Lectures Upon the Epistles to the Thessalonians, Part 1 · Lecture 22
THE XXII. LECTVRE VPONUPON THE FIRST EPISTLE OF PAVL TO THE THESSALONIANS.
1. THESSA. CHAP. 5. verſ. 11. 12. 13.
11 Wherefore exhort one another, and edifie one another, euen as ye doe.
12 Novv vve beſeech you, brethren, that ye knovve them, vvhichwhich labour among you, and are ouer you in the Lord, and admoniſh you,
13 That ye hauehave them in ſingular louelove for their vvorks ſake. Be at peace among your ſelues.
IN the laſt exhortatation (brethren) the Apoſtle ſtirred vp the Theſſalonians to be good ſouldiours and warriours, vnderunder the banner of the Lord Ieſus Chriſt. In a warriour we ſhew you there are three things ſpecially requyred. Firſt vigilance and wakrifneſſe. Secondlie, ſobriety and temperance. And laſt of all that he be in his armour with his Helmet on his head, and his breſtplate on his breſt, and all the reſt of his armour on: For albeit he be waking and ſober, yet if he be naked the enemie will ouercome him. So it is in the Chriſtian warriour, the ſame three thinges after a maner are requiſite: Firſt he muſt be wakrife in ſoule: Secondly, temperate in ſoule, hauing a ſoule not drunken with theſe earthlie thinges which drawes our whole heart and faculties away from God; So that they who are full thereof are laid vp as it wer in a dead ſleepe. And laſt it is requiſite that he be clad with his armour, his owne Helmet which is Hope, his owne breſtplate, which is faith and louelove, take away hope, faith and louelove, he is but a naked man in the world and ſhall ſoone be deſtroied, if he be not clad with faith and louelove in his breſt, and with hope in his head, he will not be able to gainſtand.
Followes now in the text ye hauehave heard another exhortation▪ and it is to vſe theſe meanes, whereby we may continue in wakrifneſſe, in continuall ſobriety and ſpirituall armour enarmed againſt the enemy. There are the wordes of the exhortation, Wherefore. As he would ſay, Seeing we muſt be wakrife, ſober and enarmed in the Chriſtian warfare, therefore I exhort you to get the meanes whereby theſe thinges are keeped. The means are Exhort one another, euen as ye doe alreadie. So my exhortation is that ye continue to the end. It is not eneugh to begin, except ye continue to the end. Now there are the meanes. Then brethren, this leſſon offers the ſelfe to vsus The meanes not to ſleepe in the ſoule, but to be wakrife, not to be drunken but to be temperate, not to be naked, but to be clad with ſpirituall armour is, inſtant exhortation. Stir vp men and wemen by exhorting in edifying▪ in an inſtant building vp and confirming them in the doctrine and knowledge that they hauehave once receiued. This worke of building will not be done in one day, or two dayes, or twentie dayes, but this building of the ſoule of men and wemen, building them vp in that ſpirituall building muſt be raiſed vp higher nor euer Babell was, yea it muſt riſe to the Heauen of Heauens, and to the head Ieſus, who ſittes aboue all Heauens. This building muſt be inſtant. In one word. The means to hold men waking, and ſober, and temperate in the ſpirituall warfare, and to holde this armour on them, is inſtant exhortation. Take me away the voice of exhortation, take away building in the doctrine ye hauehave receiued and edifying therein in ſtead of wakrifeneſſe, there ſhall come on you a dead ſlumber, in ſtead of ſobriety and ſpirituall temperance, thou ſhalt be drunken; in ſtead of armour, nothing but nakedneſſe and ye ſhall be a pray to the Deuill, this world and your owne cankerd nature, aſſay it when ye will. So then brethren, in one word. See the neceſſitie men hes of inſtant exhorting and edifying, not for one day or two, yea if thou ſhouldſt liue Methuſalems dayes the voice of exhortation ſhould neuer goe out of thy eare: For there are a thouſand thinges to draw vsus downe to cauſe vsus ſleepe, vntill we die in ſleeping, many thinges to make thee drunken, to ly dovvne lyke a drunken bodie vvithout ſenſe of the lyfe to come. Many thinges to denude thee of armour, to ſet thee vp naked to the eneme, Would to God this world wold conſider the neceſſity of inſtant and continuall exhortation to moue them forwarde in the courſe of godlineſſe.
Marke next. Who is this that ſhould exhort? Who is this that ſhould edifie? who ſhould hold men waking in Spirit, hold them in ſobriety, and hold on their armour by exhortation and edifying? who ſhould doe it? He ſayes not the Paſtor, ye hauehave Miniſters, let them doe it, it is their office. It is true indeed, they hauehave a ſpeciall calling for that effect, and are placed in the Church to hold you wakrife, to cry in your eare vntill ye waken againe, to exhort and edify continually to build vp that ſpiritual building, and to build men and wemen vp as liuely ſtones in that ſpiritual building. Therefore in the firſt Epiſtle to the Cor. chap. 14 verſ. 3. Paul ſayes He that prophecies (that is the Preacher) he ſpeakes to men, and whereto? to edifie in building. There is the end of his ſpeaking to exhortation, conſolation. In the 4 chap. Epheſ. verſe 11. He ſayes, When Chriſt paſt vp to Heauen, he left not his Church voide or deſtitute of builders, but he ſayes, he gaue ſome to be Apostles, ſome Prophetes, ſome Euangeliſtes, ſome Deacones and Paſtours. And whereto? All to builde vp the bodie of Christ. If a Paſtour be not a builder, he ſerues for no purpoſe. Yet not withſtanding of this albeit it be the Paſtours ſpeciall calling to exhorte. The Apoſtle ſayes, Everie one of you exhort; ye men and wemen euerie one exhort and edifie another. Thou ſhould exhort thy neighbour, and let him exhort thee againe. Holde thou him waking and let him hold thee waking hold thou him in ſobrietie, and let him hold thee in ſobrietie againe; hold on that ſpirituall armor on him, on her let him and her hold on thy ſpirituall armor on thee again. So there are none of vsus in Chriſts Church, but we hauehave all this generall calling in the Church to be builders edifiers exhorters eueryevery one of others The ſimpleſt in the flock is bound to exhort and builde vp the beſt of them all that ſpeakes with a tongue: For the Lord hes giuen to the leaſt member ſome peece of grace to builde vp and inſtruct the bodie: For knowe ye what our calling is in Chriſt? As he is King, Prieſt and Prophete; a King to rule a Prieſt in offering vp that onelyonly one propitiatorie ſacrifice for all; a Prophete to inſtruct and teache: So there is not a true Chriſtian man nor woman but they hauehave all theſe three offices, they are Kinges. Prieſtes and Prophetes; Kinges to rule in the Church of Chriſt. Prieſtes to offer vp in a maner a ſacrifice to God, Prophetes to teache and helpe vp the building, I meane the vvhole bedie, vntill it come to the head Chriſt, that once the man, whoſe head is Chriſt, and the bodie the Elect in the earth, may be perfite. So ſay not it is the Miniſters duetie to doe this, vvhat hauehave I to doe vvith this? Nor vvhen one exhortes thee, ſay not, art thou becomme a Miniſter? well it thou accept not ſuch doctrine of them, thou ſhalt die for euer, for the Lord hes opened their mouth for thy edification.
Now the third thing I marke in the laſt parte of the verſe, euen as ye doe. I vvill not bid you exhort one another, as thogh ye did it not alreadie. No, I acknowledge the grace of, God in you in doing it alreadie, take your owne praiſe. Well then they are doing the thing he exhortes them to, and yet he exhortes them to doe it. When I ſee a man doe any thing what needes me to exhort him to it? When I ſee a man exhorting and building what needes me to exhort him to exhort and build. Learne then. There are none in this world but they hauehave need continually and inſtantlie to be ſtirred vp in their doing, we are far from perfection, and albeit we be running on in the rink, yet we ar far from the butt which is heuen, we are but running yet and ſo whil we are running, let vsus go forward, if it be a miniſter that exhorts let him exhort on. Who euer they be that exhorts and edifies, let them goe on in edifying and exhorting to the building vp of the bodie. Now beſide this, conſider ye not the ſluggiſhneſſe of our nature? our nature is ſo dead and ſtupide that ſearſlie will we hauehave put our hand to the turne when we will fall from it. Ye wil ſee a ſleeping bodie put his hand to a turne, and in the meanetyme he will fall down and ſleepe. Our nature is ſo ſlippery that when we are laying vp one ſtone in the building, if one cry not in our eare, awake and be doing, vve vvill lette it fall. So when we are exhorting, and ſearſlie vvill the vvorde of exhortation be out of our mouth, when we will fall from that purpoſe. So conſidering our nature the beſt of vsus hes neede to be ſtirred vp and exhorted: when we are doing faſteſt, then we hauehave need to be ſtirred vp. Yet brethren, for all this exhorting he vvill not misknow the grace of God in them. Take head when thou ſeeſt men doing vvell that thou cloſe not thy eyes thereat, and ſay not to them that they doe nothing; ſome are ouer ſore cenſorers that vvill ſay thou doeſt nothing, thy exhortation is nothing. No let eueryevery man hauehave his owne praiſe. If they be doing any good thing, be it neuer ſo litle, commend them and ſtir them vp to it, by giuing them exhortations and praiſing them. This for this exhortation. All this part of this Epiſtle is full of exhortations concerning Chriſtian behauiour.
Followes now another exhortation which is more particulare, and concernes the duety that the people ought vntounto the Paſtors. I ſhall holde me by the wordes of the text. Then, to come to the wordes. Brethren: There the ſtyle, he calles them brethren, a louing ſtyle, to teſtifie that louelove he bare tovvardes them. Novv vve beſeech you. There the next worde, a word teſtifying the earneſtneſſe he had in exhorting them to doe it, becauſe it was a great matter, he bids them not ſimplie doe it, but, he ſayes, I beſeech you doe it. When a great thing is to be done by any man, certainly it requyres, we vſe an earneſt and not a ſimple and ſlender ſpeech. The firſt thing he deſires of the people, is an acknovvledging. Whom of? of them vvho labours in the vvorke, that is firſt. Then, of them, vvho are ouer you and aboue you in the Lord. That is next. Then, of them that admoniſhe you. That is laſt. The ſecond thing he deſires of the people, that they hauehave them in a ſingulare and moſt ſpeciall louelove.col. LoueLove them, not as ye doe commonly any other man, or, woman, but, louelove them after a ſingular maner. Wherefore ſhould this louelove be? Not ſo much for the perſons ſake, as for the works, louelove them for their works. There is the ſumme of the wordes ſhortly. The exhortation may be taine vp in two words. Doe your duetie to your Paſtor. Yet he is not content with the bare wordes, but, he layes out the miniſter before them in the whole ſubſtantiall pointes of his calling, letting them ſee euerie peece of his calling after another. And more then this which he ſpeakes of the peoples duety, he layes not out their duety ſimplie, but ſubſtantiouſlie: knovve him, acknowledge him; there one part; then hauehave him in a ſingular louelove, there is another part. And ſo, it is not eneugh, to hauehave a ſimple knowledge of him, but they muſt knowe what a man a Paſtor ſhould be. Men will ſay, I know him, he is a man ſtanding vp in a Pulpet preaching with a gowne. No, the Apoſtle ſhewes vsus, to know him in eueryevery pointe of his dalling, in this pointe and that pointe of his calling, knowe him to be a Preacher ſet ouer you, by God, know him to be an admoniſher and inſtructer, and againe, when ye come to your owne duety, knowe the pointes of your duetie; I ſhould doe this, I ſhould meete him with this duety, with that duety other waies thou knowes nothing neither in the Paſtor, nor in thy ſelfe. Therefore, the Apoſtle layes them out openly to thee to know them.
But, to come to the wordes. Ye hauehave firſt a ſhort deſcription of a true Paſtor.Deſcription of a true Paſtor. The firſt pointe of the deſcription of a true Paſtour, is this, He is a laborer among the people, not an idle man; He ſayes not, acknowledge them that ſittes idle, but acknowledge them that labours among you. He labours, and how? He labours in the worke of God. As the Apoſtle ſpeaks to Timothie in the firſt Epiſtle chap. 5. verſe 17. Elders, ſayes he, is vvorthie of double honor, eſpecially thoſe vvho labours in the vvord of God, he labours in opening vp the ſcriptures of God: the preaching is thought by men to be no labour as though preaching were no more, but onelyonly to ſtand vp and tell a taile: yet the Apoſtle calles that labour, yea, I ſay, they labour aſwell as they who holds a pleugh labours. Wherein labor they? In word and Diſcipline: in taking ordour with your maners. Not onelyonly labour they in preaching, but alſo they take ordour with the maners of the people. Then to gather the leſſon. This part of the deſcription of a true Paſtour excludes from the miniſtry and Pulpet; idle bellies, Miniſters that beare the name of miniſters, and in the meane-tyme are but idle bellies away with them: let them neuer face the Pulpet. Fy on them that takes the Miniſtrie on them for an idle lyfe and and to ſerue their affections; an idle Biſhop that neuer opened his mouth to preach, an idle Pope that vvill ſit vp in a throne fy on him, why ſhould he take the name of▪ Miniſter on him and doe no good therein? The next part of the deſcription of a true Paſtor is, they are ouer you, not vnderunder you, but aboue you, ſet ouer you, as it were ouer your heads to looke downe to you, in a kinde of ſuperioritie ouer you. Then a Paſtour, a Miniſter ſent of Ieſus Chriſt the Paſtour of Paſtours, the great Paſtour. he hes a kinde of ſuperioritie and preheminence aboue the flock. But brethren, he is not ouer them as a Lord (the onelyonly Lord that is ouer the people is Ieſus Chriſt) He is not ouer them then in thinges ciuill, in thinges bodilie, concerning the bodie, concerning their temporall liues, concerning thinges politicke, for entertaining of this temporall lyfe, but he is ouer them in the Lord, not as a Lord, but in the Lord, the Lord Ieſus Chriſt. Not ouer them in thinges ciuill, but in matters of the Lord, in thinges ſpirituall, in things Eccleſiaſtick, in things concerning the conſciences of men. Therefore Paul ſpeakes to Philemon verſe 8. I hauehave great libertie to command thee as a ſuperiour; but how? Not of my owne authoritie, but in the Lord, I am ouer thee as a ſuperiour, but not as a Lord. Take heede. There are ſundrie ſortes of ſuperiorities, A Steward in a familie, in a maner, is ouer the familie he hes a preferment by reaſon of the office: And yet for all this, if the ſteward would take vponupon him to bee Lord of the familie, he would be a knaue, and would vſurpe the place of his maſter, So, a Miniſter in the familie of the Lord, he is a ſuperiour, but not ſuperiour as a Lord, but as a ſteward, to diſpence the miſteries of God to the ſoule, and no other ſuperiour: for none can ſit ouer the conſcience of any man, but onelyonly the Lord Ieſus. All the Kinges of the earth cannot hauehave a dominion ouer the conſciences of men, the Lord is onelyonly Lord and ſupreame ſuperiour thereof; all the Miniſters and office-bearers in the Church onelyonly ſtewards, with ſpirituall ſtewardrie, diſpenſing the ſpirituall foode. I meane the word of God. Now brethren, this ſecond parte of this deſcription of the Paſtour condemnes the Pope, who vſurpes a ſpirituall juriſdiction ouer the ſoules of men, vvho vvill ſtryue alſo for a ciuill juriſdiction with the Emperour and Princes of the vvorld.
Now to come to the third parte. He ſayes, and admoniſhes you. There is the laſt parte of the deſcription of the true Miniſter of God. Admoniſhing ſtandes in calling back againe men in the vvay vvho hes made deſection, either in doctrine or maners. In this poynte conſiſtes their labour. So, that, by this word, I vnderſtand the whole parts of the office of a Paſtour, as exhorting, rebuking, comforting and teaching. It is not for nothing, that, he hes made a chuſe of this word admoniſhing, to teach vsus, if he could doe all theſe thinges neuer ſo well, labour in teaching, comfort, exhort. If he cannot doe this, admoniſhe a ſinner, tell him, ſinner thou art in the vvrong vvay; if he faile in doctrine, tell him, thou faileſt in doctrine; if he faile in maners, tell him, he failes in maners: if he cannot doe this, he is not meete to be a Miniſter, if he cannot admoniſhe them that are ſinners, if he cannot admoniſhe them that are in the vvrong vvay, he is not meete to be a teacher. Now, ſee the peruerſitie of our nature, for, manie there are, vvho vvill heare comforting, exhorting, but not admoniſhing: but Paul teaches thee, the Paſtour muſt be an admoniſher: There is the Paſtour ſet downe in three parts of his calling.
Now, to end this doctrine concerning them, I ſhall take vp this one note. I gather of this, as it were, the nature of the miniſtrie. What is this Miniſtrie? It is firſt a labour, an exerciſe, not an idlenes, but a labour, it is a burdene, and he that takes it not on, as it were, a load on his back, he is not meete for it, he that enters to be a Miniſter, he muſt lay downe his ſhoulders, and take on his loade on his back, as you ſee an horſe take on his loade on his back. So, it is a burdene and an heauie burdene: a labor and an heauie labour. But, brethren, there are ſundrie ſortes of burdenes and labours in this world; There are ſome that are vylder, ſome that are honourable. Now what a labour is this Miniſtrie? Indeede, it is true, this miniſtrie is thought a vyle burdene, and of all exerciſes, the labour of the miniſtrie is thought moſt vyle, in the ſight of our prophane, men in Scotland this day. The verie name of a miniſter is thoght vyle in the earth, & ſo oft as they ſpeak of him & names him, it is thoght a vyle name; the name of a cooke is not ſo vyle as the name of a Miniſter. But, in deſpyte of thee and all the vvorld, the Spirite of God vvill call him an honourable labourer, a perſon exerciſed in an high and honourable exerciſe. 1. Timoth. chap. 3. verſe 1. The King 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 hauehave 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, giuegive him his own honor. Paul 1. Cor. 4. 1. ſaies, Let a man count of him (not as thou cou…s of Chriſt) but count of him as a Miniſter and diſpenſer of the miſteries of Chriſt. giuegive 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 hauehave 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 io…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 hauehave 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 vsus, 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 eueryevery 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, eueryevery 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, hauehave them in ſingulare louelove, for their vvorker ſake. Not in a common louelove, but, in a ſingulare louelove. it includes all the whole affectiones of the heart, and yet there is more to be vnderſtood heere, the conſequentes of this louelove, and the effects that followe therevpon. If louelove be in the heart, it will break out in the hand. So there are two thinges heere. The one the ſingular louelove in the heart: the other the outward good deed in the hand. If the Miniſters giuegive to you thinges ſpirituall to enterteine the heauenly lyfe; is it a great matter to you to giuegive 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 hauehave louelove of them he labours for, if it were but the ſeruant that labours in your kitching, ye ought to louelove him, louelove 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 vnderunder a burdeene, and an honourable burdeene. On the peoples parte he craues a meeting, becauſe the burdeene is honourable, and the Paſtour ſhould hauehave preferment, therefore he craues reuerence And becauſe the Paſtour labours, therefore he cranes louelove 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 ſtād, and the men cannot be able to beare the burdeene. Brethren, what ſhal I ſay, alas, experience telles vsus, 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 affirme, if there be not a better meeting, and greater care to reuerence this calling, and to louelove and honour it, and to prouyde ſuſtentation for them that laboures, the eyes of our poſteriue ſhall ſee this Miniſtry decay. It is going away. Men beleeues, it is well, if they get the teyndes, If the Lord and Laird get the teyndes,Teinds. he will indent and ſubſcryue all with you. But, either muſt theſe things be redreſſed, or, elſe, certainly there ſhall be a decay, and then, farewell all grace. Shame and confuſion to Scotland. Trowes Scotland, that, the common-well ſhall flooriſhe, or, that, the eſtate ſhall be good, if this Miniſtrie goe away? No, there ſhall be nothing, but deſolation. If they were heere to whom this matter and this admonition pertaines, I woulde charge them in the name of God, that they would ſhow a better meeting to entertaine this Goſpell, or elſe, ſhame ſhall ouertake them. Now this farre as the wordes of the text furniſhes to me I hauehave ſpoken of the duety of the people.
Nowe, there is another precept added to this exhorting to peace.Peace cō manded. Be at peace, ſayes he, among your ſelues. This is agenerall precept giuen to Miniſters, to people, and to all men, commaunding peace, louelove vnitie and concord of mynde. This is the fountaine of other graces. She goes before vsus as a mother, other graces as children followe her: If ſhe goe not before, no following of graces. Where peace is, there is grace; where peace is not, there is no grace. And therefore Paul firſt to Tim. chap. 2. verſe 1 ſayes, Pray for Kings: for what end? that vve may lead a quyet and a peaceable lyfe in all godlineſſe and honestie. Where he meanes, where peace is, theſe two followes, godlineſſe which is the ground of the firſt table, and honeſtie which is the ground of the ſecond table. Where peace goes avvay, farevvell theſe tvvo. Will ye looke to your ovvne families, if there be not peace betvveen the Husband and the Wyfe, tell me what grace can be in the familie? tell me can godlineſſe, can grace be in the familie, vvhere there is nothing but ſtryfe and enuy? can common honeſtie be there? No, no grace, Go to a Cittie, where there is nothing but diſſention, can therebe grace, godlines or honeſty there. Goe to a Kingdom or common-well, where a Kingdom is rent in peeces, can there be grace, holineſſe or honeſtie there▪ So it is the peace in Ieſus Chriſt, vvhichwhich is the mother and conquerour of all graces; where the hearts of men and wemen are bound vp in peace, there is flooriſhing, either in Citty or houſhold. But yet vvhat peace ſhould this be? Wherein ſtandes it? It ſtands not in a faire vvord, in a faire goode morrow, nor in an outvvard behauiour, or falſe fained ſmiling vvith thy mouth, vvhen thou haſt no louelove in thy heart; but this peace ſtandes chieflie in the lenitie and conjunction of myndes and heartes. Paul to the Eph. chap. 4. verſ. 3. ſayes, Studie to keepe the vnitie of the Spirit in the bond of peace: where he earneſtly recommends an vnion of myndes. Paul to the Philippians in the 2. chap. verſ. 1. ſayes, If there be any conſolation in Christ, if any ſolace, if any communion of the ſpirite, if any bovvels of pittie, fill vp my ioy; and wherein ſtandes it? Be, ſayes he, of lyke minde and affection: There my joy, let your affection be one, hauehave one louelove, hauehave one minde dwell with all your ſoules together. Ioyne ſo your hearts together as if they were one heart: joyne your ſoules together, and make vp one ſoule of all. And as concerning your judgements, he ſayes, be not of contrare opinions and judgementes: There are ſome that euer delytes in contradiction. When one will ſay one thing▪ they will make a contradiction to it. Now ye ſee wherein this peace ſtands, and this is the peace that makes vp the Kingdom of God. Paul ſayes to the Romanes 14. 17. The Kingdom of God ſtandes not in meate and drinke, but in peace and righteouſneſſe tovvards God. Indeed the Kingdom of men will be made vp of an outward counterfaite peace. The Grecian Kingdom, the Roman Impire ſtoode of an earthly peace, but all vanitie, the Kingdom of Chriſt is made vp of an vnitie of our ſoules, knit together in Chriſt. When our conſcience is peaceable, then our ſouls is knit to him, Reade the 4. chapter to the Epheſians, ye ſhall not finde ſo many arguments in no place as there, to exhort men to vnitie, There is, ſayes he, but one bodie, one ſpirite, one hope of your vocation, one Lord Ieſus, one faith, one baptiſme, one God, one Father of all. Then if there be ſo many one thinges, why ſhould ye not be one. Now the whole bleſſing of men ſtandes in vnion. Yea, the bleſſedneſſe of God ſtandes in an vnion, the Father, the Sonne, and the holie Spirite vnited together in one God-hood. The bleſſedneſſe of our nature ſtandes in the vnion with our head Chriſt, and in the vnion of the members among our ſelues. Where this vnion is not, there is nothing but miſerie. In the Kingdom of Heauen there is nothing but vnity; by the contrare, there is no peace in Hell. If the father and the ſonne goe to Hell together, trow ye there ſhall be any louelove betweene them? No, nothing but inuy, all inuy and hatred is among the Deuils: all peace and vnity is in God, who drawes the ſoules of men and wemen together, and makes one ſoule as it were in that glorious bodie of Chriſt. The Lord giuegive vsus this bond of vnitie and louelove that we may be joyned with the reſt of the members in one bodie to our head Ieſus Chriſt. To whom with the Father and the Spirite be immortall praiſe honour and glore world without end.
AMEN.