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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A11010	Lectures vpon the first and second Epistles of Paul 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 Edinburgh	Rollock, Robert, 1555?-1599.; Charteris, Henry, 1565-1628.; Arthur, William, fl. 1606-1619.; Rollock, Robert, 1555?-1599. In Epistolam Pauli Apostoli ad Thessalonicenses priorem commentarius. aut	1606 (1606)	STC 21281; ESTC S116171	462,033	538

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

vve shall finde as many destroyed by deceit as by violence and a faire clocke of justice casten ouer deceite And in vvhat thing should they not circumveene In any manner of dealling or trafficking The Lord so long as it pleases him that we remaine in this worlde hes appointed a mutuall buying and selling otherwayes we could not liue and he hes ordained this buying and selling to be so that bothe the parties winne the buyer winne the seller-winne and he vvho blockes aright and deales vvithin his neighbour according to the word of God aright he vvill not be content to vvinne himselfe alone No the conscience of him will say and must say I vnderstand as I haue made my ovvne vauntage so shoulde my brother make his vauntage also But alas such is our selfe loue that vve can neuer thinke vve get aduauntage except our brother get losse Alas this sin is ouer much vsed in Scotland The Lord amend it The Lord is the auenger of sinne And if in blocking thou seeke not the aduauntage of thy neighbor that blocks with thee with thy aduantage thy aduantage shall be a curse to thee and thou shalt cursse the time that euer thou got that aduantage Whom should they not deceaue He sayes a brother Thou shouldst not beguyle any man neither Turke nor Pagane much more shouldst thou beware to beguile a Christian a brother or sister for I assure thee God will not see them wrongde The Lord that is thy master he vvill repaire the vvrong He that is made a brother to the first begotten of the Father the Lord vvill not see that brother vvrongde The Apostle 1. Corinth chap. 6. verse 8. settes dovvne that matter as a great indignitie saying Ye doe injurie ye doe hurt to your brother and them vvho hes giuen their names to Christ ye shame your selues to beguyle your brethren But to open the matter more deeplie There are manie conjunctiones the Lorde hes ordained to be among men as of bloude affinity ciuile societie c. and euerie one of these conjunctiones oblishes them to do no wrong to that person with whom they are conjoined But when this Christian conjunction commes in in our elder brother Christ when we are all members of one bodie in one head Christ not sundrie bodies as brethren on earth are this conjunction aboue all conjunctiones bindes me and thee to deale truelie in anie blocke vve haue vvith our brother So vvhen thou art dealing vvith anie man say this vvith thy selfe he with vvhom I deale is my brother and a member of that bodie of Christ and therefore farre be it from me to deceyue him Alas if men coulde thinke on this at their blocking that they vse to deale vvith a brother in Christ and member of that bodie for all the vvorlde they vvoulde not set themselues to beguile their brother Many testifies by their deceite they are not brethren in this bodie for if they vvere brethren indeed for all the world they vvoulde not deceaue them Novv there is heere another thing I see among all conjunctiones that euer hes beene in any societie or conjunction in this earth the most powerfull conjunction to keep men together in one societie and mutuall loue and concord is this spirituall conjunction of vs in the Lord All the lawes and conjunctions that euer hes been in any commonwel since the beginning are not so powerfull to keepe men in societie as this conjunction we haue together in one head Marke it I tell you if men and wemen be not joined together in one head by a spirituall vnion it may be there be a face of vnitie in the Countrie but no societie and sinceritie in loue except the Lord be the binder and conjoiner together no true conjunction If Christ be not the conjoyner and the binder of the man with the wife the father with the sonne no true conjunction I will not say that that Romane and Grecian Common-well that had no part in God through Iesus Christ had euer any true conjunction or sinceritie in loue No sinceritie in concorde but that that is made vp in Iesus the Lord when we runne all in to be members of one bodie and he sitting and joyning vs altogether as peeces of that bodie then there will be a sweete conjunction Alas ye see this sweete harmonie and vnitie is not among people yea alas among them that professes Christianitie greater outcasts nor among Turkes The cause is there are manie and ouer manie that call themselues Christians and takes vpon them to be in the bodie that hes no part in Iesus and hes nothing adoe with him It is shame that they should take this name vpon them for it is true if thou wert a true member of that bodie thou wouldst not seuere thy selfe from the rest of the bodie by thy murther oppression deceit c. These homicides and murtherers does testifie men and wemen are not truelie conjoyned in this bodie but keepes the name of Christianitie without effect Now he casts to one reason of these two thinges saying God is the an●●ger of all such thinges bothe of deceitfulusse and oppression The reason is terrible and it telles vs God sees all and teaches vs that in this rinke to Heauen if we be not hedged in with terrors yea the best of vs with terrors on this side and terrors on that side we will runne out of the way And therefore as God hes appointed faire promises to exhort men to goe forward saying Goe forward thou shalt get a faire Crowne So on the other part knowing faire promises will not doe the turne he threatens judgements saying Goe thou out of the way my vengence shall ouertake thee yea he does more nor this and casts in greater terrors he knowes that wordes will not doe the turne whiles he takes an harlote as it were by the neck and and in the sight of the world he will teare him in peeces and let men see that the vengence of God followes on sin and wil strike him with such a sodaine death that men will feare to doe the like We see daily such experience of Gods judgements whiles he vvill take an oppressour vvho hes oppressed men in this world and wil tred on him with his feet to terrifie the world and this is his daily doing in this world Now taking this man and that woman now and then punishing them to let the world see that punishment is for sinne and sin craues judgement yea and let them see there is a day of judgement comming when he wil tak soule and bodie and cast them into hel For these temporall judgements are but as many tokens to tell vs there is a day comming when all oddes shall be made euen When ye see a man plagued temporallie stand not there but thinke on the last punishment vnlesse repentance interueene Ye will maruell when ye see a man running in wickednesse that the Lord in our sight instantlie strikes him not No knowe

vve haue great neede to be instructed in this because our nature is so bent to reuenge He sayes See that none recompence euill for euill vnto anie man There is an inhibition Whereof much might be spoken but I shall binde me to the words of the Apostle Then to come to the first words See beware look to it The word signifies an earnest care and studie As he would say take care be earnest beware in this turne for it will begyle you if you take not all the better heede to it This verie vvord he vses lettes vs see the great difficultie and hardnesse that is in obeying of this precepte in not randering euill for euill but by the contrarie randering goode for euill For brethren there is a wonderfull promptnesse and bentnesse in the nature of all men euer to reuenge the spirit of vengence is by nature in euerie one of vs yea in the silliest and simplest bodie that is This poynte of doctrine not to rander euill for euill but by the contrare good for euill abhorres from nature and nature abhorres it Say to a naturall man doe not euill for euill but doe good for euill he will scorne and laugh at it and many in Scotland scornes it Our nature abhors it so farre that the ●uld Philosophers who set down many good morall precepts neuer spoke one word of it among all their morall precepts ye will not get this precept Doe no euill for euill doe good for euill The Scrybes and Pharisies Matt. cha 5. vers 38. c. exponing the Law of God could not atteine to this but gaue out this meaning of the second table of the Law loue thy friend doe good to him that does good to thee hate thy enemie So they exponed the Law vntil Christ came and purged the Law Only then in the schole of Iesus only in the Gospell Patiē●●in suffering vvronges bardle ar●ed this pointe of doctrine is taught and learned that men should not doe euill for euill but good for euill Indeede brethren this lesson is very hard to be practised Good Christians who professes themselues to be schollers in Iesus schoole how long tyme will they spend ere they can get this lesson learned Who let see is brought to this poynte that gladly he can be content to suffer wrong or to suffer a double wrong ere he reuenge yea to doe good for euill ere he reuenge wrong Who can doe this No all these murtherers all these oppressors these contumelies wherewith the land is filled telles plainly that many thousands in the land hes neuer learned this precept of the Gospell that the Lord hes giuen to doe good for euill Who of our Lords and Lairds hes learned it If he hes gotten one slaine to him he will slay two yea come to the Gentle-men ye shall see that this lesson hes neuer beene learned of them Who of our wemen hes learned it for if were but with the bitternesse of their mouth they will reuenge their quarrell and they who hes atteined to any grace or any part of obedience of this precept yea the best of all the most patient soule how hardly can he with a patient mynde dejest injuries There is no grace of God no sort of obedience to Iesus but so long as we liue heere we keepe it with a battell hast thou any grace euer the canker of our corruption stry●●s to put but the grace So that if we be not holden vp we shall lose this grace and among all graces that men gets I trow this grace of Patience we keep it with the greatest trouble There is no grace that hes so many assaults as this euer to stir vs vp to take vengence our own nature wicked company fy on on thee they wil cry beastly body thou hast receiued wrong and wil not reuenge it there is a thousand such instigations What matter if we could be content to rander wrong for wrong but our hart is so full of venome that it cānot be satiat vntill we double and triple ten wrongs for one the hart is so full of hatred that if we could we would shut our enemy soule and body in Hell So this grace of Patience in not reuenging is the grace we keepe with the greatest assaults Read the 39. Psalme when Dauid had taine purpose to take heed to his waies that he should not speak an euill word against his enemies yet the hart begins to take fire and out goes the flame and he burstes out in murmuring against God himselfe All this telles vs how hard a thing it is to one to digest wrong and how much more hard to do good for euill And so we are to cr●ue euer at God to giue vs this grace of Patience to suffer wrong Alas the company of this world is so wicked that we are euer stirred vp to vengence And so we should craue euer the Lord giue vs patience that with patience we may abide the wrong and the Lord will auenge The Lord sayes Vengence is mine and I vvill auenge it Deut. chap. 32. vers 35. Byde till this tyme come and surely will the Lord repay it And I darsay neuer man got wrong and with patience abode it but either he got reuenge here or else in that day he shall see his wrongs fully repayed by God This for the first words Now he sayes See that no man This precept perteines to all men it is generall he excemes no man no not the Kings of the world from the King to the begger no man exemed euery soule is inhibite to do wrong to rander euill for euil for it is the King of al kings that puts out this inhibition Brethrē the conceit men hes of their own estimation if the Lord cal them to any estate begyles them If a man be preferred to another he beguiles himselfe and he thinks he may do what he wil because of his preferment he may do double wrong and he will say I am such a man this is my estate will I suffer a wrong I cannot doe 〈◊〉 How can I suffer this indignitie The Lord sayes thy preferment is of me thou art no better nor the person that is vnder thee I command thee vnder the paine of death that thou patiently abide vntill it please me to auenge this deed Then he sayes doe no vvrong to any man without any exception thou art bound not to rander euill for euill to any man to the silliest and basest bodie that goes on the earth Measure not Gods Law by your owne discretion The holie Law of God forbids thee to rander injurie for injurie to the vylest bodie in the world And euen as the consait of men who are preferred begyles them euen so the opinion of the vyle estate of other men in their eyes begyles them How durst will they say such a vyle lowne or villa●e doe such a turne should I suffer such a wrong of such a raskall I shall wring my hands in his hart bloud

to wit their eternal election to saluation their sanctification their faith in the trueth of Iesus their effectuall calling to lyfe euer lasting and the glorie of Christ vpon these grounds he inferres this I herefore brethren stand fast as if he did say seeing ye are so sure grounded therefore stand fast on your ground Then thelesson is when a man findes in his owne hart that God hes chosen him to saluation from all eternitie when he findes he hes faith and the Spirite of sanctification and finds the Lord from Heauen to call on him and to put out his hand as it were and to take him by the hand againe and to leade him forwarde to that saluation to the which he hes appoynted him from all eternitie Then though Heauen should fall and all the world goe to ruine though thousands of men should fall away from the trueth at this tyme yet it becommes him not once to shudder or to suffer himselfe once to be shaken in the middes of all confusion and that not throgh any confidence or strength in himselfe for then he will be beguilde but onely through the power of the grace of his God which he hes found in experiēce ground himself on that ground which we haue Rom. 11. 29. The gifts and calling of God is vvithout repentance if once the Lord begin to bestow these spirituall blessings and to call a person to the glory of Christ effectually Heauen and earth shall goe together ere that person perish Now ere I goe further to the words I would solue a question that may fal out here Hes not the Apostle euen now before certified these Thessalonians of their election from al eternitie out of the which it followes necessarly that they are placed out of al danger of finall defection for it is impossible that they that are elected from all eternity can fall away finallie and perish how is it then that he exhortes them to stand considering this their sure election is vnchangeable I answere shortly It is true the chosen of God are placed outwith all danger of this defection vnto the which the reprobate is subject and it is impossible that they can fall away finallie indeed they may haue their owne stumblinges and stoppings but as concerning their finall defection it is a thing vnpossible that they can be subject to it by vertue of their election for brethren so many as are ordeined to life of necessity they are ordeined to finall perseuerance if thou be ordeined to life of necessitie thou must stand fast to the end in some measure but it is as true on the other part that they that are ordeined to perseuerance they are ordeined to stand by such and such meanes and of these meanes this is one exhortation another is admonition another is teaching another rebuking for if need be we should rebuke euen the chosen of God and threatten them yea the prayers also of the Saints and Pastors are meanes to make the chosen to stand fast And failing these meanes by the which the Lord hes ordeined that they shall perseuere and especiallie if thou contemne these meanes exhortation admonition rebukes doctrine and prayers of the faithfull thou shalt faile of perseuerance and failing of perseuerance thou shalt fall finally away And if thou fall finallie away thou shalt finde that thou wert neuer one of these that were chosen to life euerlasting And therefore brethren seeing these are the means of God to hold thee vp to the end till he glorifie thee thou should be glad when thou art admonished exhorted and taught for they are the tokens to thee of thy election if thou take them in a good part Beware then that ye contemne not any of these meanes Now to goe forward When he hes exhorted them to stand fast then immediatly he subjoines as it were the definition of this standing what it is Standfast sayes he What is that Hold a fast and a sure grip Whereof of the doctrine I haue taught you either by vvord or vvrit stand fast by it Marke then Ye see the perseuerance he craues is the perseuerance in the faith and in the ●ight of the word the doctrine of Iesus Christ is the light of the world and perseuerance in knowledge of this word is to hold it fast To make this plaine There are two sorts of perseuerance One is the perseuerance in the trueth in the Gospell in the faith of Iesus and in the light tvvo sorts of perseuerance and all these are one There is another perseuerance and that is an holy life well doing and in a godly conuersation Marke them both if ye will compare them together the first which is perseuerance in faith or in trueth must be the cause of the other and the other is the necessar effect of it where perseuerance is in the light of necessitie there is a perseuerance in godlinesse for a man that perseueres in the light of necessity that man walketh in the hie way to Heauen in his action and maner of liuing and must goe the direct way to saluation but once take away the light and let him reject and contemne the light and veritie of Christs Gospell he shall not goe one stop rightlie but he shall decline from the hie way Take the Gospell and the light of Christ out of his eyes and hart he shall neuer do one right action he may seeme to be good and haue a faire outward showe and his words may seeme glistring so that he shall not seeme to be a murtherer a theefe or an harlot but if the Gospel be out of his hart all is but hypocrisie and there is nothing in his hand that pleases God all is abomination and his rewarde for all his faire doing shall be with the hypocrites in Hell So let not man pleasure himselfe in his doing if his eye be not set on Iesus Christ shining in the Gospel If he walke not in the light of Iesus Christ he is in the wrong way when he thinkes he is in the rightest way Lord giue men this grace that when they think they stand they may grip to this light of te Gospell Yet to marke more narrowly these wordes Keepe sayes he hold a grip and stand fast How shall I stand By keeping of a grip no standing for man but by a gripping if thou let thy grip go fall shalt thou Now what shall they grip Doctrine keepe light the best thing in the world is to keepe knowledge There is no standing for men except by keeping light and knowledge Yet what doctrine is this he willes them to keepe He sayes vvhich I haue deliuered and teached you There is no standing but by gripping of doctrine And what a doctrine Euen the doctrin of the Apostles grip to it onely For grip as fast as thou wilt to the traditions and vanities of men they will not all make thee stand for there is no standing but by gripping of the doctrine of the Apostles Paul