Lectures Upon the Epistles to the Thessalonians, Part 2 · Lecture 1
THE FIRST LECTVRE VPONUPON THE SECOND EPISTLE OF PAVL TO THE THESSALONIANS.
2. THESSA. CHAP. 1, verſ. 1. 2. 3 4. 5.
1. PAVL and Siluanus, and Timotheus, vntounto 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 louelove of eueryevery 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 vvhichwhich 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 vponupon 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 hauehave 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, vvhichwhich 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 giuegive 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 giuegive eare to theſe falſe teachers, that ſaid that Chriſtes comming was at hand. And therefore he prophecyes of the comming of the Antichriſt, and of the vniuerſall defection of men in the world And in the third and laſt chapter he enters in (as his maner is) to exhortations, and Chriſtian admonitions to the end of the Epiſtle. Now to come to the firſt chapter, firſt he ſalutes them, next he commes to a congratulation for the graces of God receiued by them, laſt he commes to the conſolation.
As to the ſalutation, it is the common forme he vſes in all his Epiſtles, and there is not one word altered from the ſalutation he vſed in the firſt Epiſtle. And therefore becauſe I handled eueryevery word in the firſt Epiſtle, I mynde not to inſiſt in it here againe, onelyonly this far, There are three perſons that ſalutes, Paul, Siluan… and Timotheu… Paul an Apoſtle, Siluanus. and Timothe… two Euangeliſts. Theſe three perſones ſalutes the Church of God at Theſſalonica: That Church, he ſayes, that is in God the Father, founded and grounded firſt on him. Then in the Lord … Chriſt the Sonne, builded on the Father and the Sonne: All … muſt ſtand on the Father and the Son. The graces he wiſhes to the Church are theſe common graces he vſes in all his Epiſtles. The grace of God, the peace of God, that is from the Father, and from the Lord Ieſus his Sonne. Now onelyonly this far: by the example of the Apoſtle we learne of the ſalutation that he permits before his Epiſtle. When we enter in to ſpeake of any Church, to wryte to any people concerning faith, concerning Ieſus Chriſt, to make a declaration in the entreſſe of that louelove, that beneuolence, that hartlineſſe, that we beare to that people, to the end that they may be prepared againe to heare with alike louelove, beneuolence and hartlineſſe, and ſo the Paſtor vttering his lyking to the people, and the people againe their lyking of the Paſtour: the Paſtour may hauehave courage and libertie to goe forward in doctrine: the people may giuegive audience and receyue the better inſtruction. There is the end of all the ſalutation.
Now I goe forward to the thankſ-giuing, and I will ſpeake ſomething of it as God will giuegive me the grace. We ſhould thanke God alvvaies for you: He ſayes not we thanke God ſimply, but vve ſhould thanke, we are addebted, bound and obliſt of duetie to thanke him Then the leſſon is cleare. Thankſ-giuing to God is a debt that we are bound and obliſt to pay to God;Gods benefi…es matter of thanksgiuing. for we giuegive him not thankes for nothing: Ye will not beare the Apoſtle ſay, we thanke him ſimply, but ye will finde a matter wherefore he thanks him, euen for his graces and his benefites. There are two ſortes of his benefites and graces, there are ſome beſtowed on our ſelues, ſome on others. As for them that are beſtowed on our ſelues, out of queſtion, there is none but he vvill confeſſe he is debt-bound to thanke God for them, at leſt he muſt confeſſe this in word, thinke as he will. As for the benefites beſtowed on others, we are bound likewayes to thanke God for them. As concerning the Paſtor that hes adoe with any people, if euer man was bound to thanke God for any benefite, he is bound to thanke him for the benefite ſhowen on the people he hes adoe with; becauſe their bleſſing is the frute of his labours and trauels: and therefore he is bound to be thankfull for it. I ſay more. There is no member in the Church of Chriſt but he hes cauſe to thanke God for euerie bleſſing he beſtowes on another. I am bound to thanke God for the bleſſing he beſtowes on thee, thou art bound to thank God for the bleſſing he ſhowes on me. And eueryevery one ſhould thanke God for others bleſſinges. All is for the well of the bodie, the grace I get is for the well o… the bodie. The grace thou getteſt is for the well of the bodie. We are al members of the body, and therfore we are al bound to thank God for the benefites beſtowed on the bodie: I ſhall giuegive you a familiar ſimilitude. Should not the hand of a man thanke the man that hes cured the foote, if the foote hes bene ſore. The eie likewiſe in a maner wil it not be thankfull to him that hes cured the hand; and ſo of all the reſt of the members. Now would to God we were as ſenſible members of the ſpirituall bodie of Chriſt, as the members of the naturall bodie of man are ſenſible among themſelues, and could vnderſtand that euerie one is a member of that bodie. But let our ſenſe be as it will, if thou be a member of the bodie of Ieſus Chriſt, thou art as much bound to be thankfull to God for any benefite beſtowed on another, as the hand is bound to be thankfull for the graces beſtowed on the foote; otherwayes thou ſhalt be challenged at that day of judgement for vnthankfulneſſe. Paul 12. chap. to the Romans 15. verſ. ſayes, Reioyce vvith him that reioyces, and mourne vvith him that mournes.
Now to go forward. We ſhould thanke God …lvvaies. Then (brethren) thankſ-giuing is an euerlaſting debt, a continuall debt we ought to God, there is no end of it, there is no intermiſſion or leauing of it day nor night▪ As Paul ſpeakes of charitie to the Romans chap. 13. verſ. 8. Ovve nothing to any man, but louelove eueryevery one another. Charitie is a debt that ſhould neuer be payed out at the ground, but ay continuing in paying. Euen ſo thankſ-giuing to God is a debt we ſhould euer be paying but neuer put an end to paying of it, for it can hauehave no end: in earth euer thanking: in Heauen when we are with …im euer thanking, and our glory ſhal be in an euerlaſting thanking of him: for why, if he could leaue off to ſhow grace and could draw his hand frō vsus, as men does, then we had cauſe to … from thanking. But the graces of God in Chriſt are endleſſe grace for grace. And therefore ſeeing his grace hes neuer an end, why ſhould thou make an end of thanking him: when his hand is opened liberally to thee, why ſhould thou cloſe thy mouth, and not render thanks to him.
Yet further. We thank him alvvayes for you, ſayes he, as it is meete. Marke the words, as it is meete, as it is worthie. The word ſounds ſo in the proper language, as if he had ſaid. He is worthy of all thanks, and therefore we ſhould thanke him. There is a worthineſſe in God for the bleſſinges he beſtovves on vsus, there is a deſeruing in him, there is a merite in him; it is be onelyonly that deſerues and merites. There are two thinges, debt and merite, (I but touch them) euerie one reſpectes other, where there is a debt, there is a merite; and where there is a merite there muſt be a debt.God onelyonly merits & man is debtor. Theſe two wordes anſweres to other▪ There is no merite vnderunder the Sunne but Gods merite when God hes to doe with man. As for vsus there is nothing but debt, no deſeruing in vsus, all that we can doe to our God is meere debt; as euer a man was addebted to another. All the thankſ-giuing vve can giuegive him is debt, all vvorkes vve can worke are debt, what euer he gettes of vsus, he merites and deſerues it▪ This is the trueth, and yet the enemies of the trueth will turne this euer againe, and will aſcryue the merite to ſtinking fleſhe, and the debt to God. The debt that appertaines to vsus they aſcryue to God; and the merite that appeartaines to God they aſcryue to vsus. They ſette vsus aboue God: for he who merites is aboue the debtor: Lord what a change is this? Paul to the Romans chap. 11. verſe 35. ſayes, Who gaue him firſt, that hes bound him to giuegive them againe? Wilt thou be before him? gaue thou him firſt any good? if thou can doe it, then thou merites; if not, then it is a blaſphemie to thinke that thou can merite: Fy on thee, there is nothing in the part of the creature but debt, yea, meere debt, nothing on the part of God but merite.
Now to goe forward in the matter of this thankſ-giuing that neuer hes an end, that ſhould be without intermiſſion, and that God deſerues at our handes. The matter and cauſe of thankſ-giuing is grace: The firſt grace is Faith; not a ſimple faith, but an exceeding grouth in faith; Becauſe, ſayes he, your faith grovves exceedinglie. The next grace is louelove; not ſimple louelove, but aboundance of louelove, and abounding in mutuall louelove, ſo that the hearts of them ranne ouer in louelove, as a veſhell will doe when it is ouer full. Well then, there is the matte… and cauſe of this thankeſ-giuing, an exceeding grouth of ſure faith, al …undant mutuall louelove that eueryevery one bare to other. Then compare this place with that which is in the firſt Epiſtle, chap. 1. verſe 3. He thanked God for their faith and louelove, not for their grouth, now his ſtyle is higher: and he thankes God, not for faith ſimply, but for grouth; not for louelove ſimply, but for abounding in mutuall louelove. Then ye ſee ſince the firſt tyme the Apoſtle wrote the firſt Epiſtle to them, the Theſſalonians hes growen in faith and louelove. There is the leſſon.Grouth in faith in louelove. There muſt be a grouth in grace, grace muſt grow in vsus, and we muſt grow in grace. If thou grow not in grace, faith and louelove, if thou goe not forvvard, of neceſſity thou muſt goe backward. Thinke not that a man will ſtand ſtill in one eſtate of faith and louelove, ſo that he will ſay, I wil fix my ſtalfe here, and I will goe no further nor this pointe. If thou fix down thy ſtalfe in faith and louelove, thou ſhalt fall faſter backward nor euer thou came forward, and thou ſhalt neuer come to the end nor mark. If thou fix thy ſtalf and neuer preaſe to go forward, thou ſhalt neuer come to that glorious reſurrection; in plaine talke, thou wilt neuer come to Heauen. To be homely with you; We ſhould hauehave a care euer to grow in this lyfe; for ſo long as we liue, we are either children, or at the fartheſt we are ſpringels (to vſe that word) Then I aske, will a childe come to the ſtature of a man or woman, if there be not grouth? No▪ Euen ſo if is impoſſible to one to come to the ſtature of that ſpirituall man without growing: we are men when we come to Heauen, and are joyned to our head, and no ſooner, and there our grouth ends. Can thou come to a ſpirituall mans ſtature, if thou grow not in faith and louelove in this earth? And therefore, as euer ye vvould come to Heauen and obtaine that glory; preaſe to grow in grace, to ſpring in faith and louelove in this world in ſome meaſure; marke your grouth in grace as euer ye did in ſtature. He will be buſie to ſee it he be higher this yeere nor he was the laſt yeere: but whom marks if he be growne higher in ſpirituall things this yeere nor he was the laſt yeere. This ſtature will away, theſe earthly things will away, but this grouth … Chriſt abydes for euer. Of this grouth read Epheſ 4. chap. verſ. 13 14. 15. where he exhorts vsus to grovven faith to the … age of Chriſt, and to grow in louelove, vntill we be joyned with our head.
Yet marke more. As …n the firſt Epiſtle 1. chap. verſe 3. he thanked the Lord for faith ſimplie, and louelove ſimplie, ſo here he giues him all thankes for the grouth therein. Marke it. He thankes not them for the grouth, he giues them not one part of the thankes, and God the other, but he thankes God for all. And good reaſon, for who is able to put one inche to his ſtature? Art thou able to make thy ſelfe growe in this bodily grouth? No, it is impoſſible. Then far leſſe is there any grouth in the ſpirituall man, but that allanerly which God giues. No ſtanding nor perſeuerance in grace but that which God giues. Al is giuen by God. Fy on that ſtinking doctrine of the Papiſts. When God, ſay they, hes giuen man a grace, he permits a man to his free will to goe forward, as it were in mans owne option whether to goe forward or not. I only touch this. As the graces commes of God, ſo of neceſſity the increaſe & grouth of graces commes of God and not of any grace left in vsus. In one word, GiueGive him the praiſe of the beginning of grace, giuegive him the praiſe of thy progreſſe in grace, giuegive him the end, giuegive him the praiſe of all: For he it is that giues the grace, the progreſſe and grouth therein, it is he that crownes his worke in thee, it is he that works all, that all the glory of grace may be giuen to him.
Yet to inſiſt. What is this Faith? Faith is nothing but a joining of vsus with God in Chriſt. What is LoueLove? this mutuall louelove? Nothing but a joyning of vsus with the Church here on earth. What is grouth of Faith? Nothing but a growing nearer and nearer to God, to dravv him nearer and nearer to vsus. What is the growing in LoueLove? Nothing but a drawing nearer and nearer to the Church, which is the bodie of Chriſt. Then draw neare to the head, draw neare to the bodie ſeuere not thy ſelfe from it. Then what is the matter of thankſ-giuing? Euen this, that they were drawen nearer nor they were before to Chriſt, and to his Church. Then, brethren, when hauehave we matter of thanking God for any man for any people? Euen when we ſee any man or people drawing nearer to Chriſt, and the body of Chriſt nor they wer. If a man had al the kingdomes of the earth, there is no matter to rejoice for in him; if we ſee him ly aback from Chriſt, and from his Church; if he draw not nearer and nearer to Chriſt and his church in this life, I will neuer rejoyce for all his kingdomes. Vnhappie is that man that ſunders from Chriſt what euer he be; is he a Lord, an Earle, a King, and in the meane-tyme hes he nothing adoe with God, vnhappie is he: For the greater bleſſinges worldly, if he be not joyned with God and the Church, the greater ſhall be his damnation.
Then laſt here, looke what he ſpeakes of louelove, and of the aboundance of louelove; it is not ſingle louelove, but louelove that is double and mutuall;M…tuall louelove. that is to ſay, the louelove that commes from my hart to thy hart; and againe, the louelove that commes from thy hart to my hart that is mutuall and double; this is the louelove that he praiſes, the double bond of louelove: and it muſt not be a double bond onelyonly betweene two: there are ſundry thinkes they louelove wel-eneugh if they louelove one, and that one louelove them again. No, the Apoſtle ſayes here, EueryEvery member of the body muſt louelove all from the higheſt to the loweſt: The hand of a man in the owne ſort loues the whole members of the body, from the head to the foot, honorable or vnhonorable, high or low, be what it wil, no member in the body but it loues all. So the louelove the Apoſtle craues, is that louelove that one hes to all; and againe, that louelove that all hes to one. So that there ſhould be no member in the body of Chriſt but it ſhould be linked in with louelove to Chriſt, and eueryevery member of his body. There is no member of the body of man but it hes a certaine linke whereby it is linked to the reſt. The finger of the hand hes a link with the toe of the foot, albeit they be far diſtant. So there ſhould be no member of the body of Chriſt, but it ſhold be linked with eueryevery one of the reſt of the members, albeit they lay ten thouſand myles ſundrie. It lyes not in our power to cauſe all men louelove … it lyes not in my power to cauſe al men louelove me, nor in thy power to cauſe all men louelove thee; but I tell thee what thou ſhould doe, looke thou louelove all for thy part, and if they louelove not thee againe, they hauehave to anſwere to God. For he cranes this mutuall louelove of vsus. This is the mutuall louelove that holdes the brethren together, if it be not, the members cannot be joyned together in the bodie. It is true, we will neuer get it perfite in this earth: for ſo long as the deuill, the fleſh and our lulles abydes, there wil be euer diſtraction; yet we ſhould ſtriue againſt the deuill and our owne cankerd nature to be linked and joyned with the members of the bodie, vntill we be perfitely joyned with Chriſt, where there ſhall be no ſeuering. If we were once perfitly joyned with him, we ſhal neuer be ſeuered hereafter. There ſhall neither be deuil nor canker in nature to leuer vsus then. Therefore this ſhould be our prayer, Lord joyne vsus to thee, that we may no more be ſeuered from thee and thy Church, by the deu…le, by ſin, nor our owne corruption.
Now in the next verſe he amplifies this their faith and great louelove. Their faith and louelove was ſo great that he was forced to preach their praiſes in all the Churches wherein he reſorted: he came to no Church but remembring their great faith and louelove, he was compelled to preach their praiſes, and to ſet them forth as an example to be followed. Before he thanked God for them, and for their faith and louelove; now he glories in the graces they had receiued, before the world, men and the churches wher he came in his journey. When he thanked God concerning them he vtters neuer one word of their▪ praiſe; but comming among men, and ſpeaking to men and to the Church, there he praiſes them. Mark this difference. Then brethren, there is a great difference in ſpeaking of the graces of men, when we ſpeake to God and before him, when we ſpeak to men and before men. When thou ſpeakſt to God of man, let no praiſe of man be heard before him: be ware of that, but let God hauehave al praiſe and glory if thou be ſpeaking to God, if it were of all the kings of the earth, vtter no praiſe of any king there; for, in compariſon with God, kings are but duſt, and worſe nor the duſt that is trode vnderunder foote. So, let God hauehave al the praiſe of any grace he hes giuen to any man; and ſay not, Lord I praiſe thee for this parte, of the grace, and I giuegive man praiſe for that parte of the grace. No, but ſay, Lord, I giuegive thee the vvhole praiſe of the grace, becauſe all the grace he hes gotten is of thee. But when we ſpeak to men and tels them of the graces of God men hes gotten, then we may glory in men, but with this prouiſion, that it be in God. We may commend men before men, for their faith, louelove, patience, but looke that all this commendation be in God firſt, and then to this end, to make men whom thou commendſt as examples in wel doing. See that thou look to the well of them thou ſpeakſt to, that they ſhould follow them whom thou praiſeſt for wel-doing. If thy minde be puft vp without reuerence of God, & without reſpect to the wel of him thou ſpeakſt to, thou derogatſt Gods glory; we ſhould be ware when we ſpeak to the praiſe of any man, that we derogate nothing from the glory of God.
Yet marke further the order he vſes. He glories not firſt before men, and then begins to thank God; but firſt he turnes to God and giues God the glory of the grace he hes giuen to them. We ought to thank God, ſayes he, alvvaies for you, as it is …. Then he commes to men and glories of their graces in the preſence of men. Then, brethren, it is dew tyme to praiſe men and to giuegive them their owne commendation for the graces God hes giuen them: when firſt thou haſt glorified God, giuing him the firſt praiſe and commendation. This is the order. When thou giueſt God the firſt praiſe, and then commes to men and praiſes the graces in them before men, that praiſe is in God and he allowes of it. But vvhen thou beginnes in praiſing men to men, and remembers not God the giuer of all, thou ſpoileſt God of his glorie. So vve ſhould take verie good heed hovv vve praiſe godlie men: for verie narrovvlie ſhall vve eſcape derogation to Gods glorie, except the Spirite connoy the vvhole hart and mouth. And therefore in prayſing men vve ſhould be vvart vve derogate nothing to the glorie of God, vvho is the cheefe giuer of all. All the kings of the earth ſhould ſtoup and giuegive all honour and glorie to God.
Now in the end of this verſe he ſets dovvne the matter of this his glorying, Faith namely, and with Faith he joynes Patience. becauſe of your patience and faith in all your perſecutions that ye ſuffer. In the verſe going before he made mention of faith without patience, but in this verſe he maks mention of faith and patience, & ther eaſon is, Becauſe faith in effect is nothing but the anchor of the ſoule: As the Apoſtle to the Heb. chap. 6. verſ. 19. calles hope the anchor of the ſoule: and as an anchor is caſten on ſure ground to ſtick; ſo is Faith caſten on Chriſt and faſtned on him. Now there is nothing in this world that the deuill, the world, ſin, which are the enemies of Faith in this world enuyes more nor when they ſee the ſoule of a man anchored on Chriſt, as on a ſure ground. And therefore they ſeeke euer to ſeuere thy ſoule from Chriſt, and to breake the anchor. He will ſpew out floods of perſecution and tentation, javv after javv, to raiſe, if it were poſſible, the anchor of Faith in Chriſt, that the anchor being away, the man may flow and fleete, and at the laſt periſh. Then what is the remedie? It is needfull, that, faith be ſure grounded: if faith be not grounded on Chriſt ſhe ſhall periſhe; and further ſhe muſt hauehave a troup of graces about her, ſhe muſt be hedged on all ſides with a varietie of graces.Ignorāce of God & of Chriſt are the cauſes of vengence. And ſo it is, where euer true faith is in Chriſt, there is a troup of graces about it. Now all theſe graces that compaſſes her are as many branches that commes from her ſelfe as from the roote. There ſtands about her, Hope, LoueLove, Patience, &c. a number of graces of all ſortes, all commes from her, for ſhe is mother of all. All ſerues her, for ſhe is Queene of all; Hope, LoueLove, Patience, and the reſt, are as many maids ſtanding about her to ſerue her. Now among all theſe graces Patience is one; the duetie and ſeruice of Patience is to ſtand betweene faith and the jawes of tentations and perſecutions, and to receiue all the jawes of tentations on her ſhoulders, that the anker of the ſoule which is Faith may ſtand ſure. So, Patience ſtandes vp and holds the jaw off Faith, otherwaies, thy faith will be broken: and it is impoſſible to him that hes no Patience to abyde the ſpeaches, let be to ſuſtaine the perſecutions of men; if Patience be not, Faith will not abyde ſure. And by the contrare looke how needfull it is that Patience be joyned with Faith, it is as needfull that Faith be joyned with Patience: and therefore he joynes theſe, your Patience and your Faith in all perſecutions. And as I told you, Faith is the mother of Patience, and where the mother is not, the daughter cannot be: and if this anchor of Faith be not anchored on Chriſt, Patience will not hold off the jaw: for the ſolide ground to reſt on is Chriſt. Where faith is not, Chriſt is not; and take him away no ſtanding. So the cheefe ground of all ſtanding, is faith grounded on Chriſt Ieſus, all the reſt are but branches to Faith▪ faith is the cheefe ground. The ſtanding of all is through Chriſt when the anchor of the ſoule is grounded on him.
Now one word in the end of this verſe. He ſpeakes heere of a Faith in tribulation and perſecution, not of Faith in caſe, reſt, and quyetneſſe, but of a Faith in trouble. The Faith of the Theſſalonians was not a Faith in eaſe and quyetneſſe, but a Earth that lay vnderunder a continuall exerciſe, lay vnderunder perſecution: for, the Church of Theſſaloniea was exceedingly troubled, as appeares in this Epiſtle. Many will be content to beleeue, faith in Chriſt is a wondrous faire thing: He would beleeue and ſhe would beleue, but looke what kinde of faith men would hauehave, a faith with quyetneſſe in the world, with honor eneugh, with riches, and all this worlds wealth. This is the faith that all men would hauehave. But (brethren) the faith of Chriſt (which is the true faith) muſt be caſten in the fornace, otherwayes it will be full of droſſe: Will ye get fine golde that is not caſten in the fornace and fyned in it? Trow ye to get a fyne and true faith that is not fyned in the fornace of trouble and perſecution, at the leſt, one vexation or other? all troubles are not alike, but of neceſſity faith muſt be caſten in ſome fornace;Faith fined by troubles. thou muſt be in ſome tribulation, either within thee, or without thee, in goods, riches or ſome thing: and this is the faith that hes the commendation here, a fyned faith as gold hes the fyneſſe throgh the fire. Peter 1. Epiſt. 1. chap 7. verſ. tels the excellency of this faith compared with gold: gold when it is caſten in the fire and the droſſe of it burnt vp will be far better nor it was, and yet there was neuer gold ſo f…ire but it wil perriſh; fine it oft-times ouer it may be ever the finer, but it ſhal perriſh in the end; but he ſayes, faith that is fined and tryed, ſhall be found to your praiſe, glory and honor, vvhen Chriſt ſhall be manifeſted. As he wold ſay, it ſhal not periſh, but at that great day of Chriſt▪ it ſhal tend to thy euerlaſting glory Let vsus not preaſe to feed our ſelues in our fantaſies, thinking that we ſhall hauehave a faith in eaſe, quyetnes & honor. No, lay this ground down, if thou wold hauehave a faith to abide till Chriſt come, aſſure thee thou muſt ſuffer, and thou muſt abide the jawes of tentations till all thy faith be tryed, and the whole dros waſhen away, and the fine gold ſtand vp. At theſe are but dreames, to think that thou would hold Heauen in the one arme and the world in the other arme. No, thou muſt let the world go, and take Heauen in thy whole armes with affliction, or elſe thou ſhalt loſe Heauen and get the world in thy armes with damnation. Now this for the thankſ-giuing and congratulation for their increaſe of faith and aboundance in louelove.
Now come to the ſecond part, Conſolation: Making mention of their perſecutions, he takes occaſion to comfort them, and I thinke that be the principall purpoſe he hes to doe with them: and the firſt argument he vſes heere, is that juſt and latter judgement, that generall judgement. He ſayes, the perſecution that ye ſuffer for Chriſtes ſake, for the kingdome of Heauen, they are ſure arguments that there ſhall be a juſt judgement, and that Chriſt ſhall come to judge the world, and render to euerie one according to his works. And therefore vponupon the remembring of this juſt judgement that ſhall be; ye Theſſalonians comfort your ſelues,Perſecutiones of the godlie, a ſure argumēt of the day of iudgment to come. for it ſhall try who did right and who did wrong. Then take vp this, The perſecutions the godly ſuffers in this life, what are they? they are very ocular demonſtrations (that is the force of the word) of the generall judgement to come, wherein Chriſt ſhall judge the world. And in the perſecution of the godly (as it were in a mirror) I may ſee or thou may ſee Chriſt comming to judge the world, & to render to eueryevery one according to their deſerts: for looke how I or thou may reaſon: When I ſee a perſon troubled for righteouſnes ſake, I will conclude, here is an innocent man, here are godly people troubled wrongouſly, therefore, of neceſſitie there muſt be a judgement wherein all ods muſt be made euen; I looke certainly for a judgement to come: God cannot be God, if there be not a judgement, wherein he ſhall be anenged for the wrong done to this man: I will not conclude a particulare and an earthly judgement; I will not ſay, when I ſee a godly man troubled, therefore, the troublers of him ſhall be plagued ere they go off the world: it is ouer high. Indeede the Prophetes of olde had this reuelation, but it is ouer high for vsus▪ becauſe experience in all ages hes proued that ſome of the greateſt perſecutors hes died in peace, and no viſible judgement hes ouertaine them heere. But, this I am ſure of; when I ſee godly men oppreſt, I may ſay, there ſhall be a day of generall judgement, vvherein God ſhall be anenged of the perſecutours, if repentance interceede not. Novv vvold ye knovv any token that Chriſt ſhall come againe and put an end to the vvorld, and that there ſhall be a generall judgement? Looke if ye ſee or heare tel that the godly and innocent are troubled in the world, take that for as ſure an argument as can be that a generall judgment ſhal be. And as ſurely as the maſter is comming after the forerunner, as ſurely ſhall the general judgment come after the ſuffring of the godly, they muſt dravv on a judgment, and at the laſt they muſt draw Chriſt out of Heauen to take vponupon him the place of a Iudge to rander to eueryevery man according to his doing.
Now another thing: He comfortes them taking his reaſon from the generall judgement, he telles them there ſhall be a terrible judgement, when a terrible judge ſhall come and ſit downe in a judgement ſeat. What comfort is this? Ye ſee many vvill ſhake and ſhudder when they heare of it, and faine would deſire neuer to heare of it. It is true the promiſe of the generall judgement will neuer comfort the wicked, and they that troubles others; the more that they heare of it, the more will they trimble and ſhiuer. But it is as true that the moſt comfortable voice they that ſuffers wrong can heare, is the hearing of the comming of Chriſt in that latter day, and it is the matter of patience, it vvill make them ly vnderunder affliction with exceeding joy; the thought of the comming of Chriſt giues patience in all troubles, and this may be found in experience: the cheefe joy of the godly is the remembring of Chriſts comming: It is not mens judgement, their abſolution and condemnation that we ſhould ſtand vponupon. What cares me, if all the world would abſolue me, if I be condemned by God? And againe, vvhat care… me if all the vvorld condemne me, if God abſolue me? It is not mens abſoluing or condemning, that bringes the true joy or heauineſſe to the hart: but it is Gods abſolution and condemnation that will doe this. And therefore as thou would hauehave comfort in that terrible judgment, doe well, and ſuffer wrong, and byde patiently, for ſurely it will not be long; there is ſuch a crying of bloude, and ſuch vvronges in this vvorld, that, truelie, in this decrepite age, Chriſt muſt come ſhortlie. Then, this is the firſt argument of conſolation.
The other is more effectuall. I ſhall touch it. Ye that ſuffers ſhall be thought vvorthie of the kingdome of God, for the vvhichwhich ye ſuffer. He commes nearer, as he would ſay, ye hauehave no cauſe to trimble and feare, ye ſhall be abſoluted from that terrible judgement, and ye ſhall be counted worthie of the kingdome of God. The enemies of the trueth gathers of theſe words, that, there is a merite and worthineſſe for ſuffering. But Paul Rom. chap. 8. verſe 18. ſayes, All this ſuffering is not vvorthie this vveight of glorie. So I anſwere. This worthineſſe is not our owne, but that which is Chriſts worthines and properly pertaines to him, heere is improperly aſcryued to vsus: for, throgh that ſtrate conjunction we hauehave with Chriſt, he and we are made one, and therefore his graces, after a ſort, are aſcriued to vsus. I hauing Chriſt may challenge his merite and worthines, his graces that he hes conquiſed, as life euerlaſting, &c. to me as euer man might challenge any land or heritage. Therefore gather not here any worthines ſimplie without Chriſt. Alwayes, I ſee the cheefe cauſe of conſolation to the godly that ſuffers here, is not ſo much that the wicked ſhall be puniſhed for euer, as that the godly ſhal be adjudged to glory. There is the cheefe ground of my conſolation, Let a man doe all the euill he can to me, my comfort is not that he ſhal be puniſhed at that latter day, but that then God ſhall glorifie me at that latter day. Deſire not ſo much the latter judgement that then the wicked may be puniſhed, as that thou may be glorified. Look Gods purpoſe, he hes appointed this latter day, onelyonly to this end, that, the godly may be glorified. The other end of the puniſhment of the offenders is not the cheefe end, for the cheefe end that God looks to, is, that, he may be glorified in mercy. It is true, he will be glorified in juſtice, but he delytes moſt to be glorified in mercy. He ſeeks to be glorified in all his properperties, in his wiſdome, power, &c. But the mercy of the Lord paſſes all, and he ſeekes aboue all, that, his glory ſhould ſhyne in his mercy toward ſinners. And certainely Chriſt was ſent in the world that his glory ſhould ſhine in mercy. His preaching was to mercy. God hes greater glory in ſauing one ſinfull ſoule in Chriſt, nor he hes in condemning of millions of the wicked. So, brethren, wonder not that many goes to Hell, but, wonder, that, euer a ſinner ſhould be ſafe, and maruell more at the mercy of God, in ſauing of one ſinner, nor at his juſtice in the perdition of ten thouſands. So the mercy of God is wonderfull, his power and all is wonderfull, but, his mercy paſſes all his properties. To him be glory for euer.
AMEN.