Exposition of 2 Thessalonians, Exposition · Chapter 1 · Verse 6, 7, 8
VERS. 6.7.8.
Seeing it is a righteous thing with God to recompence tribulation to them that trouble you;
And to you who are troubled reſt with vsus, when the Lord Ieſus ſhall be reuealed from heauen, with his mightie Angels,
In flaming fire, taking vengeance on them that know not God, and that obey not the Goſpell of our Lord Ieſus Chriſt.
FOlloweth the explication of the firſt member for greater amplification of Gods childrens comfort; conteining liuely deſcription of the iuſt Iudgement to come. Conſiderable therein are. 1 The generall Act of God: Recompence. 2 The proportioning of it to the ſeuerall perſons and conditions of men. 3 The Rule or Motiue; Iuſtice. 4 Time of Retribution, When the Lord Ieſus ſhall be reuealed.
The generall, of certaindRom. 2.6. 2 Cor. 5.10. Apoc. 22.14. Retribution according to our workes, I paſſe by, pointing onelyonly with the finger to the places pregnant. The ſeuerall Recompences apportioned to each ſort, are worthy our notice. 1 To them that trouble you, Tribulation. Ʋengeance God hath in ſtore; as for all Impenitents, ſo moſt certaine and grieuous for the Troublers of his Saints. It was Cyprians obſeruation; that mans crueltie neuer raged againſt Gods Church, but it had ſubſequent, as an Acoluth, ſome Remonſtrance of extraordinarie vengeance from God: in Warre, Famine, Peſtilence, or ſome ſuch like euill Arrowes of the Almightie. And who can name me the perſecutor, except penitent, who euer died a dry death! from the dayes of Cain, to theſe of them who walke in his ſteps. At leaſt, without ſome remarkable note of Gods eternall vengeance, in hardneſſe of heart, or deſperate horrour, that make way to heauieſt damnation. Their ſoules I doubt not many frie in Hell; their bodies ſhall one day be caſt againe to their ſoules, to augment their torment; that as there hath beene betweene them Societatas operarum, ſo there may be alſo tormentorum.
Vſe I wiſh it ſeriouſly meditated by the generation of Iſhmael, whoſe hands indeed are now reſtrained from bloud, yet hearts boyle with malice againſt Gods annointed ones: tongues ſhoot out arrowes full of deadly poiſon againſt the Saints. 1 You cannot be ignorant how the Lord hath proteſted the touch of them to be as the touch of the eZec. 2.8.Apple of his owne Eye, ſo tender. 2 How our Sauiour intereſſeth himſelfe ſo farre in their perſecutions, as to eſteeme themfActs 9.4. his owne. 3 How you proclaime your ſelues the gGen. 3.15.feede of the Serpent. 4 Feele in your ſelues (if ſhame would ſuffer to confeſſe) emptineſſe of Grace, horrours and feares ſometimes dreadfull; yet are theſe but the beginnings of ſorrowes. Oh conſider, I beſeech you, conſider that great day of Retribution wherein the Lord Chriſt, perſecuted by you in his members, ſhall come armed with heauieſt vengeance, to be infled on ſuch as trouble his. As I thinke to Martyrs belongs the hight of ioy and glorie: ſo to Martyrers of Saints, the depth of hilliſh torments: For them is reſerued the blackneſſe of darkneſſe for euer.
Tribulation to them that trouble. The paranomaſie, or paronymie, I thinke is not caſuall, nor meerely point of Rhetorique, but in…ended to point at the Talio God holds in recompencing. There is in Gods Retributions of euill, vſuall foreign: Retale in the ſame kinde. God cals, men heare not; They ſhall hPro. 1.24.28.…call and crie, and God will not heare. Afflict not the fatherleſſe and widow: if ſo,iExo 22.22.24. your children ſhall be fatherleſſe, your wiues widdowes, ſubiected to like afflictions.kIac. 2.13. Iudgement there ſhall be mercileſſe to him that will ſhew no merciemercy: trouble to the troublers of Saints. See Iude 1.6, 7.
Ʋſe So that in their owne Courſes, the vngodly may ſee their owne fate. In their owne kinde, God will repay them. Doe they louelove curſing? It ſhall lPſal. 109.17, 18, 19.come to them as the girdle about their loines, ſo cloſe: And, as oyle, ſo ſhall it pierce into their bones. You that are ſo rigorous, that no moat of your Brother can ſcape your cenſure of inſinceritie: Take heede you finde not men onelyonly, butmMat. 7 2. God, as Criticall in his Cenſures.
But why is this interlaced in the Comfort? Is it, may it be any ſolace to Saints, to ſee their perſecutors vnderunder vengeance?
Anſ. Whither, in what ſort, with what Cautions, Gods Children may take Comfort in the deſtructi…n of the wicked, is an ancient quaeree. Dauid, nPſal. 58.10.The Righteous ſhall reioyce when he ſees the vengeance. In heauen is heard anoApo. 19.6, 7. & Alleluiah at the downfall of Babylon. p18.20.Holy Apostles and Prophets are excited to reioyce; becauſe God had auenged them on the Whore. Yet 1. in miſerie, as it is miſerie, no Saint reioyceth. But, 2. as thereout reſults glorie of Iuſtice, Power, Truth, to God the auenger of their obſtinacie. 3. As in their owne exemption from like obſtinacie and damnation, they ſee the ſpecialtie of Gods Grace to themſelues. 4. As they obſerue the Lord intereſſing himſelfe in their quarrell, and ſo teſtifying how pretious the death of Saints is in his ſight: herein they finde cauſe of ſolace and reioycing.
2 And to you that are troubled, reſt. The word is foreign; here rendred vſually refrigerium, Refocillatio; that is, in our Engliſh, Refreſhment: Anſwering to that foreign of the Apoſtle, Acts 3.19. Interpreted to denote our Ceſſation and quiet Reſting from trouble.
There qHeb. 4.9.remaines then a Reſt to the people of God. They ſhall tIſai 57.2.reſt in their beds. They ſApoc. 14.13.reſt from their Labours. Of it you may conceiue three degrees. 1 From the hurt, in this life. 2 From the ſmart or ſenſe, at death. 3 From the touch of euill, after the Reſurrection.
Ʋſe tIac. 5.8.Patient your hearts, ſith the comming of our Lord, the day of full Redemption, of perfect tranquilitie draweth nigh. There is amongſt vsus a generation, it ſeemes, of Iſhacar. uGen. 49.15.Reſt, they ſay, is good. It is good, if it be good; but here is not our Reſt: remember what*Luc. 16.25. Abraham ſaid to the Glutton. And how terrible is that threat of our SauiourxApoc. 21.8. to fearefull and vnbeleeuers? of no leſſe then fire and brimſtone for euer, to them that for louelove of eaſe, or feare of trouble, hauehave bid farewell to faith, and feare of God.
With vsus. Apoſtles and Prophets, or if there be any more eminent then they, in the glorious Kingdome of Chriſt, with them we hauehave our partnerſhip in that Beatitude: our paritie in this piece of it, Reſting from Troubles. They come from Eaſt and Weſt, and ſit downe with yMat. 8.11.Abraham, Iſaa… and Iacob, thoſe worthies of Patriarchs in the Kingdome of heauen. Panam damni, they ſay in Hell All equally ſuffer; as much Paganiſh Infants, as Chriſtian Rebels or Reuolts: though paena ſenſus be proportioned to degrees of ſinning. And in heauen all equally hauehave reſt from labours, meaneſt Chriſtian, as moſt glorous Martyr: And in this reſpect the denarius diurnus is equall. In beatificall viſion, ſome hauehave greater, ſome leſſe claritie, according to their diuers meaſures of ſanctitie and puritie of heart.
Ʋſe Animate we our ſelues with this meditation vnderunder the Croſſe, though by the world counted the skumme and ofſcouring of the earth: Though by ſome of Gods owne, through partialitie, ouerlooked; and counted ſcarce worthy to be ſet with the dogges of their flocke: yet, 1. God hath zIac. 2.5.choſen vsus alſo. 2. And to be rich in faith. 3. And heires with the mightieſt amongſt them of the Kingdome which he hath promiſed. In one part of the Reward wee hauehave our paritie; in all, our partnerſhip with the moſt eminent among Saints.
The motiue to recompence followeth; foreign for foreign. Seeing it is a iuſt thing with God. Q. Is it of Iuſtice, that God rewards the patience of Saints, ſo as it is, that he puniſheth the crueltie of their perſecutors?
Anſ. Confeſſedly its true: The recompenſe of the righteous is oft aſcribed to GodsaHeb. 6.10. 2 Tim 4 8. Iuſtice. But 1. Iuſtice ſometime denotes Godsb1 Iohn 1.9. fidelitie: promittendo ſe fecit debitorem. He ſhould doe wrong to himſelfe, to forget our worke and labour of louelove, which by promiſe he hath bound himſelfe to reward. Wrong alſo to vsus, whom with faire promiſe he hath led on to endure ſuch hardſhip in his ſeruice. But God is faithfull.
2 In reſpect of Chriſts meriting, not ſo much to himſelfe, as to vsus with ſuch a price, Remiſſion of ſinnes, eſteeme of righteouſneſſe, Crowne of righteouſneſſe, it is of Iuſtice that our tolerance is rewarded: as Paul intimates, verybRom. 3.26. pardon of ſinne to be of Iuſtice in reſpect of Chriſts ſatisfaction equiualent to the violation of Gods Maieſtie; though in reſpect of vsus it be of meere Grace.
3 There is foreign: rigorous Iuſtice; let no man thinke his patience or ſuffering can at that barre of common pleas chalenge reward: vae etiam laudabili vitae Hominum, ſi remota miſericordiâ diſcutias eam. And there is foreign, moderate Iuſtice; as in a Court of Chancerie, eſpecially when a Church man ſits in it. Such as the Goſpell propounds, and according whereto the whole of Chriſtianitie is cenſured. According to rigorous Iuſtice, the ſinners ſelfe ſhould ſatisfie: According to moderate Iuſtice, a Mediatour interpoſeth, and his ſatisfaction is accepted. According to rigorous Iuſtice, nothing but perfect is tolerated in our workes: According to moderate Iuſtice, the weake endeauours of Gods Children are crowned. Hence ſay ſome moderate Papiſts; Though there be Iuſtice in Retribution to both kindes; yet not like Iuſtice in diſpenſing the Rewards: To euill workes, is due eternall puniſhment out of the nature of the workes. To good workes eternall life, onelyonly by poſitiue ordinance of God.
4 Quoad genus, Its of Iuſtice that it ſhould be well with the Righteous: Ill with the wicked: hitherto there is agreement in generali ratione iuſti. That it ſhould be ſo ill with the wicked, heere is alſo exacta ratio iuſti. But that it ſhould be ſo well with men vnperfectly righteous, heere is apparent mixture of vnmerited mercy.
Vſe 1 How doth it augment the comfort of Gods Children? to meditate his very Iuſtice is ingaged for their refreſhment. We hauehave heard, experimented his mercy and grace in our afflictions, tempering them to our ſtrength; giuing c1 Cor. 10.13.iſſue with the temptation: grantingdEz. 9.8. reuiuing from our ſeruitude: proportioninge2 Cor. 1.5. comforts: exciting, manifeſting, increaſing grace by afflictions: filling vsus withfRom. 15.13. ioy and peace in beleeuing: that we might taſte how ſweete the Lord is in this life, and long to be ſatisfied with fulneſſe of Ioy at his right hand. If this be too little, his very Iuſtice lies at gage for our refreſhment, and full redemption: ſhould not, ſhall not the gGen. 18.25.Iudge of all the world doe right? Or ſhall not this make vsus ſay Amen to Dauids Aſſeueration? Verily there is a Reward for the Righteous; that's as verily true, as its doubtles there is a God that iudgeth the earth. So ſaith Amen the faithfull and true witneſſe.
2. Serues it not alſo to terrifie and aſtoniſh all graceleſſe men? Eſpecially thoſe ofh1 Ioh. 3.12. the broode of Caine. Who ledd either with hatred of good men or goodnes, or with fancie of vniuſt merciemercy in God,iIac. 5.5, 6. nouriſh their hearts as in a day of ſlaughter, euen when they condemne and kill the Iuſt. Who ſhall ſtand before the Lord in the day of his fierce wrath, and reuelation of his iuſt Iudgement? leaſt they, who hauehave abuſed the bountifulnes, long-ſuffering and tolerance of God.
No man blames them to thinke Gods mercy greate, for its infinite: rather, for thinking his mercy not iuſt. That Iuſtice of the mercifull God, they may obſerue ſometimes to breake through the vaile of mercy, and to wreake it ſelfe vponupon the troublers of Saints. The iuſt Lord ſometimes awaketh as a Gyant refreſhed with much wine; as a Lyon tearing in peeces when there is none to helpe: That by ſeuerity on ſome particulars, hee might warne all to repent, and minde them of the wrath kept in ſtore for the impenitent: ſome are heere puniſhed, ſaith Saint Auguſtine, that we may know there is a Prouidence taking notice of all; not all, that we may know there is a iudgement to come. Inſtances; take Sodome, the old world, Angels you will ſee it is true.k2 Pet. 2.4. ad 10 God knowes to deliuer his out of temptation; and to reſerue the vniust to the day of Iudgement to be puniſhed. Then ſhall Iuſtice breake forth in furie, thorough the cloude of mercy ſo long ouerſhading it: ſo much the more furious, by how much the m…re his mercy hath binne contemned.
Maſter, ſaid the Diſciples, when ſhall theſe things bee? When the Lord Ieſus ſhall be reuealed from heauen.
But till then, is the full Recompence of the righteous, and full vengeance of the wicked, mercifully, yet iuſtly deferred. Art thou come to torment vsus lMat. 8.29.before the time? ſay Spirits of Aire reſerued to the Iudgement of the great day:mApoc. 6.10. How long Lord holy and true? Soules vnderunder the Altar.
Not as if Diues nownLuke. 16.25. receiued no paine, nor Lazarus comfort, But for that neither hath yet receiued the whole; nor the whole of either, their full retribution. That made Bernard ſay; Martyrs glorified in their ſoules hauehave yet ſome reflexion of louelove vponupon themſelues, for their bodies ſake remaining vnderunder the dominion of death. That makes me thinke, damned ſoules in hell tremble, and are more tormented at thought of the Iudgement to come; becauſe, then their bodies, inſtruments of their ſoules, weapons of ſinne to fight ſo ſtoutly for vnrighteouſneſſe, ſhall be reunited to augmentation of their torture.
Of reſpiting full recompence of the iuſt, conceiue theſe Reaſon. 1. That oHeb. 11.40.they without vsus might not be perfected; Nor we, without after-commers from Gentiles and Iewes, receiue complement of our Beatitude. 2. Beſides, though after death we be all extraſtatum merendi aut demerendi, for any perſonall performances; yet a vertue operatiue of example, or counſell we leaue behinde vsus; the ſauour of the good, as of Chriſts oyntment powred out,pCant. 1.2. drawing many after vsus: And the ſtench of euill, as that of Ieroboam, reaching to the infection of many a ſoule yet vnborne. This is Gods courſe; the good is done before its rewarded: the euill committed, before puniſhed. 3. Corpus quod corrumpitur aggrauat animam: foreign quaſi foreign, by meanes of corruption: Ergastulum, Carcer Animae. How many deaths hauehave paſſed in thorough thoſe windowes, by which the ſoule lookes out into the world? How hardly hath that maſſe of fleſh bin haled on to good duties? Sleeping and turning vponupon the Bed, as Salomons ſluggard, with modo and modo, quae non habent modum. It's iuſt with God, to ſay to it, in our Sauiours language, Sleepe on now, and take thy rest. Ly brute, ſenſles, wormeſ-meat, till for the better part ſake, thou be rowzed by the laſt trumpe, out of the ſleepe of Death: proportionally conceiue Reaſons of reſpiting the full vengeance of the wicked.
Ʋſe 1 The wiſh is ſweet of the Spirit and BrideqApoc 22.17. Come: Holy the according prayer of the Euangeliſt;r20. Euen ſo come Lord Ieſus, come quickly. I cannot but approue the extaticall deſire of the Apoſtle, that hee mightſPhil 123. bee diſſolued: thinke it, moſt what, generally true of all Saints, that they t2 Tim. 48.louelove Chriſts appearing: would preſſe the exhortation of Saint Peter, to u2 Pet. 3.12.haſten to the comming of the Lord; yet would perſwade all men, patiently to waite for the appearing of that bleſſed hope. 1. Fulneſſe of Gentiles is not yet come in. 2. Reſtitution of Iewes not yet accompliſhed. 3. Our ſelues are reſerued to doe more good, that we may receiue more reward. 4. Vertue of vsus runs on in a continuall line, till the heauens be rolled vp as a ſcroll, and that to augment our glory. I maruell not if Paul deſired to be *2 Cor. 5.1.clothed vponupon with his houſe from heauen, ſo rauiſhing is the taſte of that beatitude, yet doubt not but he daily receiues encreaſe of ioy vnſpeakeable and glorious, from the endleſſe good inſpired from God through him into vsus, in the heauenly doctrine of his writings and bleſſed example of his life, left vsus in record. On which grounds, I exhort all to patient their hearts vntil the comming of the Lord: ſo to long for, as yet they quietly waite for his bleſſed appearing.
But Oh death, Oh Iudgement, how bitter is the remembrance of thee to a man liuing in his ſinnes; They ſay commonly, Let all alone till that day. Not all: take taſte a little in horrours of your conſcience in life: dreads no l…ſſe then aſtoniſhing in death: torments vnſufferable at the ſeparation: yet there is a day of fuller Retribution comming, when you ſhall run to the Rockes to hide you, to the Mountaines to couer you from the preſence of the Lambe, and him that ſits vponupon the Throne. Theſe heere are but foreign. Thinke of him whoſe but ſoule cryed out, I *Luc. 16.24.am horribly tormented in this flame. What ſhall that torment be, when body and ſoule come to be vnited for torture? Intermiſſions God giues you in this life: Reſpit to bodies till the laſt day: But wo, wo, wo, vntounto you, when the Lord Ieſus ſhall be reuealed from heauen. Tropically its put to denote Chriſts comming to Iudgement: this reuealing of the Lord Ieſus being coniunct therewith: Conſider, 1. The Style of Chriſts comming; his Reuelation. 2. His Attendants. Angels. 3. The manner of it, in flaming fire. 4. The end, to render vengeance.
1. What is this reuelation of the Lord Ieſus? The ſame, it may be, which Paul calles foreign: hisy2 Tim. 4.8. appearing. Saint Iohn, foreign, hisz1 Ioh. 3.2. manifeſtation; and ſomebodie ſome-where, his glorious appearing.
1. Heauen it ſelfe, and the great Chaſma betwixt it and vsus, cannot keepe from vsus his heauenlyaMat 28.20. vertue and influence: Yet muſtbAct 3.21. containe him till the time that all things ſhall be restored. That though we feele his power daily in our protection and ſupport; his gratious operations in our foules, in our Sanctification and Comfort: yet an Interſtitium there is, which keepes from vsus ſight of his glorious perſon, perfect fruition of his God-head and Manhood. Then ſhall that veile be remoued, and eueryevery man ſhall bee able to point the finger, and ſay, Ecce Agnus Dei, that Lyon of the Tribe of Iudah: cApoc. 1.7.Behold hee commeth with cloudes, And eueryevery Eye ſhall ſee him, euen they that pierced him.
2. Or, what if wee thinke, reference is to the daies of his fleſh? What time, though he were Lord and Chriſt, yet appeared he not ſo to the eyes of fleſh: His God-head ſometimes peeping out thorough the viele in a miracle, yet moſtlie obſcuring it ſelfe. 1. Partly, to embolden Satan to the encounter. 2. Partly, by concealing himſelfe from forlorne Iewes, to make way to calling of Gentiles. 3. Partly, to ſhew that his kingdome is not of this world. 4. And, which is not the leaſt, to magnifie and make more glorious the faith of them, who in that ſtate of abaſure diſcerned him, ſuch as Thomas could not till after his Reſurrection, their dIoh. 20.28.Lord and their God▪ Thus pleaſed our Sauiour to liue in obſcurity, while he was vponupon earth: yet ſhall bee reuealed both Lord and Ieſus, when he comes from heauen in glory with his mighty Angels.
Vſe Wee alſo hauehave our veile of Abaſures by afflictions, infirmities, and imperfections; ſuch, ſo great, that the eIoh. 3.1.world knowes vsus not. So God will hauehave it, that the world may be blinded. Yet Comfort we our ſelues in this. We are predeſtinated to be fRom. 8.29.conformable to the Image of Christ in affliction and glory, in veiling and Reuealing. Wee, as the Sonne and Heire of the great God, hauehave our day when the gRom. 8.19.Sonnes of God ſhall be reuealed. When God ſhall bring our Innocencie to light, and our Righteouſnes as the Noone-day. Yea, when we hCol. 3.4.ſhall alſo appeare with him in glory. When all the world ſhall befoole themſelues for thinking our life madnes; andiSap. 5.3, 4, 5. admire how we are accounted, and aduanced as the Sons of God.
2. His retinew are Angels; Mighty Angels. Whither as Aſſiſtant and approouing Iudges together with Saints, I referre you to Schoolemen for reſolution.
Their vſe and imployment then, is, not onelyonly to fill vp the Glory and Magnificence of the great Iudge; but firſt, to gather the kMat. 24.31.Elect from the foure windes: ſecondly to ſeparate the Tares from the wheat: thirdly to be executioners of Gods wrath vponupon the wicked,l& 13.41.42. binding vp thoſe Tares in ſheaues, and caſting them into euerlaſting fire.
Mighty. Common place of the power of Angels, and their might, how farre it reacheth in workes of Nature, or aboue Nature, I meane not to enter: who liſts, may ſee what Schoolemen hauehave to that point queſtioned and reſolued. How mighty they are, yee may for this purpoſe ſee in the diſcomfiture of Senacharib: when one Angel in one night ſlaughtered ſo many thouſands of the Affyrians.
The Reaſon why their might is heere mentioned ſeemes: 1. As to ſhew how fitted the Lord is to the end of his comming, which is to render vengeance; hauing at command ſo many and mighty Angels; ſo, 2. To deiect the haughty and proud conceit of Potentates on earth, here ſwaying andlPſal. 12.4. ſwaggering, as thoſe in the Pſalme, as if none were able, or might dare to giuegive them affront. There ſhall they meete with a Iudge, able with the breath of his mouth to conſume them. Ayded, I ſay not, but attended with Armes, Hoſtes of mighty Angels, ſwift and potent executioners of all his Beheſts.
Yet more to augment the terrour of the Iudge, the Modus of his comming is ſubioyned: he comes in flaming fire: foreign; by an Hebraiſme in Igne flammante.
Whither this fire be the old Elementary, or a New created: whither the action of it be naturall or ſupernaturall, with the like niceties of inquirie, conſult with Schoolemen. Generally its reſolued to bee materiall, not metaphoricall fire; and that Ignis conflagrationis ſpoken of by Peter, whereby the m2 Pet. 3.10.Elements ſhall melt with feruent heate, and the earth with the workes therein ſhall bee burnt vp. To what other Vſe it then ſerues, who ſo askes, may thus be informed. 1. To purge the creature from the droſſe it hath contracted. 2. To be inſtrument of vengeance vponupon the vngodly: the feculent and droſſie parts thereof, as they ſay, being reſerued for torment to the wicked in hell, the lake that burnes with fire and Brimſtone for euer.
Why in flaming fire? if any aske, I ſay hee is curious: Yet 1. That is more terrible to the eye. 2. More piercing through, ſubtilty of parts. 3. Nearer, in that reſpect to the nature of fire in the owne Sphere.
The end of his comming, to render vengeance: ſet out, 1. By the obiect or perſons to whome; thoſe that know not God &c. 2. The kinde or quality, or if you'l ſo terme it, hotneſſe of it, euerlaſting destruction.
To giuegive vengeance: The word ſignifies wrathfull retribution of euill: in Scripture it oft ſoundes fearefull: Expreſſing thoſe puniſhments, which God as a wrathfull Iudge, in fierce Anger inflicts vponupon the wicked onelyonly: proportionall to thoſe, which men in furie of malice and ſpight, without mercy, lay on thoſe who hauehave iniuried them: whence is the diſtinction of paena vindictae, and Caſtigationis amongſt our Diuines. That neuer read to fall vponupon Gods Children: Corrected they are butnIer. 10.24. in iudgement, in oIſa. 27.8.meaſure, not in furie, leaſt they ſhould be conſumed. Vengeance is kept in ſtore for the Children of diſobedience. In this terrible manner comes the Lords Ieſus to the Iudgement of the great day; ſo attended with his mighty Angels; ſo Armed with flaming fire; ſo fitted and compleately furniſhed, to render vengeance to the whole world of the vngodly.
Vſe 1 Oh conſider this you that forget God, while yet the day of Grace and ſaluation laſteth: before Anguiſh and trouble take hold vponupon you, as trauell vponupon a woman with childe; and you runne in vaine to Rockes and Mountaines, to ſhelter you from the wrath of the Almightie. Tremble and ſinne not: Breake off your ſinnes by Righteouſneſſe, and your Iniquities, by mercy to the poore; Lo, let there be an healing of your errour. Why will you prouoke the Lord to Anger? Are you ſtronger then he? Behold him guarded with millions of mighty Angels. Oh ſtubbornneſſe of ſtuble againſt the furie of the great Iudge; the God, that is in his wrath,pHeb. 12.29. a conſuming fire.
Yet ſay, Lord ſay, for thy terrors hauehave pierced me; who ſhall dwell with qIſa. 33 14, 15, 16deuouring fire? who ſhall ſtand before continuall burnings? Hee that walketh righteouſly, &c.
Now bleſſed be God, who hath prouided vsus wherewith to approach the terrour of that day with comfort, to lift vp our heads with ioy in that day, ſo fearefull to the wicked: It is to Gods Children the day of their full Redemption, Luke 21.28.
1. Oh what dung rPhil. 3.9.and droſſe is Riches, all things to this, to bee found in Chriſt hauing the Righteouſneſſe of Faith.
2. Repentance from dead workes, makes that day, a time of refreſhing, Act. 3.19.
3. Faithfulnes in our callings makes it a day of Bleſſing:ſLuke 12.43. Bleſſed is the Seruant whom the Lord ſhall then finde ſo doing.
For whom is this vengeance prouided? 1. For them that know not God. Queſt. Are any ſuch? Reſp. 1. Notices of a Deitie ſome are borne with vsus. 2. There is knowledge of God that may be acquired: I am ſure is offered totPſal. 19.3. Rom. 1.20. all, Iewes and Gentiles in contemplation of the creatures. But confuſed knowledge is as no knowledge: Diſtinctest knowledge of God, not being affectiue, is reputed Ignorance.
Generally Interpreters take it a deſcription of Gentiles: who though they knew God by his workes, yet knew him not by his Word: therefore grew vaine in their diſcourſes, and their fooliſh heart was full of darkneſſe, Epheſ. 4.17, 18.
I ſubſcribe: yet thinke the ſame vengeance, if not greater, kept in ſtore for Chriſtians: who, in greater light, remaine ſtill in darkneſſe. Except perhaps wee may thinke there are Chriſtian-Pagans in this behalfe. Men, I am ſure, many amongſt Chriſtians, as groſly ignorant of Gods nature and will, as euer were Pagans; As if we had amongſt Chriſtians; Nominals, and Reals. Truth is, an Ignorant Chriſtian is but Nomine tenus Chriſtianus, Re paganus. And to ſuch is heauier vengeance reſerued in reſpect of Ignorance, then for verieſt Idiotes amongſt Pagans: Let then Chriſtians vnderunder the ſame crime, bee reputed meant in Pauls deſcription.
Sure it is, Ignorance whither in Chriſtian or Pagan layes open to the vengeance of the great day, Luke 12.48.
There is Simple neſcience; and there is culpable Ignorance: That wee conceiue to bee bare abſence of knowledge in things not reueiled, or commanded to be knowne.uMar. 13 32. Angels know not the day and houre of Iudgement: Nor the Sonne himſelfe, as Man. The particular Reaſon of particular Election and Reprobation, Saint Paul knew not, It was their faultleſſe neſcience; not their culpable Ignorance.
This, we deſcribe the priuation or want of that diuine knowledge which ought to be in vsus. I meane of things reuealed and commanded to be knowne. A double light God hath granted to the ſonnes of men, whereby to make knowne himſelfe vntounto them. 1. His Workes. 2. His Word. Eyes alſo he hath giuen them, to make benefit of that light. 1 Senſe and Reaſon. 2 His Spirit and Faith. Thoſe, vouchſafed to all, Iewes and Gentiles. Theſe, tendered to all, and eueryevery in the Church of God.
Ignorance, whether inuincible, or negligent, or wilfull, neither excuſeth a toto, in things reuealed and commanded to be knowne. That made our Sauiour ſay. Ignorants are*Luc. 12.48. beaten though with fewer ſtripes: eternally damned, though not ſo much tormented.
Ʋſe How ſlender then is the Comfort framed or fancied from the Topicke of Ignorance? ſo applauded yet, as if it ſhould do ſteed in the day of wrath, as much as exacteſt knowledge in the myſterie of godlineſſe, ſaith Saint Auſtin. The vtmoſt aduantage ſimpleſt Ignorance can doe then, is but vt mitius ardeant.
To rouſe vsus out of it, Meditate; Such 1xEph. 4.18. Aliens from the life of God. 2 Iny2 Tim 2.26. ſnare of the Diuell, holden captiue of him at his pleaſure. 3. No way aſſured of their being in Couenant of Grace. For ſuch all hauehave thez1 Iohn 2.27. vnction teaching all things: areaIohn 6.45. all taught of God: bIer. 31.34.know him from the leaſt to the greatest.
Meanes. See 1cPhil. 3.8. Excellencie of knowing Chriſt; ſuppoſe that knowledge Treaſure, dProu. 2.4.thou wilt digge for it as for ſiluer; ſearch, as for Rubies. 2. Bee1 Cor. 3 18. a foole in thine owne conceit: lay downe proud opinion of Natures acuitie in the myſteries of God. 3fPro. 8.3…. Attend at the Gates of wiſedome: Propheſie is the key of knowledge. gIer. 3.15.Pastors are giuen to feed with knowledge and vnderstanding. Will you, nill you, you muſt ſeeke knowledge at their mouthes.hMal. 2.17. Their lippes are your ſtorehouſe. 4iPſal. 119.8. Pray to be illightned.
The ſecond ſort lvable to vengeance: thoſe that obey not the Goſpell of our Lord Ieſus Chriſt. Circumſcription of Chriſtians according to Interpreters. Their generall ſtile is with Paul, the kEph 2.2. & 5, 6Children of diſobedience. They all lye open to that vengeance, yea though their knowledge were Angelicall. Chriſt is Author of ſaluation to thoſe onelyonly that obey him. The wrath of God comes, abides vponupon all the children of diſobedience: in fuller weight for that they ſaw. Iohn 9.41. & 15.22, 24. Iac. 4.17.
Reaſons are: 1 Their ſinnes grow neere the nature of preſumptions, of wilfull and malicious ſinnes.
2 Adiuments to obedience hauehave bin more; vnderſtanding hauing preſented to their will, the goodneſſe of Chriſtian duties.
Whither the diſobedience be in not doing, or omitting duties preſcribed and knowne; or in doing euils knowne to be interdicted, it matters not. Non parcet pungenti qui minatur & ſterili.
Ʋſe We liue in the deluge andlIſai 11.9. inundation of knowledge, propheſied by Iſai: would God our practiſe were in any good meaſure anſwerable. I ſhould then be inclined to thinke, the bodie of our Chriſtendome ſhould be ſaued. But God hath mIſai 9.3.multiplied the Nations, yet not increaſed the Ioy. Contemplatiues we are moſt in matter of faith and pietie; our Religion is moſtly talke and diſcourſe.
Saint Peter exhorts to n2 Pet. 1.5.ioyne to faith, vertue; to knowledge, practiſe: not to o8.be idle and vnfruitfull in the knowledge of our Lord and Sauiour. 1 Conſider, knowledge though an excellent gift, yet is none of the Characteriſticall to diſcriminate vsus from Reprobates. foreign is the name of damned Diuels, for excellencie of knowledge. And as good Angels, ſo hauehave they learned by the Church the manifold wiſedome of God, Eph 3.10.
2 Not connexion onelyonly of Graces is to be ſeene in Gods Children; but ſubordination of one to other; ofoIohn 13.17. knowledge, we are ſure, to practiſe. Nothing is reuealed of Gods Nature and will, that we may onelyonly know, and delight our ſelues in the ſpeculation: nor is any thing in Chriſtianitie ſo meerely ſpeculatiue, but its made groundp1 Par. 28.9. of practiſe.
3 The rule of Retribution is not our knowledge, but our practiſe: EueryEvery man receiueth according to what hee hath done. Prophets diſobedient are diſmiſſed with Neſcio vos. Mat. 7.22, 23.
4 If knowledge be that wee labour for, what better meanes of improuement, thenqIohn 7.17. conſcionable obedience: Hereby grew Dauid wiſer then the aged; then his Teachers, euen by keeping Gods precepts, Pſal. 119.99, 100.
5 Conſcience rouſed by Gods wrath is torture no leſſe then racking; yet moſt, where knowledge hath bin moſt abundant.
Obey not the Goſpel. Goſpel then as well as Law, inioynes obedience; containes not onelyonly promiſes of mercy, but precepts of dutie.rMat. 1.15. Repent and beleeue, are precepts of the Goſpel. LoueLove God aboue all, Thy Neighbour as thy ſelfe. So not Law onelyonly, but Goſpel commands thee. This is the old and new Commandement. Nouum, 1. quia renouatum: 2. Preſſed on new grounds; Such as nor Prophet nor Patriarch euer ſaw to enforce it. There are Goſpel, as well as Legal Ethicks: Moralities all as many Euangelicall, as Moſaicall. Truth is, there is no dutie which the Law morall requires, but the Goſpell preſcribes, and vrgeth on equall tearmes of neceſſitie to ſaluation. Its not abſurd to ſay, the whole of what the Law preſcribes, for the modus and Gradus of obedience, is in the Goſpell alſo preſcribed; theſe differences obſerued.
1 The Law allowes none, but our owne perſonall obedience, after eueryevery lota and tittle. The Goſpell affords performance by a ſuretie.
2 The Law winkes at none, no not leaſt imperfections of obedience: The Goſpell offers more Grace, promiſing to crowne our gratious endeauours.
3 The Law preſcribes, but enables not. Therefore isſ2 Cor. 3.6. Letter. The Goſpell preſcribes and aſſiſts: therefore is called Spirit; becauſe with it goes the Spirit of power, enabling, in acceptable manner, to performe what is preſcribed.
Ʋſe So that they doe ill inexcuſably who make Law and Goſpell fight in matter of preſcript. And thinke the decalogue, as its Rule of obedience, in any the Contents of it, cancelled, together with the handwriting of ordinances. When yettMat. 5.17.19. Chriſt came not to deſtroy the Law, but to fulfill it: And Faith doth not abrogate the Law, but rather ſtabliſh it, Rom. 3.31.
Worſe they, who conceiue the Goſpell a doctrine of carnall libertie. As God an Idoll made all of MercieMercy, ſo his Goſpell conſiſting onelyonly of promiſes of merciemercy, not at all of precepts of duetie. And this, forſooth, is their Chriſtian libertie vnderunder the Goſpell: freedome from obſeruing the Law of God.
Libertie Chriſtian proclaimed in the Goſpell is 1 FromuActs 15.10. yoke of Ceremonies. 2 From*Gal. 3.13. Curſe. 3 Iuſtification. 4 Rigorous exaction. 5xRom. 6.14. Exaſperating power of the Law Morall. Not at all from obedience, of any iota or title compriſed in any precept of the Decalogue.
Therefore in Goſpell doctrine obſerue, 1 As many preſcripts of duetie, as promiſes of merciemercy. 2 Promiſes for their performance on Gods part, limited to condition of our performing the dueties. 3 The euidence from which we gather our title to the promiſes, is our performance of the duties.
Goſpell of our Lord Ieſus Chriſt. So called, either for that he is the adaequatum obiectum of it; the whole of Euangelicall doctrine hauing him for the matter: or, becauſe by him, as the Angell of the Couenant, reuealed out of the boſome of his father. That clauſe ſeemes interpoſed, either to diſmay the more from diſobedience; or, to ſhew equitie in extreameſt vengeance inflicted on them, that contemne him which ſpeakes from heauen. See Heb. 2.2, 3. & 12.25.