Exposition of 2 Thessalonians, Exposition · Chapter 2 · Verse 15
VERS. 15.
Therefore, Brethren ſtand faſt and hold the Traditions which ye hauehave bin taught, whither by word or our Epistle.
THe meanes are two: 1 Conſtant cleauing to Apoſtolicall doctrine. 2 Prayer to God, ver. 16, 17. 3 The illation of the exhortation from former grounds may not be ſlighted.
Therefore ſtand faſt: wherefore? becauſe God hath choſen and called you, and ſecured you from finall ſeducement: How flowes the inference? 1 Whither becauſe God requires our endeauours to fulfill his Counſels? thats certaine truth. Though the Lords foundation ſtand ſure, yet they r2 Tim. 2.19, 21muſt depart from iniquity, and purge themſelues from errours of iudgement and life. Though we know we ſhall appeare with Chriſt in glory, yet muſt we ſ1 Iohn 3.3.purge our ſelues as he is pure: though the Regenerate ſinnes not to death, yet het1 Iohn 5.18. keepes himſelfe that the euill one touch him not.
2 Elſe would the Apoſtle terrifie from negligence, by minding them of ſo great Grace of God beſtowed vponupon them? As elſe where he minds Gods people ofuHeb. 10.25, 26▪ &c. fearefull and irrecouerable ſtate of Reuolters from Grace? that I thinke not, becauſe he is more then opinioned of their Election and Calling; and deſires to rid them of feare of Apoſtaſie.
3 Or ratheſt doth he encourage and hearten them with hope certaine of attainment? Certainly, there is no ſuch incentiue to constancy in Christian courſes, as is the certaine aſſurance of ſaluation: Who ſo runnes as Paul, not as vponupon *1 Cor. 9.26.vncertainties, he runs with greateſt chearefulneſſe and alacrity.
1 The louelove of Chriſt, whither wherewith he loues vsus, or wherewith we louelove him, hath in it, in Pauls apprehenſion, vertue little leſſe thenx2 Cor. 5.14. compulſory.
2 The taſte and experience we hauehave had of the ſweet beginning, of eternall life in peace of Conſcience, ioy in the holy Ghoſt, yRom. 8.23.firſt fruits of the Spirit, how doth it rauiſh affection? and make it long and ſtriue for the complement and conſummation?
3 And what ſo much duls affection, or languiſheth endeauour, as doth deſperation or doubtfulneſſe? Bernard. deſperatio & dubietas.
Ʋſe That me thinkes there are none ſo great enemies to the ſtudy of ſanctity, and conſtancy in gracious courſes, as ſuch as beat of Gods people from aſſurance of ſaluation: nor any more miſunderſtanding the nature and fruits of this Chriſtian certainty. 1 Its acquired by ſtudy of ſanctity. 2 Confirmed and encreaſed by conſtancy and growth in ſanctity. 3 Yea, it ſelfe moſt inflames affection with louelove of God and care to pleaſe him. But we proceede to the Meanes preſcribed to preuent ſeducement.
1 Stand faſt and hold the Traditions, &c. the exhortation as of ſome Captaine to his Souldiours; ſtand your ground; hold faſt this principall weapon of your warfare, the ſword of the Spirit: compare 1 Cor. 16.13. Epheſ. 6.14.
What are theſe Traditions? Reſp. Things deliuered to be kept; doctrines eſpecially which they had bin taught.
Traditions they thus difference by their matter: 1 ſome are de fide or meerely doctrinall: 2 ſome de moribus, Ethicall, as you may tearme them, tending to informe a Chriſtians life for morall practiſe. 3 Some Rituall, of externall rite and ceremony either in the worſhip of God, or in the externall policy of the Church: ſee 1 Cor. 11. & 14. Here, as Bellarmine, thoſe de fide & moribus ratheſt vnderſtood. Which Paul yet diſtinguiſheth by ſeuerall manner of deliuery: 1 ſome were taught by liuely voyce of Paul, or other Paſtors: 2 ſome by his Epistle: both muſt be kept and holden mordicus.
Popiſh inference hence is this; that there are matters of neceſſary faith and practiſe which are not contained in the written word of God?
Yet Paul aſſures Timothy: 1 the Scriptures are able to make him z2 Tim. 3.15, 17wiſe to ſaluation: 2 to furniſh the man of God, the Miniſter, to eueryevery good worke of his calling. 3 Wherefore wee are limitedaIſai 8.20. to Law and Testimony. 4 Wherefore alſo amongſt fathers, the Argument is of force, Its not written, therefore not matter of neceſſary faith or practiſe, Scriptum doceat Hermogenis officina, aut timeat vae illud, &c. Tertullian. Adoro Scripturae plenitudinem
In his quae apertè poſita ſunt in Scripturâ continentur ea omnia quae continent fidem moreſque viuendi. Austin. & alibi. Credo quòd etiam hinc diuinorum Eloquiorum clariſſima Authoritas eſſet, ſi homo illud ſine diſpendio promiſſae ſalutis ignorare non poſſet. Caetera vide ſupra, Contents of Scripture you muſt vnderſtand, not onelyonly what is expreſſed in ſo many letters and ſyllables, but whatſoeuer may thence by manifeſt and neceſſary conſequence be deduced: ſweetlybLib. 5. de Theologid. Nazianzen, Quaedam & ſunt & dicuntur in Scripturis, quaedam verò ſunt in Scripturis tametſi non dicuntur. As that the father is vnbegotten, is not expreſſed in ſo many ſyllables in Scripture, yet is collected from what is written.
Thus informe your ſelues: 1 Where generals are deliuered, there are all particulars compriſed in thoſe generals intentionally deliuered; becauſe generals comprehend their particulars.
2 Where principles and cauſes are deliuered, there effects are alſo intended; as being vertually contained in their principles.
3 Where one equall is taught, all of like reaſon is taught, quia parium par ratio: and where is par ratio, there is par lex: where is like reaſon, there is like law. So take contents of Scripture, no inſtance of any point of neceſſary or but conuenient faith and practiſe, can be giuen, but what is deliuered in the written word.
As to this Scripture to children it will appeare to afford no Argument for their concluſion; for what when its yeelded they muſt hold faſt not onelyonly what Paul wrote in his Epiſtles, but thoſe things alſo which he taught them by liuely voice? followes it thence, that ſomething of neceſſary faith taught in no Scripture? Reſp. What if thoſe other things taught by word were contained in other Scriptures: then though as well written as not written in theſe Epiſtles, yet no other thing then was written, Act. 26.22. Testifying and ſaying nothing elſe but what Prophets and Moſes ſpake ſhould come to paſſe.
Elſe how? Paul taught many things which he wrote not. Reſp. Who doubts? as other Apoſtles and Prophets: but as Auguſtine, what they taught and wrote not, belonged rather ad vbertatem Cognitionis, then ad Authoritatem Religionis.
Obiect. But theſe of neceſſary obſeruation? Reſp. I yeeld it, yet followes not the generall concluſion: therefore ſomething neceſſary not contained in any Scripture. Pauls Epiſtles to Theſſalonians, are not all Pauls Epiſtles; much leſſe all Scripture. There is Moſes, Prophets, Euangeliſts, and other holy men, that wrote as they were c2 Pet. 1.21.inſpired by the holy Ghoſt: in any of whoſe writings if Pauls dictates were contained, it ſufficeth to ſhew inualidity of the inference.
The paralogiſme is too childiſh to deceiue wiſe men, q.d. ſomething of neceſſary faith was taught by Iames which is not contained in his Epiſtle; as the Incarnation, Paſſion, Reſurrection of our Sauiour. Ergo, No Scripture containes theſe neceſſary Articles of faith: or, Ergo, ſomething is of neceſſary faith which is not compriſed in Iames his Epiſtle: which who doubts? and yet ſtands the concluſion firme. Nothing is of neceſſary faith or practiſe, but what is contained in Scriptures vniuerſally taken: we returne to Pauls purpoſe, and heede his aduiſe as moſt neceſſary and anaileable to preuent ſeducement by Antichriſt and other Heretiques; to keepe vsus cloſe, without ſweruing, to Propheticall and Apoſtolicall doctrine: that is a a2 Pet. 1.19.moſt ſure word, there while we hold vsus, we are ſafe: compare 1 Tim. 6.3, 4, 20, 21. 2 Timo. 1.13, 14. and 3.14, 15. Titus 3.9. Galat. 1.8, 9.
True, but this doctrine was in part tradita onelyonly, not written. Reſp. 1 Then was Irenaeus and other ancients deceiued; whoſe ſentence is, that they worte the materials of what they preached, and left them ſo to bee rule of faith. 2 Yet who ſo could aſſure mee of any thing taught by Paul, which hee wrote not, I ſhould not deny it greateſt reuerence and credit. Beatius eſt dare quàm accipere, though I read not in Euangelicall ſtorie, yet I reuerence as Chriſts ſpeach, becauſe Luke hath recorded it. And that prophecie of Enoch mentioned by Saint Iude, I doubt not to hauehave beene his prophecie. But as to the Cardinals rules to trie Apoſtolicall traditions, I finde them vncertaine. For how will he aſſure mee, That any the points betwixt vsus controuerſed, and pretended to hauehave foundation vponupon Apoſtolicall tradition, were vniuerfally receiued by the whole Church? When all ages hauehave afforded men moſt Orthodoxe, that hauehave otherwiſe belieued and practiſed. Once I am ſure, what they wrote, is theirs; what elſe they ſpake, no authoritie can aſcertaine me. 3 The rule is certaine; they deliuered nothing doctrinall to bee receiued, that is contrariant to what they wrote; for did not the ſame ſpirit guide their tongue, that their pen? What now? When I finde direct, or conſequentiall repugnancie, and contradiction, twixt their pretended traditions, and writings? Muſt I thinke ſuch traditions Apoſtolicall? Heed what is deliuered by Apoſtles and Prophets; ſith vponupon no certainetie thou canſt be reſolued, except by their writings, what they deliuer to be obſerued, there to hold thee faſt without declining, in all matter of faith, and morall practiſe.
Ʋſe 1 Lord, that foretimes had beene ſo prouidently heedfull? How doe I perſwade my ſelfe, Antichriſt had beene yet to ſeeke his faith and religion? Elſe ſo palpable in hereſie and ſuperſtition, as neuer to conuey his iniquitie in myſterie. But whiles men thought to mend by adding to written preſcripts, and ouercredulouſly gaue way to titles Apoſtolicall; withall grew wanton and luxuriant in gloſſing and inferring from the ſacred text, mixing withall their Philoſophicall conceits, and language ouer hyperbolicall, vnwittingly they hatcht that Cockatrice egge, whereout hath iſſued the Serpent of Papiſme. In eueryevery age inclinations of doctrine, are well obſerued by the century-writers; out of which rags of Fathers heedleſſe opinions, they hauehave patcht vsus vp their Poperie.
Yet would God wee could by that harme learne caution: I hauehave long obſerued thecApoe 11.3. two witneſſes to Prophecie in ſackcloth. And learning of higher ſtraine, then what ſimplicitie of Scriptures affords, to bee much affected by profeſſed diuines. Fathers, who ſaue he that knowes them not, but reuerenceth? But its ſtrange, when Saint Paul muſt be forced to accord with Saint Auguſtine, elſe ſcarcely bee deemed Authentique. Harſh, when liberty is not permitted, with reaſon and ſaluá reuerentia, to diſſent from their opinions. Saint Auguſtine deſired not to be ſo read, nor did himſelfe ſo read others. Too too ſhamefull, when Ariſtotle and Plato muſt not illuſtrate onelyonly, or explicate, but affront Saint Paul. Of all I moſt wonder, how the Barbariſme of Schoolemen hath regained reputation of higheſt learning: and their myſteries ſeene higher, then thoſe Paul f2 Cor. 12.4.heard in the third heauen; their Sectaries more learned, then hee that, asgActs 18.24. Apollos, is mightieſt in Scriptures.
Mine errour, if yet an errour, ile confeſſe. Much pretious time I hauehave ſpent in them, led thereto by theſe reaſons. 1 The high eſteeme I ſaw them in, with men whoſe learning and ſanctitie, I could not but reuerence. 2 Next, their promiſe, of enabling rationally to conceiue higheſt myſteries, of Theologie; at leaſt to defend them, as more rationall then their contradictories. 3 I found them in Moralities, exact, and diſtinct, farre aboue the ordinarie rate of our Diuines. 4 Why ſhould a Papiſt in Schoole language be a Barbarian to me, as I to him in the language of Canaan. 5 Competently I ſeemed enabled to diſcerne betwixt good and euill. 6 Conuerſed in them, not vt transfuga, but vt explorator: eſpecially willing to ſee the harmonie, like that of harpe and harrow, twixt themſelues, and Controuerſiſts of this time. 7 Yet euer with this minde, to ſubiect them to higheſt cenſure: making Scripture my gnomen and canon, after which to exact them. Herein what I hauehave erred, Lord pardon mee; but ſure, it was farre from me to make them Lords of my faith, or of my reaſon. Nouices, and Neophites onelyonly I moniſh, to bewarre of their inchantments; leſt their mindes bee corrupted from the ſimplicitie of the Gospel. 2 Cor. 11.3.
As to the people, the monition is this; to beware of h2 Tim. 4.3.itching after nouelties, and turning their eares from wholeſome doctrine. Where will you finde it, but in Scriptures? What when they tell you of fabulous traditions, pretenſed reuelations, miracles, and apparitions of Angels, and men deceaſed? Shall any miſlead you from the written doctrine? Gal. 1.8, 9. Deut. 13.1, 2, 3. Luke 16.31. Oh fooles and blind: 1 Here isi2 Pet. 1.19. foreign, whereon your ſoules may build. 2 Here is kRom. 14.4.comfort ſolid, and what affordslIer. 6.16. reſt to the ſoule. 3mP Pſal 119 9. Iſai 8. Direction perfect for guiding the whole life; what elſe ſeeke we? Yet how wild and wanton are our heares growne? Hee is no body now, that tels what Peter, and Paul, Moſes, and Prophets hauehave ſpoken. Who ſo can bring to their Athenian eares, things ſtrange and vnheard off, though neuer ſo impertinent; who ſo will walke in the Spirit, and lye falſely, hee ſhall bee a Prophet for this people. So gat Antichriſt footing amongſt our forefathers; and if euer by a poſtliminium, he recouer his poſſeſſion amongſt vsus, by this meanes it will bee. Hold faſt the traditions, you hauehave extant in Apoſtles, and Prophets writings: before them, Poperie falles, as Dagon before the Arke.