Lectures Upon the Epistles to the Thessalonians, Part 1 · Lecture 3
THE THRIDE LECTVRE VPONUPON THE FIRST EPISTLE OF PAVL TO THE THESSALONIANS.
1. THESSA. CHAP. 1. verſ. 7. 8. 9.
7 So that ye vvere as enſamples to all that beleeue in Macedonia and Achaia.
8 For from you ſounded out the vvorde of the Lord, not in Macedonia and in Achaia onelie: but your faith alſo vvhichwhich is tovvarde God, ſpread abroad in all quarters, that vve neede not to ſpeake any thing.
9 For they themſelues ſhevv of vsus vvhat maner of entring in vve had vntounto you, and hovv ye turned to God from idols,
IN this part of this Epiſtle, which preſentlie we hauehave in hand: ye hauehave heard (brethren) the Apoſtle rejoyſes together with the Theſſalonians, for thoſe graces of God, which he vnderſtood and knew to be in them, geuing God thanks therefore, rendering him the whole glorie thereof. The graces wer, as ye heard, namely firſt, their effectuall faith: ſecondlie, their laborious louelove and charity: thirdly, their patient hope. Then he comes to the ground of all theſe graces, their election which was from all eternitie, vttering an aſſurance of their election and of the chuſing of them before the world was made. The grounds of his aſſurance of their eternal election wer two: the firſt in himſelf: the ſecond in the Theſſalonians: the ground in himſelfe, was that grace of God, that libertie, that power which he had in preaching Chriſt when he came among them, which aſſured him, the Lord had his choſen amongſt thē. The ground in them was a faire meeting, receiuing the word, & that with affliction; as he deliuered the word with affliction ſo they wer followers of him, and receiued the word with great affliction, but yet with joy alſo; for as affliction accompanies the word, ſo the joy of the holie Ghoſt accompanies the affliction. This ſhortlie for that which ye hauehave heard alreadie.
Now to come to the text we hauehave red. In the firſt verſe therof the Apoſtle amplifies the grace that God had geuen to them in receyuing the word with great affliction: yea (ſaith he) yee hauehave receiued the word with ſuch affliction that ye vvere examples to all that beleeued in Macedonia, that is, in the countrie round about you: (for Theſſalonica where they dwelt, it was chiefe Cittie in Macedonia,) and not onelie were ye examples to them in Macedonia, but to them in Achaia, that is in the countrie next adjacent to Macedonia: ſo that euen as the Theſſalonians in patience and grace followed Paul, who was the teacher of grace to them: ſo the Theſſalonians wants not their ovvne followers: all thoſe that beleued in Macedonia and Achaia followes them as examples of faith, patience, & al graces. Marke it, Paul goeth before them in good example, they againe go before al the Macedonians & thoſe of Achaia in their good exāple. Then ye ſee examples of life hes great force,Exāples are forcible. either to well doing or euil doing: for wel doing & euil doing in this world come for the moſt part by example & imitation following others: a good man wil follow a good man, a wel doer wil follow a wel doer, a thefe wil follow a theefe, & a murtherer wil folow a murtherer: they that are inclinde to harlotrie and filthines will follow them that exerciſe harlotrie and filthines: ſo they that intend to hauehave grace will followe them that are gratious, they who doe long and thirſt for heauen wil follow them whome they thinke to be going to heauen: they that will run to vvickednes will run to hell after them that runne before them thereto: ſo that our vvell and woe ſtands greatlie in imitation of others: and therefore, he who walks let him take head to euerie foote-ſtep, eſpeciallie he that is in any high rowme, in the ſight of the people, let him take good head to his walking, and to euerie foote he ſets down, how he goes, where he goes, what he is doing: for certainlie, he ſhall not goe alone: walks he well? he ſhall hauehave followers: walks he euill? he ſhall hauehave followers: falles he in the myre? moe ſhall fall with him: breaks he his neck? ſome ſhall follow him who ſhall break their necks with him: ſtands he vpright? moe ſhall follow him and ſtand vpright. Therefore the Apoſtle doubles ouer the precept, Walke vviſelie, vvalke circumſpectlie. Eph. 5. 15. 17. Colloſſ. 4. 5. Each foote thou ſets to the earth, looke where thou ſets it, and looke who followes thee. And Chriſt ſayes. Matth. 18. 7. Woe be to that man by vvhom offence commeth, that is, that walks not warelie but runnes himſelf to deſtruction, and drawes men and wemen thereto. This is a world wherein men had need to take head to their walking: God graunt that they who are in high rowmes, may take head to their walking, for they that goes before others may ſaue many, if they walke well; and may loſe many by their walking and going in wickedneſſe, if they walke euill.
Farther marke. Who are theſe that followes the Theſſalonians? or to whom are they patterns of grace & patience in ſuffering? The Macedonians, the Contrie about them: & beſide that, the Achaians, they of the nighbour Countrie: for Achaia is next to Macedonia. And vvho vvere theſe? They that beleeued in Chriſt before the Theſſalonians were called: they who were called firſt, followed them who were called to grace laſt. Marke then, the Theſſalonians who were called laſt, outranne in the courſe of grace the reſt of the Macedonians and Achaians, and left them behinde them, albeit they broke off before them. It is to be noted: We are all running in one courſe and we are all in one rinke, running towards the marke: for in the tyme of our lyfe there is none ſitting: thou deceaues thy ſelfe that ſayes thou haſt a ſtabliſht manſion heere, all muſt be on foote, and all muſt be running, and we muſt runne to the place where our manſion is, to the But of our glorious reſurrection and life euerlaſting: if thou ſit ſtill, thou ſhalt ſtinke, rotte and periſhe: but if thou run, and runne on while thou come to the But, thou ſhalt, be ſafe in the end, and ſhalt receyue the Crowne and pryce of immortall glorie. Now in this courſe and rinke of chriſtianitie, it falles out ſo, that they that ſtart laſt, ſhall out-runne them that ſtart and break off a good ſpace of tyme before them; and ouercome them in faith, patience, affliction, and joy. Ye ſe this plainlie in this example of the Theſſalonians with the reſt the Macedonians, and them of Achaia. So that is moſt true which Ieſus ſaid, The laſt is firſt and the firſt is laſt. Math. 20. 16. There is a great alteration: the laſt outrunning them who brake off firſte: they that broke off firſt are made laſt. and ly behinde, and is ouercomde in grace. The Iewes entred in this rinke long before, yea many hundreth yeeres ere the Gentiles thought of any rink, or to come to heauen: but ſo ſoone as the Gentiles come in and breakes off in the rinke they did outrun the Iewes, & left them behind them as far as they might look to them: they were ſpeedie in the beginning. After Ieſus came in the world and the Apoſtles were teaching, it is wonder to thinke hovv ſpeedie they were: So this hath beene oft times ſeene that in the Church of God, they who were called laſt hes ouercomde them who were called firſt. And I thinke that nation of France hath ouercomde all the Churches in Europe, in ſuffering a continuall & frequent affliction: thinke not they are behinde vsus in our courſe, no: they are farre before vsus. And as to our nation in this part of affliction that Paul ſpeakes of, I thinke it is behinde all nations. Alas, what hauehave we ſuffered? our tyme is yet abyding vsus. The Lord prepare vsus thereto: and I thinke it is comming on; yea, it is a wonder we ſhould hauehave heard the word ſo long without affliction.
Yet to the words, he calles them examples, patterns going before others. He ſayes not ye were a patterne ſingularlie, (the words hes a great force) but ye were patterns: meaning, that ſo many heads of men and wemen, as there were of the Theſſalonians, they were as many patterns, euerie perſon was a pattern; a patterne in grace, in faith, in patience and ſuffering.Manye alled … So that ye may marke, when Ieſus come in the world, when the Apoſtles went out to the Nations, to draw the Nations to Chriſt, to conuert them, the Harueſt was great, the world was full of choſen veſſels: when Ieſus came the world was full of men and wemen to be ſafe: ther was neuer ſo many before his cōming, & I wote not if euer there was ſo manie ſince: and that was it that Chriſt meaned when he ſaid, The harueſt is great but the laborer: are fevv: Therefore pray ye the Lord of the harueſt to ſend out laborer… to his Wyne-yarde. Matth. 9. 37. It is a wounder to heare howe haſtilie at one preaching ſo manie thovvſandes were conuerted. Reade the Acts of the Apoſtles, the ſecond and third chapters, ye vvill vvonder at the zeale, louelove, patience and joye of them. Brethren, this vvas the beginning and infancy of the Church, but ſince that number hes begun to be drawne in narrow bounds, & in proceſſe of time theſe Theſſalonians who are now ſo praiſed by the Apoſtle, they are ſo drawne in, that vve heare it not told that Chriſt is profeſſed among them. So it was in the beginning heere amongſt vsus after the reformation, when papiſtrie was put avvay: it vvas a vvonder to ſee how men and vvemen did thring in, and vvere glad to indure great labour, and ſuffer afflictions for the Religion. So, no queſtion but that reformation fell when the Lord had manie rype to be called in this land. But I vvill ſpeake my opinion, I thinke in theſe dayes the number of the faithfull be dravvne in, and (except the Lord ſay it) they ſhall grow fewer, and peece & peece they ſhall go away. Now when all the elect ſhal be gathered in to the laſt perſon, then the Lord Ieſus ſhall come and put an end to this vvorld: and I trow it ſhal not be long to it. To returne: So manie Theſſalonians, as manie patternes of grace to Macedonia & Achaia. I aske a queſtion ere I leaue this. Receiued the Macedonians & Achaians anye hurt by this ſuperioritie and prefement the Theſſalonians had ouer them, they vvere caſten behind, the Theſſalonians before, were the Macedonians hurt therby? No: the grace that God giues to a man, if he vſe it rightly, neuer hurts another man but furthers him: ouer comes he me in this grace? I am nothing impared in that, becauſe he is a patterne to me, whom I ſhould follovv in that grace: runnes he before me? he ſhould vvalken mee vp to follow and runne after: for this is one meane among all the reſt of the meanes the Lord vſes to dravv vsus forvvard in the courſe of grace: for we are ſlovv in running, & euerie one of vsus by nature is inclyned to ſluggiſhnes, & ay looking ouer our ſhoulder to ſtay our courſe, as Lots vvife did. Therefore the Lord hes appointed this meane to draw thee forward, he wil ſet out one behinde thee, long after thee, and vvill cauſe him to come by thy eare vvith all ſpeedines, and runne out before hee, to prouoke thee to emulatiō: ſo thou ſholdeſt ſay, This man began after me, I was in faith before him, he hes outrunne me, it is ſhame to me: & ſo thou ſhould take thee to thy foote & run: otherwiſe thou haſt no part with the runners in this rinke. So did he with the Iewes: they were all lingring at the comming of Chriſt, the Gē tiles comes out after them, and runnes by them, that they might be prouoked to follow: ſo that both Iew and Gentile might run on together to that But, which is Chriſt. Rom. 11.
Now to the next verſe: The words are plaine. He makes this more cleare, to wit, That they were examples to them of Macedonia & Achaia. And he ſayes, For from you ſounded out the vvord of the Lord, not in Macedonia and Achaia onelie. Euen as, at the beginning this bleſſed Goſpell ſounded out from Zion (for they that preached it came from Zion, which is Ieruſalem) and ſpread it abroad through the vvhole world. So from the Theſſalonians the word ſounded out, & ſpread to Macedonia & Achaia. Who wer theſe that ſounded the vvord to Macedonia? Novv certainlie it appeares vvell, euen trauelling men, ſo journers, paſſingers, marchants, traffiquers, that had trauelling in Macedonia (as men that vvould go out of Edinburgh to other parts of this Realme) & ſo from Macedonia to Achaia. Theſe men as they ſo journed they ſo journed not vvith cloſe mouthes, but they euer ſounded as Heraulds and Trumpettars ſounding, and vvhere euer they found occaſion, they ſpake of Chriſt, and of that grace vvhichwhich vvas in him, to them that knevv him not. So that they had conference euer of ſpiritual things. Then ye who trauels frō toun to town, & from Country to Country, ye hauehave your leſſon here, ye ſhould not trauell with a cloſe mouth, & all your ſpeach ſhould not be of marchandice and traffique; but of ſome grace ye hauehave gotten at home, diſperſe and ſpeake of it. Ye thinke of duetie ye ſhold ſeek your aduantage & marchandice: the Lord hes bound your conſciences as it wer with bondes to ſpeake & oppen the grace of god, & going to places wher there is fredome to ſpeak the Lord bids you ſpeak, he bids you be lamps & lights to blind people, where euer ye reſort: for beſides all other meanes, the Lord hes appointed this as a mean to win ſoules to Chriſt, that ye who trauailes and hauehave heard of grace ſhould communicate that grace, and hauehave conference thereof to all perſones where ye come, that you may vvinne your poore brother & ſiſter that hauehave not heard of it. Alas, our conſciences may accuſe vsus verie ſore for the neglect of our duetie herein: And I trow, becauſe vvhen men are abroad trauailing, they trauaile with cloſe mouthes, neuer ſpeaking of the grace they got at home, the Lorde hes begun to cloſe the mouthes of the preachers of grace in this Towne heere.
He goes forward in the next part of the verſe and he amplifies this grace of the Theſſalonians: Not onelie hes the vvorde ſoūded to Macedonia, but he ſayes, your faith alſo vvhichwhich is tovvards God, is ſpread abroad in all quarters. So that the Apoſtle trauailed to no part but the brute of their faith met him: The brute of a man will go farther nor his voice vvil be heard. Thou then ſhouldſt take heade to thy name and fame, and trauaile to get a a good fame: for I tell thee, as thy preſence is either good or bad to them that ſee thee, and vvith vvhom thou art conuerſant, ſo is thy fame to them that ſee thee not. If thou die bearing the name of a good man, thy name doth good to the poſteritie: but if thou die an euill man, thy euill name deſtroyes manie. Woe to them therefore that leaues an euill name behinde them, eſpeciallie if they be in high places: and amongſt all the reſt of the meanes God vſes to enlarge Chriſts Kingdome with, and to bring men to Heauen, as the preſence of a man and his voice is one mean, ſo the name and fame of the grace of God in a man, is an other meane. Take head to thy name and fame; for either it ſhall turne to thy conſolation or to thy damnation, accordinglie as thou liueſt: and thou making men to follow thy euill example in doing, ſhalt aggredge thy judgement: looke how little a thing will do much euill: we ſhould then walke warelie, this life will away, bleſſed is he that can make his name to ſerue to the glorifying of God. Thou Scotland hadſt a glorious name in many Countreyes:Scotlands glorious name. the roſe-garland of Scotland was the puritie of the Goſpell of Chriſt taught therein; and goe it away, the Kings honour ſhall paſſe, and I feare grace alſo ſhall goe avvay. The Lord oppen mens eyes to ſee this, and lette vsus not loſe this name vvhichwhich vve hauehave in the mouthes of good men in other countries.
Novve the laſt vvordes of this verſe. That vve need not to ſpeake any thing. As he would ſay: the fame of your faith ſpred ſo abroade, that vvhere euer I come, it mette me, ſo that my mouth vvas cloſed, that I needed not to ſpeake of your graces. The Apoſtle vvhen he had conuerted anie people he euer commended them to the people he vvent to, and tolde of their graces, as the Acts beares. Novv comming to other Countries, after the conuerting of the Theſſalonians, before he coulde ſpeake one vvorde of them, the brute of them mette him ſo the Theſſalonians did holde in that parte of his trauaile. It is moſt true, the people may disburdeene the Paſtor of many thinges: for euerie one of them ſhoulde edifie an other, as he preaches & and edifyes in publict: if euerie one of them would edifie others in priuate conference, they vvoulde releeue him of a great burdene. The end of his whole trauailes is to edifie, and if euerie one of you edifie others, yee releeue him of a great part of his burdene. His office is to builde vp the houſe of the Lorde, and euerie one of you is bound to take a ſtone in your armes to lay vponupon the building, and euerie one in their own vocation is bounde to helpe vp the building of the houſe of the Lord by conference communication, and ſuch other meanes. But, alas, hovv is this practiſed in this nation? they burdene the builder, not onelie to build, but alſo to build without an helper, for none there is that builds with him, The bloodie murtherer, will come in with a foul ſlander, and will beat down all that the builder hes builded in the hearts of many: the foull adulterer with a foull ſlander, and he will beat down that which the builder hes builded: the blaſphemer with a foull mouth, and he will beat down that which is builded. This is the faſhiō of Scotland in building the houſe of the Lord. Woe to thee adulterer, murtherer, blaſphemer, &c. thou art a deſtroier of the houſe of God, and ſhalt be chalenged in that great day therefore.
Now he make, … more plain in the next verſe. I neded not to ſpeak any thing: for ere… open my mouth, he or ſhe comes to tel me that thing, I ſhould hauehave ſpoke, & ſo he brings in their narration vvich ſpoke of his labour in conuerting the Theſſalonians. For they themſelues ſhevv vntounto vsus, vvhat manner of entering vve had vntounto you, and hovv yeturned to God from Idols. Ere they ſpoke of you Theſſalonians, they ſpoke of my ſelfe, vvhat manner of entering I had amongſt you, vvith povverfull preaching and libertie, as I hauehave tolde you before. There is his part. So that vvhere euer the Country-men amongſt whom he was, ſpoke to him of the Theſſalonians, and of the grace they receyued by his preaching, they ſpake to him of him ſelfe, of the grace God had geuen them by him. The commendation of grace,Commendation of the people & pastor …. patience and charitie in the people, ſhould not be without commendation of the Paſtor, whom God hes imployed as his inſtrument to their well. This commendation ye ſe beginnes at Paul, they ſpeake of the grace of God in him ere they ſpeake of the Theſlalonians. And in that great day when the true praiſe ſhall be, the people ſhall not be glorified without the Paſtor. If he hes had care in winning of you to Chriſt he ſhal be crowned ſtanding by you. Paul ſaith A Crovvn of righteouſneſſe… as laid vp for him. 2. Tim 4. 8. and in this ſame Epiſt. to the Theſſ. 2. 19. What is my hope, my ioy my Crovv… ye are my glory & my ioy. Meaning they could not be glorified without him, and his glorie and joy conſiſted in their glorie. All this telles vsus in that great day what glorie and honour the faithfull Miniſters of Chriſt ſhall hauehave, for they ſhall ſhine as ſtarres: byde a little while, it is not long to. If thou be an inſtrument to make the people faithfull, if they get a crowne, thou ſhalt get a crowne alſo. This for his own part.
Then he comes on to their part. And as concerning you, vvhere euer I trauelled, they ſhevv me the manner of your conuerſion, and hovv ye turned from Idols, to ſerue the true God. So the thing that was reported to the Apoſtle of the Theſſalonians, is their turning. Brethren, the firſt effect that is required in a man or woman in this world, is to turne them round about, to turne their face where their backe was, to turne them off the courſe they were on, they are in an euill courſe, running to deſtruction, and their eye is on Hell. There is the firſt effect of the Goſpell,Connerſi… the firſt effects of the Goſpel to turne them about; to take their eye off the Deuill, and ſet it on God: thy heart, thy ſoule and thy affection that is ſet on the Deuill, muſt be turned about within thy breaſt, and ſet on God, & if this turning be not wroght in thee by the Goſpel, looke not for grace, remiſſion of ſinnes and lyfe euerlaſting. Art thou a murtherer, and haſt thy heart ſet on blood-ſhed? at the hearing of the Goſpell, if thy heart be not turned, thy ſinne ſhall neuer be taken avvay. He vvho is nevv comde from murther, he vvill come in and holde vp his eare to the Goſpell, and heare of remiſſion of ſinnes and lyfe euerlaſting through Chriſt, and he will take all to him, and in the meane tyme he will hauehave his foull heart ſtuffed with murther and reuenge. Away with thee ô foole: it is impoſſible to get pardon & remiſſion of ſinnes, when thy heart remaines yet vnturned from ſinne: thou haſt no part in Ieſus, I debar thee from him. Troweſt thou to get remiſſion and lyfe vvhen thy heart bydes vnturned, lying ſtill in that ſtincking filth? In a vvord, thou ſhalt get no effect of the Goſpell except thy heart be turned to God. So as thou vvoulde hauehave lyfe after this lyfe, looke thy heart be turned avvay from ſinne, and turned to God. So then there is the firſt effect that the Goſpell vvorkes,Parts of conuerſion. Repentance and turning. Wherein ſtands it? Looke to the vvordes: it ſtands firſt in this pointe, in leauing off Idols: if thou be an Idolater, turne thy backe on an Idoll. Thou makes an Idoll to thee of thy foull affection, as murther, theft, adulterie, vvhen thou obeyes them: turne thy back on theſe Idoles. Many thinkes to come to God in an inſtant vvith his Idole in his armes, they vvill preſent to God prayers, vvith the Idoll in their boſomes, as Rachell would come dovvne from Padan-Aram and vvorſhippe God, but ſhe keeped her Idoll. No, be not deceiued, if thou leaue not the Idole behinde thee, (vvhither it be an Idole in deede, or a foull affection that thou ſetteſt vppe in the rovvme of God) I diſcharge thee of the Connention of the Sanctes of God, for thou ſcornes him, and one daye he ſhall be auenged on thee for it. Turne thee therefore from that vvicked Idoll or elſe byde away.
Nowe followes the ſecond part of the conuerſion. It is not eneugh to turne from an Idoll (a falſe dead ſtocke, vvhichwhich is nothing but the inuention of thy ovvne braine. Paul to the Corinthians cal…es it nothing. 1. Corinth. 10. 19.) but thou muſt turne to the true God. Turne thee from Sathan to God. Alas, filthie creature, whome to will thou turne thee if thou will not turne thee to thy ovvne Redeemer? The leſſon is. It is not eneugh to turne from an Idole, except thou turne to the true God of glorie, the liuing God. Brethren many men hes bene deceyed with this. Amongſt the Nations there were many who would ſcorne Iupiter, condemne Apollo, as Diogenes, but they turned not to God, but turned to plaine Atheiſeme. So there are many in theſe dayes who will mocke all the vanities of the Maſſe, and yet for all this, they will abyde Atheiſts, and all Religion will be alyke to them. Is he amongſt the Papiſts? he will ſcorne them: amongſt the Proteſtants? he will ſcorne them alſo? This is an euill ſort of men. Except thou be of mynde to …mbra…, the true God; holde thee with thy Idoll, be a Papiſt ſtill; an Athei…t is moſt wicked and moſt dangerous, for the ſcornes all men▪ He is worſe then an Idolater, and he can not eſchew a judgement. For, the Hiſtories recordes that God oft-tymes hes puniſhed euen the verie cont…mners of the idoles, that is, ſuch as preaſed to blot out of their heartes all ſenſe of the Godhoode.
Learne here in theſe words, that miſerable eſtate that men lay into before their conuerſion The Theſſalonians what wer they before Paul came among them? dead in ſin, dead in luſtes, without any ſight of God or ſaluation. I ſhall tell you how all mens ſonnes, (euen the Kings ſonnes) are borne, (ſo that we hauehave no cauſe to glorie in our ſelues:) When he is borne firſt, and comes out of his Mothers vvombe, the backe of him is to God, and his face to the Deuill, and the burning eye of God is vppon him. No infant, vvhat eſtate ſo euer hee be, is borne otherwiſe, his face is to Hell, his backe on God his Redeemer, and thee ſeede of hatred, vvith the gall of bitterneſſe againſt God in his heart, and if hee remaine in nature, there is no day he liues, but there is in his heart ſome augmentation of the hatred of God. Now in the meane tyme the eare of him is ay pulde, the light of reaſone beginnes not ſo ſoone in him, but the conſcience will round in his eare, there is a God that created this world, and oft he will looke ouer his ſhoulder to get a blenk of that God his Creator, and ſeeing him, faine would he be quite of that Creator, and of that ſight of God that reaſon chalenges his ſoule with: (looke to this our nature, fy on them that begins to extoll this nature in their doctrine) yet he can not be quite of the ſight of God, and he findes that nature puſhes him to ſeeke a God. And then he ſaieth: ſeeing I can not be quite of God, I ſhall make to my ſelfe a God, and then he will change the glory of the true God in the Image of a foure-footed beaſt, &c. Rom 1. 23. Then the Lord ſeeing this malitiouſneſſe in the heart of man, who ſees a God and will not ſee him; he putteth out his eyes, & geues him ouer to a reprobate ſenſe and minde without all judgement: the Lord makes him both blinde and wod as a blinde bodie running like as he were mad, and waits not what way: for he that is an Idolater, is by nature a wod wauering bodie, and all his race in that broad way, adulterie, murther, and all other vices, and …unne where he will, Hell is the end of his running.
Looke then to this nature that we are borne in, it is worſe nor I or the tongue of any man can expreſſe. Then how is this matter remedied? when the blinde man is running on in his fury, there ryſes a noyſe that followes him: ſee the merciemercy of God! what manner of noyſe is this? It is the voice of the Law, crying, ô miſerable bodie,Manner of conuerſion. thou art condemned, Hell is thy lotte and portion, and this begins to awalk him (a terrible walking.) Now if God let him alone in this manner, deſperation would be his, end. But, if it pleaſes God to hauehave merciemercy on that cati…e: there followes an other ſweete voice, (alas, no other thing ſee I in Scotland but damnation if the Goſpell be remoued.) This cry is out of the Goſpell with … the Baptiſt: Sinner repent thee, turne thee to the Lord Chriſt and thou ſhalt …inde mercy.The voice of the Euangell. There is the cry of the Goſpell, Thy ſinne ſhall be forgeuen thee, thou ſhalt be ſafe. D…eth he heare this? if the Lord be powerfull vntounto him, he will turne himſelfe immediatlie about, and looke with his face to that God and Chriſt with ſuch a joy and mourning that no tongue can expreſſe it. A joy beginnes in the conuerſion, becauſe of Gods preſence aſſuring him of the remiſsion of all his ſinnes: a ſorrovve beginnes becauſe of the offending of God in tyme bypaſt. So I crye this day, Beleeue in God miſerable men, and ye ſhall finde merciemercy. And if the idolaters in our North-countrie were heere, I woulde crye to them, Fy on thee idolater, that haſt runne on ſo long in diueliſh wayes, turne you from your idolatrie and vvicked nature to the veritie of the Goſpell of Chriſt, and you ſhall be ſaued: but if you turne not, damnation ſhall ouertake you, and thou ſhalt be caſten in vtter darkneſſe vvhere there ſhall be nothing but vveeping and gnaſhing of teeth. The Lorde ſaue out of their vvicked and deteſtable companie all them that in their heart longes to ſee the moſt comfortable countenance of their bleſſed Sauiour Ieſus Chriſt: and the Lord concurre by his heauenlie Spirite vvith the Goſpell that is preached, that wee may be all in tyme conuerted thereby, and ſee God in Chriſt, and ſerue him in this life, that at laſt we may hauehave the full ſight of his face for euer.
AMEN.