Exposition of 2 Thessalonians, Exposition · Chapter 1 · Verse 1, 2, 3, 4
2 THES. Cap. 1. Ver. 1, 2, 3, 4.
Paul and Siluanus and Timotheus, vntounto the Church of the Theſſalonians, which is in God our father, and in the Lord Ieſus Christ.
Grace vntounto you and peace from God our father, and the Lord Ieſus Chriſt.
The Inſcription and ſalutation is without difference, the ſame with that in the former Epiſtle: See Annotata ibid.
We are bound to thanke God alway for you, Brethren, as it is meet, becauſe that your faith groweth exceedingly, and the charitie of eueryevery one of you all towards each other aboundeth:
So that wee glorie of you in the Churches of God, for your patience and faith in all your perſecutions and tribulations that yee endure.
IN the remainder of this firſt Chapter are three things. 1. Proeme, ver. 4, 5. 2. Conſolation from ver. 5, to 11. 3. Incidentally a Petition. verſ, 11.12.
The Proeme is, as the former, Inſinuatiue: tending to nouriſh them in perſwaſion of the Apoſtles affectionate louelove towards them; teſtified by that indubitate office and act of louelove, Thanksgiuing to God for their gracious eſtate.
In which Gratulation is, firſt the Act: ſecondly, the Ground: thirdly, the Matter of it. De Actu vide Annotata ad 1 Theſ. 1.2, 3.
The ground is debitum, a debt, wherein the Apoſtle and his aſſociates acknowledge themſelues obliged, to performe this office of thankſgiuing: Accruing 1. from their neere coniunction, ſo neere as chriſtian brotherhood could make them. 2. from Congruence of the Act; we ought: 1 Brethren, 2 as it is meet.
In thankfulneſſe then there is debitum, by Apoſtles acknowledgement: herein will no Saint plead libertatem a debito, nor once dreame he ſupererogates: holds it not vniuerſally for all offices of louelove to God or man? heare our Sauiour: when ye hauehave done all that is commanded, ſay, we hauehave done but what we ought, Luk. 17.10. It ſounds to me, All that ye can, to the vtmoſt extent of naturall or gracious abilities: ſith all that we can in louelove to God, wee are commanded, Mar. 12.30. Saint Iohn ſpeaking of the higheſt act of louelove to man, vrgeth it as matter of debt; we ought to lay downe our liues for the Brethren, 1 Iohn 3.16.
Thus I thinke. Intenſiſsima charitas cadit ſub praecepto: the higheſt pitch wee can bend Charitie vntounto, fals vnderunder precept: whether we louelove him, vt 1. bonus ſit nobis, or 2. quia benefecit, or 3. quiabonus in ſe: which is the vtmoſt pretended aime of ſingle life, and wilfull pouertie, whole vacation to the contemplation of the glorious Deitie: or, 4. which Saint Bernard thinkes none in ſtate of this life can attaine, nor Martyrs themſelues compleatly, till the day of Reſurrection; to louelove neither ſelues, nor ought that's ours, but propter Deum: or if any thing in louelove may be thought a tranſcendent to this: the modus ſine modo, as Bernard cals it, non gratuitus impenditur, ſed rependitur debitus.
Congruence of equitie, heare from the ſame Authour.a1 Iohn 4.19. Prior ipſe dilexit nos bIſai 5.7.15.tantus & cIohn 3.16.tantum, & dEph. 1.6.gratis ePſal. 8.4.tantillos & fRom. 5.8.10.tales.
Ʋſe 1 Melanchthons wonder ſleighted by the Cardinall, ſtill holds me: that euer thought of ſupererogating ſhould enter the heart of man; that euer creature ſhould thinke, he yeelds his whole debt to his Creatour: Nedum the vaſſal, bought with ſuch a price, plus quàm debitum, to ſuch a Redeemer.
Tell me you bleſſed Spirits of iuſt men now made perfect in heauen, Euer thought you your beſt deuotions, your longeſt and moſt ſerious vacations to the contemplation of the God-head, or any thing thereto auailing, more then your commanded dutie? Mee thinkes I ſee them all caſting their crownes downe to the ground before the throne, and ſaying: Worthie art thou O Lord to receiue glorie and honour, and power; for thou haſt created all things and for thy pleaſure they are, and were created, Apoc. 4.11. confer Apoc. 5.12.
There is foreign, and foreign: though wee yeeld you your virginitie, or pouertie, or blinde obedience, gifts of perfection, can you forget they gIac. 1.17.deſcend from aboue? vſe them to their beſt improuement, can you ſay of them, other then Dauid of his ſubſtance contributed to the Temple?h1 Chro. 29.14. of thine owne we hauehave giuen thee: as Iſai, iIſai 26.12.thou Lord haſt wrought all our good workes in vsus: as Auſtine, God crowning our good workes, crownes not our merits, but his owne gifts. And can you thinke it a Counſell, no Precept, to vſe our Talent, though of fiue, to the beſt behoofe of our master? Mat. 25.15, 27, 30.
There is, no doubt, a latitude of commanded dutie. But within that compaſſe fals, whatſoeuer our beſt abilities extend vntounto, in louelove to our God.
Suppoſe we therefore no precept particular, or peremptorie for chaſtitie in ſingle life; yet to thoſe that hauehave the gift, is not the precept giuen to chooſe it, vnderunder reaſon of that ſtate, that is moſt furtherſome to Gods ſeruice? And grant wilfull Pouertie no inioyned dutie? quis dixerit? yet preparation of the minde to abdication of goods, when God cals for it, fals vnderunder precept. Can th'Acting be forborne, in caſe God cals for it? Is it not ſinfull, when it wants his Call? Pride I ſee ſwelling in moſt Popiſh doctrines: in none more, then this: of workes ſupererogatorie exceeding duetie: chalenging libertie from debt, and obligation to performance.
2 Yet how doth this worme of Pride inſinuate into our weake ſeruices, we performe to God? In ſuch ſort, that for them we are Ready, as proud Iewes, to expoſtulate with God, and aske,kIſai 38.3. why he regards not? quarrell, if he withhold his bleſſings; murmure, and little leſſe then churle at him, if in the leaſt ſort he afflict vsus; yet, ſaid th'Apoſtle, who hath giuen him firſt? andlRom. 11.35. what haſt thou that thou haſt not receiued? 1 Cor. 4.7.
I like the foreign of faith; and allow to the beleeuer not conſcious of inſinceritie,m1 Pet. 3 21. Saint Peters foreign; I ſay as Auſtine, we may exigere Dominum: but its onelyonly, quatenus promittendo ſe fecit debitorem: what thoughts of other obliging the Lord to vsus, by any dignitie of our workes, ariſe, I cannot but impute to damnable pride. Oh conſider, 1. thenIac. 3.2. many ſinnes through ouerſight, or otherwiſe paſſing from vsus: 2. the blemiſhes, no leſſe thenoIſai 64.6. menſtruous, cleauing to our beſt performances. 3. The many Nouerints vniuerſi, thou ſtandſt bound in to thy God; thou wilt thinke it duetie, which Saint Bernard ſaith, apud paucos inuenitur, Magna facere, & inutilem te reputare.
Whence accrues the debt? from precept in this particular, Romaniſts themſelues confeſſing, but withall from Congruence, ſuch, as not Paul onelyonly, but eueryevery Chriſtian, moſt of all, Miniſters, muſt acknowledge moſt equall. We are Brethren, partakers all of the ſamepRom. 8.15. ſpirit of adoption and Regeneration; linked all intoqEph. 1.22. one body, whereof Chriſt is the head: from whom is deriued to vsus our Son-ſhip, our Coheire-ſhip both with Chriſt, and one with another.
Further congruence would you ſee? 1. View the glory accruing to God, in reſcuing ſoules out of power of Satan; whichrLuk. 15.10. 1. Angels, though not ſo nearely linked to vsus, ioy to behold. 2. And, which more nearely concernes a Miniſter; thereby, 1ſ1 Cor. 9 2. God ſeales to him his ſending: 2 for this augments his glorie, Dan. 12.3.
Ʋſe Monſiers to me they ſeeme, I ſay not, of men, but of Miniſters, repining at the riches of Grace powred downe vponupon their people, by their owne, or other mens Miniſterie. Murmuring at nothing more, then thetPhil 3.9, 10, 11. plentie of knowledge and abilitie of diſcerning or fulneſſe of fruits of righteouſneſſe appearing in the people.uMat 20.15. 1 Is thine eye euill, becauſe the Lords is good? ſo good to thy people. 2 Knoweſt thou not,*Heb 13 17. thou watcheſt for their ſoules, and ſo as one that muſt giuegive accounts? 3 Neuer readeſt thou the bitter wallings, like to that of Rachel for her children, ofxSee Ier. 15. & 20. Iſai 49. Micah. 7.1. Prophets and Paſtors ouer their obſtmate people? not onelyonly from compaſſion of their miſerie, but for griefe of their owne fruitleſſe Miniſterie?
De nullo ita ſentio Deum mihi propitium, as for this, that my miniſterie hath no where bin barren: I neuer trauailed, but where I could ſay, through Gods great merciemercy;yIſai 8.18. Lo me and the children which thou haſt giuen me. For my part I ſay as Moſes; zNum. 11.29.would God all the Lords people were Prophets. As Paul, thataAct. 26.29. all who heare me, were as I, much more then I, in Chriſtianitie. It ſhould be my ioy, and crowne of reioycing.
Becauſe that your faith groweth exceedingly, &c. The matter of Pauls thankſgiuing; the encreaſe of their faith and louelove, amplified, by the meaſures; faith ouer-increaſeth. LoueLove ouerfloweth. 2. the iſſue, Pauls boasting thereof in the Churches, ver. 4.
In Pauls opinion not beginnings of Grace onelyonly, but eueryevery encreaſe thereof, is of God; elſe, why thankes he God for it? The beginner proſits, Phil. 1.6. hence Peter ſtiles him,b1 Pet. 5.10. God of all Grace, becauſe giuer of all kinds, of all degrees of Grace: wherefore its added, he cals and perfects. The whole body encreaſeth with the encreaſe of God, that is, which God miniſtreth, Col. 2.19. See Luk. 17.5.
1 Whether onelyonly by generall influence or concurrence as an vniuerſall cauſe, or by new ſpirituall aide, Schoolemen make queſtion.
2 Whether by radicating or making more firme Graces receiued, or not rather by adding to the graduall quantitie, is a ſecond inquitie.
3 Whether without vsus, or with vsus, a third.
To the firſt, Speciall aide and excitement is requiſite to eueryevery act of Grace receiued, Phil. 2.13. much more to the acquiring of a new degree.
To the ſecond, Not onelyonly by ſtrengthning our inner man; but by encreaſing degrees of Grace; as appeares both by greater feruour, and more delightſome exerciſe both of elicite and imperate Acts: As alſo by abilitie to encounter ſtronger oppoſites.
To the third, Not without vsus, as his inſtruments: yet ſo with vsus, as that both our endeauours are his ſole worke, and the bleſſing or good iſſue meerely from him, 1 Cor. 15.10. Pelagius is long ſince dead, I would his hereſie but ſlept with him; hee ſhall be imprudent who needleſly ſtirres vp memorie of it.
Vſe Minde we our duetie; thankfully to notice Gods fauour in eueryevery leaſt addition to our meaſures of Grace firſt receiued. An admonion in no reſpect more neceſſarie, then in regard of our growth. Who, except wilfully blinded with Pride, aſcribes his firſt Conuerſion to his owne merits, or abilities, or endeauours? Conſcience minds him of his former walking, memorie of his ſecuritie, ſenſe of diſabilitie. If any where Pride or vnthankfulneſſe inſinu… ate, moſt, in thoſe increaſes of Grace wee hauehave felt ſince firſt Conuerſion.
He is a rare man, who herein aſcribes not ſomething to his owne endeauours.
Therefore the Lord pleaſeth to permit his children 1. to decaies and declinations, ſuch as oft breed iealouſies of gracious eſtate, and dreadfull feares of whole Apoſtaſie. 2. Often todApoc. 2.4. Pauſes and ſtandings at ſtay, ſo great, ſo long, that hardly, or not at all they perceiue their bettering in Grace, by meanes moſt potent. Wherefore all this? but either to chaſten, or to preuent our pride and vnthankefulneſſe. A wiſe man ſeeth the plague, and hidetheHeb. 5, 12. himſelfe. Compare the carriage of Pauls gratulation here, with that in the former Epiſtle: Coolely me thinkes, in compariſon, it there runs; we giuegive thankes to God: Here, as if he had had ſome Reuelation of their ſinceritie, wee ought alwayes to giuegive thankes: with life and vigour, mee ſeemes, it comes off. The reaſon, I thinke, is; that he ſaw ſomething in them, that might forme his charitie to more then halfe certaintie: that is, if I miſtake not, the encreaſe, the abundant encreaſe of their faith and charitie.
Certainly its no ſmall token of ſinceritie in Grace, that its ſeene to encreaſe, to encreaſe towards exceſſe. See Rom. 1.17. Pſal. 84.7. They goe from ſtrength to ſtrength, Iohn 15.2. are purged to bring forth more fruit: ſo doe they, according to their moneths, Ezek. 47, 12, more, in their age, Pſal. 92.14.
Let Ieſuites quaeree whether faith may be increaſed in peccatore: For my part, I am halfe of the opinion, that no Caſtaway h…th other faith then Diuels, meerely acquiſite. Infuſions I would faine hauehave peculiar to Gods choſen: Growth, more then to Dwarſes: I allow to no Reprobate in any Grace, that but lookes towards Saluation: except perhaps ſuch as of thoſe Ephemeri Plinie ſpeakes of, whoſe birth and foreign, and Gray-head ſaw neuer more then one Sunſet. But, in faith and charitie to grow towards exceſſiue, paſt queſtion, is the prerogatiue of Gods choſen. Yea, euen they hauehave their pawſes, their declinations; yet ſuch as occaſion their greater growth in Grace.
Ʋſe It ſhall behoue vsus to examine our owne hearts, and to ſee, what progreſſe we hauehave made in ſanctitie ſince our firſt conuerſion. Tis diſcomfortable Paul noteth in Hebrewes, yet would God it were not our ſtate, tocHeb, 5.12. ſticke ſtill in Principles: more to be trembled at, that we hauehave, many, left our firſt louelove, Apoc. 2.4.
We may not be peremptory to condemne all of inſinceritie, whom theſe things befall: Howbeit, their ſtate is diſcomfortable, and ſuch as may breed their iuſt iealouſie.
As many as deſire to make calling and election ſure,f2 Pet. 3.18. Let them grow in grace, and in the acknowledging of our Lord and Sauiour Ieſus Chriſt. 1. God for this end hath propounded vsus different meaſures of glorious rewards, to be proportioned to our meaſures of grace. 2. Expects meaſures of obedience, anſwerable to our meanes. 3. And who knowes, what ſight of afflictions he reſerues vsus for?
Faith ouer-increaſeth, LoueLove ouerfloweth: foreign: the meaſure of their encreaſe; ouer, and abounding. Yet beware you thinke not they ouergrew their duetie: Ʋirtutis non eſt nimium, nec bonitatis extremum. As God hath ordered the ſtate of his children in this life, no man ſhall euer reach togPhil. 3.12. heighth of perfection. In theſe graces of faith and charitie, noue ſhall euer be able to ſupererogate, Papiſts themſelues confeſſing. I wonder, why rather in Chaſtitie and Humilitie?
But thus vnderſtand the Apoſtle, willing in this foreign, to expreſſe ſomething more then ordinary in their growth. Elſe, which I rather thinke, to intimate they had ouergrowne many their coaetaneos in Grace, and were, in compariſon, ouerflowing. Compare 1 Theſ. 1.7, 8.
They hPſal 92.13.grow all who are planted in Gods houſe, yet is not the growth of all equall. The whole body encreaſeth, but after the meaſure of eueryevery part. Eph. 4.18. The little finger growes not to the quantitie of an arme, yet hath its proportionall increaſe.
Reaſons are 1. more or leſſe frequent and holy vſe of meanes, Pſal. 92.13, 14. item 84.4, 7.
2 Diſpoſition or fitneſſe to receiue gracious impreſſions more or leſſe, ſuppoſe humilitie, vſe of gifts, obedience, thankfulneſſe.
3 Chiefly the will of him that diſtributes, 1 Cor. 12, 11. Eph. 4.7. and giues the encreaſe.
Ʋſe Beware how you paſſe cenſure of inſinceritie, or meere Non-proficiencie on them, whoſe proceedings are not anſwerable to your owne. Saint Paul durſt not ſentence Hebrews to be hypocrites, though they ſtucke ſtill in Principles, Notwithſtanding their long pawſing, he is perſwaded of them iHeb. 6.9.ſuch things as accompanie ſaluation. I like neither women nor men, who are k2 Tim. 13.7.euer learning, and neuer come to knowledge of neceſſarie truth: l1 Pet. 2 2.Growth euer accompanies gracious endeauours; yet cannot but thinke charitably of meaneſt proficients. Thus thinke; if thy growth be more, yet is not his none. Pride not thy ſelfe, but be more thankfull; and this know, where God mLuk. 12 48.commits more, he expects the more.
Your faith ouerincreaſeth, and your charitie ouerfloweth. Theſe ſiſter graces, theſe ſideles Comites and inſeparabiles ſorores, as Bernard cals them, grow, flouriſh, and fade together. As Hippocrates his twins, they laugh and weepe, they grow and decay, liue and die together.
Mutually, though differently, they are nouriſhable each to other: faith to charitie, hath the reſpect of a cauſe; the apprehenſion and n1 Iohn 4.19.aſſurance we hauehave of Gods louelove to vsus, o2 Cor. 5.14.forceth, after a ſort, to louelove of God and his children. Charitie to faith, as an euidence.
Would I perſwade my ſelfe to louelove of Brethren? thus I diſcourſe; When I was an pRom. 5.10.enemie, I was reconciled to God by the death of his Sonne. q1 Iohn 4.11.If God ſo loued me, ought not I to louelove his Children?
Would I ſtrengthen my faith, and perſwaſion of Gods louelove to my ſoule? Thus I proceed.r1 Iohn 3.14. They that louelove the brethren, are tranſlated from death to life. My heart tels me, I louelove the Brethren. Thence I inferre the concluſion for faith to claſpe cloſer vntounto: Therefore I am tranſlated from death to life.
Ʋſe In Chriſt Ieſus neither Circumciſion auaileth any thing, nor vncircumciſion, ſGal. 5 6.but faith which worketh by louelove. None euer loued Gods childe quâ talis, into whoſe heart the ſenſe of Gods louelove was not firſt ſhed, at leaſt inſtilled by the holy Ghoſt giuen vntounto him: feeleſt thou thy louelove to any of Gods children languiſh? know its diſcomfortable, I meane if Gods Image ſhining in him allure not affection. Helliſhly euill, if that be the reaſon of thy hatred or leſſe louing: yet wouldſt thou frame or halfe force thy heart to his louelove? Thy faith, if any, will ſuggeſt, how God, the father of that ſinner or enemie, when thou waſt an enemie, reconciled thee to himſelfe: how daily tLam. 3.23.his mercies are renewed, notwithſtanding hisuPſal. 7.11. daily prouocations by thy ſinnes. 'Tis faithleſneſſe onelyonly that makes vncharitable.
Doth faith faint or wauer? Charitie puts new life, addes vigour vntounto it. Tell me thou who doubteſt of Gods louelove to thy ſoule, how feeleſt thou thy heart affected towards them that are Gods? findeſt thou thy ſelfe enamoured on the beautie of Gods Image, ſhining in his children? doth that draw thy affection? my ſoule for thine, thou art beloued of God. Its the weakneſſe of thine vnderſtanding, to beleeue the praemiſes, and doubt of the concluſion. The great God of heauen and earth,*1 Iohn 4.12. No man hath ſeene at any time: his Image he repreſents to vsus in his children, willing thereby to eleuate our affection to himſelfe: aſſuring vsus, that he accepts and esteemes that louelove of his portraiture, as louelove of himſelfe. O we of little faith; why doubt we of louelove to our God, while wee louelove thoſe that are Gods? or queſtion Gods louelove to vsus, whoſe hearts he hath framed to louelove of his children?
I doubt not, what euer Papiſts ſay, but where faith is, there is charitie: nor Papiſts themſelues, but where charitie truly ſo called is, there is faith. Its hard to ſay whether our lacke of faith be imputable to lacke of charitie; or our want of louelove, to defect of faith: yet to th'exerciſe of faith, andxIac 2 18. euidencing of it, charitie is much auaileable. Thus thou maiſt encreaſe it. 1.y1 Pet. 2.17. LoueLove brotherly fellowſhip. Ignoti nulla Cupido: nor is any ſuch loadſtone of affection, as ſocietie of Gods children. 2. Asz1 Pet 4.10. eueryevery man hath receiued the gift, ſo let him distribute: hee ſhall ſo euidence, gaine louelove of Brethren. 3.aEccl. 7.21. GiueGive not thy heart to eueryevery word that men ſpeake: andbMat. 7.3. why ſeeſt thou the moats of thy Brother? LoueLove c1 Pet. 4.8.couers a multitude of ſinnes: Leſſe amiable ſeemes Gods Image, by curious noticing their naeues and blemiſhes.
Before we paſſe to th'iſſue and effect of their growth; th'amplification of their abundant charitie cals for our notice. In it are two things: 1. Vniuerſalitie. 2. Reciprocation. The charitie of eueryevery one of you all towards each other.
An vniuerſalitie ſo drawne out into ſingulars, I finde not in any other the Churches to which Paul wrote. Stiles they hauehave a…l of Churches, of men Sanctified, of Beleeuers, of Brethren, &c. Yet ſo, as by ſequels of errours and faults reproued, we may eaſely collect the denomination giuen a potiori parte: And are forced to flie to vniuerſale Accommodum, or other diſtinctions of realtie and profeſſion, with the like, in explication. Here onelyonly is charitie, the life of faith, character of Chriſtianitie, aſcribed to all and eueryevery. Not one amongſt them all, but charitie abounded in him.
May we thinke of this, or any other particular Church viſible on earth, its wholly free from hypocrites? Certainly where faith and charitie concurre, there be ſinceritie. And if theſe ſiſter Graces were thus abundant in all and eueryevery of the Church at Theſſalonica, doubtleſſe there was not an hypocrite amongſt them.
To the queſtion thus. 1. Non implicat: though in Agro, that is, in Mundo, there is Tares and good Seed; though in Area, that is, in Eccleſia viſibili, there be Chaffe and Wheat; yet a ſelect parcell there may be, as a little Horreum of the Lord, wherein is none but wheat. An Iſrael God may hauehave on earth, conſiſting of none but Nathaniels, dIohn 1.48.Iſraelites in deed, in whom is no guile. Non implicat. But who can exemplifie?
2. But what if wee ſay Pauls charitie guided it ſelfe, onelyonly by th'imperate, and exteriour acts of faith and charitie? Suppoſe Confeſſion, and Beneficence. Certainly the gifts he knew not, but by the fruits. And might not theſe be performed by Hypocrites? I know no outward Act of faith, or charitie but an Hypocrite may performe; and iuſtly gaine from men Reputation of being fait…full. Prayer and Confeſſion Acts of Faith, cannot Hypocrites performe? My meaning is; May not an Hypocrite forme a Prayer? volubly, yea paſſionately pronounce it? ſo as that to men, though of Pauls ſpirit, he may ſeeme to hauehave his infirmitie eRom. 8.26.helped by the Spirit of God. May not an Hypocrite endure ſome fight of affliction for the faith? why may not ambition of being reputed faithfull to God, perſwade in the Church to ſuffer, as much as vaine glorie did amongſt Heathens, in louelove of their Countrie? And what proud Phariſee cannot giuegive an Almes? What wiſe Phariſee cannot conceale his pride? or make choiſe of honeſt, rather then prophane, to be his Beadeſmen? How wiſe is hypocriſie growne in our times? how cautionate to auoid the noticed notes of inſinceritie? For my part, I know not any outward Act or office of pietie or charitie, but Eſau might hauehave performed, as much as Iacob; Cain, as Abel; Simon Magus, as Simon Peter.
I like Pauls charitie, and will endeauour to imitate it; to thinke he hath faith, whom I ſee zealous for the word of faith; deſirous to drinke in, if but by th'eare, thef1 Pet. 2.2. ſincere milke of the word: To iudge him mercifull, who doth workes of merciemercy, feeds th'hungrie, cloathes the naked, &c. ordinately, Chriſtianly charitable, who prefers in his choiſe, to doe good to the gGal. 6.10.houſhold of faith. All theſe ſhall be to me Iſraelites indeed, till God diſcouer their hypocriſie. Howbeit God ſeeth not as man ſeeth; The Lord pondereth the hearts.
Vſe 2 Pride not thy ſelfe in the applauſe of men; they iudge as men, not as God:hGal 6.4. proue thine owne worke, out of what ground, in what manner, to what end thou performeſt it: So ſhalt thou hauehave reioycing in thy ſelfe, and not in another: iRom. 2.29.praiſe, not of men, but of God: Opus operatum confers not grace in the Sacrament, nor euidenceth to thy ſoule grace to be in it. There is more in modo, then in opere: God loues Aduerbs, better then Adiectiues.
Yet be contented to erre in Charitie: queſtion no mans faith, that is a Confeſſour; nor anies charitie, that is an Almoner: thou maiſt lawfully erre in charitable ouerweening, canſt not but ſinne, in cauſeleſſe miſdeeming.
Each to other. So ought Christian charitie to be rociprocall; interchangeably to paſſe from each to other. He that hath friends, kPro. 18.24.l2 Cor. 6.13.muſt ſhew himſelfe friendly. Saint Paul cals for an foreign.
Ʋſe. Let no man ſo pride himſelfe in opinion of his meriting from men, as if hee were made to receiue all curteſies, bound to returne to none; there ſhould be recurſus Gratiarum. Its Lion-like, rather then louelove-like, to hauehave
Omnia te aduorſum ſpectantia, nulla retrorſum.
Know. 1. Its ſome comfort to be beloued of Gods Children, but more a thouſand foldm1 Iohn 3.14. to louelove them. 2. It is nAct. 20 35.more bleſſed to giuegive, then to receiue. 3. the ſame Image of God thou maiſt ſee in other Saints, which ſhines in thy ſelfe. 4. The member is meane, none ſo meane, of which thou maieſt ſay, o1 Cor. 12.21.I hauehave no need of thee.