemned sayes he In the next part of the verse he repeats the two sinnes vpon the which damnation proceeds the first is insidelitie vvho beleeued not the trueth the second is beleeuing of lies and vntruth and all maner of vnrighteousnesse He joynes these two together not beleeuing the trueth and beleeuing lies and they go together necessarly for if thou beleeue not the trueth of necessity thou shalt beleue vntrueth If thy hart repose not on God and his trueth of necessity thy hart shall repose on the deuill and vntruth the hart cannot want some faith Thou must haue some faith and something to put thy confidence in â—shal make this plaine The hart of the creature cannot stand alone but especially the hart of the sinfull man cannot stand vp except it haue a leaning-stock or prop to vphold it The harts of all the kings of the earth cannot stand alone but they must repose on something MaÌ„shart must eyther stand on God or on Satan for this is the difference betweene God and the creature God will stand him alone he needes not a foundation or leaning stock as the creature needes for it must lean euer on something or else it is impossible to it to stand Now there are two thinges whereon man reposes either man reposes himself on God his truth or else on the deuil his falshood If thou leanst not on God on Iesus Christ and his Gospel of necessity thy confidence shal be on Satan the Antichrist vanities lies and falshood Wel then when thou hast leand thee ouer on Satan and lies thou wilt stand no longer nor does vanities and lies yea nor the deuill will stand and he will not stand ay albeit he haue strength for a time yet he and vanity and lies shal fal downe and thou shalt fal downe with them for if thou be found leaning on lies and on the Antichrist thou shalt perish with them The word he vses is to be marked He sayes not they that beleued lies but they that had pleasure in vnrighteousnesse Euen as we see and finde by experience reposing on God and his trueth is with a joy of the soule So when a
LECTVRES VPON THE FIRST AND SECOND EPISTLES OF PAVL TO THE THESSALONIANS Preached by that faithfull seruant of God M. ROBERT ROLLOCK some-tyme Minister of the Euangell of Iesus Christ and Rector of the Colledge in EDINBVRGH EDINBVRGH PRINTED BY ROBERT CHARTERIS Printer to the Kings most Excellent Majestie An. Dom. M. D. C. VI. Cum Priuilegio Regiae Majestatis TO THE RIGHT WORSHIPFVL THEIR MOST LOVING FRIEND IN THE LORD MAISTER VVILLIAM SCOT OF ELY grace in this life and euerlasting glorie in the lyfe to come ALL knowledge and all sciences inuented by the wise men of this world without the knowledge of IESVS CHRIST by whom remission of sinnes is obtained to the miserable soule are but vaine and vnprofitable The Apostle reckoning out his prerogatiues Philip. 3. 4. 5. 6. 7. which were many counts them all in respect of the excellency and knovvledge of Christ Iesus to be but losse and dung Euen so it is with all sciences if they be seuered from the knowledge of Iesus Christ in the Gospell For what auailes it a man to knowe the height of the Heauens the courses of the Starres the breadth of the earth if in the mean-tyme his conscience accuse him for his sinnes to be vnworthie both of Heauen and earth What auailes it a man to seeke by Physick to prolong afraile temporall life to the bodie if his conscience tell him in the mean-tyme that his soule shall perish for euer What auailes it a man to brag of the knowledge of the Lawe if his conscience accuse him to be most vnjust and worthie of eternal damnation In these and such like things the wise men of this world doe glorie and yet they make not the soule the better The knowledge of Iesus Christ in the Gospell is the onely knowledge that preserues the soule and makes it to liue for euer Ioh. 5. 39 as our Sauiour sayes Search the Scriptures for in them ye thinke to haue eternall lyfe Ioh. 17. 3 and they are they vvhich testifie of me And againe This is life eternall that they knovv thee to be the onely verie God and vvhom thou hast sent Iesus Christ Then this science is to be sought praised and preferred to all others in all respects Look how highly PAVL commends it 1. Cor. 2. 6. 7. 8. 9. Wespeake sayes he vvisdome among them that are perfite Not the vvisdome of this vvorld neither of the Princes of this vvorld vvhich come to nought But vve speake the vvisdome of God in a misterie euen the hid vvisdome vvhich God had determined before the vvorld vnto our glory Which none of the Princes of this World hath knovvne for had they knovvne it they vvould not haue crucified the Lord of glory But as it is vvritten the things vvhich eye hath not seene neither eare hath heard neither came into mans hart are vvhich God hath prepared for them that loue him But God hath reueiled thē vnto vs by his Spirit Other sciences were inuented by men but God himselfe is the Author of this science he reueiled it Other sciences are all inuented in tyme but this science is before all tyme from all eternitie other sciences handles things corruptible and changeable the knoweledge whereof albeit it be pleasant and profitable for this present life yet it cannot reforme the soule to eternall life for all their vertue is but the couerture of vyce but this science settes out and reueiles to a broken harted sinner a fauorable and reconciled God in Iesus who is aduantage both in life and death and in whom the heigh and wonderfull things of God and all things that the soule of man can require for grace or glory pertaining either to this or to that other life Col. 2. 3. 9 10. is contained For in him are hid all the treasures of vvisdome and knovvledge in him dvvelleth all the fulnesse of the god-head bodily Now this pretious treasure the Lord hes committed to earthen vessels he hes set in his seruice base and contemptible persons to carie the message of reconciliation and to proclame to weary and loaden sinners the glade tydings of saluation he sendes out simple men to manure his husbandrie he sends them out as souldiers to that spirituall warfare vvith vveapons that are not carnall 2. Cor. 10 4. 5. but mightie through God to cast dovvne holdes to cast dovvne imaginations and euery high thing that is exalted against the knovvledge of God and to bring into captiuitie euery thought to the obedience of Christ. Whom for the message they carie the Gospel they preach the word of life they offer that hid treasure that is committed to them the Lord craues we should haue in singulare account honour and loue And indeed if we had the sight of the fearcenesse of that eternall wrath of God for sinne it could not be possible but we would say O hovv bevvtifull are the feete of them vvhich bring glade tydinges of peace Rom. 18. 15. and bring glade tydinges of good things We cannot honour loue and highly esteeme of the Maister and respect the Gospell if we hate and contemne the seruant and messenger And if we loue our parents of whom we haue nothing but misery who hes conceiued vs in sinne nurirished and trained vs vp in sin and who by nature makes vs aires of wrath and hell for that vvhich is borne of the flesh is flesh Ioh. 3. 6. O how excedinglie should we loue these whom God makes instruments of our regeneration to beget vs to God to make vs his sonnes and to translate vs from darknesse to light from miserie to felicitie from death to life from hell to heauen And yet this vnworthie world neuer duely accounts of them but of all men they hate most malitiouslie the true seruants of Iesus Christ And to passe by other ages and Countries the Lord of the haruest stryuing against our ingratitude hes sent out from tyme to tyme into this Land sundry painfull laborers and faithfull preachers of the Gospell who preased in all respectes to approue themselues to God to a good conscience and to the consciences of so many as beleeued of whom the world was not worthie Among the rest whom God did bewtifie with singulare graces the Lord in the person of M. ROBERT ROLLOCK that faithfull and reuerent seruant of Iesus Christ gaue vs no sober token of his loue For we cannot tell if vpon any almest in this Land the Lord bestowed greater aboundance and varietie of graces of his Spirite if in any there was a more spirituall and heauenly soule if any spared themselues lesse and vndertooke greater paines that they might be found faithfull and finishe their course with joye if any preased more to approue themselues to God and a good conscience then he O what and how many giftes and graces were in the person of that man in conceiuing he was quick in judgement solide he vttered the Word with great libertie he preached with euidence
The Sonne must not bee forgote heere because all grace is geuen in him by the Father in such sorte that if any man will seeke grace without Christ hee shall neuer get it Therefore he who would haue grace let him seeke it at God through Christ that he may receyue it of that fulnesse that is in the Sonne The Iew that will seeke to the Father without the Sonne shall neuer see grace Whom to is this grace and peace wished to the Church at Thessalonica Wherefore Marke this ground Because this Church is ingraft in the Father and in the Sonne by faith Then first I see here there is no grace but from the Father and the sonne and therefore there no wishing of grace to man or woman but from the Father and the sonne who are the fontaine of all grace Againe I see grace mercie and peace pertaines to none but to so many as are in this happie conjunction with the Father and the Son Art thou in the Father Art thou in the son ingraft in him by a liuelie faith Then grace pertaines to thee mercie and peace pertaines to thee Art thou out of him and not ingraft in him by faith Let men wish welfare and peace to thee as they will no grace mercie nor peace pertaines to thee By grace peace is vnderstood whatsoeuer blessings of God that followes on that conjunction and vnion that is with God the Father and the Son Iesus Christ As for exemple Remission of sins Iustification before the Tribunall of God Regeneration clensing of this foull nature peace joy in the holie Ghost life euerlasting all flowes from this conjunction and therfore it must follow that to him who is out of this conjunction with the Father and the Sonne there is no remission of sinnes if thou be not vnited to the Father and the Sonne by faith no saluation no regeneration no life euerlasting no peace for thee all thy peace is false peace and thou shalt curse the tyme that euer thou had that peace Then it must follow that this forme of salutation pertaines not to the Iew this day who is out of this conjunction neither I nor no man can say to the Iew this day Peace and grace to thee from God the Father and from Christ Iesus his Sonne neither pertaines it to the Turke or Pagane who are out of this vnion with God and Christ by faith More then this it will not be the name of any thing that will do the turne there are many that taks vpon them the name of a christian so will seeme to be in the vnion with the Father and the Sonne that in heart haue no conjunction with them But I say to thee it will not be the outwarde conjunction with them in the name of a Christian it will not be the wishing of good dayes and good euenings that wil do thee good except thou find thy hart bound vp in that blessed vnion with the Father and the Sonne Iesus Christ Marke an other thing Learne heere a forme of an effectuall and pithie salutation that the godlie should vse first when the godlie salutes as Paul Siluanus and Timothie when they wishe any thing to thee what wish they Not any thing thou deserues if thou were neuer so holie but free grace without any merite as Paul heere doth then againe they wish it from them that hes this grace in their handes from the Father and the Sonne And last they wishe it to them who stands in the vnion and conjunction with the Father and the Sonne for this vnion will draw down the droppes of grace from the Heauen from Iesus that is full of all grace Therefore Brethren these salutations of the Heathen Gentiles and of prophaine men now are nothing worth they were neuer of valure I will not giue a pennie for Cicero his salutem dicit nor Plato his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because in wishing well they knew not what they wished they called it welfare well doing they knew not grace nor the free mercie of God they knew not God the fountaine of all grace nor Christ his Son from whom all grace flowes they knew not a Church nor the conjunction of the bodie or the members with the head so their salutations were of no value Euen so it is this day with prophaine men who knowes not God nor Christ nor the Church nor knowes not his conjunction their salutations are not worthie a stray all their good dayes and good euenings are deare of right noght for their salutations are only prophaine words and when they are blessing with their mouthes they are cursing in their hearts Now brethren to goe fordward to the next part which containes this congratulation rejoysing together with the Thessalonians for those graces of God which were bestowed on them Ye se the words We giue God alvvayes thanks for you making mention of you in our prayers In this congratulation he rejoyses together with them for the graces the Lord hath showne on them in rejoysing for the graces showne on them he forgets not God the geuer of all grace but in rejoysing with them he glorifies God thanks him for them and so acknowledges al the graces that were in the Thessalonians to flow out of this fountaine he acknowledges their faith their charitie their hope not to come of themselues but to be of God and therefore in rejoysing with them hee geues God the glorie of all the graces that was in them Why should wee not congratulate and rejoise for the graces of God we se in others we are bound to doe it Thou art oblisht to rejoise with him that rejoyses for the graces of God geuen him as if they were geuen to thy selfe Paul sayes Reioyce vvith them that reioyses mourne vvith them that mournes Rom. 12. 15. Wee are bounde when wee see the grace of God in anie people or nation to commend it in them for it is said trewlie vvhen grace or vertew is commended it growes But looke that thy rejoysing thy commendation of men for the grace thou sees in them be to the end that thou may glorifie God who is the Author and fountaine of all the grace looke that in commending of men if it were all the Monarchs in the earth on paine of thy lyfe thou forget not God Looke first vp to the geuer and then to him who hath receyued say not Sir or my Lord I commend you for your good witte and gouernance I commend you for your man-hood and wisdome The flattering Gentiles that knew not God sayes so but thou who art a Christian speake not so to any man but say I giue thanks to God who is the fountaine of all grace for the grace he hes geuen to thee thou hast no good grace no wisdom no manhood c. but that which God the Author of grace hes geuen thee as euer thou would see the glorie of that God who euer thou be haue thy eye first of
in sanctifying of the heart by faith of the hand by charitie that refuses suffering in hope let him not thinke he hes these graces of God Thou that hast no work no faith no laboring no charitie thou that can not beare patientlie and who at euerie thing comming to thee art readie to dispare thou that can not ly vnder the crosse thou hes no hope And therefore as thou would finde grace in the life to come looke that thou be exercised in this life for if thou be not exercised heere thou shalt enter in that damnation where there shall be no end of thy labour thou that wil be exercised in faith charitie and hope assure thee in the life to come thou shall not be pyned with worke thou shalt cease from thy labour and the teares shall be wyped from thy eyes all paine and anguish shall be put away Looke then how ye will spend a moment to eschew an eternitie if thou passe thy tyme idle and do no good heere neither to thy selfe nor to thy neighbor thy labour shall endure euerlastinglie Thou who wilt not spend a moment in labour looke not to obtaine rest for euer In the end of the verse he places and groundes this patient hope on Iesus Christ there is her ground foundation Looke the words And the patience of your hope in our Lord Iesus Christ in the sight of God the Father The faith and hope being begunne on Iesus Hope gruÌ„ded on Christ a ground immoueable all the worlde can not shake it He setteth to her witnesse God the Father He must be witnesse and must stand looking into the heart to see what sinceritie is in the heart So beside the patience wherewith hope must be indewed she must be enarmed to dree out this destinie she can not sustaine trouble except she be grounded The ground is the Lord Iesus immoueable for euer who is able to shake him If my hope be set on Iesus I defye all the worlde shake me as thou wilt no more nor thou is able to moue him out of his place no more art thou able to moue my hope out of my hart There is the foundation she must haue Yet more she must haue a witnesse he who hopes must hope before the Father for the Father seeth all and there is no sinceritie but in the Spirit of God and thou who wilt hope consider God is before thee looking into thine heart and haue him euer before thy eyes otherwayes thou shalt do nothing in thy life-tyme sincerelie but all thy cogitations motions and actions of thy hand are all in hypocrisie Therefore when thou doest any thing do it sincerelie and say My God is looking on me and therefore Lord prepare my heart to doe it sincerely let me not seeke no approbation of men but let me seek the approbation of thee my God It is a miserie to se men in the world they wil steale from God as it were to a backside because they can not abide his eye euery man taketh counsaile at it were to hate God and he flyes from God because his pleasure is in hypocrisie and thou vaine man likes neuer to do any thing in sincerity but would as it wer â—yle thy own eyes and Gods eyes and the eyes of all the world with thy counterfaite falshood therfore as thou would be approued in conscience flee not from the sight of God but craue his presence that light may come from him lighten thee that in that light thou may walke and studie to be acceptable to God with whom thou must be bid all this world farewell Wo to them that studies not to be approued of God gettes not that approbation in their consciences To this God the Father with the Son and the holy Spirite be all praise for euer AMEN THE SECOND LECTVRE VPON THE FIRST EPISTLE OF PAVL TO THE THESSALONIANS THESSA CHAP. 1. vers 4. 5. 6. 4. Knovving beloued brethren that ye are the elect of God 5. For our Gospell vvas not vnto you in vvord onely but also in povver and in the holie Ghost and in much assurance as ye knovv after vvhat maner vve vvere among you for your sakes 6. And ye became follovvers of vs and of the Lord and receyued the vvord in much affliction vvith ioy of the holie Ghost THE last day Brethren we spake of the first part of this Epistle written to the Thessalonians to witte the salutation that the Apostle with Siluanus and Timotheus directs to them We entered in the second part which continewes the congratulation wherein he rejoyses together with them for the graces of God bestowed on them geuing God the glorie of all making him the chiefe Author of all grace Namelie for their faith which is imployed in clensing and purifying their hearts for their loue and charitie which was imployed in laboring with painefulnesse for their brethren and nighbours to their profite and well and last for their hope which was imployed in suffering and taking things patientlie grounded on the Lorde Iesus Christ hauing God the Father for an witnesse of her sinceritie This far for the matter going before Now followes in the fourth verse an other cause of this thankes-geuing to God and of this rejoysing a more effectuall cause nor any that was named yet their eternall election before all worlds All the graces told before were in tyme but as for this election it is before all tyme from all eterniâ—e Vpon this as vpon a foundation all grace that is receyued by vs in tyme is grounded as ye would ground an house vpon an fondation None getteth faith but those that are chosen of God from all eternitie None true loue but those whom God loueth from all eternitie None hope of lyfe but those who are chosen of God from all eternitie So all grace geuen in tyme is grounded on this ground of election that was before all tyme. But to come to the words Knovving saith the Apost brethren beloued of God your election He styles them brethren first then he calleth them beloued of God for I lyke that reading best The second is the cause of the first Because they are beloued of God therefore they are Brethren to him to Timothie and to Siluanus Marke this Note Whom God loueth and vpon whom he powreth forth his grace as he did on these Thessalonians we are bound to loue them to powre out our affections vpon them to call them Brethren in Iesus Christ to speake kindlie and louinglie to them for the graces of God we see in men hes force to conciliate the loue of men so that men when they see them in others are bound of dewtie to loue them If thou see the grace of God in any man thou art bound to loue the man for the grace as thou would vtter thou louest God the geuer of the grace The loue thou carries to a man for the graces of God thou sees in him vtters the loue thou carries to
God the geuer Then we should learne to craue grace to vtter holie affections to them to whom the Lord hath geuen his graces and that for the graces God hath bestowed on them But to go forward The next thing heere that Paul vtters is a knowledge of their election Knovving your election sayeth he This is a farre sight Then it is true brethren the godlie who are able through the Spirite of discretion to take vp the grace of God in others they haue a great insight yea euen to the eternall election and predestination to that life and glorie wherevnto they are appointed and they will vtter an wonderfull assurance thereof For the word signifies Knovving perfitelie your election Indeed a man will haue a greater certaintie of his own election then of the election of any other because the warrand of his owne election is within him in his owne heart Tokens of election his heart is stamped therewith he findes the seale thereof in his owne conscience as for the election of others it is onelie outward as in his actions and behauiour by the eye of the godlie by the words of the godly and the works of the godlie and such like thinges the visible tokens of the mercie of God in men is showen and so the Lord makes by some outward tokens their election from all eternitie to appeare There are two things whereof it is verie hard to judge vpon and to vtter assurance of the first is the eternall election of others the other is the perseuerance of others in grace to the end the one bygone from all eternitie the other to come to the end It is very hard to judge of these two in other men especiallie Yet I see the Apostle takes on him to judge of both and he vtters an assurance of both Ye see in this place he knowes the election of the Thessalonians In the Epistle to the Philippians 1. 6. he is perswaded that he who had begun with them which is God would perfite the worke he had begun to the comming of Christ that is that they should perseuere in the grace they had receyued vnto the end The ground of all was because of the grace of God he saw in tyme of the Thessalolians and Philippians therefore he knowes perfitelie the Thessalonians is elected and is assured the Philippians will perseuere and stand in grace So all tends to this the grace of God bestowed on any if we sawe but a sparke of grace in them should euer moue vs to judge charitablie that those persons are the elect of God and will stand and perseuere in grace to the end Away then with hard judgements of men More then this Brethren ye see the Thessalonians are elected yet he prayes for them Making mention sayeth he of you in our prayers Election no impediment to prayer And for this same cause knowing that ye are elected Marke this The election of God that sure ground and foundation of lyfe and saluation prejudges not prayer Therefore say not I am elected my saluation can not faile saued must I beâ— therefore what needs me to pray my selfe or cause any other pray for me No by the contrair say I am elected therefore I will pray ye are the elect therefore I will pray for you that is Paule reason For as saluation and life is predestinate and appointed by God so are the meanes of saluation appointed by God which thou must vse if euer thou wouldst attaine to lyfe notwithstanding of thy election And among all the rest of the meanes Prayer is one thou who art chosen to life prayers is a meane to thee to be vsed before thou come to life Pray must thou and others must pray for thee or else thou was neuer chosen to lyfe There was neuer man chosen to life from all eternitie but the Lord appoynted that he should vse prayer also God ordained that he should liue in holinesse and vvorke good vvorkes vvhich is an other meane must be vsed Ephes 2. 10. For if prayer be not vsed if hee liue not holie if he liue vvithout loue vvithout charitie and goode vvorkes if he continevve so to the end he shall finde that he was neuer chosen Now in the next verse he falles to and proues their election he vtters not this assurance of their election without goode warrands There are two arguments in the text The first is from that vertew and power he founde in himselfe vvhile he preached to them The other is from the effectualnesse and force of his Ministrie in them The first is in Paul himselfe the second in the Thessalonians the first is contained in these words For sayes he our Gospell that is the Euangell preached to you the Gospell of God there is no Preacher but he may take it and call it his Gospell and except thou be saued by it as it is the Gospell ministered by the Preacher thou shalt neuer get saluation Wilt thou goe to God immediatlie and not heare of them but contemne them thou shalt neuer be saued It is Paul and Peters Gospell and the Gospell of the preachers of it ere it serue to thy well this by the way This Gospell stoode not in bare language and vvords onelie but also in povver As he would say when I preached to you I vttered the Gospel in libertie and power and therefore vpon the graces and power I found in my selfe in vttering the Gospell to you I gather they to whom I preached are chosen of God Then brethren when the Lord sends out men to preache in power it is neuer in vaine but it is a sure argument amongst them to whom they are ent there are some chosen of God to life euerlasting and the man who finds himselfe sent out with power to preache the Gospell he may say certainlie there is some I preach to chosen Who will send out a reaper except there be some haruest to be reaped Will the Lord send out a man instructed with power to any place except there be some to be win to him there The Lord sayes Matth. 9. 37. 38. The haruest is great it is comming to maturitie but the laborers are few therefore pray the Lord of the haruest to send out reapers And euerbefore any man be sent out to preache the men to whom he is sent are rype to be instructed so that he is sent out to gather them in to the barn-yarde And by the contrair when God takes away graces and drawes away power from preachers when he lets them vtter nothing but dead and emptie talke without power or when he closes mens mouthes to speake it is a token that the nomber of the chosen is growing narrow and the Church is begun to be barren Well go this Ministrie away and if this power be taken away from vs to an other part there was neuer a surer argument of the drawing in of the godlie in a narrow bounds then this is and that the remanent are left onelie
as miserable catiffes appointed to damnation What auailes this life and al that we haue if we misse that glorie to come In all our proceedings looke what serues for the life to come for all our liues will away our life is not heere this death temporall is not death this life temporall is not life but death eternall is death and life eternall is life But to come to the words and marke them For our Gospell saieth he vvas not vnto you in vvordes onelie but in povver Then it is not preaching in vvordes onelie that vvorkes saluation I see there are tvvo sortes of preachings some preachings in vvordes onelie as these Orators vvho preached to the Corinthians for inuy of Paul had nothing but vvordes There he sayeth When I come I vvill cognosce these men not in their vvordes but in their povver if they haue anie for the Kingdome of God standes not in vvordes but in povver of the Spirite 1. Corinth 4. 19. 20. There is an other preaching of the Gospell not in vvordes onelie but vvith vvisdome and povver Theefore seeing this difference is in preaching that some preachinges are in vvordes onelie and some preachings in vvordes vvith power I must confesse the cause wherefore there is onelie vvordes vvithout povver geuen to the teachers is oft tymes not onelie in the people themselues although they be wicked but in the preacher that vtters nothing but wordes without power to worke into the hearts of the hearers Therefore he that speakes in the name of the Lord looke that he haue power and aske power of God that his words may be effectual in the hearts of the hearers to saluation or else let him holde him silent Either seeke that power of God may be joyned with words or else close thy mouth and speake not one word in the name of the Lord. This power is not gotten lightlie looke to the groundes of this power Paul sets them down heer In the holie Spirite there is one and in full assurance there is an other The first the preaching of the Spirite 2. groundes of povver in preaching the second a full assurance that is in the heart of man that speaks to the hearers Looke that he haue assurance in his owne heart that remission which he preaches to others is gotteu to himselfe Is he promising life to the people looke that he haue assurance that that lyfe is in him The first and chiefe ground of all power is the holie Spirite of Christ if the Spirite of Christ speake not but onlie the spirite of man the humane power in the teacher there shall be no power no vertew in that word to edifie And therefore Paul 1. Cor. chap. 2. vers 13. when he hes spoken of the mysterie of Christ which the wisdome of the vvorlde could not comprehende he subjoynes The vvhich vve speake not vvith speaches and vvordes vvhich the vvisdome of man teaches but vvith vvordes vvhich the holie Spirit teaches vs ioyning spirituall vvords vvith spirituall matters By the which words he meanes plainly that except the Spirit of Christ be the principall speaker of a spirituall matter be the matter neuer so true of it selfe it shall haue no power yea farther in the 1. cha v. 17. he saieth the preaching of Christ with the wisdom of words humane eloquence makes the crosse of Christ ineffectual 1. Cor. 2. 5. he saieth that faith stands not in the vvisdom of mē and therfore who euer teaches in the name of christ let him beg earnestlie that that holy Spirite may be in the heart to tune the heart may be in the tongue to tune the tongue that the matter and words that he vtters may both be of the holie Spirite It is a dangerous thing to a man to speake in the name of the Lord except first he pray and say I am going to this place Lord giue me matter giue me words and let not the speach be so much my speache as the speache of thy Spirite in my heart If the Spirite be in thy heart he will speake but if he be out of thy heart it will be the voice of a man onelie No nothing will conuert men but that which comes of the Spirit A natural eare may take pleasure to heare a naturall thing a naturall heart to speak of a naturall matter but a spirituall eare and hart wil take pleasure in a spirituall matter which comes from the heart of a spirituall man Now to come to the second ground of this power It is the full assurance of grace and mercie that he preaches by his own feeling he speaks nothing but of faith and particular assurance a generall assurance is naught for before I preache the grace of Christ I must seeke my warrand in my heart that that grace righteousnes life I teach is setled in my minde and vpon this assurance I must speake to others and if the speaker albeit the grace were neuer so good haue not in his heart an assurance of that grace all his words will be vnsauory words So he must striue alwayes to participate of that grace he teaches to you either in teaching or before Dauid sayes I beleued and therefore I spake Psal 116. 10. And Paul sayes We beleue to ryse againe and to be joyned to Christ and therfore vve speake 2. Cor. 4. 13. As he would say I am speaking to you of the rysing of the bodie but all this comes of an assurance in my hart that this bodie of mine shall be dissolued and at that last day shall liue and be glorified and vpon this assurance of mine I preache to you this resurrection All tends to this He who speakes of God to vs would be a man that in his owne heart hes a full assurance of grace and aboue all men a Minister that stands vp and speaks to others shoulde haue this assurance and shoulde seeke all vvarrandes of his ovvne saluation And of the assurance of his heart he should speake and say Because I haue felt remison of sins in Christ Iesus and lyfe in him therefore I may assure you of them in him if ye earnestlie by faith seeke them So look that none that is faithles on pain of his life stand vp to vtter one word in the name of Iesus to offer life or remission of sinnes his speaking is but like the clattering of a Parocket his heart is dead and his head onelie sounds The Apostle sayes Because I am assured in my heart of this therfore I spake vvith a great libertie Then there are the two groundes first the holie Spirite secoundlie the assurance if these two be of necessitie the worde must be profitable and thogh a man can not get the ful measure of these two well is he that can sigh and say Lord giue mee an assurance in my heart ere euer I vtter it to others In the end of the verse he takes them to be witnesses of his doing manner of speaking and povver they savv in his preaching
As ye knovv after vvhat manner I vvas among you for your sake As ye know then they knew the power So brethren there will be no Congregation of the Lord that will be so senslesse and dead but there wil be some that vvill haue that Spirite of discretion in them know who speakes with power and who not Euerie man in the Congregation will not haue it but certainlie in all congregations there will be some that will know emptie words and discerne them And therefore let euerie man that speakes in the name of the Lord speake so that he may take the people to whom this discretion is geuen to be witnesse of the power and the Spirite where-with he preached Now all this is for their cause all the graces Paul had was for their cause All grace is giueÌ„ to meÌ„ for the Church they were not for himselfe Matter word power spirite all was for their cause what euer grace any member gets all is gotten and geuen for the whole bodie the grace that the eye of the bodie gets the grace the hand gets all is for vpholding the bodie and if the Lord had had no other regarde but of the hand onelie he would not haue geuen it the grace to grip So is it in the bodie of Christ for if he had not had an other respect to Paul but for himselfe onelie he had neuer receyued these graces So Iames Peter Iohn c. all their graces are for the well of the Church The Apostle 1. Cor. 3. 21. sayes All is yours whither it be Paul Apollos or Câ—phas al is yours and ye are Christs and Christ is Gods Then the man that hath gotten the Spirite and excels aboue his neighbours in graces looke that in pride he contemne not the least menber of the bodie the eye must not lightlie the foote for if it looke to the skyes and let the foote stumble it shall perishe it selfe so who hes gotten great graces let him take them and lay all down at the feete of the Church and distribute them to the well of the Church and say I got them all for your cause The Apostle hauing gotten a reuelation and assurance he sayeth God gaue it for the Church So when thou hast gotten any grace giue it out to the Church in humilitie whither the gift be spirituall or temporall or else it had beene better thou had neuer receyued it yea let a King bestow all his graces vpon the Church for his calling is for the Church and except there wer a Church there should not be a King woe to them that knowe not this end that all Kingdomes and policies standes for the well of the Church Daniel tolde Nabuchadnezar an heathen King that his Kingdome was for the standing of the Church The Lord oppen the eyes of men to se that they do their duetie in their vocation that at that last day they may be found to be members of that bodie To goe forward the Apostle gathers the election of the Thessalonians first from that power he had to vtter the word that for their cause secondly by the effectualnes powerful working of this God within them Brethren if the power that God hes geuen the preacher for vttering of his Gospell for their well be an argument to them of their saluation hovv much more must the effectual working of the Gospell be an argument of their well Ioyne these two together the powerfull preaching of the Spirit the working therof these two makes the assurance of the election of the hearers And by the contrair if there be nothing but speaking without power no effectualnesse in the heart it will not be the speaker that will auaile it wil be ineffectuall to them to their saluation So thou must finde the effectuall working of the Spirite in thee which must be thy warrand But to come to the words And ye are become follovvers of vs and of the Lord and receyued the vvord in great affliction and vvith ioy of the holie Ghost These are the words ye se this effectualnesse in the Thessalonians stands in imitation and following not so much of him as of the Lord of whom he was a follower Well to be short the effectualnesse of the Gospell in the hearer ye fe consists in the imitation of the speaker when the hearer imitates in lyfe the preacher and aboue all imitates in life and conuersation the Lord Iesus Christ followes Pastors as they follow the Lorde onelie and no otherwise If then the effectualnesse of the Gospel in the people stands to imitate thee looke thou that there be matter of imitation of thee looke how thy mouth speaks looke thou speake as Christ speaks otherwise speake not except thou may say as Paul sayes when he hes preached to the people ye are followers of me I am made a guide to you going before ye are followers at the least if they wil not follow thee look that thy life be good thogh they shold run away go thou forward in the way of life Preaching wil not do the turne if thou be not a light going before the people all thy words shall do no good and thou shalt neuer be partaker of that glorie thou speaks of Then mark againe Wherin stands this imitation And receyued sayes he the vvord vvith great affliction There the imitation of the Preacher not only in receyuing the word deliuered by him not onlie by following him in doing but chieflie by following him in suffering affliction Is he afflicted for the delyuering of it thou that receiues it follow him in affliction I remeÌ„ber Paul in the second Epist to Timothie Cha. 3. v. 10. 11. 12. where he layes downe many things in himselfe to be followed but chieflie his doctrine maner of liuing his purpose his life lenitie patience then he sayes my persecution and affliction in Christ Now he sticks on this last he specially bound Timothie to that and he sayes in generall as it were to euery godlie man All that is vvilling to liue godlie in Christ shall suffer affliction thou must be one of that nomber Timothie Brethren we will be all content to follow in doing the Pastor Hes he faith we will follow his faith hes he any other thing in him we follow him in it but wheÌ„ it comes to the crosse then we will leaue him we will let him alone no if it were Christ himself going out of Ierusalem to Golgatha wher he suffered we wil let him go all alone will abide in Ierusalem It is vaine to thinke that affliction onlie pertaines to the speaker and not to the hearers The Apostle sayes hauing receyued the word of God with great affliction No affliction is the vnseparable companioÌ„ of the Gospel in this life heares thou and receiues thou the word make thee for affliction And so Paul to Timothie makes affliction the necessare companion of the Gospell 2. Timoth 1. 8. It bydes with thee heere on the earth
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
chosen vessels when Iesus came the world was full of men and wemen to be safe ther was neuer so many before his cōming I wote not if euer there was so manie since and that was it that Christ meaned when he said The haruest is great but the laborer are fevv Therefore pray ye the Lord of the haruest to send out laborer◠to his Wyne-yarde Matth. 9. 37. It is a wounder to heare howe hastilie at one preaching so manie thovvsandes were conuerted Reade the Acts of the Apostles the second and third chapters ye vvill vvonder at the zeale loue patience and joye of them Brethren this vvas the beginning and infancy of the Church but since that number hes begun to be drawne in narrow bounds in processe of time these Thessalonians who are now so praised by the Apostle they are so drawne in that vve heare it not told that Christ is professed among them So it was in the beginning heere amongst vs after the reformation when papistrie was put avvay it vvas a vvonder to see how men and vvemen did thring in and vvere glad to indure great labour and suffer afflictions for the Religion So no question but that reformation fell when the Lord had manie rype to be called in this land But I vvill speake my opinion I thinke in these dayes the number of the faithfull be dravvne in and except the Lord say it they shall grow fewer and peece peece they shall go away Now when all the elect shal be gathered in to the last person then the Lord Iesus shall come and put an end to this vvorld and I trow it shal not be long to it To returne So manie Thessalonians as manie patternes of grace to Macedonia Achaia I aske a question ere I leaue this Receiued the Macedonians Achaians anye hurt by this superioritie and prefement the Thessalonians had ouer them they vvere casten behind the Thessalonians before were the Macedonians hurt therby No the grace that God giues to a man if he vse it rightly neuer hurts another man but furthers him ouer comes he me in this grace I am nothing impared in that because he is a patterne to me whom I should follovv in that grace runnes he before me he should vvalken mee vp to follow and runne after for this is one meane among all the rest of the meanes the Lord vses to dravv vs forvvard in the course of grace for we are slovv in running euerie one of vs by nature is inclyned to sluggishnes ay looking ouer our shoulder to stay our course as Lots vvife did Therefore the Lord hes appointed this meane to draw thee forward he wil set out one behinde thee long after thee and vvill cause him to come by thy eare vvith all speedines and runne out before hee to prouoke thee to emulatiō so thou sholdest say This man began after me I was in faith before him he hes outrunne me it is shame to me so thou should take thee to thy foote run otherwise thou hast no part with the runners in this rinke So did he with the Iewes they were all lingring at the comming of Christ the Gētiles comes out after them and runnes by them that they might be prouoked to follow so that both Iew and Gentile might run on together to that But which is Christ Rom. 11. Now to the next verse The words are plaine He makes this more cleare to wit That they were examples to them of Macedonia Achaia And he sayes For from you sounded out the vvord of the Lord not in Macedonia and Achaia onelie Euen as at the beginning this blessed Gospell sounded out from Zion for they that preached it came from Zion which is Ierusalem and spread it abroad through the vvhole world So from the Thessalonians the word sounded out spread to Macedonia Achaia Who wer these that sounded the vvord to Macedonia Novv certainlie it appeares vvell euen trauelling men so journers passingers marchants traffiquers that had trauelling in Macedonia as men that vvould go out of Edinburgh to other parts of this Realme so from Macedonia to Achaia These men as they so journed they so journed not vvith close mouthes but they euer sounded as Heraulds and Trumpettars sounding and vvhere euer they found occasion they spake of Christ and of that grace vvhich vvas in him to them that knevv him not So that they had conference euer of spiritual things Then ye who trauels frō toun to town from Country to Country ye haue your lesson here ye should not trauell with a close mouth all your speach should not be of marchandice and traffique but of some grace ye haue gotten at home disperse and speake of it Ye thinke of duetie ye shold seek your aduantage marchandice the Lord hes bound your consciences as it wer with bondes to speake oppen the grace of god going to places wher there is fredome to speak the Lord bids you speak he bids you be lamps lights to blind people where euer ye resort for besides all other meanes the Lord hes appointed this as a mean to win soules to Christ that ye who trauailes and haue heard of grace should communicate that grace and haue conference thereof to all persones where ye come that you may vvinne your poore brother sister that haue not heard of it Alas our consciences may accuse vs verie sore for the neglect of our duetie herein And I trow because vvhen men are abroad trauailing they trauaile with close mouthes neuer speaking of the grace they got at home the Lorde hes begun to close the mouthes of the preachers of grace in this Towne heere He goes forward in the next part of the verse and he amplifies this grace of the Thessalonians Not onelie hes the vvorde soūded to Macedonia but he sayes your faith also vvhich is tovvards God is spread abroad in all quarters So that the Apostle trauailed to no part but the brute of their faith met him The brute of a man will go farther nor his voice vvil be heard Thou then shouldst take heade to thy name and fame and trauaile to get a a good fame for I tell thee as thy presence is either good or bad to them that see thee and vvith vvhom thou art conuersant so is thy fame to them that see thee not If thou die bearing the name of a good man thy name doth good to the posteritie but if thou die an euill man thy euill name destroyes manie Woe to them therefore that leaues an euill name behinde them especiallie if they be in high places and amongst all the rest of the meanes God vses to enlarge Christs Kingdome with and to bring men to Heauen as the presence of a man and his voice is one mean so the name and fame of the grace of God in a man is an other meane Take head to thy name and fame for either it shall turne to thy
day from the fearce wrath of God Consider this the world bindes vp mens eyes that they should not see Christes comming and it makes vs neuer to desire to heare nor know of an other life or of Christs comming Therefore take vp this necessitie and let all this lyfe be a preparation to a better life in al thy exercise in this life say Lord I am exercisde heere in this vocation or that vocation at thy command but Lord for all this bussines I am a pilgrime here my life is not in this world and my heart and eye is beyond this worlde vvith thee The Lord giue vs grace to haue this hope woe to that soule that must departe and hes no hope of a better life Now I will go forward in the Chapter following Wherein first the Apostle sets out a discourse of himselfe and of his own Ministrie and the successe the Lord gaue him in his Ministrie towards the Thessalonians This he telles in the two first verseâ— of this chapter Parts of the secoÌ„d Chap. Then he comes to the recounting of the graces of God wrought in them by his ministrie to the 17. verse Then vntill the end of the chapter he telles the great sorrow he had that he could not win to theÌ„ shewes the impediments Sathan vvithstoode him These are the three parts of the chapter To come to the first part he sayes For ye your selues knovve brethren that our entrance in vnto you vvas not in vaine When I came to Macedonia to vvin a number of soules that God had there my entrie was not in vaine without effect or power the reasone is in the next verse followinge For saieth hee vvee vvere boulde in our GOD to speake vnto you the Gospell of God vvith great stryuing The power of God vvas perceyued in my preaching and all my libertie in preaching of the gospell was of God He aggreadges this his libertie by telling of the stayes and impediments he got ere he came to them he suffered manie afflictions and was euill entertained at Philippi and comming to them he was not free of affliction but all his preaching was with fighting and daylie battell there is the meaning of these verses To come then shortlie to the lessons First Ise the people that hes beene grounded and edified in faith by the ministrie of the Pastor and by the grace and power of God they should not forget the graces of God they got by him and ere they should forget the Pastor him selfe is bound by the example of Paule for to stand vp and to bring them in remembrance of the grace not for his owne praise but for the glorie of God who hes geuen thee grace that the grace of God be not obscured but that his glorie may shine I will lay you a ground in the first Epistle Corinth 2. 4. 5. Your faith is builded vpon the power of God that is geuen to the Ministrie To the Ministrie yea to the Ministrie to the Ministrie man or else thou shalt neuer haue a ground of faith The Apostle sayes that your faith stands not in the vvisdome of men but vpon the povver of God And therefore brethren Faith stands vpon that same verie ground the power of God geuen to the Ministrie Thy eye should be drawn back to see the ground where-vpon thy faith hath beene grounded if thou forget to looke of it Pastors should draw thy 〈◊〉 about and let thee see that thy faith was grounded on the power of the word in the Ministrie I challenge your experience how oft ye remember the power of God in the ministrie whither ye rejoice or not saying well is me I haue not my faith grounded vpon the wisdom of man but vpon the power of God seeke it for the fondation of your faith that it be firme and sure for if thou haue not a sure foundation to ground thy faith on it shall fall And that thou may find it I counsell thee that thou neglect not the Pastor for if thou forget the Pastor his ministrie thou shalt not come to the fondation of thy faith I put it out of question the power of Gods word by his ministry is a ground wher vppon your faith is grounded If this ministrie go awaye faith saluation and all graces in this land will decay The second thing wheron stands this power is in the second verse It stands in a libertie boldnesse freedome in vttring the Gospell and speaking of Christ So brethren wher liberty wher boldnes in preaching the Gospell is there is effectualnes in it the man who hes this boldnes is a fectfull man his entry shall neuer be in vaine If the Lord giue thee libertie if all the worlde had said the contrair the effect shall not be in vaine and where the Lord geues not this libertie all the preaching is fectlesse and without frute I shall say nothing but that which Paul saieth where there is no liberty in the speaking of Iesus of his mercie and grace no freedome of mouth c. there is nothing but a dead Gospell Where there is no libertie in vsing all the parts of the ministrie in rebuking admonishing and comforting there is nothing but a dead Gospell I meane euer of a libertie grounded on God not on mans vaine affections where this liberte is not there is nothing but a dead ministrie I beleue this nation be come alreadie to the hight of this liberty not of the mouth only but of the heart And I think the Lord is binding vp the harts of men that they are not loused with that liberty if it were but in preaching the Gospel as they wer Lord be mercifull to vs. I beleue this worke be drawing to an end ye haue keped it long blessed shall they be that dies in the light And so when I looke a far off I pittie the posterity which appearantly shal be depâ—iued of that liberty al for our ingratitude we had a grace libertie which we contemned So God in justice is drawing it away Next marke againe In God sayes he not in man That is we vsed that libertie which God gaue vs. The libertie of the affection of man is nothing worth Looke then what euer be spoken by the Minister it be warranded by the word of God And looke againe that it ryse of the inward motions of the Spirite in the hart If a man speake of his owne priuate affection ô Lord if he should not haue a well sanctified affection that speaks in the name of the Lord it is better to him not to speake he indangers himselfe hes much to make account of But if thou hast warrands in the word break out with it with liberty for it is as great danger to thee to conceale it when thou hast a warrand as it is to speake it of thy owne affection And without question the Lord will controll them that will controll thy libertie here The Lord giue eyes to men that
childe so he takes a similitude from a mother toward her infant there is no busines nor care the mother wil leaue vndone for the infant nor respecting her hyre or gaine but vpon an inteere affection to the infant Then learne shortlie A pastor must be like a mother Paul Gall. chapter 4. verse 19. compares him selfe to a mother trauailing in birth vntill Christ be reformed in them O my little children vvith vvhom I trauaile in birth vvhile Christ be reformed in you Novv he coÌ„pares the pastor to a nource taking paines to nourish them when they are borne vpon a motherlie affection without eyther respect to goods or honor and he compares the people who by the pastor are fed in Christ nourished by the sincere milk of the vvord to infants As a yong infant craues no other nourishment but milke no more shouldst thou craue to be nourished with any other food but the sinceere milke of the word and as the infant would die except he be fed with milke so all they that refuses to be nourished with this sincere milke of the word if they continew die shall they Thou Lord Laird or Barron Husband-man die shall thou if thou be not nourished with this sincere milke of the worde If it be so betweene the people and the Pastor Affection of the Pastor to the flocke as betwene the childe and the mother the Pastors lesson is Looke what tender affection the mother hes to her birth to cherishe it to take paines and trauaile to wake and watch ouer it and all vpon a motherly affection without respect of honour or gaine the lyke shoulde thy affection be towards thy flocke and on paine of thy lyfe looke thou seeke them and not theirs The Mother seekes the well of her childe and not his goods nor honour so seeke thou the well of thy flocke and not their goods nor honour and let thy affection be motherlie and when thou sees the motherlie affection of the mother to the childe say The Lord giue me such an affection to my people as this mother hes to her childe let my honour and gaine be to get them nourished The honour of a Minister is in Heauen and not in earth his gaine is in Heauen So Paul sayeth 1. Thess 219. What is our hope or ioy or crovvn of reioysing are not euen you it in the presence of our Lord Iesus Christ at his comming to glorifie his elect To this Christ with the Father and the holy Spirite be glorie and honour for euer AMEN THE SIXT LECTVRE VPON THE FIRST EPISTLE OF PAVL TO THE THESSALONIANS 1. THESSA CHAP. 2. vers 8. 9. 10. 11. 12. 8 Thus being affectioned tovvard you our good vvill vvas to haue dealt vnto you not the Gospell of God onelie but also our ovvne soules because ye vvere deare vnto vs. 9 For ye remember brethren our labour and trauaile for vve laboured day and night because vve vvould not be chargeable vnto any of you and preached vnto you the Gospell of God 10 Ye are vvitnesses and God also hovv bolilie and iustlie and vnblameablie vve behaued our selues among you that beleeue 11 As ye knovve hovv that vve exhorted you and comforted and besoght euerie one of you as a father his children 12 That ye vvoulde vvalke vvorthie of God vvho hath called you vnto his kingdome and glorie THE Apostle ye remember brethren leauing off for a tyme the purpose that was in hand to witte that rejoysing he had with them for the graces of God was in them In the second chapter he falles out to a discourse concerning himselfe making mention of his manner of entrie among them how it was not in vaine For when he entred among them he entred with libertie although that hee had suffered immediatlie before at Philippi notwithstanding of the battaile he had in the meane tyme while he preached to them Thereafter ye heard the last day he remoued from him selfe all suspition of vnsincere dealing in preaching the Gospell chalenging to him self sincerity in preaching Seing in preaching and speaking he had not man before his eyes but God not content onlie to remoue from him vnsinceritie in 〈◊〉 he discends to the fountaines of vnsinceritie and vncleane dealing which are three namelie flatterie auarice 〈◊〉 and these three rootes of vnsincere and vncleane dealing in the 〈◊〉 he remoues from him he flattered them not he was not greedie of their goods he was not greedie of honour Albert saieth he I might haue beene chargeable to you as the Apostle of Christ ye were addebted to me both of your goods and honour yet I would haue none of them but I liued in the midst of you vnburdensome submitâ—ing my selfe to all fashâ—ie and paines for your sakes as a mother nourishing her childe will vndertake all paines for the childe so did I for you Now in the first vvords of this text we haue red that vvhich he spoke of the nource cherishing her childe he applyes to him selfe Thâ—â— sayes he 〈…〉 tovvardâ— you The vvord is in the first language I was desirous of you I had a longing desire of you such desire as a mother hes to her infant she can not suffer her infant to be out of her sight to be absent from her incontinent she grieâ—es for it she is not well vvhile thee haue it in her sight The same affection sayes the Apostle I beare tovvards you I loue you I can searcelie vvant your presence for being absent from you I haue a continual care of you There is the meaning of the wordes in the which ye see that loue that motherlie affection to call it so the Apostle bare to this Church of Thessalonica The first grace in the Pastor is to loue his flock this is the ground of all the rest if he want it all the rest is deare of the hauing if he had all the learning and eloquence and vtâ—â—â—ance of men and Angels all is nothing if there be not loue and affection in his heart to his flock Paul 2 Cor. 6. recounting our many marks of the Apostle which he bare amongst the rest in the 6. verse of that chapter he accountâ— vnfamed loue to be one for nombring those marks he declares what spirituall loue he bare to the Corinthians saying in the 11. verse O 〈◊〉 my mouth is open to you our heart is made large so that if it were possible I vvould take you in my heart ye dvvell not narrovvlie in me but ye dvveâ—l 〈◊〉 in your ovvne bovvelles I loue you but ye loue not me so intirelie as I doe you In the 11. chapter of that Epistle verse 28. stryuing vvith the â—alse Apostles he shovves vvhat carefulnesse he had of the Church Beside sayeth he 〈…〉 I haue the care for 〈…〉 of the vvorlde 〈…〉 but I am afflicted I vnderstand there are none afflicted but I am afflicted vvith him 〈…〉 It is vvonderfull to knovve vvhat affection hee bare to the Church of Christ Ye
his heart he wold haue bought the graces of the holie spirit and therfore Peter meetes him and wishes that he should perish and his money to There are manie of this sort who vvill be content to heare allovve it to say The Minister hes said vvel this day all is true yea but what hast thou reported and what hast thou applyed to thy heart Thou heard to thy condemnation except thou apply some thing to thy self of that grace thou didst heare Yet ther is a fourth degree to receiue it as God vvord Not onlie to heare allow embrace but to receiue it as the word of God Albeit Paul spoke it 4. Receiuing of the vvord as the vvord of God yet they looked vp aboue Paul and tooke it out of his hand not as his vvord but as the vvord of God that is a greater grace There are manie that rest to much vpon the man that teaches and set their hearts on the mouth of him that speakes more nor on God that giues the speaker the grace Manie will heare this vvritten vvorde allow it embrace it but they make it to them the vvord of man rather nor the word of God because they count the Scripture to be authentick not because God did speake it but because the Church sayes it as the Papists do say this day So they make the New and old Testament to be the vvord of men The Lord keepe vs from such an error for it is not possible to builde faith vpon that ground I appeale thy conscience that sayest this if euer thou didst finde that constant faith in thy heart faith can not rest except it haue an assurance that the word is from God and not from men how manie in this countrie faile in this There are manie that receiue and embrace it not with that reuerence they should when they hear it spoken they giue no reuerence nor obedience thereto more nor it were the word of man for when they goe out they are as wanton in wickednesse as euer they were before This testifies their want of due reuerence If this were setled in the hearts of men that the word that is spoken were the word of God and that it is not the man that speaks it but Gods Spirite in the man◠they would receiue it embrace it and obey it with greater reuerence O the obedience he would giue to that word There is naturallie such a reuerence of God in the heart that when they are assured it is of God they will reuerence it Now brethren ye see in all these degrees nothing but faith All is expressed in faith ye see the beginning of it the progresse of it the ending where it rests It begins at the outward senses It begins at the eare Faith is by hearing Rom. 10. 17. Then it goes next to the minde which allowes and approues it It sticks not there but it goes downe to the heart and there in very deed is the right sait of faith there is the proper loding of faith Look that thy faith be not in thy head and eare onelie there are many hes it so and it goes away with the winde Looke that it goe to the minde and be not content with that but see that it goe down to thy hart This faith ye see then it exercises the whole soule of man it exercises both the reasonable powers the affections Take head to it The thing whereinto this faith is exercised is the word of God Faith in the eare is exercised about the word faith in the minde is exercised about the word faith in the heart is exercised about the word of God The word of God should fill the whole head mynde and heart This is it that the Apostle to the Coloss sayes chap. 3 16. Let the vvord of God dvvell in you plenteouslie not sparinglie but powerfullie And certainelie thinke on I tell you if thou stryue not so long as thou art heere to be filled with the word of God looke not after this lyfe for his presence if thou preasse not in some measure in this lyfe to haue thy soule filled with him looke not that God shall be a father to thee in the life to come Alas we can not get that fulnesse and our soules so wel exercised as we should haue by the word but if we striue to this our willingnesse is acceptable to God Where there is a desire to thinke and meditate of it and to repent that thou canst not haue that desire therof as thou wouldst it repares that want we haue of that fulnesse There is yet one thing heere to be marked The speciall ground of his thanks-giuing is for the imbracing of this word not as the worde of men but as the worde of God Wherein ye see it is a rare thing and a speciall blessing of God vvhen a man is not offended vvith that goode vvorde of God What care I for him some vvill say oft-tymes I vvill heare the vvord of God and receyue it but this companion vvho teaches hes offended me I vvill not heare him Againe he is of so meane graces he can not speake two words right he is babling Well thou art stumbling and thou wilt breake thy neck if thou doest so for thou must not thank that the word of God hangs on the mouth of man but the mouth of man doth hang on the word of God This is the fault we measure euer the word of God by the instrument and counts ay of the word of God as of the word of man that speakes it and preaches it 2. Cor. 10. 7. Enter in comparison The 〈◊〉 God and the 〈◊〉 of man are contrarie and I will let you see Gods doing is far from mans doing and mans doing is contrair to Gods doing There is the wisdome of God It hes pleased him from the beginning to put his power in the weakest creature in the silliest and basest to looke to the hes not chosen the wise in the world the potent and noble to put his power in them when it pleased him to vtter his omnipotent power When he vttered his power against Pharao he puts his power in frogs in lyce in flees and he is auenged on proude Pharac by those vylde things All this is and was that his power shoulde be seene that men should not thinke this is the power of a frogge louce or flee but is the power of the great God that made all thinges And when he meanes to destroy Goliath he will not haue the armie of the Israelites nor Saul◠slaying him but he will haue sillie Dauid slaying him without armour with a sling onelie All this was that the world might see it was not Dauids power but Gods that slew Goliath So the richest treasure that God hes in Heauen vvhich is Christ Iesus in the word he puts it in vylde veshelles the Ministers thereof The vnsearchable riches of Christ the power and justice of God in Christ and all the
or slay thee and in the day of damnation thou shalt cursse the time that thou euer didst heare the word of Christ if thou finde it not powerfull in thee Come in a minde to renew thy sinfull life or else bide away come to be humbled vnder this word and reuerence it if that thou were a King or else bide away vnlesse thou vvouldst heap on thy selfe an intolerable damnation Now brethren I shall end shortlie in the next verse He thinkes it not eneugh to set downe this in generall what the vvord of God wroght in them that beleeued but he comes to the particulare It will not be the generall word will do thee good but a particulare The speciall effect is It made them to be follovvers It is good to followe them that goe the right way they vvere followers of the Church that was in Iudea followers of the Ievves that were conuerted and beleeued in Christ The word conformed the Thessalonians to the christian Church of the Iewes Al this was by the povver of the vvord of God in the mouthes of men Looke not for an Angell from heauen to speake to thee nor for a sound from heauen but looke for it out of the mouth of men We wearie fast of this ministrie what ministrie vvill vve haue next will ye haue Papistâ—â—e againe will ye haue Angels No if ye contemne this ministrie if this ministrie be put out of the land thou shalt neuer finde anie ministrie powerfull to saluation Then I marke this is the power of the word of God a conformitie like affection in sundry persons to make me like thee the vvord povverful to make coÌ„formity and thee like me the godlie like other this is the power of Gods word to cause a church follow one an other to joine man with man to draw in a bloodie wolfe to the sheep-fold of the Lord Iesus and to make him a sillie lambe He that now was raging to draw him to Christ to cause him sit down and joine himself to Gods people in holinesse and godlines This is a maruelous effect that the word hes It is not the proper effect of the word to cut men from good men but to make a conformitie to joine good meÌ„ with good meÌ„ draw al together to the church The Lord the great Pastor he joynes all the members of the bodie together and all to make a whole body to the head christ In a word it is the force of Gods word to worke our felicitie blessednesse and I assure thee thou who art a contemner of the word of Iesus thou shalt neuer be happie neither in this life nor in the life come All stands first in a conjunction with Christ the head and then with the members Step out of the societie of the church as you wil what is the church to thee I denounce the terrible judgement of God against thee if thou seek not to haue that conjunction societie of the church of God thou shalt neuer get a portion in Iesus there is thy doome if thou repent not This conformitie is not al wroght at once but the word of God by the power thereof will bring one first in then an other man then the thrid man then one Church secondly an other church thridlie the thrid church and so draw them al together So that they who comes last haue no disaduantage they both haue that same word to draw them in that the first had and then also they haue examples before them drawing them in It is good to haue an aduantage beside the word to draw thee in Brethren we that are now in the world we haue this last vauntage we haue these patternes looke how many haue bene called they are as many vauntages and patternes to draw vs to God And looke that thou heare not of a godlie man but preasse to follovv him and say God make me lyke him for among the rest of the meanes God hes ordained to winne soules the setting vp of patternes before men is one meane This nature of ours is backward For vve are all borne naturallie Woolfes and Tigers so that it makes vs that vve break avvay so fast from the sheepe-â—old of Christ that we haue great neede of many meanes to draw vs in And therefore the Lorde some-tymes vses by the word and some-tymes by the examples of others to draw vs in to Christ Iesus Yet againe this conformitie that is set down wold be marked The conformity is in suffering ye are followers of the church in Iudea in what in suffering alike with them the same persecution they suffered ye suffer yea more he amplifies their sufferinges in that they did suffer of such like persecutores as the Church of Iudea did euen of their own countrie-men the Iewes it was that persecuted the Iewes who were conuerted it is the Thessalonians that persecutes you that are in Thessalonica This is the persecution Conformitie in suffring Then learne The conformitie that ought to be among men and vvemen in the world stands not in doing onelie to make others doe vvell as he doeth well As one Church liues holilie so to cause one an other liue holily but it must be a conformitie in suffering also that as one man suffred so an other shoulde suffer as one Church suffered so an other Church should suffer it wil not only be actiue in doing but passiue in suffering There is a faire effect conformitie in suffering Brethren men oft tymes are readie eneugh to follow others in doing but they are loath to suffer all godlie men would be like other godlie men in doing I see not a godlie person but I would be lyke him and one Church would be like an other godlie Church in doing But if I see a godlie man suffer before me I wil hold aback and shrink to follow him If thou see one martyred before thee thou wilt leaue him and not take part of his burden There is not a flourishing Church in Europe but this would be like it but it hes no desire to be like that Church in France that hes bene so long vnder affliction and can not get vp the head of it It is in deed an hard matter to the word of God to worke doing good in the heart of man but a harder matter to worke patience and suffering of affliction but if the word be not effectual as well to work suffering as doing I can not say it hes that force and power in vs that it should haue And therefore albeit thou be not as yet at suffering yet prepare thee for suffring resolue not thy self for doing alone euery day but for suffring also whatsoeuer crosse the Lord will lay on thy back And let this be part of thy prayer Lord strengthen me in suffering For as thou wouldst raigne with him so thou must take a resolution to suffer with him Who will not suffer let him neuer looke to be an heyre of Heauen It is now
seuere them that should be joined as it is the worke of God to joine them together Now let vs goe to the last part of this text containing a weightie reason first of his desire and next of his purpose to come to them These are the wordes For vvhat is our hâ—pe ioy vvhat is crovvne of my glorying There is the question and demand The answere of it is Are not ye in the presence of our Lord Iesus at his comming Then he doubles it yea sayes he yee are my ioy and my glorie and so he endes Where a mans hope is there is the thinge he hopes and lookes for where his joye and crowne and glorie is there he would be that is to say where his blessâ—â—â— is there wold he be Noâ— Paul vvold say Ye Thessalonians are my hope my joy my crown of the which I glorie therefore I woulde be with you There is the force of the argument Now the style of the language would be marked for the same Spirite that dytes the matter dytes the style and spirituall matter craues a Spirituall style 1. Cor. 2. 13. The holie spirite of Iesus must be the speaker as wel as the dyter His language ryses vp by degree by degree the lowest degree is in the vvord hope the next degree is in the word joy the last and hiest degree is in the vvord crowne vvhereby is meaned a most high and excellent glorie This learnes vs this lesson Heauen would haue an high style that crowne would haue an hie style the grace of Iesus Christ woulde haue an hie style when it is spoken of And brethren if Heauen be in the heart as it is in the mouth and if glorie be in the heart as it is in the mouth and if the Crovvne of glorie be in the heart as it is in the mouth the mouth vvill euer be readie to speake of grace of joye and of glorie in a glorious style for it is true Of the aboundâ—nce of the heart the mouth speaketh And I vvould demaund of you what is the occasion that men doe speake so couldlie and careleslie of the Lord of glorie and so baselie of so glorious thinges as of heauen and of the joye thereinto Alas the occasion is the vvant of sense in the heart the heart is not filled with such thinges and therefore an emptie heart an emptie mouth if thy hear be full of vanitie thy mouth vvill be full of vanitie and euanish in painting out of vanitie for looke as thou art disposed in heart in like manner shalt thou bee disposed in mouthe Therefore seeke to haue thy heart furnished fullie vvith the Spirite of Iesus No man sayes the Apostle can call Iesus Lord but by the Spirite 1. Epist Corin. 〈◊〉 12. 3. Yee more Speaking of this joye he passes vp by degrees The lowest is hope then he comes to an higher my â—oy then the highest is 〈…〉 on their glorie The greatest glorie in the earth is a crowne and when a man is crowned in the earth he can be no higher But there is the difference The crowne in the earth is corruptible but the crowne of heauen is incorruptible It is of this crown of heauen he speaks Yet not these three degrees for I marke this passing vp by degrees in sundry 〈◊〉 parts for when the Apostle begiâ—â—nes to speake of Iesus he can be satisfie himselfe in vvords and 〈…〉 Praying iâ— God 〈◊〉 yee may 〈◊〉 sayes hee vvhat is theâ— hope of his calling there is the first step he stands not there he goes vp to see what the 〈…〉 his glorie what glorie of his 〈…〉 〈◊〉 among his saints this is the second degree yet he stands not there and vvhat is that excellent greatnes of his power according to the efficacie of his strong strength There he stands Brethren these are not vvords but this rising vp tels vs the hight of the glory of heaueÌ„ is wonderful that thou mayest attaine to it thou must rise to it by degrees that is thou must passe from sense to sense from grace to grace from light to light from oye to joye from glorie to glorie as the Apostle speakes 2. Corinth 3. 18. So long as thou liuest thou must finde this climming of thy heart sensiblie that thou growest in joye and that thou hast more joye this yeere then before and so striue continually vntil thou come to the point euer striuing for perfection in this lyfe which shall be compleat when we shall see our Lord Iesus Christ Now he calles it the crowne of glorying that is that makes him to glorie in God who crownes him Brethren when the heart is filled with glorie in Iesus christ the mouth shall not be dumbe but it shall oppin and vtter that passing joy and the persone shall euer glorie in him vvho hes set that crowne on him O that infinite glorie and rejoysing that shall be in that glorious Majestie now we tyre searcelie are we begun to glorie in him but the heart beginnes as soone to tyre but then there shall be no tyring nor wearying the voice shall neuer cease but glorie in that Creator for euer and ever Byde in patience while ye attaine vnto this glorie and in all troubles let the hope of this glorie comfort thee Rom. 5. 2. For there is nothing that abydes but this glorie col Now if hope made vs to rejoyce how much more present sight present joy and the crovvne put on our heads vvill make vs to rejoyce and vvith gladnesse and loude voyce to praise him who â—â—es crowned vs for euer In the latter end of the verse he makes an answer to his owne demand are not ye sayes he c. He calles the Church â—isâ—oy and his crowne not that properlie his blessednesse was in them for onelie Iesus Christ is called our hope our joy our glorie and crowne Onelie Iesus Christ is our lyfe onelie Christ is our solace he hes no companion but he calles them his hope and joy in an other sense Because they wer the meane and matter wherby he attained to the joy solace and crowne which is in Iesus Christ It is then an improper fashion of speaking for the people in whom our ministrie is effectuall to saluation is the meane whereby we shal be glorified in the Heauen Marke this speaking of the matter of his joy He speakes not of his Apostleship and sayes not it is the meane of my joy but he sayes the blessing giuen me in my Apostleship in sauing you is the meane of my joy Faithfull discharge of a calling a mater of ioy The matter of thy joy in the lyfe to come and of thy crowne where-with thou shalt be crowned in Heauen it is not so much a calling if it were the calling of a King it will not be that that wil make thee be crowned in Heauen no it must be the faithfull discharge of thy calling toward them with whom thou hast adoe Art thou a King the faithfull
of this countrie They thinke it eneugh here if they put in any man to be a show in their offices ô if thou knew what count thou must giue to the Lord for thy doing thou wouldest doe the worke of the Lord more carefullie Yet to insist on this commendation of Timothie It is an high commendation and all tends to this that he shoulde be well accepted of the Thessalonians to whom he was directed that so he might doe them the more good Therefore the Apostle sent him adorned with this faire testimone Good meÌ„ deserue good commendatioÌ„ Brethren When we see good men in Church or common-weal we should giue them their own commendation why should not the Prince haue his ovvne commendation in sight of the people vvithout flattrie why should not the Pastor haue his honour but to this end Paul looked to that they might be well accepted among the people the next end that being honoured among them they may get obedience So euerie good man should haue his owne authoritie among the people to doe his goode turnes The Lord grant that euerie man who hes office may haue matter of recommendation within himselfe that when he is praised he be not flattered The Lord grant that the Prince may haue matter of his commendation and the Pastor matter of his commendation to this end that their labours be not in vaine Now to go forward with the words Wherefore is this good man Timothie sent to the Thessalonians not to play him not to looke about him but to confirme the Thessalonians in that faith in the which they were grounded by the Apostle The office of the Euangelist vvas to confirme men in that faith which was had down by the Apostles to watter that which the Apostles had planted Paul planted Apollo vvattred 1. Cor. 3. 6. So Timothie was sent to do his ovvne office his owne office was to confirme them vvho were grounded Brethren ye haue heard heere before a great deale spoken of that singulare faith which the Thessalonians had and read in the whole Epistles of Paul ye shall not finde such a commendation giuen to anie Church as to these Thessalonians they were examples to the whole Churches about them as to Macedonia Achaia c. the word of them went abroad to all people and yet Timothie must be sent to them to establishe them Marke it There is none in this life so vvell grounded on the faith of Iesus ConfirmatioÌ„ of faith necessarie to all men on this life but night and day they haue neede of confirmation yea euen at the last breathe when thou art going out of this world thou must craue a confirmation for there is no perfection in this lyfe nothing in this lyfe but beginning of grace Let none thinke he standes if he thinks so he deceyues himselfe and the man who thinkes he stands he is readiest to fall There is nothing heere but either to grow or decay no standing So we haue neede continuallie of a confirmation faith in Christ is set downe to vs as a ground wherevpon we are established Continuallie euerie houre and moment we craue a setling on that ground for why the sea of the ovvne nature is not so subject to commotion and slovving as the heart of a man When it is set dovvne once in that faith vvhich is the foundation leaue it there it shall returne to the ovvn nature againe Then ye see the sea vvhen it flowes on a rock immediatlie the jaw returnes backe againe in the sea So our heart set on Christ except by grace it be daylie hourlie momentlie setled it vvill returne backe againe to the ovvne nature of it There vvas neuer moe vvindes nor stormes on the sea to cause it rage nor is daylie and hourelie brangling our faith if it were possible to beate thy faith off the grouÌ„d-stone Thou neuer seest thing with thy eye but it is a blast of wind to beat thee off thy ground thou neuer hearst thing but it is a blast to beate thee off thy ground Prosperitie a blast of wind to thee aduersitie a blast off winde to beate thee off thy rocke Christ Iesus the scorning vvorld is a winde to beate thee from Christ all â—â—nâ—ations are as manie windes to tosse thee heere and there that thou settle not Looke then if we haue neede to be confirmed more and more in the faith of Christ The next words telles the maner of the establishing of our faith And to comfort The first word was borrowed the next vvorde makes it plaine The maner is seeing the heart of man is ay fleeting Therefore we haue sent to comfort you touching your faith The verie same ministrie which Paul had for the tyme Timothie for his tyme the Pastors and Doctors hes this day That same ministrie which consistes in instructing exhorting comforting admonishing and rebuking them for their misdeedes for all are included within this word exhorting and all these serues to confirme men in the faith of Christ Paul to the Ephesians 4. 11. sayes When the Lord Iesus ascended to heauen after that glorious resurrection leauing this earth he left behinde him some to be Apostles some Euangelists some Pastours and Doctours to the end vve should not be ay children fleeting flovving and caried avvay vvith euerie light vvinde of doctrine What meanes all this That the vse of the ministrie is to establishe the heart of man to holde the heart that the winde of affliction and tentation blovve it not avvay and to settle it on Christ vvho is the ground-stone Then turne it ouer take avvay the ministrie that men vvoulde haue so faine avvay giue men their teyndes they vvould be content neuer to heare a Minister no stablitie shall be in the heartes of the people thy heart shall be blovvne avvay from Christ and thou shalt perishe Alas vve haue ouer great experience of this and especiallie in this Cittie of Edinburgh the Lord amende it Count all thinges vanitie but to be established in Christ Alas that vvee are so senslesse of this A vaine heart vvaites not vvhat this word meanes but a solide heart mournes for the vvant of the meanes of the vvorde Now to come to the next verse The end of this establishing confirming and exhorting of these people by the ministrie of Timothie is this that none of them should be commoued for the affliction vvherevvith they vvere exercised for the present For the Thessalonians at that tyme were afflicted by the Iewes enemies to God and man Then the end is that they should not be commoued with the afflictions that laye on them It is easie to a man to stand in a calme but when winde blowes it is hard to stand sure It is easie to professe Christ in calmnesse but when the blast of tentation strikes on thee then it is much to stand and hold Christ In tentations vve must staÌ„d on Christ by faith We are not yet wel acquainted with this So all tends to this Albeit
saâ—ene returnes back to Paul with good newes that all was well Paul rejoyses greatlie in the report of Timothie and in the meane time Paul remaning at Athens does his turne and brings some to the faith of Christ there Now brethren I aske hes Sathan gotten any vantage heere by staying Paul to goe to Thessalonica Hes he hindered the Gospell God ouer turns the enterprise of SathaÌ„ No the Gospell is furthered thereby Paul abydes and does his turne at Athens Timothie goes and does his turne at Thessalonica and filles Paul with good tidings that he brought from Thessalonica Learne Sathan when he thinkes to hinder the progresse of the Gospell most he furthers it most When he thinkes he is most against the Church he is most vvith the Church yea if he should haue set himselfe of purpose to further the Gospell if he had taken counsell thereto vvhen he impeaded Paul to goe to Thessalonica he could not haue deuysed a better vvay This is vvonderfull the Lord hes euer disappointed him and shall to the end he vvho vvorkes light out of darknesse ouerturnes and vvhirles about so all his interprâ—ses that in despyte of the Diuell he makes all the thinges the Diuell thought to doe to the dishonour of God and hurt or the Church to serue to his glorie and the vvell of his Church I tell you in one vvord Sathan neuer yet gotte the aduauntage of the Church nor of no godlie man no not in the slâ—ughter of Abel he neuer got it nor shall get it but that vvhereby the vvicked men thinkes they get victorie ouer the Church the Lord turnes about so that one day ye shal see it shal be the profite and honour of the Church To goe to the wordes he saies after Timothies returning he broght him good newes Of whom wer they of yoâ— Thessalonians What wer they that ye wer in a good estate floorishing full of wealthe full of honour all things going well and prospering with you all things succeeding to your hearts desyre were these the newes that Timothie tolde to Paul no no neuer one word or syllabe of this what were they then He telles me good tydings of your faith that ye perseuere in faith in Christ that is the first He telles me of your loue and that bond whereby ye are bound together in loue there is an other he telles me of that speciall affection ye beare to me The best nevves of any people These are all his nevves Why then I asâ—â— vvhat are the best nevves that can be reported of any people Common vveale and Cittie It is not of their flourishing estate in this vvorld nor of their vvealth and riches nor of their honour in this world al these things are transicprious all the honour of this vvorld vvill avvay the riches of this vvorld vvill avvay The best nevves of any people are vvhen those thinges are reported of them that abydes for euer When faith and loue is reported vvhich they will take to Heauen with them 〈◊〉 in Iesus gripped in thy heart vvil goe to Heauen vvith thee loue vvill goe to Heauen vvith thee The best nevves that euer vvas tolde is the Gospell of peace to the worlde in God the Father through Christ Fyon thee that receyues not these newes As this Gospell and Euangell is nothing but these glad tydings of Gods mercie through Christ So lykewise the best newes that can come of any people is that the people hes receyued the Gospell and that faith in Christ There is great matter of joye vvhen vve heare that grace mercie and peace is preached to any people There was neuer such joy if we knew what is true joy but alas we are lying on the earth we haue no sense of heauenlie things our eye is ay on the earth as thogh there were no grace nor glorie but in this lyfe But brethren to goe to euerie word and to speake of these things Timothie reportes to Paul The first pointe of these tydinges is faith he beginnes at faith Timothie sayes Paul the Thessalonians continewes still in that faith of Christ and embraces that Gospell of Christ which thou taught them There is the first part of the newes Then ye see plainlie heere the first part of the good tydinges that can be reported of any people is that they holde fast the faith of Christ and embrace the Gospell of Christ There is the first and best â—ydinges that can be reported of any people And learne He that hes not and keepes not this faith I say in a vvorde there can be no good tale tolde of him If he had all the vvorlde vvithout this Gospell it is all in vaine because he hes no goode propertie and there is no blessing of God in him That vvhich seemes to be a blessing is a verie curssing to him The more honour and riches he hes in this world the mo are the maledictions of God and all his actiones all his speakinges or vvhat euer he does or thinkes all is sinne What euer flovves not from faith in Christ is sinne if it vvere neuer so glistering Rom. 14. 13. So then I holde this ground Thou canst not tell a goode taile of anie man that embraces not Christ and his Gospell They will say he is a stoutman he is a riche man the vvorlde goes vvell vvith him but all is curssing to him except hee haue faith in Christ faith blesses all and therefore no lyfe to thee except that thou haue faith What is the next pointe of the tydings Loue. Faith beginnes and she goes forvvard as the Queene of all grace Next to her comes in loue she is next in honour and among all the rest of the graces that accompanies with faith loue is the chiefest Then in one vvord The next pointe of good tydinges of any people is to be a louing people a people that intertaines loue and charitie no oppression among them but euere one is readie bent to helpe an other such kyndnesse lenitie and loue that the tongue of man can not expresse it I tell you as I haue said before vvhere these tydings can not be tolde that a people intertaines loue and charitie it is impossible thou canst tell a good taile of them Tell me he is not charitable I will conclude there is no grace in that persone O but ye will say yet he beleeues and vvho hes bene so instant an hearer of the Gospell as he but all is vanitie thy lyfe shovves the contrare for vvho loues not their nighbour and saies that they loue God they lye sayes Ioha in his first Epistle 4. 20. For certainlie loue is an vnseparable companion of faith as the shadovve is of the bodie so that if loue be seuered from it thy faith is of no value Where charitie is not there is no true faith and therefore bee charitable and loue thy neighbour othervvvise thou hast no good propertie The thrid pointe of the nevves is concerning Paul in speciall
No it is not eneugh but it must abide with thee ay vntill thy breath go out and vntil thou giuest vp the last gaspe thou hast ay neede of the gospell Therefore the Apostle in that place he limites the time vvhile ye come altogether to the vnitie of the faith and vnto the perfite man in Christ When commest thou to that perfite man Not so long as life is in thy lippe So thou hast need of the ministrie so long as thou liuest But in deede when all thy senses goe away when speaking and hearing go away then the ministrie leaues thee thou feellest a sense of these things that thou heardst before but if thou lay not to thine eare to heare in time thou shalt neuer see them Brethren ye will wonder at this earnest desyre he had to see them Might not the sending of Timothie and wryting of this Epistle satisfie him No he thinkes he can not doe them that goode that he would vntill he see them and speake them and that for this purpose to fill out then faith Well brethren when once Sathan gets a seuering of the pastor from the people it is hard to get them together againe Do what Paul could do he could not meete with these Thessalonians For he sayes Sathan held him away when he would haue bene at them Then ye see the remedie against Sathan to stay his course is prayer and instant prayer night and day Presence of the Pastor verie povverful But to the purpose There is much in the presence of him who hes the grace of God in him for augmenting the faith and grace of God in men his message will do much but his presence will do more the lyuelie voice of man vvill be more effectuall nor the written word will be his presence will edifie more nor his letter And so it is no small matter to haue the presence of a man that is gratious Paul knew this well and therefore he is so instant in praying to haue their presence If the Lord hes chosen out a man to win soules there is nothing in that man but it will edifie his tongue his eye his behauiour his countenance all will edifie and further men to Christ Novv in the second part of this text he falles out in a prayer There are thre parts thereof The first part is that yet God the Father and the Lord Iesus should direct his journey tovvard them that he would giue him that grace to see them and haue that mutuall presence Then when he is speaking of the prayer he vsed to God looke what fell out Showing them he vsed to pray instantlie for them in the meane tyme he leaues off this narratiue and he bursts out in prayer to God There is a sodaine change Now take head If that earnestnesse and feruencie to pray be in the heart the least occasion in the world wil walken it vp and make a man hold vp his hands and fall on his knees immediatlie The verie name of ardent prayer vvill raise him vp to prayer for as of the aboundance of the heart the mouth speakes so the words in the mouth will walken the heart if there be anie spark of grace in it and the hart being walkned the mouth will fall out immediatly to prayer Looke to thy heart mouth both Looke that thy heart be filled with God looke that godly speaches be in thy mouth for certainlie as thou speakest so thou vvalknest the heart speake well a good affection will rise in thy hart speak euil a foul affection wil rise in thy hart and thy words shall be as bellowes to blow vp thine owne heart and the hearts of them that knovv the sinne and vncleannesse To the purpose he prayed to whom To God the Father To whom next To Iesus Christ the Lord. He giues them both their owne styles Christ hes bought vs vvith his bloude and so hee is our Lord and wee his seruanes And the Apostle sayes For this cause is Christ risen againe that he should haue 〈◊〉 ouer all creatures Rom. 14. 9. Nowe brethren marke their styles more narrowlie and shortlie God is a name of majestie but Father is a name of loue Paul vses to set downe the majestie of God vvith loue to cause vs to imbrace it This style the Lord is a style of superioritie dominion The style then that Paul vses telles you what disposition was in his heart in praying he spoke to a Majestie he spoke to a Lord therefore reuerence was in his heart He spoke to a louing father Disposition of the heart in prayer therefore loue and homelines was in his heart This telles vs vvhat disposition shoulde be in our hearts is when vve speake to God In prayer thy heart shoulde be disposed with feare and reuerence with loue and homelines Reuerence and feare would not be allone for then it were a seruile feare Loue and homelines woulde not be allone for then thou wouldst grow in contempt So joyne together homelines and feare loue and reuerence and then in exceeding sweetnes shall follow And this was 〈◊〉 fashion and the fashion of all the godlie fathers and this should be our fashion in prayer Looke the persones he directs his prayer not to prayes not to the father allone nor to the Sonne 〈◊〉 allone he prayes God the Father 〈◊〉 Iesus Christ 〈◊〉 Lord. What showes this to vs If there were no other place in the Scripture yet this declares â—â—sufficientlie vnto vs Iesus the mediator is equal with God the father else 〈◊〉 had neuer prayed to him joyned him with that glorious Majestie of the Father Now to open this more plainelie to you The Father and the Sonne are one in nature essence and substance next as they are one in nature Iesus eternall God so both their doing is but one that that the father does the sonne does and that that the sonne does the father does also In Iohn he sayes My Father vvorkes to this day and I vvorke vvith him Iohn 5. 17. Farther the Father vvorkes with the Sonne when he is incarnate cled with our nature and Iesus Christ God and man being in our nature workes together with the Father and the Father giues vs all the graces out of the fleshlie hand of Christ the man all the goodnesse that flovves to thee it flowes through the vaile of the man-hood of Christ Looke their thou seuere not Christ and his Father and look that all thy duetie thou doest to them be a common duetie beleeuest thou in the one beleeue in the other Ioh. 14. 1. Praiest thou to the one pray to the other seruest thou and glorifies thou onâ— glorifie and serue both together honor euer the Father and the Son together for if thou seuer the Sonne from the Father or the nature of the man from the Sonne Father nor Son shall doe thee no good For when thou praiest to the Father seuering him from Christ as the Iewes do or to Iesus seuering
exhortes Ye may marke this verie oft in the Epistles of Paul Now the wordes are dowbled He is not content to say I beseech you but he sayes also I exhort you There is no vvord lost heere This doubling of the vvordes testifies of the earnestnesse that vvas in his heart to haue this people going forvvard in this godlie life and consequentlie of the necessitie that lyes on euerie one of vs to liue holie in this life For vvhere there is no necessitie why should a man be earnest but seeing there is a necessitie lying on all people that either they must liue a godlie life in this worlde or else be damned woe to that Pastor that is no busie to stirre vp the people to liue godlie and holilie As there is a necessitie in them to liue holie so there is a necessitie in him to charge them to liue holie And therefore blame not the Pastor to be busie eyther to pray admonishe or othervvayes to correct and to reproue sinne For he hes a necessitie laid on him vnder the paine of damnation to pushe you forvvard to Heauen For the Lord Iesus sake that is as euer they vvoulde looke for mercie and grace at Iesus hand as he would say if ye liue wel ye shall finde him to be a merciful God otherwaies if ye liue euill to be a terrible judge to you This is some seueritie against them Sweetnesse and sharpnesse must be joined together thou must be moued to thy duetie partlie by sweetnesse partly by sharpnesse therfore with his request he joines this so weghty an obtestation this is a common custome to this Apostle 2. Cor. 10. 1. More this telles that howbeit a man vse prayer and faire wordes where he might command yet we should not abuse his lenitie and patience for if thou meete lenitie and patience with disobedience it shall bring on a greater judgement nor if he had vsed threatning and seueritie The greater lenitie that a man vses to thee to winne thee if thou wilt not be winne the greater shall be thy condemnation and thou heapst on coales on thy owne head Now what is this he exhorts them to That they euer ease more and more That they goe forward still on with instantnesse vntill they come to the mark for this course of holinesse hes a faire end Brethren there is no standing for vs in this course of Christianitie and holinesse of life When thou enterst once in the way stand not there A man will begin and runne on till euening and then set down his staff and rest him but we must ay runne sleeping waking eating drinking c. ay forward there is not an halfe houre granted thee no not so much tyme as to looke ouer thy shoulder to rest thee but ay thou ought to haue thy eie on the marke And when thou runnest striue not onely to ouerrunne them that runnes with thee but more the words meanes that thou shouldst ouerrunne thy owne selfe if thou runnest fast this day runne faster to morrow and ay prease to run forward and when thou art lying on dead-bed runne fastest then and so shalt thou finde exceeding great comfort in thy running The Lord hes bidden thee run and cryes out of Heauen Run as thou wouldst saue thy selfe What is the Pastors office Paul when the Thessalonians are running out before him he cryes Runne ye are in the rinke runne forward excell your selfe runne out before your selfe vntill ye come to the end of the rinke This is the office of the Pastor to cry behinde you when ye are running and this shout of the Pastor behinde the people when they are in the rinke is so needfull that except he cry continuallie Run out and excell they shall linger and ly down That all the world may see the great necessitie we haue to haue this ministrie continuallie crying in our â—are runne runne Would to God we could let the necessitie of this cry to runne to sinke in our harts that we might obey it If ye would be safe haue pleasure in this cry and runne on identlie vntill ye come to the high prease of our calling Now followes the forme and manner of this running forward vntill they come to the end of their rinke No other forme but the forme set downe before ye haue receiued of vs hovv ye ought to vvalke and please your God Brethren as there is a running and an instant course craued of vs so we must run not in euerie sort nor after euerie manner but we must runne with an ordor There are rules prescryued to vs how we should runne Order in running The Apostle 1. Cor. chap. 9. verse 24. sayes Runne so that thou mayest get a grip of the crovvne To Timothie he saies ye who striues and wrastles and runnes if ye striue not lavvfullie according to a good ordor ye shall not winne 2 Tim. 2. 5. So when we runne we must runne according to good ordor not rashlie according to our owne fantasie but according to the good lawes of God There is no well ruled life on earth but that life that is ruled by the rule of God So we all running in this rinke must be ruled by good lawes As Paul besoght them to runne and cries grow more and more euen so he giues them the Lawes to runne by So as the Minister is bound to cry to men to runne so the word of God is giuen to him to tell thee thou shouldest runne by this rule or that rule the King by his rules the counseller in his own calling by his rules what man that euer he be except he run in his owne calling according to his rules he shall neuer attaine to the marke And if the Lord take away this word that telles vs the rule whereby we should runne miserable shall we be This is plaine Take this word out of the land all shall runne wrong Yet there is one word heere to be marked He calles their going forward walking Borrowing the language from a man who is going a iourney Ye will see in the worde many lawes many commands many admonitions to put men forward in the way to go and run but ye heere no precept in the Scripture to sit still eat drink and take thy pleasure seeing thy life is short So we learne the Lord bids vs walke The Lord hes not ordained vs to rest heere Whatsoeuer calling he hes giuen thee he hes giuen thee a continuall walking and trauelling therein vntill thou come to the end of thy journey and then thou shalt rest he is a foolishe bodie who will promise to himselfe rest heere if thou rest before thy journey be complete it shall be to thy vtter destruction And therefore doe as he hes bidden thee albeit it be painefull heere yet in the end thou shalt find rest Now in the next words he defines this vvalking and calles it to please God It is a paine to a man to walke all day from morning to euening and
euer AMEN THE XIIII LECTVRE VPON THE FIRST EPISTLE OF PAVL TO THE THESSALONIANS 1. THESSA CHAP. 4. vers 3. 4. 5. 6. 3 For this is the vvill of God euen your sanctification and that ye should absteine from fornication 4 That euerie one of you should knovve hovv to possesse his vessell in holinesse and honour 5 And not in the lust of concupiscence euen as the Gentiles vvhich knovve not God 6 That no man oppresse oâ— defraude his brother in any matter for the Lord is auenger of all such thinges as vve also haue tolde you before time and testified WE haue in hand Brethren the third parte of this Epistle written by Paul to the Thessalonians In this part ye haue heard the Apostle exhortes them to a godlie life and conuersation This kynde of doctrine he vses verie oft in the rest of his Epistles The exhortation ye heard that was in the beginning of this chapter vvas not onelie to liue vvell to vvalke in holinesse but also it vvas to excell more and more to stryue in that course of holinesse euen to striue to ouercome not onelie others that ranne vvith them in the rinke but also to ouercome themselues if they ranne fast this day that they should run faster to morrow and so each day to increase and grow It is not eneugh to run not euâ—ugh to striue but we must runne and striue lawfullie as he speakes to Timothie 2. Timoth. 2. 5. There are certaine rules and lawes according to the which we must runne in this present course As touching these rules according to the which we must runne the Apostle showes to the Thessalonians he hes prescryued them to them alreadie vvhen he vvas among them Novve in the text vve haue presentlie red hee beginnes to call the lawes to remembrance againe and to repeate them to to them For vvhat euer thing he spoke by worde being present that same thing in effect he hes left behinde him registrate in vvritte and this day by Gods grace it is come in our hands He dravves the vvhole rules and lavves to be keeped in this course wherin we runne to this butt of saluation and to Heauen to be partakers of that glorie First to a generall law which is the law of sanctification and holinesse For this is the vvill of God sayes he euen your sanctification Thereafter he commes to the speciall poyntes of sanctification The first is the abstaining from fornication The next in the wordes red is abstaining from doing wrong to ourneighbour either by violence craft or deceite Now to speake of the first as God shall giue vs grace and to take vp euerie word This is the vvill of God sayes he euen your sanctification Learne then first The vvhole lavves and rules according to the vvhich vve shoulde vvalke and runne in this rinke vvherein the Lord hes placed vs in this lyfe are resolued in a generall called the Law of holinesse The law of a sanctified lyfe He or she that in this course or in this rinke will prease to be holie in all the pointes of their lyfe shall run and striue to speak vvith the Apostle lawfullie and running and striuing lawfullie in the end they shal be crowned But they who in running towardes the marke stryues not to an holinesse of lyfe they runne not lawfullie they keepe no rule in their running They runne and waits not how they are miserable in their running And as they runne vnlawfullie so they shall neuer be crowned with glory they shall runne long ere they come to the marke and prise of that high calling to be with God Then in the course of this life in this rinke which the Lord hes placed vnto runne in vntill we come to the marke of that glorious resurrection we must runne holilie keep in holie heart an holie hand keepe holie senses keepe an holie foot in running in a worde we must be holie in the whole powers of the soule be holie in the whole members of the bodie seuer all from the pollution of this world dedicate all to God and so ye shall come to the end of the rinke Now to goe forward in the text To moue them to this sanctification and to embrace this rule of running forward to the marke Gods vvil a sufficieÌ„t reason of our actions He sayes For this is the vvill of God He giues no other reason but this It is the will of God to be so Howbeit we heare no word of any other reason but this it is the will of God to doe this worke or that worke it should suffice vs we are so oblist to that Lord and so bound to his obedience that if we know of no other reason wherefore we should doe any thing but onelie that it is his will we should obey it And the man who vnderstandes it is the will of God when he is doing any thing and wilclose his eies lead captiue his own reason subject his will to the will of his God and goe and follow on him if it were through Hell if he bid thee goe throgh Hell go throgh it close thy eyes follow on howbeit thouknowest no out-sight surely that man shall get a blessed ishue he shall get a crowne neuer soule vvas disapointed that set themselues to follow God Who euer settes themselues against their affections to serue God they come at last to Heauen By the contrary when a man thinks himselfe ouer wise and will not followe on Gods will except he see a faire out-sight and get great reasons wherefore he should doe this or that and thinkes it not eneugh to say it is Gods will but will say wherefore is it Gods will The Lord will let him followe his owne will and his will and reason will lead him to destruction There was neuer man whom the Lord gaue ouer to his owne will but he ran to his owne destruction Now to go forward He comes next to the speciall pointes of this sanctification There are sundrie sorts of holinesse therefore he will lay it down in parts euerie part thereof in the owne order And the first part of sanctification and holinesse of lyfe First part of sanctificatioÌ„ absteening from forâ—ication he makes it to be absteening from fornication absteening from harlotrie It stands in keeping of an holie and cleane bodie In running on this course in the rinke that conuoyes to the last butt and life euerlasting thou must keepe an holie person But to marke the wordes more natrovvlie First he recommendes abstinence He vvho runnes in a rinke and striues sayes the Apostle 1. Corinth chap. 9. verse 25. that man he is continent in all thinges he keepes a goode dyet ere he enter in the rinke he vvill dyet himselfe and abstaine from many thinges vvhich othervvayes he vvould vse So we vvho runnes in this rinke of Christianitie to be partakers of that Crowne vve must abstaine vve must not follow our appetites vve must not put our hand to euerie thing our appetite
embrace and to kisse Idoles wer euer truelie illuminated with that glorious face of Christ for they that hes seene the glorious face of Iesus Christ the more they see the vaniâ—ies and filthe of the Papistrie the more they will dispise it Fy on thee that vvill jouke and kneele to an Idoll thou neuer saw the face of Iesus Christ Thou who wilt follow the harlot in 〈◊〉 the murtherer in murther the drunkard in drunkennesse the chiefe in thift thou neuer saw the face of Christ So the grounde of all mischief is this darke ignorance in the soules of men they know no more of God nor the Gentiles did Thou who wilt follovve an harlot knovves no more of God nor a Pagane or Heathen Yet more I learne heere The cheef vice that rang among the Gentiles was the vice of lust Read the Histories and ye shall finde it to be true Looke the 1. chap. Rom. There the Apostle speakes of the pollution of the bodie that rang among the Gentiles Fornication the fin of the gentiles Will ye looke to murther it raignes more in Scotland nor it did there oppression falshood and such sinnes raignes more in Scotland nor euer they did among the Gentiles So the chiefe sinne raigning among the Gentiles was the pollution of their bodies one with another Now the ground of this the Apostle makes the ignorance of God they saw not nor knew not God in Christ and therefore each one runne and straue to pollution Paul Ephesians chap. 4. verse 18. 19 sayes They had their mindes darkned as strangers from the life of God the light of God vvas not in them the cause vvas throgh ignorance vvhich vvas throgh hardnesse of heart and vvhen they had lost sense and lost conscience too then they gaue themselues to vvantonnesse and to commit all kinde of vncleannesse and that vvith all greedinesse A vvanton bodie is greedie of filthinesse it vvill svvallovv vp sinne and can neuer be satisfied In the 1. Rom. he telles the Gentiles vvere vvilfullie ignorant they vvould not knovv God nor the light Such vvas the maliciousnesse of their heart they put out their eies and vvoulde not see him they knevv him in nature the Sunne the Moone the Heauens all testifies there is a God Yet the Gentiles for all that sight they would not knowe God Therefore the Lord gaue them vp to a reprobat sense to follow their owne counsell and their foull affections So the Apostle telles vs that the pollution of the bodie is the plague and vengence of God that followes on impietie it is not onely a sinne but a punishment that followes vpon sinne When one wil not know him nor heare him the Lord commonlie plagueâ— that bodie vvith the sinne of pollution It is the plague vvherewith the Lord plagues many of the Earles houses in Scotland It is the plague that eates vp men wyfe and children and all things that the great men of the land hes because the Earle the Lord the Laird the Ladie they are prophaine they will not heare God nor know him Therefore the Lord giues them ouer to pollution to be a punishment to their bodie The Lord will a great deale more plague vs who haue so great a light of God knovvledge offred to vs if we contemne God and his precepts seeing the Gentiles had onelie that naturall light and was plagued for the contempt thereof Now to go forward shortly He hes done with the first point of holinesse that concernes a man himselfe and his owne person in this rinke which is to keepe an holie bodie and specially from harlotrie Then the next is keepe thy heart and hand from wrong The first is concerning thy owne selfe the next is concerning thy neighbour Sec. part of sanctification absteening froÌ„ vvroÌ„g He sayes Let no mâ—â—oppresse ouercome ouerhaile or circumveen another man or defraude his brother in any matter Why The Lord is the auenger of all such things Then ye see the first It is not eneugh to him that would runne in this rinke to Heauen to be cleane one way but he must be cleane many waies There are many who beguyles themselues they thinke if one vertue be in them if they haue one grace that that one grace will vpset many vyces and sinnes If he be a courteous Gentle man and haue a faire behauiour a liberall hand he will thinke what matter althoughâ— be an harlote in bodie this vertue will hide the vyce and I will be borne with Who will beare with thee Men may well beare with thee but God will not beare with thee Another man will pride him in abstinence and temperatnesse in mouth and otherwaies abstaining from harlotrie also In the meane time he will be an oppressour and deceauer and he will thinke that this one vertue of temperance will hide all other vices No brethren the Apostle sayes 1. Cor. 6. verse 9. Beguyle not your selues He who suyes the harlote shall neuer inherite the kingdom of God he sayes also the greedie auaritious man shall neuer inherite the kingdome of God Iames sayes chap. 2. verse 10. He who sinnes in one of the commandements is guiltie of all Count me all the preceptes of the commandements ouer keepe nyne of them breake the tenth of them be a murtherer or an harlote breake one thou art guiltie of all and if thou repent not thou shalt die as well as if thou had broken all I tell you truelie if there be a foull affection or a raigning sinne which hes dominion ouer the bodie as for ensample If fornication raigne in thee if murther raigne in thee I cannot say thou hast any sparke of Regeneration or true sanctification thou mayest play the hypocrite thou in vvhom harlotrie raigneth thou mayest counterfait liberalitie but I say it is no true liberalitie for if this vyce of harlotrie raigne and rule in thee thou art an hypocrite for in him who is truelie renewed there is no affection in the bodie but in some measure it will be renevved The vyce may be in thee but looke that it raigne not in thee No let no man thinke he hes anie true grace all are but shadovves of grace if anie sinne raigne in thee Now to marke euerie word shortlie Let no man oppresse or circumveene his brother in any matter He exceptes no man The Earle the Lord the Laird beleeues his power be giuen him to ouerhaile to oppressemen No no if thou runnest so thou shalt neuer win to Heauen Thou thinkst the Lord hes strengthned thy hand to oppresse the poore no not so no man is exeemed looke thou oppresse none or else renounce the name of Christ for thou cannot be an oppressour and his member The word signifies to climme vp vpon a bodie and to tread him downe The second thing is that they shoulde not circumveene not by deceite beguyle anie man The first is that none doe violence The next is that none deceyue The one as euill as the other and
againe to let them se the certainty of it The lord conâ—tant in denounâ—â—ng executing of his iudgements Brethren this hes a deeper ground This constancie in denâ—oncing and threatning judgement that ye finde in those who speakes in the name of the Lord they will denounce once twyse and thryse that same judgement tels you the Lord will be auenged on vngodlinesse The ground is in God himselfe The Lord is constant in his vengence on impenitent sinners he alters not howbeit he delay the vengence vnto his appointed tyme yet the vengence standes fast he is not like man Man is changeable he will brag the night and say I will be auenged to morrow all is away Man is vaine and inconstant the Lord is an vnchangeable God he will perseuere with an vnchangeable mynde to vengence Of this it commes that those whom he sendes to denounce vengence in his name will preache vengence to them this day vengence the next day and ay will tell you the Lord will be once auenged on you The Lord will auenge thy harlotrie thy deceit thy oppression and ay constantly cry on to let you see the judgements bides on the impenitent sinner he will not change his sentence for all the vvorld If God vvere changing ye vvho speakes in his name would change and he wold not haue warrand in his conscience to speake constantlie but God being constant and vnchangeable in his purpose of necessitie the preacher must be constant And it hes not beene seene of before but the constancie in denouncing vengence by the seruants of God against impenitent people hes euer been justified with a sensible judgement the vengence they threatned constantly it lighted Now brethren we neede not to goe far off for ensamples This constancie in threatning hes beene oft vsed in Edinburgh This hes beene oft tolde you if this be not amended the famine the Pestilence shall ouertake this Cittie Now judge ye this day if the effect justifies not our saying It is follie to men to thinke that one word of threatning of judgement spoken by the true seruants of God will fall to the ground no it cannot be The Lord may well delay long men and wemen may well sleepe long but when the artickle of tyme commes which the Lord hes appointed for judgement then followes the heauy judgement And therefore we shold judge holilie of the truth that hes been spoken by the mouth of his seruants and glorifie God al maner of wayes count God to be true and let all men be lyers In the next verse we haue the thirde argument to moue them to holinesse The argument is taken from their calling For God hes not called vs to vncleannesse but to holinesse This calling is our christian calling whereby we are translated out of the kingdom of darknesse to the kingdom of Iesus Christ we are called out of Hel to Heauen from darknesse to light we are called to a kingdom and glorie prepared for vs. Now he reasons from this their calling Our christian calling shold moue vs to holines This calling is not to vncleannesse to be an harlot to be a deceiuer of thy brother to be an oppressor but thou art called to be an holy and a clean person thou was called out of the pollution of the world and translated to cleannesse therefore thy calling is holie Of all the callings in this earth the fairest calling is the calling of one to holinesse The calling to an earthly kingdome is not so faire as the calling of a man to holinesse This Christian holinesse it permittes no soâ—t of vncleannesse in this world no not so much as a foull thought but it craues of him who is called to this Christian vocation all kinde of cleannesse in the world Learne euer to distinguish betweene thy own person and this faire calling of Christianitie If thou be vncleane and filthie it commes not of this Christian calling but of thy own person And therefore let no man when he sees a man or woman that keepes that name and enjoyes that calling to be called a Christian the fairest name that euer man gotte to become an harlote an oppressour a deceyuer a murtherer lay not the fault on the holie calling but on the foull person that is vnvvorthie of the calling for he is but a vyle creature that is so called That Christian calling permittes not such vyle sinnes it is the vyle person that committes this sinne This hes beene an oulde custome When men sees these men vvho professes Christianitie fall in sinne the mouthes of the woâ—ld are openned to blaspheme that vocation of Christianitie and to say Take vp your Christian and holie man now there is your puritie that ye doe now professe and so the blame is euer more laid on the calling and not on the person The Prophete sayes Through you my name is reproached among the Gentiles Esay chap 25. verse 5. Take head to this When thou vvho art called committes anie sinne wicked men vvill lay the faulte on the calling and not on the person And therefore be carefull to keepe holie thy person that thy person be not a slander to thy holie calling I tell thee harlotrie is a great sinne indeede that offendes God but the exponing of this Christian calling to be euill spoken of is a greater sinne to thee nor harlotrie murther or anie other sinne that can be commited and at that day it shall be sorer punished nor any sinne There cannot be a greater sinne nor to giue wicked men occasion to speake euill of that holy calling And trow ye not that this sinne is the speciall cause of this judgement this day It is not somuch thy murther thy harlotrie thy oppression c. as the slandering of thy holy vocation and calling And therfore hes Scotland most justlie procured the just judgment of God Another thing I see heere I perceiue this Christian calling should be the rule and square whereby our actiones should be rewled So that in no calling vnder the Sunne we should do any thing that is vnsetting or vnseemlie to this Christian calling but all our actiones should bee ruled conforme to it A Christian King is bounde to rule all his actiones by the rule of this Christian calling a Christian subject should follow the rule of this christian calling Play the marchant but as a Christian man play the part of a man of law but in the meane time forget not thou art a Christian man c. Let al thy actions in thy own craft be squared by this rule of thy Christian vocation There is a great aduantage when any man in any vocation behaues himselfe as a Christian man the labour is pleasant in the sight of God and it is blessed If a Christian man seeke the glorie of God in his calling then he shall be blessed in his actiones but when in doing any thing the Christian calling is forgot and the Lord Iesus is not before the eye
part of sanctification As for exemple Even this one grace of almous deeds of beneficence showing our liberalitie on them that haue need if this be not in some measure in anie man or woman Liberalitie if there be nothing in the person but gredines auarice and a closed hand who can say that that person hes anie true or solide grace of God If one of these vices raigne in thee as auarice raigning in the highest degree if thou be a slaue to it who can saye that anie true grace is in thy soule Thou mayest wel count thou hast this grace or that grace but I can not say that anie grace of that spirite raigne vvithin thy soule make no account that ther is anie grace within thee if any sinne raigne in thee without controlement Count not of thy abstenance thou wilt bee abstinent in mouth and then an auaritious man But look that euerie grace of God in some measure be within thee and that sanctification goe through thy vvhole soule and bodie Peter in his sec Epist 1. chap. linkes together all the graces of God amongst the rest he countes this brotherlie loue he linkes this linke among the rest to help faith for I assure thee faith will not stand it self alone Cast to sayes he to faith vertue to vertue science and so forth vntill ye come to this brotherlie loue Adde to thy brotherlie loue charitie and so forth vntill all graces be linked together Paul 2. Corinth chap. 8. verse 7. hes a speciall regarde to this grace showing our liberalitie to our poore brethren As ye abound in all thinges in faith knovvledge 〈◊〉 â—â—oke sayes he that ye abound also in liberalitie and doing of almous deedes And as in all the graces of the holie Spirite in vs there is a resemblance of the Image of Christ So ospeciallie in this grace of beneficence Ye knovv sayes Paul â— Corinth chap 8. verse 9. the bountifulnesse of the Lord vvho vvhen he vvas 〈◊〉 vvas made poore for our saâ—es that vve might be made riche in his pouertie Novv this is the grace that is heere recommended and novv I recommend it to you for if it was in any age craued now certainlie at this tyme thou hast more nor matter to shovve thy well doing and almous deedes to the poore Certainlie charitie vvas neuer so colde and mens handes vvere neuer so hard contracted and men vvere neuer nearer to themselues nor they are now The latter dayes are neare for the nearer the end of the world be we are the nearer our selues and the nearer our selues the farther from God The Apostle when he exhorts them to this grace he comes not on so plainlie but he vses an holy colour and kinde of simulation He exhorts them and yet he lets not on him he exhortes And as it vvere obscurelie and passing by he giues them a watch-ward and wakens them vp to be beneficiall To teach 〈◊〉 Ministers to be wyse in speaking to the people We should not leaue off to exhort any person in whom there is grace to do any duetie but yet we should doe it so discreetly that our exhortation 〈◊〉 not so much an exhortation as a commendation For the grace of God in any person shoulde not be misknown but known and reuerenced both for his sake that is giâ—er and for his sake that hes gotten it both that God may be glorified in giuing him that grace and the person may be stirred vp to perseuere in that grace For it is an old prouerb Vertue being commended increasse Ioh. 1. Epist 2. 27. vses this same wisdom I need not saies he teach you the holy spirit hes taught you all thinges and in the mean time he is teaching them continually yet when he is teaching them he saies he needed not to teach theÌ„ So Paul when he is making a coÌ„mendation of the grace in them he saies it is not needful to exhort you to the grace ye haue a better teacher nor I Teaching of the holy spirite God teaches you therfore I need not to teach you the Lord teaches you by working in your harts by his holy Spirit what needs me to teach you by my pen Brethren Ther are two sortes of teachers God and man Men teaches Philosophers in schooles teaches Ministers out of pulpets teaches many sorts of teachers If man be the onely teacher of grace and vertue to be embraced by the auditor and if Gods Spirit should not concur inwardly to instruct the soule and heart there would neuer be a good scholler in the schoole of christ none of you to the worlds end would get good by teaching It may be men teaching thee vvill informe thy minde and make thee to vnderstand vvhat is spoken but man can neuer teach the hart that is to embrace that is spoken no it will passe mans power to reforme the hart if the holy spirit moue thee not to embrace that which is spoken thou wilt neuer embrace it for all that man can say As for example I may stand vp and lay out before you this whole grace of liberalitie and beneficence and paint it out in all the colours thereof and make you vnderstand this whole vertue in all the parts But when it commes to the heart to be practised in your life and conuersation if the holy Spirit go not down to reforme the hart ye shall neuer be the better but the worse for the knowledge shal but serue to aggreadge your condemnation Then be neuer content with the voice of men but euer cry for the inward doctour the Spirit of God from Heauen And say Lord come with this word and teach my heart otherwaies all is but winde and shall be an aggreading of my condemnation at the last day It is thou Lord who is the onely inward teacher and therefore except thou teach me I shall not be taught So except that holie teacher be with vs in teaching all is but lost tyme. Now to come to the wordes What is this the Lord craues of them what teaches the Lord them that euerie one should loue another He teaches not onely loue but loue that meetes loue he will not teache thee onely to loue him but him to loue thee againe This is mutuall loue As he teaches thee to loue me so he teaches me to loue thee loue must be mutual Friendship standes not in the one side but friendship must be conjoyned to friendship There is no bond in that blessed bodie of Christ except there be a mutuall bond if I loue thee neuer so well if thou loue not me thou shalt neuer be in the bodie For as the rest of the members of Christ loues thee so thou must loue them againe or else thou hast no fellowship in the bodie Marke the order which the Apostle vses in teaching When he instructes men in any grace there are some fundamentall graces that are so called because they are the grounds of al graces to wit Faith Hope and Charitie
first Faith then Hope and Charitie then followes al other graces on them When God instructs a man in any grace he first layes down this fundamentall grace and teaches him to loue then he buildes another grace vpon it and puts on liberalitie on it and biddes thee bee beneficiall first he biddes him loue and then hee biddes him be beneficiall Therefore Paul 1. Corinth chap. 13. verse 3. Speaking of that same grace of beneficence saies If I should take all my substance and deale it to the poore if this liberalitie come not from the heart and proceed not from loue it auailes nothing Giue all that thou vvilt giue if thou loue not the person thou guest it to thou hast lost thy thankes at Gods handes Therefore in teaching liberalitie that thy beneficence may turne to thy selfe and doe thee good as it does to another man he teaches thee loue For if my gift redound not to my owne well woe is me Then the vvay to get goode of the gift thou giuest is to loue him thou giuest it to The Philosopher he teaches the childe vertue but as for loue he cannot worke it He will teache thee liberality and descriue it to thee but as for the hart he cannot instruct it It is the Lord that teaches this fundamentall grace of Charitie without the which all thy doinges are as an house builded without good ground In the next verse he proues that they are all taught of God by their doinges Yea saies he and that thing verelie ye doe to all the brethren that are in Macedonia Ye are not speakers and braggers but doers it is not speaking that wil do the turne but doing beneficence must be in the hand and not in the mouth This age is full of talke as euer any age was and all our goodnesse is only in our mouth and tongue our faith in our mouth our charitie in our mouth our liberalitie in our mouth little in heart as little in hand nothing in action Take head All this testifies for all the doctrin and preaching of the grace of God in Christ commonly God is not the teacher God when he teaches a man to be bountifull as he layes the fundamentall grace vvhich is loue so he makes it bud forth in the hand that is he drawes it out in action he draws it not out in the tongue to clatter of it but he draws it in the hand to doe well with it and ther cannot be a surer argument that God is the teacher of any grace nor when we see the action of the hand conformed to the profession Count of them by their workes Hast thou faith the best argument to knowe thy faith by is thy worke Iames saies chap. 2. verse 18. Let me see thy faith not in thy tongue but in thy vvorks Would thou knovve if a man hes a liberall heart Looke not to his tongue but to his hand So he who is instructed by God in any grace he is a doing man a doeâ— and not a speaker Yet ere I leaue the wordes marke this He saies to all the brethren Loue to all the brethren not to him nor to her nor to one part but all in whole Macedonia that is the whole Countrey about you As if the liberalitie of Edinburgh were extended to whole Scotland and to all the brethren in it Marke then the maner of Gods teaching As he layes downe the ground Charitie and builds ther on beneficencie and bringes the grace from the heart to the hand so he will not open one peece of the hand and shut it out to this bodie or that bodie onely and then draw it in againe but he opens out the hand wide to all the brethren and all the members of the bodie of Christ Looke all the doctoures of Philosophie when they discourse of this vertue of beneficence and liberalitie they lay doe goode to thy friendes and kins-men aduance them doe goode to them that doe well to thee thy enemie meete him againe with an euill turne yea vvith tvvo euill turnes for one And this precept is ouer vvell keeped in Scotland But God when he and his ministers teaches he bids thee be beneficiall to all men showe thy good deeds to all men yea to thy enemies Loue thy enemies show not only a good countenance to thy enemie albeit he loue thee not loue him by so doing coales of wraith shall be on his head Commit the vengence to God and he shall surely repay Rom. 12. 19. Vengence is mine sayes the Lord O would to God men could beleeue that that the Lord would take vengence on the oppressour and on such as are set on euill works we shall see that vengence powred on them in that great day The Lord ye heard is the auenger of harlotrie and wickednesse then let the Lord be the onely auenger Yet there is a great difference in showing liberalitie Respect saies the Apostle speciallie them vvho are of the familie of faith Galat. 6. 10. There is a difference of loue as there are degrees of liberalitie we are not bound to loue all men alyke albeit we be bound to loue all men yet we should loue them best who are members of that bodie with vs in Christ This difference must be keeped Now when he hes left off to exhort them to beneficence In the end of the verse he saies the least thing I can doe is to exhort you to increase more and more This should learne vs that when we see the grace of God in any person we should not insist long to exhort them to that grace for when God is teaching few wordes may serue them to stirre them vp to that grace but they whom the Lord teaches not by his Spirit a thousand wordes will not teach them So they that would releeue the Minister of paines let them seeke earnestlie that God vvoulde be the inward teacher in the heart and then thou shalt be taught Now Necessity of exhortation to perseuerance brethren albeit there be not a necessity to insist to exhort men to the grace they see in any person yet there is a necessity to exhort them to perseuerance in that grace There are none so indewed with any grace as with liberalitie patience loue yea faith it selfe the ground of all graces but he hes need euery day to heare the voice of exhortation to goe forward For none hes made such progresse in the course of Christianitie for we are all in the rinke running to the butt Christ when we haue runne all our dayes vntill vve be gray haired yet vve are farre from the butt and vve are ay falling back and so vve haue ay need of this voice crying after vs. Runne on thou art running thou hast ouercomde him who ranne with thee stryue to ouerrun thy self Ran thou fast the day run faster to morrow amend thy pace euery day There are none of vs who standes so fast in grace but we may fall back againe and therefore
eate none It is the will of God that they who vvill not vvorke and may worke that they should die for hunger They who are strong and may get labour and will not vvorke there should be an inhibition laid on them not to eate and they who eate if they eate not the bread conquest with their owne labour their eating is cursed to them It is not permitted to a King to eate bread except he labour for it and surelie his labour is an heauie labour No for al the warrands Charters and securities which thou hast of thy lands be thou Earle or Lord or Barron except thou eate the labour of thy owne hands thou eatest not lawfullie but thy eating is accursed This Inhibition is not to beggers onelie but to the greatest dominators of the earth for it was injoined to Adam Thou shalt eate thy breade vvith the svveate of thy brovve and all Lords and great men were then in the loynes of Adam Goe keepe sheepe or nolt or digge dykes if it please God thou haue no other trade and be ay doing something Now Labour both honest and profitable in the end he addes two reasons to cause them labour the first for honestie the other for commoditie He is the honester man that will put to his hand to labour and will sit downe vvith gray bread conquest by his labour nor he who eates all delicates with idlenesse When thou hast laboured and win thy dinner then thou art an honest man idlenes is no honestier an idle bodie I cannot count him honest He that eates without labour set him at the table head he hes no honestie Now this honesty should be seene by them that are without euen the heathen Brethren we should be honest if it were no more but onely for our enemies cause for regard of our holy profession The Enemie the Pagane lookes vpon thee vvho art an idle body and labours not and sees nothing but a bellie and a denourer of the creatures of God and then will he not slander thy profession Therefore if it were but to saue this profession from the slanders of wicked men labour continuallie ere thou should be idle labour in any exercise Yea more nor this Labour is the moyen vvhere by the Lord hes ordained thee to win thy enemy vvhen he sees thee labour and win thy liuing vvith the sweat of thy browes and by the contrare thy idlenes holds others back vvho vvould embrace the Gospell Woe to them vvho are stumbling blocks to holde men back from Christ As for the profit the laborer gets I not will insist in it he who in his labor hes God before his eies labors not so much to win his liuing thereby as to glorifie God according to the command of the Apostle 1. Cor. 10. 31. Whither ye eate or drinke what euer ye doe doe all to the glorie of God he vvho vvorkes let him not worke as an Oxe or an Asse but to glorifie God He who in labour sets himselfe to glorifie God to be holie be it to 〈◊〉 pottes to hold the pleugh to dig dykes those men they shall neuer vvant the thing the Lord thinkes may suffice them at the least they shall haue coâ—â—enâ—ment When they sit at dinner they shall haue greater contentation then they that are fed with most daintie dishes Therefore haue ay God before thy eyes labour ay to God and then thou shalt haue here in this life sufficient to serue thee and hereafter shalt haue heauenlie riches in aboundance Therefore stand not be not idle in thy calling but labor And how euer to God and his glorie and then thou shalt not want thou shalt haue plentie and sacietie of joy in that full sight of the countenance of Christ all this worlde will away Then blessed is that man who will set himselfe to serue God in his calling while he is heere for when this worlde goes away he shall obtaine that glorious kingdome that lastes for euer not by him selfe but onelie by Christ for in him onelie we and our labours are blessed And therefore to him with the Father and the holie Spirite be all praise for euer AMEN THE XVII LECTVRE VPON THE FIRST EPISTLE OF PAVL TO THE THESSALONIANS 1. THESSA CHAP. 4. vers 13. 14. 15. 13 I vvoulde not brethren haue you ignorant concerning them vvhich are a sleepe that ye sorrovv not as others vvhich haue no hope 14 For vve beleeue that Iesus is dead and is risen euen so them vvhich sleepe in Iesus vvill God bring vvith him 15 For this vvee say vnto you by the vvord of the Lord that vvee vvhich liue and are remayning in the comming of the Lord shall not preuent them vvhich sleepe THese Thessalonians brethen to vvhom the Apostle writes they were not altogether ignorant of the estate of them vvho departed this life No question they vnderstoode and knew the resurrection of the dead for not knowinge that vvhat could they know of Christianitie Yet as appeares of this place by the Apostle it was not a setled knowledge in the heart they had they knevv no so as they shoulde haue done the resurrection of the bodie And therefore when their friends whom they loued wel departed their dolour was excessiue When they saw the godlie who professed in the beginning drawne to torments martyred and execute they tooke displeasure out of measure euen as if they who departed this life had perished altogether and shold neuer haue bene more The Apostle vnderstanding this among other things he writes to them he casts in this doctrine of the estate of them that are departed to the end they should leaue off that excessiue sorrow and lamentation and not lament as the Gentiles who were vvithout hope Then to come shortly to the wordes and purpose of the Apostle He settes downe this proposition I vvould not brethren haue you ignorant concerning them vvhich are a sleepe the end wherefore he would not haue them ignorant is that they sorrovv not as others vvho hes no hope Now concerning the estate of those that are departed he instructs them in sundry heads of it First he telles them that they are but a sleep that is now their present estate in graue Then he teaches them what shall follow the rising again when that they haue sleeped a time as one after sleep awakes so shal they awake Next he instructes them of the honor they shall haue in the resurrection vvhen they shall meete the Lord of glorie Suppose they be dead first they shal not be last in meetting the Lord yea they who shall be aliue at that day shall not be first but they who are departed shall be in the first rank to meete the Lord in the clouds Of this he taks occasion to speak of the Lords comming of the glory thereof to this end that euery one in thinking vpon these things shold receiue comfort Ther is the summe of this doctrine I vvoulde not haue you brethren ignorant as
to God If thy conjunction be not with Iesus in this lyfe the power of God in the latter day shall not raise thee to joyne thee to God Take this first cause away the second shall not follow Then againe if the hand of God at the day of the resurrection should not be put as it were out of Heauen to take vp thy bodie thou wouldst ly still Therfore joyne these two First the conjunction with Christ that is by Faith then joyne with Faith the power and vertue of God and so ryse shalt thou and be joyned with God in glorie Now as to the power of God to raise vs it is not extended to vs heere but we shall see it in that great day but the thing vve haue to care for is to looke that we haue saith and of necessitie the second must follow Hast thou faith and art thou joyned with Christ by Faith of necessitie the power of God must reache to thee to raise thee out of the graue Thou needest not to feare if thou be found in Christ All mercie power and glorie is in him if thou be out with Christ no glorie nor mercie but damnation for thee for the power of God shall be extended to thy destruction Now to the next verse Yet he goes forward and teaches them that not onely they shall rise and be broght to God and be joyned with him But he sayes This say vve vnto you by the vvord of God that vve vvho liue and are remaning at the comming of the Lord shall not preueene them vvho sleep He speakes heere of himselfe as thogh he should haue bene liuing at the day of judgement and yet he died more nor a thousand yeere since To teach vs euer to be in readinesse no houre nor moment should be but we should look for the cōming of Christ and think we shall be liuing whē he commes This is our vain thoght we think we shal die before the day of judgment No Paul spok not so we should not speak so but be ay ready to meet the Lord at his glorious appearance Now the third head wherein he instructed them is the order and ranke of men that shall meete the Lord in the cloudes All that judgement shall passe by order The God of order shall be judge Order in meeting the Lord after resurrectiō and all shall be in order and men shall be in ranke they who shall be raised vp from this earth to meete the Lord shall haue their own place and ranke Now the Apostle would teach them that they shal haue this order They who hes departed first this lyfe shall not be preuented they vvho shall be aliue shall not be put in the ranke before them but they who are dead shall be in the first ranke and order and ere euer that sodain change be made of them vvho shall be found alyue changing them from mortalitie to immortalitie vvhich change shall be in the twinckling of an eye the dead in the graue shall be raised vp first by the power of God their bodies shal be first glorified and then shall come on that sodain change of them who shall be aliue then all shal be rest vp to the clouds first they that were dead next they that were changed and so we shall come all to meete our head Christ This is the order Now to be short This same verie speaking of the Apostle and his instructing of them in this preferment teaches vs that there should be in vs such a desire to meete with Christ that we should striue who shal meet with him first striue to be first and not to be last cast vs to haue a parte of this preferment and considering this preferment is promised to them vvho dies first it should make vs joyfull to die first and to say to them vvho are standing about vs vvhen vve are on death-bed I vvill get a preferment I am called to death first before you I shall be preferred to you in meetting vvith my Lord in Heauen Ye shall liue after me but I shall meete first vvith my Lord. O vvhat it is to get preferment in heauenlie glorie Ye vvill count of preferment vvith Kinges of this earth and men vvill striue vvho shall first meete vvith the King O then should vve not striue to meete vvith the King of Kings in Heauen The Lord grant vs faith that we may be joined with Christ in this bodie that at that last day soule and bodie may be glorified in Heauen vvith Christ our Head To vvhom with the Father and the holy Spirite be all glory and praise for euer AMEN THE XVIII LECTVRE VPON THE FIRST EPISTLE OF PAVL TO THE THESSALONIANS 1. THESSA CHAP. 4. vers 16. 17. 18. 16 For the Lord himselfe shall descend from heauen vvith a shout and vvith the voyce of the Archangell and vvith the trumpet of God and the dead in Christ shall rise againe Then shall vve vvhich liue and remaine be caught vp vvith them also in the cloudes to meete the Lord in the aire and so shall vve euer be vvith the Lord. 18 Wherefore comfort your selues one another vvith these vvords THE Apostle brethren in this present text by the way as it were instructs the Thessalonians in that head of doctrine that concernes those who are departed this lyfe Of the which either they were ignorant or thought not of it as they should haue done And therefore in the death and departure of their kins-folke and friendes whom they loued well they mourned excessiuely as though there estate had beene miserable as though after this world there should haue been no more of them but they should perish like beasts And therfore the Apostle to the end that for death they shold not mourne so desperatlie he instructs them in certaine heades of doctrine concerning the departed The first was that they that died died not so much as sleeped this death is not so much to be called a death as a sleepe for there shall be a waking againe as a man lying down to sleepe shall awake againe The second point Their resurrection shall be glorious Being laid down in the graue they shall not ly for euer but shall be gloriouslie raised againe for heere he speakes of the resurrection of the elect and chosen Now the third thing he instructs them in is an peece of honour they shall haue in their resurrection They that are dead first shall see the Lord before them that shall be found aliue for the dead shall ryse first and then the change shall be made of them who are then liuing And as the dead shall rise first so they shall be first in ranke among them who shall goe to meete the Lord in the aire first the dead after their resurrection shall be rest vp to the cloudes then they who shall be liuing shall be rest vp after them So the dead shall get the first sight of Christ then they who shall be found alyue shall be
workes shall be the tokens of the true cause which is the onely justice of Christ imputed vnto vs by faith I dare say albeit the reprobate wortheâ—â—e shall be damned according to their workes yet they shall be speciallie condemned that they beleeued not in Iesus Christ but contemned his Gospell without faith Then to come to the sentence The Lord will beginne at the elect as best and worthiest and he shall giue them their sentence Come ye blessed of my Father and vvherâ—â—â— the Kingdome prepared for you before 〈…〉 of the vvorlde Matt. chap. 25 verse 32. From once this sentence is past out on them when this absolution from death and damnation is pronounced looke what estate they 〈◊〉 be in They shall stand with the Angles as assessours to judge the reprobate So Paul 1. Cor chap. 6. verse 3. saies knovv 〈…〉 iudge the Angels that is to say we shall allow that most just sentence of Iesus And among all the rest of the 〈◊〉 the twelf Apostles speciallie shall haue place For they shall sit on twelfe Thrones to justifie that just sentence that shall passe on the reprobate Then shall the sentence passe out on the reprobate the voice shall goe downe throgh the aire to the earth a terrible voice 〈◊〉 accursed of my Father to the fire prepared for the Deuill and all his Angels Brethren thinke not this a fable manie will not beleeue this vntil they feele it in them selues Now to be short To speake of the lyfe of the reprobate after this sentence they shall noâ— remaine on the earth In the verie moment of the doome that is certaine they shall passe to dâ—mnation 〈…〉 At that same verie moment thou receiuest the sentence of lyfe thou shalt goe to Heauen The moment the reprobate receiues sentence of damnation they shall go to Hell Now to speake of this death and lyfe I will not be curious there is much spoken in the Scripture thereof both to let vs see the glorie of the elect and the torments of the reprobate But I tell you in one word it was neuer all tolde Neuer Prophet nor Apostle expressed the greatnesse of the joy that shall come to the godlie nor of the paine that shall come to the vngodlie There shall bee another paine nor fyre and brimstone to bee tormented in Neyther can any expresse the joye in Heauen There shall be such glorie and joye as the eare of man neuer heard of the eye hes not seene nor yet hes it entered in the heart of man Novv looke hovv Paul speakes of this joye heere He sayes 〈◊〉 shall be 〈◊〉 vvith the Lord. He contentes him with these wordes To be with the Lord imports not a dwelling only vvith him but a lyfe and glorious lyfe joye that is vvith him vnspeakable I cannot tell it all the tongues in the vvorlde cannot tell it For all the joye in Heauen it is in the Sonne of God and shall shine through him that is through the naturall 〈◊〉 of man couered ouer vvith a Majestie and so all Heauens joye and glorie shall be vvith him and they vvho shall bee vvith him shall be in that glorie and joye vvith him I dare say more These thinges shall not be outvvith vs onely but vvithin our bovvels The joye and glorie shall not be outvvith the godlie as it is novv Commonlie the glorie the pleasure are ouâ—vvith vs the matter of joye outvvith vs and vve 〈◊〉 to it But then all matter of joye shall be in vs Christ first be in vs and God shall be all in all and God in 〈◊〉 be dvveling in vs and then vvhen thou hast all vvithin thee vvhat shall thou vvant And therefore in the Reuelation chap 21. verse 2 it is said We shall not neede thinges outvvith vs. neyther a Temple nor Sunne nor Moone for God being in thee shall be vnto thee a Temple hee is all in all and hee being in thee 〈…〉 all 〈…〉 thee In one vvord He shall be vvithin the◠〈…〉 because God in Christ shall dvvell vvithin thee and 〈…〉 part of that glorie and felicitie of that lyfe Novv is there no more nor this What matter if it vverfor a tyme vve vvere to be with him What matter of Heauen if Heauen lasted not What matter of a Kingdome that vanishes away A man set vp on a pompe to day casten down to morrow what matter of heauenlie glory let be the earthly glory if it lasted not but the Apostle saies we shall be with him for euer Take vp then our blessednesse It stands in two pointes first a passing and exceeding joy and glorie and secondlie in an eternity and euerlastingnesse of joy and glorie Paul plainly and pithilie settes these two together 2. Cor. chap. 4. verse 17. He calles it a weight of glorie that is excellent Then he calles it an euerlasting glorie There are two a weight of glorie and an euerlasting vveight of glorie and more excessiuelie excessiue He cannot get wordes to vtter it It is a weight that will vveigh dovvne all the vvorlde and then a weight of glorie excessiuelie excessiue and then eternall and euerlasting So our felicities in glorie and passing great glorie and an euerlasting glorie As for the paines of the reprobate I will not insist to speake of them because the Apostle is speaking heere to comfort the elect Now when the Apostle hes made a discourse of the comming of Christ He makes his exhortation and sayes and so I say also Comfort one another vvith these vvordes Brethren many hes sought comfort death is dolorous and wearisome in the owne nature and therefore many of the Heathen hes busied themselues to get comfort and matter of consolation in the houre of death What matter of death if there be a comfort therein but then is death dolorous when it is without comfort But vvas there euer any that got comfort that knew not Christ and the resurrection and a life after this life no neuer man neither king nor Emperor As for all the comforts they had all was but vanitie and dreames of comfort Againe I say Was there euer anie that gaue comfort to a bodie in death or that gaue comfort to them that vvas heauie for the death of their freinde but that man that hes a sense of that glorious resurrection of Christ and of his comming And therefore as thou wouldst haue comfort in death giue comfort for death know that the Lord is to come in the world knovv that there shall be a glorious resurrection and after the resurrection there shall be an eternall joy and glorie in Heauen And looke that this be not onely wordes in the mouth There are many vaine bablers of Christ and of that glorious resurrection A knaue an adulterer a murtherer will flatter himselfe and clatter of that glorie and joy but all is vanity Wilt thou be a knaue and then speake of these thinges The Lord shall punish thee Looke therefore that thy speaking of the latter
but that which they should haue done And Christ findes fault with the hypocrite Iewes that could take vp by the sky what maner of weether should be but searched not the tyme of his comming Luke 12. 56. But as to his second comming he neuer tolde of the tyme of it Yea in Daniell in his last chapter 4. verse there is a plaine inhibition to seeke out the tyme of it Therefore it perteines not to men to know it yea it is better not to know the tyme of it nor to know it And this Christ means Matt. 24. 42. Watch therefore for ye knovv not at vvhat houre your Master vvill come Where he teaches vs that the ignorance of the tyme of his comming is verie profitable for vs because it makes vs to watch and pray wheras the knowledge of it would make vs carelesse Ye may aske at me May we on no wayes speake or thinke of the Lords comming to judge the quick and the dead and the tyme thereof I answere To define a speciall tyme either in the cogitation or thought of thy heart or in the words of thy mouth thou canst not nor thou shouldest not doe it But generallie to thinke and to say the Lord will come shortlie whether this age or the next age I know not but I know well it shall not be long when the judge shall come it shall be soone it is lawfull for thee to thinke and say this For the Lord himselfe hes said When it is craued Reuel chap. 22. vers 20. Come Lord Iesus yes saies he I come shortly When he sayes he will come shortlie let vs beleue it The Historie in the Gospell Matt. 24. 25. c. of the euill and the good seruant teaches vs what vve shoulde doe vntill the Lords comming The euill seruant sayes My Master delayes his comming home therefore he will begin to play the wanton and to drinke and to smite his companions The good seruant will say I am looking for my Masters comming shortlie he will come at noone-tyde or midnight or Cock-crow I will wait for it and therefore I will be vigilant And so this good seruant tels that we should euer await for the Lords comming diligentlie And surelie his comming is neare and faine would the godlie haue his comming to end their miserie and to perfite the joy and glorie he hes appointed for them And therefore the Lord saies I come shortlie I shall not be long And albeit we thinke it be long since he promised this yet thinke not he delayes his comming For a thousand yeeres in the sight of the Lord are but as an houre 2. Pet. 3. 8. and in respect of him there is neyther long nor short tyme. So thinke euer with the good seruant the Lord will come shortlie and he is daily comming yea and we should desire him to come shortly euerie day and we should euer patientlie waite for it And therefore this clause is added in the Lords prayer Let thy Kingdome come Which desires that he would perfite that worke of glorie Ye see Paul sayes 2. Tim. 4. verse 7. 8. I haue fought a good fight I haue keeped the faith I haue runne out my course Then he subjoines But vvhat restes I shall 〈◊〉 the crovvne of glorie vvhich the Lord Iesus as Iudge generall vvill giue me and 〈◊〉 onely giuen to me but to all them vvith thirstes for his comming Assuredlie that bodie shall receiue the crowne of glorie Whereto are we so curious of the tyme of the generall judgement Knovve vve not that our ovvne death is our particulare judgement Know I not that within a short tyme I shall be called to an account before that Tribunall No sooner shall the soule depart out of the bodie but as soone shall my judgement beginne for the soule shall immediatlie departe to that place vvhere it shall remaine for euer Therefore seeing the day of my death is the day of judgement to me and how many of you that heares me this day will be liuing this day tvventie yeeres What needes vs to be curious anâ—ut the tyme of the generall judgement seeing our ovvne particulare judgement is at hand The Lord is alreadie vvarning vs to 〈◊〉 and yet the Lord vvill not haue vs more knowing the particulare tyme of death noâ— the day of judgement The Lord vvill haue vs vncertaine albeit men will be curious to knovve it The cause is that all may be in readinesse that there be not an houre in the day but thou be readie vvhen the Lord shall call on thee and vvill say to thee Goe I vvill haue thee carying heere no longer That thou may say Lord I vvill goe vvith thee and vve le come death The Lorde refuses to tell his Disciples particulare tymes but biddes them vvatche for that tyme. This doctrine is verie requisite to vs. They are liuing this day vvhome 〈◊〉 this daye eight dayes the Lord vvill call on Therefore let euerie one prepare them selues No in the second verse he giues the reason vvherefore it is not expedient that they should knovve of Christes comming to judge the worlde For sayes he ye your selues knovve perfectlie that the day of the Lord shall come 〈◊〉 as a thiefe in the night That is Sâ—daintie of Christs commiâ—g 〈◊〉 the 〈◊〉 of it vncertain 〈◊〉 sodaintie Men shall neuer knowe vntill they see Christ come If hee come in the morning then ye may say when he is come The Lord is come in the morning And before that tyme thou shouldst not thinke noâ— speake of the certaine houre of Christes comming There are two thinges that cannot be knovvne both together The comming of Christ on a sodaintie and the certaine tyme of the comming of Christ If I knevv the Lord vvould come sodaintie it is follie to me to trauaile to knowe the speciall houre thereof vvhen thou hast calculate to see the verie houre of his comming it is but vanitie I tell thee the Lord shall come as a thiefe in the night which tyme is most vncertaine and therefore all thy calculation failes thee Yet farther He sayes that ye yourselues knovve perfectlie that he shall come at a certaine tyme. Heere is a certaine tyme but there is not a certaintie of a certaine tyme but a certaintie of an vncertaine tyme. And if the Apostle settes downe a certaintie of an vncertaine tyme it is impossible to thee to get a certaintie of it Ye shall reade this in Matthevvâ— chap. 24. verse 42. And who euer hes trauailed in any age to count the houre and tyme of his comming the Lord hath lette them see they are confooted of error and the Lord hes condemned that labour It is a bolde thing to man to seeke out that thing the Lord hes hid Men will stand vp and calculat such a yeere of the Lords comming O vanitie thou passes thy boundes and thou had no such thing in commission giuen to thee The Lord keepe vs from such vanitie But to goe forward in the
speaking of that day of judgement 2. Cor. 5. 11. he vtters the feare he had of it himselfe Knovving saies he the terrors of the Lord vve bring men to the Lord that when he shall come in that terrible judgment we may finde mercy Be not sensles at the threatning of God If men had not bene seusles at the judgemeÌ„ts of God by famine these yeers bygone this Pest had not comde if theribe not yet a greater fear of God he shal strik on with his judgmeÌ„ts Next I mark of this place Who is it that is comforted against Gods judgementes Consolations belong only to the godlie To whom belongs consolations promises and speaches of comfort in the Scriptures Speakes the Apostle to the Heathen that ly in ignorance and not conuerted to the faith of Christ They feared not where there is no feare nor down casting it is foolishnesse to comfort Whereto shold I comfort them who are lifted vp in pride wherto shold I prease to lift vp him who is ouer high and conceatie alreadie So consolation raising vp of the heart promises of God that serues to consolation pertaines nothing to the wicked that hes no sense of miserie and lyes in ignorance of God nothing pertaines to them but threatning vpon threatning judgement vpon judgement And when they say Peace and all things sure I may say a sudden destruction shall ouertake them And to the men in this land lying in a dead sleepe of this fleshly securitie and crying Peace when they are in the midst of harlotrie of murther c. I say a sudden destruction and vengence shall fall on them This shall euer be my cry vntill they feare and trimble and haue a sense of their miserie neuer another word to them but judgement out of my mouth Should I say to a man lying in darknesse brother ye are in the light judgement shall not come on you No no But I will say the Lord shall come suddenly on thee with judgement to destroy thee So consolation pertaines to the godly onely and who euer ye be that feares not Gods judgements I bidde you in Gods name take no promise of comfort to you no consolation vntill ye be touched with a sense of miserie and feele your sins Then to whom pertaines all the promises of consolation in the word of God To the godly onely who hes their eyes opened to see God in the face of Christ hes their heart opened to feele the grace of God through Christ to them they appertaine And therefore ye shall finde in all the Prophetes when a judgement is threatned immediately after the threatning they subjoine a sweet consolation to the godly least they should think the judgment to pertaine to them The third thing I note Marke the cause heere wherefore the Thessalonians shall escape that sudden destruction Because ye are not in darknesse Knovveledge of God in Christ the cause of escaping iudgement sayes he therefore that sudden destruction shall not ouertake you Marke this cause The ground of escaping this judgement is to be fred of darknesse to be fred of this grosse ignorance wherein we are inuolued by nature and to be translated to the light of God vvherein we may see the face of Christ and Heauen and the glorie thereof There is the ground Whosoeuer shall be found lying in darknesse at Christes comming albeit they be found lying waking and looking vp with bodilie eyes 〈…〉 yet if they be in blindnesse in the soule so that they can see nothing in Heauen God nor Christ judgement and destruction suddenlie shall ouertake them and all their braines shall be beaten out ere they get leasure to cry God mercie But againe who euer they be that at Christes comming shall be found in the light with the knowledge of God and Iesus Christ with some sight of Heauen they shall escape and shall liue eternally When the thiefe breakes in in an house whom is it that he suddenly oppresses Whom but these whom he findes sleeping with their eyes closed he will cut their throats ere they be wakned But when he breaks in on an house and they who are in the house be waking on their guard and ready for the danger then the thief shal not preuaile They will eschew the danger so shal it be at Christs comming if he find thee sleeping sudden destruction shall ouertake thee if he finde thee waking ready for the danger thou shalt escape and liue So ye see how needfull a thing it is to haue knowledge and light that euery man may be saued O what it is to knovve God to knowe Christ to get a â—ight of Heauen and of the lyfe to come Thy safetie consistes in it Then againe see how dangerous a thing is ignorance and specially the ignorance of God to put off the day and the night in ignorance of God Giue thee goode cheare rest play honour in the world thou wilt put off one day two daies three daies thou wilt say what care I more but woe to thee when Christ commes thou will be sleeping in â—inne sudden destruction shall ouertake thee all this tendes to this end ly not in drunkennesse get knovveldge out of the vvorde knovve God in tyme knovve him in mercie If thou knowe him not in mercy in this lyfe thou shalt feele him in judgement at that great day of Iudgement The Lord giue euerie one of vs grace to know him that hauing the right knowledge of him which leads to saluation we may at his comming be elected of him to raign in his euerlasting glory in the Heauens Novv that vvhich he had said before of darknesse in the next verse he makes it more plaine and sayes for ye are the children of light and of the day That is to say the fairest light that can be possible For vvhat in this vvorlde is fairer nor the light of the Sunne and day light As he vvoulde say ye are not in the common light but in the light of the Sunne that shynes most cleare ye are not children of the night but of the day These tvvo vvill neuer stande together to be the chylde of the night and of darknesse and to be the chylde of the light and of the day If thou be the chylde of light and day it is impossible to thee for to be the chylde of the night and darkenesse And if thou be the chylde of the night and darknesse it is impossible thou can bee the chylde of the day and light These tvvo can neuer agree both together Tvvo Kingdomes cannot stand in thee If God raigne not in thee the Deuill must raigne in thee and if God raigne in thee the Deuill cannot raigne in thee Indeed so long as vve are heere light and darknesse may be both in vs for vvee are neuer free of this darkenesse neyther is this light of God persite in vs but both cannot raigne together in vs but hovvbeit darknesse be in thee yet it hes no dominion ouer thee
is a labourer but a honourable labourer Euen so euerie one that labours and hes offices in the Church are laborers but yet they are honorable laborers So the Ministers are laborers but honorable laborers for he is ouer thee and is thy superior And he hes a burdeene but a honorable burdeene and at the appearance of Iesus Christ in spyte of thee that contemnes him thou shalt see his honor and glory and thou shalt wonder at that day that euer he shold be promoued to that honor for he shall shine in the Heauen as a star this shall stand in despyte of the world Well come on now to the duetie of the people to their Pastor A Kings Master-houshold will be accounted of the Master-housholde of Christes Church what maner of honour shold ye haue him in Dueties of the people to the Pastor The first words that expresses the duety of the flock are knovve them misknowe them not The people would misknow them very faine yet what knowing is this It is the knowledge of the mind when in mind we take vp know that calling of the Ministry to be the Pastor by Iesus Christ the great Pastor to the Church to be a dispenser of the misteries of God and the in searchable riches of Christ such a dispenser as neuer was in the world not of bread and drinke as these world lie stewards No but of the insearchable riches of Christ and that to saluation and feeding of the soule to that life euerlasting wherin soule and body shal liue for euer This is the knowing be speaks of heere What more It is not a simple knowledge to know that he is a Minister but with knowing to joine reuerence giue him his own honor Paul 1. Cor. 4. 1. saies Let a man count of him not as thou couâ—â—s of Christ but count of him as a Minister and dispenser of the misteries of Christ giue him no more and cursed be that beast of Rome that wold take the place and honor of Christ on him Now this part of duety of the flock in reuerencing of the Pastor is answerable to that part of the calling of the Pastor he is a superior a superiority craues reuerence who euer he be that is a superior whether in families citties or common-wels or in Church if he be set ouer you honor him this is the ordinance of the Lord if the Lord haue set him ouer you honor him look not to the man but to the Lords ordinance And this I continuallie persaue there is a naturall hatred and contempt in the hearts of the people euer toward any superior whether in Church or Policy a naturall ioâ—y we are bred with it and we entertaine it and incresse it Thou hast a naturall hatred against thy superiour if thou wert neuer so good if thou wouldst faine haue him away if thou wouldst cast of all yock but this is a thing the Lord is offended with For I affirme this all superiour powers that are set ouer vs whether in Church or Policie reuerence and honor is craued to them God ordaines it and God will auenge the contempt thereof Now to speake generallie There are tvvo sortes of superiours One in the Policie ouer the bodies of men in the world another superiour in the Church of God which is nothing else but a stewartrie Now say I reuerence should be euer giuen to both reuerence the Magistrat whisper not against him but reuerence him if it be possible holde out euill thoughts out of thy heart let be euill wordes in thy mouth honour all beginne at the King and come to the lowest honour euery one in their owne ranke Againe in the Church honour the Ministrie as stewartes in a great familie the familie of the Lord of Lordes honour him as a faithfull stewart in the house of the Lord. If yee compare these two together euery one of them are bound to reuerence other the Politick Magistrate to reuerence the superiours in the Church Againe the superiours in the Church to reuerence the ciuile Magistrate I tell you my minde mutuallie they are superiours to others The Church man is inferiour to the Magistrate in things ciuile and therefore as a common man is bound to reuerence him and should teach all reuerence to them in that estate And by the contrare the Magistrate if it were the King shoulde be ruled by the Minister in thinges spirituall and he who is a stewart in the Church of God the King is bound to take out of his hand the thing wherevpon his soule feedes and so he and all other Magistrates are bound to reuerence him as Gods stewart If this mutuall reuerence were keeped well were it to Church and Commonwel but where it is not keeped no well in Church nor Policie and I shall craue euer to get this mutuall reuerence keeped and my trauell and exercise hes been this yeere bygone to get it keeped God is my witnesse Now this is for the first part of the duetie of the people The second thing he sayes haue them in singulare loue for their vvorker sake Not in a common loue but in a singulare loue it includes all the whole affectiones of the heart and yet there is more to be vnderstood heere the consequentes of this loue and the effects that followe therevpon If loue be in the heart it will break out in the hand So there are two thinges heere The one the singular loue in the heart the other the outward good deed in the hand If the Ministers giue to you thinges spirituall to enterteine the heauenly lyfe is it a great matter to you to giue them thinges temporall thinges to enterteine this fraile lyfe Now brethren this point of the duetie of the people answeres to that parte of the duetie of the Pastour which standes in labour A labourer would haue loue of them he labours for if it were but the seruant that labours in your kitching ye ought to loue him loue them who loues you Now he who labours not in a vyle office but in an honourable labour to your saluation how much more should ye esteeme of him honourablie and reuerence him An honourable labour woulde be honourablie handled Ye see the meeting that the Apostle craues The Pastour lyes vnder a burdeene and an honourable burdeene On the peoples parte he craues a meeting because the burdeene is honourable and the Pastour should haue preferment therefore he craues reuerence And because the Pastour labours therefore he cranes loue and entertaining of the people It is a common saying Friendship wil not stand long on the one side If this meeting be not of the people to the Pastor the Ministry cannot staÌ„d and the men cannot be able to beare the burdeene Brethren what shal I say alas experience telles vs for fault of this meeting on the part of the people and specially of these in Policie to whom this matter appertaines this Ministry is not like for to stand And I
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
euening nor midday c. thou shalt neuer get grace looke neuer for this perfection Thou cannot go forward in the rinke without prayer and so thou shalt neuer come to the butt And as ye see heere it is not onely man 's owne prayer that is requisit to bring them to the rinks end but it must be mutuall prayer I must pray for thee to helpe thee forward thou must pray for me to help me forward So prayer must be mutuall and as it were euery one must be taking others by the hand and lifting them vp from the filth of the earth to heavenly things So he that will contemne mutuall prayer and say I will pray for my selfe I am familiar with God I haue a bâ—â—ad back to beare all their curlings if they were neuer so many Alas the curslinges will thrust him downe to Hell and his prayer shall not auaile And thou who contemnest the pray or of the silliest bodie in the Church for thee if thou shouldst 〈◊〉 all day on thy knee thou shalt get small â—â—therance The prayer of the Church is a neceâ—â—ar meane to bring thee to Heauen For as he appoynted thee to Heauen so heâ— no appoynted prayer of the Church to bring thee to it Now he commes to the 〈…〉 sayes he one another vvith an holy kisse As he would say I cannot be present with them I cannot speake to them face to face but 〈◊〉 you to whom I direct this Epistle conâ—oy my salutation to them and in my name salute them as it were with my mouth Brethren what is a salutation A testification of our loue that we beare so them we salute Now there are sundrie fortes of salutations a man will salute one with his owne mouth then when he cannot get him saluted with his owne mouth he will send his commendations with another man There are two fortes I will testifie my good will by my owne mouth in his presence and againe I will testifie it by another and will send my 〈◊〉 good will by his hand And truely looke how sure euer thing in this earth was caryed by a mediat person as sure this loue will be caryed by one to another he will take my loue on his back and cary it to another and as sure as any gift is presented to any person as sure will my loue be presented to 〈…〉 I send it And what good will it doe The chiefe thing we â—aue is the conjunction of the members one with another Now the band that conjoynes the members is loue and â— may send this same band by an other He may tak my band that commes from my hart and eary to any man Then the band that commes to him it kindles vp his hart and he loues me againe and so his hart is giuen to me againe So seeing this happinesse in this lyfe standes in this conjunction euery thing should be vsed that may enterteine this conjunction if it were but a good morrow or a good night euery thing holds this conjunction together vntill we be fully joyned to Christ in the which conjunction standes our ful happinesse Yet to insist This salutation is to all the brethren none excepted To speake it in one word Such familiar salutations as these salute them with a kisse and an holy kisse they are not competent betweene all sorts of men I perceyue not that the Apostle salutes this way any of the Gentiles and Heathen it is true we are bound to wish well to all to the prophainest in the world yea to the enemies of Christ and I will say the Lord turne euery enemy of Christ to him but certainely when it commes to such salutations as these that Paul vses as to say salute with an holy kisse they are proper onely to the domesticks of faith and therefore he sayes salute all the brethren not all that ye meete with but all the brethren Loue pertaines to all but there as a speciall loue that pertaines to the members of the bodie as to brethren and sisters there are special salutations that specially pertaines to the members in the bodie and therefore discretion must be had all salutations must not be had to al alike we should haue a regarde of the condition of the person whom we salute There may be a fault aswell in this vndiscreete doing as when we leaue it vndone giue euery one their owne duety Thou art addebted to a brother in a speciall kindnesse and salutation and is not addebted so to a Turke and to one that is not in Christ In the end held esires that they salute all the brethren vvith an holy kisse We know it was a fashion of olde ere Christ came theÌ„ Iewes at meeting they wold kisse other euen men wold kisse men the same fashion continued in Christes dayes and after Christ it was lâ—fed also as 〈◊〉 may see in the Epistâ—â— of Paul and in the primitiueâ— Church at their meeting together at the Supper of the Lord they would kisse in token of their vnitie Now this holy kisse is called by Peter the kisse of charme 1. Epistle 5. chapter 14. verse Ioyne 〈…〉 an holie kisse is nothing but a 〈◊〉 that â—yfes of an 〈◊〉 loueâ— when loue is in the 〈◊〉 it is sinceere without by 〈◊〉 other â—ife it is not sinceere â—ad is kisse was not holy because loue was not in his hart vvhen he kissed his Master Sinceritie to be vsed in salutation so this kisse vvas in hypocrisie So in our fashion that is novv vsed albeit vve kisse not one another vvhen vve â—id good-marrow or good-night vve make 〈◊〉 outvvard testification of the loue of the hate invvardly if there be not loue in the hart all is but hypocrisie And except helsing ryse of loue in the hart it were better to thee to hold thy tongue thou art but an hypocrite when thou salutest vvith thy mouth if thy hart would eate him vp thou wilt appeare to haue hony in thy mouth and the gall of bitternesse is in thy hart Alas many Iudasses now Sweete sleeked lippes false malitious inuyfull harts Alwayes the lesson is in all these outward testifications of loue looke euer that there be 〈◊〉 loue in the hart that the testification may be sinceere and thou may get good of them For I assure thee this loue to thy neighbor does good to thee ô Lord if sincerity be not good in the members of Christ Alas this decreeped age is turned to a plane hypocrisie and al are but words of office thy vylde salutation returnes to thy owne hurt As it does him no good nor euil whom thou salutest so it does thee euill and returnes to thy own hurt Hypocrisy euer hurts the hart it came from Now to the next words I charge you in the Lord that this Epistle be read to all the brethren the Saints This is another purpose For in the end as I tolde you there is varietie of things casten together Appearandly by the wordes it would seeme
that this Epistle was directed cheefly to the Pastor Elders c. and in one word to the Presbyterie that vvas there Therefore lest the inferior and common sort of Christians should be defrauded of this benefite the Apostle showes that it is his vvil that this Epistle be communicate to the vvhole vulgar sort of christians that vveâ— in Thessalonica neuer one should be defrauded of the benefite of it He sayes not simply I vvill you to do this but he vses another vvord I charge you in the Lord I binde and oblishe you vnder a paine the paine is the vvraith of the Lord Marke it There must be great grounds and causes of this straite charge vnder al highest paine First this straite charging lettes vs see the great necessitie that vvas that the common people at Thessalonica should heare of this Epistle asvvell as the rulers of the Church Secondly it lettes vs see that the Apostle perceyued there should be impedimentes casten in that should hold aback this vvryting of his from the people he knew the deceite of the deuil that he would be busie to haue this letter closed vp and neuer to be communicate to the common people and therefore he charges theÌ„ that it shold be read to the people Now I obserue This that he speakes of this Epistle which is but a part of the Scripture I draw it to the whole Scripture canonicall of the olde and new Testament Necessity of reading and bearing the Scripturs and I obserue the need that all sort of men and wemen so long as they liue in this lyfe hes to vnderstand the scripture to read it or if they cannot read it to heare it red there is a plaine necessity laid on euery one of you men and wemen in all rankes to read the scripture and if ye cannot read them to heare them red Searche the Scriptures sayes the Lord in Iohn 5. chap. 39. verse for by them ye shall obtaine saluation it stands men on their saluation and damnation to know the Scriptures Then secondly learne The deuil the enemie of mans saluation knowing how necessarâ— the Scripture is to the saluation of men hes euer striuen to holde the Scripture hid as a closse booke from the common people What caâ—es he of the chiefe of the Clergie to let them knowe the Scriptures he will let them passe if he can get the multitude of people to carie to Hâ—ll with him This wicked doing of his continues still in the world and the word is closed vp among the Papists and it is forbidden to be red by laikes that is by simple men and wemen and it is forbidden to be translated in their owne language Marke yet further They who are rulers in the Church teachers of the common sort are bound vnder the paine of the wraith of the Lord Iesus to light on them that they communicate these Scriptures to the common people and put the booke in the hand of them that can read and if they cannot read themselues to read to them The rulers of the Thessalonians are charged to read this Epistle to all the common sort So all the rulers in the Church to the end of the world shall be oblished to instruct the common people and therefore the translating of the Bible in euery common language is ordained that the idiots who hes the mother tonge only may vnderstand what is the will of the Lord in the Scripture Then if it be so the Doctors in that harl or Church in Papistriâ— that hes closed the booke of God to the people and clasped it with double claspes O what damnation abydes them if ye haue an English new Testament to the fire with you dare thoâ— be bould to read the Scripture thy selfe in thy owne language thou shalt die for it Alas the wraith of Christ bindes 〈◊〉 and holdes them 〈◊〉 to their vtter destructions If it were but for letting the people of God remaine in ignorance without knowledge Now to the last wordes The grace of our Lord Iesus be vvith you and he seales it vp with this word Amen When he entered in with them in the beginning of the Epistle what was his salutation Nothing but a recommendation of them to the grace of Christ at his first meeting with them he prayes that they should receiue the grace of Christ Grace vvithout merite vvishes both in the beginning and ending When he bids them fare-well he bids the same grace of God be with them he wishes grace in the beginning and grace in the end Learne this If the Apostle had thoght that there had bene a greater thing in the world nor the grace of Christ he had wished it either at the beginning or at the ending but knowing well the best thing he could wishe to the people is Christs grace as he began with it so he ends with it And alas what can we wishe more for vnder the grace of Christ all the graces and blessinges we can haue heere and in the life to come are comprehended If one would set himselfe to wish the best thing in the world to another what can he wish better nor the grace of Christ for all is in it Now it is to be vnderstood what is the grace of Christ No other thing but the free fauour of God in Iesus Christ I call it free because it is without desert or merite on our part a fauour that commes not on our deseruing for we merite nothing but Hell Then brethren what is this he hes bene speaking to these Thessalonians Certainly I read not in all Pauls Epistles of so high a praise of Faith Loue and Charitie of any Church as he hes of this Church of Thessalonica and yet for all this in the end he sayes not I beseech God that he consider your merite for ye haue deserued well and he is much oblist to your deseruing as that presumptuous villaine the Pope will say Lord reward you according to your deseruing No he ends not so but he sayes Indeede Thessalonians ye haue done well but yet I commit you to the free mercy of God The thing I wish to you is not for your deseruing but against your deseruing I wish to you the free grace of Christ according to Christs saying in Luke 17. chap. 10. vers When thou hasâ— done all that thou can doe say I am but an vnprofitable servant I deserue not so much as a faire looke of Christ Hell shall ouertake thee for all thy doing except mercy come betweene thee and thy God Then onely mercie without deseruing is our saluation In the 2. Tim chap. 1. verse 16. he names one Onesiphorus and he reckons out great kindnesse that he had done to him and that which was done to Paul was done to his Master he saies he hes refreshed me when I haue beene exceeding wearie be thought no shame of my fetters and bonds and hearing tell I vvas at Rome he sought me out very diligently Yet for all this
he sayes not Onesiphorus deserues well at Gods hand and I pray that the Lord would rewarde him according to his demerites No but he sayes The Lord shovv mercy on Onesiphorus And he doubles it ouer againe and he saies God grant as I haue found mercy at Onesiphorus so he may finde mercy at the Lords hands in that day He sayes mercie not reward but free mercie and so I end Nothing but mercy and free grace when we haue done all we can nothing but mercy mercy in earth mercy in heauen On paine of lyfe when thou hast done all the good thou may doe beware thou think of any deseruing at the hands of God But cast thy selfe on thy knees and hold vp thy hands and cry for fre mercy and pardon of thy sinnes and say away with all my workes they are but dung and filth I craue pardon for my sinnes of thy free mercy in that bloude of Iesus Christ Except thou craue this thou shalt neuer haue solide joy in thy hart And shall I say that one of these false quenchers of the Spirit felt euer this sweetnes in Christ which onely ryses of the assurance of the free mercy of God Therefore let our onely reposing be vpon this free fauour in Christ To whom with the Father and the holy Spirit be all praise for euer AMEN FINIS LECTVRES VPON THE SECOND EPISTLE OF THE APOSTLE PAVL TO THE THESSALONIANS PREACHED BY THAT FAITHFVLL seruant of God Maister ROBERT ROLLOK some-tyme Minister of Gods vvord and Rector of the Vniuersitie of EDINVRGH EDINBVRGH PRINTED BY ROBERT CHARTERIS Printer to the Kings most Excellent Majestie Anno Dom. M. D. CVI. Cum Priuilegio Regiae Majestatis THE ARGVMENT OF THE SECOND EPISTLE TO THE THESSALONIANS THIS second Epistle to the Thessalonians seemes to haue beene written soone after the first The occasion of the wryting thereof may be gathered of the Epistle it selfe The Thessalonians were at that tyme persecuted and heauily troubled for the faith of Christ and lykewise there entered in amongst them false teachers and deceiuers who went about to perswade them that the comming of Christ was instantly at hand taking occasion as it appeares by the Thessalonians mistaking of certaine speeches vttered by the Apostle in the first Epistle especially these wordes in the fourth chapter We vvhich liue and are remaining in the comming of the Lord shall be caught vp in the cloudes vvith them that are dead in Christ after their resurrection to meete the Lord in the aire and so shall vve euer be vvith the Lord. Where-vpon the Thessalonians concluded that Christ should come before they died and they should be on lyfe at his comming The deuill to confirme them in this errour raises vp these deceiuers who went about to perswade them of it as though it had beene true that they should haue beene liuing at the comming of the Lord alledging that they had it both by the reâ—elation of the Spirit of God and also by the tradition of PAVL The Apostle therefore thought it needfull to 〈◊〉 this second Epistle to the Thessalonians partly to comfort them against the persecutions of their enemies partly to admonish them that they giue not eare to these false deceiuers assuring them that before Christ come the Antichrist should come and there should be an vniuersall defection from the trueth The Epistle may fitlie be diuyded in six parts The first part is the salutation in the two first verses in the first chapter The second is the Preface wherein he rejoyceth for their perseuerance and increase of Faith of Loue and Patience in all their persecutions and tribulations from the third verse to the fift In the third part he comfortes them against the troubles and persecutions that they sustained for the faith of Christ from the fift verse to the end of the first chapter In the fourth part he admonishes them that they giue not eare to these false teachers that said Christs comming was at hand showing them that before the second comming of Christ the Antichrist should be reueiled and there should be an vniuersall defection from the faith of Christ Yet he comfortes them against the feare of defection and exhortes them to abyde constant in the doctrine they had receiued from him crauing 〈◊〉 comfort and constancie to them at Gods hands This parâ—e is conteinde in the whole second chapter The fifth part containeth exhortations to good maners and Christian dueties from the beginning of the third chapter to the sixteenth verse In the last part he concludeth the Epistle with prayer and salutation from the sixteenth verse to the end THE FIRST LECTVRE VPON THE SECOND EPISTLE OF PAVL TO THE THESSALONIANS 2. THESSA CHAP. 1 vers 1. 2. 3 4. 5. 1. PAVL and Siluanus and Timotheus vnto the Church of the Thessalonians which is in God our Father and in the Lord Iesus Christ. 2 Grace be vvith you and peace from God our Father and from the Lord Iesus Christ 3 We ought to thanke God alvvaies for you brethren as it is meete because that your faith grovveth exceedingly and the loue of euery one of you tovvard another aboundeth 4 So that vve our selues reioyce of you in the Churches of God because of your patience and faith in all your persecutions and tribulations that ye suffer 5 Which is a token of the righteous iudgement of God that ye may be counted vvorthie of the kingdome of God for the vvhich ye also suffer HAVING ended Brethren as God gaue the grace the first Epistle of Paul to the Thessalonians I thought it meetest to goe forward in the second Epistle for otherwayes the worke would seeme not to be perfyted and the matter conteined in the second Epistle is very worthie to be insisted vpon And it appeares very well among all the Epistles that Paul vvrote that these two directed to the Thessalonians were the first This second Epistle which we presently haue in hand appearantly hes beene written soone after the first The occasion of the wryting of it appeares well of the purpose and argument it selfe The Apostle in this Epistle comfortes the Church of the Thessalonians vvhich vvas persecuted and heauily troubled for the faith of Christ Another occasion we take vp in the second chapter There entered in this Church for the deuill can neuer be idle false teachers and deceiuers who went about to perswade the Thessalonians that the comming of Christ was instantlie at hand The Apostle therefore taking occasion hereof admonishes them not to giue eare to these men and he telles them that before Christ come the Antichrist should come and that there should be an vniuersall defection in the world I take these to be the two occasions of his wryting There are three chapters of this Epistle In the first after he hes saluated them and giuen thanks to God for them he enters in to comfort them against all the troubles they were in for the present In the second chapter he admonishes them not to
his povver IN the first part of this chapter ye haue heard brethren next after the saluatation a preface wherein he rejoyces together with them for that increase and grouth of the graces of God in them namelie of their Faith Loue and Charitie In rejoycing with them he giues God the thankes and all the glorie of whatsoeuer grace they had receyued We entered the last day in the second parte which containes a consolation For these Thessalonians sustained affliction and trouble for the faith of Christ therefore the Apostle confortes them We heard the first argument of comfort he ministred to them was from the just judgment of God Your troubles and afflictions ye suffer are all sure tokens that Iesus Christ will come one day and judge this world justlie Among all the assurances of the latter judgement ths is one The trouble that the godlie suffers in this world In the affliction and trouble of the godly ye may see as it were in a mirror the Lord comming to judge the world when we see an innocent man troubled we may gather our conclusion there must follow of necessity a day of count and reckning it cannot be that the just Lord will suffer vnjust dealing to passe away vnpunished Then in the second argument he drawes nearer to them and sets downe the end of this just judgment that shall be the end shall be for their well For when the Lord shall come to judge the world they shall be counted worthy of that kingdom the kingdome of Heauen for the which they suffered Worthie not in themselues for all the affliction vnder Heauen will not make a man worthy of Heauen but worthy in the righteous merites of Christ where-with one day we shall be clad and for his worthinesse and merite shall be adjudged to life euerlasting Now in the beginning of this text he proues that the day of judgment they shall be adjudged to lyfe euerlasiting and glory He takes his argument from the nature of that Iudge It is a iust thing sayes he to God to recompence tribulation to them vvho troubles you As if he had said the Iudge is just yea by nature he is justice it selfe and therefore the judgement must be just and in his just judgement he must adjudge you to life and he must render to euery man his due being just he must render to them who hes afflicted you affliction againe And to you vvho are afflicted he must tender rest euen as he renders to vs For I in my owne person haue beene afflicted aswell as ye haue beene and I am assured he will render rest to me and so also will he to you there is the meaning of the words Then ye see brethren here he grounds their deliuerance in that latter judgment vpon the just nature of God ye may see our life euerlasting vnto the which we shall be adjudged in the day of judgment leanes on a solide foundation euen the most just nature of the Iudge all the world is not able to shake it if thou can shake God then thou may shake our life euerlasting Seuer justice from him and seuer life from his owne both are alyke do the one if thou may do the other And so brethren ye see where-vpon the assurance of your faith and hope of life euerlasting is grounded it is grounded vpon an insight of the nature of God vpon a knowledge of him what he is in his owne nature that he is just he is righteousnesse it selfe knowing then that he is just seeing as it were at the least in some measure in God and in his nature that he is just I take assurance that that just God shall adjudge me to life I make this more generall all assurance all hope of any grace we haue to receiue at the hands of God what euer it be must proceede from an insight and knowledge of the nature of God how can I or any man looke for any good at the handes of him vvho is not knovvne to me hovv shall I assure my selfe I shall get any good from him I know not Therefore the man or woman who would haue faith in God or hope of lyfe or any good at his hands must seeke to pearce in to the deepnesse of the infinite nature of God so farre as can be to knowe him in his justice wisdome power mercy and in all these infinite properties in his nature then knowing him in these infinite thinges he must assure himselfe of such and such graces at his hands I know him to be powerfull therefore with his power he will deliuer me I know him to be mercifull in his mercy I am assured he wil show mercy on me I know him to be wise therefore I am assured he will deale wisely with me he that is skilfull and the God of order will deale skilfully with me Then ye see that faith will neuer be builded vpon a scroofe and superficiall thing The world thinks it ynough to know there is a God to know his name and no more No thy hart cannot be builded on a sâ—roofe It is impossible to any to haue that solide and assured faith in God and that hope of lyfe except they haue a solide knowledge in some measure of his nature and of his properties And that bodie that preases not to pearce in to the deepnesse of God cannot haue that Spirit of God for in the first Epistle to the Corinth chap. 2. vers 10. it is said The spirit of God searches and what in to the infinit deepnesse of God and there he lets thee see Gods minde towardes thee So that if any be indewed with that searching Spirit of God of necessitie that Spirit must conuoy their eyes in some measure in to the secreetes of God to the deepnesse of that infinite nature It is a wonderfull sight that a true and solide faith hes in God It will peace in to the infinite nature of God and builde on that infinite nature the solide ground of faith I speake this that ye may seeke to knowe the nature of God Yet to the wordes It is a righteous thing vvith God not to men but to God The meaning of the Apostle is What euer seemes right in the eye of man this is righteous in the eye of God to render to euery man his due Now the Lord forbid that our life or death euerlasting hang vpon that that seemes just and vnjust to man Lord forbid that Heauen or Hell hang at mans girdle or depended on his judgement I assure you many would goe to Hell from hand As God in nature is a just Iudge euen so man by nature a wrangous and vnjust judge Let him be giuen ouer to himselfe hee shall neuer judges one whit of that which is just DiffereÌ„ce betvvene the iudgment of God and of men at the least he shall neuer judge sincerelie of that worke I shall tell you the differences between the judgement of God and man shortlie Man when he
the purpose of the Apostle in this place was to comforte the Thessalonians against the afflictionâ—s vvhere-vvith for the tyme they vvere exercised The first and the cheefest argument of consolation vvas taine from that just jugdement of God when he commes for the afflictions that the godly and innocent suffers in this lyfe for the name of Iesus Christ are as a mirror vvherein we may see the Lord Iesus comming to judgment to take vengence on the afflicters and to render and to giue rest 〈◊〉 his own The Apostle taking occasion of this argument points out the Lord Iesus comming to judge the world He notes the place from which he shall come an Heauen aboue all these visible Heauens he notes the companie where-with in his comming he shall he accompanied First the Angels of his power enarmed with the power of the Iudge the Lord Iesus to execute his just judgement The next company is a flamming fire This fire at the comming of the Lord Iesus shall burne vp the Heauen shall melt the elements shall burne vp this earth and all the workes that is in it as Peter declares in his 2. Epistle chap. 3. and at last shall consume and deuore the wicked and that euerlastingly euer burning without end When he hes painted out the Lords comming to judge the world he subjoynes the effects that shall follow vpon his comming and judgement The first effect is he shall inflict vengence to them who in this world knew not God and would not obey the Gospell of our Lord Iesus Christ And after this he descryues this vengence more particularlie it shall be an vtter destruction so that they shall neuer get vp their head againe and this destruction shall be endlesse a death without a death the sorest death that euer man died the cause of the perdition shall be the face and angry countenance of the Iudge his face shall be as fire and they shal be as waxe the heate of his face shall melt them as the fire melts the waxe the cause of the eternitie of their perdition shall be the glorie of his power his power shall neuer haue an end and therefore their paine anguishe and perdition shall neuer haue an end The power shall euer holde them still in a torment and so this vvraith euerlasting shall sease and feede vpon them for euermore And so they shall euer be doing and neuer be dead Now in this text we haue the second effect that shall follow on the comming of the Lord to his judgement The first effect concerned the wicked This effect concernes the godly To come to the wordes shortlie He sayes When he shall come to be glorified in his Saintes The meaning is this vengence of perdition euerlasting shall be inflicted on the rebels of God and Christ at that tyme when he shall come to glorifie his owne the Saintes that in their glory and lyfe euerlasting he may be glorified himselfe Chief end of Christs coÌ„ming is to glorifie the soules This is the meaning shortly Now if ye will marke the first wordes When he shall come Ye may see that the first and cheefe end of the comming of the Lord Iesus to judgement is not the wrack of the reprobate but his cheefe end in his comming to judgement shall be the glorifying of his owne that in their glorie he may be glorified for euer The order of the giuing out of their doome and sentence of lyfe and death at that day makes this master plaâ—ne Read the order of the giuing foorth of this sentence in the 25. chap. of Matthevv vers 34. c. Iohâ— 5. cha 29. vers The sentence shall be giuen first to the godly and the Lord shall say first to them ere he open his mouth to the other Come ye blessed of my Father and 〈◊〉 that kingdome that is prepared for 〈◊〉 Then when that sentence is past he shall draw the godly to be assessours to him and with their consent and approbation in a maner he shal come to the doome of the reprobat and shal say Depâ—â— from me to the deuill and his Aâ—gels Iohn 5. chap. vers 28 29 The houre shall come vvhen all that are in the graues shall heare his voice and they shall come forth that haue doâ—e good to the resurrecâ—â—â—â— of life but they that haue done euill to the resurrection of condemnation This his order of proceeding showes that the cheefe end of Christs comming is the glorifying of his owne The cause is because in the glorifying of his elect cheefly shall God be glorified And seeing the Lord cheefly respects his owne glory therefore the first respect he shall haue in judging shall not be to punish the wicked for â—e shall cast them by his hand as dogges but to glorifie his owne To goe forward in the words When he shall come to be glorified in his Saintes That is to say when he shall come first to glorifie his Saints and so consequently to glorify himself For he cannot be glorifyed in his Saintes except he glorifie them first And therefore it must be vnderstood that he must glorifie them that in their glorie he may be glorified Now marke As the first and cheefe end of the comming of the Lord to judgement shall be the glorifying of his Saintes So the cheefe meane whereby the Lord shall be glorified shall not be the damnation of the reprobate but it shall be the lyfe and saluation of the godlie because in the godly at that day shall be manifested to the whole world the goodnesse of the Lord Iesus his mercy his omnipotent power in one word his Majestie and his glory cheefly shal be manifested in them So that the whole world when they see them stand vp as it were in a shout shall cry Glorie glorie glorie be to the Lambe that sits on the Throne when they shall see the elect so shining in glorie they shall brust forth in crying glorie glorie glorie and nothing shall be heard but glorie euer more These are the thinges we shall once see and heare either to our euerlasting glorie or to our euerlasting destruction It is true the Lord Iesus that day shall be glorified also in the damnation of the reprobat and that in his justice Ye read in the 14. of Exod. I shal be glorified in Pharao and his armie in powring out a vengence on them I shall drowne them But yet the justice God the justice of Christ serues not so much to his glorie as his mercie does And it is a greater matter yea and more glorie shall come to him by the sauing of one soule at that day nor by the condemning of an hundreth Came Christ Iesus in the world for this end cheeflie that God should be glorified in his justice No. Christ came and the Gospell of mercy is giuen vs that men and Angels in that day should glorifie God cheeflie in his mercie Now to goe forward And to be made marueilous in all them that beleeue
This is in effect that same which he spok of before euen the glorifying of God for it is one thing the Lord to be glorified and to wonder at him The meaning is shortly When he shall come First he shal make the faithful wonderful in the sight of the world and then in their wonderfulnes all the world shall wonder at him who hes made them wonderfull Now marke The Lord Iesus in Esay 9. chap. 6. vers among all the names he gets there he is called the vvonderfull and the maruellous one Now this name in effect shal show the selfcheefly in that day of judgement for cheefly in that day Christ shall be wonderful and all the world shall wonder at him It is but a litle wondring we 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
neuer come to grace and saluation except thou humble thy selfe vnder this preaching which thou by nature and in thy judgement thinkes foolishe If thou beleue not in this take thee this doome neuer shalt thou be justified in that great day Now to come to the last words in the verse In that day There is an Emphasis in this word that day the Lord shall be glorified in the godly in the glory of his owne in that day It is true brethren at this time in this same moment the Lord Iesus is glorified and the Saints and faithful hes their own glory But the glory of Iesus and his Saintes is not in that fulnesse which shall be at that day Thou seest him now as it were in a mirrour darklie he is comming behind thee and thou art looking in a glas but at that day thou shalt see him face to face with these bodily eyes thou seest him now in glorie but in that day thou shalt see him in a surpassing and exceeding great glorie It is euen so with the Saints We are the Sonnes of God now we are glorious now but in that day we shall haue another kinde of glorie The Apostle Iohn 1. Epistle 13 chap. 2. verse sayes Dearly beloued vve are the Sonnes of God novv but it appeares not vvhat vve shall be The very sight of him shall transforme vs. So that day in the 2. chap. to the Rom. 1. verse is called the day of manifestation all things shall be manifested Glorie righteousnes Heauen Hel and all hid now But in that day all shall be brought forth to that light and be manifested The Heauen shall be opened to see that glorie in it the Hell to see that darknesse and shame in it The Sun shall shine then most clearly right shall then appeare right in the own garment of righteousnesse wrong shall be seene to be wrong sinne shall appeare in the own cullour euerie one shall see it perfitely all things shall be maid manifest Now in the next verse to the end of the chapter the Apostle to conquise to himselfe the beneuolence and good lyking of the Thessalonians why should not the teacher haue the good wil of his people whom he teaches lets them see all that he does is for their cause Wherefore sayes he vve also pray alvvaies for you that our God may make you vvorthy of this calling c. Well this sets out this part of the Minister as he teaches life to the people So let his prayer be euer to God to helpe them forward to that lyfe and glorie he speakes of This for his part Then ye see againe Prayer a meane to lyfe among all the meanes of bringing men to lyfe Prayer is one Thy ovvne prayer the prayer of the Pastour for thee I call it the meane not the cause for thy ovvne prayer vvill neuer merite Heauen albeit thou pray continuallie and be of that opinion that thy prayer vvill merite Heauen vaine art thou thou shalt neuer get it Yet the Lord hes appointed prayer as a meane to further men and wemen to Heauen If thou neglect thy duetie thou shalt neuer come to Heauen The Lord raise vs out of this beastlines and senslesnes that makes vs so vnwilling to pray Men will rise in the morning and go to bed at night without one motion of praier but if thou continue so thou shalt neuer come to Heauen for mark the Lords doing As the Lord hes ordained thee for life so he hes ordained thee a mid-way wherby he bids thee go forward to liâ—e If thou take not the straight way the Lord hes giuen thee but takâ—â— by rode of thy own thou shalt neuer come to Heauen What should keep Christ with vs but only this praier what should sanctifie al the speaches of our mouth actions of our hands but this continuall praying The remembring of this life should stir vs vp to prayer for it is and shall be found the way to that life But to come to the matter of his praier He saies for this cause we pray for you That God vvould make you vvorthy of his calling By this calling he meanes life euerlasting by the meane he vnderstandes the end for he takes not the word calling properly but he takes it for the end of our calling which is life euerlasting Then ye see he craues this life and glory at the handes of God Then Life euerlasting the gift of God learn This life euerlasting is the onely gift of God thou hast it not by nature in thy owne selfe it must be giuen thee as a free gift of God or thou shalt neuer get it Further I see one or two meanes whereby we must come to this life set down heere Before thou come to that lyfe thou must haue a calling to it albeit thou would reaue a kingdome here by tirannie yet thou shalt not come to this kingdome except thou haue a former calling to it And when hast thou this calling When this same word of the Gospell soundes in thy eare 〈…〉 and thou beleuest in it If thou lay not to thy eare here thou shalt neuer be called and lackest thou that calling by the word thou shalt neuer get life euerlasting Then the other thing I see here that goes before life and glorie is a vvorthinesse a dignitie ere thou enter in that kingdome thou must haue a worthinesse Who will choose a man to an earthly kingdome without dignitie and worthines Therefore he sayes that he vvould make you vvorthie O but vnderstand it is not my worthinesse nor thy worthinesse inherent in me or thee No it is that worthinesse of Christ Iesus that must be imputed to vs. Christs worthinesse must be imputed to vs and we clad with it When ye heare this word worthines in the Scripture take it neuer to be an inherent worthinesse in thee or in me but the worthinesse of that onely worthie one Christ the Lord made ours by faith Then to the words following He pointes out more clearelie this lyfe euerlasting and sayes That he vvould fulfill all his good pleasure Which good pleasure Which commes of his gentlenes and goodnesse Then he addes And that he would fulfill What a vvorke Whereof of faith After what maner vvith povver and might Then there must be a power or else faith will not be fulfilled Now to returne to euery word That he vvould fulfill Marke then Lyfe euerlasting glorie euerlasting is the accomplishment of a thing begun of the decree going before of lyfe euerlasting First there must be an entrie to it there must be a beâ—ginning going before and then life euerlasting commes on as fulfilling of the thing going before What is the thing that goes before It is his good pleasure By his good pleasure is vnderstood the decree of lyfe that was giuen out from all eternitie concerning his owne So lyfe euerlasting is but the accomplishment of a decree that was made in that glorious kingdome of Heauen before
The comming of the Lord shall be found effectual in that day to our recollection to the gathering and assembling of the whole elect vnto him The presence and the comming of Christ is euer effectuall to the meeting of the Saintes where he is there must be a meeting he cannot be his alone In the 24. of Matthevv 28. verse Christ sayes Where the â—arâ—on is the ther vvill the Egles resort So where Christ is there shall the elect resort He came no sooner in the world but some elect both Iew and Gentile resorted to him so that there was not a Church raised vp But at second comming there shall be another kinde of assemblie At that tyme all the elect from the foure quarters of the earth shall be gathered and neuer one shall be missed all shall be in that generall assemblie when the Lord shall come in that glorious day and that assembly shall be through the power and effectualnes of Christ At his comming there shall come a sweet smell from him that shall draw all the elect that euer was together vnto him Yet to insist These tvvo thinges are joyned together vvith great discretion He sayes not onely by the comming of the Lord but also by our assembling vnto him For if he had said by the comming of the Lord onely it had beene a great motiue to haue terrified vs For the speaking of Christs comming without any further consideration and mention of our lyfe and our assembling vnto him would rather terrifie thee nor comforte thee Therefore the vvicked desires neuer to heare of his comming for vvhen their consciences are vvakned they are terrified But when the godly heares that Christ shall come and that men shall be conjoyned to him and be partakers of his glory and that he shall not be glorified without them that is comfortable they neuer heare it without joy Therefore if euer thou would finde comfort at Christs comming looke that thou finde an assurance in thy hart that thou shalt be made partaker of his glory at his comming Further marke in this obtestation This vndoubted certainty of Christes comming and our assembling vnto him binds and oblises euery one of vs to beleue the trueth of the doctrine concerning his comming and to slee and eschew all false doctrine thereof As namely this pointe of false doctrine that stands in limitating and bounding his comming at a certaine tyme as they would say He will come in such an age in such a yeere such a day an houre all is false doctrine So I say the benefite of his comming and the glorie vve shall receyue at his comming bindes vs that vve beleeue nothing but the trueth in such sort that if we will beleue the trueth of his comming we shall be partakers of his glorie at his comming If we decline any thing from the trueth of the doctrine of his comming we shall hazard the glory which othervvayes we should haue This which I set downe vnto you in particulare concerning one Article of our faith is true in all the rest For there is not one blessing of God in Christ but it oblises vs to beleue the true doctrine concerning that blessing in such sort that if we will beleeue the truth concerning that blessing we shall be partakers of that blessing and if we beleue not the trueth spoken concerning that blessing we depryue our selues of that blessing To make it plaine The benefite of justification whereby we are justified before God onely by the bloude of Christ and his merite and not by the merites of men bindes vs to beleue the trueth of it in such sort that if we will beleeue and seeke justification in the bloud and merites of Christ onely we shall be justified If againe we refuse to vnderstand the true way of our justification and repose on our vvorkes vve hazard our justification In the 9. chapter to the Romans vers 31. 32. we reade the Iewes soght to be justified by the workes of the Law So does the Papists by their merites But vvhat came of it The Apostle sayes They attamed not to it And why Because they sought it not by faith but by the vvorkes of the Lavv. Ye see heere that peruerse and false opinion which the Iewes had concerning mans justification made them not to attaine to justification No more shalt thou be justified who will be justified by thy vaine workes The Prophet Esay saies Esay 64. 6 all our righteousnesse is lyke a menstruous clout scarcely to be looked on let be to be presented as a meane whereby to be justified by God if thou wilt seeke to be justified by thy works I denouÌ„ce to thee in the name of God that at that great day thou shalt finde thy self not to be justified The Lord giue vs grace to imbrace the trueth and the onely way of justification and saluation In the next verse he commes to the thing be requested them not to doe It is this that they should not suffer themselues to be deceyued as if Christes comming vvere at hand Novv for the better vnderstanding heereof I shall take vp this second verse in these three pointes First vve haue that thing which he requests them not to doe To wit That they be not suddenly moued in their mynde and be not suddenly troubled in one word that they suffer not themselues to be deceyued Then we haue the means which are thre in number by the which the false teachers vsed to deceyue them The first is by reuelation pretending falslie the reuelation of the spirit The second is by vvord or traditioÌ„ The third is by letter as it vver from him In the third place he sets down the Heresie which false teachers labored to perswad them to be true to witte that the day of the Lord was at hand Now to come back to the words In the beginning of the verse he sayes I request you that suddenly ye be not moued Consider the words and then he subjoynes nor yet troubled The first of these two respects the mynde next the hart mouing from the mynde respects the mynde trouble respects the hart for the hart and the affections are suddenly troubled Now by the mynde I vnderstand not euery minde for euerie man hes a minde an Heretike hes a minde an Idolater a minde but I vnderstand heere a sound minde and rightly informed and speciallie in this pointe of doctrine concerning Christs comming A minde that is inlightned not with the light of nature onely but also with the spirituall light of faith in Christ Now he requests them that they be not moued as it were a jaw of the sea for the word is borrowed And moued to what thing If the mouing be from a sound minde and informed by the light of Christ it must be to a minde that is without faith in Christ a minde peruerslie instructed without the light of God The maner is suddenly It is shame to be moued from that which is good but it is a greater
that will vpset it The lose thou getst by deceite will neuer be vpset all the kings and doctors vnder Heauen will neuer set vp thy lose thou getst by defection Alas what hes that 〈◊〉 win when he hes win all the world and lost his soule by falling away from the trueth Now the Lord let euery man see that there is nothing comparable to this hurt of deceiuing What pleasure can thou haue of all the kingdomes of the world when thou hast a troubled hart and conscience when thou hast an vnquyet soule within thee Therfore as we say It is good to sleepe in a sound skinne Change not a setled minde and pacified hart with all the world and preferre a sound minde inlightned with the knowledge of Christ to all the honours and dignity in the world And because we are so vnstable mynded and so ready to alter that except we be surely anchored on Christ we shall be euer beatten away with euery light wind of false doctrine Therefore we haue to pray that our soules may be anchored by a sure faith on Christ The Lord therefore by his grace anchor our soules on Christ To whom with the Father and the holy Spirit be all honour and praise for euer AMEN THE FIFTH LEC TVRE VPON THE SECOND EPISTLE OF PAVL TO THE THESSALONIANS 2. THESSA CHAP. 2. vers 34. for that day shal not come except there come a departing first and that that man of sinne be disclosed euen the sonne of perdition 4 Which is an aduersary and exalteth himselfe against all that is called God or that is vvorshipped so that he doth sit as God in the Temple of God shovving himselfe that he is God WELBELOVED brethren ye haue heard the request the Apostle makes in the beginning of this second chapter to the Thessalonians He requests and adjures them by the comming of the Lord Iesus and by our assembling vnto him at his comming that they suffer not themselues to bee deceyued or put by their mindes troubled in hart and affection especially in this head of doctrine that concernes the comming of the Lord in the latter day and that they should not be deceiued by false teachers who weÌ„t about to deceiue them in this point teaching that the day of the Lord is at hand he shall come incontinent ye shall be found aliue when he shall come This age and generation shall not be past when he shall come This pointe of false doctrine that these false teachers went about to perswade the Thessalonians and so to vnqiuet them held them ay in vexation of sprit and minde looking ay for Christs comming assuring them that he should come ere that presentage should end Now in this text the Apostle enters to a refutation of that false doctrine and he proues that the day of the Lord was not instant that the day of the Lord would not beat such a tyme that it should not fall out in that present age Now marke his reasons If the day of the Lord were instant then there should not bee an vniuersall Apostasie and defection from the faith of the Lord Iesus Christ before the day and comming of the Lord Vniuersal defection must goe before the Lords coÌ„ming For vvhy This Apostasie must craue a large space of tyme. Then he subjoines but so it is before that day shall come there shall be an vniuersall Apostasie and defection from the faith and trueth of Christ Iesus And so hee concludes Therefore it is not so as they say The day of the Lord is not instant and is not so neere hand as they goe about to perswade you Marke his reason The proposition and first part of the argument is not expressed in the text The next parte the assumption is sette dovvne in the text to witte The day of the Lord shall not bee before that an vniuersall defection be first Now before I come to the wordes take vp shortlie this one thing The Thessalonians to whom he wrytes being deceiued thought that incontinent Christ should come and that they should be rest to the Heauen with him and glorified from hand The Apostle to put them out of this consaite tels them ere they and the Church be rest vp to Heauen and glorified there that they shall suffer yet on the earth some trouble there shall be yet a great alteration and vexation in the Church of God Brethren mark it The battell must goe before the victory let none looke for the victory before he fight thou wilt not come sleeping to Heauen Thou must fight on earth ere thou come to glorie and ere thou triumph in Heauen thou must be victorious on earth throgh many tribulations we must enter in the kingdom of heauen This is that which the Apostle teaches the Thessalonians Novv to come to the vvordes of the text and to make this matter plaine we shall insist particularlie on euery word taking vp the meaning of Gods Spirite heere And first â—here occurres this vvord Apostasie which must be before the day of the Lordes comming This Apostasie is nothing but a falling avvay a flyding aback This Apostasie is not a particulare Apostasie or defection of this man or that man onely of any one person or any two or three persons onely But it is an vniuersal defection of multitudes of men and wemen in this world For the word ye see is generallie set downe in the text to be a departure without any restriction It is not said a departing of this man or that man but generallie a departing Therefore the Apostle must meane of a departing and falling away of multitudes and great multitudes Now all the question is what Apostasie meanes the Apostle of I am not ignorant how a great number of the olde Latine fathers in the Church vnderstandes this Apostasie to be meant of the defection of many Nations from the Empyre of Rome It is true indeede the Nations of the world fell away from the Romane Empyre But how well and rightly they vnderstood this Apostasie of that falling away from the Romane Empyre God knowes And it is a wonder that so many learned and quick spirited men should haue erred together in this pointe so long Indeede it is likly that when one of them fel in this error all the rest followed on in troupes without further discretion or judgement But I leaue them What Apostasie is this then that the Apostle meanes of heere I shall tell you It is an vniuersall defection not from an Emperour or earthly King but from the King of Heauen Iesus Christ and from his faith This agrees with the course of this text and with that which followes immediatly of the Antichrist the head of this Apostasie This agrees with the speaking of this same Apostle in sundry other places In the 1. Tim. chap. 4. verse 1. he foretels of this vniuersall defection from the faith The wordes are The spirit speakes euidently that in the latter dayes some shall depart from the faith and
shall giue heed to spirits of error and doctrine of deuils forbidding to marie and commanding to absteine from meats vvhich the Lord his ordained to be receiued vvith thankes-giuing of them vvhich beleeue There the summe of this defection whereof he speakes in this place Looke also the 2 Tim. chap. 3. vers 1. 2. 3. In the latter dayes there shall be troublesome tymes men shall be louers of themselues louers of pleasures and not of God corrupt in mynde reprobates concerning the faith There the Apostasie from the faith In that same Epistle chap. 4. verse 3. The tyme shall come vvhen men shall not suffer to heare the sound doctrine but according to their ovvne lustes shall gather together heapes of teachers to wit orders of Monkes Friers and heaps of Iesuites and the rest of that prophaine and deuilish rable that the deuill by his spirit hes thrust in on the people of God and they shall auert their eyes from the trueth and turne them to lies Peter in his 2. Epistle chap. 2 verse 1. sayes There shall be among you false teachers vvho shall bring in damnable heresies and many shall follovv them to their perdition They shall goe to destruction with their Heresies and many shall goe after them And before them Christ himselfe foretolde of this defection 18. chap. of Like verse 8 When sayes he the Son of man shall come thinke ye he shall finde faith on the earth No there be an vniuersall defection Then this vniuersall defection is nothing else but this Apostasie and defection from the faith of Christ that shall be before Christs comming in the world Now ye see then this is a prophecy of the thing to come Is this Prophecy fulfilled yet or not Is it come to passe Is that vniuersall defection of the world from the church from the faith of Christ come or shall we looke for it There is the question I tell you it is come I cry it out it is come and come long since and verie long since It holdes on and shall hold on Mahomet beganne it when he drew away not only the people from the faith of Iesus but also drew away the verie name of Christianity so as there durst not one avowe himselfe to be a Christian The Orientall Churches so well planted by the Apostles of Christ whereof this Church of Thessalonica was one may beare witnes hereof Who followed on Mahomet ended it not then The Popes that beast of Rome followed on As Mahomet played with the Orientall Churches So the Papists played with the Wester and Occidentall Churches The Pope hes drawen away this occidental Church of Christ in Europe not indeede from the name and outward profession of Christ for all are called Christians but he hes drawen them from the faith of Christ without the which there can be no saluation So this Apostasie prophecyed so long before is come now to passe Church militant subiect to errors But ere I goe forward mark here The estate of the Church of Christ militant on the earth she is subject to errors and Heresies to be caryed away vvith false doctrine subject to defection yea to an vniuersall defection of the whole visible Church on the face of the earth And brethren euen godly men seeing this thing they haue bene compelled at tymes to doubt they were so offended whether if this Church was Gods Church or not whether if this building was builded by God or not which they saw so beatten downe and lying so long dead It is a lamentable thing to see the Church of Christ so long vnder the dominion of the Antichrist And therefore the Lord by his Apostle and others hes foretold of this vniuersall defection that the godly may be comforted and stand seeing nothing commes to passe but by his prouidence and foresight Then again ye know the Papists proposition the church cannot ere Now consider this place and ye shall see it cannot stand with that opinion I aske how can that opinion stand with this Prophecie of Paul who telles not of a light error but of an vniuersall defection from Christ Either this must be false which the Apostle saies and which Christ spok before him which wer blasphemie to affirme or that which they say that the Church cannot erre must be a lye and it is so And all the Papists are blasphemous lyars beleue them as ye will No the godly are not ignorant of their purpose in this their assertion They hold that doctrine to be a pretence to keepe the Antichristian Church in her error and Apostasie for she is altogether out of the way and if she could thinke she could be subject to error she were curable but because she lyes in her stinking Heresie and Apostasie and will not acknowledge it therefore in the just judgement of God she shall perishe perdition shall be her end if the Lord waken her not in tyme. Now to the wordes The wordes are That the day of the Lord shall not be vntill the tyme that that man of sin be reueiled That man of sin must be reueiled ere the Lord come in the world againe This is one thing with that which went before of an vniuersall Apostasie the comming of an vniuersall Apostasie and the reuelation of that man of sin the Antichrist is one thing in sundry wordes For what is the Antichrist but the head of this Apostasie and vniuersall defection and of all Apostats vnder the Heauens he is the cheefe Apostate Now he is called heere a man the Antichrist as though there were but one person Marke it for this place is mistaken When ye heare of this name of the Antichrist who is here called the man of sinne be not deceiued The Antichrist woulde perswade you that this name of Antichrist signifies but one man some one person who shal be in the vvorld at such a tyme. No the name of Antichrist imports not one man onely but a succession of persons one after another in one kingdome or tyrannie ouer the Church of Christ in the vvorld All this succession of persones is expressed by the name of one man or one person because they ranne on all one course and euery one of them hes but one purpose to exercise their tyme in oppression of the Church of God Therefore the vvhole succession is called but on man But when shall this reueiling of him be He is said to be reueiled vvhen his kingdome and tyrannie commes to the height and full perfection in the sight of the vvorld He beganne long before he vvas reueiled and he vvas in the dayes of the Apostles When Paul and Peter vvas in the vvorld he vvas And beginning in their dayes he grovves on peece and peece in greatnesse from a small beginning vntill hee came to such a vvonderful and great height that he makes the vvhole vvorld vvonder at him and this fell out in Anno 666. Reuel chap. 13. verse 18. He came to his height vnder the Emperour of
they were so obliuious as to forget a thing so needfull for their saluation Now to take vp some lessons shortlie on these wordes Then Apostle then beganne verie soone to foretell the Thessalonians of the comming of the Antichrist and of that vniuersall defection that was to fall out so long after that for this prophecie is especiallie of that great Antichrist who came not a long tyme after this The estate of the Church of Thessalonica was floorishing at this tyme he castes in a matter of discouragement heere There shall be an vniuersall defection Defection of the Church euer to be feared Well brethren it iâ— good euer to foresee the euil that is to come on the Church of God on the earth yea eueâ— when she is most floorishing to feare a decay and that her state will alter For this is the nature of the visible Church of God heere on the earth she is not so stabled nor setled but she is subject to alteration and trouble to defection to falling away from God from Christ and the trueth and that both particularlie and vniuersallie our setlednesse is not in this world there are none so well stablished but they may fall and therefore we should be euer in a dread and feare of destruction and alteration And it is the parte of the Pastour aboue all other euen in the floorishing of it to be forwarning and foretelling of an alteration and defection to insew For he as a watch-man should haue a sharpe eye to foresee and he should craue a foresight of God to knovve thinges to insew that he may giue aduertismentes to the people and they may be prepared for all dangers to come Another lesson Ye see the Thessalonians hes bene forgetfull of that which the Apostle tolde them when he was with them and therfore that which he spoke then he wrytes now to them Naturaly vvee are forgetfull of spiritual things So obliuious we are especiallie of thinges concerning our saluation that we will receyue them in at the one eare and let them goe out at the other we heare to day we forget to morrowe The seede is not so soone sowne but the deuill as a rauenous foull is readie to pull it out of the very eares that it be to vs nothing but a vanishing sound and therefore it is the Pastors part euer to be calling to their remembrance the things that are heard Ye see in a schoole the master considering the weaknesse of the memory of the youth is euer repeating the thing they haue heard as needfull it is to the Pastour to be euer repeating the thing he hes teached for all are as infantes in thee schoole of Christ 1. Cor. 13. 11. and it is the peoples part to be as diligent to heare ouer againe these things that pertaines to saluation and to craue that the Lord wold blesse their memories there in that they may be the more able to gainstand all assaultes of the deuill and his suppostes how canst thou gainestand if thou be not furnished with the armour of the word of God Therefore the Lord grant me grace to forwarne you and sanctify your memories to receyue and keepe the things that concernes your saluation for it may be the day of tentation is neerer nor we beleue But mark the forme how he cals it to remembrance He does it with a rebuke and reproofe Remember ye not They who are forgetfull of thinges heauenly should not goe away without reproofe calling to remembrance should be with rebuke But marke againe the leâ—itie of the Apostle in rebuking Remembeâ— ye not sayes he I told you before Therefore all this rebuke should be with lenity and loue sharpnesse should euer be mingled with leâ—â—tie This is the thing I euer find this Apostle doing Now to goe forward to the next verse Because he said before the Antichrist was not as yet reueiled The Thessalonians might haue asked the Apostle What withholdes What stayes What impediment is there Why is he not reueiled The Apostle answers shortly Ye know what withholds it is not needfull I tell you I told you it else when I was with you call it to remembrance it is not needfull that I should lose tyme by oft repeating of it Yet brethren albeit he knew it and the Thessalonians knewe it because he had told them of it before yet we knowe it not for any thing he showes heere Therefore we must see what was the impediment that stayed the reuiling of the Antichrist till his hight and pryde The Romane Empyre and publishing of the Gospel are impedimeÌ„tes staying the reueiling of the Antichrist What was it Both the olde and late wryters agrees in this It was the Romane Empyre that floorished for the tyme. The euent and issue of thinges declared this to be true For so long as the Romane Empyre stoode and the Emperour keept his owne seat at Rome which now is vsurped by the Pope so long neither Mahomet in the East preuailed for he was one of the destroyers of the Romane Empyre neither the Pope in the West got vp his head for the Empyre suffered him not to come to his hight But when once the Romane Empyre decayed the Emperour changed his seat left Rome and remained at Constantinople Then vp gets the Mahomet his seate in the East the Pope in the West and he sits downe in the Emperours seate This is one impediment Latter writers joines to this another impediment that staied the reueiling of the beast and his comming to his hight to wit the decree of God concerning the publishing of the Gospell of Iesus Christ in the world Ere he should come to his perfection it behoued that the Gospel should be preached throghout the world Ere there be any falling there must be a standing ere there be any Apostasie there must be a receiuing of the word It behoued that before apostasie the word should be vniuersally teached Therefore the Romane Empyre decaying the course of the Gospell comming to an end the Euangell being vniuersally teached the Antichrist breakes in and takes vpon him both the jurisdictiones takes on him the earthly power and then the jurisdiction ouer the soules of men he killes the bodie with the temporall sword he killes the soule with the poyson of falle doctrine His kingdome is euer slaying either of the soules of men with false doctrine and poyson of Heresies or else if men will not obey he slayes their bodies with the sword These are the impediments helde him back vnreueiled Then learne heere it is the Lord vvho stayes and holdes back euill from the world and his manerâ—â— he castes in impediments before the deuill and before wicked men ere they rise The deuill and his suppostes is comming out rushing on the people the Lord casts in impediments to them and then they must stand vntill these impedimentes be some way remoued For brethren the power of the deuill and of darknes and wickednes is so great on the
beatting dovvne of the beast onely Iesus Christ ought to haue the glorie of the victorie Whether ye looke to him who strikes the battell the armour or them who are souldiers in the battell all lettes you see the glorie should be giuen to Christ alone What is more vyle nor the vvord of the crosse and this vyle ministrie and yet he vvill haue him vvreaked and consumed with the word and ministrie He chuses not great and mightie things not kings and Emperours to this worke wonder not nor be not moued that ye see so many kings stand by the beast to see the Emperour the kings of France and Spaine stand for him but the Lord will vse base meanes to destroy the beast that the glorie may be giuen to him allone Now to come to the other pointe his abolishing He is abolished at the last When shall this be When Christ shall come againe How shall it be The face and presence of Iesus shall deuoure him As soone as the Lord shall come downe as soone shall he vanish and be burnt vp as caffe with the fire The word of the Gospell consumes him and burnes him but not quyte vp But the face of Iesus in that day shall burne him quite vp and then that prophecie of Iohn Reuel chap. 20. verse 10. shall be accomplished He shall be casten in a lack of fire and brimstone which shall neuer haue an end Then brethren beware of this word for if it worke not to lyfe but be a sauour of death to death if it doe thee no good in this lyfe be assured that most glorious face of the Lord in the world to come shall destroye thee Therefore looke that the word be an instrument to thy consolation and the power of God to thy saluation Looke how the word is effectuall to thee in this life for so shall the presence of Iesus be to thee in the life to come either to thy saluation or damnation The face of the Lord shal consume thee if the word hes wroght no renewing of thee in this life It is said in the chapter preceeding verse 9. They which did not obey the Gospell shall be punished vvith euerlasting destruction from the presence of the Lord and from the gloree of his povver one blenke of that face shall consume in an instant all the reprobate Craue then that the word may be powerfull that ye may escape this fire of that presence of Iesus in his comming Then heere ye may perceiue that the kingdome of the Antichrist is not altogether abolished it takes a long tyme ere it be taken away Wonder not that he hes such a power in this earth for certainly this prophecie telles vs that there shall be some face of the Antichristes kingdome vntill Christ come Looke not that Papistry end ere Christ come look not that euery reformed Church shall be quite of them but they shall be as thornes in their sides till Christ come and let no man ouer soone triumph but let euery one make him for the battell There are none of the professours of Christs trueth but they should prepare them for battell Therefore let euery one seeke this armour that being enarmed with that spirituall armour so far as God will giue the grace echone may breath on the beast to his consumption that so God may be glorified and then shalt thou triumph for euer with him To whom be praise and glore for euer AMEN THE SEVENTH LECTVRE VPON THE SECOND EPISTLE OF PAVL TO THE THESSALONIANS 2. THESSA CHAP. 2. vers 9. 10. 9 Euen him vvhose comming is by the vvorking of Satan vvith all povver and signes and lying vvonders 10 And in all deceiuablenes of vnrighteousnesse among them that perish because they receiued not the loue of the trueth that they might be saued WE returne again in this text to the description of the Antichrist to be reueiled the Apostle before had casten in some things in the way pertaining to the present purpose Ye heard the Antichrist to be reueiled was descriued from his nature First of nature he should be a man like other men then hee is descryued from his properties first a sinfull man addicted to sinne a slaue of sin and iniquitie next the sonne of perdition a man from all eternitie ordeined to perdition Then he came to his actions that he shall doe when he shall be reueiled first in malice of his hart he shall oppone him to euery thing called God in Heauen and earth to the powers and majesties here on earth to the Majestie of God and Christ in Heauen Another action when he shall be reueiled in pride he shall exalt himself aboue all thing that is called God and is worshipped in the world Yet more in pride he shall sit in the Temple of God not like a common man but as God in Gods seate on the consciences of men and wemen in the Church of God And last he shall showe himselfe to be God in all things in all his titles and styles and al his dignities and shall bereaue God so far as lyes in his power of all dignities and honors that pertaines to him allone Novv to speake nothing of that hes beene spoken before In this 9. verse the Apostle returnes againe to the description of the Antichrist and in this place he descriues him from the effectualnes or effectuall power he shall haue in men ordeined for perdition when he shall come and be reueiled in the world Then to come to the words Satan effectual by and in the antichrist Whose comming sayes the Apostle shall be according to the effectuall povver of Satan As he would say when he shall come and be reueiled in the world Satan that sent him shall be effectuall and powerfull by him powerfull in men and weâ—en that perishes that are ordeined from al eternity to perdition Heerein shortly learne then Euen as God by Iesus Christ in his ministrie whom he sends out will be effectuall in these who are his if all the world had sworne the contrare So Satan the enemy of God and â—atan in this pointe will prease to be like God and in his maner will be effectuall and powerfull in them that are ordeined for death by the Antichrist As God in his church for saluation will be powerful by his ministry so the Antichrist wil be powerfull to them that are ordeined to perdition Yet brethren the words imports more to wit that Satan shall not onely be effectual by the Antichrist outwardly but he shal be effectuall inwardly in the hart of him and when he shal work by him he shal not work by the mouth or hand outwardly but by the effectual working in his hart and will inspire in his hart to do the turne In this pointe likewise Satan preases to be like God When God by his minister as effectuall he not onely workes by his mouth or his hand or any outward member but he workes by his soule and inward affections cheefly 1.
them that perishes and are appointed to damnation I read in the 9. chap. Reuel verse 4. the locusts that rose out of that smook of that bottomles pit they destroyed onely them that had not the marke of God in their fore-heads 13. chap. 8. verse it is said that they onely should adore the beast vvhose names are not vvritten in the booke of lyfe of the Lamb. Then onely the reprobate that are ordeined to perdition are subject to that finall deceiuing by the Antichrist that his deceite may be as a chaine to bind them to perdition Lord if they who are bound with the chains of the Antichrist hes great cause to search out the ground of their election whether they are such as are ordeined to perdition seeing they are in the wrong way Goe out of Babylon commit not fornication with her for certainly if malitiously ye continue in byding with her ye shall be condemned with her Mark againe another comfort to the elect The elect of God are not subject to these deceiuing errors and Heresies of the Antichrist as the reprobate They are not subject thereto finallie although for a tyme the Lord will suffer them to be drawen avvay to the end they should knovve themselues to be dissolute Christians Matthevv chap. 24 verse 24. Christ saies false Christs and false Prophets shall do such vvonders that if it vvere possible they should seduce euen the elect meaning that it is not possible the elect should fall in this finall defection Who are they then in whom the Antichrist preuailes Onely they who are ordeined to perdition That is such an object as is disposed and prepared before all eternitie to be deceiued by the Antichrist in tyme they are the matter that is perishing and is ordeined to perish I wil make this more cleare by an exemple When the fire burnes vp the caffe and dry timber ye see the cause of the burning not onely in the fire for if a stone or iron were in the place of caffe it wold bide the fire so the cause is not in the burning heate of the fire onely but also in the caffe that is the matter thereof Euen so it is with them that are deceiued by the Antichrist the cause of there deceite is not onely in the force of the Antichrist but also in the euil disposition of the men that are deceiued In plain talk many are ordeined to Helles fire and therefore when the Antichrist lights on such folkes they are readily and easily deceiued And yet I see God hes his parte Who gaue this disposition Who hes ordeinde it Who hes ordeinde men to damnation It is God in his eternall counsell So the Antichrist is not able with his effectualnes to doe any thing in man but that which God hes determined First the Lord of all creatures he dispones he makes some vessels to honor some to dishonor That eternall decree of God giues such a disposition to the creature that in tyme it is capable of good meanes to life capable of deceite to destruction So it is God in his eternall counsell that justly dispenses and the Antichrist in his time works according to Gods dispensation So the Antichrist hes not the glory that he can doe any thing without God neither needs the godly to be offended nor affrayd for the Antichrist nor to be discouraged when they see men daily falling away from the truth Nothing can be done without Gods decree Christ was crucified a foull fact yet it is said Act. 4. vers â—7 that the Lord had appointed from al eternity he shold suffer for saluation and for that cause the hands of Herod the Iewes the Priests and al were lowsed to crucifie him nothing commes but by the Lord that he may haue the glory of all workes Now to goe forward He subjoines a cause of the perdition of the wicked that are deceiued and so reserued to damnation besides this that it is Gods ordinance Ther is another cause ther are none seduced by the Antichrist but they who deserues justly in Gods judgement to be giuen ouer to be deceiued Gods decree is the ground-cause of damnatioÌ„ yet of necessitie there interuenes a cause or doing where by justlie thou deserues thy own damnation and closes thy mouth that thou hast not one word to speak when the Lord is putting his eternall decree to execution Come to the cause They perish because they receiued not the loue of the trueth that they might be saued What can be but perishing when men malitiously will not loue the trueth but contemnes it What can ensue The Lord is trueth imbrace the trueth ere thou shalt neuer be saued when men hes renounced the truth wherby they shold be saued how shall they be saued Now take heed there are many means and causes that will bring men to Hel. Murther wil bring thee to Hell Contempt of the trueth a cheef meâ—s of damnation harlotrie perjurie blasphemy foul concupiscence any of these will cause thee die But notwithstanding of these many moe sins against the Law the Apostle maks chuse of one sinne one cheefe sin that procures damnation contempt of Gods trueth contempt of the Gospell teached he leaues all causes and takes vp this The lesson is lfye will looke to them who hes once giuen vp their names to Christ and so are called Christian men and wemen and taking on them the name of God and profession of the faith of Christ in the day of judgement we shall see this to be true the cheefe pointe of dittay that shal be laid against them is thou contempned my Gospel in the earth It shal not be said to them thou art a murtherer harlot c. no thou art a contempner of my Gospel That shall be the cheef cause of thy perdition for it is the mother cause of all sin because if men would imbrace sincerely the trueth of God and loue the Gospel if they wold imbrace Iesus in their hart O if he wold not keep theÌ„ from many inconuenients It is the conteÌ„pt of the gospel that leads thee to thy sins it is the contempt of the Gospell that makes thee a murtherer an adulterer c. Thou contemned the Gospell of Christ and therefore the Lord castes thee away and giues the ouer to thy owne affections to commit sin with greedinesse to be a blasphemer an adulterer and to commit other sinnes So the mother cause and speciall ground of all sinnes is the contempt of the light and the word of Iesus and this may euidently be seene in this land especially in great mens houses Now he sayes not because they receiued not the trueth but he sayes because they receiued not the loue of the trueth There are many will seeme to receiue the trueth and who will take heed to the Gospel so diligently as they And therefore the first thing that men should take heede to is the hart looke if in the hart there be an vnfained loue of God and his
wrought by the Spirit of God thou must liue holilie in his sight and then thou must beleeue thou must haue faith that is throgh the trueth of Iesus Christ or else thou wert neuer chosen If thou hast not faith if thou hast not an holy life no saluation for thee Then shortly in the next verse Hauing spoken of faith he showes how a man commes by faith how he gets it He sayes vnto the vvhich ye are called Faith thou is gotten by calling if a man be not called and cryed on as it were with a shout from Heauen O the dead bodie will not waken for if thou be not cry edon thou wilt not get grace to beleeue if thou be not cried vpon by the cry of God in his word thou shalt neuer get faith for faith is kindled vp by the voice of the Euangell The Lord sayes Iohn 5. 28. 29. The houre shall come and novv iâ— vvhen the dead shall heare the voice of the Sonne of God and they that heare it shall liue meaning the dead in sinne So faith rises by a crye and call when he sayes come out of that death thou that sâ—eepest if thou heare thou shalt incontinent arise and beleeue O the power of the voice of God! It is his voice onely that makes the dead soule heare and to beleeue It is not thy free-will that makes thee to answere it is the cry of God onely that kindles vp faith in thee and what meanes vses he to call men by Euen the Gospell of Iesus Christ which is the voice of God For what is the word of God but the voyce of God shouting and crying vpon thee So calling is by a word and voice Now calles he thee by the voyce of the Law No long would thou haue lyeâ— ere thou had answered to the voyce of the Law the more it cry vpon thee thou wiltly the longer dead What is the voice then The sweet voice of the Gospell of Iesus Christ when it is tolde to thee that the Sonne of God is incarnate for thy sake he hes suffered and is risen that thou may get remission of sinnes and life euerlasting in one word the speach of the crosse of a dead man it is the speach that puts life in thee and so no faith without calling and no calling without the voice of the Gospell and no life without the voice of the Gospell Thou shalt neuer see the face of God without thou heare the voice of the Gospell Yet marke He sayes our Gospell that is that I Paul and my fellow laborers ministred Then I aske what is the mouth out of the which the voice of the Gospell sounds and by the which the Lord calles the dead man Euen the mouth of sillie simple men and therefore Paul cals it his Gospel Pauls mouth Peters mouth and the mouth of all the faithfull ministers are the voice of God to the end of the world calling thee to faith and therefore doe they call this Gospell their Gospell The Lord hes so ordeined that without the mouthes of sillie men no voice of God should be heard in the earth Goe to thy chamber read as thou wilt thou shalt nor come to Heauen if thou contemne the mouth of sillie men for without the voice of sillie men that soundes this Gospell there is no voice of God calling thee to faith And therefore without this base ministrie is no saluation for thee I say farther If the mouth of this ministrie whereby the Lord speaks be contemned by thee there is no faith no life appointed for thee God hes so bound himself to this ministrie that if thou contemne this ordinance thou shalt neuer see Heauen He will haue thee safe by a foolish preaching or else thou shalt neuer see heauen Say not might he not send Angels No close thy mouth for by foolish preaching thou shalt be safe and by no other means Mark this ye that contemne the preaching of the word of God out of the mouthes of sillie men Now in the end of the verse he sets downe another end of this calling the first end was faith the other is the participation of the glorie of Heauen in Iesus Christ all is in Christ glorie is in him so thou shalt not get either grace or glorie if thou get not Christ alwaies this is an end both of election and vocation life euerlasting Election is from all eternitie vocation is in tyme and lyfe euerlasting followes as the onely effect and end of both Now the calling beginnes here and what other thing is al our preaching but this come to Iesus Christ the Anchor of your faith and life and this cry holds 〈◊〉 till Christ Iesus come and then he will cry out that last cry Come ye blessed of my Father and inherite the kingdome prepared for you and then the chosen shall enter in the participation of that glorie through Christ that neuer shall end And therefore to this Iesus the Anchor of our life and the caller of vs to life and glory with the Father and holy Spirit we render al praise and honor for now and euermore AMEN THE NINTH LECTVRE VPON THE SECOND EPISTLE OF PAVL TO THE THESSALONIANS 2. THESSA CHAP. 2. vers 15. 16. 17. 15 Therefore brethren â—tand fast keep the instructions vvhich ye haue bene laught either by our vvord or by our Epistle 16 Novv the same Iesus Christ our Lord and our God â—â—en the Father vvhich hath loued vs and hath 〈◊〉 vs euerlasting consolation and good hope through grace 17 Comfort you harts and stablishe you in 〈…〉 and good vvorke AFTER the Apostle heâ— ended that Prophecy of the vniuersall defection from the trueth and faith of Christ Iesus and of the reueiling and manifesting of the Antichrist and his power he doeth three things in the end of this chapter First he comforts the Thessalonians against this Apostaâ—ie and defection assuring them it should not touch them because they were grounded vpon that stable foundation of the eternall election of God of the which they had sure tokens and testimonies the sanctification of the Spirit and faith in the trueth the calling of God to faith and participation of the glory of Iesus Christ Next in the text we have red there are conteined two things The first is 〈◊〉 exhortation to the Thessalonians to stand and perâ—euere to the end The other is a prayer conceiued by the Apostle to God the Father and to the Lord Iesus that it would please them first to comfort the harts of the Thessalonians next to establish them in euery good word and worke Then shortly to come to the text We haue set downe in the first words an exhortation to the Thessalonians that they should standfast But first we shall consider how this exhortation followes on the doctrine passing before Therefore sayes he Then it must be inferred by a consequent vpon the doctrine preceeding The cause of their standing and perseuerance must be in the text preceding
Peter and the rest of them there is no standing but on the foundation of the Prophets and Apostles Paul writing to the Ephes 2. 20. speakes of their building Being builded sayes he vpon the foundation of the Prophets and Apostles Thou shalt neuer be builded on Iesus Christ if thou be not builded vpon the doctrine of the Prophets and Apostles and if that be not then there is no saluation for thee goe to Spaine goe to Rome as thou wilt thou hast noght ado with Iesus Christ if thou stand not grounded on the doctrine of the Prophets and Apostles Then would ye see what ye call true perseuerance in faith VVhat is perseuerance and apostasie Euen that is true perseuerance that is in the doctrine of the Prophets and Apostles onely and no more and no lesse Then what is Apostasie that is contrare to perseuerance If perseuerance be in keeping of the doctrine of the Apostles then that is Apostasie when thou falles away from their doctrin No brethren the falling away from that Roman Antichrist is no Apostasie The Lord at his comming in that great day shall justifie this and shall judge that Church to be a false and an adulterous Apostatike Church and whoeuer joines with it if they repent not shall be adjudged that day to damnation and they that departs from it and stickes to the doctrine of the Prophets and Apostles shall be judged to be the holy ones of God Now followes in the end of the verse two sortes of teaching of them that the Apostle vsed The first is by word when he spoke to them face to face The other is by his Epistle The lesson is easie Men are taught aswell by writ as word all teaching is not tied to the personall presence of men No men are as surely taught by writ as by word And seeing it hes pleased the Lord to showe this mercy on vs that the writtes of the Apostles are comde in our hands which are read in your audience therefore we haue Paul to be a teacher to vs aswell as the Thessalonians had Therefore conclude surely that it is not so much this Minister or that Minister teaches you as it is the Apostle Paul and Christ Iesus in him for euery Minister is not so guyded as he was the ministers may erre and hes erred but the Apostles could not erre for they were immediatly called of Iesus Christ and were in their writting direct fully by the holy Spirit Therefore think that ye haue the Apostle Paul and the rest to be your teachers and as for a Minister if he goe a stray breadth off that ground of the Apostles he teaches false doctrine and so the surest teachers that we haue are the olde Prophets and Apostles that cannot erre Thinke it not a small mercy that the Lord hes made their writs to come to vs and no doubt Christ when he tooke good-night of the Apostles had respect to this Matt. 28. chap. 19. vers Goe your vvay and teach all nations baptizing them in the name of the Father of the Sonne and the holy Ghost and loe I am vvith you vntill the end of the vvorld as he would say ye in a maner shall bide and liue till I come againe if not in your persons yet in your writte and I shall accompanie your writte as I did accompany your persons in the world and surely the Spirit of Christ accompanies this same writ and word as euer he did their dresence on earth Now I will answere one doubt that he ere occurres before I go forward Ye that hes red any thing knowes that the aduersars preases to make aduantage of this place keepe that that I haue taught you by word or writ Then cry they out traditions traditions The Apostles say they hes left traditions besides their writs verities vnwritten and therefore as great credite should be giuen to them as to the written verity and they should be receiued with as great reuerence as their writs Brethren it is true the words importes a diuersity but if ye will looke well about you ye shall find that there is no diuersity in the matter and substance but onely in the maner and forme of teaching as if he should haue said Keep that which I haue teached you either by word or writ which is all one thing for that which I spoke I wrote and that which I wrote I spok this is certaine But giuing this to them supponing the Apostle had spoken something which he had not written at this time what is it to the purpose Ergo wrote he iâ— not afterward Supponing the Apostle had not written this whole doctrine to the Thessalonians yet wrote he it not to the Romans Ephesians c and in one word the Apostle spoke nothing by mouth which he registred not in writte The same doctrine he spoke by mouth the same he left in register in writ to be red by the world Now then to return to the matter When he hes ended the exhortation he subjoines prayer and the same perseuerance he exhorted them to he begs to them froÌ„ the hands of God BrethreÌ„ al exhortation Teaching vvithout the spirite povverlâ—s all this doctrine and preaching all preceptes and admonitions are but winde and vaine voyces shal sounds in the eare and goes not to the hart except with the word the Lord concur by his spirit If the Lord by his power and spirit inwardly moue not the hart and affections of men all is but vanity and winde Now the meane ye see to get the Spirit to the preaching and hearing of the word is prayer And therefore take the lesson A man should neuer preach nor heare preaching but the eie of his soule should be lifted vp to him that is able onely to giue the power and increase In preaching the Minister should be begging power and the people praying and saying Lord as this is thy word which is thy power vnto saluation so by thy Spirit make it powerfull in me If thy eye be on the man and thy hart be not lifted vp to God thou shalt goe as empty home as thou came abroad Therefore set thy eye and hart on him who is only able to giue power to thy life and vpon him who giues only consolation when thou hast need and finally on him that giues saluation to all that beleues aright to wit the Lord Iesus for without him there is no grace to be bestowed on man be what he wil. Prayer is the meane to get the presence of the Spirit concurring with the word for the word without grace and power be giuen to it to open the hart is powerfull to close the hart The Gospell is an instrument to obdure thy hart if it be heard without praier to God and presence of his Spirit Therefore pray that in hearing ye may vnderstand and that ye may walke according to the knowledge thereof Now then to come to the wordes There are three thinges in this prayer First
this solide foundation for euer and euer and let euery one of you pray for the same in the name of Iesus To whom with the Father and holy Spirit be all praise and honour AMEN THE TENTH LECTVRE VPON THE SECOND EPISTLE OF PAVL TO THE THESSALONIANS 2. THESSA CHAP. 3. vers 1. 2. 3. 1 FVrthermore brethren pray for vs that the vvord of the Lord may haue free passage and be glorified euen as it is vvith you 2 And that vve may be deliuered from vnreasonable and euill men for all men haue not faith 3 But the Lord is faithfull vvhich vvill stablish you and keepe you from euill THE Apostle brethren hes comforted these Thessalonians against the afflictiones and persecutiones which they vnderlay for the present He hes instructed and informed them concerning the second cōming of the Lord Iesus Christ showing to them that his comming shold not be so soone and sudden as the false teachers preased to perswade them but before his second comming there should interueene a great thing to wit an vniuersall apostasie and falling away from the faith of Iesus Christ which should take a long tyme in growing and in the decaying and so ere the Lord should returne it should be a long tyme. Thereafter he comforts them against this Apostasie the comming and reueiling of the Antichrist that notwithstanding of this they shold stand fast vnchanged or put off the ground of their faith for the Lord that had begun his work in them should hold them vp establish them to the end Yet he exhorts them to stand and be carefull of it for a sleeping man will not stand the Lord hes not appointed standing for a slouthfull man negligent bodies must of necessitie fall But as he hes appointed standing to his owne so he hes appointed them to be carefull of it and to vse meanes to procure their standing And therefore he falles out in prayer and beseeches God the father and the Lord Iesus Christ that he would hold vp this people and comfort them Now shortly to come to the text red In this last chapter we haue the last part of the Epistle wherein the Apostle giues out admonitions and preceptes concerning good maners and a christian behauiour for a bare knowledge of Christ a pretended faith a profession outward is nothing worth except that a man that sayes he hes faith in his hart can testifie it in his doing before the world God counts not of it Now the first admonition concernes prayer for it is one of the chief dueties that the Lord craues of man and it is a duetie of the first Table whereby the Lord is honoured Therefore the Apostle begins his admonition at prayer and desires them to pray and because immediatly before he prayed for them therefore he desires them to recompence him in that part that they should doe a mutuall duety to him to pray for him and Syluanus Ere I goe further marke the lessone Euen as all dueties and offices among Christian men should be mutuall for he that does a good turne to another should receiue a good turne of another he that loues thee should be loued againe of thee Euen so there is a mutual duety craued in praying If one prayes to God for another that other is bound to pray for his well againe and especially this duetie is craued betweene Pastor and people The Pastor should pray for the people and the people should pray for the Pastor The Pastor should begin the people should follow the example of the Pastor for the people is bound to recompence the good doing of the Pastor for the whole duetie of the people to the Pastor is called a recompence as the duety of the childe to his parent is but a recompence for the good deeds receiued of the parent It is euen so with the people and the Pastor All that the people does to the Pastor is but a recompence 2. Cor. 6. 13. he sayes As children I speake to you I 〈◊〉 a recomtence there is nothing I craue of you but a recompence onely rander a duety for that I haue done to you Now to come to the words Pray for vs saies he brethren There are two things in the words following Paul craues praier bothe for the Gospel for the ministers thereof in respect of which they should pray for Paul Syluanus and Timotheiu First he desires them to pray in respect of that Gospell that was concredite vnto them Then againe he desires them to pray for him in respect of their persons Marke then the order When he desires that they should pray for him he desires not first that they should pray for the good estate of his person but to pray for him in respect of that commission he had of the Gospel of the Lord Iesus concredite to him and so he desires them rather to pray for the Gospel then for himself The lesson is easy A pastor or preacher after the example of Paul is bound to care for the Gospell more nor for his own life Then after the Gospell let him come on and care for his person But marke this that his care of his person be for the Gospels sake Brethren the Gospell of Christ is not ordeined for the Minister or Prophet nor for the Apostle or Pastor what euer he be to be a seruant to him that he may make his vantage by it to seeke himselfe by it but the Minister is ordeined for the Gospell to be a seruant to it for the Gospell is an hundreth thousand times worthier then he if he were the best preacher that euer spoke Therefore that man must sin greatly in the heighest degree that will teach the Gospell not so much for the Gospels sake as for his owne sake that by it he may entertaine his dignitie and lyfe It is true indeede the Minister should liue by the Gospell and should be entertained by it yet his liuing should not be the end of his preaching but his preaching should be the end vvherefore he should desire to breath eate and liue Againe to come to the words That the vvord of the Lord may haue a free passage and be glorified Concerning the word of God he desires two thinges The first is that it may run through the world and haue a free passage in running The next is that it may be glorified The first is lesse then the other to wit to run to haue a course The next is greater to be glorified in running that is to say in running to be povverfull to be mightie and effectuall in the hearts of the hearers to turne them to God and to reforme and renue them according to the Image of God and so consequently to be glorified in the sight of the world To make this more plaine There are two sortes of the running of the Gospell There is one sort when it runnes onely through the mouthes and eares of men and no further when there is nothing but a bare hearing
many Tygers Lyons and Wolfes as he found in experience and out of the way as he was in his journey he craues that they would pray for him Ye will say got he not fore-warnings eneugh that nothing was abiding him but bondes at Ierusalem Yes Agabus tolde him that Act. 21. 11. Then what needed him to desire the Thessalonians to pray against that that of necessity behoued to come and he must proue in deed bondes was prophecyed and bonds he got persecution was prophecyed and persecution he suffred Brethren I am not of that mynd that he desired them to pray that he shold be altogether fr◠of the crosse and affliction for it is not lawful for a Pastor or any other man to pray that he be burdened with no crosse What saies he to Timothie 2. Tim. 1. 8. Be not ashamed of my bonds but be thou partaker of the afflictions of the Gospel c. It is not lawfull to a Pastor to go sleeping throgh the world and none to crosse his way for a faithful Pastor cannot be without either one crosse or other Thē what a deliuery is this that he desires them to pray for Euen that being vnder crosses the Lord so long as he had adoe with him would deliuer him and set him free and so it is lawfull for one lying vnder persecution for the Gospels sake to pray for such a deliuerance so long as the Lord hes a worke to do with him yea and he is bound to pray that he may be victorious and triumph both in death and life What matter of death if he triumph in death the Lord Iesus triumphed in death the martires triumphed in death the true Pastor in death he wil triumph So if the Lord grant victory in the end what matter what men suffer This Apostle sayes in another place of his Epistle we euer triumph notwithstanding of al these afflictions we are into Rom 8. 37. Paul in his death triumphed 2. Cor. 2. 14. Now from whom should they craue that he should be deliuered From vnreasonable and euil men as he wold say This world is ful of euil and vnreasonable men beastly-bodies The first word signifies men of an absurd nature and of a very euill inclination The next word signifies men that are euer doing euill and troubling the innocent So he speakes of two sorts of men euill in hart and euill in hand And certainely he meanes his owne countrie-men vvho vvere vvorse inclyned in mynde and deed tovvardes him and the Lord Iesus then vvere any other And so brethren marke shortly vvhere euer a faithfull Pastor shall goe he shall meete vvith such men goe vvhere he vvill he shall encounter with men euill mynded and doing euil The Gospell so long as she is preached shall not be free of these men of enemies that shall make contradiction Count not the worse of her that she is gainesaid for she is as naturally subject to this contradiction as euer any thing vvas subject to any propertie It is the vvearde of the Gospell and the preachers thereof to meete vvith such men It vvill neuer be broken But vvhat remedie Come to the next best Hovv shall a Preacher be in safetie seeing he must enter vvith such men The remedie is set dovvne heere Prayer the remedy against the cōtradiction of vnreasonable and euil men Prayer let him pray to God and the Church pray for him When Peter was in so great and extreme danger what vvas the Church doing Act. 12. verse 5. c. 12. Praying for him and by their prayers the Angel vvas broght dovvne from Heauen by whom he was deliuered So prayer is vvonderful strong and especially the prayer of the people for the Pastor will haue a vvonderfull povver before God for his safetie Then if this be the duetie of the people alas is not this an vnnaturall thing to see the stock rise vp against the Pastor to deuoure him When this commes either there must be a great sin in the Pastor or in the people or else in both and it is one of the heauiest judgemēts that can light on a Pastor or people Now to go forward They might haue bene offended at this that the Apostle spok that there was so many that made contradiction to him that there vvas such a multitude of them that be where he wold he could not be quite of them therby they might haue doubted of the trueth for this is a vaine conceit that comes in mens heads hey thinke the Gospel should haue such a sound progresse as there should not be a contradiction to it but I say to thee where there is no contradiction there is a mark of false doctrine And againe where the trueth is there for the most part a great contradiction wil be men when they see a multitude rising against the trueth and making contradiction to it then they begin to doubt of the truth They wil say this cannot be the truth is not al the world risen vp against it But Paul tels you the cause of that Faith a rare gift when he sayes all men haue not faith faith is a rare gift Euery one gets not faiths where one gets it fourty wants it So when men begins to offend at the Gospell it is the want of faith in them that makes them so to do for there are very few that hes the faith of Iesus Christ Remember this that there is a few number that is chosen to life euerlasting many are called sayes Christ but fevv are chosen And again there is none that gets faith in time but he who is chosen to lyfe from all eternity As is said Act. 13. 48. so many beleued as vvere ordeined to lyfe euerlasting Therefore when thou hearst that few gets faith remember it is not an Herb that growes in euery mans garden it is a rare gift of God And therfore findst thou that thou hast gotten faith this pretious gift rejoice and be glad that the Lord hes called thee to be of that blessed number and vvonder not at the multitude that oppones themself to the Gospel but rejoice thou that thou art one of the elect one of that chosen number Last in this verse ye see where there is no faith where the hart is not sanctified there is nothing but vnreasonablenes he that hes not faith is a wicked man an euill disposed person and so ye may reason he hes no faith ergo he is an euill man both euil minded an euil doer Then againe he is an vnreasonable man what followes Euen this it is very euil dwelling with such folks it is not good to men to dwel with the faithlesse for thou shalt get some damnage of them either in thy body or soule for if thou escape the harme of thy body thou shalt not misse to be harmed in thy soule Againe where faith is it wil turne a lyon in a meek lamb and make a tyger the meekest creature that is We are in deed borne
giue me grace to loue thee as thou bidst me hope so worke thou hope in me otherwise I will neuer be answerable to thy command Now to the words I pray God to direct your harts to the loue of God Ye see here wherfore he praies not for their mouth or tonge nor for their eies nor for none of these outward members but his prayer is for their harts that the Lord would direct their harts What meanes this To wit that the directer the guider and ruler of all these outward members of the eyes tongue and mouth of the hand and foote is the hart she sittes in the midst and guides all so that if she her selfe be first well guyded ruled and disposed it shall be well with all the members of thy bodie she shall guide thy tongue and brydle thy mouth in speaking and guide thy hand in doing it shall be well with thy eyes and eares she shall not suffer thee to looke or heare wrong and so well is the person that hes a well guyded hart and well disposed mynde For then as for the outward members they shal be all made wapons of righteousnesse to serue God but if the hart be euill disposed but if it be backward and peruerse as it is of nature there shal not be so much as the least member of the bodie but al shal goe the wrong way thy foote shall goe to mischieefe a murtherers hart stirres his foote to murther thy hand shall be a wapon of vnrighteousnesse to fight against God thy eye shall be looking to euill and likewise all the rest all shall be set to do wickednesse And therefore as the hart craues heere prayer for guiding of it so euery part of the bodie craues prayer for it As the Apostle prayes so let vs pray Lord guide my hart my hand my foote No the least member craues prayer but begin at the first stirrer the hart and say Lord guide my hart that all the rest of my members may followe her Alas the neglect of this prayer to God that he would guide the hart makes the hart a foule stinking puddle There is no stinking flewer to the stinke of a foule hart ô if thou felt it that thou might detest it If it be not purged thou shalt neuer see the face of God if thou ly still in the filth of thy hart and euery day in thy hart contract some further filth remember I forewarne thee the intolerable judgement of God shall be heaped on thy head as thou heapest filth vpon filth Now what craues he to their harts I pray the Lord sayes he to direct your harts The word in the owne language signifies a straightning as it wer an euen lyne for brethren consider the hart of man as it is disposed by nature and by this foule birth of ours all within vs is foule without that renuing Spirit of Iesus Christ it comes in this world crooked manshart crooked by nature and bowed in as a crooked tree bowed away from God to the deuill from al good things to all euil and mischiefe It is backward that is the terme that the Scripture giues it euery man is borne vvith a backvvard hart bowed downward from God And therefore what thing should thou craue to the hart what should thou aske for it It is not euen eneugh no so long as thou liuest there shall be ay a crooke in it What should thou pray for it then Euen this Lord make it euen put this peruersnesse out of it for so long as it bydes in this backvvardnesse it is not possible but thy vvraith must be on it Then pray for two things to thy hart First to mak straight thy crooked hart and say Lord I finde my hart crooked vvithin me bovving avvay from thee Lord put in day holy Spirit in it and straighten it And againe because it is impossible so long as I liue that I can attaine vnto an hart altogether straight Lord hyde the crookes of my hart with that mantle of the righteousnesse of Christ Trovvest thou that thou could stand one moment before that Majestie that cannot looke on a crooke except thy crook were couered with that mantle of the righteousnesse of Iesus Christ Therefore our prayer should be Lord let Christ my Mediator euer stand betweene me and thee to hold off thy wraith and fire of thy countenance Now folovves in the end of the verse tvvo pointes vnto the vvhich the hart should be directed manshart should be directed to tvvo things 1. the loue of God The thing that is made straight must be directed to a pointe The first pointe whereinto the hart must be directed is the loue of God the next is the patient avvaiting for of Christ. To speake of the first The hart as it is bowed and alienated from euerie good thing so first it is bowed from God and his loue be assured as thou art borne thou louest not God No thy nature inclines to hate him so deadlie that thou hast no vvill nor pleasure once to thinke of him the hart abhortes by nature the verie cogitation of him and faine vvould thou haue that conscience that aduerises thee of him to be pulled avvay Many vvould be quyte of their conscience that is euer sounding to them of God thou would giue a kingdome if thou had it to be quite of it And as thou wold not think of him by nature so thou vvould neuer heare of him there is such a naturall hatred against God in the hart of man for all are borne as it were with their face away from God and their backs turned to God and the longer thou liuest the farther thou runnest from him except by his Spirit he turne thee and say to thee turne thee and looke on my face And therefore the first thing we should pray for should be Lord turne my hart to thee to loue thee and set it on thee This is the praier of the Apostle and it should be our prayer night and day What thing canst thou loue with any joy or delectation if thou first loue not God Will the Husband loue the wife if he loue not God first fy on thee and thy loue both for thy loue vvill be turned in hatred and thou vvilt cursse thy vvyfe and thy children if thou louest not God first and then them in God for this cause This is the first pointe vnto the which the hart should be directed Now the next pointe he calles Patience that is a patient hope Of vvhom Of Iesus Christ that is of his comming and consequently of thy euerlasting saluation that shall be reueiled at his comming 2. Patient avvaiting for Christ Brethren it is craued that the hart of man be set beyond any thing in this lyfe I tell thee thy hart must be directed farther nor any grace thou can get in this lyfe farther nor faith nor the loue of God vvhich is the preciousest thing thou can haue thy hart must be set on things
that are not reueiled as yet on Iesus Christ to come vpon that glorious reuelation of him and full redemption that he shall bring with him to thee Novv fy on me and thee if our harts be bounded within the things or graces of this lyfe if we hold our harts onely on the thinges of this lyfe then as Paul sayes of all men vve vvere the most miserable 1. Cor. 15. 19. And therefore the hart should put out the head of it beyond this lyfe and lift it aboue this earth aboue all the Heauens vp to that place vvhere Iesus Christ is vvho shall once be manifested Brethren as concerning hope and that life to come I think ye finde how ye are disposed concerning it vvill nature teach you that euer Christ shall come againe to this world I shal tell thee thy nature will answere all foly and men will say doe well to me in this life I shal take my venture of the lyfe to come This lets thee see what is in nature for nature will neuer tell thee that there is a lyfe to come nature is far from all expectation of glorie after this lyfe Therefore this is the second thing vve should craue to the bovved hart that he vvould set it straight vpon the hope of life and as he prayes so should we pray and say Lord my hart is declyned from the hope of lyfe and lookes neuer Christ will come Lord righten it that I may waite vpon the comming of my Redemer for I shall not attaine to that life except I hope for it and persist in it till he come Well ye see then what is the good disposition of the hart of man and woman be not be beguyled with it When may thou haue a vvell disposed hart an euen hart When things falles out that pleates thee store of honors of riches of pleasure then thy hart is aloft and glad but I say if this disposition be not in thy hart that i◠loue God first and next that thy hart hopes for saluation woe to that hart if it be not otherwise disposed before thou die vvoe to that hart for euer So if thou vvould vnderstand vvhen thy hart is well disposed go downe to it and say my hart louest thou God if it answere I loue him then thou art well And againe say my hart hopest thou for a lyfe after this lyfe and to see the Lord Iesus to thy euerlasting saluation if it say I hope so then in joyfulnesse rest there I beseech you for Iesus Christs sake thinke not ye haue a well disposed hart except sensibly ye feele in it the loue of God and an hope for a better lyfe Stryue to this sense of the loue of God that thou may be persvvaded that he hes loued thee first and if thou feele that sweet loue of this then it will lowse thy hart to loue God with a joy vnspeakable fy on all carnal and fleshly joyes in respect of this solide joy Yet one word He calles it Patience by the which he meanes a patient on waiting and hope for brethren this vnderstand that there cannot be an hope of lyfe except patience concur vvith hope in the hart If thou hast not patience to byde look not for that finall redemption Therefore this patience is the necessary companion of hope for hope is nothing else but a faire looke yea a verie far looke to a thing that is far from vs. Well except thou hast patience trowest thou that thou wilt hold vp thy head from morning till night to await on Iesus Christ his comming No such thing thou may call a blenke and away at an instant but thou shalt not stand without patience no hope And againe ere thou attaine to that lyfe trowest thou that thou shalt goe euen forward a sound course so that neuer a crossing shall come in thy way no affliction touch thee till thou be set in Heauen Is that thy opinion that thou may liue in quyetnesse haue goods honor and store and none say to thee ill goes thou on the way Any man may take ease in patience No no if thou hast hope of glorie assure thee an hundreth stayes shall be casten in the way and thou shalt be beatten and tosted here and there And ofttymes there shall appeare such darke cloudes that the fight of glorie shall be plucked out of thy eyes Therefore if thou hast no patience to abide til that cloude be remoued thou shalt haue no hope and without hope looke not for glorie And therefore it is not without cause that Hope and Patience are joyned together He that would hope for lyfe let him cast him for troubles and crosses for if lyfe be ordeined for thee the Lord will cast in stumbling blocks euer to exercise thy hope vntill thou get that that thou hopest for for the Lord hes appointed here continual suffring The Lord grant that we may be enarmed with Patience euer till hope be turned into sight The next verse conteines another speciall precept As the former precept concerned the hart and the direction of it so this precept concernes the outward societie and familiarity we haue with men in this world for so long as we liue we must be in a societie but beware with whom So the effect of this precept is this vvithdravv your selues from euery brother that vvalketh inordinatly in his lyfe that goes out of order and keepes not his owne station that liues inordinatly There are two things to be considered in this precept First the forme Next the effect of it The forme is We denounce and charge you not in our name but in the Name and authoritie of our Lord Iesus for neither Apostle nor Pastor hes any power to denounce any thing in his owne name for there is no authority in the Church ouer the consciences of men but the Authoritie of God and of Iesus Christ And therefore no man can say to the conscience I charge thee in my name It is onely proper to God to charge the conscience Now gather the lessson This forme he vses lets vs see how hard it is Men naturally inclyned to eull company to be seuered from euill company albeit many will cursse it in the end It wil not be a light word that wil make thee to leaue euill company but ere thou come from it there must a charge interueene and that in the name of the highest authoritie euen the great God and that by the mouth of his seruant The Lord must say I charge thee in the Name of the great God seuere thee from euill company Brethren knowe ye not your nature neuer thing stak faster to another thē this nature of ours cleaues to euill and euill men so that by a great force they must be pulled asunder Now to come to the matter he sayes vvithdravv your selues He sayes not shoote them from you but drawe your selues from them so it importes not a publick excommunication but a quyet separation of a
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
care should be had of the bodie Now to come to the last verse Yet sayes he count him not as an enemie but admonishe him as a brother In this verse we haue a kinde of mitigation and tempering of the rigour and seueritie of Excommunication for brethren if Excommunication had the ovvne force in any man the stroke of Excommunication would be the sorest stroke that euer one felt Read 2. Cor. 2. 7. Excommunication threw the incestuous person in such an heauy displesure that his soule vvas almost svvallovved vp vvith in him for when once the soule is casten in an heigh displeasure which is the effect of Excommunication then the deuill is readie to bring that man to dispare Therefore he sayes here verse 7. Forgiue him and comfort him for vve are not ignorant of the enterprises of Satan It is marueilous that sin blinds men so that many cares no more to be excommunicate then if excommunication wer the lightest thing in the world There is such a deadnes and senslesnes in the harts of men that there is no displeasure now for sin but rather a delite and rejoycing in it Certainely the lesse sense of the sharpnesse of that sword of Excommunication the greater miserie If there were any displeasure for sinne in thee it were an argument that there were helpe for thee but if thou byde senslesse at that ordinance of God if thou be hardned against the word and discipline both shall turne to thy destruction But when God is powerfull with in thee with it for as God is powerfull with the Word so is he powerfull by the Discipline then it shall turne to thy well and saluation Therefore seeing there is such a force in it mitigation is verie meete for it Now here the way how it is mitigate Count him not as an enemie The next admonish him as a brother The first of these touches the inward thought the second concernes thy outward speaking to him The first is lose not a good opinion of him hate him not lightly him not as thogh he wer a conjurde enemie against Christ and his Church but loue him lose not the loue in thy hart towards him but loue him as a brother Now louing him in thy hart speak to him also think him not vnworthie of any speaking but flatter him not in his folie and humor for that will hurt him for if thou loue him thou wilt not nor thou ought not to flatter him But I tell thee what thou shalt doe admonishe him both sharply and louingly true admonition commes from the loue of the hart and whom we loue we admonish but yet admonition must be so louing that it must be sharpe also and so it is effectuall in the hart of the sinner Now louing him first and admonishing him next is the way to win him and to bring him home againe who hes gone astray And if he be curable certainely admonition will doe the turne if admonition will not doe the turne nor will not mooue him alas brethren it is ouer sure an argument that that man is vncurable and that the Lord hes not ordeinde him for saluation If the Gospell be hid it is hid to them that perishes sayes the Apostle 2. Cor. 4. 3. If our Gospell will not worke it is ouer sure an argument of perdition vvherevnto long before they vvere ordeined as Iude sayes 4. vers Therefore let a man suspect himselfe when he is admonished and obeyes not and let him say shall I be for damnation The Lord saue me and mollifie my stony hart that I may giue obedience to the word well giue obedience to wholesome admonition that by man is giuen thee out of the word of God as thou would haue a sure warrand thou art of the number of those that are appointed to saluation Marke againe Nature and vse of Excōmunication He will not haue him called an enemie but a brother This lets vs see the nature and vse of Excommunication of a brother it makes not an enemie he is now a brother ere he be Excommunicate and being Excommunicate he remaines a brother That which was a member of Iesus Christ before Excommunication makes it not altogether to perishe neither cuts it so the rotten member from the bodie that it shall haue no more adoe with the bodie of a sheepe it makes not a goate that is not the vse of it of a christian it makes not an vnchristian he keeps his name It shoots him not out of the Couenant of grace God forbid but he standes in the bonde being Excommunicate What does it then I shall tell you A man that hes fallen from Christ by sinne which seueres thee from Christ it bindes him againe it bringes him in repentance and calles him home againe being wandring from God it holdes him within the Couenant A man going to be an enemie to Christ and his Church it straits him to byde still a brother So it does him no euill it is not ordeined for his perdition but for his well and saluation This whole ministrie of Iesus Christ and all the parts of it Preaching and Discipline promises and consolation and threatning of judgement al the parts of Discipline yea this Excommunication it selfe are al ordeined to saue soules that is the proper vse of the ministrie to saue all and neuer to lose one man Therefore in the 2. Cor. 10. 8. Paul sayes that he got povver to edification and not to destruction Neuer Minister got power to destroy one bodie but to edifie and if any perishe if the Word or Discipline be the sauor of death to death as to many it is let him not blame the word but let him blame himself For men by their obstinacy and malice turnes the word maliciously in an vnproper vse to their destruction and of the Spirit of life they make it the letter of death Therefore the Lord keepe vs from al slubbornnes and all repying against this Word and Discipline for I assure thee repine thou against the Gospel and Discipline which should be the power of life to thee it shall kill thee thou shalt not need another to kill thee euerlastingly And therefore the Lord grant euerie soule submission vnder the word of God which is the meane that he hes ordeind to saluation in Iesus Christ To whom with the Father and holy Spirit be al praise for euer AMEN THE FOVRTENTH LECTVRE VPON THE SECOND EPISTLE OF PAVL TO THE THESSALONIANS 2. THESSA CHAP. 3. vers 16. 17. 18. 16 Novv the Lord of peace giue you peace alvvayes by all meanes The Lord be vvith you all 17 The salutation of me Paul vvith my ovvvne hand vvhich is the token in euery Epistle so I vvryte 18 The grace of our Lord Iesus Christ be vvith you all Amen IN this text brethren we haue the end and conclusion of this Epistle it consistes wholly in prayer First he wishes peace to them from the Lord of peace for euer euery way Then he wishes to
them the presence of the Lord himselfe to be with them all Last he salutes them and the effect of the saluatation is a prayer for them The grace of our Lord Iesus be with you all Amen So all consistes in prayer Then learne He beganne this Epistle with prayer and salutation throughout the whole Epistle prayer is mingled Now in the end he multiplies prayer What meanes this Euen this that in vaine is all doctrine exhortation admonition and precept whatsomouer all preaching is nothing except the Lord by his Spirit worke inwardlie in the harts of the hearers all is nothing but vvinde except he moue their affections Now the way to obtaine this inward and secreete operation of the holy Spirite is oft-tymes to turne to God by prayer beseeching him to be povverfull and to joyne his Spirite vvith the vvord and to joyne vvorking vvith speaking And therefore hovv oft so euer we teach and ye hear the hart and eye should be lifted vp and set vpon him who hes keeped Spirit and power in his owne hand to giue as he pleases No man can giue you it neither the Preachour nor no Angell can giue you it It is onely in the hand of God and Iesus Christ to giue thee Spirite and povver and to joyne vvorking vvith speaking And therefore the eye in preaching should euer be set on Christ The Pastour should pray and haue his hart aboue to dravve dovvne grace to himselfe and the people that the vvord spoken may be effectuall in the hart othervvise preaching and all hearing is in vaine Now to come to the words The first thing he prayes for and wishes is peace The Lord of peace sayes he giue you peace for euer and euery vvay The thing then he wishes is peace that is quyetnes rest and tranquillity concord agreement all these words expresses the meaning of the word Peace The contrare is vnquyetnes What peace is dissention c. This Peace is the blessednes felicity happy estate of Christs kingdome which is his Church both in earth and Heauen And all the graces we haue in Iesus Christ tends to this end that his subjects may liue in peace quyetnesse and joy for euer and that shall be the end when we are in Heauen peace and joy for euer Ye see the happy estate of a worldly kingdome what is it When men liues in rest and enjoyes peace and quyetnes that is the happines of a worldly knigdom therefore in the 1. Timot. 2. 2. he commaundes prayer to be made for all men For Kings and superiour povvers To what end Euen to this same end that vve may liue a peaceable and quyet lyfe Euen so the blessed and happie estate of Christs kingdome is an heauenlie peace concord and quyetnesse And therefore Rom. 14. 17. he makes this peace to be essentiall to the kingdome of God that he defines it by this peace saying The kingdom of God is righteousnes peace and ioy in the holy Ghost This Heauenly peace is onely in Christs kingdome in his Church in Heauen and earth And the subjects of the kingdome of Iesus Christ are onely they that enjoyes this peace here and after this life for euer for without the Church of Christ there is no true peace If thou be no subject in his kingdome thou hast no rest no true peace for there is no true peace for the vvicked sayes the Prophet Esay 57. 21. If thou be of that number that is without the kingdome of Christ no peace for thee and the end shall proue thou hadst neuer true peace in this world Now to go forward He craues that it may be giuen to them Then Peace the gift of god it is a gift Heauenly peace is the gift of God thou hast it not by nature None is borne with peace but with warre and inimitie by nature all are borne with dissention strife and debate there is no heauenly peace by nature And the whole lyfe naturall what is it but a continuance in war debate and strife first against God next with thy selfe and thy owne conscience And againe a strife against the Angels in Heauen and men on earth and all the creatures of God thou art an enemie to them and they vnto thee vntill the tyme thou attaine to that new birth in Iesus Christ and then by vertue of that birth thou getst this heauenly and spirituall peace for then thou beginst to liue at peace first with God himselfe and next with the Angels in Heauen and men in earth and with all his creatures So looke how needfull it is for thee to haue regeneration for if thou want it thou shalt be at war for euer thou shalt haue no peace But how getst thou it It is a gift And who shold giue it The Lord of peace The giuer of it must be the Lord with dominion and power with command And as vnder his Lordship other things must be so peace must be at his command either to giue it or hold it Now who is this Lord that hes this power of peace and war Who is he that sayes All povver is giuen to me in heauen and earth Matt. 2â— 18. This Lord is Iesus Christ And therefore ere euer he came in this world and tooke on him our nature Esay 9. 6. he styles him the Prince of peace And Paul Ephes 2. 14 styles him peace it â—elfe he is our peace-maker And in Iohn 14. 27. Christ speaking to his Apostles takes on him to be the giuer of peace and sayes My peace I leaue to you and giues you So this Lord of peace is the Lord Iesus Christ who hes in his handes all grace and glorie in Heauen and in earth Yet to goe forward The lords style ansvver able to the grace 〈◊〉 praier Why is it that he makes a choise of this style rather then of any other Certainely this style he receiues here agrees with the petition and thing asked at his hands peace is craued he is styled the Lord of peace what euer we aske of Christ it should be in faith that he hes power to giue it aske iâ— thou peace aske it not but in an assurance that it is in his hand and that he is able to giue it Now this assurance that all is in his hand it cannot be better vttered then by the Name and style we giue him askest thou wisdome say Lord of wisdome giue wisdome askest thou peace say Lord of peace giue me peace askest thou mercie say Lord of mercy giue me mercy So the name and style we giue to the Lord when we craue ought at his hands should be answerable to the grace and mercy we aske for then we vtter our faith and assurance that he hes such a grace and power to giue vs. This hes bene the forme of Pauls prayer and of godly men of old and should be imitate by vs. The Lord hes many styles he is called the Lord of peace mercy and justice the Lord
of glorie There is not a Monarch that prydes himself in honourable styles and names that is comparable with the great Creator the Lord of the world yea set them altogether all are nothing in comparison with him because all are his all grace power and dominion in Heauen and earth is his and therfore look by how many graces his Majestie hes spread it selfe through Heauen and earth look how many graces he hes in his hand to giue so many seuerall and honourable styles may he receiue there is no end of his glory nor no end of his Names from his wisdome he is called the Lord of wisdome from his justice the Lord of justice from his mercy the Lord of mercy from his peace the Lord of peace from his glory the Lord of glory Now to goe forward Tvvo properties of peace 1. It is euerlasting There are two properties giuen to this peace The first It is for euer alvvayes it is not for a tyme onely but for all tymes It is not for this lyfe onely but for the lyfe to come This worldly peace serues but for this lyfe onely but the peace of Iesus Christ serues for the lyfe euerlasting The peace of God is not peace in prosperitie onely but in aduersitie also It is not peace in life onely but in death also And therefore Symen in his song when he had seene Iesus he sayes Novv Lord 〈…〉 depart in peace Luke 2. 29. the seruant of God as he liued in great peace so also departed in peace so this peace lastes for euer And therefore Esay 9. 7. when he hes called him the Prince of peace he sayes the largenesse of his dominion and increase of his 〈◊〉 at and peace shall haue no end his kingdome is an endles kingdome and there is an endles peace in that kingdome I called this peace our blessednesse Now this is the nature of blessednesse it cannot be bounded within any tearms if it be true selicitie bound it not compasse it not within a yeere within twentie yeeres or within a thousand yea within ten thousand yeeres for the nature of true blessednesse is euerlasting And therefore ye see worldly men that places their happinesse in worldly peace will dreame an eternity and perpetuitie to that peace of theirs that neither they nor their peace will haue an end That rich man in the Gospel Luke 12. 19. said to his soule Liue at ease eate and drinke and take thy pastime thou hast store laid vp for many yeeres trow ye not but he thought to liue for euer and thought that that aboundance should abyde with him for euer and so faires it with all worldlings they dreame a rest and peace for euer but the end will proue that they wer dreaming all their dayes Therefore Lord set our harts on that peace of Iesus Christ that lastes for euer This is then the first propertie of this peace of his It lasts for euer The second propertie of it is It is 〈…〉 of vvay It is peace in all respects not in one respect onely nor in some respects onely 2. It is in al respects but in euery respect I shall make this plaine The peace of Iesus Christ is peace in respect of God when our soules standes in friendship with him when we are reconceiled to him by the bloud of Iesus as it is said Rom 5. 1. Being iustified by faith vve haue peace tovvards God Then it is peace in respect of our selues an euill conscience is an euill enemie when thou stryuest not against thy owne affections but satisfies them then thy conscience will let thee get little rest it will ay be accusing thee but when once this peace of Iesus be giuen thee so that thou beginst to be regenerate and to lead an holy and sanctified lyfe then thy conscience rests and thou beginst to enjoy a joyfull peace in thy soule Philipp 4. 7. The peace of God that passes all vnderstanding preserue your harts and myndes in Christ Iesus and Col. 3. 15. Let the peace of God rule in your harts And againe it is peace in respect of the creatures of God with Angels in Heauen with men on earth man is enemie to man by nature then hauing this peace thou art at peace with Heauen and earth man and Angell for all are enemes to thee so long as thou art outwith Iesus Christ we are enemies to them all and they all to vs but being in Christ all things are reconciled to vs in heauen and earth Ephes 1. 10. Col. 1. 20. so in all respects it is peace Looke how many sortes of enimities was as many sortes of peace must be we are enemies to God to our owne conscience to Angels and men yea and that that is most conjoyned to vs by nature be it bloude asfinitie or any other bond if there be no more but nature there is nothing but enimitie the conjunction of man and woman if there be no more but their natural bond is enimity the parents and the children without this spirituall peace of Iesus are at enimitie So looke how many sorts of enimitie there is there are as many sorts of peace and our blessednesse standes in this peace Now looke the nature of it As blessednesse must indure for euer so our blessednes must be perfite If thou hast that peace of Iesus thou must haue it in all respects if thou hast peace with God thou hast peace with all men so far as lyes in thee Rom 12. 18. otherwise thou hast no true peace with God Men oft-tymes beguyles themselues I will haue peace with God will he say and yet I shal be this man or that mans enemie I shall slay him folie folie if thou glorie in debate with man and does not that lyes into thy power to be at peace with all men thou shalt haue no peace with God that thing which the Lord joynes seuere not thou the Lords peace is with al if thou seuere it and pryde thee in enimitie with any thou shalt not haue peace with God nor with thy self What peace hes a murtherer with God or with his owne conscience Aske at him I demand thee ô murtherer knew thou what that peace of God meanes when that bloudie affection raged and caried thee to bloude Thou lookest for friendship with God folie thou art neither at friendship with God nor his Angels nor none of his creatures It is a wonder that the Heauens falles not on thee The earth is thy enemy and it is a vvonder that it swallows thee not vp for al that bloud that thou hast shed on it but once it shall present it to thy damnation if thou repent not This far concerning prayer for peace I goe to the next words The Lord be vvith you all He goes to a deeper ground Before he wished the grace of the Lord Iesus to them Novv he vvishes the Lord himselfe to them the presence of Iesus Christ in his ovvn person not onely that he shall
be vvith them in his grace and vertevv but also that he may be vvith them in his ovvne presence and person vvhich is more then the first Then thou must not be content to pray for the benefites of Christ but the cheefe ihing vve ought to pray for to Christ is Lord giue me thy selfe giue me thy presence in thy ovvne person for if vve get any good of him it must be by himselfe he must giue himselfe to vs. In one vvord the first conjunction vve must haue vvith him must be vvith his ovvne person he must be our head and vve the members of his bodie My hand vvill not be the better of any povver or vertue in my head if my hand be not joined with my head the first thing then my hand must haue must be a conjunction with the head and so of the rest of the members of the body and then the conjunction being made vvith the head the vertue goes down from the head and is scatred throgh al the mēbers of the body It is euen so with Christ Iesus before we get grace or lyfe out of him motion spirituall out of hi peace out of him he is full of grace first that sweet conjunction must be made betvveene him and vs he must be conjoined vvith vs in a more strate conjunction then the mēbers vvith the head And therefore he goes to the ground of all peace the Lord Iesus that he may stand vvith them and they may be conjoined with him their head Now he prayes for this presence to them all not to one member to tvvo or three but to all and euerie one of them Then marke The Lord Iesus is a sufficient head and Sauiour for all the vvorld none being excepted all sufficiencie is in him he may serue to be the head to all the vvorld yea to a thousand vvorldes his presence is so ample that he may suffice to be a Sauiour to a thousand vvorldes yea to an infinite number of vvorldes Paul knevv this that he is not like an earthlie king vvhose presence serues but for so many and is contained vvithin narrow bounds and therefore he prayes for peace to all Now if thy head and Sauiour be so ample thy hart should not be narrovve nor thy mouth narrovve but as Iesus is a sufficient head for all so let thy hart desire his presence to all the vvorld if so it should be possible And as for my selfe I vvishe there vvere none but that they vvere partakers of this presence of Iesus Christ For vvhy should vve seeke the vvreak of any creature yet the Lord hes his ovvne and none vvill get his presence but they that are his O vvell is that bodie vvho is predestinate to lyfe for that bodie must haue his presence he vvill be an head and Sauiour to him But that body that is predestinat to destruction cannot haue his presence yet vve are bound to vvish his presence to euery one Novv he commes to the salutation and sayes The salutation of me Paul vvith my ovvne hand Then he subjoines the forme of it The grace of our Lord Iesus Christ c. He began vvith a salutation after his common forme and novv he ends vvith a salutation His first meeting vvith them vvas by a salutation the end of his conference is by a salutation Then looke vvhat example of his doing should learne vs for as vve are bound to obey the doctrine of the Prophets so we are bound to follow their fashion of doing Paul saluted salute thou The thing then I note here is this In all the meetinges and conferences of the faithfull either by vvord presence or vvritte there should be a mutuall beneuolence and an intere loue and affection that as ye see the bodies of men meete together so the harts may meete together joyned in kyndnesse and beneuolence Wilt thou meet in bodie and hold thy hart aback that is vvilt thou haue the half man meeting and not the whole man That is no meeting for the meeting should be of the vvhole man bodie and hart and this should be vttered all maner of vvay in thy gesture in thy doing salutatiōs of christians would be testimonies of their loue in thy speaking and all the vvordes of thy conference should smell of loue Among all other thinges that testifies of loue this salutation is one when thou bidst him good morrowe good night it is a testification of thy well willingnes and of thy loue towards the man and this hes bene the forme of the godly their meeting hes bene with a salutation and their sending with a salutation that if they could not haue a byding together here by their mutuall saluation they might abyde together for all the members that are true members in Iesus Christ are joyned together in their spirits harts and affections this exemple we should followe This maner of doing nowadayes is counterfaite Men will seeme to salute other gladly and yet the harts will be wishing the worst in harts they are enemies to other and so commonly al their doings becking and off-cap and good dayes both all their words and deeds are fained Looke therefore what euer thou doe doe it in sinceritie for the Lord heares and sees all and if thou doe fainedly the Lord shall judge thee for it in that day He sayes he wrote this saluation vvith his ovvne hand The whole Epistle before Paul hes dyted and appearantly another hes written it Now when it commes to the subscription Paul subscryues it with his owne hand Now wherefore was this The cause appeares to be that before this tyme there raise vp deceiuers that stole in wrytings vnder the name of Paul as appeares in the 2. chap. 2. verse be not deceiued sayes he c. And therefore to let them know what was his and what was not his he subscryues with his own hand This hes bene an old practick of Satan euer to corrupt Christs Church both by word and counterfaiting of writte and all maner of way and this same day we see the experience of it in the Romane Church Satan by 〈◊〉 instrumēts coūterfaits holy vvrits Now to the end that false writtes may be trowed the better looke the craft of the deuill he hes in his instruments stollen in bookes written vnder the name of Prophets and Apostles to the intent that the people reading the name of a Prophete or Apostle should giue credite to the writ Papistrie is full of deceite and the cheefe grounds of their doctrine is Apocryphe-books which hes bene stollen in vnder the names of holy men Now looke what hes beene the mercy of God he sees this well eneugh Therefore it pleased him to imprint a marke in his holy writte whereby it should be knowne to be authentike Scripture as in this place he subscryues with his owne hand which was not without the prouidence of God for there is not a part of Scripture but the Lord hes stamped it with such a sure
stampe that is with such a Majestie in speaking with such gratiousnesse and spiritualnesse both in words and matter that they that hes a spirituall eye to discerne betweene light and darknesse will take it vp to be of God I pray you tell me how was the olde Scripture tane vp to be of God The Papist will say because the Church said it they were of God Is that all the warrand And who told the Church If the olde and new Scripture bare not the markes of the Spirit in themselues the Church had neuer tane them vp to be of God So the marke of the Scripture is that stampe of the Spirit that Majestie in such a simplicitie of wordes that gratiousnesse and power which shows both in the wordes and matter these things telles vs they are not mans writs for mens writtes hes not the gratiousnesse and power that is in the Scripture Brethren this marke of Pauls subscription is away albeit we haue the Epistle but a better marke bydes the stampe of the Lord bydes and this telles that it is the Scripture of God and Pauls writing Now followes the saluation The grace of our Lord Iesus Christ be vvith you all I see the affection of the man in the end of his writ is powred out on this Church of Thessalonica and when he takes his leaue he burstes out in frequent prayer and al his praier is for heauenly and spirituall thinges Then first we learne we must not euer bide al together and we cannot haue euer conference either by word or writ But how is our sundring recompensed To wit with greatnesse of affection let thy loue grow And how shalt thou vtter it In prayer to God for them with whom thou may not dwell affection is nothing worth without praier And what should we pray for Especially for heauenlie things Pray for heauenly peace for the presence of Iesus Christ and that the grace of Christ may be with him Pray also for things earthly but so that they may further him to heauenlie thinges And I say the man that cannot pray for heauenly things cannot pray truely for earthly thinges Dare thou pray if thou seeke not first the kingdome of Heauen no thou cannot pray if it were for thy dinner except thou pray first for the kingdome of God Now the next word is grace that is free fauour of God I reade not of such a commendation of any people as of these Thessalonians He commended them in both these Epistles from their faith hope loue and all the dueties of loue Yet he sayes not The Lord render you a rewarde for your merite but he sayes grace be vvith you This is contrare to all merite Read the 2. Timo. 1 16. there ye will finde a very notable exemple to this purpose There he sayes Onesiphorus vvas very beneficiall to me he oft refreshed me he thought no shame of my bondes he sought 〈◊〉 Rome very diligently How should he be requyted for this He sayes The Lord grant that Onesiphorus may finde mercy vvith the Lord at that day He is but a miserable man when he hes done all this And therefore this shall be my prayer for him for it will not be his merite that will do him good but it is the free grace and fauour of God O foole all thy merites shall stinke in that great day and then thou shalt see what free grace shall do for in that day none shall stand but such as stands by free grace Now whose grace is it he prayes for It is Iesus Christs No there is no grace but Christs grace How is it the Lord Iesus Christs He hes boght of the hand of the Father all grace al gifts of the holy Spirit all glorie in Heauen and earth with a pryce euen the pryce of his precious bloude And therefore the Father hes giuen him all So there is no sparke of grace giuen to any creature but it must come through Christ his hand euen the hand of the man Iesus All righteousnesse sanctification and glorie must come from him he must be the giuer thereof Therefore it is said he gaue gifts to men Ephes 4. 8. The Father giues no graces immediatly but all are giuen through the hand of Iesus Christ Therefore let vs haue recourse to this Lord of grace and seeke not to the Father without him but seek all from the Father in him Now how far should this grace extend Euen as Iesus Christ is an head that extends himselfe to al so the grace that commes from him is sufficient for all it is sufficient if it were for a thousand yea infinite worlds Rom. 5. 15. The Heauens are not capable of the greatnes of the grace of Iesus Christ Greatnes of the grace of Christ so that if there were a thousand worlds there is sufficiency of grace in him for them all There is no inlack in him but the inlack is in thy narrow hart it is capable but of a very small portion Learne here then by the exemple of Paul that we should not haue narrow harts to wish this grace to a few but we should wish it to be giuen to all Looke what he sayes of himselfe 2. Cor. 6. 11. My meuth sayes he hes bene vvyde open vnto you my hart is dilated ye dvvell not narrovvly in my hart So all men should haue an open and a dilated hart in wishing grace spare not to be liberall in wishing fill thy hart and mouth with his grace and 〈…〉 with liberalnesse to others seeke that grace of Iesus to all that if it were possible all the world might be saued For this is good and acceptable in the sight of God our Sauiour vvho vvill that all men shall be saued and come vnto the acknovvledging of the trueth 1. Tim. 2. chap. 3. 4. vers Yet the Lord hes his owne and so many as he hes written in his booke shall be saued Therefore thou should seeke all the warrands thou can to assure thee that thou art Iesus Christs fore-ordeinde to lyfe euerlasting for if thou be of the number of the elect the grace of Christ shall extend to thee and thou shalt haue glorie with him for euer To this Iesus be all praise honour and dominion for euer and euer AMEN FINIS