Exposition of 2 Thessalonians, Exposition · Chapter 1 · Verse 11, 12
VERS. 11, 12.
Wherefore alſo we pray …lwayes for you, that our God would count you worthy of his calling, and fulfi… all the good pleaſure of his goodneſſe, and the worke of faith with power.
That the Name of our Lord Ieſus Chriſt may be glorified in you, and you in him according to the grace of our God and the Lord Ieſus Chriſt.
ANnexed to the other grounds of Comfort, is this prayer of the Apoſtle and his aſſociates, on their behalfe. And it is certainly full of comfort, to partake in the prayers of Saints: wherefore ye may obſerue it intreated earneſtly byeEph. 6.19. Chiefetaines in the Church: and witneſſe Saint Iames, It fI…c. 5.16.preuaileth much, if it be feruent.
Particulars of the text you may number theſe. 1 Their fact, amplified by circumſtance of time; wee pray alwayes, in ſtatis precibus. 2 The occaſion or intention foreign. 3 The matter, of three memb rs. Firſt, that God would vouchſaſe them his calling. Secondly, fulfill the good pleaſure of his goodneſſe. Thirdly, and the worke of faith, &c. 4 The end or iſſue, that ſo the name of the Lord may be glorified.
foreign: vntounto which, that is, that Chriſt when he comes may be glorified in glorifying you, we pray: by our prayers deſiring to further you, to the attainment of the Glory prepared for you.
So doth no certaintie of ſaluation, whither of the obiect, or ſubiect frustrate our deuotions: inaſmuch as they are meanes ſanctified and prepared, as well to procure what is prepared. as to aſcertaine vsus the more of our ſharing therein: The ſoundation of the Lord ſtands ſure; who can, I ſay not raze, but ſhake it? Yet let all the veſſels of honour call vponupon the Lord, and depart from iniquitie: by this meanes they further execution of the decree; and hereby know themſelues to be veſſels of honour prepared to glorie, 2 Tim. 2.19, 20. See 2 Pet. 1.10.
Vſe Apageſis Athee foreign, who thinkeſt neglect of deuotion or ſanctitie iſlues natiuely out of the doctrine touching certaintie of Saluation: Whither certaintie inſiſteſt thou on? that of the obiect. Anſ. It puts, it implies deuotion, ſanctitie, for whom hee predeſtinateth, he gRom. 8.30.calleth, with a h2 Tim. 1.9.holy calling, a calling that makes holy; heiEph. 1 4. chooſeth to be holy: he chooſeth to ſaluation to be atchieued by ſanctification of the Spirit, and faith of Truth, 2 Theſ. 2.13.
That of the ſubiect? Anſ. foreign that a man ſhould be aſſured of Saluation, and neglect deuotion and ſanctification; for hence ariſeth his aſſurance. Longer then he knowes and exerciſeth Sanctitie, he is not, nor can be aſſured of his title to Saluation. Longer then he feeles the Spirit of Grace and deprecation, actuous in him in one vertue or another, he cannot be aſſured of his Election to glorie. I confeſſe there is what may ſtay the ſoule from deſpairing in particular miſcarriages, or in the ceſſation of ſenſible operatiueneſſe of Grace, as calling to minde the former teſtimonies of Grace in the heart. Howbeit in that ſtate, the aſſurance is tremulous, the minde pendulous, and not able firmely to hold perſwaſion of being in ſtate of Grace, till the bleſſed reſtitution to doing firſt workes be vouchſafed. But hereof alibi.
We pray, &c. that our God. Generals belonging to all three members of the matter are: That to God. 2 They pray. 3 And in the note of application (our) ſeeme to apprehend a fauour of God to themſelues, in caſe the bleſſings were vouchſafed to this people.
It ſauours of Grace to finde pleaſance in others gracious eſtate; to count it our owne benefit from God, that our brethren are enriched with graces that accompanie Saluation. It argues ourk1 Cor. 12.26. fellow-vnion in the body of Chriſt; our fulfilling the Royall Law of louing our neighbour lIac. 2.8.as our ſelues, when we louelove him ad idem bonum, eternall beatitude, as Saint Auguſtines expoſition runs.
Ʋſe Emulation I like well, if well interpreted. Suppoſe the imitation of vertue, and eager deſire to partake it; yea though it be with griefe that we want, what others enioy in goodneſſe, ſo we grieue not at their enioying, but for our owne want.
But let enuie rot their bones on whom it faſtens, griefe I meane and ſpight at other mens gracious eſtate: for what doth it impeach our owne? how doth it not rather further it? adding luſtre to the body myſticall, whereof we profeſſe our ſelues members. Their cenſure is by the Apoſtle, that they mIud. ve. 11.walke in the way of Cain: hee might hauehave ſaid of the diuell, with whom they may expect to hauehave portion in puniſhment, ſith they reſemble in what is moſt diabolicall; moſt abhorrent from gracious diſpoſition. foreign.
Vouchſafe you his calling: the matter of his Petition: foreign; dignetur, deigne, vouchſafe, of fauour grant you the calling.
What is the Calling. Anſw. Sometimes vnderunder that tearme comes the terminus ad quem of Calling; the thing whereto we are called; ſo ſome conceiue it here meant: his calling, that is the glorie whereto he hath called you: that, in Pauls tearme, is the nPhil. 3.14.price of the high calling of God in Chriſt Ieſus. 2 Sometimes it denotes the Act of Calling; as Rom. 8.30. 2 Tim. 1.9.
If we follow the firſt ſenſe, this Paul meanes, that the Lord would of fauourvouchſafe them fruition of heauenly happineſſe, ſharing with Saints in their inheritance.
Muſt that be begged of God, as a boone, to Saints, beleeuers, halfe-Martyrs as were Theſſalonians? And when its giuen, is it but deigned, vouchſafed them of fauour from God? Certainly, it was Pauls opinion, There is no reall worthineſſe in our perſons or actions, or qualities inherent, whereby we may claime eternall glorie. 1 Then why beg we it? 2 Why as a boone and ſauour vouchſafed? Why rather is it not exacted as due, ex Regula Iustitiae? Truely ſaid the Apoſtle, Eternall life is oRom. 6.13.foreign, a free gift of God; there being no obligation accruing from worth of our workes, that ſhould binde him to render it: By promiſing he hath made himſelfe our debter; and Chriſt hath merited to vsus our Crowne.
But ſhall we dare to plead our owne worthineſſe of that weight of Glorie? Conſider 1 thepRom. 8.18. infinite diſproportions betwixt the beſt ſeruices and that glorie. 2 The imperfection,qIſai 64.6. pollution of our beſt obedience. 3 The norIob 22.2, 3. profit we bring to the Rewarder. 4 The manyſIac. 3.2. interruptions of our moſt conſtant obedience; thou wilt ſay as Bernard; meritum meum miſ…ratio Domini: pray as Paul, when thou haſt done and ſuffered all thou haſt bin called vntounto. Lord deigne me, of fauour grant me ſhare in the price of the ſupernall calling.
But what ſho…ld hinder to interpret, the Act of calling. Is that it, that they were already called to faith, efficaciouſly? ſo reaſon ſome learned Interpreters.
But calling, we know, is not all perfitted in the firſt inſtant of Conuerſion: ſtill we hauehave nee…e of Gods call; his inuitement and …fficatious perſwaſion, to bring vsus more and more out o power of darkeneſſe, into the Kingdome of Ieſus Chriſt. Elſe why ſaid Paul? The Miniſterie is giuen not onelyonly to gather vsus, but to tEph. 4.12, 13.perfit vsus eueryevery one according to our meaſure: hee that is waſhed hath ſtill o need to waſh his feet. The branches in the Ʋ …ne which *Iohn 15.2.beare fruit, the father purgeth, that they may bring forth more fruit. Dou…t you but by the ſame meanes▪ his Spirit, the Word, Afflictions? wherefore ſuppoſe them, vsus, called into his maruellous light; yet are there not remaines of blindneſſe vponupon the minde moſt itlightned? Reliques of vnholineſſe, blacke affections, workes of darkneſſe? Except therefore we know ſome other meane, then Gods call, to encreaſe conuerſion, faith, ſanctitie: its not abſurd that Paul praies God to call the called: that is to continue his calling and efficacious perſwaſion, to ſettle them in the ſtate of Grace, and to transforme them into his Image from glorie to glorie.
Vt verbo dicam. I here are amongſt other, theſe ends and auailes of Gods calling the called. 1 Their ſetling in their gratious eſtate; wherefore the words of the wiſe are as xEccl. 12.11.Nailes. 2 Their excitement, when they grow loitering or languiſhing; therefore they are goades. 3 TheiruIohn 13.10. reuocation, when perhaps (as too oft) they ſtep aſide, or turne backe towards Aegypt. In ſuch miſtake of the way, neede we not anew the yIſay 30.21▪voice behinde vsus, to tell vsus, here is the way, walke in it? 4 To lead vsus on to perfection in Grace; to all which, and more vſes, ſerues Gods vocation or Caling.
Ʋſe Preſumptuous pride, whither wilt? God hath vouchſafed thee his Calling. So indeede I heare thee ſay. But what is thy inference? Therefore no more need to vſe the Word? Perhaps thou wilt ſay, as ſome Pelagians, nor need of Spirit or Grace to preſerue or increaſe thee: Will freed, of like, ſets thee a gogge? and now with thine owne wings thou mounteſt into heauen; take heede they wheele thee not downe to hell: feeleſt thou no languiſhing of Grace? perceiueſt thou no z1 Cor. 5.7.dregges of old leauen, though thou beeſt a new lumpe? Is knowledge ſo perfect, faith ſo firme, ſanctitie ſo conſummate, that nothing may by ordinary meanes be added? foreign, thou haſt heauen vponupon earth. Elſe teach me, is thy eſtabliſhment, and growth in Grace, wrought by other meanes, then Grace was begun? or altogether without meanes? or without any further Action of God in calling thee? Thus ſpake Paul to people called,aTheſ. 5.19, 20. deſpiſe not Propheſyings; leaſt thou quench the Spirit. And they were called, whobActs 2.42. continued in the Apoſtles doctrine, and in fellowſhip, and in breaking of bread, and in prayer. And here, to Theſſalonians called to an high meaſure of faith and patience, little leſſe then that of Martyrs. The Lord ſtill vouchſafe you his calling, more and more to tranſlate you from the power of darkneſſe into the kingdome of his beloued ſonne. Thus reſolue. 1 Beginnings, encreaſe of Grace in this life are both from Gods calling. 2 Firſt and after callings are both by the ſame meanes, word and ſpirit. 3 He is not called, who deſpiſeth farther calling.
The ſecond bleſſing praied for, fulfilling all the good pleaſure of his goodneſſe.
1 What is this foreign, good pleaſure of God. 2 Are there parts of it? all the good pleaſure. 3 Why, of his goodneſſe? 4 What is this fulfilling?
To the firſt. Gods foreign, his good pleaſure, Interpreters with one conſent conceiue, Gods eternall purpoſe touching the ſaluation of his children: which Paul elſewhere cals the cEph. 1.5.good pleaſure of his will. Sermo Romanus, ſaith one, non habet quod hui… dictioni reſpondeat. Saint Ierome thinkes it a word coined by the Septuaginte; ſignifying not onelyonly pleaſance, but regular pleaſance: vbi quid non ſolùm placuit, ſed etiam recte placuit. Nam placent, inquit, & quae non recle placent. It may be that (foreign) in the compoſition imports it. To Budaeus, it ſounds a ſpontaneus, conſentient, propenſe affection. For Grammer ſignification I referre the Reader to Illyricus, and ſuch like Theologicall Lexicographers. In Scripture you may obſerue it, when attributed to God, to hauehave a double ſignification: as foreign ſometime ſignifiesdEph. 1.5. foreign, the act of willing; ſometimes foreign, thee1 Theſ. 4.3. thing willed: ſo foreign, whiles the Spontaneous, propenſe and pleaſing inclination of the will of God to the eternall good of men: whiles, the decree and purpoſe of God iſſuing from his complacentia, his pleaſance taken in their ſpirituall welfare, to promote and procure it. So here it ſeemes taken.
To the ſecond. All the good pleaſure. Parts there are, or particulars of Gods purpoſe and decree touching the ſaluation of his Children. Thus you may number them from Saint Paul. fRom. 8.30.Vocation begun, continued. Iustification vouchſafed and continued. Sanctification begun, continued, increaſed. Glorification of the Soule at ſeparation in death. Raiſing bodies at the laſt day, and reuniting them to ſoules that both may enter fruition of conſummate bleſſedneſſe. All theſe fall within compaſſe of Gods good pleaſure and decree; and are here praied, in what was yet wanting, to be committed to execution.
To the third: of his goodneſſe. Gods goodneſſe ſometimes ſignifies the eximious pulchritude of his Nature, ſo eminently aboue all things amiable, as that it rauiſheth eueryevery minde and affection of the reaſonable Creature in the contemplation. Sometimes, his will and ſelfe-propenſion to diffuſe his benefits, to doe good eſpecially to the ſonnes of men. Its here made the ſole fountaine of his decreeing our ſaluation.
To the fourth. Fulfill: fulfilling vnderſtand the performance, committing to execution, plenatie accompliſhment and conſummation of his good pleaſure and eternall decree. So that to this Summe amounts Pauls prayer in this particular. That as God had pleaſed of his fauour to deigne them his holy calling to faith and obedience, ſo of like fauour, he would vouchſafe to call them more and more from power of darkneſſe, into the gracious Kingdome of his beloued ſonne: and ſtill to proceed in execution of his eternall decree of Election, that what, was yet wanting in their encreaſe of ſanctification, confirmation in Iuſtification, Redemption of Bodies from miſerie and corruption, might in Gods ſeaſons be accompliſhed; that at laſt they might receiue the end of their faith and hope, the ſaluation of their ſoules; the full glorification of both body and ſoule in his heauenly kingdome.
But that Gods decree of election and predeſtination to life, may be furthered by prayers, and other deuotions, and gracious endeauours of Saints, you hauehave hence fluent. For ſuppoſe we Paul prayes vainly, or impiouſly? Thus they explicate. 1 There is Actus praedeſtinationis; Call you it, if you pleaſe, in Auſtines phraſe, preparation of Grace and Glorie. To procuring hereof, auailes nothing that man doth or can doe; its eternall in God. 2 There is executio ordinis: The committing of what God hath from eternitie ordained and ordered, to execution. This, by meanes appointed, may, muſt be furthered: ſith to the execution, God hath alſo fitted and ordered meanes for our vſing; and ſo combined and linked together his owne intentions, and our gracious endeauours, that by them, and not without them his intentions are fulfilled. Gregorie, gDialog. l. 1. c. 8.Ea quae Sancti viri orando efficiunt, ita praedeſtinata ſunt vt precibus obtineantur. Wherefore our Sauiour himſelfe praies, Father, glorifie thy Sonne, Iohn 17, 5.
Vſe The inference and relation is deſperate: forlorne and without hope of Saluation are the men that make it. If I be predeſtinate, I ſhall be ſaued, how prophanely ſo euer I liue; contemning Word, Sacraments, Prayer, all Religion. Know, Predeſtination is of perſons, meanes, end; ofh2 Theſ. 2.13. perſons to Saluation by Sanctification of the Spirit and faith of truth: puts in the perſons care and abili…ie, to vſe the meanes leading to ſaluation: And ſo puts them, that ineuitably they follow in eueryevery one predeſtinated; ſo combines them, that bu… by thoſe meanes none is or can be ſaued. As Paul to his fellow Sailers from the mouth of the Angell. Not a haire of your heads ſhall periſh: And yet, except theſe abide in the Ship, yee cannot be ſafe, Acts 27.31.
To Gods people I ſay as Peter. iActs 2.40.Saue your ſelues from this vntoward generation. 2.He that made thee without thee, will he ſaue thee without thee? The Regenerate ſinne not vntounto death; yet k1 Iohn 5.18.keepe themſelues that the euill one touch them not. 1 Such vſe of meanes euidenceth our election, 2 Pet. 1.10. thereby we make it ſure to our ſelues. 2 Is via ad ſalutem; the way to ſaluation, Epheſ. 2.10. 2 Theſ. 2.13. Abſolute tye there is none vponupon God obliging him to the courſe eſtabliſhed: yet voluntarilie hath his wiſedome limited his power, in the executions thereof, according to the good pleaſure of his will. On vsus, I am ſure, the bond lies, to worke out our ſaluation with feare and trembling, Phil. 2.12.
Of his goodneſſe. Truth is, But Gods goodneſſe and ſelfepropenſion to the eternall good of his choſen, nothing had place of motiue to induce the Lord to purpoſe our Saluation. The queſtions are ancient, whither Gods Predeſtination hath any cauſe: And whither there may be aſſigned any merits of Predeſtination. Thus is the vſuall explication, ſomething there was that had reaſon of a cauſe finall, the lEph. 1.5, 6.praiſe of his glorious Grace: Nothing in vsus, out of God, which had the reaſon of a motiue, or merit, to induce the Lord to elect or predeſtinate.
1 In ſtate Naturall we were all equall, Iacob and Eſau, Peter and Iudas, Iſaac and Iſhmael: In that corrupt maſſe, which they ſay, God predeſtinating reſpecting, cauſe of Reprobation was equall in all: of Predeſtination, none more in one, then in another.
2 As for our ſtate Gracious, it iſſues wholly from Predeſtination, as from the Cauſe. Hence is our Faith, our Repentance, our Sanctification, and obedience.
To this accord Saint Auguſtine, Proſper, Fulgentius, Schoolemen and Controuerſiſts almoſt all of any reſpect in the Church.mPar. 1. Art. 23. Con. Gort. lib. 3.1611.163. Scholaſt. ad 1. diſt. 41. Thomas, Scot, Bellarmine. And if there be any amongſt them reliſhing of any ſound Iudgement.
Subtile Arminians pretend they aſſigne to faith, no cauſalitie in reſpect of Election: onelyonly faith foreſeene is a precedent condition, and ſomething prerequired to Election. Yet the ſame men ſay, that election doth niti fidei praeuiſae; and election is ex fide prauiſa: obſecro vos deale candidè, ſpeake plaine Engliſh: had God in Predeſtinating reſpect to faith foreſeene, as to a motiue inclining him to chooſe Peter, rather then Iudas? why mince you the matter with the tearme of a condition prerequired? when as, if it were any way Ratio eligendi, the Reaſon inducing to chooſe this man rather then another, it had apparently the Nature of a motiue to God, cauſing him to paſſe his Act of chooſing on this man, rather then another.
In matter of Predeſtination wiſdome of Superiors hath iuſtly limited vsus Nouices: wherefore I forbeare large handling. This onelyonly to the queſtion: Paſſeth the Act of Gods predeſtination vponupon Faith, or good vſe of Grace? had God predeſtinating any conſideration of Faith? Reſp. As of a meane of ſaluation, or qualification of them that ſhould be ſaued, none doubts. As of a merit, or motiue to predeſtinate, no man, but Pelagian, will affirme.
Ʋſe As Moſes to Iſrael, nDeut. 9.4.Say not its for thine owne righteouſneſſe. 1 InoEph. 2 3. Nature, as Adam afforded it, thou waſt childe of wrath as others. 2 Before calling, hadſt thy conuerſation as other Gentiles; pTit. 3.3.ſeruing the luſts and diuerſe pleaſures. Canſt thou ſay any thing but merciemercy and ſpeciall louelove of God inclined him to call thee? how then to elect thee?
3 Since calling, howqIac. 3.2. many hauehave bin thy interruptions of holy Courſes? faintings of faith, languiſhings of deuotion. 4 In the beſt ſeruices,rI…ai 64.6. pollutions no leſſe then menstruous. Let theſe things humble thee ſo ſarie, as to worke confeſſion of thine owne indignitie. Excite thee to endeauour comprehending, and thankfull acknowledging the infinite louelove and goodneſſe of God in thine election; eſpecially ſeeing ſo many millions of men and Angels neglected; thy ſelfe, of meere mercy, choſen a veſſell of honour.
And the worke of faith with power. The t…ird member of the petition: ſupply the ſentence thus: …nd fulfill the worke of faith.
What is this worke of Faith? Anſ. Say ſ…me learned, faith it ſelfe, which is Gods worke in vsus: the Hebraiſme indeed is not vnuſuall, Rom. 4.11. the ſigne of Circumciſion: that is, Circumciſion which is a ſigne. And its true, not onelyonly beginnings of faith, but eueryevery increment and addition to the graduall quantitie of it, is Gods worke in his Children. You may adde, that to the continuance, exerciſe, encreaſe of it, is requiſite a diuine power; ſith its ſhaken by ſo many potent Aduerſaries, Satans winowings, diuine temptations, humane infirmities.
There be that vnderſtand Charitie and the works thereof. And its true,ſGal. 5.6. faith workes by louelove; and by ſuch workes, is the Name of the Lord, tMar. 5.16.glorified: others, perſeuerance.
But reflecting vponupon what Paul hath, 1 Theſ. 1.3. where he aſcribes to faith, worke; to louelove, labour; to hope, patience; I am inclined to thinke, he meanes here by the worke of faith, ſome worke ſpeciall and eximious iſſuing from faith, as labour from louelove, patience from hope. The rather, for that to the perſitting hereof, he praies manifeſtation of diuine power and vertue; as if thereto were r…quired ſome ſpeciall hand of God for our ſupport, and enabling to performance.
Acts, or workes of faith you may thus number. 1 Elicit, ipſum Credere Deo, Deum, in Deum. 2 Imperate,uActs 15 9. puritie,*Gal 5.6. charitie,xRom. 10. deuotion: Truth is, all vertues, all Actions of all vertues Regular…y performed iſſue from Faith; Therefore ſay Schoolemen, Faith is not onelyonly it ſelfe, a vertue, but mater, radix, Auriga omnium virtutum: yet, meethinkes, I ſee not in all theſe what Paul may bee thought to call the worke of Faith with ſuch foreign; that eximious and Heroicall worke of Faith, to the complement whereof, Paul requires manifeſtation of more then ordinary diuine power.
There is leaue, and pardon alſo, I hope, to bee giuen to coniectures, when they are founded on probability, and are made with humble ſubmiſſion to Church Iudgement. Miſtake I? Or doth Paul meane that exterior act of Faith, Confeſſion of the Faith and Name of Chriſt in daies of violent perſecution?
Certainely it is an heroicall worke of Faith, a worke of no leſſe then Heroicall Faith, in ſuch times to hold faſt the confeſſion of our hope without wauering. To you its giuen not onelyonly to beleeue, but yPhil. 1.29.to ſuffer for the Name ſake of Chriſt: Mee ſeemes he makes it ſomething more excellent then Faith it ſelfe, to ſuffer for Chriſts Name; more eximious, I meane, not onelyonly in genere boni, but in genere magni. Suffer affliction according to the z2 Tim. 1.8.power of God. Certainely its a diuine power that muſt ſupport in ſo great a fight of afflictions.
But is this opus fidei? Aske the Apoſtle. Through aHeb. 11.33.36.37.Faith they had Tryals by cruell mockings; were stoned, ſawne aſunder, flaine with the ſword. Butb1 Iob. 5.4. Faith, nothing could get ſuch victory ouer the world; But for Confeſſion of Faith, they had endured none of theſe hardſhips.
This then ſeemes that which Paul prayes for. That as they had hitherto with conſtancie and courage borne vp in conſtant Confeſſion of Chriſt and his Goſpel, notwithſtanding the many Tribulations and perſecutions they had endured; So God would pleaſe ſtill by his power to ſupport, and enable with like conſtancie to hold faſt their Confeſſion, till they came to the complement of Chriſtian patience and fortitude, Martyrdome it ſelfe, and reſiſting againſt ſinne to the ſhedding of Bloud, in caſe the Lord ſhould thither call them.
The niceties of inquiry vſuall amongſt Schoolmen, I willingly pretermit; Such as that is; whether confeſſion of the doctrine of Faith be properly an act of Faith, or not rather of fortitude? And how an act of Faith, whither Phyſice or moraliter? Therein who luſts to buſie himſelfe, may ſee what c Thomas his Commenters ſay.2.•. 2. ae. q. 3 Art. 10. I take for granted, that its a worke and office of Faith, to confeſſe the knowne Truth in times of extreme perſecutions. Teſtimonies are frequent: See Romanes 10.10. 2 Corinthians 4 1…. Matth. 10.
How farre wee ſtand bound to the office and performance thereof, is matter of profitable inquirie. And in theſe times, though peaceable, yet ſeeming to portend our triall, ſ…mething neceſſary. Thus is the Reſolution for the generall. That being a precept affirmatiue, though it binde ſemper, yet it bindes not ad ſemper: nor is abſolutely neceſſary to Saluation, to be actuall performed ſaue onelyonly pro loco & tempore. Suppoſe when omiſſion of the duty drawes with it neglect of honour due to God; or of edification and furtherance in Faith to Brethren:2•. 2 ae. q 3. Art. 2. Scholaſt. in 3um diſtinct. 23. See d Thomas and his Followers? Or thus, the precept touching confeſſion may two waies be conceiued. Negatiuely, binding not to denie. Affirmatiuely, binding to confeſſe.
Not to deny the Faith at any time, we are bound in all times vponupon paine of damnation. Whither this denyall be by words, or deedes, or ſignes, they are all coincident. 1. Chriſt thunders, ſpeakes not to ſuch. Hee that eLuc 9.26.denies mee before men, or is aſhamed of mee and my Goſpell, him will I deny before my Father which is in heauen. 2. The teares werefMat. 26.75. bitter wherewith Peter waſht away this ſin. 3. Church Cenſures were in all times ſeuere againſt ſuch; admitting none therein faulty, to Reconcilement, but after longſome and heauy penance. 4. No maruell, it being ſimplicita & ex ſe malum, and drawing after it ſo dangerous conſequents.
Now when, or in what caſe, wee are bound to actuall and open Confeſſion of Faith vponupon paine of damnation (I ſuppoſe ſtill the times of violent perſecution is matter of more curious inquirie. Meaſures and Rules heerein ſome thus aſſigne.
Such Confeſſion is ſometimes an act of Religion: ſometimes, of Charity, ſometimes, of Iuſtice. When it falles to be an act of Religion, as where without it the honour due to God and his Truth ſhould fall to the ground, then it is duety to confeſſe. When an act of Charity, either by courage to winne an Alien, or to confirme a weakeling, or to preuent Apoſtaſie of the wauering, then a neceſſary duty to confeſſe. When an act of Iuſtice in reſpect of the perſon a man ſuſteines, or office he beares, ſuppoſe of a Teacher or Paſtour in the Church, then alſo abſolutely neceſſary. Howbeit, for our guidance to diſcerne, when Religion, Charity or Iuſtice requires it, they leaue vsus to the dictate of Prudence.
We maze our ſelues ſometimes in following Schoolemen. They are oft more wittie in raiſing doubts, then iudicious in aſſoyling them.
Theſe generals of direction are doubtleſſe ſound. But when we are referred to dictamen prudentiae for Application, how are the ſimple ſtill left vnſatisfied.?
Wee hauehave a more ſure word of Prophets and Apoſtles; wee ſhall doe well to attend thereto. That one Text of Peter, as to my apprehenſion it ſounds, ſpeakes more fully to guide vsus, then all the voluminous writings of their Angelicall and Seraphicall Doctors. Thus you reade it. 1.g1 Pet. 3.15. Be ready alwaies to giuegive anſwer, or 2. Apologie to eueryevery one that, 3. Askes you a Reaſon of the hope that is in you. The Rules are three. 1. That ſecundum Animi praeparationem, the precept of Confeſſion alwaies bindes all: as that of Martyrdome: ſo that we muſt be ready, and reſolued at all times to make confeſſion of Faith, when God ſhall call vsus thereto, yea, though death ſtand preſent to deuoure vsus. This is that our Sauiour calls h taking vp our Croſſe dayly; this, as ſome interpret, Pauls i1 Cor 13.31dying daily; his carrying his ſoule in his hand, ready to offer it vntounto God, wh…nſoeuer he ſhould require it. And this is in confeſſo. 2. But when is the actuall performance neceſſarie? Reſp. WhenkLuke 9 23. our Confeſſion puts on the nature of an Apologie, or neceſſary defenſe and iuſtification of the Truth, exagita…ed by oppoſitions and calumnies of the Aduerſary, or endangered to ſuppreſſion by violence of perſecution, then ſay the Lord calls thee to confeſſe the Faith: Then thinke a woe belonging, I ſay not onelyonly to the denyer, but euen to the betrayer of the Faith.
3. Eſpecially if there be foreign; one 1. That of Authority interrogates, or 2. Of neceſſity beggs of thee an opening of thine vnderſtanding and credulity in the myſtery of Chriſt. Ne ſim longior.
May it not be lawfull to conceale our Faith in times of danger? Anſw. Looke backe to what hath bin ſaid touching the maner of Obligation to actuall confeſſion, thou wilt ſee it lawfull at times to conceale thy Faith, as well as other truthes. Cyprian in his laſt Epiſtle written immediately before his Martyrdome, for direction of his people, thus. Apprehenſus inquit. & traditus loqui debet. Siquidē magis in nobis dominus poſit is in illâ Horâ loquitur, qui nos confiteri magis voluit, quàm profiteri. Acutely, yet ſoundly diſtinguiſhing betwixt profeſſion and confeſſion. To profeſſe, that is, vltroneouſly to vtter a mans ſecret credulity in times of danger, no man is ſimplie bound: to confeſſe, that is, to make true anſwer to demands of Authority in that caſe made, is no doubt a duty. Yet there be iudicious, who allow vsus in this caſe,: ſimulationem cautelae, by example of Samuel, and Ieremie: prouided alwaies, it exceed not bounds of warrantable and honeſt Cautelouſneſſe: for then it degenerates to curſed diſſimulation, and is interpretatiuè a denyall. Saint Cyprian tells of ſome, who loth to deny, but lother to die, procured or accepted from the Magiſtrates libels or ſcrolles teſtimoniall of their abnegation: he calls them libellos commaculatos. Theſe, though not directly denying Chriſt, yet are put to their penance, for their willing ſeeming to denie him: & meritò. Like is to be thought of all Complementings with Idolaters, or other Aliens in their ſignes of profeſſion, or but outward ſociety in their immolations, &c. yea, though the heart retaine Faith, and the mouth neuer denyed it.
Is it not lawfull to flie in times of perſecution? Anſw. Tertullian wrote a whole Treatiſe to proue it ſimply vnlawfull. Better a great deale his Scholler Saint Cyprian allowes it in caſe, and with limits perſwades it. What thoſe limits are, the Reader may finde largely & iudiciouſly expreſſed in Saint Auguſtines 180. Epiſtle, Eum Conſule.
Is it warrantable vltroneouſly to offer our ſelues to Martyrdome? Reſp. Examples are not infrequent in the Primitiue Church; yet did Saint Cyprian diſſwade it to his people. Prudently: for why tempt wee God? Why preſume we of our owne ſtrength? Saint Peter by ſuch occaſion ex egregio praeſumptore Creber Negator effectus eſt. And multitudes of ſuch foole-hardies,kLib. 6. cap. 30. Euſebius records to hauehave fallen to abnegation. I like fortitude tempered with prudence and humility. Thoſe voluntary confeſſions mentioned in ſtory, had no doubt, their ſpeciall heroicall inſtinct. Till we be aſſured of the like, let vsus not attempt to imitate their practiſe. Howbeit, that Confeſſion is an office and worke of Faith, in Caſu neceſſarie, wee hauehave before ſhowne.
Vſe 1 In iudgement of mine owne and other mens gratious eſtate, this rule I walke by. I heed not ſo much the clicite interiour acts of grace: as thoſe exteriour and imperate. Reaſons are, 1. The elicete, I ſee, are arrogated and pretended by palbableſt Hypocrites. 2. In men moſt vpright, are ſometimes not diſcernable. Thus vnderſtand mee: Mens feare of God I iudge not of, by their proteſtation of inward motions; but by externall effects as Care to depart from euill. Their louelove to God, I iudge of, by obedience; their Faith, by workes of Charity, mercy, fortitude, &c. Let them ſweare by a thouſand Gods that they feare the liuing and true God, while I ſee themlPſal. 14.1. corrupt and abominable in their doings, I ſay as Dauid, mPſal. 36.1.there is no feare of God before their eyes. Let them boaſt, if they will, of Abrahams foreign in Faith, yet while I ſee themnPro. 3.5. leane to their owne wiſedome, and chooſe meanes vnſanctified to prouide for Temporalities, I ſay in my heart, there is in ſuch men no Faith or dependance vponupon God.
Priſcilian is long ſince dead: yet li…es his Hereſie among…t men pretendedly moſt Orthodox. Thus did hee dogmatizare. That Chriſtians might lie to ſecret Chriſtianity: and, Chriſt may, muſt be denied, that the Chriſtian might be concealed from the notice and malice of enemies to Chriſtianity. The halfe hauehave not heard of Priſcillian, who walke in his way. In forraging Merchants, who count gaine godlineſſe, I wonder not at it. Religion, all things with them are venall. This onelyonly amazeth me; That in men pretending Iſraelitiſme, as ſincere as Nathaniels, the ſentence ſhould ſeeme plauſible, the Reſolution be fixed, to complement with Antichriſt in his Idolatry, reſeruing Faith pure, and entire to their Chriſt. But ſuppoſe you, hee ſaid in vaine, Shew mee thy Faith by thy oIac. 2.18.workes: Or hee, with the mouth pRom. 10.10.Confeſſion is made to ſaluation. Where this opus fidei is not reſolued to be performed, you may boldly ſay, there is no truth of Faith.
I ſpare ſpeech of Nicodemites (they muſt goe current amongſt ſuch Chriſtians for zealous Proteſtants) who only conceale, & ſhrinke from manifeſting their profeſſion, for a few of Iſhmaels perſecutions. Howbeit to ſuch this let me ſay: He that is qLuke 9.26.aſhamed of Chriſt, and his Goſpel, eſpecially in theſe daies of peace, Christ will ſhame to owne for his, before his Father, and holy Angels. And can you ſuppoſe him an Iſraelite indeed, whom an Iſhmalite can ſcoffe out of the coate of his Religion? Or thinke himrHeb. 13.13. gone out of the world, who hath not learned to beare the Reproach of Chriſt?
To Gods people, I ſay as Paul, Remember him who vnderunder Pontius Pilate witneſſed a good ſ1 Tim. 6.13.confeſſion: who for our ſakestHeb. 12.2. endured the Croſſe, deſpiſed the ſhame; and hath tied vsus to the condition ofuRom. 8.17. ſuffering with him, as many as deſire to raigne with him. Thinke with our ſelues, 1. What is it a perſecutor can doe?*Luke 12 4. kill the body? It muſt die. Why feare we to make a vertue of that neceſſity? 2. We hauehave a xHeb. 12.1.clowd of witneſſes gone before vsus. 3. Are aſſured, not onelyonly of our crowne, but of our Crownet, our eminence of glory among the Saints.
Meanes to arme vsus to the Reſolution. 1. Conſider hee is faithfull who hath promiſed to y1 Cor. 10.13.giuegive iſſue with the temptation, to z2 Cor. 12.9.perfect power in weakeneſſe. That promiſe we hauehave ſeene exemplified. The Angel of Philadelphia had but aApoc 3.8.a little ſtrength, yet denyed not his Name.
2. Its ſomething to forecaſt the vtmoſt of our danger: expectat…on mitigates the extremity, when it comes: yet prudence I commend to all Gods people in their premeditation and reſolution: for the generall thus. Pitch thy purpoſe rather to die, then to deny thy Sauiour; and hope the Lord will enable thee to performance.
Weakelings in faith many, and iealous of their ſtrength, hauehave bin found, with greateſt courage to hauehave endured Martyrdome. Howbeit, I aduiſe no man to bee ouerparticular in his premeditation; that were to leade himſelfe into Temptation. As in things delectable, particulars affect more to allure, then generalls: ſo in things terrible, particulars more affright to diſmay, then the generall. To dwell vponupon the thought of fire, or ſaw, or gridyron, &c. may amaze our weakenes, more by much, I dare ſay, then thought and purpoſe of the generall, with humble prayer of Aſſiſtance f…om God to ſupport vsus.
That the Name of our Lord Ieſus may be glorified in you and you in him, &c.
The end, whither of Pauls praying? Or of fulfilling Gods purpoſe? Or of perfiting the worke of Faith? Some, or all?
Or what is this glory of Chriſt and vsus? That, in this life amongſt men? Or rather in our glorification in heauen? To this I rather incline, comparing ver. 10. So falles into o…r ſecond notice the Reciprocall Coincidence of Chriſts glory with our glorification and Saluation. Such as neither can bee, nor almoſt bee conceiued without the other.
So that, if I ſhould perſwade a man to ſeeke the glory of Chriſt, I would perſwade him to nothing more ſeriouſly, then to labour for the ſaluation of his ſoule; there being nothing whereby a man can procure more glory to him, then by working out his owne ſaluation. Caietan is acute in his Scholie, yet expreſſeth not his meaning. Its not ſaid, that Chriſt or Ieſus, but that the Name of Ieſu may bee glorified. Glorious is that Name made, when indeede hee becomes a Sauiour to vsus.
Why macerate we our ſelues with iealouſies of ſincerity, for that in our piety we ayme at our ſaluation. 1. Is it for nothing the Reward is ſo oft propounded to our view for excitement? 2. Thinke webHeb. 11.26. Moſes orc10. Abraham meere Mercenaries, who wrought with ſuch intention? 3. Ceaſed our Sauiour to be holy, harmeleſſe, ſeparate from ſinners, when to ſupport his humanity he eyed the ioy that was ſet before him? Heb. 12.2.
Whither the louelove or ſeruice of charity may be, in a ſenſe, mercenary, I referre the Learned to what Schooles hauehave diſputed. This little touch from Thomas take with you. Its one thing to louelove God, another to doe him ſeruice. May I louelove God to the end he may giuegive me eternall life? Anſw. They ſay no: for that were to ſubordinate the Creatour to the creature; and to make mine owne benefit, my chiefe good.
May I ſerue God for life eternall? Or hauing reſpect thereto, as the end of my ſeruice? Anſw. I may. Becauſe ſuch ſeruice is the way to eternall life; and the meane ordained to atcheiue it.
Howbeit, punctually if we will ſpeake to the queſtion, for exempting ſcrupulous …calouſie; Its not ſo much inquired, how lawfull ſuch reſpect to my ſelfe is: As, whither, ſuppoſing ſuch party reference of louelove and ſeruice of God to my ſelfe, there may be concluded a nullity of ſincerity? Reſp. I ſuppoſe not. More then a nullity of ingenuity in my feare, becauſe ſome ſeruility is mixt with it. What if feare of puniſhment bee, at times, my ſtrongeſt hold-backe from doing euill? Is therefore no feare, but ſlauiſh in mee? Yes, euen filiall alſo. And what if my louelove to GOD, bee in part concupiſcentiall? And the motions thereof reflect vponupon my ſelfe? Lacke I therefore all louelove of Amitie? M xtures there are of all Graces with their defects, in ſtate of this life. Its well we mourne for defects, and endeauour to purge our hearts of ſelfe louelove.
According to the Grace of our God, &c. Denotes that foreign the meaſure, proportion, or Rule according whereto Glorie is giuen? Anſ. Rather the motiue. See 2 Tim. 1.9. Not according to workes, but according to his purpoſe and Grace; that is, not moued by our workes, but by his purpoſe and Grace. Tit. 3.5. he ſaued vsus, not for workes of righteouſneſſe, but according to his merciemercy: foreign is there the ſame with foreign.
Grace I denie not ſometimes to ſignifie foreign, the gifts of Grace in vsus. But Aduerſaries themſelues confeſſing, here rather denotes the free beneficence and vnmerited fauour of God towards vsus. And there cannot, I ſuppoſe, one inſtance be giuen in all the Scripture, where, when foreign is made Gods motiue to conferre any his bleſſings, it ſignifies any gift in vsus Naturall or gratuitous: But onelyonly his free fauour, vnmerited bountie, ſelfe propenſitie to do good vntounto vsus: ſounding alwayes the ſame that foreign: The merciemercy, benignitie, goodneſſe and bountie of God.
Of our God and the Lord Ieſus Chriſt. The ſtiles may both without wreſting be applied to our Sauiour. q.d. according to the Grace of Ieſus Chriſt which is our God and Lord: as Thomas couples them, Iohn 20.28. My Lord and my God. Howeuer, the place is pregnant againſt Arians, for the diuinitie of Chriſt: ſith his Lordſhip is abſolute and independent; and from his Grace iſſues our glorie. If otherwiſe we apply them diſtinctly, God, to the father; Lord, to Chriſt; the vnderſtanding is not difficult. The terme God, is ſometimes vſed eſſentially, and ſo denotes the whole deitie. Iohn 4.24 Sometimes perſonally, as when ſome other of the diuine perſons is diſtinctly mentioned; then vſually it denotes the father, firſt perſon in Trinitie. See 2 Cor. 13.13. To both is Grace aſſigned; to God the father, as the giuer; to Chriſt, as the meritorious procurer. But is our glorie of Grace; when all the good pleaſure of Gods goodneſſe, in our ſanctification, and perſeuerance is fulfilled? yea, when the higheſt worke of faith, confeſſion to Martyrdome, is perfitted in vsus? It was Pauls opinion doubtleſſe, that the glorious reward of our beſt ſeruices, the crowne of Martyrdome it ſelfe, is a reward of fauour, not of debt. Aeternall life is foreign, the free gift of God. Rom. 6.23. And non ſi…nt condignae paſſiones huius vitae, of the Glorie that ſhall be reuealed, Rom. 8.18.
Theſe few principles remember, and hold faſt; that thou maiſt preſerue vntounto God entire and vnimpeached, the glorie of his Grace in thy Saluation.
1 All the ſeruices or good workes we doe, or poſſibly can doe, are due deb… to God: not onelyonly debito decentiae or morali: but ne…ſſitatis & praecepti Becauſe we are commanded to louelove God, with all the heart, minde, ſoule, ſtrength, Mar. 12.…0.
2 Whatſoeuer in our ſeruices, is leſſe then the integritie of our ſtrength naturall and gracious, according to the ſtate of Innocencie, is a ſinfull defect.
3 The rewarding of our beſt Scruices, is an Act of liberalitie, free bountie, and mercy, not of Iuſtice.
4 Obligation is none vponupon God to reward, but onelyonly his gracious couenant and promiſes. Promittendo ſe fecit debitorem; other tie there is none vponupon God, to crowne our Seruices. Euen Thomas could ſay, he is debter to himſelfe in reſpect of his promiſe and ordinance, rather then to vsus. And, facta promiſſione tenetur Deus ad praemiandum; ſed ex fidelitate quia mentiri non poteſt, non ex Iuſtitiâ. And of this firſt Chapter, thus farre.