Exposition of 2 Thessalonians, Exposition · Chapter 1 · Verse 10
VERS. 10.
When he ſhall come to be glorified in his Saints, and to be admired in all them that beleeue, (becauſe our Teſtimonie was beleeued among you) at that day.
A Repetition and new remembrance of the Time, when this vengeance ſhall be inflicted: ſet out by another concomitant of it; the glorious aduancement of Gods Children. Conſiderable therein are, 1 The generall, Glorification of Saints. 2 The fountaine of it, the Lord Chriſt, who is glorified in the glorifying of Saints. 3 The meaſure; Admîred. 4 Perſons to whom intended, and their qualification, Saints, and all that beleeue: interlined there is in a parentheſis, application of the Comfort to Theſſalonians.
1. There is then a glorious eſtate reſerued for Gods children againſt the day of Chriſts ſecond appearing.bRom. 2.7, 10. Glorie, honour, and immortalitie to eueryevery one that continues in well doing.
Schoolemen will a little fill you with particulars: when they minde you of the Dotes. 1 Animae; viſion, delectation, comprehenſion, &c. 2 Corporis, Impaſſibilitie, ſubtiltie, ſpiritualtie, claritie, with the like.Ad 4um diſt 49. See them ad 4um distinct. 49.
Their glorie here, ſeemes that which preſents it ſelfe to the eyes of the wicked; in their 1. Aſſociation vntounto Chriſt; they alſo ſit on cLuc. 22.30.Thrones. 2 Participation ofd1 Cor. 6.2, 3. iudiciall power ouer the World, yea Angels; not onelyonly by compariſon, but by ſuffrage of approbation.
What may, if this will not, cauſe vsus to digeſt the infamie and abaſures we are ſubiect vntounto? Proud nature of man, and vaine-glorious, how makes it good men ſometimes more louelove the praiſe of men, then the glorie of God, Iohn 12.43.
Had we Pauls wiſedome to looke from things temporall to things eternall, from our preſent contempt, to our future glorie, we ſhould eaſely reſolue to be yet more vile for the Lord. Gods Spirit in Scripture thus armes vsus againſt the Temptation. 1 Minding vsus how God, from amongſt the baſeſt and moſt e1 Cor. 1.27, 28.contemptible of the world, hath pleaſed to make his election to glorie. 2 Remembring vsus of the many morefHeb. 12.2. Indignities, Chriſt for our ſakes endured. 3 Sending vsus to conſi…er our conformitie hereingMat. 5.12. to Prophets and righteous men, which went before vsus. 4 Putting vsus in minde, of what it euidenceth, the h1 Pet 4.14.reſting of the glorious Spirit of God vponupon vsus. 5 Withall, of the high account God makes of vsus, honouring vsus with his protection; intereſſing himſelfe in our contempt: dignifying vsus with the guard of his glorious Angels, and their miniſtring vntounto vsus. 6 Chiefely of the Glorie reſerued for vsus againſt the life to come, to which theſe preſent abaſures doe after a ſort qualifie vsus.
I beſeech you let it preuaile to worke in vsus, what Paul exhorts vntounto, To iHeb. 13.13.goe out of the world bearing the reproach of Chriſt. 1 Examples wee hauehave frequent. Moſes prefers in choiſe thekHeb. 11.26. Rebuke of Christ, before all earthly honour. Dauid reſolues to be l2 Sam. 6.22.more vile for the Lord. Apostles mActs 5.41.reioyce in ſuch reproach, as in their dignitie. 2 As wicked men are ſo much the more tormented, by how much more they hauehave magnified themſelues; ſo hauehave Gods children their portions of Glorie, proportioned to their meaſures of Abaſures here on earth.
2 Yet this take notice of. This Glorie how euer ours in fruition, yet is Chriſts originally, and from Chriſt, ours by communication, Wherefore hee is ſaid to be glorified in his Saints. There is a Perſonall Glorie of the Mediatour: whereof ſee Iohn 17.5. and there is his Sociall Glorie, as I may tearme it, reſulting to his perſon, from the Glorie which hee communicates to his Children.
Indeed, Coniunct with the Glory of Saints is the Glory of Chriſt: ſo neerely, as that in their glorification himſelfe is glorified.
To which end conſider, 1. The vnion myſticall twixt Chriſt and his Church; Such as that Chriſt and his Church are one body Complete. The Church the nEpheſ. 1.22.23fulneſſe of him who filleth all in all. 2. Iſſuing from that vnion is, Influence of Grace and Glory into the Church from the Head. 3. Attend the meritorious procurement of that Glory to vsus, to be meerely from Chriſt. The Prince of our Saluation being therefore oHeb. 12.10.conſecrated by Afflictions, that the Children might be brought to Glory. 4. As the managing of allpIoh 5.22.27. proceedings in the laſt Iudgement, ſo theqMat 25.31.32. &c. diſtribution of glorious Rewards is committed vntounto Chriſt. 5. The efficiencie of it in vsus, is of Chriſt by his power and Spirit: for its he who rPhil. 3.21.changeth our vile bodies to make them like to his glorious body that not without cauſe Paul ſaith, the Lord Chriſt is glorified in the Glorification of Saints.
Ʋſe So that mee ſeemes the Scruple is groundleſſe, which yet perplexeth many of Gods Saints; that in their ſufferings and ſeruices they eye ſo much their owne Saluation and eternall Beatitude.
1. Know, there is warranted an vnderunder Reſpect to the reward, to incite vsus to faithfulneſſe, Heb. 11.26. & 12.2. 2. And canſt thou ſay, there is in thee no reſpect to the glory of God? 3. But let this be weighed, that God himſelfe is our Beatitude; and that in ſeeking our Beatitude, wee ſ…eke fruition of the glorious God-head: that in our glorification, Chriſt alſo is glorified; and in ſeeking our ſaluation, we ſeeke the glory of our Sauiour; So may this Scruple be ſufficiently exempted.
That meaſure of Zeale for God, and louelove to men, infExod. 32.32. Moſes andtRom. 9.3. Paul, to mee ſeemes ſomething extaticall: the priuiledge of a few. Perhaps to bee endeauoured by all; yet ſcarcely to be hoped for by the ordinarie Ranke of Gods children, whiles this body, which is corrupted, cloggeth the ſoule.
And to be admired. The meaſure of their glory ſo great as ſhall fill the enioyers with wonder at the Grace, beholders with no leſſe then Admiration, at the power of the beſtower. Truly ſaid Paul, Things u1 Cor. 2.9.prepared for Gods Children are ſuch as neither eye hath ſeene, nor care heard, nor can it enter into the heart of man to conceiue. See the wicked rauiſhed at the ſight, and expreſſing their wondering at ſuch change of Eſtate Wiſed. 5.5.
And is it not matter of wonder, to ſee man made of the duſt of the earth, his metall of the baſeſt, now made*Mar. 12.25. like and equall vntounto Angels? His minde, now ſo more then ſand-blind in the things of God, then ſox1 Cor. 13.12. bare-faced to contemplate the glorious God head. His will, in nature ſo oppoſite to goodnes, In grace ſo wauing and wauering in Reſolution, then ſo immutably faſtned, and by Bernards happie neceſſity, ſo linked to holineſſe, &c. who among Saints feeling this bleſſed change, ſhall not bee rauiſhed with admiration at the power of the Author?
But if we farther conſider our no deſeruings of ſo eminent Glory; onr deſeruings of the contrarie, together with the preterition ſo many millions of men our Equalls, if not betters, many, in naturall condition; and their reſurrection onelyonly to ſhame and contempt: How ſhall wee bee able to ſatisfie our ſelues, in extolling and admiring the rich grace of our God and Sauiour Ieſus Chriſt? Whither there ſhall be in heauen Remembrance of things paſt on earth, is not altogether impertinently queſtioned. Of ſoules ſeparated the inquirie is vſuall, and thus reſolued from Gregorie: That Remembrance intellectuall there is both of ſins and penalties paſt, as matter to occaſion continuall lauding of Gods mercy in deliuerance. Niceties pertaining thereto, whither it be with pleaſure or diſliking, whither with rationall ſorrow or without, I omit. This I doubt not, but the comparing of the miſeries they are freed from, with the Beatitude they then enioy, augments their ioy. The meditation of their demerits before, and after calling, enlargeth their hearts to magnifie and extoll the grace of their Redeemer. Their beholding the confuſion and horrour caſt vponupon diuells, and damned Reprobates, compared with their owne Beatitude; eſpecially with reflexion of the minde vponupon their equalitie in ſtate of nature, makes them no leſſe then admire the rich grace of Chriſt, in lading them with that tranſcendent, and hyperbolicall weight of Glory.
Vſe Lord that we had Pauls wiſedome in our Afflictions, to y2 Cor. 4.18.looke from things temporall, to things eternall. His art of compariſoning our preſent ſufferings with our future glory: how would it ſilence our murmurings? add courage to our faintings, and no leſſe then ioy in our greateſt tribulations. Brutes, as we are, no leſſe ſenſuall and ſtupid, while we walke by ſenſe, and not by Faith. Mee thinkes if wee but meditated thezHeb. 12.6. louelove of God, which they euidence; thea11. quiet fruite they bring; the power of God b2 Cor. 12.9.perfitted in our weakeneſſe to our owne and other mens wonder, the damnation which theyc1 Cor. 11.32. free vsus from, when they are ſanctified vntounto vsus; how ſhould they ſeeme leſſe then ſweete vntounto vsus? But when we ſhall conſider the dRom. 8.18.Glory that ſhall bee reuealed; The e2 Cor. 4.17.weight of eternall glory to bee rendered for light and momentanie afflictions of this life, how can we but be ambitious of the croſſe, as ſome Primitiue Martyrs were; and wonder at our fainting vnderunder feare or ſenſe of afflictions, for whom glory, no leſſe then wonderfull, is prepared againſt the appearing of Chriſt? I ſay as Paul on like occaſion, Conſider what I ſay, and the Lord giuegive you vnderſtanding in all things.
4. The laſt particle remaines: The perſons to whom this glory, this maruellous glory belongs. Thus they are pointed out vntounto vsus. 1. Saints. 2. And Beleeuers, ſuch onelyonly, and ſuch all.
Two things are heere obſeruable, 1. The limitation, to Saints and beleeuers onelyonly. 2. The extent, to all that beleeue: no doubt, but to all Saints.
Saints in Popiſh language, heare none but who are Canonized: Among whom yet, who doubts? but may be found ſome damned Spirits: ſith in Canonizing the Pope may erre.
Amongſt our people, ignorant of Scripture Phraſe, none may ſo be e…eemed, but thoſe iuſt men whoſe ſpirits are now made perfect in heauen. In the ſtyle of the holy Ghoſt, All Gods people, but profeſſing ſanctity, are ſo named: though more ſtrictly, ſuch as by God: Spirit aree2 Cor. 7.1. purged, though but inchoately, from all filthines of ſl…ſh and Spirit; and are growing towards full holineſſe in the feare of God. The ſtyle is ſometimes with an foreign giuen to men eximious in Sanctitie: yet generally belongs to all Gods Children.
That to them onelyonly belong the Glory that ſhall be reuealed, Scripture Teſtimonies are plentifull: hence its called the fCol. 1.12.inheritance of Saints. Wherefore alſo thegHeb. 12.14 vnholy and profane are excluded. Reaſons of congruence yee may obſerue reading the Scriptures quoted.1 Ioh. 3 3. Apoc. 11.27.
Ʋſe If any meaſure of profanenes might breed wonder in theſe laſt times, I ſhould maruell to ſee Chriſtians by profeſſion, men hoping for heauen, and ſetting their face that way, ſo generally auerſe from Sanctitie: ſo ſcoffing out of countenance the ſtudie and endeauour of it. Saith Peter conſidering the terrour of the laſt day;h2 Pet. 3.8. What manner men ought we to be in holy conuerſations? No meaſure ſhould ſuffice. S. Iohn weighing the purity of the Iudge, and the condition of ſeeing him with comfort;i1 Ioh. 3.3. whoſoeuer hath this hope, purgeth himſelfe as God is pure. S. Iames expreſſing imperat Acts of ſincere Religion, thus points to vsus our meaſure of ſanctitie: to keepe our ſelues kIac. 1.27.vnſpotted of the world. S. Iude commands to hate the lIude ver. 23.garment ſpotted of the fleſh. S. Paul allowes notmEpheſ. 5.3. naming of any vncleannes without deteſtation. Nice ſcrupulouſnes about Ceremonies, and ſuch like trifles, what wiſe man either loathes not, or pitieth? And yet cries woe to all that violate,nMat. 5.19. minima man datorum; approuing euen preciſenes in moralities, ſo it be guided by prudence.
As to Saints, ſo to belieuers is this glorie appropried; places a…e plentifull, ſee theſe pregnant, Mar. 16.16. Iohn 3.15, 16, 17, 18. whither Infid…litie be of more Negation, ſuch as in Pagans, to whom the name of Ieſus hath not bin heard: or of euill diſpoſition, as in vnbeleeuing, or misbeleeuing Chriſtians, it matters little ad poenam damni: Though that of ſenſe be greater to children of the Church. Miſtake not, as if I thought the not knowing, or not beleeuing in Chriſt, ſhall be imputed to a ſimple Pagan, as a crime to damne him. Howbeit, had he beleeued, he had bin ſaued: not beleeuing he periſheth in his Paganiſme.
Ʋſe I like pittie though it be a little fooliſh; yet would hauehave no man wiſer then his maker: what if the body of Paganiſh Nations periſh? what, when their Infidelitie in which they periſh is muincible? Its pittie of them they ſay: And God ſeemes either not iuſt, or not ſo mercifull. Anſ. Pittie be it: who allowes notoRom. 9.2. condoling their miſcarriage? yet neither is God iniuſt, in not ſhewing them merciemercy to ſaluation, ſith, 1 that gratuitous. 2 and hee pEccl. 7.31.made them righteous. 3 And they are inexcuſably ſinfull in violating the rules of naturall law, reſerued in their Notice. But is God leſſe mercifull? Nay rather moreqRom. 9.23. to the veſſels of merciemercy: whom from among ſo many millions of men and women, of equall condition in nature, he hath ſelected to magnifie his merciemercy vponupon. The mercies of God are better priſed by weight, then by number of enioyers.
But we paſſe to the extent. As to Saints and beleeuers onelyonly: ſo to all Saints: for (which is more doubtfull) to all beleeuers doth this heauenly glorie belong.
That to all Saints: theſe Scriptures are pregnant. The inheritance belongs to rActs 20.32.all them that are ſanctified. Beatificall viſion to all that are fMat. 5.8.pure in heart: wherefore the ſanctied are ſaid to be tEph. 4.30.ſealed to the day of Redemption. And the firſt fruits of the Spirit, is called theu2 Cor. 1.22. carneſt of our inheritance.
Ʋſe 1 They erre, who extend Sanctification to Reprobates. What ſay they to this Argument? EueryEvery ſanctified man is glorified. No Reprobate is glorified. Ergo, nor ſanctified. 2*1 Pet. 1.2. Eph. 1.4. Elected we are to ſanctification of the Spirit, ſuppoſe you to the common ſolaces of Reprobates. 3 Or think we Chriſts merit andxIohn 17.9. interceſſion, by which the Spirit of Sanctificaon is procured, intended to Reprobates? 4 Not giuen them, ſaith our Sauiour; the yIohn 14.17.world cannot receiue him. But de his alibi, the homonymies wherewith Aduerſaries hauehave perplexed the queſtion, are elſewhere noted and explained.
Let Gods people make ſure to themſelues their ſanctification, they make ſure theirz2 Pet. 1.10. election, Ʋſe 2 calling, glorification. Thus ye may in part diſcerne it. 1 The leſſeaCol. 3.2. earthly-minded, the more ſanctified. foreign quaſi foreign or foreign. 2 Its comfortable to ſee in our ſelues theb2 Pet. 1.5, 6. connexion of all vertues gratious; to be failing in no gift or fruit of the Spirit, argues our through, our true ſanctification.
3 Eſpecially if theſe things be in vsus and abound; c2 Pet. 1.8.yea if they be but growing, that argues life of grace in vsus.
4 In exerciſe of them, conſtancie and reſolution is ſpecially comfortable.
5. Moſt when the motiue is obedience to the commander,d1 Cor. 13.3. LoueLove of the Inioyner; and the end, that the Author in all things may be glorified, Mat. 5.16.
The greater queſtion is, whither to all that beleeue? for eueneIac. 2.19. Diuels beleeue; and wee read off1 Tim 4.1. reuolters from faith, whoſe damnation is as certaine, as if damned already in chaines of darkneſſe; how then ſaith the Apoſtle, this Glorie belongs to all that beleeue?
Reſp. Pardon vsus a little, to ſee if Schooles may helpe vsus in this inquirie. Of faith, as of other vertues, they make two kindes. The one Acquiſite; the other Infuſed. Acquiſite, ſuch as may be wrought out of power of Nature, by meanes attempered to the vnderſtanding ſubſiſting within the ſtate of Nature. As when a man aſſents to Theologicall Truths, moued by humane perſwaſions: as for reuerence or louelove he beares to the Teacher; or for miracles wrought to auouch them; or for Reaſons and Arguments, potent in the eye of Reaſon, to worke ſuch perſwaſion.
Infuſed, wherein the vnderſtanding is eleuated aboue all its Naturals, and illuſtrated by ſo diuine power, that it giues credence to things aboue Reaſon, leaning onelyonly on the firſt veritie, the truth of God the Reuealer; this being the thing which makes him aſſent, becauſe God ſpeakes and teſtifies it. Infuſed its called, either by alluſion to thegIoel 2.28. phraſe of the holy Ghoſt; or becauſe its meerely from without, there being no power Naturall in man to procure or receiue it, ſaue onelyonly that which they tearme obedientiall: whereby man, as other creatures, is borne to obey Gods Action, or his working vponupon him, to be made whatſoeuer he may be made by diuine power.
Of faith infuſed, they make two kindes: one formed, as their tearme is, by Charitie: the other formeleſſe, ſeperate from Charitie, which they call formeleſſe, not becauſe it lacks matter or forme, or any thing required to the nature of Faith: for euen this Faith, they ſay, is perfect quoad ſpeciam: and is true faith in genere Naturae & moris; that is, hath the true nature of Faith, and is a vertuous qualitie. But formeleſſe they call it, when ſeparate from Charitie, becauſe it wants what ſhould forme it to the nature of a gratuitous or gracious gift, or fit it to atchieue the ſuperexcedent End, eternall Beatitude; or as Scots tearmes are, it wants what ſhould forme it to Acceptabilitie; or ashDe Iuſtif. lib. 2. cap 4. Bellarmine, to make it Actuous and operatiue.
In all this, ſetting apart ſtrangeneſſe of Language, and their ſecret intention of making Charitie enter our Iuſtification, me thinks the ſentence is orthodox, and conſonant to Scriptures: faith ſauing workes by louelove, Gal. 5.6. And if a man ſay he hath faith, and hauehave no workes, iIac. 2.14.can that faith ſaue him? Thus vnderſtand the Apoſtle. All that beleeue, I ſay not quocunque modo, ſuppoſe by faith Acquiſite, as diuels, and many profeſſed Chriſtians; or by faith dead, and vnoperatiue; but al that beleeue with that faith which works by louelove; to all ſuch belongs the glorie of Gods Kingdome.
Or, what if we call to minde the three internall Acts of Faith? which Thomas ſaith are all acts of one and the ſame habit of Faith: 1 To beleeue God ſpeaking in his word. 2 To beleeue that he is God, and a rewarder of them that ſeeke him. 3 To beleeue in God; that is, as I interpret, to reſt and relye our ſelues by confidence and aſſiance, on God and his Chriſt, as onelyonly Authors of Righteouſneſſe and Saluation. In all ſuch beleeuers will Chriſt be glorified, in communicating to them the glorie of the Kingdome, which hee hath promiſed. To this purpoſe Scriptures ſpeake pregnantly, Iohn 3.16, 36. 1 Iohn 5.10, 11, 12, 13. &c.
Ʋſe There bee who enlarge promiſes, ſtreiten precepts. The promiſe of life they ſuppoſe made to all beleeuers, howſoeuer entertaining into their Aſſent, the doctrine of faith publiſhed in Scripture; the faith required, is ſuppoſed to be a bare and naked aſſent to diuine Reuelations, without care of good life. Againſt theſe is S. Iames, cap. 2. tot. and Augustine.
There be that ſtreiten promiſes, enlarge precepts; alas, to how much perplexitie of their ſoule? As if faith required, were of neceſſitie to be, of all Articles and circumſtances thereof, explicite; ſo firme and ſteddie at all times, as neuer to conflict with Infidelitie: to ſuch faith onelyonly, in their opinion, belong the promiſes. But then ſaid the Prophet in vaine, he ſhall not quench the kIſai 42.3.ſmoaking flaxe: Then that's falſe, that the Goſpell requires Truth, not perfection of faith and other vertues. Then are notl1 Iohn 2.1, 2. Infants in Grace, Gods children; nor Chriſt propitiatour for imperfections in gracious practiſe. And yet as he is Author of ſaluation to mHeb. 5.9.all that obey him, though obedience be ſometimes interrupted, alwayes imperfect. So will he be glorified in glorifying all them that beleeue, I ſay not as Abraham onelyonly, withnRom. 4.21. fulneſſe of aſſurance; but as the blinde man in the Goſpell,oMar. 9.24. bewailing and praying againſt Infidelitie and doubtings.
(Becauſe our Testimonie was beleeued among you.) This clauſe included in the Parentheſis, hath apparently this Scope, to apply the generall forementioned, to the comfort of theſe particulars among beleeuers: q, d. And this I ſay for your comfort, becauſe our Teſtimonie, that is the Euangelicall doctrine to which we gaue Teſtimonie that it is of God, ſound credence and beliefe among you. How that generall doctrine auailes to their comfort being ſo qualified, you eaſily apprehend, conceiuing the diſcourſe on this wiſe. All that beleeue the Goſpel ſhall partake in that maruellous glory. But you hauehave beleeued the Goſpell; therefore ſhall hauehave ſhare in that heauenly glory.
But doth not the Apoſtle, in this Application of the general to this particular people, more then intimate, that generals of promiſe, or bleſſing, or comfort, deliuered in Scripture, are intentionally meant to particulars rightly qualified? Or that Gods ſpirit ſpeaking in generall? As thus, when to all Saints and beleeuers, hee promiſeth the inheritance, ſpeakes he not to me, in caſe I bee ſanctified, and a Beleeuer?
Vſe That a man may wonder Papiſts ſhould on this ground reiect particular Faith, becauſe wee lacke a particular word; whereas truth is, wee hauehave a word intentionally particular. I pray tell, is not the word of promiſe as particular, as the word of Threatning, or Command, or prohibition? Thus conceiue; when the command is giuen to feare the Lord, and depart from euill, though Peter and Paul be not mentioned in the Command, Is it not therefore meant to Peter and Paul? Belike they are not bound to obey, ſaue in what is commanded them by name. When its ſaid, you pDeut. 7.3.4.ſhall not ioyne mariage with the daughters of a ſtrange God; is it not all one, as if he had ſaid, neither thou, nor thou whoſoeuer thou art? When God threatens theqPro. 23.21. drunkard to be clothed with ragges, ther& 6.26. whoremonger to be brought to a morſell of bread, is it not applicable, in the intention of the ſpeaker, to eueryevery particular ingaged in thoſe ſinnes? So when the promiſe runs, whoſoeuer beleeues, and is baptized, ſhall be ſaued, why ſay we, wee hauehave no particular word to beleeue that we are in ſtate of Saluation? When its meant to eueryevery particular beleeuer, and we know, or may know that wee beleeue. To mee, I aſſure you, it ſounds as particular in caſe of my Faith and Repentance, as if our Sauiour himſelfe ſhould ſay vntounto mee, as to him in the Goſpel, Sonne thy ſinnes bee forgiuen thee.
Elſe, what is the particular word we want to breed particular aſſurance? A word perhaps particular to mee, to tell me, I beleeue or Repent. Reſp. Is that the matter? 1. Hitherto it hath bin vnderſtood of a word teſtifying Gods Act to man, in pardoning ſinnes, Iuſtifying the ſinner, &c. not of a word teſtifying the Act of man. 2. Need I a particular Word of God to tell mee I beleeue? Why more then to tell me I louelove, I feare, I hope, &c. when as the ſoulef1 Cor. 2.11. knowes it owne Acts or motions, by its owne imbred facultie: themſelues acknowledge in the vnderſtanding Actum Reflexum. And why not my Acts vertuous or gratious, for my comfort, and thankfulneſſe; as well as my vitious Actions, to breed mee terrour and Repentance?
Queſt. But the rectitude of theſe Acts, the ſoundnes of theſe graces, can my ſoule know? Reſp. Thy minde informed by the word of God, vponupon due examination, may as well know rectitude, as diſcerne the Acts. I may as well know that my faith reſts vponupon the firſt veritie, as that I beleeue quocunque modo: for knowes not my minde her motiues, as well as her motions? Or, if by imperate Acts of faith, which infallibly teſtifie preſence of true Faith, I would iudge, may I not ſay I hauehave a word particular to teſtifie truth of my Faith? As when my Faith tAct. 15.9.purifies my heart, uGal. 5.6.workes by louelove, hauehave I not a word to teſtifie, that my Faith is vnfained? As punctuall it is to me, and as particular to teſtifie the ſoundnes of my Faith: As if an Angel ſhould ſay to me as to Cornelius, *Act. 10.4.Thy prayers and Almes-deeds, thy faith and Repentance are come vp in remembrance before God.
Howbeit, from Pauls example, Miniſters of the Church hauehave their direction, to apply the generals of promiſe and comfort to their people, prouided alwaies, they bee qualified to partake them, See Act. 2.39. & 13.38. 2 Sam. 12.13.
Such Application hath warrant from example of Prophets and Apoſtles; from intention of the promiſer; and tends much to comfort of weake conſciences: Conſidering they know, or may know, their miniſters as Gods mouth; And his inſtrumentsxIoh. 20.23. Authorized to remit ſinnes, and to ſeale vp to them life and ſaluation.
Vſe What will our ſcoffing Catholiques ſay, if from the ordinance and vſe of the miniſterie as its exerciſed amongſt themſelues, wee deriue a particular word for particular Faith to reſt on? generale applicatū ad hunc & hunc, is it not particular? when in their forū paenitentiale they pronounce the ſentēce of abſolution vponupon the penitent. Ego abſoluo te, &c. do they giuegive him a particular word for faith to reſt on? or doe they require diuine Faith, or onelyonly humane to bee giuen to their teſtimonie ſo particularized? Will they ſay humane onelyonly? Apage: for how ſettles that the conſcience? Or where is, qui vos audit, me audit? Or how ſay they, when they remit, God remits? If diuine, then there is a Word of God particular for it to reſt on: and ſo particular Faith is no longer preſumption, ſith it hath a particular Word of God to build on: as apparently it hath, when generall promiſes are Regularly applyed, and by authority delegate from God.
And what's the ods, tell me, betwixt this priuate abſolution, and that publique in our preaching, for the matter of particularitie? When Peter tould beleeuing Iewes, that the yAct. 2.39.promiſes were made to them, was it not all one, as if he had ſaid to eueryevery particular of them beleeuing, to thee and thee?
But in Application of generall promiſes, or comforts, let prudence make vsus cautionate ſo, as firſt to diſcerne, as far as we may, their qualification. To you is this Saluation ſent: But you muſt beware of that in the Prophet, zAct. 13.41.Behold yee deſpiſers and wonder, The charge is to aIud. ver. 22.put difference; to bIer. 15.19.take away the pretious from the vile: for will you cEzech 13.18.19.22.giuegive life to the ſoules of them that ſhould not liue? or will you ſlay the ſoules of them that ſhould not dye? To kill the hearts of the Righteous, To ſtrengthen the hands of the wicked: To condemne the iuſt, & to iuſtifie the wicked are both equally abominable, To your comfort I ſpeake it ſaith the Apoſtle, becauſe our teſtimony was beleeued amongſt you.
Our Teſtimonie was beleeued. Something pertaining to the Nature of Faith, diſcriminating it from other habits and Acts of the vnderſtanding, might heere bee obſerued. As that it hath for the materiall obiect, ſomething teſtified: for the formall obiect, the verity and Authority of the Teſtis. This being the Reaſon of aſſenting, the Real, or ſuppoſed truth, and authority of him that teſtifieth. Intellectus, they ſay, is of principles, whoſe light is ſo cleere, that there needes no medium to induce their entertainement for true. Science, of Concluſions, by force of a medium neceſſary and demonſtratiue. Faith of things ineuident in themſelues, indemonſtrable by Arguments neceſſarie: of Concluſions or Articles aboue Reaſon, in diuine faith infuſed: the aſſent being wrought not by argument, or other euidence, but onelyonly by authority and verity of him that teſtifieth. What moues me to aſſent to the Article of the Trinity? OnelyOnly the Teſtimony of God, who alone knowes himſelfe, and the manner of his owne exiſtence. Now whither this Teſtimony diuine be immediate or mediate, it matters not to the nature of diuine Faith, ſo it be a diuine Teſtimony whereon we reſt. Not onelyonly that voice of God from heauen, This is my beloued Sonne, But that alſo of Prophets and Apoſtles, ſpeaking as they were d2 Pet. 1.21.inſpired by the holy Ghost, is this diuine Teſtimony. Whither that alſo of the Church ordinary that now is, is matter of queſtion, but impertinent to this occaſion.
At that day. Returne to ſpecification of the Time before mentioned: which before he had thus periphraſed; At the Reuelation of the Lord Ieſus from heauen, ver. 7. When hee ſhall come to be glorified in the Saints, ver. 10. I ſay, at that day ſhall tribulation be rendred to them that trouble you; Reſt, to you that are troubled.
I ſay as the Apoſtle. Be ſtill and patient your hearts vntil the comming of the Lord: So much the rather for that that day draweth nigh.