Lectures Upon the Epistles to the Thessalonians, Part 2 · Lecture 2
THE SECOND LECTVRE VPONUPON THE SECOND EPISTLE OF PAVL TO THE THESSALONIANS.
2. THESSA, CHAP. 1. verſ. 6. 7. 8▪ 9.
6 For, it is a righteous thing vvith God, to recompence tribulation to them, that trouble you.
7 And to you, vvhichwhich are troubled, reſt vvith vsus, vvhen the Lord Ieſus ſhall ſhovv himſelfe from heauen vvith his mighty Angels.
8 In flaming fire, rendring vengence vntounto them, that doe not knovv God, and vvhichwhich obey not vntounto the Goſpell of our Lord Ieſus Chriſt.
9 Which ſhall be puniſhed vvith euerlasting perdition, from the preſence of the Lord, and from the glory of his povver.
IN the firſt part of this chapter, ye hauehave heard (brethren) next after the ſaluatation a preface, wherein he rejoyces together with them, for that increaſe and grouth of the graces of God in them, namelie, of their Faith, LoueLove and Charitie. In rejoycing with them he giues God the thankes and all the glorie of whatſoeuer grace they had receyued. We entered the laſt day in the ſecond parte, which containes a conſolation: For theſe Theſſalonians ſuſtained affliction and trouble for the faith of Chriſt, therefore the Apoſtle confortes them. We heard the firſt argument of comfort he miniſtred to them, was from the juſt judgment of God. Your troubles and afflictions ye ſuffer are all ſure tokens, that, Ieſus Chriſt will come one day and judge this world juſtlie: Among all the aſſurances of the latter judgement ths is one. The trouble that the godlie ſuffers in this world. In the affliction and trouble of the godly, ye may ſee (as it were, in a mirror) the Lord comming to judge the world, when we ſee an innocent man troubled, we may gather our concluſion, there muſt follow of neceſſity a day of count and reckning: it cannot be, that the juſt Lord will ſuffer▪ vnjuſt dealing to paſſe away vnpuniſhed. Then, in the ſecond argument he drawes nearer to them, and ſets downe the end of this juſt judgment that ſhall be, the end ſhall be for their well: For, when the Lord ſhall come to judge the world, they ſhall be counted worthy of that kingdom, the kingdome of Heauen, for the which they ſuffered. Worthie, not in themſelues (for, all the affliction vnderunder Heauen will not make a man worthy of Heauen▪) but, worthy, in the righteous merites of Chriſt, where-with one day we ſhall be clad, and for his worthineſſe and merite ſhall be adjudged to life euerlaſting
Now in the beginning of this text, he proues, that the day of judgment they ſhall be adjudged to lyfe euerlaſiting and glory. He takes his argument from the nature of that Iudge. It is a iust thing, ſayes he, to God, to recompence tribulation to them vvho troubles you. As if he had ſaid, the Iudge is juſt, yea, by nature he is juſtice it ſelfe, and therefore, the judgement muſt be juſt, and in his juſt judgement he muſt adjudge you to life, and he muſt render to eueryevery man his due; being juſt, he muſt render to them who hes afflicted you, affliction againe. And to you vvho are afflicted, he must tender reſt, euen, as he renders to vsus: For, I in my owne perſon hauehave beene afflicted aſwell as ye hauehave beene, and I am aſſured, he will render reſt to me, and ſo alſo will he to you: there is the meaning of the words. Then ye ſee, brethren, here, he grounds their deliuerance in that latter judgment vponupon the juſt nature of God: ye may ſee our life euerlaſting vntounto the which we ſhall be adjudged in the day of judgment leanes on a ſolide foundation, euen the moſt juſt nature of the Iudge; all the world is not able to ſhake it, if thou can ſhake God, then thou may ſhake our life euerlaſting. Seuer juſtice from him, and ſeuer life from his owne, both are alyke; do the one, if thou may do the other. And ſo, brethren, ye ſee where-vponupon the aſſurance of your faith and hope of life euerlaſting is grounded, it is grounded vponupon an inſight of the nature of God, vponupon a knowledge of him, what he is in his owne nature, that he is juſt, he is righteouſneſſe it ſelfe, knowing then that he is juſt, ſeeing, as it were, at the leaſt in ſome meaſure in God, and in his nature that he is juſt, I take aſſurance that that juſt God ſhall adjudge me to life, I make this more generall: all aſſurance, all hope of any grace we hauehave to receiue at the hands of God, what euer it be, muſt proceede from an inſight and knowledge of the nature of God; how can I or any man looke for any good at the handes of him vvho is not knovvne to me? hovv ſhall I aſſure my ſelfe I ſhall get any good from him, I know not? Therefore, the man or woman who would hauehave faith in God, or hope of lyfe, or any good at his hands, muſt ſeeke to pearce in to the deepneſſe of the infinite nature of God, ſo farre as can be, to knowe him in his juſtice, wiſdome, power, mercy, and in all theſe infinite properties in his nature; then knowing him in theſe infinite thinges, he muſt aſſure himſelfe of ſuch and ſuch graces at his hands; I know him to be powerfull, therefore, with his power he will deliuer me; I know him to be mercifull, in his mercy I am aſſured he wil ſhow mercy▪ on me; I know him to be wiſe, therefore I am aſſured he will deale wiſely with me, he that is skilfull and the God of order will deale skilfully with me. Then, ye ſee, that, faith will neuer be builded vponupon a ſcroofe and ſuperficiall thing. The world thinks it ynough, to know, there is a God▪ to know his name and no more. No, thy hart cannot be builded on a ſ…roofe. It is impoſſible to any to hauehave that ſolide and aſſured faith in God and that hope of lyfe, except they hauehave a ſolide knowledge, in ſome meaſure, of his nature and of his properties. And that bodie that preaſes not to pearce in to the deepneſſe of God; cannot hauehave that Spirit of God: for, in the firſt Epiſtle to the Corinth. chap. 2. verſ. 10. it is ſaid, The spirit of God ſearches, and what? in to the infinit deepneſſe of God, and there he lets thee ſee Gods minde towardes thee. So, that, if any be indewed with that ſearching Spirit of God, of neceſſitie that Spirit muſt conuoy their eyes, in ſome meaſure, in to the ſecreetes of God, to the deepneſſe of that infinite nature: It is a wonderfull ſight that a true and ſolide faith hes in God. It will peace in to the infinite nature of God, and builde on that infinite nature the ſolide ground of faith. I ſpeake this that ye may ſeeke to knowe the nature of God.
Yet to the wordes. It is a righteous thing vvith God, not to men, but, to God. The meaning of the Apoſtle is, What euer ſeemes right in the eye of man, this is righteous in the eye of God, to render to eueryevery man his due. Now the Lord forbid, that our life or death euerlaſting hang vponupon that that ſeemes juſt and vnjuſt to man. Lord forbid, that Heauen or Hell hang at mans girdle, or depended on his judgement, I aſſure you, many would goe to Hell from hand. As God in nature is a juſt Iudge, euen ſo, man by nature a wrangous and vnjuſt judge: Let him be giuen ouer to himſelfe, hee ſhall neuer judges one whit of that which is juſt,Differēce betvvene the iudgment of God, and of men. at the leaſt, he ſhall neuer judge ſincerelie of that worke. I ſhall tell you the differences between the judgement of God and man ſhortlie. Man when he 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 vvhichwhich 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 vsus that our lyfe and death dependes not on men, vponupon their judgement, their ſpeaking, it is vvell vvith vsus that our ſaluation and condemnation depends not on their blind and corrupt affection, but on him that ſees eueryevery 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 hauehave 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 vnderunder 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 vvhichwhich the Lord ſhall render to them for their affliction. That vvhichwhich 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 louelove him. And who are they, if not they who ſuffers for him? This much for the rendring both to the one and the other according to the juſt nature of God.
Now in the end he addes to this word, vvith vsus. He ſhall render relaxation to you and to me alſo. I am troubled as you are. And therefore I hope for the ſame deliuerance and relaxation that I promiſe to you. Promiſe nothing to the people, but the thing thou thinkeſt to get a parte of thy ſelfe. Promiſe no reſurrection, except thou thinkeſt to get a parte thereof. But the thing I marke is this. I ſee all grace and glorie is in a ſocietie vvith the Saintes: reſurrection, lyfe euerlaſting is vvith the godlie: For as there is a communion vvith the Saintes in afflictiones 1. Peter chap. 5. verſe 9. ſo there is a communion with the Saintes in reſt, in grace and glorie. Epheſ. chap. 3. verſe 14. 1. Theſſa. chap. 3. verſe 13. And this thing we may take vp euer in this Apoſtle, he ſpeakes of no grace but euer together vvith the Saintes, all is in one conjunction. Let none therefore preaſe to come to Heauen but in this conjunction. Thou wilt leape from the Church, but I aſſure thee leape as thou wilt, and think to come to Heauen without that ſocietie, thou ſhalt neuer come to Heauen, thou ſhalt neuer get relaxation but in this ſociety. Thinke it no ſmall matter to be of the number of the godly: thou ſhalt neuer be glorified in that latter day, if thou be not one of that nomber. Then marke another thing. He ſayes, they ſhall get relaxation with him. Then it followes that he was afflicted with them. Who gettes reſt? but they who are troubled. Who will come to Heauen? None but they who for Chriſts ſake on the earth hes ſuffered ſome affliction, either within or without. No, look not that a man will come ſleeping to Heauen. Heauen is a relaxation out of bondes; who can be lowſed, but they who hauehave …ene bound? This may learne vsus to take in patience to be bound, to be euill ſpoken of, and to ſuffer either one thing or other for the hope of that lyfe euerlaſting.
Novv to goe forvvarde in the text follovving▪ ye hauehave a ſhort but a pithie deſcription of the Lord Ieſus comming to judgement to render and repay. When ſhall this rendring be? When ſhall affliction be rendered to the afflicters, and relaxation to the bound and troubled? When our Lord Ieſus Christ ſhall come to iudge the vvorld. Not till then. There is the dyet nothing but patience vntill then. Thou art ouer ſudden. Thou would hauehave the Lord rendering to thee reſt, and to thy enemie trouble at the firſt moment. Thou would hauehave him to put thee in Heauen at the firſt hand, and thy enemies▪ in Hell at an inſtant. No, byde, till the tyme of the manifeſtation come.Tyme of rendring. Then, the tyme of rendering is the tyme of manifeſtation of light, it is the day of light, of ſuch a light as was neuer in the world▪ for, while Chriſt come, all is hid▪ Heauen is hid. Hell is hid: Right is hid▪ wrong is hid; damnation is hid; ſaluation is hid; lyfe hid, death hid; godlie men is hid; reprobate men hid; all hid, till Chriſt come to judgment. 1. Iohn chap 3. verſe 2. When Chriſt ſhall come he ſhall be firſt reuealed from Heauen, an infinite light ſhall come from Heauen accompanying that glorious Majeſtie. Then Hell ſhall be ſeene, Heauen ſhall be ſeene faire and broad, lyfe ſhall be ſeene, death ſhall be ſeene, all ſhall appeare then as they are. So, byde ſtill a whyle, and byde in patience, thou who would hauehave relaxation, and thy bondes ſhall be louſed in patience; byde, till that tyme. Thou that would ſee afflicters afflicted…ly▪ ſtill in patience▪ for, in that moment when thou ſhal ſee the Lord comming from Heauen▪ thou ſhalt ſee an end of all theſe thinges ſuch rendring as euer thou would hauehave deſyred. So nothing but patience.
Now, marke the ſtyle the Lord gettes in this reuelation and comming. He is called▪ The Lord▪ A ſtyle of glorie, a name of power. So the Lord in his comming and manifeſtation ſhall be manifeſted lyke a Lord, and in a ſurpaſſing power ouer quick and dead. Rom. chap. 14. verſe 9. He died and roſe againe, that he might be Lord both of the quick and the dead. Then againe he is called Ieſus, that is, a Sauiour▪ as he ſhall be manifeſted at that day as a Lord; ſo ſhall he be manifeſted as a ſweete Sauior Ieſus, to the juſt and godly of this world. So, then, his appearance ſhall be as a Lord and Sauior, to the comfort of his elect and as a Lord in power, to the deſtruction of the wicked.
Now, to goe forward▪ (I ſhall not be …ur…ous, but ſhall open onelyonly the wordes▪) The Lords comming and reuealing himſelfe as Lord, and as Ieſus the Sauior is deſcriued and ſet out in an high glorie:Chriſt ſhal come frō heauen. His reuelation ſhall firſt be from the Heauen. That word Heauen is not put in lightly. He is reuealled not from the earth, or from any low part: No Monarchs that euer reuealled themſelues in the world came downe yet from Heauen: The Lords reuelation when he ſhall ſhow himſelfe to the world ſhal be from the Heauen: The Heauen now is a vaile caſten in betweene our eyes and the Lord. So that we cannot ſee him, but at that day the Lord of glorie ſhall break downe thro…gh the vaile and come down to the aire to be ſeene by vsus. Now if ye wil aske what an Heauen this is▪ Paul 4. chap. to the Epheſ. verſ. 9. 10. ſaies he was caried to an heauen aboue a… the…e heauens which we ſee. And therefore theſe Heauens from the which the Lord ſhal appeare, is a place aboue: He ſhall break throgh all theſe Heauens while he offer himſelf to be ſeene in the clouds. Then this comming from Heauen lets vsus ſee he ſhall come to his in glory. The greater glorie, the greater comfort to vsus, the greater diſcomfort to the wicked, the greater feare and trembling to the reprobate. Take heed to this ye who takes pleaſure in ſin, what feare and terror ſhall ouertake you in that day. So this is the firſt part.
Now in the next wordes he is deſ…ryued from his companie that ſhall conuoy him.Angelles ſhal accō pany Ieſus, in his cō ming. The Lord in his ſecond comming he ſhal not come his alone; in the firſt comming he came in the world baſely, like a poore man accompanied with no glorious traine. The Lord was made poore that thou ſhould be made rich; the Lord took vponupon him ig…miny that thou ſhold get glory. Now in the ſecond comming he ſhall be gloriouſly a…companied. No neuer Monarch was ſo accompanied when they came to their kingdom as the Lord Ieſus ſhal. They ſhal wōder that he going in his firſt comming in the world ſo poorely ſhould hauehave ſuch glory. The firſt company he ſhal come with ſhall be Angels, the gloriouſeſt creatures that euer was, not one or two, but millions of Angels, principalities and powers. Iude ſayes 14. verſ. the Lord … come vvith thoulands of his S…ints. And I ſay as I think, there ſhall not be an Angell in Heauen, but all ſhall come with Ieſus. And what ſhall be then habite? They ſhall come like an armie al as it were, in a…mes. Men who are in their armour in their harnes they appeare moſt glorious to the world. So all the Angels ſhall come as an army armed with power; and therefore it is ſaid, Angels of his povver▪ terrible to the wicked, becauſe they ſhall be enarmed againſt them; comfortable to the godly, for they come for their defence. The Angels in their owne nature are ſtrong, by their creation potent; they are principalities, powers by vertue of their own nature. But the word would import more. They ſhall not onelyonly be ſtrong with their owne power, but, they ſhall come enarmed with the power of Chriſt, with an exceeding and extraordinary kinde of power, ſuch a power, that they were neuer ſene in before, in ſuch a majeſty as neuer was ſeene of before, and al to the glory of that glorious Lord Ieſus, who is Lord and judge bleſſed for euer. An earthly king when he is in his greateſt glory is but accompanied with ſelie infirme creatures who hes little ſtrength. But, the Lord Ieſus, who is King of kings ſhall be accompanied at his comming with Angels of ſuch an infinite ſtrength, that the deuill and all the world ſhall not be able to withſtand any one of them.
Now, to goe forward, the next companie that ſhall be with him ſhall be creatures, ſomething inferior, Not ſo glorious as the Angels,Flaming fyre ſhall accōpany Christ. but, very glorious, a flamming fire, a fire with a great flame; and therefore, fire that ſhall caſt downe from it exceeding great heat and light to the world. Ye will aske, what fire will this be? I will not be curious heerein: but, I think, that, that fyre that ſhall be at that day ſhall be that ſame naturall element, that the Lord created, when he made the reſt of the creatures. This appeares very vvell, of Peter, in his ſecond Epiſtle, chap. 3. verſ. 6. 7. When he ſayes, the firſt world was deſtroyed by vvater, and the ſecond vvorld ſhall be deſtroyed vvith fyre. Certainely, as the firſt vvorld vvas deſtroyed by a naturall vvater; ſo, ſhall the ſecond vvorld be deſtroyed by a naturall fyre. This fyre ſhall then appeare in ſuch a glorie, quantitie, and light, as it vvas neuer of before: becauſe it is imployed in the ſeruice of a moſt glorious Lord. Would ye knovve vvhat ſhall be the vſe of this glorious fyre? Read. 2. Epiſt. of Peter chap. 3. This fire going before him ſhall burne▪ first, the heauens; then, it ſhall come to the elements, and melt them all vvith heat. It ſhal next come to the earth and ſhall burne vp the earth and all the works. Would ye know what ſhall come after? There ſhall be a new heauen and a new earth. And ſo, this fire ſhall▪ ſerue for the purifying and burning of the droſſe of the creatures: for, all the creatures, the Heauen, the Earth, the Sunne▪ the Moone, he… drawen on a corruption, through our ſinnes. But, is there no other vſe of this fire? This fire ſhall alſo in the Lords juſtice be a fire to deuoure the aduerſaries▪ Heb. chap 10. verſe 27▪ to burne the reprobate for eeuer. And therefore, vaine man, who takes pleaſure in thy ſinnes, let …he memorie of this flamming fire terrif…e thee, that, in tyme, thou may repent. Now, this much for that glorious companie, where-with the Lord Ieſus ſhall be accompanied in that glorious comming.
Now, come to the effects, in the next words. When he is come from the Heauen accompanied with the glorious Angels and flamming fire, certainely, he will not come for nothing: Kings in the earth may fli… their campes for nothing; but, the King of glorie will not doe ſo. Now, the effect, in one word, is, rendering, repaying, recompencing; the judgement is, in rendering to eueryevery one, his owne due: In rendering, firſt he beginnes at the godles and wicked after his comming in ſuch a glorie. He ſhall render the wicked, that, which is due to them, that is, vengeance. To whom? To them, that knovv God on this earth, … them, that obeyed not the Goſpell of the Lord Ieſus. Marke it. The Lord keepe vsus from the cauſes of this rendering. There ſhall be none, that knew not God,Faith accōpanied vvith a troup of graces. and obeyed not the voyce of Chriſt in the Goſpell, but▪ vengence ſhall ouertake them in that glorious appearing of that judge in the world▪ Theſe are the two great …aultes and ſinnes, that ſhall procure, in the day of judgement, vengence▪ from Ieſus Chriſt. Now, as there are two thinges, that procures this vengence, ſo, there are two things, that brings life at that great appearance of the Lord Ieſus Chriſt. The firſt, is, the knowledge of God. The next, is, the knowledge of his Sonne the Lord Ieſu… Chriſt▪ Ioh… chap. 17. verſe 3. This is lyfe euerlaſting, to know thee to be the onelyonly God, and whom thou haſt …, Ieſus Chriſt knowe theſe two, knowe God, knowe Chriſt in his Goſpell, … ▪ vengence ſhall not ouertake thee▪ Then, by the plaine contrare. There are two grounds and cauſes of death and damnation▪ The misknowing of God, and the … of Ieſus heere … in his Goſpell, and theſe two are … gether. Then▪ brethren, in one word, Let not the Iew be bold to ſay, he knowes God▪ when he knowes not his Son; all the knowledge a man can hauehave of God, when he knowes not his Sonne, is nothing: for, God the Father cannot be knowne, but in his Son Ieſus Chriſt, and without the knowledge of God in his Son, there is no ſaluation from judgement. The Son is the Image of God, and God will be knowne in him. Heb. chap. 1. verſe 3. He is the brightneſſe of his glory, and the ingraued forme of his perſon. So, that there can be no ſight of God, but in the face of Chriſt the man. Ioyne theſe two together, know God know the Son, know the Son that thou may know the Father; for, no ſight of the Father, but, in the Son.
This further wold be marked. When he ſpeaks of obedience to Chriſt. He ſayes not, they that obeyed not the Lord Ieſus, but, he ſayes, They vvho obeyed not the Goſpell of the Lord Ieſus. This is ſpoken, to the commendation of the Goſpell, and of the preaching of it, and this baſe miniſtry which men eſteemes ſo litle of. Looke how he rankes this Goſpell and the preaching of it with Chriſt himſelfe. He counts them that obey the Goſpell, to obey Chriſt, and he counts them, who are rebellious to the Goſpell, to be rebels to Chriſt. And therefore ſay I, boaſt as thou wilt, of Chriſt, and of the knowledge of him, if thou deſpiſe this Goſpel, and this baſe miniſtry, vengence ſhall light on thee: Thou wilt ſay, thou knoweſt Chriſt and in the meane time, there wil be nothing in thy hart, but, a contempt of the Goſpel & of the preachers of the Goſpell. But, boaſt as thou wilt, of the knowledge of Chriſt; thou ſhalt finde, if thou be impenitent in this pointe, vengence▪ ſhall light on thee. Rebels to the Goſpell and preaching thereof, in earth, rebels to Chriſt, in the Heauen. Think not, when thou hungerſt the Goſpell out of the land, by drawing away in thy …lookes all the thing the Goſpel ſhould be ſuſtained on▪ that, thou knoweſt God and Ieſus Chriſt. What matter of the hungring of the bodies of men, in reſpect of the Goſpell. When thou cloſeſt the mouth of men, ſo, that, for hunger, they are not able to preach, ſay not, thou knoweſt Chriſt and loues the Goſpell, thou lieſt falſlie. Whē throgh thy gredines thou art an hinderer to the miniſtrie, whom the Lord thruſts out, to be diſpenſators of the foode to the ſoules of men, thou hungerſt the Goſpell. When thou doeſt this, ſay not, thou loueſt Chriſt. Thou wilt ſay in that great day, Lord, where ſaw we thee hungring, where ſaw we thee naked, &c. But, the Lord then ſhall ſay, What euer thou did to the Miniſters of the Goſpell, thou did it to me, thou ſtayed the planting and progreſſe of the Goſpell, throgh thy auarice. O ſacrilegious Abbot, Biſhop, and Priour, and the reſt of that rable, and ô ye rauening woolfes, that deuoures the teinds, to the prejudice of the plantation of this miniſtry and Goſpel, to the hungring of innumerable ſoules. Look to this matter and tak vp your ſelues, that the Lord meete you not in vengence, looke to this at this tyme, and with draw not the moyen whereby this Goſpell may be propagated in the world. I ſpeak no more of this matter. One day will ſhow the trueth of theſe things.
Yet, ere I leaue the words. Marke, further. He is ſpeaking of the godlie, that were perſecuted, and he brings in the Lord Ieſus rendring, and yet, he ſayes not, he ſhall render vengence to them, that afflicted and troubled the godlie, he ſpeaks not of them, that were afflicted. But, he ſayes, to them, vvho obeyed not the Goſpell of the Lord Ieſus. So, he touches the groundes: perſecution and troubling of the ſaints riſes euer on this ground, rebellion to God, rebellion to Chriſt, no perſecuter, but a rebell to God, a contemner of the Goſpel of Chriſt, be is a contemner of God and Chriſt. And in the meane-tyme, with this, he comforts the perſecuted Theſſalonians, they ſhall not eſcape trouble, who hes troubled you, becauſe the Lord hes his entreſt. And therefore, aſſure the…, if there were no other thing, but, this rebelling againſt God and Chriſt, of neceſſitie, vengence muſt follow. Trouble euer riſes of miſknowledge of God. What matter of men, in afflicting men, they …rebell againſt God, and that rebelling ſhall not eſcape puniſhment.
Now, in the next words, he commes more particularly to the vengence. To ſca…ſe of theſe thinges oue… far, it is but vaine curioſitie. Therefore, it is expedient, in theſe things, to …old faſt the plaine words, that we alter not to the one ſide, nor, to the other. Curious ſpirites hes ſpoken much of this matter without any grounds. It might hauehave bene asked, What can this vengence be▪ He anſwers, and calles i… a perdition. Then, he cals it, euerlaſting perdition, and wrack of the creature. There are ſundry ſorts of vengences, all vengences are not the vtter wrack of the creature: for, many men after puniſhment will get vp their heads againe and come throgh, but▪ after this puniſhment, vtter wrack and perdition ſhall follow. A beaſt, when it dies and is feld, it is wracked; but, looke the nature of this wrack, it ſhall be euerlaſting, a wrack without an end, a death without a death, a death that ſhall neuer hauehave an end, ay dying and neuer dead. So firſt, it ſhall be perdition and an vtter wrack, and then, neuer ſhall hauehave an end. The ho…ling and vtter cry of the reprobat in Hell, … how dolorous is it? But, what matter of the extremity of it, if it had an end; but, alas, extremity without end of pain, how dolorous is it? Many wil neuer know this, till they be ſhot in Hel: Heauen and Hel is thoght mocking: Many wil neuer know, there is an Hel, vntil they feele it in experience. The Lord waken vsus, that once we may think of this. Alas, there is ſuch a ſtupiditie in the hart of man, that he can neuer beleue this. So, there the vengence, a perdition, and an endleſſe perdition.
Now, in one word. He reſolues this particular vengence in the own grounds; there is, firſt, a perdition; then, an eternity of perdition. In the next words, he lets you ſee the groundes, firſt, of perdition, and then, of the eternitie thereof. As to the perdition it ſelfe, He ſayes, it commes from the face of God. The wicked ſhall not ſee ſo ſoone the face of Ieſus Chriſt the Iudge at that day, but, as ſoone they ſhall melt away, as the waxe at the fire; and as ye ſee the matter of melting is in the waxe it ſelf; ſo, the matter of the melting of the wicked ſhall be in themſelues. But, what matter, if it had an end. And therefore, next, he layes downe the ground of …rernitie …aine from the glory of the power of the infinite Iudge. The power of the glorious Iudge is eternall, infinit and endles; the power of man hes an end. He is a mighty monarch to day; but, to morrow euaniſhes; his power laſts not. But, the power of the lord Ieſus ſhal neuer hauean end; and from once he begin to pu… the finger of his power on the ſoule of the wicked, they ſhall neuer be free of vengence. It is a terrible thing to fa…in the hands of an angry God; from once he grip thee, his hand ſhal neuer louſe▪ his power indures euer, and therefore ſhall thy paine indure euer. So, ye that will thinke, an endleſſe paine cannot be, lift vp your eyes and conſider the eternitie of his power and infinitnes of God, and then ye may ſee the great and euerlaſting vengence that he hes to be po…red on the wicked, and great and euerlaſting mercy on them that pertaines to him in Chriſt. The Lord giuegive vsus eyes to ſee it, euen for his Chriſts ſake. To whom with the Father and the holy Spirit be praiſe for euer.
AMEN.